Mettavalokanaya_Magazine_July_2017

“Mettavalokanaya” 

Published in English…. 

This is the First Time 

in Sri Lanka 

Today marks a very special day for our “Mettavalokanaya” 

Buddhist Magazine. For the first time in Sri Lankan Buddhist 

Magazines history, Mettavalokanaya has been published 

in English, which includes 52 pages of articles related to 

Buddhism. Since its establishment in December 01, 2014, the 

Buddhist Magazine has been successfully distributed to 40 

countries up to date including all districts across Sri Lanka. 

Mettavalokanaya Buddhist Magazine will continue 

aiming to become the most popular & leading Buddhist 

Magazine in Sri Lanka. The magazine comprises special articles 

written by leading Buddhist monks in Sri Lanka & overseas 

Most Venerable highest Buddhist Monks. 

“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 Buddhism 

and share them via different print media and online media 

platforms worldwide. 

As a creative and ideal Buddhist Magazine, our main 

target is to teach good habits & qualities to the young 

generation who live in Sri Lanka and all over the world through 

Buddhism. 

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 highly believes our Dhamma effort 

is very useful for devotees all around the world. We desire 

to publish more publications as a Buddhist Centre in the 

near future. We have promised to our nation and Buddhists 

worldwide that we will ensure glorious years of service to 

the Buddha-Sāsana in future within our capability. 

Buddhika Sanjeewa 

Founder / President / Chief Editor 

2 I Mettavalokanaya I July I 2017 

www.meththawalokanaya.com 


Mettavalokanaya I July I 2017 I 3

Happiness through Effort 

and Good Fortune…. 

Most Venerable Bhutawaththe Sri Saranankara Nayaka Maha Thera 

The Chief High Priest Judiciary of Malaysia and Chief Monk of Sri Lanka Buddhist Temple, 

Sentul, Kuala Lumpur, Malaysia. 

In the modern world it is not easy for people to understand 

the nature of religions that are not their own. 

If people try to see where other religions differ from 

one’s it will be easy for people to have mutual tolerance. 

That way there will not be disputes or conflicts. There will be 

only proper understanding. And that kind of understanding, 

stemming from true tolerance, is the foundation of happiness 

in a multi-religious world. 

The greatest possession of a human being or an animal 

is one’s life. Taking life is therefore, the greatest harm that one 

can do. 

Some people tend to quality life. Some forms of life are 

higher, while others are lower, they may say. Once this kind 

of categorization is made, it becomes proper and ethical to 

take some types of life, while taking other forms of life may be 

wrong. But, what is essential is to refrain from taking any form 

of life. We can develop a vast compassion for all beings, only 

when we refrain from taking any life. But, when we quality it, 

there is no compassion. 

People who take life become extremely cruel. Those 

who get into the habit of taking life will resort even to murder 

to achieve their aims. Children ideally should be brought up 

not even to “kill” a plant. Love of people can come mainly 

by restraining the urge to destroy anything that has life. 

Therefore, refraining from killing is one of the foremost 

lessons in being truly human. 

Some people tend to think happiness comes without an 

effort. But, it is not so. On most occasions even good luck can 

come about through an effort. That effort is the right effort. 

The following is a true story that illustrates how happiness can 

result from right effort. 

This story includes the book titled “Parents & Children 

key to happiness” written by Ven Sarada Maha Thera. In a 

remote village there lived a family of five people includes 

Father, Mother, Two daughters and a son. When the Children 

were not yet fully grown up, the father died. The mother 

tried to bring up the family with great difficulties. She would 

work hard and find ways and means of giving the children an 

education along with their other essential needs like food and 

clothing. 

As time went on, the two girls became grownups son 

too was about thirteen. At this time, the house they lived in 

was getting dilapidated little by little. The mother decided that 

they needed a little house. 

But, of cause, they did not have the means to put up 

a new house. The mother told the children what her plans 

were. She told them that the house has to be put up with their 

collective effort. 

Now they lived near a river. The mother told her children 

that each night after dinner they will go to the river and fetch 

sand. The sand from river would be needed to put up the 

house. This way, each night, when the neighbors were asleep, 

the mother and her three children would make several trips 

to the river and bring home sand. Little by little their heap of 

sand got bigger and bigger. 

One night, while they were asleep, a heavy rain came 

down. They had difficulty in being adequately sheltered from 

the rain. 

In the morning, the mother came out and looked at their 

pile of sand. Some of it had been washed of. But, right on the 

top of the sand pile something was gleaming in the first rays of 

the sun. It was a very valuable precious stone. The mother was 

happy. So were the children. They acquired a considerable 

fortune and lived happily. But, even in their happiness they 

never forgot the early days when they had to struggle hard to 

keep them alive. 

According to the Buddhist thought, parents are deities 

living at home. The children must appreciate this from their 

early days and show how them honor and defence due. In 

some Asian countries, children are trained to worship their 

parents. 

When children go to school they worship their parents 

and obtain their blessings. Children must learn from early 

childhood on to be tender to their parents, returning the 

affection the parents have for them. Children must never talk 

harshly to their parents. If they disagree with the parents, 

children can point out their difference of opinion with love 

and understanding. 

The wise parents too must not trey to think that they are 

always right. They must take it a point to understand the mind 

of the children. Parents cannot command the respect of the 

children. When parents are harsh to children, the young ones 

might disobey. They will not respect or love them. 

If children respect to the parents truly, they will never 

do anything wrong even when the children are away from 

home and away from their parents. Children should be always 

taught that their parents are the only parents they have in the 

whole wild world. 

In the building blocks of happiness a main item is 

tolerance. We must be able to respect each other’s feelings - 

each other’s beliefs. In the modern world almost all countries 

are multi religious and multi-racial. In such a society if there 

is no tolerance for the views of others, happiness cannot be 

achieved. 

People are very emotional about their religious feelings. 

If someone were to hurt their religious susceptibilities people 

will take it very hard. Therefore, to preserve communal 

harmony and social integration, it is very essential that we 

should practice religious tolerance. 

Our views about universe, about the faith of man, about 

ultimate good many differ, but, we must always understand 

that people have a right to hold whatever view they like. The 

views held by one person may not actually be those held by 

another, but does it matter? In about a million things we are 

likely to have different viewpoints. 

What do we eat? What do we wear? How do we 

travel? What do we read? What do we study? In such a vast 

variety of things, people differ. But, still, we can happily and 

harmoniously get along with each other in the midst of all 

those many differences. 

We should have the same attitude towards religious 

differences as well. There, too, we must be capable to getting 

along with each other, whatever differences there could be 

in our beliefs. In the history of Buddhism, religious tolerance 

has been upheld as a characteristic mark of Buddhist thinking. 

Emperor Asoka in his Buddhist Edicts has quite clearly indicated 

that religious tolerance has to be carefully cultivated. 

If we are trying to bring about happiness, it is centrally 

important that we must train people to accept that fact that 

that they are likely to have views that are not similar. But, that 

should not make any difference to our ability to work together. 





“Dhamma Thoughts” for you for 

successfully life forever…. 

H. Dharmasiri De Silva 

Chairman of HDDES Group 

“Sabba Danam Dhamma Danam Jinathi - The gift of 

Dhamma Truth excels all other gifts” I highly believe 

of this. Therefore, I offered for you most valuable 

“Dhamma Thoughts” for you for successfully life 

forever. 

01. To understand your previous life, look at what 

you have in your present life. To have a preview 

of your next life, examine your daily life. 

02. What you reap what you sow; if you sow well 

you reap well. If you sow evil, you reap evil. 

Whatever you do will come back to you. 

03. If you suffer in hell, blame yourself for what you 

did in your previous life. Why in this life you 

enjoy long life and good health?.... Because, 

you set free sentient beings in your previous 

life. 

04. If you carry the cause and effects Sutra, you will 

be free from disaster and calamity. By the way, 

If you spread the truth of the cause of effect 

Sutra Buddha’s Teaching, you will be wish and 

intelligent in life and after life. 

05. Why in this life you have splendid food?.... 

Because, you have donated food to the poor in 

your previous life. By the way, why in this life 

you have clothing in great variety?.... Because, 

you have donated warm clothing to monks. 

06. It is good to cultivate giving to the Triple Gems; 

you will be rewarded in return. If you in this life 

insult the cause and effect Sutra, you are no 

longer a human being in your next life. 

07. If you recite and act according to the Buddha’s 

teaching, whatever you do will be witnessed 

by the Buddha’s and Bodhisattva. 

08. Why in this life you are healthy?.... Because, 

you have offered medicine to cure the sick 

people in your previous life. Therefore, do not 

think that the cause and effect is fallacious. 

It will manifest either immediately or later in 

your life. 

09. Why in this life you are forlorn and friendless?.... 

Because, you were unfaithfully and deceitful 

to others in your previous life. If you in this life 

believe and follow the cause and effect Sutra, 

you will be respected by many people in your 

next life. 

10. The Buddha’s words are truth, you must not 

slight. If you deeply believe in the cause and 

affect Sutra, this will bring you to reach the 

land of ultimate Bliss of attain Nibbana. 





The Buddha : A Pioneer in 

The Field of Psychology…. 

Most Venerable Aggamaha Pandita Dr. Walpola Piyananda Thero 

Chief Sanganayaka Thero of USA and President of USA & Canada Sanga Council, Chief 

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

There is a common saying in Sri Lanka among Buddhist: 

“Sabbe putujana ummataka” (All human beings are somewhat 

mentally ill until they are enlightened). One might deduce 

from that statement that a treatment for mental illness would 

be to follow the Buddha’s Eight-fold path. 

In the second verse of the Dhammapada, the Buddha 

has stated: “Mind precedes all mental states, mind is their 

chief; they are all mind-wrought. If with a pure mind man 

speaks or acts, happiness follows him like his never-departing 

shadow.” 

The Buddha taught that the “original mind” was 

luminous, but soon became soiled with the accumulation 

of defilements from without. The work to gain happiness is 

to rid the mind of these defilements, which renders it pure 

again. Defilements, such greed, hate or anger, delusion cloud 

the mind rendering it incapable of producing happiness. The 

Buddha suggested the use of Bhavana to cleanse the mind of 

impurities and disturbances, such as lustful desires, hatred, 

ill-will, indolence, worries, restlessness, and skeptical doubts, 

thereby returning the mind to its original luminous state. 

Ven. Dr. Walpola Rahula wrote that “meditation” was 

a poor substitute for the Buddha’s use of the term bhavana. 

For the original term meant “mental cultivation” – for it 

was not just for cleansing the mind but also aimed at 

cultivating such qualities as concentration, awareness, 

intelligence, will, energy, the analytical faculty, 

confidence, joy, and tranquility and could finally lead 

to the attainment of the highest wisdom, Nibbana. 

