Mettavalokanaya_Magazine_August_2017

Epoch Making ceremony of 

presentation of Sri Lankan 

Buddhist Magazine, 

“Mettavalokanaya” 

to the Tibetan spiritual 

leader His Holiness the 

Dalai Lama…. 

Popular & leading Buddhist Magazine in Sri Lanka, 

“Mettavalokanaya” Monthly Buddhist Magazine was recently 

presented to the Tibetan spiritual leader His Holiness the 

Dalai Lama by the Founder, President & Chief Editor of 

Mettavalokanaya, Mr. Buddhika Sanjeewa, at Rajgir - Nalanda 

International Convention Centre, Bihar, India on March 20, 

2017. This is the first time that a Sri Lankan Buddhist Magazine 

was presented to the Tibetan spiritual leader His Holiness the 

Dalai Lama. 

His Holiness who was very happy and blessed the 

Mettavalokanaya people for their future success. His Holiness 

appreciated the contents and the various dhamma articles in 

the Mettavalokanaya, Buddhist Magazine of Sri Lanka. 

Mettavalokanaya has now been published in English and 

includes 52 pages of articles related to Buddhism. Since its 

establishment in December 01, 2014, the Buddhist Magazine 

has been successfully distributed to over 40 countries up to 

date, and also to all districts across Sri Lanka. 

Mettavalokanaya Buddhist Magazine will continue to 

aim to be the magazine that will take the higher teachings 

of the Enlightened One to those in Sri Lanka and across the 

world. The magazine comprises of special articles written by 

leading Buddhist Monks in Sri Lanka & overseas as well as lay 

people. 

“Mettavalokanaya” Buddhist Magazine’s slogan is “The 

Aspiration of Metta (Loving kindness) to Enlighten the Minds”. 

Our mission is to write and publish on pure teachings of 

Buddha and share them via different print media and online 

media platforms with the whole world. 

It is also our sincere aspiration to bring the message 

of the sublime Dhamma to the youth of today and to lead 

them in the correct path to happiness, where they are today 

inundated by such digital and social media contents that 

influence them to defile their mind. 

More information about the magazine and all published 

articles can be accessed on the website - www.mettavalokanaya. 

com, as well as on socials media- Mettavalokanaya Facebook 

page, Youtube, Google +, Twitter, Blogger, Instagram, Linkedin, 

Yumpu, Flickr, Pinterest, Tumblr and Wikipedia. 

Mettavalokanaya sincerely believes in our Dhamma 

effort which would be very useful for those on sublime path 

as well as those who aspire to be in that path all around 

the world. We also desire to publish more publications as a 

Buddhist Centre in the near future. It is our sincere promise 

that we shall strive all the time to bring the message of 

sublime Dhamma to all in this world which is beset with greed 

and hatred and help them to alleviate their minds and lead 

happy lives both here and hereafter. 

b;sydifha m%:u j;djg Y%S ,dxflah 

fn!oaO i`.rdjla áfngfha 

wdOHd;aóh kdhl 

w;sW;=ï o,hs ,dud 

kdysñmdKka jykafiag mQcd flf¾'''' 

f,dal mQcs; áfngfha wdOHd;aóh kdhl w;sW;=ï o,hs 

,dud kdysñmdKka jykafia fj; b;sydifha m%:u j;djg 

Y%S ,dxflah fn!oaO i`.rdjla miq.shod mQcd lrk ,È' tu 

W;=ï Nd.Hh ysñ lr.kq ,enQfha" ˜fu;a;djf,dalkh˜ udisl 

fn!oaO i`.rdjhs' 

bka§h rcfhka ,o úfYaI wdrdOkdjla u; bkaÈhdj 

n,d .sh fu;a;djf,dalkfha ks¾ud;D" iNdm;s yd m%Odk 

l¾;D nqoaêl ixcSj uy;d úiska bkaÈhdfõ ìyd¾ m%dka;fha 

rdca.S¾ - kd,kaod cd;Hka;r iïuka;%K Yd,d mßY%fha § 

2017 ud¾;= ui 20 fjksod meje;s cd;Hka;r fn!oaO iuq`Mj 

w;r;=f¾ § fu;a;djf,dalkfha msgm;a lsysmhla fuys§ 

w;sW;=ï o,hs ,dud kdysñmdKka jykafia fj; ms

We tend to forget our connection with the world but 

we are like a family, and the death of one of us should bring 

tears to the rest of us for the remaining part of our life. If we 

could see the interdependence of things, it would be easy 

for us to see the beauty within everything we contact. The 

death of a brother creates an unbalanced family, just as the 

killing of a rabbit or cutting down of a mango tree will cause an 

unbalanced world. We fail to see things how they are but try 

to express them to suit our needs. If we could take ourselves 

to be part of the world, how could we end the life of others? 

The world we live in, due to our greed and ignorance, is 

becoming a place that brings restlessness and fear to many 

living beings. Man, due to his greed, is creating things that 

will destroy even his own life. Our early grandparents lived in 

the moment, but today’s people try to live in the next coming 

hundred years before they even know what will happen in the 

coming second. Man, due to his greed, can be inconsistent; 

destroying his own home while thinking he is creating a good 

place for his future child. 

The better thinking through 

The Dhamma…. 

Most Venerable Dr. Bhiksuni Ming Yu 

The President - Chinese Young Buddhist Association in Taiwan & the Honorary Adviser 

of the World Alliance of Buddhists (WAB) and President of the Outstanding Women in 

Buddhism Awards 

We are kept prisoners in the circle of birth and death 

because of our ignorance, attachment and aversion. We are 

all alike insofar as we are subject to afflictions, yet there are 

many differences among living beings with which we are all 

familiar. For instance, some of us are wealthy, while others 

of us are poor; some are strong and healthy while others are 

weak and diseased, and so forth. 

All difference arising which separates beings from 

actions, needs and behaviors are what we call karma. Karma 

also determines what kind of next life into which one should 

be reborn. We might also recall that part of the Buddha’s 

experience on the night of his enlightenment consisted of 

gaining an understanding of how karma determines the 

rebirth of living beings--how living beings migrate from happy 

to unhappy and from unhappy to happy conditions as a 

consequence of their particular karma. So, the real definition 

of karma is action; that is to say, the act of doing this or that. 

This action however is not mechanical nor is it unconscious 

or involuntary. On contrary, karma is intentional, conscious, 

deliberate action motivated by volition or will. 

According to the law of karma, if we perform a 

wholesome action, sooner or later we will obtain a wholesome 

fruit, or result, and if we perform an unwholesome action, we 

will inevitably obtain an unwholesome or unwanted result. In 

Buddhism, there is a saying, which goes, “particular causes 

bring those particular effects that are similar in nature to 

those causes.” This law is fixed. 

In this section I will consider human karma as the central 

figure of discussion because we all belong to the same realm. 

Human karma is separated into three ways. This is what 

the Buddha said. We have body-generating karma, speechgenerating 

karma and mind-generating karma. All intentional 

actions of body, speech and mind produce karmic results that 

will inevitably occur. This is 

unchangeable, and even the 

Buddha cannot change this 

law. You make it, you face the 

results. 

Generally speaking, 

karma is divided into three 

basic kinds; I have tried to 

give a brief description of 

these kinds in the following 

sections. According to your 

action, you may have a good, 

bad or neutral result. Good 

karma is produced by acts that 

are intended to help other 

living beings; for example, 

donations of materials to 

those in need. Bad karma is 

produced by acts that are 

intended to harm other living 

beings, like walking on top 

of ants, killing mosquitoes, 

murdering, cursing and 

scolding, etc. 

The Buddha said, 

“Happy is goodwill towards 

all sentient beings; happy 

is non-attachment; happy 

is he who has heard the 

Truth and utilizes it; happy 

is the one who controls his 

mind; happy is the one who 

lives without sensual and 

flirting pleasures.” A single 

unwholesome thought can 

cause immeasurable suffering for oneself as well as for 

others. 

Dams had dangerous thoughts of 

falling in love with Chris, which resulted 

in rape and the loss of two lives. Suicide 

is not the solution to frustrations and 

disappointment, as it creates even 

more problems. The Buddha teaches 

that there is a best, most convenient 

way to end suffering. This way purifies 

the mind, and a purified mind cannot 

have suffering. The Buddhist Teaching (Dharma) says, 

“Suicide is morally and spiritually 

wrong and is a cowardly way of ending problems. Suicide 

cannot occur if your mind is pure and tranquil.” 

The path of insight, the path of investigation, helps us 

to examine the nature of experience. What seems to be ‘me 

being born, moving around in that world out there, and who 

will die one day,’ when it is examined closely it’s recognized 

that the world is happening here, in our field of experience. 

As the Buddha said: ‘That whereby one is a perceiver of the 

world, and a conceiver of the world, that is called “the world” 

in this Dhamma and discipline. 

And what is that whereby one is a perceiver of the world, 

and a conceiver of the world? The eye, the ear, the nose, the 

tongue, the body, the mind0…. The world is the world of our 

experience. It’s our mind’s construction of the world. That 

is what is experienced. And 

that is born, takes shape and 

dissolves, moment by moment. 

The sounds of these words, the 

feelings of the body, moods 

of irritation, enthusiasm, 

alertness, sleepiness, comfort, 

discomfort, these are patterns 

of consciousness, organic 

patterns of change, arising, 

taking shape, dissolving. 

That is the world. There 

is no other world we can 

meaningfully speak about. We 

can only talk about the world of 

our own experience. Even if we 

use machines and devices to 

measure them, those patterns 

will still all appear only within 

the sphere of our perceptions. 

The world is in the mind, 

the world we experience 

is woven by our mind; it is 

woven into being – arising, 

passing away – moment by 

moment. But that which knows 

the world, that which is the 

Lokavidhu - the knower of the 

world – what is that? Where 

is that? It is the most real 

thing there is, this quality of 

knowing, yet it has no shape, 

no form. 

It is not a person, it does 

not begin or end, it is not 

here or there. It is totally real but completely 

intangible. How mysterious. But when 

the heart is allowed to embody 

that quality of knowing, awakened 

awareness, then that is the realization 

of 

the Deathless, the Unborn and 

Undying itself. That which knows the 

born and dying is not the born and 

dying. That which knows inspiration 

i s 

not inspired. That which knows regret 

a n d pain is not pained. That which knows 

suffering is not suffering. This is why 

liberation is possible. 

4 I Mettavalokanaya I August I 2017 

www.meththawalokanaya.com 


Mettavalokanaya I August I 2017 I 5

Buddhism and Modern Science…. 

Most Venerable Dr. Galle Udita Nayaka Thero 

Chief Sangha Nayake Thero of Singapore and Chief Abbot of the Buddha Vihar Society 

in Singapore, the Director of the Wijayananda Buddhist Training Institute, the Senior 

Lecture in Institute of Buddhist Philosophy, Buddhist and Pali University in Singapore. 

Teaching of the Buddha - The Lord Buddha founded 

Buddhism in six hundred BC. He delivered His first sermon at 

Deer Park in Varanasi. The sermon contains on the Middle path 

that constitutes eight noble path namely right understanding, 

right thoughts, right speech, right action, right livelihood, 

right effort, right mindfulness, and right concentration. It also 

consists of four noble truths that one should realize to attain 

salvation namely the truth of suffering, the truth of the cause 

of suffering, the truth of cessation of suffering and the truth 

of the path leading to the cessation of suffering. One should 

give up two extremes namely indulging in sense pleasures and 

self-mortification in order to follow the middle path. 

Doctrine - His teaching comprises Sutra, Vinaya and 

Abhidhamma. Sutras are the sermons delivered to various 

kinds of people at various occasions to suit their characters 

and understanding. Vinaya is the discipline that comprises 

of many rules and duties for disciples to practice for their 

discipline. Abhidhamma contains analysis of mind and matter 

and their role in making existence of life. 

In brief, Buddhism is a philosophy of life rather than a 

religion that binds the man to God. It contains many aspects 

of life, whether holy or secular life. It has revealed the path 

to liberation. The liberation mainly is mainly focused by the 

wisdom. According to Buddhism, Knowledge and wisdom 

are not the same. Knowledge can be gathered through 

sense faculties but wisdom can be achieved only through 

the development of mental culture. Scientists have special 

knowledge that has been achieved by their thoughtful 

experiences based on the knowledge gained through sense 

faculties. Wisdom is genuine experience rehearsed through 

inward development. It has to be developed through three 

kinds of realities namely impermanence, suffering and 

soullessness. 

Buddhism embraces all happenings in the world through 

five natural orders namely order of cause and effect, biological 

order, seasonal order, order of mind and the order of norm. 

The theory of relativity has been founded by the Buddha many 

centuries ago in Abhidhamma and it comprises of 24 causal 

relations. Buddhism has given a new meaning to all existing 

things and all the things in the world are made of causes and 

conditions. Without external and internal communication 

among beings through senses there is no world according to 

Buddhism. Life exists due to the accumulation of Karma. 

Modern Science - In this modern world there are many 

inventions by the science. Many of the things invented by the 

science have been useful to people. But there is no perfect 

conclusion of the research and examination of the facts in 

science. What have been founded today can be changed 

tomorrow by new research and findings. Many new inventions 

come to market every day to gratify the senses of man. There 

is no end of desire of man with those new inventions. Most 

recent new invention of modern science is information 

technology. It has made the world very small. 

Benefits of science - All activities of man have been 

made easy by the discoveries of modern science. Everything 

has gone to electronic. But when we carefully study of the 

result of the new invention, we see there are also a lot of 

disadvantages of new products. It is very obvious that people 

have been addicted to hand phones and laptops that they 

rarely talk to each other rather than communicating through 

face book. Each and everybody have so many friends in face 

book and they communication with others electronically only. 

The electronic machine handles all records of man and 

the man is free of maintaining the memory of things. Thereby 

he is no more responsible for the future in case of breaking 

down of the machine. Now we have to question ourselves 

whether this mechanism could help us to get rid of suffering 

and attain the bliss of emancipation. 

We have some respect to modern inventions of 

science; especially the inventions of human field of health 

have prolonged the life of man, prevented man from various 

sicknesses. Science that has discovered cloning may help to 

replace damage organs. Cloning of human may not ethical. 

Industrial inventions also have helped the man to make many 

perfect mass products with less labor. At the same time many 

have lost their jobs. 

Disadvantages of modern science - In spite of peace 

and harmony in the world the new discoveries of nuclear 

and chemical weapons could have been conducive to many 

calamities and destruction of the man. The man lives in 

uncertain world. Any time another war can be erupted as 

long as the desire of man for power has not been appeased. 