The Buddha’s teachings reflect his analysis of 

the mind: thoughts, sense perceptions, and feelings 

and their effect on an individual. Mind is truly the 

key to well-being for the individual, for the family 

and for society. The Buddha, ahead of 

his time can easily be given the title of 

“World’s First Clinical Psychologist,” 

for he taught and applied his wisdom 

of the functioning of the mind to 

promote subjective well-being, 

and personal development (self 

realization) for all who sought him 

out. What he understood and the 

clarity of his therapeutic treatments 

lead to the prevention and relief 

of psychologically-based distress or 

dysfunction as described in various 

Suttas. 

One of the Buddha’s 

titles was the Medicine 

Buddha for all those with 

mental ailments were restored to health with his counseling 

and instruction. Therapies tailored for the individual’s 

particular level of understanding. One such example is the 

grief-stricken Kisagotami who carried her dead son all around 

the city in search of a cure, thinking he was only sick. Everyone 

she approached sent her away saying that she was mad, 

except the Buddha. To help her he asked that she bring some 

mustard seeds from a house where no one has died. Going 

from house to house she found mustard seeds, but no house 

that death had not visited. As she grew weary she came to 

realize that all beings born are destined to die. This realization 

enabled her to abandon her madness. 

Patacara, Angulimala and Saccaka are a few other 

people helped by the Buddha. Their cases were severe and yet 

through the kind understanding of their maladies, the Buddha 

was able to breakthrough their walls of delusion to effect a 

cure. The Buddha’s wise instructions not only helped these 

people, but aided those with only “a little dust in their eyes” 

(few defilements) to achieve greater happiness. The Buddha’s 

path was a gradual one open and beneficial to all who sought 

out his help. 

The Buddha said, “No other thing I know, O monks, 

brings so much suffering as an undeveloped and uncultivated 

mind. An undeveloped and uncultivated mind truly brings 

suffering. No other thing I know, O monks, brings so 

much happiness as a developed and cultivated mind. A 

developed and cultivated mind brings happiness.” The 

simultaneous, dual activities of (1) ridding the mind 

of defilements while (2) cultivating and developing 

the Four Sublime States contributes to the end of 

suffering. On one side you are purifying the mind by 

emptying it of negative thoughts and feelings 

and eliminating unwholesome influences; 

on the other side you are strengthening 

the mind by filling it with positive 

thoughts and feelings, developing 

wholesome influences. 

The Buddha spoke countless 

times about “seeing things clearly 

as they are,” which is a necessary 

requirement for achieving a happy, 

healthy, and wholesome life, as 

well as necessary for attaining 

enlightenment. “Not seeing things 

clearly as they are” is another 

term for delusion (moha), 

which is a major cause 

of human suffering. 

The Buddha 

taught that health begins in the mind, for example, stress 

causes a breakdown in the immune system. Negative, selfdestructive 

thoughts have a direct impact on the body, and can 

be a contributing factor of illness. How could the body remain 

healthy when it is continually bombarded by negativity? What 

do you think are the effects on the body of fear, anger, hatred, 

illwill, jealousy, or self-loathing? 

In the Sallekha Sutta the Buddha refers to forty-four 

maladies that afflict the human mind along with a therapy to 

use for its abolishment. 

In the Vitakka Santhana Sutta (The Removal of 

Distracting Thoughts) the Buddha taught five methods for 

effectively overcoming unwholesome thoughts. He was 

addressing the monks’ need to focus while meditating; 

however these same therapies are used to help with everyday 

life. In today’s psychological terminology these are called: 

thought displacement (substitution), aversion therapy 

(examination of danger), sublimation, thought analysis (stilling 

thoughtformation), and will power. 

In the Dvedha Vitakka Sutta, “Two Kinds of Thought,” the 

Buddha divides thoughts into classes. Unwholesome thoughts 

of sensual desire, ill will and cruelty were of one class and 

their opposites: wholesome thoughts of renunciation, loving 

kindness and compassion. He explains in detail that before he 

became enlightened when an unwholesome thought arose in 

his mind he understood that it was either harmful to himself, 

harmful to others, or harmful to both and with that knowledge 

that unwholesome thought was abandoned. 

It was with this classification of thoughts that he devised 

the Middle Path, avoiding the pitfalls of the extremes of selfmortification 

and gluttony. We must always be watchful of 

our thoughts, speech, actions, feelings, and behaviors, so 

we can protect the luminosity of our minds in order to have 

happiness. 

The Buddha taught that we are responsible for our lives, 

thus we should refrain from complaining and blaming others, 

and stop looking to the “outside” for causes of things rather 

than to the “inside” of our own minds. In the Dhammapada, 

Verse 50, he says: “Let none find fault with others; let none 

see the omissions and commissions of others. But let one see 

one’s own acts, done and undone.” 

As the World’s First Psychologist, the Buddha’s primary 

prescription for the healing of mental afflictions is the 

consistent application of Metta, loving-kindness. This powerful 

healing energy can be directed at will towards ourselves or 

others. We should never hesitate to employ the transmitting 

of Metta at all times, in all circumstances, without fail, no 

matter what. The positive results you will see in your own 

lives, as well as in the lives of others around you, will surprise 

you, encourage you, and inspire you. 

“Sleep and wake in comfort; You see no evil dreams; You 

are dear to humans and non-humans; Deities protect you; Fire 

poison and weapons cannot touch you. 

“Your mind quickly concentrates, your countenance is 

serene, and when you die, It will be without Confusion in your 

mind. 

“Even if you fail to attain Nibbana, You will pass to a 

world of bliss.” 





Buddha was born in Northern India about 623 years 

before the birth of Christ. He was born in to a royal family that 

ruled in one of the sixteen states existed in Northern India at 

the time. 

Buddha was known as Prince Siddhartha. When he was 

growing up he lived in extreme luxury and received the finest 

education in India at that time. He was married to a beautiful 

princess at age of 16 according to the customs at the time. He 

had three different palaces built just for him to live in three 

Seasons. 

After being immersed in so much sensual pleasures from 

such a young age, he began to see the vanity of his life. Every 

time he looked around, he began to see frustrations, fears 

and agony that people go through in life. As the crown prince, 

he began to feel the need for finding ways that people could 

live happily and joyfully. The more he contemplated deeply 

on the fundamental problems of human conditions, Prince 

Siddhartha felt the urgency of finding a solution to these 

problems. 

Instead of taking over 

the kingdom at age of 29, 

he left the palace leaving all 

his luxuries behind. He went 

to the forest all by himself 

to meet with top spiritual 

teachers at the time who 

were living in isolation far 

away from human habitat. 

After learning 

everything he could under 

these highly advanced 

teachers, the Prince 

Siddhartha recognized that 

these teachers haven’t 

mastered the life fully and 

completely. He knew that 

there is much more search 

to be done. Therefore, he 

decided to leave those 

teachers behind and to find 

the answers by himself. 

In the following 

six years, he conducted 

numerous experiments and 

made close observations to 

examine the functions of 

his own body and mind in 

relation to the external world. 

Gradually, he managed to 

Bhumi Sparsha Mudra in 

Buddhist Iconography…. 

Most Venerable Bhante Madawala Seelawimala Mahathera 

Spiritual Advisor and the Chief Incumbent of American Buddhist Seminary Temple and 

Meditation Center, West Sacramento, CA, USA. 

assemble great number of pieces of the “puzzle of life”. Thus, 

he gained great knowledge and insights about life. 

However, he did not have all the pieces of puzzle 

completed yet. After putting effort to this great task for six 

years, one night, he sat down under a beautiful tree by the 

River Neranjara, with strong determination that he would not 

get up from that seat until he fully master every little detail of 

how life works. 

Meanwhile, the Mara, the Lord of Evil of the entire 

universe was closely observing Siddhartha’s efforts to bring 

wisdom of life to the world. By the middle of that night, Mara 

realized that Siddhartha is getting so closed to attain his goal 

of becoming the Buddha. The Mara thought if Siddhartha 

becomes the Buddha, he will bring the knowledge of peace 

and happiness to the world, which is totally opposite of his 

mission. 

It was clear to Mara that Siddhartha will be his most 

powerful and unsurpassable rival. He realized that he had 

to stop Siddhartha from becoming the Buddha, the fully 

Enlightened One. However, 

Mara knew that Siddhartha 

has already become so mighty 

and he should not attack 

Siddhartha all by himself. 

Therefore, he called all 

his ten armed forces to join 

him to the fight to destroy 

Siddhartha. The Mara, the 

Lord of Evil created thousand 

arms for himself and carried 

various ferocious weapons in 

each hand. His armed forces 

extended twelve leagues at 

the front and nine leagues 

from the back, left and right 

to Siddhartha. 

Mara and his army 

started attacking Siddhartha 

with all their vicious weapons 

in full force. However, none 

of the weapons touched the 

body of Siddhartha due to 

the power of the Paramitas 

that he practiced in his 

innumerable past lives. All 

those weapons of Mara’s 

forces fell on the ground 

in front of Siddhartha and 

turned into beautiful flowers. 

In the end, Mara himself came forward to attack 

Siddhartha with his ultimate, the most brutal weapons, 

called the “wheel -weapon” (chakrayudha). This weapon can 

cut through even the enormous mountains in a matter of 

millisecond and turned them into dust. 

Mara discharged this weapon against Siddhartha, 

thinking that this will bring Siddhartha into ash, but this 

ruthless weapon reached Siddhartha at the speed of lightning 

and stopped above his head and turned in to a canopy of 

flowers. Siddhartha’s focus and concentration was never 

disrupted by any of these attacks or the huge turmoil created 

by Mara’s arm forces. 

Now, the Mara already knew that he has no more 

resources to fight Siddhartha. Unwilling to give up, he had 

to interrupt the deep focus and concentration of Siddhartha 

before he reaches the full enlightenment. He called upon his 

divinely beautiful three daughters and asked them to perform 

a seductive dance in front of young Siddhartha and shatter 

his concentration. Siddhartha paid no attention to these 

extremely beautiful dancers but remained deeply focused on 

his endeavor. Being unable to seduce Siddhartha, the highly 

captivating ladies retreated with shame. 

As the last resort, Mara loudly claimed that the seat 

that the Siddhartha was sitting, was his seat, and ordered 

Siddartha to move out the seat. Mara’s idea was to make him 

move out of his seat and to break his concentration. All the 

soldiers of Mara screamed that the seat was truly belonged 

to the Mara. Siddhartha had no way to prove that the seat 

belonged to him, but he knew that this earth knows how hard 

he had worked to fulfill the Paramitas in many previous lives 

to be entitled to this seat. 

He gently pointed his right-hand fingers towards the 

earth indicating to Mara, ‘this earth bares witness on my 

behalf that this seat is rightfully mine’. At that very moment, 

the earth started to trembled and made a thundering noise. 

This huge earthquake scared the Mara and his army. They all 

fled into different directions. This was the final defeat of the 

Mara. 

The mid night passed, everything was quiet and 

peaceful. In the early morning, Siddhartha was able to put 

the last pieces of the puzzle together and completed his full 

understanding of conditions of life. In addition to the ultimate 

direct knowledge of life, he gained five psychic skills to the 

extent that no other human on earth could ever achieve. 

He finally gained the knowledge that is called Asavakaya 

Nana that leads him to be the unsurpassable Buddhahood. 

From then on, Siddhartha was known as the Buddha, the fully 

enlightened one among humans, Divines, Maras, Brahmas 

and all other beings in the entire Universe. The tree he sat 

under was known as the Bodhi tree, the tree of Wisdom or the 

tree of Enlightenment. 

The following seven days, he sat on the same seat which 

later called ‘Vajrasana’, the Indestructible Seat, contemplating 

on his discovery from the beginning to the end, and from 

the end to the beginning. He then spent the next seven days 

looking at the Bodhi tree without blinking as an expression of 

his gratitude towards the Bodhi tree for giving the support and 

protection during the process of becoming fully enlightened. 

Thus, he spent another five weeks meditating at different 

places in the vicinity of the Bodhi tree. In these 49 days, he 

didn’t consume any food or water. 

In the following forty-five years, the Buddha shared 

his discoveries with the people and guided them to be free 

from all fears, frustrations and worries and to live happily. 

He called this teaching the “turning the wheel of dharma” 

(Dharma Chakra Pravartana). This is the opposite of Mara’s 

“wheel -weapon” (Chakrayuda) that brings destruction, fear 

and suffering to people. 

All the ancient Buddha Statues depict a certain Mudra or 

a gesture (such as Samadhi Mudra and Abhaya Mudra). In the 

beginning, all these Buddha statues with different Mudra are 

made as conversation pieces for later generations that lead to 

the discussion of certain aspects of life and teachings of the 

Buddha. 

This statue shown in the picture here depicts the amazing 

story of Buddha’s victory over the Mara. In the Buddhist 

iconography, it is named as the “Earth touching Mudra” 

(Bhumi Sparsha Mudra), to remind us the fearlessness and 

courage shown by the Buddha during the defeating of Mara. 





The Buddha is the 

incomparable teacher to all…. 

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 Buddha is only a teacher who showed the noble 

path to the world, not a creator God who is believed to grant 

happiness to everyone who seeks it. The disciples in turn 

would tread on the path prescribed by the Buddha and revere 

him by being true practitioners of this wonderful teaching. On 

one occasion, the Buddha advised Bhikkhu Vakkali not to gaze 

at his body as that too is of the nature to change. 

Ven. Vakkali was mesmerized by the radiance and glory 

of the Buddha’s physical form. The Buddha went on to advice 

Bhikkhu Vakkali that someone wants to see the Buddha, that 

person needs the confidence built by seeing the Dhamma. 

Therefore being in front of a Buddha and looking at the 

physical form or looking at a statue of the Buddha and offering 

Puja items is insufficient. 

One who wants to see the Buddha, therefore, has to 

strive hard and practice the teaching thoroughly as explained 

by the Buddha. These are the Buddha’s own words of advice 

to all who are eager to see the Buddha (Vakkali Sutta – SN 

22:87). 

It is amazing to see how his Noble disciples venerated 

the Tathagatha. The following statement is one such moment, 

The Buddha is enlightened and he preaches the Dhamma for 

others to reach enlightenment. The Buddha is well-restrained 

and he preaches the Dhamma for other’s sensual restraint. 

The Buddha is at perfect peace and he preaches the Dhamma 

for the peace of others. The Buddha has crossed over the 

ocean of samsara and he preaches the Dhamma for others to 

cross over. The Buddha has attained Nibbana and he preaches 

the Dhamma for others to attain Nibbana. (Cula-Saccaka Sutta 

–MN 35) 

As followers of the Buddha, we can apply many Buddha 

qualities to our life in order to make it better. Being a Prince, 

he was surrounded by sensual pleasures that would entice 

any person. However, he let go of the sensual pleasures he 

inherited, seeing their impermanence and true nature that 

would only bring unhappiness in the end. 

He grew up in a society in which poor people and 

women were looked down upon. They were even ridiculed by 

the society due to delusion and conceit of people from higher 

castes. So the Buddha revolutionized the society by granting 

freedom to many innocent people. In building his ministry of 

Monks and Nuns in the name of Buddhasasana, everyone is 

allowed to enter and seek refuge in the teaching which did 

not discriminate anyone for their situation at birth, wealth or 

gender. 

The Brahmins, royal princes, women, businessmen, 

farmers and poor scavengers became equal by entering to the 

order. The Sasana is compared to the ocean which flow water 

from different rivers and become one in the ocean. Waters 

that flow to the ocean may have different origins, tastes and 

colors when they flow as individual and distinct t rivers but 

the designations, taste and colors become one when water 

is united with salty water in the ocean (Paharada Sutta- AN 

8:19). 

The Buddha`s teaching encourages us to be mindful 

about our actions, words and thoughts. If they are imbued 

with unwholesome intention, it is shown that the outcomes 

would be negative. If the intention is wholesome, inevitable 

are the positive outcomes. Out of great compassion, the 

Buddha says to his disciples ``monks, all of us wandered in 

the samsara not knowing the truth of suffering, arising of 

suffering, the cessation of suffering and the path leading to 

cessation of suffering``. 

This means that happiness is not in the external world 

that we all strive so hard to acquire and achieve expending 

all our strength, wealth but it is right there in our mind. 

Therefore, he advises monks and nuns that there are many 

forests, trees and empty houses and monasteries. They are 

conducive places for meditation to untie the samsaric knots. 

The Buddha`s Dhamma is also for lay people, who support the 

Buddha and disciples with four requisites. 

During the Vesak festival, the Buddhists all over the 

world commemorate the birth of prince Siddhartha, the 

enlightenment and the passing away of the Buddha. Everyone 

should make extra effort to enrich the excellent qualities such 

as loving kindness, compassion, altruistic joy and equanimity 

to pay the genuine respect to the Buddha. One who abides in 

these for Brahma Viharas would surely venerate the Buddha, 

Dhamma and Sangha in accordance with the Dhamma (Imaya 

dhammanudhamma patipattiya Buddham, dhammam, 

sangham pujemi). 





Nalanda Institute - Malaysia 

celebrate 10 glorious years…. 

Dr. Tan Ho Soon 

Director of Nalanda Education Committee at the Nalanda Buddhist Society premises, 

Selangor, Malaysia. 

Nalanda Institute pays tribute to all our officers, 

benefactors, sponsors, volunteers, and alumni for your 

support and contributions towards the Institute over the past 

decade. Thank you! 

As we celebrate 10 glorious years of service to 

the Buddha-Sāsana under the banner of ‘Nalanda Institute 

Malaysia’, we wish to record our deepest gratitude and 

appreciation to our Founding-Director Achariya Dr. Tan 

Ho Soon, our immediate past Director Achariya Vijaya 

Samarawickrama, and our present Director Achariya Tan Siang 

Chye, all officers past and present, our benefactors, sponsors, 

supporters, volunteers, as well as the alumni of the Institute. 

We thank you for your unrelenting belief and confidence 

in the endeavors of the Institute, and for your contributions 

to its mission. We constantly look out for opportunities to do 

more for the community, and for the advancement of Dhamma 

education to benefit many more people in future. Happy 10th 

Anniversary to Nalanda Institute….! 

1 July 2017 marks the 10th Anniversary of Nalanda 

Institute Malaysia. Since its inception in 2007, the Institute 

has successfully organized many Dhamma courses and 

programmes, benefitting nearly 12,000 participants 

throughout Malaysia. We would like to pay tribute to 

everyone who has played a role to guide and shape our path 

in the past decade. We have grown tremendously, thanks to 

your support in many ways. 

We share the merits accrued through organising Dhammaeducational 

programmes, retreats, and pilgrimage with all our 

officers, benefactors, supporters, and volunteers. May all of 

us rejoice therein, and be blessed with the right conditions for 

the attainment of Wisdom and Liberation. 

Our Vision 

We facilitate the making of a Buddhist community that 

is proactive in learning, studying and practising the noble 

teachings of the Buddha; achieving the Six Well-beings; and 

energetic in rendering services to the world. 

Our Mission 

Nalanda’s noble mission is to effect personal 

transformation and social improvements around the world 

by providing appropriate educational opportunities based on 

Buddha-Dhamma. 

Our Objectives 

01 - To promote the learning, study, practice, and 

understanding of Buddha’s moral teaching and guidance as a 

way of life. 02 - To promote and facilitate the achievement of 

Six Well-beings in life. 03 - To promote Buddhist educational 

programmes and cultural heritage. 

Compassion – Being kind and supportive of others in 

our thoughts, speech and conduct. Living a harmless life with 

goodwill and friendliness to all. Courage – Being strong and 

determined in the face of adversities and challenges in life. 

Bearing patience and endurance in pursuing a noble way of 

life. Respect – Being respectful of our elders, teachers, fellow 

practitioners, and all sentient beings, thus creating healthy 

and harmonious relationships. 

Integrity – Living by righteous means, principles and 

values. Upholding truthfulness and living a non-deceitful and 

non-conflicting life. Service – Living not just for ourselves, but 

for the welfare of others as well. Doing the needful and being 

altruistic in rendering services to the world. Faith – Having 

right understanding and deep confidence in the Buddha- 

Dhamma, and the commitment to live by its lofty principles. 

Learning – Continuous learning and improvement as an 

individual and as a community. Eager to learn the Dhamma 

for a spiritual growth and awakening. Reflection – Living 

mindfully and purposefully towards liberation from afflictions. 

Bearing gratitude, and having wise discretion throughout life’s 

journey. 

Six Well-beings 

As Nalandians, we strive to attain balance and happiness 

in our lives, as well as to help others achieve greater joy 

and success in their lives, by realising the Six Well-beings 

: Physical well-being and good health. Mental well-being 

and joyful living. Family well-being and domestic bliss. 

Economic well-being and career success. Interpersonal wellbeing 

and social harmony. Spiritual well-being and inner 

peace. 

Four Principles of Living 

We choose to lead spiritual, grateful, and fulfilling lives 

by : Embracing a life of simplicity, modesty, and moderation. 

Maintaining a serene, calm and contented mind. Living 

gracefully and harmoniously with the community. Living in 

accordance to Dhamma. 

Nalanda Institute, Malaysia, a leading Buddhist 

education institution in Malaysia, is a proud recipient of the 

World Tipitaka, a gift of wisdom and peace, by the Dhamma 

Society of Thailand in honour of the late Royal Patron, Her 

Royal Highness Princess Galyani Vadhana, and elder sister of 

His Majesty King Bhumibol Adulyadej. 