The man plans his own destruction using even his modern 

scientific discoveries. Desire, anger and illusive thoughts have 

been dominated in the mind of man. He simply believes what 

has written in books and what has he heard from others and 

tries to empower his own concepts and thoughts. He is a slave 

to his own tradition and therefore he abuses human dignity 

based on his own thoughts. 

Although scientists and Buddhist doctrine have 

eliminated certain superstitions and meaningless traditional 

practices the man is still not able to get rid of his own 

attachment to wrong views and practices. 

Buddhist revolution - Buddhism has discarded ancient 

creation of discrimination of man and treated all equally not 

by birth but by actions of man. Buddhism talks not only about 

the man but all beings. It has taken brave steps to protect all 

beings from selfish killing committed by man. But the man still 

justifies what he is doing is correct. He eats innocent dump 

animals in order to gratify his sensual feelings. He justifies it is 

not wrong to kill or destroy others in the name of religion or 

God or as a way of his livelihood. 

Free Thinkers - Some do not want to follow any religion 

and they say that they are free thinkers. It is more dangerous. 

But one cannot be free thinkers simply by refusing religion. 

Religions help man to practice good deeds and to avoid evils. 

Founders of religion have introduced certain morals for man to 

practice for their good behavior and salvation. Man has abused 

the religion and he has turned it for his own selfishness. If an 

individual want to be a free thinker Buddhist teaching is the 

best for one has to adhere because Buddhism has made man 

to think. There are no orders or compulsory commandments 

in Buddhism. It is said Buddha is only a guide. He does not 

promise one to take him to heaven. But Buddhism has taught 

people the way to happiness and heaven. The doctrine has to 

be seen by oneself, enlightenment is to be realised by oneself, 

it has to be realised by individually and the wise. The teaching 

is revealed for any one for enquiring. 

Challenge of science - Science may never find the causes 

of existence and the way to get rid of suffering. Science does 

research only on material elements. Buddhism goes beyond 

it by investigation on mental factors. Mental energy only has 

coordinating factors. We have learnt that Material elements 

are conditioned by four causes according to Abhidhamma, 

that is Karma, Citta, Utu and Ahara. They are the cause and 

effect, mind, season and nutrition. Mental energy runs all the 

time in a state of flux. It can even produce material elements. 

The nature of mind is arising and perishing giving rise to 

constant changes. 

Seventeen thought moments constitute one unit of 

matter at a time. Thoughts processes that direct senses 

towards objects for functioning are explained only in 

Abhidhamma in Buddhist teaching. The cognizing of object is 

decided depending on the number of thought moments. The 

object is very clear and the function is taken place when only 

mind runs to seventeen thought moments. Once the function 

is done it is also registered twice in the mind. Mind is also the 

main source of Karma. The seven impulses constitute Karma. 

Contact, feeling, perception and thought are the mental 

constitutes that operate Karma. Actions are outcome of the 

thoughts. 

Scientists believe that mind is in the brain. According to 

Buddhism, mind starts in the heart and it moves away when 

the heart stops. Five external faculties and mental faculty 

coordinate to cognize objects. Mind has it own functions. It 

also has its own processes. If the mental object is clear mind 

will cognize the object through its thought processes. Recent 

discovery of quantum theory that contains the minimum 

particles involved in physical entity same as energy that has 

proved the duality of mind and matter in Buddhism. The 

measurement of the mind depends on the mental properties 

inculcated at the time of its functioning according to Buddhism. 

Conclusion - Modern science is useful but there are some 

disadvantages to unwise man. Now there is no value of time 

as the man spends more time to get information of others 

that is not so important. He may neglect very important works 

than that of surfing internet. On the other way information 

technology is very useful also to gain knowledge that is 

unknown to oneself. People share their knowledge quickly 

through this modern technology. Communication among 

people has become very easy by emails and short message 

services through hand phones and computer. 

Buddhist teaching leads the man to the path of spiritual 

development. Ethical learning and practice in Buddhism 

are useful tools to make the life balancing of the man. 

Accumulation of knowledge without the moral conduct of a 

person would be useless. With reference of man’s spiritual and 

material wellbeing, one can say that Buddhism goes beyond 

science. Many notions and speculations of man referring 

especially transcending experiences through meditation have 

awakened man’s wisdom in Buddhism rather than gaining 

experiences through five senses. 





The introduction of “Dhamma Patipada” training 

program has thus created as a wonderful and an explicit 

Dhamma learning journey for all of us irrespective of your 

Buddhist Culture and background. I have personally taken 8 

long years on this discovery path to re-discover the blissfulness 

that I have missed. 

Birth is uncertain and Death is certain. So what is the 

objective in life “Liberation” onwards to Nibbana. There are 

many of us getting in and out of Temple, Dhamma classes, 

Dhamma Sharing sessions and yet have no idea how to 

deplete defilements and eradicate to start freeing oneself 

from “Dukkha”. 

Where is the starting point?.... Often many have 

prompted on acquired knowledge but unable to disengage 

from “Dukkha”. “Dhamma Patipada” course comprises of 

12 sessions and is designed to lead lay person to a better 

understanding through his / her tunnel of lights, as personal 

vision onwards to emancipation and its final destiny. It provides 

a clear understanding of how to get started by clearing and 

settling of one’s mind with a road map. 

The “Dhamma Patipada” program is to show cross 

reference journey from the real world to the Dhamma world 

with the intention how Dhamma affect us in carrying us 

through our businesses and day to day life harmonizing the 

Environment through all our humanly activities. These issues 

are highly task process oriented system and is always too 

narrow too late for all technical solutions. 

The main Humanistic views carrying the theme through 

all the SDT (Small Dhamma Talk) is to improvise and improve 

life gradually by Modiflex (Modify Flexibly) management 

Dhamma Patipada…. 

Dr. Dhammika Jeremy 

The Dhamma Teacher in Singapore, President of Utopia Aire International & Buddhist 

Fellowship in Singapore 

technique. In this way, they can immediately practice and see 

results and be motivated towards their humanly goals in life. 

In today complexity of modern living life style, they often 

got swayed away by our deep rooted defilements. In its worst 

case, we have developed our own greed idealism, hatred 

and delusion without knowing the outcome. All forces and 

actions sources are from IDC (Ideology, Power and Control) 

of individual resulting conflicts and unexplained behavior and 

differing context of the situation. 

The objective of this program is 01 - To create a Heuristic 

effect through Dhamma learning and cultivation to impact on 

each individual, to cause realization. 02 - To acquire Dhamma 

knowledge as a universal platform for all human worlds to 

reduce conflict within and across boundaries, cross culture, 

race, religion for a safer, peaceful nations and harmony. Thus 

peace can be restoring without uprooting and intruding 

cultures, hatred or bloodshed. 03 - To practice Dhamma with 

observation seeking truth and realization. 04 - To transform 

individual to be a better person and in the light onwards to 

Liberation. 

In today complexity of modern living life style, we often 

got swayed away or carried away by our rooted defilements. 

Technology development and rapid enhancement create jobs 

and convenience but also created conflicts, problems that 

change social behavior and norms. The environment has 

greatly affected the health of human beings and the way we 

communicate has also greatly changed our life style. 

Materialism becomes a technological race for more 

wealth thus ignoring all health threats. We now live in 

this modern world Ghettos and life is full of doubts, fear 

and unpredictable nature in life. In its worst case, we have 

individually developed our own greed idealism, hatred and 

delusion without knowing the outcome, intentionally or 

unintentionally. All actions sources are from IDC (Ideology, 

Power and Control) of individual resulting conflicts. The 

Buddha also repeatedly affirmed that humans have to rely 

only on themselves for their release from suffering. There is 

no external authority or savior to rely on. 

The “Dhamma Patipada” Program consists of 6 parts 

with 12 sessions, and I have the program covering SDT talk 

on Part 01 - Basic Buddhism and Dhamma study. Part 02 - 

emphasized on “Are we living or leaving Samsara” (Identifying 

the range of Dukkha involved and classification for analysis, 

time management allotment, and Spider Metaphor will be 

used to illustrate the 3 evil roots). 

Part 03 - “Is Dhamma your high code in life” (creating a 

better understanding life style and Dhamma practices) and Part 

04 - “Developing Dhamma Culture” (Understanding liabilities 

in life and harmony to develop peaceful and emancipatory). 

Revealing how this eventual universal culture will provide 

new possible human worldly peace to reduce conflict within 

and across boundaries, cross culture, race, religion to rebuild 

peaceful nations and harmony. 

Thus peace can be restoring without uprooting and 

intruding cultures, hatred or bloodshed. Part 05 - is built on 

lay person teaching on selected Sutta for lay person, such 

as Sigalovada Sutta (this set directions for the individual 

and cultivation, and also guidelines in how to avoid pitfall in 

life). Part 06 - on the modern management tools and critical 

thinking to recover from messy problems and situations. All 

mini case studies will be on real time by the participants group 

and recording will be provided for future references. 

One of the interesting talk features is to demonstrate 

what is the difference in the real world and Dhamma 

world? Most human related problem are confused by these 

two dwindled pair in the mind and causing despair, getting 

into multi-layer of problems and into delusion. It became 

inseparable and messy resulting disruptions, distrust and 

relationship break up. 

Beside the brief basic Dhamma talk on five precepts, 

Paticca Samuppada, Tilakkhana, Four Noble Truth, Eight 

Path, Kamma, I share to the scholarly audience in using 

management tools to solve critical and messy problems that 

relate to Dhamma studies. These tools are based on Critical 

Thinking, SSM (Soft System Methodology) complementing 

HSM (Hard System Methodology). 

The complementary theory will be introduce for 

the purpose in educating lay person participants tools for 

seeking solutions to their messy problems onwards to a 

more Dhamma based humanistic living in this modern world. 

The most important part is in how human being recognized 

the “Technical Aspect between Human and Nature, and the 

Practical aspect between People to People, and how would 

one seek emancipatory towards freedom and liberation” in 

realizing the truth. 

The study of this “Dhamma Patipada” program is to 

demonstrate what are the difference in the real world and 

Dhamma world in how the integration can take place while 

complimentary management tools will used to be deployed 

to enhance the resolution of doubts and messy problems and 

ease oneself from stress and sleepless night? 

My next presentation SDT talk tittle is “Logical and 

Logical is illogical”, “Born Free to be Un free”, “Brain Talk or 

Mind Talk?’ I love to deliver small talk and is easier for lay 

person to adsorb and digest. I use Pali terms where necessary 

and applicable, however most of my talk are crafted based 

on the attendees both their level of literacy and level of the 

understanding of the Dhamma. 

Buddha….. It is the desire of all beings wanting to be an 

Arahant or Bodhisattva. Well it is good to have it consistently 

in mind always and work towards it. Defilements can only be 

clean up when one have the knowledge to experience, time 

line for development, consistence recurring wisdom and "letgo" 

commitments and relationships that don’t relief you from 

samsara and bad influence. Your daily practice to include and 

consistently developed all the required 4 Sublimes to gain and 

maintain your focus and purity towards liberation. 

It is about the mental health that we all are trying to 

eradicate from and from knowledge to wisdom journey as it 

take many “Dhamma Patipada” cycles repeatedly to resolute 

and to gain higher level of wisdom. Yes for this much, I know I 

am not teaching scholars in how to suck egg but because I am 

willing to share my research contribution to all my Dhamma 

Brothers and Sisters. 

Well in conclusion, my style of interactive SDT is 

always no more than 30 minutes as this will highly draws 

the audience attention with discovery interest. It is based 

on a highly interactive style of deliberating, and Q & A. Real 

case study set up for developing mind synthesis to reflect on 

a case by case basis to react on the learnt Dhamma. It has 

been a great pleasure on this journey to share “Dhamma 

Patipada” Program and is a good platform to develop Buddhist 

community and networking. I hope my sharing can help and 

set some new directions in achieving out common Buddhist 

goals and objectives individually and hopefully someday the 

world will return to be a better place for all earthlings. 





When we train the mind, it’s not just a question of 

using a meditation technique to bludgeon the mind into the 

present moment. If that’s our approach, the mind is going to 

start rebelling, finding ways of slipping around our defenses, 

because there are times when the meditation technique is 

right for the situation and times when it isn’t. The times when 

it isn’t: That’s when the mind is going to rebel if you singlemindedly 

use just that one technique and don’t have other 

techniques or approaches up your sleeve as well. 

Meditation is not just a question of technique. In training 

the mind, you have to remember there’s a whole committee in 

there. In the past the committee has had its balance of power, 

its likes and dislikes, and the politics among the various voices 

in your mind. Each of them has different tricks for pushing its 

agenda on the rest. So just as these defilements have lots of 

The mind training for 

Brighter future…. 

Most Venerable Bhante Prashil Ratna Gautam Thero 

The Secretary General - Sanghakaya Foundation Gujarat, Ahmedabad, India 

tricks up their sleeves, you as a meditator need to have lots of 

tricks up your sleeve, too. 

One really basic trick is for when the mind says, “I’ve got 

to do this. I want to do that. I don’t want to meditate.” You’ve 

got to ask, “Well why?” And play kind of dumb, so that the 

mind really has to explain itself. It’s like lesson number one in 

any journalism class: If you really want to get a good interview 

out of people, you have to play dumb, ask stupid questions, 

so that they think they have to explain things to you very 

carefully. And oftentimes they reveal all kinds of things they 

wouldn’t have otherwise. 

It’s the same with your own mind. When greed, anger, 

and delusion come into the mind, they usually barge in with a 

lot of force and expect to push you right over. So one thing you 

have to do is to ask, “Well, why? Why should we follow that? 

Why should we want instant gratification?” And there will be 

an “of course‐ness” to their answer the first time around. “Of 

course you want it this way. Of course you want it that way.” 

“Well why?” If you’re persistent in being block‐headed like 

this, all the defilements will start revealing themselves. You’ll 

see how shabby they are. You’ll be able to get around them 

more easily. 

It’s like training a little child. Sometimes you have to be 

strict with the child, other times you have to offer rewards, 

patiently explain things. Other times you have to make up little 

games. In other words, you have to use your full psychology 

with the mind. But this time around you’re not using it for the 

purpose of deception, which is what the mind ordinarily does 

with itself. You’re using it for the purpose of truth and honesty, 

for what’s really in your own best interest. 

What does the wandering mind do for you? It gives a 

little bit of instant gratification and then that gratification 

goes, with nothing left to show for itself. If you keep allowing 

this to happen, where are you going to pick up the skills you’ll 

really need when aging, illness, and death hit with full force? 

This is why the Buddha stressed the principle of heedfulness 

all the time. We can’t just spend our time sniffing the flowers 

and looking at the sky. There’s work to be done. When the 

mind is untrained, it causes us a lot of unhappiness. If the 

mind is well trained, if it’s more tractable, it can bring a lot of 

happiness our way. 

In order for that to happen, you have to learn how to 

psyche yourself into the mood to meditate. Once it starts 

meditating and begins to see the results, it gets more willing 

and tractable most of the time. Then there are times it starts 

rebelling all over again, totally irrationally. So you’ve got to sit 

down with it again, work things through with it again, to see 

exactly what issue got covered up the last time around and is 

only now getting exposed. 

This is one of the ways in which you learn a lot about 

your defilements. It’s not that you have to wait for a totally 

solid concentration before you can see the defilements 

clearly. A lot of learning about the defilements lies in learning 

how to struggle with them as you bring the mind to stillness. 

You begin to see: “Oh, this is how greed works, this is how 

aversion works, this is how I’ve fallen for this stuff before in 

the past. Well, this time around I’m not going to fall.” 

Sometimes it’s like a battle. Other times it’s more a 

question of learning how to work together in a way that’s for 

your own best interests: how to be a mediator, a negotiator, or 

a patient teacher. You’ve got to have lots of ways of relating to 

the different elements in your mind. The times when you can 

win the defilements over to your side: That’s when it’s best. 

Your desire turns into a desire to practice. Your hatred turns 

into a hatred of the defilements. You learn how to use the 

energy of these things for your own true benefit. 

That’s when you can be said to be a discerning mediator. 

You can’t gain insight simply by following the rules. Somebody 

says, “For insight you need to do one, two, three, four, five, 

six, and seven. So you do one, two, three, four, five, six, seven 

without any thinking, without any reflection on what you’re 

doing, and yet that doesn’t give you any true insights. It gives 

you pre‐programmed insights sometimes, but the actual 

startling new understandings that can come through the 

meditation don’t happen because you’re too busy following 

the directions. 

The directions are there for you to apply to the mind and 

then to observe, to look at what happens, to reflect on what 

happens, to make adjustments. Make the meditation your 

own and not just somebody else’s bulldozer running through 

your head. After all, the big issue is how you relate to yourself, 

how you relate to the body, how you relate to feelings, 

perceptions, thought‐fabrications, and consciousness. That’s 

the area where you’re causing yourself suffering, so that’s the 

area where you’ve got to gain sensitivity and insight. Nobody 

else can get into your head and straighten these things out for 

you. You use the techniques of meditation to see what they 

reveal about the mind. Then you build on those lessons so 

that the meditation becomes your own. 

When that’s the kind of mind you have, it’s a really good 

mind to live in. We live in physical places only for a certain 

amount of time but in our own minds all the time. Try to make 

the mind a good place to live so that, no matter what else 

happens outside, at least the mind is on proper terms with 

itself, not fighting itself, not doing stupid things that aren’t in 

its own best interest. Get so that it really does know how to 

deal with the aggregates as they arise, how to deal with pain 

so it doesn’t turn it into suffering, how to deal with pleasure so 

it doesn’t turn it into suffering. Get so that the mind develops 

a basic intelligence in sorting itself out, managing itself, so 

that all your mental powers suddenly become powers you can 

truly put to good use. 

As we were saying today, there are times when, for your 

own good, you don’t want to be focused on the breath. There 

are things you have to think about, things you’ve got to plan 

for, things you have to ponder, where you take all the powers 

of the mind you’ve trained in concentration and put them 

to other uses. That way the benefits of the concentration 

permeate your whole life, everything you do. 





Most Venerable 

Wathogala 

Dhammika 

Nayaka Thero 

Appointed as 

Newly Chief High 

Priest Judiciary 

of Italy…. 

The Chief Incumbent of Brescia Buddhist Temple 

in Italy Royal Pandith, Most Venerable Wathogala 

Dhammika Nayaka Thero was appointed as newly Chief 

High Priest Judiciary of Italy by Karaka Maha Sanga Sabha 

of the Malwathu Chapter of the Siam Sector in Sri Lanka. 

The great ceremony held at the Malwathu Maha 

Vihara premises in Kandy, Sri Lanka on August 19, 2017 

evening. The Chief Prelate of the Malwathu Chapter of the 

Siam Sector in Sri Lanka, Most Venerable Tibbatuwawe 

Sri Siddhartha Sumangala Mahanayake Thero presented 

Sannaspathra and Vijinipatha to the Most Venerable 

Wathogala Dhammika Nayaka Thero at the auspicious 

moment. 

New appointment already included the honorary 

title of “Saddharma Keerthi Sri Sobhitha Sugunatissa” 

to Most Venerable Wathogala Dhammika Nayaka Thero. 

Most Venerable Wathogala Dhammika Nayaka Thero 

has been the most impeccable in playing a vital role of 

a religious ambassador and began his Dharmadutha 

activities and it was extended to the countries like 

Thailand, Myanmar, Singapore, India, Nepal, Japan, USA 

and Europe Countries. Both at temple and abroad he 

has been a versatile speaker sharing his knowledge 

through immaculate preaching. 

A book titled “Budunwahanse wadala shadrawa” 

containing Dhamma sermons delivered by Most 

Venerable Wathogala Dhammika Nayaka Thero was 

presented to his Mother on this occasion. The Maha 

Sangha including the Maha Nayake Theros of 

overseas and devotees were participated in 

this historically event. 

“Suki Deegauko Bawa..!!” - 

“Mettavalokanaya” wish to the Most Venerable 

Wathogala Dhammika Nayaka Thero all the best of 

luck in his future endeavors in his monk life. Wish a long 

and a healthy life to continue all the services that he has 

been continuing so far. Being an asset to the entire world 

our blessings of the Noble Triple Gems be with the Most 

Venerable Wathogala Dhammika Nayaka Thero always..!! 





Definition of Behavior 

Our behaviour is the result of our thoughts and actions; 

it is the way we respond to external situations and conditions 

as a result of our inherent nature and kammic influences. 

Our thoughts and responses may be developed and swayed 

by both positive and negative, direct and indirect educational 

factors and social interactions. 

For the educator good behaviour should be second 

nature if adhering to right thought and practice. We judge 

others and others judge us by behaviour; as educators we must 

learn to judge and monitor our own behaviour to ensure that 

kilesa does not create delusions inappropriate to successful 

self-assessment. By seeking constantly to invoke boon in our 

daily lives, delusions are evaporated by truth. 

Bad Behaviour 

Without education, it is easy to fall into bad practices, 

behaviour and habits. We may fail to notice the 

harmful and detrimental effects of our 

thoughts, speech and actions. Lack of 

education may allow us to fall prey 

to addictions such as alcohol, 

drugs, gambling, physical 

gratification and socially 

degrading behaviour, even 

to criminal and inhumane 

Importance of Human Behavior 

and Making Choices…. 

Most Venerable Phrarajbhavanajahn (Luang Por Dattajeevo Bhikkhu) 

Vice Abbot of Wat Phra Dhammakaya, Vice President of the Dhammakaya Foundation, 

Most Popular and Respected Dhamma Teacher & Author in Thailand. 

activities. Such is the power of kilesa without the counter 

power of an educated mind to recognize the devastating 

effects that kilesa has upon not only this lifetime, but also 

those in the future. 

A life without education renders one at a great 

disadvantage to resist kilesa and the hidden sufferings that 

it brings. We must be educated to recognize and know that 

kilesa is the master of disguise, offering only suffering hidden 

beneath a false cloak of fleeting pleasure, fulfillment and 

satisfaction. Important causes of suffering from living together 

include selfishness and bias as follows: 

Selfishness - leads to suffering when each person 

thinks mainly about his or her own benefit rather than giving 

support, encouragement and material things to others. When 

problems occur in the family, group or community, if there is 

lack of cooperation and people behave selfishly then suffering 

and conflict will transpire. 

Bias - manifests itself in four categories: love, anger, 

wrong view and fear. Families, groups and communities that 

suffer from selfishness and bias cannot be peaceful as each 

individual acts only in self-interest to the detriment of others, 

causing conflict and disharmony. Without education this lack 

of consideration for others will be impossible to overcome 

as personal selfishness and bias are very powerful causes of 

suffering, both to the individual and to the others around 

them. 

To solve the problems and sufferings that arise due 

to selfishness and bias, structured education that develops 

virtue and morality will lead each individual to recognize 

the sufferings caused by their own selfishness and bias. 

With educated guidance individuals will be encouraged to 

understand the benefits of making boon in their own lives for 

the good of others. There are three ways an individual may 

do this, which are by giving, by keeping the precepts and by 

meditation. 

With these three practices individuals will develop 

empathy with others and the ability to create 

harmony and happiness between themselves 

and others. Their sufferings from 

selfishness and bias will be eliminated 

and conflict will turn to consideration, 

cooperation and support. To cultivate 

the nature of living together in 

society and creating 

virtue, teachers need to instill a sense of open-mindedness in 

their students in order that they are able to live easily side by 

side with others that may not share their own views, values 

and outlook on life. 

The student must understand that nobody in this world 

is perfect and that it is not better to be richer or poorer, an 

agnostic or a believer and so on, but that what is important 

and makes a good human being is measured by the thoughts, 

words and actions of that individual. Not all human beings 

will be good, nor will they all be bad; the student must be 

encouraged to understand and practise reasoned tolerance to 

integrate successfully within society. 

It is also important that the student recognizes and 

overcomes discrimination towards others, be it due to age, 

gender, handicap, race, religion, status or appearance. No 

one can live alone in this world; each individual is directly 

or indirectly linked to others through environmental, social, 

economic and political factors from which we cannot escape. 

As human beings we all share these influences that affect our 

lives. Only by people working together under the common 

definition of ‘human beings’ are we able to overcome or 

manage the problems that these influences have; this may 

only be achieved by overcoming discrimination and bias. 

Good Behavior 

Correctly and morally taught from an early age to pay 

respect to and understand the true nature of what it is to be a 

human being, especially with regard to the cause and effects 

of thoughts, words and deeds in daily life and the human 

suffering encountered, will undoubtedly create the most 

favorable conditions for the pupil to achieve full potential in 

this lifetime. 

The good habits and conduct that the pupil acquires will 

alleviate or eliminate the three sufferings of living one’s life, 

living together and repelling kilesa. This is the ultimate goal of 

education in the realm of Buddhism, to educate the individual 

as well as society at large. Immediately, after the birth of a 

new human being, the parents must have sufficient education 

and knowledge to sustain the refueling of the baby’s four 

elements and provide protection, education and guidance. 

If the parents do not have sufficient knowledge to do 

this, the baby will not thrive but become physically weak, be 

of poor health, and fail to grow and develop good habits. As a 

child, teenager and adult he or she will not have the acquired 

knowledge and understanding to be able to accumulate good 

kamma by reasoned thought and actions. Inevitably, kilesa 

will generate bad kamma and resultant sufferings will follow. 

As previously explained, kilesa is transferred through our 

kamma from lifetime to lifetime; even a baby will be subject 

to these sufferings. For example, when hungry, and if not 

fed at the appropriate times, a baby will suffer the emotion 

of anger, clutching and kicking out aggressively towards its 

mother because of the defilements already implanted in 

the mind. Moreover, a good education system is essential in 

assisting the parent to continue to build the knowledge of the 

individual along the right path to further strengthen the fabric 

of human society in a way that is of benefit and diminishes 

human sufferings. 

Good community education leads to vibrant mental 

and physical health, good personal and social habits plus an 

enhanced ability to source and absorb knowledge. With the 

right education the pupil will develop the ability to create 

boon and resist kilesa from an early age. 





"The 2 nd Global 

Buddhist 

Congregation" 

Held in Malaysia…. 

Buddhist Forum, Award Ceremony, Alms Offering & 

Maha Sanga Dana to more than 150 International Monks 

& Nuns, Pindapata Programme, Dhammacakkappavattana 

Sutta all night chanting, Candle light peace procession to 

pay homage to Triple Gems programmes held together 

above summit. 

The delegates discussed 03 days on July 22 - 24, 2017 

the most valuable events & current issues of the Buddhist 

World & shared their ideas with others on the occasion. 

The summit provided a platform to discuss various 

areas of the current context of the Buddhist world. The 

delegates identified the challenges faced by the Buddhist 

communities from around the world and internal factors 

and external factors such as political, economic and other 

religious concerns. 

Buddhika Sanjeewa 

After the visit in Malaysia 

Sponsored by 

Malaysia Airlines 

The 2nd Global Buddhist Congregation, The World 

Buddhist Sangha Summit & The World Buddhist Sangha Youth 

Summit" held at the Dharma Buddhist University, Pahang, 

Malaysia on July 21 - 25, 2017 under the leadership of the 

President of World Alliance of Buddhists (WAB) Dr. Pornchai 

Pinyapong. 

This Summit hosted by Dharma Buddhist University in 

Malaysia under the patronage by Most Venerable Master Hui 

Hai Thero, Rector of Dharma Buddhist University, Pahang, 

Malaysia. This time theme was “Global Alliance of Buddhist 

Awakening”. 

The Maha Sangha presided by the Chief Prelate of 

the Asgiri Chapter of the Siam Sector in Sri Lanka, Most 

Venerable Warakagoda Sri Gnanarathana Mahanayake 

Thero, the Deputy Sangharaja of Bangladesh, Most Venerable 

Sathyapriya Maha Thero & The Chief High Priest Judiciary of 

Malaysia and Chief Monk of Sri Lanka Buddhist Temple, Sentul, 

Malaysia, Most Venerable Bhutawatte Sri Saranankara Nayaka 

Maha Thera and more than 150 other Buddhist Monks are 

among those participated for this grand summit at the Dharma 

Buddhist University premises. 250 delegates participated from 

55 countries. 





The Life Targets…. 

Most Venerable Muwagama Muditha Thero 

The Incumbent of Pundarica Buddhist Temple, Daegu, South Korea. 

Life goals have three levels: the goal on Earth, the goal 

in the celestial realm, and the goal beyond (Nirvana). The goal 

on Earth is to live happily, enjoy good health, be blessed with 

a good family and be accepted in society. Everyone wishes for 

this, whether they believe in any religious faith or not. 

Those who have faith in a religion have a second level 

of life goal, because they believe in life after death. This is 

the goal in the celestial realm. Why do people with religious 

faith believe in heaven and hell? Many major religions have 

backgrounds that include meditation in their doctrines and 

practices so they already know about ‘Inner Light.’ 