Nalanda Institute was awarded the World Tipitaka as 

recognition for its commitment and contribution to integral 

human development in the country, and is the first and only 

Malaysian institution to be presented with this revered gift. 

The gift of the World Tipitaka reaffirms the stability and 

maturity of our nation amidst social diversity and cultural 

dynamism, and our readiness to be entrusted with the noble 

responsibility of preserving and advocating the Buddha’s 

message of peace and harmony. 

Since its inaugural presentation in 2005, the limitededition 

World Tipitaka has been conferred to leading 

institutions worldwide as a means to preserve and promote 

the universal education of world peace and happiness. It also 

serves as a gesture of goodwill to foster bilateral relations 

between Thailand and the recipient country. 

What is the highest delight? 

“Of all kinds of delights, the delight in Dhamma is the 

most excellent”. – Dhammapada v.354 

‘Delight’ means experiencing joy, pleasure, and 

happiness. The Buddha described that of all delights, the delight 

in Dhamma is most excellent (Pāli – “Sabbaratim dhammarati 

jinati”; Dhammapada verse 354). Why is that so? 

“Because the most common form of delight is sensual 

pleasure, which is widely craved for (Pāli – “kamatanhā”) 

by sentient beings. Sensual delights occur when craving 

is fulfilled; however, they do not last long. As soon as one 

craving is fulfilled, another desire comes along… the result 

is an incessant quest for fulfilment and the inevitable 

unsatisfactory feeling (“Dukkha”) at the end of the day. 

Frustration is a common feeling when our desires are 

always not met. But how can it be possible that all our cravings 

are fulfilled? 

“When craving is not met, beings suffer disappointment 

and frustration. They may even get angry, or become jealous 

of others. 

“On the other hand, delight in Dhamma is experienced 

when our minds turn inward and feel contented within. The 

mind becomes joyful when it renounces craving (“Nekkhama”) 

and feels a deep sense of satisfaction (“Santhutthi”). Hence, 

the delight in Dhamma will not result in any disappointment 

or vexation. That is why it is far superior and most excellent 

compared to delights brought about with craving and 

attachment.…” 





How to build 

up the Peace…. 

Most Venerable Kirindigalle Dhammaratana Nayaka Maha Thera 

The Chief Prelate of Scandinavian Countries in Europe, the Chief Incumbent of Stockholm 

Buddhist Vihara, Sweden, Vice chairman of Swedish Buddhist Co-operation Council in 

Sweden, Founder and Executive director of Dhammacarana International Buddhist 

Research & Training Institute For Peace & Prosperity. 

The word “Peace” is very popular, famous, and 

interesting in the modern world. Due to the breaking down 

of peace everywhere all the time, without any limitation such 

situation could lead to disharmony and disaster. 

However peace is very important for everybody. It is 

necessary in our personal, family, social and everyday life. 

Without peace nothing can function smoothly, really. It’s 

opposite side, Darkness or ignorance will come into being. 

In the darkness, if we are there we can’t see or understand 

really everything. So the Peace is like the brilliant light and 

ignorance is same as darkness. 

For 45 years of the Buddha’s life he dedicated himself to 

explain this real situation for the world which means Buddhism 

or Buddha’s noble doctrine. According to this great teaching, 

Buddhist means the follower of this teaching or path. So when 

we search the whole Buddhist history, we never can find out 

religious fightings amongst the Buddhists. It is an important 

fact. 

Physically, vocally and mentally with awareness if 

someone does something, it is called karma and it depends on 

positive or negative as good and bad. As a result of same way 

it means action and reaction will come to the same doer. The 

doctrine of Karma is also an important method in Buddhism. 

Buddhist people do not do bad karma which would give 

bad reactions or sorrowful results. That is why Buddhism 

teaches us to practice always in our day to day life three 

categories such as Dana or giving something (donating), show 

generosity, Seela or Virtue which means moral behavior or 

livelihood. To abstain from evil and do good things are the 

function of Seela. 

The code of conduct taught in Buddhism. This function 

is never avoided of loving kindness. Seela embraces within it 

qualities of the heart, such as love, modesty, tolerance, pity, 

charity and happiness at the success of others, and so forth. 

And Bhavana which means meditation, Concentration 

and Wisdom, are concerned with the discipline of the mind 

that enables one to be free of ignorance. These three actions 

do help us really to cultivate our body, speech and mind. 

Those three categories have great relationship with each 

other. Due to these reasons arise the cultivation or cleanness 

or real purification. It is only through peaceful thoughts one 

acquires the purified heart or mind. It is the great and suitable 

field for it. 

To obtain the so called real purification one should 

always practice generosity, morality and meditation and 

should live with mindfulness. Be aware of generosity, morality 

and meditation (mindfullness) in different way. 

The Buddhist moral system is very important and should 

practice gradually by up to dating. In the basement of this 

system there we can find five principles or five precepts such 

as, do not kill living being, not to take away anything from 

someone or somewhere without the owner’s permission, 

all senses should be used as usual, it means in the right way 

even in sexuality, speech or discussions always not should be 

misused and not to drink alcohol (intoxication) which would 

change the mind and brain. 

These morals are very important to follow in the daily life 

for build up a successful, peaceful society. The other important 

thing is Meditation (mindfulness). Actually it means live with 

real awareness. Without awareness no one can practice all 

other Buddhist principles. 

Then we call Buddhist, which means real peace 

practitioner. His or her thoughts, behavior and environment 

in the life will be very peaceful. Then we can give a name him 

or her as a peacemaker. So in this way anyone can be a peace 

maker. 

To follow this great method our behavior should manage 

in the real way. Practice the cause and effect. Many problems 

in the personal life, family and in different way social life even 

in the world problems to understand should follow this great 

way. The Buddha explained these methods in his many Suttas 

or Dhamma discourses. 

In this scientific world too this great method is highly 

accepted. It is similar to a physician’s diagnosis. He seeks 

first the reason or cause of sickness as to why?. How or from 

where? It arises. With such strategy he finds this way before 

starting the real treatment. Then he comes to the conclusion 

in giving the proper treatment. In such a way one can gets 

good result. 

So every human being should be aware as a physician. To 

be so everybody should be a knowledgeable person. Without 

it one can create daily different kind of problems, as viruses. In 

the modern time scientifically and technologically the human 

beings are being knowledgeable as ever before. 

So many facilities are there and it is growing daily. It is 

interesting and how wonderful. But at the same time how 

people are getting more and more selfish, ego spreading 

everywhere. How various crimes and wars are spreading 

everywhere in this world daily?. How newly produced 

weapons and war materials have introduced and spread 

around the world. 

All development of weapons and other war material’s 

validity is only for materialism. None of them is valid for 

insight development of human being and not give them real 

solution for their burning problems in the day to day life. If so, 

is it really helpful for human beings or other beings ? Can we 

say that it is the development? 

That is the real situation of the modern world. Under 

this background we all around the world have responsibility 

to be aware and wake up. All the world leaders and be aware 

of this situation. All human beings are interested in continuing 

their lives as long as possible without any disturbances. They 

are very happy to be free of sickness. 

But unfortunately still no one seems to realize the 

world problems that we are facing today. It is a sorrowful 

situation. So it is very important to be aware on this situation. 

Cooperation is very important without narrow mindedness. 

It is the great occasion to be aware on the world peace. 

This could be a valuable platform to wake up our world leaders 

in this world. As I explained here in the beginning, the world 

leaders should be aware how to help to the people in this 

world to wake up their lives and how to cultivate their own 

insight really to be a peaceful person. 

This knowledge could be very valuable not only in their 

lives but also world peace means for everybody. Here we, as 

peace makers can give some suggestions to the whole world 

leaders by our peace message, thus we altogether help for 

the world Peace. It should be a remarkable message and also 

incidentally for the world to be aware of it. 

Stop the whole wars everywhere in the world. Do 

not kill any more innocent people. Do not destroy the very 

valuable environments. Do not destroy the world heritages. 

Do not spread the different kind of viruses. Do not spread the 

terrorism all over the world with utmost hatred. Do not miss 

use the religion for the terrorism. Do not destroy the valuable 

forests all over the world. Do not kill the innocent animals. Do 

not kill the innocent babies. 

Please give help to the handicapped people. Please help 

the innocent patients. Please help the helpless old people and 

parents. May all beings be well and happy..! May all beings be 

rid of all sufferings..!! 





Happy realms in Buddhism…. 

Most Venerable Walgama Sri Munidawansa Nayaka Thero 

The Chief Sanghanayaka of New Zealand, The Chief High Priest Judiciary (Chief Adhikarana 

Sanghanayaka) of Sathara Koralaya in Sri Lanka, The Chief Incumbent of Sri Lankaramaya 

and the Patron Monk of the New Zealand Sri Lanka Buddhist Trust. 

Those who hold such views do so due to a lack of proper 

understanding of the Dhamma. The analysis of the results 

and benefits of morality and meditation, which are leading 

practices in the spiritual domain of the Buddha’s teachings, 

reveals that one can live in peace, unity and harmony as a 

member of a normal family in present day society. 

One can also gain a better rebirth as a result of leading a 

virtuous life in accordance with morality (sila) and meditation 

practices (bhavana). There are five benefits resulting from 

leading a moral life. The first one is, acquiring and enhancing 

one’s material gains - (Bhogakkhandam Adhigachchanti) 

Buddhist moral conduct enables us to control our senses. 

It is true that one can live in this world without having food 

for the senses. The eye needs visual objects, the ear needs 

auditory objects, the tongue needs taste, the nose needs 

smells and the body requires tangible objects. 

Besides, if one’s income is not sufficient to meet the 

expenses, anything would be done to earn more and more 

money, regardless of its moral validity. Considered against 

such a backdrop, it is obvious that observing precepts to 

abstain from excessive indulgence in sensual pleasures haas a 

great economic advantage. 

The second one is, gaining popularity - (Kalyano 

Kittisaddo) - This is the second benefit resulting from being 

a virtuous person. It is true that some educated and talented 

people become quite popular due to their creative and 

productive performances. But, this type of fame spreads only 

to a certain extent for a limited time only. Real popularity 

springs up automatically when one behaves in a virtuous way. 

(A stanza to come in here) 

The fragrance of flowers like sandalwood, tagara flowers 

and jasmine does not blow against the wind. But, the perfume 

of a virtuous person blows in all directions and pervades the 

whole atmosphere. 

Another stanza says whosoever is perfect in morality 

and possesses the right view, is established in the Dhamma, 

speaks the truth and fulfills one’s duties, is highly popular and 

respected by everyone. Popularity cannot be gained by force. 

The third one is, they have the ability to enter with selfconfidence, 

into groups that are higher in morality and higher 

in social status - (visarado upasam khamati) 

Evil doers are always suspicious of their behavior. 