Buddhism strives to provide a means to brighten this 

light continuously by looking within, in contrast to other 

practices that may seek to brighten the ‘Inner Light’ by calling 

on outside acknowledgement or help from their gods or 

deities. Buddhism is not mentioned in many other religions or 

faiths. The highest level of life goal is the goal beyond heaven, 

that which we call Nirvana. Only the Buddha taught about this 

as his ‘Inner Light’, manifested through meditation, which was 

bright enough to reveal the truth of all things and release him 

from human sufferings into Nirvana. 

Meditation - The practice of meditation in daily life leads 

to understanding the value of the right view. Those who do 

not easily have an understanding of the right view. With the 

right view comes the ability to know yourself and the obstacles 

that need to be overcome to achieve excellence in the field of 

teaching and all other aspects of living one’s life. 

Meditation creates the right foundation from which 

to acquire and disseminate knowledge correctly and 

efficiently. There are many different schools of thought and 

methods applied regarding practising, learning and teaching 

meditation. However, the subject of meditation technique is 

a subject on its own and should be studied separately but in 

conjunction with the theory presented in this book. Suffice to 

say at this point that meditation enables one to see one’s own 

mind through connecting with the ‘Inner Light.’ 

Willpower, Inspiration and Sustainability - Meditation 

is the catalyst for developing willpower, deriving inspiration 

and sustaining a life based on the truths of this world. Even 

with good intentions and commitment, without training the 

mind through meditation the focus and progress with regard 

to learning and teaching will not be as successful or complete. 

Without a method to understand and look into one’s 

own mind, it is not possible to become aware of the negative 

influences that cause suffering. With regular meditation comes 

the power of sustainability of direction and intent, thought 

and action, progress and refinement. Meditation alerts us 

to our failings and distractions and cultivates consistency of 

behavior while increasing our potential in this lifetime and the 

next. 

Economic, political and social problems arise as a result 

of incomplete education. Mismanagement and imbalance 

between academic and ethical education leads to a systemic 

breakdown within the immediate society and between 

different societies in other places. A world inhabited by moral 

beings would be a peaceful world. Only with moral education 

can human beings eliminate conflicts, selfish and greedy 

tendencies and practices so that man may truly coexist with 

mindful and peaceful consideration for each other. This state 

of peaceful coexistence will only be achieved if all parties work 

together to solve the moral failings caused by incomplete or 

flawed education. 





Here at the outset, we have to identify what are the 

social issues. It can be categorized under the few headings 

as, 01 - Social issues caused by poverty, 02 - Social issues 

caused by extreme competitiveness, 03 - Issues of youths, 04 

- Issues pertaining to social division / stratification, 05 - Issues 

pertaining to environment, 06 - Issues pertaining to modern 

science, technical knowledge. 

Poverty and wealth are interrelated. A poor helpless 

person leads a miserable life because he is unable to acquire 

even the basic needs of life such as food, clothing, shelter and 

medicine in time of illness. According to Buddhist teachings, 

food is of paramount importance to sustain a life of any living 

being. It is the foremost basic need (Sabbe sattā āhātṭṭhikā). 

Food sustains life. Food nurtures and protects the body and 

help its growth (ayaṃkāyo āhāraṭṭhiko, āhāra paṭicca tiṭṭhati, 

anāhārena tiṭṭhati). Buddhism teaches that hunger is the 

worst form of ailment (jigacchā paramā rogā1). Body needs 

alleviate hunger. There is no fire worse than hunger (Natthi 

khudā samā aggi). 

It is well known that among many nations in Asia and 

among certain African countries such as Somalia and Ethiopia 

the common incidence of hunger has arrested the attention 

of the whole world. The modern world continues to reach 

new heights in development at great speed due to science 

and technology. But paradoxically, two third of the world’s 

population continue to suffer the consequences of malnutrition 

due to insufficient intake of food both quantitatively and 

qualitatively. This is solely due to the distribution of wealth 

and resources in an unequal manner among the nations and 

peoples. Inability to acquire the minimum basic needs of life 

results in malnutrition, beriberi, chronic skin diseases, plague 

and host of other diseases. 

Where there is poverty there is hunger. According 

to Buddhism poverty is a sorrow (Dāḷiddiyaṃ pi dukkhaṃ 

lokasmi. One has to sweat and toil hard in order to eke out his 

daily bread. That is suffering (idāni āhāra gaveṭṭhi dukkhaṃ). 

Solution for the Social problems through 

The Teaching of Buddhism.… 

Venerable Dr. Ittademaliye Indasara Thero, 

B.A. (Hons.) / M.A. / Ph.D. Senior Professor in Department of Buddhist Philosophy, 

Buddhist and Pali University of Sri Lanka, Chief Incumbent - Sri Sambuddhaloka Maha 

Viharaya, Colombo, Sri Lanka. 

It does not in any way imply that one should be content with 

whatever is available or that one should not work for his wellbeing. 

Buddha in a discourse in Anguttara Nikaya has extolled 

the virtues of a person who strives hard to improve his lot for 

a contented life. He categorized four types of persons thus: 

01 - A person in darkness and bound for darkness (Tamo tama 

parāyano) 02 - A person in darkness but bound for light (Tamo 

joti parāyano) 03 - A person in light but bound for darkness 

(Joti tama parāyano) 04 - A person in light and bound for light 

(Joti joti parāyano) 

The first category is described as those born into 

lowly, miserably poor and unfortunate families in squalid 

environments who are unable even to earn their daily 

sustenance. They are generally far below the average 

in intelligence, appearance, build, not pleasing to look, 

sometimes deformed and prone to miserable diseases. In fact 

they are not aware that there is a brighter side of existence 

around them. Such person in his unclean, unsatisfactory body 

and mind nurtures his mental defilement and engage in all 

unsatisfactory actions which invariably lead him to far more 

unsatisfactory state after death. 

The second person even though he is born to a lowly 

poor family strives to keep his mind wholesome, speak good 

words and does wholesome things without being a nuisance 

to others. Such a person leads a happy life and end up in a 

wholesome state after death. 

The third person though born into a traditionally good, 

wealthy and renowned family and lives a comfortable life, 

does not have a pure mind, engages himself in unwholesome 

actions and speak unwholesome words and finally after death 

ends up in a sorrowful state. 

The fourth person born into a respectable family 

engages in all good activities with thoughts pure and clear. 

He speaks endearingly to all concerned and lives a life full of 

happiness. Such a person is reborn in a very satisfactory state 

after death. The second and the fourth are worthy to praise 

and emulation. 

Cakkavatti sīhanāda Suttaand Kūṭadanta Sutta 

clearly explain that poverty leads to ethical and spiritual 

degeneration. An open policy with a well thought out plan 

should be activated to eliminate social ills. Equal opportunities 

should be afforded to every citizen without prejudice to race, 

religion, cast or social standings in order to uplift the welfare 

of all citizens in a country. (Sabbe janassa anavata). 

In Vyagghapajja Sutta the Buddha has shown how 

to root out poverty and make worldly progress. According 

to the Sutta there are four rules which directly influence to 

develop worldly ordinary life as 01 - Achievement in Alertness 

(utthānasampadā) 02 - Achievement in Conservation 

(ārakkhasampadā) 03 - Good Company (kalyāṇamittatā) 04 - 

Even life (samajīvikatā) 

These things were lucidly explained to Dīghajānu. In 

the first condition, the Buddha says that unswerving effort 

and concentration in whatever occupation one indulgence 

in, agriculture, industry, trade, public service or any other 

vocation. Ensure the protection and safety of wealth, wellearned 

in justice and by fair means. One should associate with 

men of virtue, honesty and sincerity. In the fourth the Buddha 

exhorted the principle of a balance life style according to one’s 

means. 

Expenditure should not exceed income. One should 

abstain from immoral conduct, alcoholism, gambling and 

association with questionable characters. Should one adhere 

to these four principles intelligently with devotion, attainment 

of worldly progress will be the inevitable result. This is how to 

alleviate poverty. 

The main factor that has a direct impact on the alleviation 

of poverty both at individual and social level is, according 

to Sigālovāda Sutta the worker. The process of production 

depends on his healthy make up of body and mind. Evaluation 

of his work quantitatively is done on his performance during 

a given period. 

Buddhism does not condone irrational exploitation of 

labour for the personal benefit of an individual or a group. 

According to Karl Marx, capitalism breeds on exploitation 

of labour leading to unemployment, poverty, crime 

and degeneration of sound values. According to Mahā 

Dhammasamādāna Sutta of Majjhima Nikaya, if a person is 

engaged in theft and stealing, speaks falsehood, engages in 

immoral conduct and other crimes in order to lead a happy life 

of sensual pleasure he will inevitably be reborn with various 

mental afflictions and subjected to painful physical disabilities 

and torture2. Exploitation of labour is synonymous with 

robbery. Such attitudes stand condemned in Buddhism. 

Buddhism does not advocate maximum production at 

the cost of man’s wellbeing. Instead Buddhism advocates an 

ethically clean, efficient and planned economy for the benefit 

of the work force and the society in general. The only objective 

of a private enterprise is to earn maximum profit. During the 

period around 600 B.C. no large scale industries or business 

enterprises existed. 

The Buddhist view on the economy and trade at that 

time can be seen in Aggañña Sutta, Cakkavattisīhanāda 

Sutta, Kūṭadanta Sutta and Mahā Sudassana Sutta of Digha 

Nikāya among others. Whenever there sprang up economic 

problems, the state intervened for the benefit of the people in 

the following manner:- 01 - provide assistance to agricultural 

and livestock farmers with necessary infrastructure, seeds, 

water, manure etc The commentary elaborating on the 

passage, says that when the grants given by the state are not 

sufficient, the state may release more supplies. 02 - provide 

necessary capital for trading activities 03 - reasonable wages 

to the state employed 

Whether the ownership is by the state or private 

individuals, everything done should be based on an ethically 

acceptable foundation. Poverty, unemployment, extreme 

competitiveness, issue of the youth, social unrighteousness 

and economic instability could be overcome thereby. The 

society of course, the country will become prosperous. 

Well-earned wealth brings happiness and contentment 

to the laymen. The Buddha once addressed the wealthy 

Anāthapiṇdika and said, stability of one’s possessions is a cause 

for contentment (Atthisukha); consumption of such wealth 

with friends and relatives is a pleasure (Bhogasukha); freedom 

from indebtedness is cause for contentment (Ananasukha); 

acquisition of wealth through just and fair means is a pleasure 

(Anavajjasukha). 

Further it is exhorted that wealth should not be spent 

solely on sensual pleasures and that the main objective of 

earning wealth is to help one’s friends and to perform social 

and religious duties and obligations. Sigalovada Sutta explains 

that acquisition of wealth should be done in the manner 

the bee collects honey from flowers and in the manner that 

white ants build the mighty ant-hill. Out of such earnings, one 

fourth should be set apart for personal expenses; two fourth 

for investment and the balance kept for meeting contingency 

situations. 





Americans Find Guidance 

in Buddhism…. 

Most Venerable Aggamaha Pandita Dr. Walpola Piyananda Thero 

Chief Sangha Nayake Thero of America and President of USA & Canada Sanga Council, 

Chief Abbot & President of Dharma Vijaya Buddhist Vihara, Los Angeles, California, USA. 

In recent years Americans have begun to read more 

about the Buddhist doctrine. Buddhism can be explained as 

a religion, a philosophy, a way of life or an explanation to the 

cycle of life. Einstein states, “The religion of the future will 

be a cosmic religion. It should transcend a personal God and 

avoid dogmas and theology. 

Covering both the natural and the spiritual, it should be 

based on a religious sense arising from the experience of all 

things, natural and spiritual, as a meaningful unity. Buddhism 

answers this description. ... If ever there is any religion 

that would cope with modern scientific needs it would be 

Buddhism.” 

In 1994, the ABC Nightly News with Peter Jennings 

reported in a major feature on Buddhism that it had grown 

to about 6 million followers, making Buddhism in America a 

religious movement significantly larger than many Protestant 

denominations. Today, almost 10 years later, I may not be 

wrong to state that there are over 15 million followers of 

Buddhism. This increase proves that the Western world is 

turning towards the Eastern religion of Buddhism to guide 

them in their daily lives as well as on their spiritual path. 

His Holiness the Dalai Lama is a living icon dedicating 

his life to promote peace in the world. There are many 

others such as Richard Gere, Steven Segal, Goldie Hawn, 

Tina Turner and Uma Thurman who are practicing Buddhism. 

Coach Phil Jackson used the principles of Buddhism in his 

professional career when he led the Chicago Bulls to their 

many championship titles. He is continuing to be successful 

as evidenced by the Los Angeles Lakers and their third 

championship title. 

In this stressful world of uncertainty people do need 

guidance to carry on their daily life. Buddhism provides the 

seeker with mental calm and development. When the mind is 

developed, the body functions well. When the mind is weak, 

the body is also weak. Physicians agree that a pure mind 

cleanses the blood, and as a result the body strengthens its 

immune system. 

Stress is recognized as a major cause of causing 

the body’s natural, internal chemical function to become 

imbalanced leaving it open to disease. As human beings we 

have to face numerous problems that eventually make our 

existence stressful. Nowadays there is no job security fear of 

losing a job is stressful. 

Everything depends on one’s earnings. There is the fear 

of losing one’s home due to the inability to pay the mortgage 

that creates a strain. Then follows the family problems. Rich or 

poor, there can be problems with addiction to any number of 

things: drugs, gambling, compulsive buying, eating disorders, 

and other sense stimuli that cause havoc with one’s life. All 

these accumulate to create a very stressful condition. 

However stress is caused, it has been proven that 

meditation helps to reduce it. The Stress Reduction Clinic at 

the University of Massachusetts Medical Center states that 

meditation is the only way to reduce stress. 

A group of distinguished medical researchers including 

Thomas H. Winters, M.D. Director, Medsite Occupational 

Health Center in Quincy, Massachusetts and James Dalen, 

M.D., M.P.H. Dean at the College of Medicine, University of 

Arizona Health Sciences Center both positively believe that 

meditation is the way to eradicate stress. Furthermore, Dr. 

Winters finds that meditation is a self-regulating modality that 

helps people improve their coping skills in their life. That it is a 

necessary pressure relief valve in this era. 

The popular psychologist, Ken Welber in his book 

“Transformation of Consciousness” states that Buddhist 

meditation is the only way to reduce stress. Dr. Jon Kabat-Zinn 

in his book, “Full Catastrophe Living” firmly states that the 

“Satipatthana Sutta” explains the meditation techniques to 

practice in order to protect one’s immune system. 

Two other well-known American scholars, Mark Epstein, 

M.D. (“Going to Pieces Without Falling Apart” and “Thoughts 

Without a Thinker”) and Daniel Goleman (“Body, Mind, 

and Medicine” and “Emotional Intelligence”) support this 

statement. 

A famous Australian physician, Ian Gawler M.D. 

developed bone cancer. It was declared terminal by his 

physicians, however, under the guidance of his psychiatrist 

the late Ainslie Meares, M.D. he started to practice meditation 

and to the surprise of all doctors, he was found free of cancer. 

This led Dr. Gawler to write two books titled, “You Can Conquer 

Cancer” and “Peace of Mind.” 

Some people will definitely doubt whether a sickness 

like cancer can be cured by meditation alone. Dr. Gawler 

states that the chemical unbalance causing cancer can be 

controlled by a pure, steady mind. The defilements explained 

in Buddhism as anger, ill will, hatred, jealousy, and etc. pollute 

the mind. 

A polluted mind causes stress. This damages the 

immune system and sometimes even destroys it. As a result 

the chemical balance in the body is lost. This opens the 

door to various sicknesses. Through the practice of Buddhist 

meditation the mind and body, both relax. A calm mind can 

reinstate a normal chemical balance. 

In its natural state of balance the body has a tremendous 

potential and ability to maintain and repair itself. Although 

by meditation alone many illnesses can be cured, it must be 

stated that a physician’s advice is also indispensable. When 

one practices meditation these defilements can be removed. 

Once the defilements are removed there is no stress, and the 

immune system functions normally. 

As practitioners of meditation, we should learn to control 

our senses. We should have a strong discipline to control 

our visual desires, along with our emotional upheavals. Our 

temptations must be controlled. Our intelligence should guide 

our senses. 

In the Majhima Nikaya, Dvedhavitakka Sutra, Buddha 

explains that there are two types of thoughts that arise in our 

mind. There are wholesome and unwholesome thoughts. The 

wholesome thoughts are non-ill will, non-hatred, and noncruelty. 

The unwholesome thoughts are ill will, hatred and 

cruelty. When a thought arises, we must examine it. 

If the thought is of benefit to both others, and ourselves 

we must develop it. If it is harmful to others, or ourselves we 

must eliminate the thought. An example of this can be shown 

by the life story of the famous mathematician, John Nash, 

Ph. D. who was a victim of schizophrenia. Even though we 

can climb to the top of our professional ladder, if we cannot 

discipline our mind, we will be faced with many problems, as 

was John Nash. 

He had hallucinations of unrealistic phenomena. He 

spent time in mental institutions, receiving shock treatments 

that could not rid him of his delusions. The medication 

prescribed for him caused him to lose mental clarity. When 

he stopped the medications, the hallucinations reappeared. 

Then with the realization that the hallucinations were in fact 

his own thoughts, he determined to overcome them. 

With the help of his wife, he began to sort out his 

thoughts: what was reality and what was imagination. His 

determination and will power enabled him to recognize the 

real world. He worked as a professor at Princeton University 

and won the Nobel Peace Prize in Economics. 

But most importantly he proved that the human mind 

is capable of overcoming any circumstance. The movie “A 

Beautiful Mind” which won the Academy Award for Best 

Picture for 2001 was based on his life story. 

The human mind has the ability to overcome and face 

any eventuality with the use of his or her willpower and 

wisdom. 

“Mind is the forerunner of all actions. All deeds are led 

by mind, created by mind. If one speaks or acts with a corrupt 

mind, suffering follows, as the wheel follows the hoof of an 

ox pulling a cart. If one speaks or acts with a serene mind, 

happiness follows, as surely as one’s shadow. ”Dhammapada 





The Noble Truth…. 

Most Venerable Kakanadure Hemalankara Nayaka Thero 

The Chief Sangha Nayaka of Canada, the Founder and Chief Abbot of Ottawa Theravada 

Buddhist Vihara and Cultural Centre in Ottawa, Canada. 

The Noble Truth of the Path Leading to Cessation of 

Suffering and what, monks, is the Nobel Truth of the Path 

leading to the Cessation of Suffering? It is simply the Nobel 

Eightfold Path; namely. Right View, Right Thought, Right 

Speech, Right Action, Right Livelihood, Right Effort, Right 

Mindfulness, and Right Concentration. 

01 - Right View: And what, monks, is Right View? 

Understanding of suffering, understanding of the cause 

of suffering, understanding of cessation of suffering, 

understanding the Path leading to the cessation of suffering. 

This, monks, is called Right View. 

02 - Right Thought: And what, monks, is Right Thought? 

Thought of renunciation, thought of non-hatred, thought of 

non-cruelty. This is, monks, called Right Thought 

03 - Right Speech: And what, monks. Is Right Speech? 

Abstaining from false speech, abstaining from slanderous 

speech, abstaining from harsh speech, abstaining from 

frivolous speech. This Is, monks, called Right Speech. 

04 - Right Action: And what, monks. Is Right Action? 

Abstaining from killing, abstaining from stealing, abstaining 

from sexual misconduct. This Is, monks, called Right Action. 

05 - Right Livelihood: And what, monks. Is Right 

Livelihood? Here, monks, a noble disciple having abandoned 

wrong livelihood, makes a living by means of Right Livelihood. 

This Is, monks, called Right Livelihood. 

06 - Right Effort: And what, monks. Is Right Effort? Here, 

monks, a monk engenders wishes, makes effort, arouses 

energy, exerts the mind, and strives for the non-arising of evil, 

unwholesome states that have not arisen; engenders wishes, 

makes effort, arouses energy, exerts the mind, and strives for 

the abandoning of evil, unwholesome states that have arisen; 

engenders wishes, makes effort, arouses energy, exerts the 

mind, and strives for the arising of wholesome states that have 

not arisen; engenders wishes, makes effort, arouses energy, 

exerts the mind, and strives for the stabilizing, for the collation, 

for the increase, for the maturity, for the development, for the 

perfection through cultivation of wholesome states that have 

arisen. This is, monks, is called Right Effort. 

07 - Right Mindfulness: And what, monks, is Right 

Mindfulness? Here, monks, in regard to the body a monk 

abides contemplating the body, diligent, clearly knowing, and 

mindful, free from desires and discontent in regard to the 

world. In regard to feelings, he abides contemplating feelings, 

diligent, clearly knowing, and mindful, free from desires and 

discontent in regard to the world. In regard to the mind, he 

abides contemplating the mind, diligent, clearly knowing, 

and mindful, free from desires and discontent in regard to 

the world. In regard to dhammas, he abides contemplating 

dhammas, diligent, clearly knowing, and mindfull, free from 

desires and discontent in regard to the world. This, monks, is 

called Right Mindfulness. 

08 - Right Concentration: And what, monks, is light 

Concentration? 

Here, monks The Noble Truth of the Cause of Suffering 

and what, monks, is the Noble Truth of the Cause of Suffering? 

It is that craving which gives rise to further rebirth and, 

associated with pleasure and just, finds ever fresh delight, 

now here, now there to wit, the sensual craving, the craving 

for existence, and the craving for non-existence. Where, 

monks, does this craving, when arising, arise, and, when 

settling, settle? Whatever in the world is a delightful thing, 

a pleasurable thing, therein this craving, when arising, arises 

and, when settling, settles. 

Culmination - "In this way, he abides contemplating 

dhammas in dhammas internally, or he abides contemplating 

dhammas externally, or he abides contemplating dhammas 

both internally and externally. He abides contemplating the 

arising nature in dhammas, or he abides contemplating the 

disappearing nature in dhammas, or he abides contemplating 

the nature of both arising and disappearing nature in dhammas. 

Mindfulness that "there are dhammas" is established in him 

to the extent necessary for bare knowledge and continuous 

mindfulness. And he abides independent, not dinging to 

anything in the world. That is how he abides contemplating 

dhammas in dhammas in terms of the Four Noble Truths." 





"Buddhism in the 21 st 

Century" International 

Buddhist Conference 

Bihar, India…. 

Dr Mahesh Sharma, Minister of Culture and Tourism, 

Governor Ram Nath Kovind, Chief Minister Nitish Kumar, 

Mr. M.L. Srivastava, Vice Chancellor of Nava Nalanda 

Mahavira University also participated in this International 

Buddhist Conference. 


After visit in Bihar, India…. 

The three-day Special International Buddhist 

conference held at Rajgir - Nalanda International 

Convention Centre, Bihar, India from March 17 - 20, 

2017. The conference organized grand level by the 

Ministry of culture, Government of India and Nava 

Nalanda Mahavihara (Deemed University). 

The President of India, His Excellency Pranab 

Mukherjee and Tibetan Spiritual Leader His Holiness 

the Dalai Lama was the Chief Guests of the Buddhist 

conference. 

Over 400 spiritual leaders, erudite scholars and 

students from 35 different countries including Sri Lanka, 

Burma, Taiwan, Thailand, Bangladesh, and Uganda 

representing both the Sanskrit and Pali traditions are 

participating in the conference. 

The three-day conference, aimed at renewing 

contacts and discussing Buddhism’s perspectives and 

responses to global issues. Delegates discussed panel 

discussion on resolving conflict and peace building on 

the Conference. In his keynote address, His Holiness 

the Dalai Lama spoke about the oneness of the entire 

7 billion human beings and their universal desire for 

happiness. “All seven billion human beings desire 

happiness. Happiness cannot come from fear and anger. 

Therefore, we need compassion, love and friendship 

to foster feelings of mutual trust and belonging,” His 

Holiness said. 

Speaking on the occasion, the President of India, 

His Excellency Pranab Mukherjee said that no part of 

the world today is free from the scourge of violence. 

This crisis is all pervasive. The basic question being 

raised today is how to stop this wanton destruction 

and come back to sanity. He said that the philosophy 

of Buddhism is as relevant today as ever - especially as 

the world grapples with complex problems that seem 

intractable. Buddhism has had a deep influence on 

human civilization. The President said as they return 

to their respective areas of activity and influence, he 

requested them all to redouble their efforts to promote 

the simple Truths and the Path of the Buddha that show 

we can be better citizens and contribute to making our 

land a better place to live in. 









Air India 

introduced 

newly special 

flight to 

Varanasi for 

Sri Lankan 

Pilgrims…. 

Varanasi is a major Religious Hub City and the holiest 

of seven sacred cities (Saptha Puri) in Hinduism and Jainism. 

Saranath where Enlightened One Buddha gave his first 

discourse, The Wheel of Dhamma to five ascetics is close 

by. The city is on the banks of River Ganges where there are 

87+ Ghats. The city was also known as Benares. It is said that 

there are about 23,000 temples in Varanasi. Some of the 

famed temples are, Kashi Vishwanath Temple, Sankat Mochan 

Hanuman Temple, and the Durga Temple. 

Saranath is 10 KM from Varanasi and it is where the 

Enlightened One Buddha gave the first Dhamma discourse 

to Five Ascetics Kondanja, Baddiya, Vappa, Mahanama and 

Assaji. In this discourse (Wheel of Dhamma Sutta – Dahmma 

Chakka Pavaththana Sutta) Buddha focused on why one must 

not go to the two extremes and instead take the middle path. 

Enlightened One probably used this principle as the five ascetics 

were already in one extreme end of Aththakilamathanu Yoga 

or subjecting self to extreme hardship. 

At the end of the expounding of Dhamma by the 

Enlightened One, the ascetic Kondanja having realized the 

great principle of arising and ceasing of things (Dharma) 

became the first Stream-Enterer of Buddha Sasana. The 

pilgrims can visit Issipathana, Migadaya, Sammuka Stupa, 

Dhamekha Stupa, Mulagandha Kuti Vihar are all located in 

Saranath. 

Air India occupies a special place in the global and Indian 

aviation scenario. The airline pioneered the civil aviation in 

India. The airline’s network covers 34 international and 52 

domestic destinations, including far-flung areas of the North- 

East, Ladakh, Andaman and Nicobar Islands. 

Air India, today, flies one of the youngest, state-of-theart, 

fleet of aircraft comprising a mix of the wide-body Boeing 

B777s, B747s, its latest acquisition- the B787 Dreamliner and 

the narrow body Airbus A321s, A320s and A319 aircraft. 

“Air India”, the national career of India, launched their 

latest flight operation Varanasi/Colombo/Varanasi effective 

from August 04, 2017, with twice weekly flights on every 

Friday and Sunday. 

The inaugural flight landed at Bandaranaike International 

Airport, Colombo, Sri Lanka on August 04, 2017 and was 

welcomed with a ceremonial water salute. The occasion was 

attended by many dignitaries from Indian High Commission, 

Air India, Airport Authority Sri Lanka, Civil Aviation Sri Lanka, 

General Sales Agent of Air India in Sri Lanka and Sri Lankan 

Airlines. 

On the occasion of 14th UN Vesak day festival held in Sri 

Lanka, the Indian Prime Minister Honorable Narendra Modi 

informed those gathered that soon Air India will operate a 

direct flight Varanasi/Colombo/Varanasi for the Buddhist and 

Hindu Pilgrims to travel to Varanasi for worshiping holy places 

for Buddhists and Hindus in India. The occasion was ample 

testimony to the strong diplomatic relations and the cordial 

relations between the people of the two countries. 


After visit in India 

Sponsored by Air India 





The path to freedom…. 

Most Venerable Yalagamuwe Dhammissara Anunayake Thero 

The Anunayake of Udarata Amarapura Maha Nikaya, Chief Incumbent of Sakamuni International 

Buddhist Centre in Tokyo, Chief Incumbent of Viharagoda Dimbulana Pirivena Temple, Director of 

Dhammananda Viddiyatana Pirivena, Honorable President of Japan Sri Lanka International cultural 

& social development foundation (JSICSF) & Chief Sanganayake Thero in Japan. 

The Buddha suggested using our experience of suffering 

and happiness as our guide. The assumption is that people 

don’t require scripture, teachers, or reason to know whether 

they are happy or not. The path to freedom from suffering 

begins and ends with our basic ability to recognize when we 

are suffering and when we are not. However, this does not 

mean we should discard scripture, teachers, or reason; they 

can have an important role in pointing us to areas of suffering 

and happiness that we may be blind to. 

With the human experience of suffering and happiness 

as the basis, practitioners then consider both by themselves 

and with the help of wise people (so as not to fool or underchallenge 

themselves), which mental qualities, states, and 

teachings lead to suffering or happiness, to harm or benefit. 

Those that lead to harm should be abandoned and those that 

are beneficial should be engaged in. 