Although, they are happy when committing unwholesome 

activities due to a lack of understanding of the gravity of what 

they do, they will become anxious and restless when they 

realize the evil consequences of such conduct. 

They will feel guilty and worried for what they have 

done. Therefore, they will have no courage to go to different 

groups of people. Self-confidence is essential for a better 

spiritual and social life. 

The negative kammic energy that is generated at the 

time when one engages in immoral activities does not allow 

one to acquire self-confidence and positive ways of thinking. 

That is why immoral people cannot associate with groups of 

people who are higher in morality and higher in social status. 

The fourth one is, death without confusion - (Asammlho 

kalam karoti) - Dying with an impure mind is a great curse. 

When some people are on their death bed it is seen that they 

display great mental confusion through their body language, 

facial impressions, movements and words. This indicates that 

they are experiencing suffering at that very moment. 

Generally, people become confused at the time of death 

because they begin to remember the unholy words they have 

spoken, deeds they have done and thoughts they have had 

during the early stages of their life. 

The fifth one is, birth is happy world - (Parammarana 

brahmalokupanga hoti) - If one can maintain peace of mind at 

the time of one’s death, it would be a great blessing for him. 

Regenerative kammic power and repressed mental images 

and memories appear in the dying mind. If those things are 

positive, then the dying person will be happy and peaceful. 

That can lead one to be born in happy realms. In 

Buddhism, human world and heavenly worlds are presented 

as worlds where beings can enjoy sensual pleasures (Kama 

sugati) and in the Brahma worlds there are two categories, 

one with material form (Rupa loka) and the other one without 

the material form or formless (Arupa loka). The beings in these 

worlds do not intend to enjoy sensual pleasures. 





A word of caution: The phrases “Wrong View” used in 

the title should not be perceived in a general sense. It is the 

translation of heavily loaded Pali term “Miccha Ditthi.” I have 

just struggled for over fifteen minutes to find a better translation 

that would come close to the original meanings of the term, 

but I could not. Eventually, I decided just to use “Wrong View,” 

the most common translation of the term. In the next two 

paragraphs, I will define and explain the term so that you will 

have some kind of understanding of what it actually means. 

A closer observation of the Buddha’s discussion of “Miccha 

Ditthi” (or “Ditthi” as used occasionally for the same meaning) 

suggests that the phrase means a dogmatic mental situation 

a person can fall into. Simply put, it means a strong, yet 

irrational and pathetic, attachment to a speculative concept 

caused by illusion (moha). 

What is a speculative concept? A speculative concept 

is an idea that has no evidence for support, but the person 

who is attached to it believes—falsely indeed—that his or 

her belief can be proved. Any individual who is strongly and 

unquestioningly attached to such a belief is affected and 

overwhelmed by Miccha Ditthi. 

A modern example of extreme Miccha Ditthi: A Suicide 

bomber believes that killing oneself and many others is the 

right choice because that action helps him or her go to heaven. 

A modern example of moderate Miccha Ditthi: A 

traditionalist Buddhist believes that he or she should bow 

down in front of the Buddha statue every day so that the 

person can have a better life after death. (You must know that 

a good Buddhist honor the Buddha out of respect and not 

expecting a reward.) 

We find numerous types of Miccha Ditthi holders in 

“Wrong View,” 

The Worst of All…. 

Most Venerable Dr. Basnagoda Rahula Thero 

President of Vipassnaga Mediation Retreat in Willis, Texas and the Abbot of Houston 

Buddhist Vihara, Texas, Public speaker, Meditation teacher, Professor of English at Lone 

Star College, Montgomery, Texas, USA. 

society, many of them being in the field of religion. Those who 

are terribly affected by Miccha Ditthi are called extremists, and 

when their actions are so harmful, they are called terrorists. 

Sadly, the damage caused to their brains by Miccha Ditthi is 

mostly irreparable. 

There are moderately affected groups as well. They are 

called cult members. In the Buddha’s own words, they believe, 

“This is the truth; all others are false” (idameva saccham; 

moghamajjam), without any tangible evidence to support 

their claims. These people are not as dangerous as extremists, 

but still they pose a threat to themselves and others. 

One example of their danger is the mass suicide of a Heaven 

Gate religious group in San Diego, California, in 1998. They 

were so blinded by their Miccha Ditthi that, when the Hale- 

Bopp comet appeared, they believed that it was the vehicle 

to take them to Heaven. Thirty-nine people in the group 

killed themselves to get into the flight and to fly to heaven! 

Some are perpetually entangled in the web of Miccha 

Ditthi throughout their lifetime, never finding the way to get 

out of it. Their release from one web means getting entangled 

in another. They continue to roam in the arena of Miccha 

Ditthi, groping in darkness (because they are already blinded). 

For them, leaving one means grabbing another, and this 

process goes on, and on, and on. 

What cause Miccha Ditthi? The mind clouded by 

Illusion (Moha) begets Miccha Ditthi. The following factors 

are contributory towards creating an illusionary mind and 

planting and fertilizing Miccha Ditthi: 

01 - Leaders have personal agendas, and they have 

persuasive skills to hide their ulterior motives and to redress 

their goals in different attires. Consequently, the listeners 

swallow the pill. 

Hitler did, and other terrorist leaders and some 

politicians use this method all the time. In the field of religion, 

David Koresh did that. He was an imposter and criminal but 

convinced others how great he was. You may have heard 

about Koresh who died with 80 people in Waco in 1993. 

02 - Leaders are psychologically affected people so 

that they honestly but mistakenly believe that their Miccha 

Ditthi is the right view. They also have the persuasive 

power to convince others. Apple white incident, in which 

39 people committed suicide in 1998, is an apt example. 

Daily Mail wrote the following description about the leader 

Marshall Applewhite: 

At first Applewhite taught that by denying themselves 

worldly comforts, sex and physical affection, individuality, 

money and jobs, they could ascend to the 'Next Level' and 

leave the earth before it was destroyed. 

He controlled nearly every aspect of his followers’ lives. 

He and six other male members of the group even traveled 

to Mexico, where they volunteered to be castrated to reduce 

distractions. 

Unfortunately, Applewhite was crazy and even he knew 

it. He had a history of checking himself into mental institutions. 

03 - The followers are unsettled, inexperienced, 

uneducated, distressed, or gullible. 

Most of those who cling to Miccha Ditthi are vulnerable 

people. Some are looking for answers; some lack experience 

and education. Others are naturally gullible, yet some others 

are defeatists—losers in the battle of life—who prefer 

escapism. To them, a Miccha Ditthi is a sweet pill just like 

illegal drugs. 

However, this does not mean that those who are stuck 

in Miccha Ditthi are dumb and stupid people. In fact, they 

can be highly educated and smart people in their respective 

professional fields. 

04 - Society prevents people from getting rid of Miccha 

Ditthi. 

Social truths are simply inescapable; if society does not 

encourage freedom of thought, people in such a society live 

like frogs in a deep water well, believing that their space is the 

entire world. 

Whatever the cause, getting rid of Miccha Ditthi is the 

most urgent need for any individual. Here is the translation of 

the Buddha’s Pali quotation: “I do not see even a single wrong 

thing of that magnitude as Miccha Ditthi. It is the worst of all 

wrong things.” 

The Pali word translated as “a 

single wrong thing of that magnitude” is 

“mahasavajjam” (maha=extremely+savajjam=erroneous). 

There are five “extremely erroneous” acts in Buddhism. 

They are the inescapable five wrong acts (anantariya papa 

kammas): killing mother, killing father, killing an enlightened 

person, causing physical injury to the Buddha, and creating 

division among Sangha. The quotation given above shows 

that Miccha Ditthi is even worse than the five anantariya papa 

kammas. 

You can see how true the Buddha’s saying is. “Miccha 

Ditthi is the root of all evil. Greed and ill-will arise from Miccha 

Ditthi; illusion arises from Miccha Ditthi. Any wrong word, 

action, thought, practice, belief, or attitude arises from Miccha 

Ditthi. 

Thus, to overcome Miccha Ditthi is the most urgent 

need. Once it is done, the rest will be easy. 





If there was teacher, who had done an in-depth analysis 

on globe, and used nature in all the activities in his daily 

routine the person is none other the Buddha. In many places 

of Tripitaka, lots of information can be found, on the friendly 

attitude shown by the Buddha towards nature and stories, 

legends, explanations and examples based on his teachings 

and the code of discipline that has been bestowed on disciples 

of Buddha (MahāSaṅgha). In analytical intelligence on 

environment, the wisdom that Buddha had on environment 

can be analyzed in many angles. 

The Buddha had given many aspects of teachings and 

ideals with regard to the direct connection that the Buddha 

had with the environment. The Buddha himself exemplified 

to make exertion clergy and lay society in beautifying it, 

protection of the environment, the bad effects that man gets 

due to the pollution of environment and many other aspects. 

The Buddha through his own character had cited 

us real life examples about his direct connection with the 

environment and as to how one should really live with the 

nature. The main events in Buddha's life such as the birth of 

Siddhartha, the attainment of enlightenment at the foot of 

the Bo tree by the river 'Neraṃjanā the attainment of Nibbāna 

at the “Upawaththana Sal Uyana” (Garden) in kusināra was 

occurred in outdoor gardens full of study topes. The Buddha 

conducted his first dhamma sermon at the forest named 

"deer park" in Isipatana. 

After the attainment of enlightenment, the Buddha sat 

himself in presence of the Bo-tree that gone help him to attain 

Nibbāna and reminded the Dhamma that he had realized. 

Having understanding the Buddha's great liking to live with 

The Environment has not 

limited to one angle… 

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. 

the nature the temples that were donated to him by lay 

"Upāsaka" and "Upāsika" like Anāthapiṇḍika, Bimbisāra and 

Vishākhā had built either in close proximity to the forest or 

within the forests. They are very effective proof to show the 

Buddha's friendliness towards nature. 

Tree planting and the establishment of wild Parks 

The Buddha had immensely contributed towards tree 

planting and beautifying the environment by establishing wild 

parks. It is taught in Buddhist Philosophy that tree planting is 

highly effective wholesome acts (Kusala Kamma) which help 

an individual to get all the resources that one needs to lead a 

comfortable life in his sansāric life. 

It had been clearly explained to gods in "Vanaropa 

Sutta"1 that the establishment of forests and wild parks, 

building bridges and the establishment of shady places on 

roadside are deeds that gives lots of merits, that helps ones 

to be born in a conducive place which is full of resource and 

other crops. 

“Arāmaropāvanaropā - ye janāsetukāraka 

Papañcaudapānaṃca - ye dadantiupassayam 

Tesaṃdivācarattoca - sadāpuññaṃpavaḍḍati” 

There are many advice in "vinaya Piṭaka" to plant trees 

that give fruit, flowers and shade not only for lay people but 

also for monks. 

Due to the physical and mental activity of man the 

environment becomes affected 

The Buddha had shown that mental behavior of man 

has a direct effect on environment when their thoughts are 

purified the living environment becomes a conducive place 

for living. The devotees or listens of Buddha, or the Arahats 

never do destruction even by a single thought. 

The arahats who is devoid of "rāga" is not aimed at the 

gratification of senses. They like to be in forests which are 

not liked by common people. There is a lengthy explanation 

in "Cakkawatti Seehanada Sutta" in "Diga Nikaya” that the 

physical life of man is destructed when the thought processes 

and feelings of man are degraded or polluted by "Loba", 

"Dosha", "Moha". The life time is shortened by it. Personality is 

degraded in the same time, natural disasters such as droughts, 

sprucing of diseases are occurred. 

The vitalization of environment all resources in 

economically. 

The permanent existence of man and other living beings 

depend, only if there is a conduce environment for them to 

live. It is emphasized in Buddhism the importance of using 

environment resource and without any misuse. A pali verse 

in Dhammapada "Puppavagga" can be cited as an example. 

“Yathāpibamaropuppaṃ - vaṇṇagundaṃaheṭhayaṃ 

Paletirasamādāya - evaṃgāmemunīcare” 

As if a wasp takes nectar from flowers without destructing 

the petals and its beauty, without disturbing the environment, 

the resources of it’s should be utilized. Furthermore the 

Buddha had given instructions quite often to Bhikkus simply 

life by utilizing the environment all resource in the minimum 

possible extent. 

The pollution and destruction of environment 

The protection of environment is a concept that has 

given priority in Buddhism. The Buddha rejected the use 

of natural resource in a destructive manner. It is shown in 

Buddhism that the behavior of man exclusives with greed 

and illusion of man leads to the destruction of environment. 

The Buddha had given a very lengthy in "Aggañña Sutta". The 

surface of earth was colonized due to a certain type of human 

beings who were miraculous and shining who come from the 

"Ᾱbassara” Brahma world. A Shining light was emanated from 

their bodies and they lived by taking happiness as their food 

during this time. 

It is very clearly depicted in "Aggañña Sutta" that those 

who tasted the paste due to their voraciousness, which 

lead them to lose their richness and the body had become 

very rough and finally the tasty ground had disappeared. 

In SuwaṇṇaHaṃsaJātaka, the Bodhisatva by being born as 

a "Golden Swan" was used to offer a golden feather to his 

previous births wife and children. The landlady who was very 

avaricious and also ambitious, caught the golden swan one 

day and removed feathers, after that all feathers became 

charcoal. 

Environment Pollution invites bad effects 

The Buddha had emphasized much more on the 

protection of the beauty of the environmental and the 

cleanliness of the environment. It was The Buddha's advice 

to Bhikkus to maintain personal cleanliness as well as the 

cleanliness of the environment where one lives. After using 

the public places such as bathing, toilets and latrines they 

should be cleaned before leaving such places. So that others 

also could use them. The Bhikkus should not spit into water 

in other ways. Revaluing the branches of trees and treading 

on grass and digging earth are prohibited to Buddhist monks. 

There isn't an era where these ethics are applicative to the lay 

society. 

The Buddha was a teacher who appreciated silence. 

He became an exemplary person by selecting a silent would 

base of a root or and by being in such silent places.In the 

"ᾹnāpānasatiSutta" The Buddha had instructed the monks to 

select a forester or base of a root not only silence but also 

in developing "Ᾱnāpānasati". The fauna and flora by using 

Co2 that is exhaled by the Buddhist monks when they engage 

in meditation gives them O2 automatically. This is Quite 

important for the monks’ health condition. 

Citing Examples from the environment 

The Buddha in making his devotees understand the 

facts very clearly used examples from the nature. The clouds 

were used as a simile in explaining the characteristic features 

of the four types of human beings. Roars but does not give 

rain. Sometimes without having any roaring ignites rain. Some 

rainy clouds routs while giving rain. The fourth type of clouds 

does not either have roaring or rain. There are four different 

types of people in the world. Some people of the world even 

if they produce a bigger sound they do not become active. 

Some others without any talking are engaged in their duties 

or activities. Some others do both the talking and working 

together. The fourth type of person is an empty person who 

doesn't either have talk or work. 

“Gajjitā no vassitā Vassitā no gajjitā, gajjitācavassitāca 

Neva gujjitā no vassitā” 

The present human beings actions are mainly responsible 

for the creation of highly dangerous environmental problems. 

This situation has been aggravated due to the complex 

lifestyles that were changed due to the scientific inventions. 

In getting physical benefits, the man who is endowed with 

"Lobha", "dvesha" and "moha" has compelled to misuse the 

environment what we should do now is to create an complete 

environment where it generates resource all the their people 

can get the benefits equally and line peacefully and happily. 

Even the modern technology has not been able to give 

practical solution to environmental problems that are there 

in the world. Buddhist Philosophy has put declared forward 

a two ways of teaching of The Buddha had shown a very 

knowledgeable path for transaction monks and the with the 

environment society. Accordingly we should pay attitudes of 

looking kindness towards the environment. 

We should try to train how to use resources in the 

environment in economically. Because environmental 

resources are not produced in accordance of the way those 

resources are being utilized. It has been clearly stated in 

Buddhism the ways and many to overcome the environmental 

problems faced by man. The awareness of the general public 

about resources and understanding about them are not 

adequate enough. The man should be directed to put those 

above teachings into practice. 

This deep analytical explanation was given for the 

man to understand it so as to attain enlightenment. It was 

aimed to direct them towards Vidharshanaby making them 

understand the reality of the world. We have not been able 

to understand the reality of the world due to the immaturity 

of the intellectual organs of our body and the "moha" in our 

mind. 

Instead we see that all Saṃkhāraare permanent, 

comfortable and has a soul. It is shown in Buddhist philosophy 

that when the life is adjusted according to the "eight fold path 

or the middle path. We are able to achieve both the comforts 

in the world as well as the comforts in the next world. It is then 

only that we are able to produce a conductive environment an 

environment which is not parted for our future generation. 





The concept of Cariyamu Hi and 

Its relevance to the Buddha.… 

Most Venerable Mediyawe Piyarathana Thero, 

Lecturer in English, Coordinator for External English Courses, Webmaster, Bhiksu 

University of Anuradhapura, Sri Lanka. 

The concept has been termed as ‘Closed Fist of Teaching’ 

and ‘Secret Teaching Given only to the Trusted Pupil’. One of 

the significant features of the Buddha is that he taught the 

doctrine that he understood to the students without secret 

teaching given only to the trusted pupil. A teacher with love 

for the students must possess this virtue since he expects the 

benefit of them. It says in the discourse, “A teacher must teach 

all he knows to the students”. 

On one time, the Buddha said to Venerable Nanda 

like this, “I have set forth the Dhamma without making any 

distinction of esoteric and exoteric doctrine; there is nothing, 

Nanda, with regard to the teachings that the That Gata holds 

to the last with the closed fist of a teacher who keeps some 

things back. From this, he intends that he preaches 

the doctrine to the students without keeping 

any part as secret. If one teaches with the 

closed fist of a teacher, he is jealous that 

his pupil would come to a great place 

than himself. That feeling should 

not be with the teacher. There will 

be the possibility of accusing the 

Buddha by considering Views and 

Unsolvable Questions that he did 

not teach all he knew and did not 

answer all the questions. But, 

since his objective of education 

was to give the liberation to 

person, it should not be forgotten 

that all the teachings necessary for 

it were taught. If something is kept 

as the closed fist of a teacher, it is the 

spirit or the most important part of a 

particular subject. But, there isn’t a most 

essential part that the Buddha was hiding. 

There is a great difference between not 

teaching having kept as the closed fist of a teacher and 

not teaching due to its irrelevance. In the old Indian education 

system, there prevailed a system with the closed fist of a 

teacher according to Upanishad. Without teaching every 

student, in the Upanishad age, teaching has been done to very 

trustworthy students and even it has been done keeping them 

very closely. Upanishad expression says that ‘secret teaching 

given only to the most trusted pupil’. The Buddha did not have 

such secret teaching or teaching for the selected students. He 

taught doctrine to all in common in just manner. 

“All the other Religious Teachers, Saviours, Creators, 

Leaders etc. did not point out about the origin or creating a 

similar person to them. But, the Buddha wished if all in the 

world become Buddha’s like himself. He taught the way to 

become a Buddha. His honest wish was that all should achieve 

the greatness, and all-knowing nature that he had reached. 

The Buddha preached that if one tries, encourages himself, 

everyone can become a Buddha”. From this, it is obvious that 

the Buddha acted with the great pure thought of making 

other to the great position he achieved by teaching without 

the closed fist of a teacher. 

As a significant characteristic of the Buddha, it is possible 

to see that the Buddha let a student to ask any question 

from him and get to know about it and solve it. One such 

example can be illustrated from Ti-pitaka. The story about 

Sabhiya reveals some facts about this. A certain deity or god 

approached Sabhiya and asked some questions and then 

told him to ordain under a person who is capable of 

solving those questions. Then, Sabhiya went to 

various old Religious Teachers in India at that 

time. Some didn’t give a chance even to ask 

questions. Some expressed displeasure 

about them. Thereafter, though he was 

young in age, he remembered the 

Buddha and deciding that it is better 

to meet the Buddha and went to see 

the Buddha. The Buddha let him ask 

any question. 

Students were so happy and 

satisfied with this that it is clear 

through the expressions of delight 

and praise of them at the end of 

solving questions. If the student is 

not given the chance to question and 

solve problem willingly, his abilities will 

get vanish. The Buddha has not hidden 

any fact even about his character. He has 

openly expressed everything. The Buddha gave 

the opportunity to question even about himself if 

there are questions to be asked and it can be seen from 

Vīmaºsaka Sutta. “Bhikkhus, by the Bhikkhu who could 

examine the thought processes of another the Thus Gone 

One should be examined on two things, on things cognisable 

by eye consciousness and ear consciousness”. In the above 

manner, it has been given in the discourse. Unlike any other 

teacher, the Buddha let the others know about himself. 

All these facts show that the Buddha engaged in education 

without keeping the closed fist of a teacher. It is very clear that 

the Buddha becomes the most exemplary teacher in the world 

since he didn’t have any secret teaching given to the trusted 

student. Purpose of His teaching was to give the deliverance 

to the entire living beings. Therefore, he preached everything 

helpful for gaining deliverance. 





World’s miracle 

Buddhism, 

Taoism and 

Confucianism 

Temple, Thean 

Hou Temple 

Malaysia 

Thean Hou Temple is a 6 tiered temple to the Chinese sea 

goddess Mazu located in Kuala Lumpur,Malaysia. It is located 

on 1.67 acres of land atop Robson Heights on Lorong 

Bellamy, overlooking Jalan Syed Putra. It was completed in 

1987 and officially opened in 1989. The temple was built by 

Hainanese living in Malaysia and the property belongs to and 

is run by Selangor & Federal Territory Hainan Association. 