This doesn’t require exhaustive analysis; it necessitates 

paying attention to the consequences of our mental, verbal, 

and physical activities so we can know for ourselves what 

brings suffering and what brings happiness. It also involves 

using our reasoning and imagination to understand what is 

likely to bring us harm or benefit. Then based on this, if it 

brings suffering, avoid it; if it brings happiness, engage in it. 

The Buddha focused on what is pragmatically true 

instead of what is abstractly true. He emphasized what can be 

known for oneself instead of what can be known only as belief. 

But what can be known for oneself depends on what one does 

pragmatic truths are discovered through experience, not by 

wishful thinking. 

Since the Kalamas had said they were perplexed, the 

Buddha concluded by describing practices that would provide 

some degree of assurance. He did this by talking about some 

of the results that can come from the practices of lovingkindness, 

compassion, appreciative joy, and equanimity. 

Perhaps it was because the people of Kalama were not his 

students that he discussed these four “divine abodes”—they 

were practices widely known at the time. If the Kalamas had 

asked about liberation, the Buddha would have responded 

differently—most likely by describing the practices that lead 

to liberation. 

One assurance is that with proficiency in loving-kindness 

and the other three abodes one will experience happiness in 

this lifetime; one can know for oneself that these practices are 

beneficial. A second assurance is that, if there is rebirth, one 

can be assured of having a good rebirth. Still another is that if 

malicious intentions bring suffering, one can be assured that 

one is not causing oneself further suffering. 

While the first assurance is experientially testable, the 

second and third are a form of Pascal’s Wager: without having 

to decide on the truth of rebirth and the negative karma of 

malice, one can be at ease knowing that proficiency in lovingkindness 

is in one’s best interest if these are true. For people 

who aren’t going to try out the path of liberation, perhaps this 

is as good an assurance as one can get. 

It might seem a little strange to end a teaching about 

relying on what one can know for oneself with a discussion 

of what is reassuring. Maybe this is because the English word 

‘assurance’ doesn’t quite capture the meaning of assasa. 

The Indian word literally means ‘breathing’ and figuratively 

means to breathe easily or freely, as well as to be ‘assured’ 

or ‘comforted.’ One way or another lovingkindness practice 

helps people to breathe easily. 





Virtue (SILA) is foremost to all 

human beings as it is the precursor 

to the all or the ultimate liberation. 

In the Eightfold Noble Path, virtue is 

given the prime position followed 

by Concentration (Samadhi) and 

wisdom (panna). But there is 

something very important that must 

be noted. The virtue, concentration 

and wisdom does not follow a linear 

movement from one to the other, 

but more so cyclic. One will not 

think even one moment of being 

virtuous unless the person has at 

least an iota of wisdom. Wisdom 

also has its diffused impact on right 

concentration and the building up 

of the faculty of concentration. 

However, the optical visibility is one 

of linear progression. 

Indeed, there is a strong 

interdependence of sila and panna. 

In the Sonadanda Sutta Enlightened 

One asked Sonadanda as to what are 

the key criteria required to be a good 

Brahmin. Sonadanda said five criteria 

are important, of good lineage from 

maternal & paternal sides, Full 

understanding of Tri-Veda, of good 

looks, sila and panna. When asked 

if he could take out one of these on 

three occasions Sonadanda initially 

took out good looks, then good 

lineage and then full understanding 

of Tri-Veda. When pressed further 

as to any of the other two sila and 

panna can be taken out, Sonadanda 

replied, that in no way is it possible. 

If there is no sila then no panna and 

if no panna then no sila. 

The traditional understanding 

today of virtue by laypeople 

are the five precepts, the eightlivelihood 

precepts, the eight 

precepts observed on poya days etc. 

These precepts are mainly about 

restraining one from doing any 

of those ill actions such as killing 

living beings, stealing that which 

Virtue – Sila…. 

Sugath Rajapakse 

Formerly Senior Commercial Manager at Sri Lankan Airlines and presently Consultant to 

Air India GSA in Sri Lanka. 

is not given, indulgence in illicit and immoral 

actions, telling lies and taking intoxicants etc. 

In the Anuggahitha 

Sutra there are five important 

principles that the Yogi must 

observe in walking on the path to 

purification. The five are, 01 - Virtue 

o r Sila Anuggahitha. 02 - Listening to 

Dhamma or Sutha Anuggahitha. 03 - 

Dhamma Discussion or Saakachcha 

Anuggahitha. 04 - Mindfulness 

Meditation or Samatha Anuggahitha. 

05 - Vipassana Meditation or 

Vipassana Anuggahitha. 

The first of the five here 

is the assistance of virtue. Here 

the virtue is not just the restraint 

from ill actions of body and verbal 

but of a deeper meaning. In the 

Foundations of Mindfulness Sutta, 

the Enlightened One says that the 

bhikkhu abiding in contemplation 

of the body as a body goes to a 

forest or to a base of a tree or to 

an empty hut and then proceed 

onwards with the meditation. 

Viewed from outside one sees 

a Bhikkhu gone to a forest, to the 

base of a tree or to an empty hut 

and then seated will commence 

concentrating on the breath 

(one can read further on this in 

Foundation of Mindfulness Sutta). 

But the Enlightened One in regard 

to Dhamma stated that the wise 

will ever so get closer to the truth 

gradually and realize the truth from 

this very five-aggregates. So a wise 

person should introspect into these 

three stages not from outside but 

within self. 

01 - Gone to a Forrest – Forrest 

is an eco-system that is having 

millions of trees, annuals, biennials 

and perennials’. Integration of these 

plants and the many animals inside 

is the forest. Our consciousness 

too is like a forest, illustrated with 

Trillions of nama-rupa assimilated 

here and now as well as those dormant which would have 

been assimilated in previous lives. Thus the worldly are said 

to have an illustrated-consciousness akin to a forest. In our 

daily life, we are in this huge forest of nama-rupa illustrations. 

02 - To the base of a Tree – On introspection one will 

understand that this is akin to the meditator focusing on a 

single object and in this case the breath. On the outside the 

Yogi is at the base of a tree, but from inside is focused on one 

single object only, of breath. 

03 - To an empty hut – Externally the Yogi is dwelling 

in meditation in a hut all by self. Yet as clearly explained in 

Dhamma (Dwayathanupassana Sutta), with craving, this 

companion one wonders for a long, long time as this and as 

that and will never end this samsara. Thus even in an empty 

hut one is not alone. Aagara or the abode is not the hut but 

this somatic self. Consciousness the maker made this with 

nama-rupa and the second person, craving is always there. 

As stated by enlightened One after enlightenment at the 

base of the Ficus religiosa tree, once the craving is no more, 

no volitional formations. However, the Bodily formations of 

breath in & out, verbal formations of intent & investigation 

and mental formations of feeling & perception are there. 

Thus at the very beginning Buddha gives those who are wise 

enough to take the path an understanding of what can be 

reached at the end of the whole journey of purification. 

One must understand many have attained nirvana 

without in any of these somatic situations. Examples are 

Bahiya Daruchiriya the ascetic, Minister Santhathi of the King 

Kosala Cabinet. Both were well engrossed in the first stage but 

reached the second and third stages in a jiffy. 

In The Seven Stages of Purification Sutta (Saptha 

Vissudi Sutta or Ratha Vinitha Sutta) The foremost nature 

of virtue is clearly explained. Purification of Virtue consists 

of in understanding and maintaining four types of restraints 

namely, Observing the precepts one has taken and observing 

same like protecting one’s own life, Guarding the six sensedoors 

without allowing any defilements to arise, maintaining 

a Righteous Livelihood all through one’s life and with wise 

reflection making use of one’s requisites of life and in a most 

abstinent way and never transgressing the limits. The word 

Bhikkhu has two parts, Bhi or fear and Kkhu or eradication. 

Thus any person whether one who is ordained or a lay 

person having seen this danger of samsara takes this path to 

purification is a Bhikkhu. 

A person totally ingrained in virtue has the ability 

to see how one’s mind behaves (Sachiththa Pariyaya) and 

empowered will see how other’s mind behaves (Parachiththa 

Pariyaya, Dhukka Sutta – Samyuththa Nikaya). Thus a lay 

person who is married, with children and parents and close 

relative and friends can understand how the other’s mind 

behaves as well. Husband can see how the wife’s mind works 

and vice versa. In such an atmosphere there is no room for any 

family disputes and quarrels. Sadly, though today not only in 

this country Sri Lanka but in the other countries too, absence 

of virtue is leading to all the friction within families, among 

relatives and friends and the society at large. An article titled 

“Before death do us part” in Daily News newspaper of 01 

March 2016 (Rohana Aryaratne) it is stated that according to 

Director Social Services, Western Provincial Council most of 

the divorces occur within one year of marriage and very high 

percentage of divorce. 

Devoid of virtue which often today is limited to merely 

reciting the precepts but not versed in the substance in the 

precepts, and not being steeped in Dhamma the youth are 

not able to see how the partners mind works even a miniscule 

of it and the resultant tragedy of getting divorced from the 

partner. Yet in the old days, even though the people were 

not possessed of higher and university education and various 

Degrees, they had enough wisdom to understand that the 

married life is not just a bed of roses but with many pitfalls 

and the need for understanding and equanimity. 

In the present day the guarding of the six sense-doors 

of one who is striving on the path to purification has many 

obstacles. Technological advances which has given the humans 

many gadgets such as smart phones, intelligent TV, powerful 

computers while enabling a person to get things done faster 

or hear or read as to what goes on in this world is also a great 

hindrance to leading a pious life. The digital media, social 

media and the electronic media are causing much agony to 

people at large, in particular those who are not having the 

control of the sense-doors. 

As a result, we have given premium position to 

adorning this somatic body of 31 impurities (Contemplation 

of Impurities in Meditation) and does everything to adorn it, 

cleanses it and decorate it. But while indulging in this futile 

exercise of adorning this body which is all the time decaying 

and may exist not for more than 60 to 70 years does not 

give even an iota of importance to cleansing our defiled 

consciousness. Thus devoid of virtue and not having restraint 

in the six sense-faculties or the touch-agencies to know what 

one’s limits are, like a domino many people move from one 

depressing experience to another. This is not unique to only 

Sri Lanka but to the whole world. 

Also the absence of the sense-faculties restraint can 

vividly be seen from the number of deaths in a year while 

trying to take Selfie photographs. The Selfie syndrome is 

mainly due to the very high self-conceit (Asmi Mana) that is 

prevalent in human beings. Mindfulness Meditation is the 

greatest friend for such people. Mindfulness Meditation 

enables humans to develop restraint of the six sense-faculties 

and empower them to live in the paternal territory or under 

the power of Enlightened One. Those who do not have the 

sense-faculties restraint are under the influence of Mara. 

Mindfulness powers humans to enhance the level of virtue 

and to ultimately become stream-enterers (Sothapaththi). 

Virtue thus empowers a person to overcome all the 

negative external stimuli, which are extremely prevalent 

today due to the emerging technology. What would the next 

level of ascendency of technology is to be seen, yet steeped 

in virtue human beings can overcome any negative influence 

that can be created by any such technology. However, if we 

continue to falter in our virtue, then one may not be able to 

think of the dangers that such people will have to face as we 

move on with our lives. 

Therefore, step by step the wise should endeavor 

to empower them with virtue, the sure footed route to 

purification. “Anupubbena medhavi thokathokam khane 

khane, kammaro rajatasseva niddhame malam attano” - 

Gradually, little by little, moment by moment, wise should 

remove their impurities just as a goldsmith removes the dross 

of silver. (Dhammapada; 18-239) 

May all beings be peaceful and happy. 





Q & A in Buddhism…. 

Andrew. J. Williams 

Senior Dharma Teacher in Melbourne, Australia. 

Question No - 01 -.... What is one hope or aspiration you 

have for the young people of the world?.... What is one piece 

of knowledge or wisdom you would like to impart to the world 

before you depart from this life?.... 

Answer - Answer: Firstly, I rejoice in your very important 

question. Although I should mention that I have many wishes 

and aspirations for the younger people of the world. As well 

as many aspects of knowledge and wisdom that I would like 

to share. 

But for the sake of easy reading, I will do as you request 

and share one aspect for each of the two parts of your 

question. I hope and wish that the young people of the world 

realise that we are all inter-related, all part of one big family. 

No matter where or how we live, no matter the language we 

speak or our age. Therefore, we should be kind to each other 

and encourage others to do likewise. 

Furthermore, I hope and wish that the young people 

of the world realise that we all have the potential and 

opportunity to be wise and compassionate, and realise our 

true enlightened nature. In addition, you should know that 

there is no such thing as a so-called 'generation gap'. This is 

just one of the many man-made concepts that are not helpful 

and serve only to divide people. 

The similarities far outweigh the differences between 

different generations. Primarily, we all need air to breath, 

water to drink, food to eat, and clothes and shelter to protect 

us from the elements. Everything else is secondary. Also it is 

important to note that we wouldn't have the conveniences 

and luxuries that we have today if it wasn't for the foresight 

and efforts of the previous generations. So let us all help, 

appreciate and respect one another. 

Question No - 02 - What is the Buddhist attitude towards 

astrology i.e. horoscopes and star signs? Is it something that 

we should take with a grain of salt, or can we take it somewhat 

seriously?.... 

Answer - I would lean towards, as you say, taking it with 

a grain of salt, rather than too seriously. I think if you pay too 

much attention to things like horoscopes, you would never be 

sure if it's true or not, which may result in you developing a 

mind of more and more uncertainty, more and more doubt. 

But I'm no expert in this area. 

I think it's more helpful to pay attention to our lives in 

the present, rather than dwelling on the past and the future. 

The past has gone and the future has not yet arrived. So let us 

maintain a realistic and positive outlook and attitude, as well 

as, only engaging in helpful and beneficial actions. 

Maybe it will be helpful to reflect on the Buddha's words 

recorded in the Kalama Sutra, after he was asked what his 

doctrine was by the people of the Kalama kingdom. "Do not 

believe in anything (simply) because you have heard it. Do not 

believe in traditions because they have been handed down for 

many generations. 

Do not believe in anything because it is spoken and 

rumored by many. Do not believe in anything (simply) because 

it is found written in your religious books. Do not believe 

in anything merely on the authority of your teachers and 

elders. But after observation and analysis, when you find that 

anything agrees with reason and is conducive to the good and 

benefit of one and all then accept it and live up to it." 





Amazing Lord 

Gautama Buddha’s 

Sacred Places in 

India (Dambadiva)…. 

Buddha, meaning 'one who is awake' in the sense of 

having 'woken up to reality' was the title first given to Lord 

Buddha. It was about 2500 years ago when Prince Siddhartha 

Gautam left all the worldly pleasures to attain the reality of 

life, and became the Buddha - the enlightened one. It was a 

state in which the Buddha gained an insight into the deepest 

workings of life and therefore into the cause of human 

suffering, the problem that had set Him on his spiritual quest 

in the first place. 