This syncretic temple with elements of Buddhism, 

Taoism and Confucianism is a grandiose structure and 

represents a successful combination of modern architectural 

techniques and authentic traditional design featuring 

imposing pillars, spectacular roofs, ornate carvings and 

intricate embellishments. Its grand architecture has made it a 

popular tourist destination. 

The front entrance of the temple features a multi-arched 

gateway with red pillars, the color symbolic of prosperity and 

good fortune. Souvenir stalls and a canteen are found on the 

1st level. The 2nd level houses the multi-purpose hall while 

offices are located on the 3rd level. The 4th level has 3 tiers 

and the prayer hall is located here. 

The prayer hall houses 3 altars, each with a sculpture of 

one deity or goddess. As one enters the prayer hall, the altar 

on the right is dedicated to Guan Yin, the Goddess of Mercy. 

Tian Hou is in the centre while Shui Wei Sheng Niang (the 

Goddess of the Waterfront) is at the left. In the middle of the 

hall and between the altars are two pairs of Kau Cim oracles 

that can be used by visitors. 

In addition to her altar in the prayer hall, there is also a 

smaller statue of Guan Yin to the right of the hall, set amongst 

rocks and falling water. Here one can kneel and receive a 

blessing of water from the statue. Outside the temple at the 

entrance to the grounds, there is a larger statue, similarly set 

amongst rocks and falling water. 

Other features include a Chinese Medicinal Herbs 

Garden, a Wishing Well as well as a Tortoise Pond. Finally 

there is a large statue of the goddess opposite the temple, 

along with a collection of other large statues that include 

representations of the twelve animals of Chinese astrology. 

Activities such as the grand birthday celebrations for 

Goddess Tian Hou, Goddess Kuan Yin and the Goddess of the 

Waterfront are conducted at Thean Hou. Buddhist activities 

include Dharma Prayers and Vesak Day celebrations. Cultural 

activities include the annual Mooncake Festival during the 

eighth lunar month and the Chinese New Year celebration. 

The Thean Hou Temple was constructed between 1981 

and 1987 at a cost of approximately 7 Million Ringgit. 

Religious and cultural Activities such as the grand 

birthday celebrations for Goddess Tian Hou, Goddess Kuan 

Yin and the Goddess of the Waterfront are conducted at 

Thean Hou. Buddhist activities include Dharma Prayers and 

Vesak Day celebrations. Cultural activities include the annual 

Mooncake Festival during the eighth lunar month and the 

Chinese New Year celebration. 

This syncretic temple with elements 

of Buddhism, Taoism and Confucianism is a grandiose 

structure and represents a successful combination of modern 

architectural techniques and authentic traditional design 

featuring imposing pillars, spectacular roofs, ornate carvings 

and intricate embellishments. Its grand architecture has made 

it a popular tourist destination. The Thean Hou temple also 

offers fortune telling and marriage registration services. 

The Thean Hou Temple in Malaysia is the World’s 

miracle and wonderful Temple for Buddhism, Taoism and 

Confucianism. 


After visit in Malaysia 





We humans are born equal as human beings. If we 

take a closer look, we realize that there are actually a lot of 

differences. There are differences in nationality, country, 

language, culture, religion and a lot more. 

In our surroundings we hear a lot of statements like: I 

am a German, I am a refugee, I am a Christian, I am a Buddhist, 

I live in a big town, I am a teacher etc. 

This means that we consider group membership as 

natural. We compare, we stress advantages and disadvantages 

and thus we create boundaries and build walls. Everybody 

wants to be the most important person. 

This attitude prevents us from seeing things openly. 2500 

years ago the Buddha precisely observed these circumstances 

and spoke about them in many discourses. During his lifetime 

he divided the different opinions that were followed by 62 

traditional groups into 3 categories. All these different groups 

that spoke out on religion, politics and society provoked 

conflicts. 

In the “Brahmajala Sutta” the Buddha introduced three 

categories and their views. 

01 - “Issara Nimmana vada” – advances the opinion that 

all things, humans and the world were created by a Higher 

Being (God) 

02 - “Adicca samuppanna vada” – everything developed 

without effect. There is development, but no effect. Everything 

happens on its own. 

03 - “Pubbe kata hetu vada” - Kamma created everything. 

Each of the three groups insisted on their opinion as 

being the only correct one. Buddha stated: “Please don’t say 

that after 62 opinions my (i.e. Buddha’s) opinion is the 63rd.” 

Right Understanding…. 

Most Venerable Dr. Ratmale Punnaratana Nayaka Thero 

The Chief High Priest Judiciary of Germany and the Chief Abbot of Sri Lanka Buddhist 

Temple in Germany, The Lecturer of the Johannes Gutenberg University Mainz, Germany. 

The Head of Department of Germany of the Buddhist and Pali University of Sri Lanka, 

The Director General of Karuna - Samadhi Organization. 

He emphasized: “If someone says that “only” his opinion is 

correct, we should be cautious.” 

Of course someone can say: “My opinion is correct” 

(SN), but not “only” his. Otherwise the Buddha will call him a 

“Mogha Purisa”, a fool. 

If we talk about „Right Understanding“, then in this 

context our own experience is important. Someone may 

explain very well what a mango is: the colour, the size and the 

taste of the fruit. But only the person who eats the mango has 

the experience. Before that it is just a description. 

These days we like to talk, listen and read about 

descriptions, for example about love and kindness. But often 

we take little pains to apply these important qualities in our 

daily life and to taste their effect. 

Before someone talks about right understanding he 

should first remove the coloured glasses through which we 

see the world. 

Some people think that Buddha’s teaching is all about 

suffering (Dukkha). Therefore they call Buddhism a pessimistic 

worldview. Buddhologists counter that Buddhism is neither 

pessimistic nor optimistic, it is realistic. 

An example will clarify what this means: If someone is 

sick, he goes and consults a doctor. Some doctors may call his 

sickness severe, even if they don’t deeply understand it. This 

is a pessimistic attitude. Some doctors, in turn, may play the 

symptoms down. That’s an optimistic attitude. 

On the other hand the Buddha as the great doctor 

(Besajja Guru) investigates why the sickness exists. What’s 

the cause of the sickness? If it is found out one can treat the 

sickness. If one knows the cause it’s easy to treat the sickness. 

There’s an important explanation on the law of cause 

and effect in the Middle Length Discourses. It states: 

1. If there is „A“, there is „B” (Asminm sathi idam hoti) 

2. If „A” arises, „B“ arises (Imassuppada idam uppajjati) 

3. If „A“ ceases to exist, „B“ ceases to exist as well ( 

Imasmim asati idam na hoti) 

4. If „A“ expires, „B“ expires as well (Imassa nirodha 

idam nirujjati) 

Don’t statement 1 and statement 2 stand for the same? 

Two examples illustrate what it is about: 

01 - There’s „short” and “long“. Without „short“ there’s 

no „long“. If there’s “short”, there’s “long”. Without “short” 

“long” doesn’t have meaning. 

02 - There’s darkness in a room. We lighten a lamp and 

it becomes bright. Darkness and light depend on each other. 

Here’s an example regarding point no. 3 and 4 from the 

explanation above about how cause and effect are linked to 

each other. There’s fire. If there’s coal, there’s fire. If the coal 

is burned, the fire has expired. 

These 4 points explain “dependent origination”, one of 

the main Buddhist views. 

There is another discourse on “Right Understanding” in 

the Middle Lengths Discourses, Kaccayana Gotta Sutta. This 

sutta talks about the interaction between the three times 

“past, present and future”. In the present we always think 

simultaneously about the past and the future. 

Here’s an example: It’s winter. Someone asks: „Can 

I pluck an apple from the tree?“ The answer is: „No“. This 

example illustrates: the questioner thinks about the past: 

there were apples in autumn. The one who replies thinks 

about the future. 

His experience is: there were apples in the past and there 

will be apples in the future. We speak out of our experience 

and our habit and we say for example: „I am“ Thereby we are 

simultaneously connected to our past and to our future: „I 

was – I will be.“ It is a mental state. 

Only with my mind I go into the past for example when I 

think about my childhood. Our imagination is made out of our 

past. Thereby we evoke advantages and disadvantages. But in 

this way we cannot experience right understanding because 

we are not free and open people. We don’t refer to the 

present here and now. We respond to illusions and thoughts 

that trigger negative emotions like rage and anger. 

There’s a well-known Zen-story: 

Two Zen-students see a flag hanging on the flagpole in 

the monastery courtyard. One student tells the other: “The 

flag is hanging”. The other replies: “No, the wind is hanging”. 

They quarrel for a while. Finally they go to their teacher and 

tell him about their dispute. The teacher replies: “You are 

both wrong. Your mind is hanging.” 

Frequently we observe in our society that conflicts arise 

because everybody thinks that his view is right. 

Of course there is diversity in our world. Our “Right 

Understanding” is not to emphasize the diversity but the 

common ground. 

Humanity itself presents a huge diversity. There are 

Asians, Europeans, Africans, etc. The common ground is that 

we are all humans. The Buddha’s teaching recommends not 

only seeing the common ground. 

“Right Understanding” also means that all things 

depend on each other and need each other. The Buddhist 

term for this is “Dependent Origination”. We as humans like to 

consider differences and special features. That’s normal, but 

that’s not the reality. We don’t want to look superficially into 

differences, but see what we have in common. 





Liking and disliking way…. 

Most Venerable Muwagama Muditha Thero 

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

‘Why are we putting forth this effort?’ Well, in order to 

be someone who knows how to put forth effort all the time 

in an appropriate way; someone who is able to put forth 

effort consistently, whatever the surrounding conditions are, 

whatever the obstacles might be. This ability to put forth 

unremitting effort is the goal itself. That’s not to say that 

there’s no interest in samādhi. But samādhi will come of itself. 

It’s a natural consequence of this precise, devoted, consistent, 

wise effort. 

In working life, some people will consider work as a 

drudge and a miserable imposition that you have to grit your 

teeth and get through so that you win the reward of a monthly 

or weekly wage. This can lead to a lot of unhappiness at work, 

and can easily be a cause of sloppiness and even corruption 

and dishonesty if work is looked upon as merely a means to 

an end. 

And if you can find an easier means to the same end, 

then why not? But if the focus is turned towards the work 

itself, and not towards waiting for some pleasure or happiness 

which will arise in the future as a result of the work – finding 

joy, interest in the work for its own sake – that is not to say 

that you won’t get your wage; you get your reward afterwards 

anyway. 