Buddhism offers four major sites of pilgrimage: the 

Buddha's birthplace at Lumbini, the site where he attained 

Enlightenment Bodh Gaya, where he first preached at Benaras, 

and where he achieved Parinirvana at Kusinagara. Some 

Buddhist pilgrimage sites in India are listed below: 

Lumbini - The Buddha's Birthplace 

Lumbini is a Buddhist pilgrimage site in 

the Rupandehi District of Nepal. It is the place where, 

according to Buddhist tradition, Queen Mayadevi gave 

birth to Siddhartha Gautama in 563 BCE. Gautama, who 

achieved Enlightenment sometime around 528 BCE, became 

the Gautama Buddha and founded Buddhism. Lumbini is 

one of many magnets for pilgrimage that sprang up in places 

pivotal to the life of Gautama Buddha. 

Lumbini has a number of temples, including the Mayadevi 

Temple and several others which are still under repairing. 

Many monuments, monasteries and a museum, the Lumbini 

International Research Institute, are also within the holy site. 

Also there is the Puskarini, or Holy Pond, where the Buddha's 

mother took the ritual dip prior to his birth and where he had 

his first bath. At other sites near Lumbini, earlier Buddhas 

were, according to tradition, born, then achieved ultimate 

Enlightenment and finally relinquished their earthly forms. 

In the Buddha's time, Lumbini was situated in east 

of Kapilavastu and southwest Devadaha of Shakya kingdom 

of Nepal. It was there, that the Buddha was born. A pillar 

discovered in 1896 (and erected thereafter at Rummindei) is 

believed to mark the spot of Ashoka's visit to Lumbini. The site 

was not known as Lumbini before the pillar was discovered. 

According to an inscription on the pillar, it was placed there 

by the people then in charge of the park to commemorate 

Ashoka's visit and gifts. The park was previously known as 

Rummindei, 2 mi (2 mi (3.2 km)) north of Bhagavanpura. 

Bodh Gaya - The site of the Enlightenment of Gautama 

Buddha 

It is here in Gaya, that Lord Buddha attained 

enlightenment under a Bodhi tree. Gaya is situated about 

100kms from Patna, the capital of Bihar. It is the second largest 

city and is the most popular tourist destination in Bihar. The 

city is established on the bank of River Phalgu and is named 

after the demon called Gayasur. 

Today, Bodhgaya is an important place of Buddhist 

pilgrimage in India and has a number of monasteries, which 

were constructed by devout Buddhists of Japan, Thailand, 

Myanmar and Sri Lanka. The major attraction in Gaya is the 

Maha Bodhi Temple or the Vishal Buddha Mandir that has a 

mammoth statue of Buddha in a deep meditation. 

Then there is the Bodhi tree that is situated on a huge 

platform; it is believed that this tree is the offspring of the 

actual tree under which Lord Buddha attained enlightenment. 

The Chaukramama or the Jewel Walk is yet another place of 

interest in Bodhgaya; it is said that this was the spot where 

Buddha used to come for a stroll. 

Sarnath - The site of the first sermon 

Sarnath is situated about 11kms from the holy town 

of Varanasi. It is a place where Budhha after attaining 

enlightenment proceeded to deliver his first sermon on 

wisdom. Today, Sarnath is one of the most important Buddhist 

places of worship in India. The main attraction here is the 

stupa that was erected by Emperor Ashoka in 3rd century BC. 

Other major attractions in Sarnath are Chaukhandi 

Stupa, which is believed to have been constructed during 

Emperor Ashoka’s reign; it is in fact the first monument 

encountered after entering Sarnath. Another important place 

to see in Sarnath is the Dhamek Stupa, which is a conical 

structure that signifies the place where Buddha delivered 

his first teachings of the Four Noble Truths. Mulagandha Kuti 

Vihar and Sarnath Museum are yet other major attractions for 

the tourists in Sarnath. 

Kushinagar - The site of the Buddha's paranibbana 

Kushinagar is located about 53 km from Gorakhpur 

and is believed to be the place where Lord Buddha attained 

‘Maharparinivana’- the highest stage of salvation. After the 

excavation in 1861 many stupas related to Buddha resurfaced 

in Kushinagar and today they are amongst the major tourist 

attractions here. The Ramabhar Stupa is one of the major 

attractions; this stupa is about 50 feet tall and situated where 

Lord Buddha was cremated. 

Mahanirvana Temple, where a six meters long Buddha 

statue in reclining position is kept; Mathakuar Temple, where 

a black stone image of the Buddha and inscriptions dating back 

to 10th-11th century are kept; Watt Thai Temple; Japanese 

Temple, where ‘Eight Metals’ statue of Lord Buddha is kept 

and the Chinese Temple, which is predominantly constructed 

in a Chinese architectural style are the other places to see in 

Kushinagar. 

Other Buddhist holy sites are Patna, Bihar - Formerly 

known as Pataliputra, it was the seat of the Mauryan 

Empire and a significant Buddhist centre. Rajgir, Bihar - 

Formerly known as Rajagaha, it was the capital of Magadha, 

ruled by King Bimbisara, one of the most prominent monarchs 

and supporters during the lifetime of the Buddha. 

Nalanda, Bihar - Site of an ancient Buddhist university, 

destroyed by Bakhtiyar Khalji during Islamic attacks. 

Sravasti, Uttar Pradesh - Formerly known as Savatthi, it was 

the capital of Kosala, ruled by King Pasenadi, one of the most 

prominent monarchs and supporters during the lifetime of 

the Buddha. Vaishali, Bihar - Seat of a republican state of 

the Lichchavis, prominent supporters of the Buddha. Site of 

the Second Buddhist Council. 

The name of Bihar is derived from vihara, meaning 

monastery, such was the association of the area with 

Buddhism. In addition to these sites which were visited by the 

Buddha, other sites in India have become notable: 

Sanchi, Madhya Pradesh - Site of a large stupa 

built by Ashoka, it also stored the relics of Sariputra and 

Mahamoggallana, the two chief disciples of the Buddha; 

reputedly the place from which Mahinda set out to 

proselytise Sri Lanka. 

Ajanta and Ellora, Maharashtra - the site of intricate cave 

paintings depicting Buddhism. Nagarjunakonda, Bavikonda, 

Thotlakonda, Salihundam, Amaravati, Andhra Pradesh, 

Ratnagiri, Odisha, Lalitgiri, Odishaand Udayagiri, Odisha - 

former sites of Buddhist education. 

Wijaya Wagaarachchi 

After visit in India 

Sponsored by Air India 





Fulfilled the loving kindness Sri Lankan 

Golden Buddhist Bhikkhu, 

Most Venerable Banagala Upatissa Thero 

Today we are presented you about the Chief Sangha 

Nayake of Japan, President of Maha Bodhi Society of Sri 

Lanka, Founder & Chairman of “Yoshida” Foundation, Chief 

Incumbent of Aggrasrawaka Maha Viharaya, Chief Incumbent 

of Sanchi Center in India, Most Venerable Banagala Upatissa 

Thero…. 

He was born on the January 05th 1950 in a remote 

village called Banagala in the southern Province of Sri Lanka. 

At the age of 17 he was ordained as a Pupil Buddhist Monk 

[Samanera] under the Most Venerable Hedigalle Pannatissa 

Maha Nayaka Thera,The then Chief Sangha Nayaka for India. 

He had his primary education in Sri Lanka and entered 

the Buddhist Missionary Service and training under The 

Mahabodhi Society from 1961. Had his secondary education 

at Mahabodhi Inter College, Varanasi, India. He was also 

awarded Bachelor of Arts and Master of Arts degrees for his 

higher studies from Indian Universities. 

Energetic young monk received his higher Ordination 

in 1970. He mastered the Japanese Language in Japan 

during 1976, obtained a Diploma having followed a course 

in child education and specialized in the same subject. His 

dedication for child education opened the way to establish 

14 Kindergartens in Sri Lanka with the assistance of imminent 

personalities and Venerable Priests in Japan. 

He established Lanka-Ji and The Government of Japan, 

legally recognized it by vesting the status of Shukyo Hojin. 

Being the head of the Lanka-Ji he established the Japan 

Sri Lanka Buddhist and Cultural Centre. His noble services 

elevated him to be the Chief Head Priest for Sri Lanka in Japan. 

Further he was honored to be the Head Priest of Mahabodhi 

Aggra Srawaka Maha Vihara,where the holly relics of Sariputta 

and Moggallana Maha Thera's (The Chief disciples of Buddha) 

kept. 

“Mettavalokanaya” offer best wishes to the Most 

Venerable Banagala Upatissa Thero for the every success in 

his noble task. “Suki Deegauko Bava..!!” 


f,dal mQð; wdOHd;añl yd ck 

kdhlhskaf.a f.!rjdorh ksn`oju Èkd.;a 

w;sf.!rjd¾y ndk., Wm;siai 

kdysñmdKka jykafia 

fujr —fu;a;djf,dalkh˜ Tiafia È.yefrkafka" 

cmdkfha m%Odk ix>kdhl" Y%S ,xld uydfndaê ix.ufha 

iNdm;s" bkaÈhdfõ idxÑ fÉ;sh.sß úydrdêm;s" fld

This year on September complete India’s Mahabodhi 

temple organization founder’s Srimath Anagarika 

Dharmapala’s 150th birth anniversary. 

The Maha Bodhi Society of India was founded by 

Srimath Anagarika Dharmapala in 1891, for the resuscitation 

of Buddhism in India. 

Srimath Anagarika Dharmapala was one of the 

founding contributors of non-violent Sinhalese Buddhist 

nationalism and Buddhism. He was also a pioneer in the revival 

of Buddhism in India after it had been virtually extinct there 

for several centuries, and he was the first Buddhist in modern 

times to preach the Dharma in three continents: Asia, North 

America, and Europe. 

Along with Henry Steel Olcott and Helena Blavatsky, the 

creators of the Theosophical Society, he was a major reformer 

and revivalist of Ceylonese Buddhism and an important figure 

in its western transmission. 

He also inspired a mass movement of South Indian 

Dalits including Tamils to embrace Buddhism, half a century 

before B. R. Ambedkar. At the latter stages of his life, he 

entered the order of Buddhist monks as Venerable Sri 

Devamitta Dharmapala. 

Dharmapala is an excellent example of an Asian 

Buddhist modernist, and perhaps the paradigmatic example 

of Protestant Buddhism. He was particularly concerned with 

presenting Buddhism as consistent with science, especially 

the theory of evolution. 

The 150th birth anniversary of 

Srimath Anagarika Dharmapala…. 

Most Venerable Parawahera Chandarathana Nayaka Thero 

Chief Sangha Nayake Thero of France - Europe, Chief Abbot of the La Bourget International 

Buddhist Centre in Paris, France and Head of SECSA Foundation. 

f,da iiqka fl; iq/ls 

uyd hq. mq/IhdfKda'''' 

f,dalfha ljru rgl jqjo m%Odk NdIdjla ;sìh hq;=h' 

m%Odk ixialD;shla ;sìh hq;=h' tu rgg we;=¿ jk tys mÈxÑ 

jk ljfrl=g jqjo ;ukaf.a wkkH;djh mj;ajd .; yelsh' 

tfy;a" m%Odk ixialD;shg ydkshla fkd jk mßÈh' Tyq fyda 

weh tu m%Odk ixialD;shg .re l< hq;=u h' tfia fkd 

jqkfyd;a isÿjkafka úYd, .egquls' ;udf.a foh /l.ksñka 

wfkldf.a bvug mekSu wo f,dalfha l,djla ù ;sfí' 

f,dalfha úúO rgj, m%Odk nyq;rhg wu;rj ta yd 

iudku jQ ck;djla Ôj;a jk wjia:d we;' tfy;a nqoaêu;a 

jQ lsisu rgla rdcH NdId folla fyda cd;sl .S folla fyda 

cd;sl fldä folla jYfhka wkqu; lrkafka ke;' m%Odk 

ixialD;sh fyda wd.u oyu hgf;a wka cd;s wd.ï j,g 

lghq;= l< yelsh' tfy;a Tjqka tfia isÿ lrk .uka ,xldfõ 

meje;aug w; fmdj;s' Tjqkaf.a úi÷ï kï cd;sl .S folla 

m%Odk wd.fï fyda ixialD;sfha m%Odk;ajh wfydais lsÍu jeks 

l%shd ud¾.j,g ,xldfõ rch fmd,Uj;s' fuh j¾;udkfha 

muKla fkdj w;S;fha o meje;s fmdÿ wñysß i;Hhls' Tjqka 

hï;dla ÿrg fyda ch.%yKh l

The central problem of a Buddhists is to combine a 

successful lay life with Buddhist moral and spiritual principles. 

This problem can be solved by organizing one's life as a lay 

Buddhist within the framework of the Noble Eightfold Path 

which can be compared to a road map. 

The lifespan of every individual is of tenfold. They are 

as 01 - Childhood (manda, 01 - 10) Adolescence (kidda, 10 - 

20) 02 - Adulthood (vaṉṉa, 20 - 30) 03 - The period of the 

establishment of mundane life (bala, 30 - 40) 04 - The period 

of wisdom (pañña, 40 - 50) 05 - The period of physical decay 

(hayana, 50 - 60) 06 - The period of distortion of physical body 

(pabbara, 60 - 70) 07 - The period of having crooked body 

(vaṇka, 70 - 80) 08 - The period of mental distortion (momuha, 

80 - 90) 09 - The period of occurring death (sayana, 90 - 100) 

The Right View or Motivation: 

To be happy, successful, and secure, we must first learn 

to see ourselves and the world as they truly are (Ijjatta and 

Bahiddha Loka) and should then shape our everyday activities 

in keeping with this. We must also look for solutions to our 

problems in terms of the relationship of cause and effect, for 

the universal law of causality operates in the field of human 

behavior as much as it does in the physical world. 

Teaching Kamma Theory: 

The foundation for a fruitful life is an understanding 

of the moral law of kamma. Kamma is a volitional action; 

an action that expresses morally determinate intentions or 

volitions. 

As a person sows, so shall he reap? Good begets good, 

and evil begets evil. Kamma is also cumulative. Not only 

do our deeds generate pleasant and painful result, but in 

their cumulative force they also determine our character. 

(Samyattanikaya, Samuddaka sutta, p.229) 

Solution of Life Problems: Satusacca Formula: 

The Buddha's teachings can thus be abbreviated into 

these four verifiable truths, called the Four Noble Truths: 

suffering (problem), its cause (Cause of Problem), its cessation 

Buddhist Perspective for the 

Life Planning…. 

Dr. Hnin Si Oo 

The Vice President of the World Alliance of Buddhists (WAB) & The Lecturer of Dhamma 

in Yangon, Myanmar 

(Solution of Problem), and the way leading to cessation of 

suffering (Eightfold Path to solution). 

These are eternal truths, truths that do not change and 

cannot change with time and place. When the one faces the 

Life’s Problem, Always start to use “Satusacca Formula” such 

as 01 - What is problem, 02 - the cause of Problem, 03 - What 

is the solution, 04 - How to go to solution. (Dhammacakka 

pavattana sutta and in many places of pali nikaya) 

Benefits of Right Understanding 

Right understanding is the foundation for developing 

a proper sense of values, which is sorely lacking in our age. 

Without right vision and the way is lost; all our efforts will 

be misguided and misdirected, all our plans for individual 

and social development would be failed. (Sammaditthi sutta, 

mulapannasa pali of mijjimanikaya,p. 57. Chattasagayana 

version) 

Abhayadana (Peace Maker or Donation the Peace): (in 

the commentary of anguttaranika) 

Teaching the Keeping the Five Precepts conscientiously. 

The feeling of guilt increases stress. By observing the precepts, 

a person leads a blameless life and thereby enjoys freedom 

from the nagging sense of guilt that harasses one who violates 

the basic rules of morality. 

Sila is nothing but peace builder. By undertaking moral 

precepts one pledges to regulate one's conduct in accordance 

with these three virtuous qualities. 

Compassion and Loving-kindness (brahmavihara) is 

the real religion for all. The first teaching for teen is the 

compassion once the teenager group of boys plays the snake; 

the Buddha admonished them like their own lives (attanam 

upamam kattva). 

This is the teaching of compassion of the Buddha. The 

Buddha planted the seed of compassion in the beginning of 

teen life. The Buddha condemned the violence not only on 

human but also on the animal. Cultivating the four sublime 

attitudes. 

The four sublime attitudes (brahmavihara) are lovingkindness, 

compassion, altruistic joy, and equanimity. These 

are enlightened emotions that reduce the stress and strain of 

daily life, improve interpersonal relationships at home and in 

the workplace, promote racial accord and amity, help in the 

development of an even mind, and increase calm and inner 

peace (ajjatta santi). 

Mangala sutta: Looking after Parents, sons and daughters 

is the auspicious blessing (Matapitu Upatthanam Puttadarassa 

sangaho) 

In Buddhism, Romantic love for the adult it is natural 

to love one person of the opposite sex. The lay Buddhist will 

recognize that there is nothing "sinful" or shameful in sex. At 

the same time he or she should be aware that extreme sexual 

desire. 

Kamasukallika (self-indulgence), one of extremism should 

be avoided by the Buddhist adults. Above and beyond sexual 

compatibility, a happy marriage calls for mutual understanding 

and adjustments, for sacrifices and selflessness, for tolerance 

and patience. Married life becomes truly a blessing rather 

than a curse. The harmonious parent-ship leads to the happy 

family life.(Sutttanipata pali of Kuddakanikaya) 

The most important thing to solve some problem in 

life is Mindfulness Technique. Mindfulness of breathing 

(anapanasati) is an excellent subject of meditation particularly 

useful to the busy layperson, as it can be practiced safely by 

anyone, anywhere, at any time. 

Without regardless social status, country, age, it is a 

universal formula to remove the stress and strain, Modern life 

is full of stress and strain. Generally, modern person is driven 

by craving, by intense desire.(Mahasatti patthana sutta pali of 

Dighanikaya) 

Buddhism: The art of living and dying: 

Death is the only absolutely certain thing in life, however 

how many of us prepare us adequately in advance to face it 

calmly? All human beings must die. The body disintegrates, 

breaks apart, and turns to ashes and dust. The only thing we 

own that remains with us beyond death is our kamma, our 

intentional deeds. 

Our deeds continue, bringing into being a new form of 

life until all craving is extinguished. We are born and evolve 

according to the quality of our kamma. Good deeds will 

produce a good rebirth, bad deeds a bad rebirth. 

To sum up the Buddhist moral and spiritual teaching for 

life planning is not based on dogma or blind faith. It therefore 

offers a reasonable way of life which should be attractive to 

any thinking person. 

Moreover, the Dhamma is completely compatible with 

the advances of modern science. There are a great number 

of Buddhist concepts to cope with modern people for life 

planning. 





The Significance of the 

Kathina Robe Offering Ceremony in Thailand…. 

Kaṭhina means “hard”, “stiff”, “difficult”, etc. The word 

Kaṭhina denotes a cloth offered to the monks annually after 

the end of the rains-retreat (vassāvāsa). It also refers to a 

wooden frame used by the monks in sewing their robes. 

However, the word mostly denotes the robe, cīvara in pali, 

known as Kaṭhina cīvara. The character of the material used 

symbolizes the cīvara, which is one of the four requisites of 

a monk. The Kaṭhina robe is offered to the monastic Saṅgha 

by lay followers. Apart from the lay followers, monks, 

nuns and novices also can offer to the Buddhist Saṅgha. 

The historical background of the Kaṭhina robe offering is 

mentioned in the Vinaya Pitaka. While the Buddha was 

dwelling at Jetavana Vihar in Shravasti, a group of thirty 

monks visited the Buddha after the three-month rains-retreat. 

The Buddha asked them about their retreat and noticed their 

worn out robes. It is said that at the time, monks used to wear 

sewn pieces of cloth collected from different places such as 

cemeteries, streets, rubbish-heaps, etc. 

The “Shanthi Buddha Bhumi Wandana” from Sri Lanka 

arrange vast programmes for celebrate the Kathina Robe 

Offering Ceremony in Bangkok, Thailand on October 28 & 

29, 2017. Mr. Sumith Palihawadana, the Chairman of Shanthi 

Travels hope to worship of Sri Lankans on the occasion of 

Kathina Robe Offering Ceremony in Bangkok, Thailand. 

ta W;=ï Nd.Hh ,lajdiSkag Wod 

lr fokakg fujr;a iqñ;a m

Buddhism came to Africa in 19th Century through 

Tanzania situated in East Africa. It was year 1920. It happened 

by after came a visiting monk named Venerable Loka Natha 

Thero from Sri Lanka. He came with a lay person names Mr. H. 

G. Gunapala. He is the first person got work in Tanzania and 

bought a piece of Land from Government, Brought a Bodhi 

Saplin and established Buddhist Association Tanzania. 

It grew up gradually and then built Association hall year 

1927, Shrine room and Pagoda 1956, Multipurpose hall 1999 

and monk’s resident 2016. Now from this place do many 

services to different Buddhist groups including Tanzanian local 

followers. 

Most of the people come to temple to learn meditation. 

After that they start to apply Buddhist philosophy for their life. 

Also here we can find many people having attacked by 

ghosts and other bad spiritual powers. They have no enough 

knowledge to recognize that and do not have enough solutions 

to eliminate them from victims. 

Therefore, most of them suffering with these attacks 

always. Then if anybody get a chance to meet us (Buddhist 

Monks) that is the end of their suffering. We have cured many 

people who came to meet us. We are just using only Buddhist 

Chanting (Pirith). After that they cured wonderfully. That is 

one of grate improvement of Buddhism in Africa. 

Also here they need practical Buddhism. They are not 

ready to hear long deep Dhamma Talk. They are ready to get 

from us practically. Not from word. If we do not help they are 

very far from us. 

We must give them without any hope of receive from 

them. That is their basic access to any religious faith. Therefore 

we also need to do so. Therefore I have applied a practical 

project which respect by all people in Tanzania without any 

religious labour. 

It is “Kind Heart Africa Orphanage Project” it started in 

2004. We are collecting children from the road and teaching 

them till they stand their own. That is one of grate achievement 

to our goal. 

Apart from that we already have initiate to build 

an Elderly Home & Occasional Training Centre & Charity 

Dispensary for public. After these all done many respect 

will come to Buddhists and slowly can see many people 

continuously practice Buddhist philosophy. 

That is the way can establish Buddhist teaching on Africa. 

Not any other way to do so. Also we need to understand their 

current situation properly before we do anything for them. 

Otherwise it will not work. We can do without fix any religious 

label on it. That way it will go. 

Also they are really appreciating Buddha’s guide lines to 

make peace and sustainable development. Therefore we have 

100 years Buddhism in Africa…. 

Most Venerable Dr Ilukpitiye Pannasekara Thero 

Chief Sangha Nayake Thero of African Continent and Chief Abbot of Buddhist Temple & 

Meditation Centre in Tanzania - South Africa. 

established Inter Religious Council for Peace in Tanzania from 

year 1998. It is very successful and therefore currently I am 

the Buddhist Leader among nine Leaders in the country of this 

important organization. 

Apart from that in Africa we have an organization named 

interfaith action for peace in Africa. That IFAPA combined 

with 25 Religious leaders from 54 African countries. I am the 

Buddhist Commissioner among them. 

Always need to attend different kind of Buddhist, 

religious and social activities in different countries. Always we 

so busy with them. 

Reason is that we do not have enough sources for their 

demand. Specially, man power. All 54 countries about 10 – 15 

monks are working who came from different countries and 

different traditions. 

I am the only one Resident Sri Lankan monk who is 

remaining in Africa. Therefore it is extremely difficult to fulfil 

their demand. That is why Buddhism has not developed in 

Africa yet. Our communities are doing not think on this matter 

deeply. If everyone thinks to help this continent we can see 

shining it soon with right understanding. 

Currently we have temples in Tanzania, Botswana, South 

Africa, Kenya, Malawi, Uganda and Congo only among 54 

countries. African monks can see only Congo, South Africa, 

Uganda and Tanzania only. 

Then you can see how far still we need to go. If whole 

Buddhist world come together we can establish a Buddhist 

Centre in each country and make a monk to carry on this grate 

philosophy. This is good continent to apply Practical Buddhism 

to active. I cannot see any other place more than this. Many 

people need this teaching and they are waiting to accept it. 

Learning and knowledge provide the path to good 

relationships in the modern world. From ancient times, some 

countries had a well-developed system of education centered 

on the temple. The beneficial expansion of this system was 

seen with the establishment academics desirous of learning 

Buddhism. 

I believe that proper knowledge of the Dhamma and the 

Pali language are essential for members of the Maha Sangha 

in countrywide to protect the teachings of the Buddha. 

Although, Pali is not a spoken language today, the knowledge 

of this language is essential for the continuance of Buddhism. 

Paying homage to the Buddha, observing Pansil, venerating 

the Noble Triple Gem and the chanting of Pirith are all done in 

Pali. Our culture that has spread from ancient days is based on 

the valuable influence of Buddhist teaching. 

The learning of the Dhamma with devotion and wisdom 

is necessary for a proper understanding of the reality of life. 

Further this occasion offers on opportunity to the peoples 

to deepen understanding and foster harmony. I strongly feel 

that the building of a spiritual environment is a prerequisite to 

build a partnership based on lasting peace and quality. 

The Buddha said: 

“Pamojjabahulo Bhikku - Pasanno Buddhasasane - 

Adhigacche Padam Santam - Sankharupasamam Sukham” 

(Bhikku Vaggo - Dhammapadaya) - The Bhikkhu who is full 

of delight and is pleased in the Dhamma will realize that 

blissful State - the happiness that is born of the cessation of 

conditioned things. 

As a Buddhist Monk, proud of its purest form of 

Theravada Buddhism, which was sustained for more than 100 

years mainly due to the commitment and tireless efforts of 

the Sangha, I am very happy that this. 

On this commemorative moment, let us all make our 

efforts to spread and practice the principles of kindness, 

compassion, altruistic joy and equanimity in order to create 

a better world free from greed and violence that consistently 

leads us to enormous crisis. 

May the Noble Triple Gem bless you..!!! 





PIYA VAGGA - THE AFFECTION 

m%sh j.a.h 

“Seeladassana Sampannam - dhammattham saccavedinam 

Attano kammakubbanam - tam jano kurute piyam” 

He, who is virtuous and intelligent, just and truthful, strives after 

perfection, him the world will hold dear. 

—iS,oiaik iïmkakx - OïuÜGx iÉpfjÈkx 

w;a;fkd lïu l=índkx - ;x cfkd l=ref; mshx˜ 

YS,fhka yd iuH.a oDIaáfhka hqla;j O¾ufha msysgd we;a; u lshñka ;%súO 

YsCId mqrk ;eke;a;dg yefudau m%sh;djhla olaj;s' 

04 

05 

“Tanhaya Jayati soko - tanhaya jayati bhayam 

Tanhaya vippamuttassa - natti soko kuto bhayam” 

From greed is born sorrow; from greed is born fear. He who is 

free from greed is free from sorrow. Whence fear?.... 

—;Kaydh cdh;S fidfld - ;Kaydh cdh;S Nhx 

;Kaydh úmamuq;a;iai - k;aÓ fidfld l=f;d Nhx˜ 

wdYdj ksid fYdalh yg .kS' wdYdj ksid ìh o yg .kS' wdYdfjka fjka jQ 

wfhl=g ljrlf,lj;a fYdalhla ke;af;ah' tksidfjka u ìhla o we;s fkdfõ' 

“Pemato jayati soko - pemato jayati bhayam 

Pemato vippamuttassa - natthi soko kuto bhayam” 

Affection leads to sorrow, affection leads to fright. One who is 

free from affection is free from sorrow. Whence fear?.... 

—fmuf;d cdh;S fidfld - fmuf;d cdh;S Nhx 

fmuf;d úmamuq;a;iai - k;aÓ fidfld l=f;d Nhx˜ 

fm%auh ksid fYdalh yg .kS' fm%auh ksid ìh o yg .kS' fm%aufhka fjka jQ whg 

lsisodl ÿlla ke;' ìhla o we;s fkdfõ' 

06 





Buddhika Sanjeewa, as the Founder, President & Chief Editor of Mettavalokana Buddhist Publications Centre, I printed and published this “Mettavalokanaya” Buddhist Magazine as a 

publication of Mettavalokana Buddhist Publications Centre on August 29, 2017 at M. D. Gunasena & Co (Pvt) Ltd, No.20, San Sebastian Hill, Colombo 12. 

52 I Mettavalokanaya I August I 2017 Registered at Department of Post in Sri Lanka - QD/181/News/2016 www.meththawalokanaya.com

Mettavalokanaya_Magazine_August_2017

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