It just doesn’t have to be constantly on your mind. This 

can be an attitude towards meditation too. So it’s not, ‘Oh, 

I’ve been meditating for so long and I still haven’t got this and 

haven’t reached and realized that…’ The question is, are you 

someone who can put forth effort consistently? Can you find 

joy and interest in putting forth effort? 

For children, whether they like something or don’t like it 

is a kind of moral imperative. You say, ‘You do this.’ ’No!’ ‘Why 

not?’ ‘I don’t like it!’ ‘Why are you doing this?’ ‘Because I like 

it.’ This is the rationale of the child: ‘I will do it, I want to do 

it because I like it’, and: ‘I won’t do it’ or ‘I shouldn’t have to 

do it because I don’t like it.’ But although we can garnish and 

camouflage it a bit as we get older, it’s often the rationale of 

the adult as well. 

We have things that we like and we find reasons to 

explain why we like them, while not really being honest 

enough to recognize that usually the sense of like or dislike 

comes first and the reasons come afterwards. The very 

simple observation is that some things we really like are to 

our detriment in the long term; they can be harmful to us and 

others. Similarly, some things that we dislike can in the long 

term be for our benefit and happiness. Therefore we can’t 

assume that our sense of like and dislike is an adequate or 

reliable indication of whether or not we should spend time 

doing something, or associating with people or things. 

So what we’re learning from meditation is the ability to 

stop and look, and not be carried away by or give overdue 

importance to these fleeting feelings of liking and disliking; 

we’re learning to put forth effort. 

The ability to put forth effort depends a great deal 

on chanda. When you start any meditation period, it’s 

important to recognize that chanda is not always there. Even 

with monks and nuns, people who are giving their lives to 

this practice, the sense of chanda fluctuates. If you lack that 

sense of interest and chanda, and uplift and enthusiasm for 

practice, the meditation can very quickly grind to a halt or run 

into quicksand; you have serious problems. 

That’s why we think it’s worth just checking the amount 

of interest at the beginning of a meditation, and if it’s lacking, 

being willing to spend some time cultivating it, bringing it up. 

The more you apply yourself to doing this, the more fluent 

you will be and the more easily you can do it, until it becomes 

almost automatic. 





Principals of Dhamma…. 

Sati” (body related mindfulness) are very useful in our daily 

life. 

Samadhi - The next factor is concentration (Samadhi). 

Samadhi is calmness of the mind. The development of Jhana 

happens within Samadhi. In the Samma Samadhi there are 

two ingrained words. One is Samadhi and the other is Jhana. 

Most Venerable Royal Pundit Meegahakumbure Dhammagavesi Thero 

The Chief Prelate of the Malwatta Chapter of the Siamese Sect in Australia, Chief 

Incumbent of Sri Lanka Buddhist Vihara, Lankarama, Schofield, Sydney, NSW, Australia. 

What are the five “Indriya Dhamma” (the principal 

dhamma or bala dhamma)?.... 01 - Faith or confidence 

(Saddha). 02 - Effort or energy (Viriya). 03 - Mindfulness (Sati). 

04 - Concentration (Samadhi). 05 - Wisdom (Panna) 

All of us have these attributes within us, but they are 

not sufficiently matured. Therefore, they may be change due 

to external influences. In other words, they are not strong 

enough to remain intact. We all know that a person who 

adheres to the five precepts is spiritually stronger than a 

person without them. A person following the eight precepts is 

even stronger than a five precept holder. 

Indriya Dhamma arising during jhana stage is more 

powerful than the Indriya Dhamma arising in us under a 

normal state. The Indriya Dhamma at the sotapanna state is 

more powerful than the Indriya Dhamma arising during jhana 

stages. Indriya Dhamma arising at the arahant stage is much 

more powerful than them. 

Similarly in normal life, a person following the five 

precepts has more powerful Indriya Dhamma than a normal 

person. In the case of a person following the eight precepts, 

they are much more powerful. When a person reaches 

arahanthood, those Indriya Dhamma, Saddha, Viriya, 

Sati, Samadhi and Panna become very powerful qualities 

(Dhammata). 

Saddha - You all have heard about Saddha. It is categorized 

into two groups called Amulika Saddha and Akaravati Saddha. 

Of these, Akaravati Saddha is not what arises under normal 

conditions. It arises when a person realizes the facts correctly 

and confidence (Saddha) arises in the Buddha, Dhamma and 

Sangha - the Triple Gem. In the case of Amulika Saddha, there 

is elation but the intensity of Saddha will be less than in the 

case of Akaravati Saddha. 

Due to the above reason, the Buddha has always valued 

Akaravai Saddha more highly. That Saddha is based on the 

Buddha, Dhamma and Sangha - “Buddho may saranam varam, 

Dhammo may saranam varam, Sangho may saranam varam”. 

For our emancipation, there is no refuge for us other than 

Buddha, Dhamma and Sangha. The thoughts of protection 

from the Buddha, Dhamma and Sangha will be reinforced only 

through the fulfillment of that person’s own qualities. 

Viriya - Next is effort of Viriya. We discuss this topic is 

more valuable. The main aspects of effort are 01 - To ensure 

that unrisen unwholesome (Akusala Dhamma) not to arise. 

02 - To ensure the eradication of already arisen unwholesome 

Akusala Dhamma. 03 - To generate unrisen wholesome Kusala 

Dhamma. 04 - To develop already risen wholesome Kusala 

Dhamma. 

We must ensure to be mindful of the above. In case 

they start disappearing during a lapse in our senses, than 

we should be mindful again and clean up the mess that has 

arisen. The process of generating wholesome Dhamma and 

maintaining them is actually a part of right effort (Samma 

Vayama) mentioned in the Noble Eightfold Path. 

The Buddha’s power of determination and effort is 

amazing. One should never give up one’s effort until one’s 

goals are achieved. This should apply to anything in life. This is 

especially necessary when one is meditating. After a while the 

back may start hurting or the limbs may begin to ache. 

One will feel the need to get up and walk off. So one starts 

looking around and if no one is watching, will get up slowly, 

carry the pillow and walk off. It should not be like that. One 

must be honest and must be determined. Whatever obstacles 

there may be, one must have the energy to overcome them. If 

a person does not have that effort and strength, he will not to 

be able to achieve anything successfully. 

Sati - Next there is mindfulness (Sati). Nothing can be 

done without mindfulness. Right mindfulness (Samma Sati) 

is a key attribute to success. We must be smart enough to 

establish mindfulness and to be careful in whatever we do. 

There are supportive Dhamma here as well. 

As we all know, there are people who are restless and 

crazy and who have an unsteady mindset. They do not have 

any kind of determination. You must keep away from such 

people. At the same time, there are also very mindful people. 

You must deepen your association with them. 

The third factor here is to practice “satipattahana 

Dhamma”. What are they? They are, 01 - Contemplation of the 

body as a body (Kayanupassana). 02 - Contemplation of the 

feelings as feelings (Vedananupassana). 03 - Contemplation of 

the mind as mind (Cittanupassana). 04 - Contemplation of the 

mental objects as mental objects (Dhammanupassana). 

These contemplation procedures should be remembered 

by the laity as well as the monks. The procedures like “Kayagata 

Samadhi is mentioned as a factor in the Noble Eightfold Path. 

That Samadhi is shown in the first Jhana, Second Jhana, Third 

Jhana and the Fourth Jhana also in the “Arupavacara Jhanas”. 

We must develop the supportive factors of Samadhi. 

Without Samadhi there will be no wisdom (Panna). There are 

some people who claim that even if one does not practice the 

five precepts, one should train insight (Vipassana). There is 

nothing like that shown in the Dhamma. If that is true, then 

there will be only two sections of the Noble Eightfold Path, 

instead of three. 

In the Noble Eightfold Path, Morality (Sila), Concentration 

(Samadhi), Wisdom (Panna) are procedures (Patipatti) to 

be fulfilled. Only two sections belong to Wisdom (Panna). 

Therefore, we may have to discard the remaining six factors if 

we can practice insight without focusing on morality (Sila) and 

concentration (Samadhi). 

According to the Buddha, there is no necessity to reach 

the fourth Jhana to develop the mind at least up to the first 

Jhana. That is what we were trying since this morning today. 

The result of that attempt is the mental peace and calmness 

we have now. 

Even with reference to Samadhi, one should keep away 

from people who do not make any effort to develop Samadhi. 

It is documented that we should associate with people who 

discuss about high mental stages such as Jhana. 

Panna - Next factor is Panna which is not actually 

knowledge. It is the ability to penetrate through a thing using 

wisdom. It is not knowledge one obtains from books and 

journals. Panna is realizing reality as it is of the five aggregates 

and its environment through the awakening of your internal 

abilities through meditation and the establishment the mind 

Jhana. No one will be able to teach that to you. It cannot be 

obtained from somewhere. It has to be personally realized. 

One becomes aware of the development of Panna. 

One has to develop the energy to note those who are 

noble and knowledgeable before one attempt to keep away 

from those who are not knowledgeable and associate with 

people with knowledge. There is maturity within us to achieve 

emancipation. Only we ourselves will know to what extent 

that maturity has grown in us. 





Acts of Most Venerable 

Master Fafang Thero…. 

Huang Xianian 

Researcher of Chinese Academy of Social Sciences in Beijing, China & 

Consultant of Most Venerable Master Fafang Thero Culture Research Association in 

Jingxing, Hebei Provience, China. 

Most Venerable Master Fafang Thero (1904 - 1951), is 

an eminent contemporary monk and an outstanding Chinese 

Buddhist scholar. He was born in Taitou Village, Jingxing 

County, Hebei Province, China, whose secular name is Wang 

Zhi.When he was a child, He attended an old-style private 

school, absorbed in ancient books. 

In 1920, as his hometown suffered absolute drought, he 

came to Beijing with the help of some Buddhist organization, 

studying at the charging-no-tution school run by The Fayuan 

Temple (Fayuan means the source of Buddhism). He was so 

diligent that he felt severe and lingering illness. 

During the medical treatment, he met 

the Buddhist monk Maser Qingyuan, who 

presented him the magazine "Hai Chaoyin 

"(which means "The Sound of Sea 

Tide" or "Buddhist preaching"). He 

read it and felt awake in his mind, 

so planted a Bodhi karma in his 

heart. When he was recovered, 

he became a monk, receiving 

the tonsure precept from 

Master Shian, and the complete 

precepts from Master Daojie. 

In 1922, the contemporary 

Chinese Buddhist leader Taixu 

founded Wuchang Buddhist 

Institute; Most Venerable Master 

Fafang Thero went south to follow 

Ven. Taixu to be one of the first monks 

of the Institute. After graduation in 1924, 

to seek Buddhist in Tibet, Most Venerable 

Master Fafang Thero first attended Beijing Tibetan 

Institute to study Tibetan. 

In the autumn of 1925, he set off from Beijing, travalling 

from Sichuan into Xikang, trapped in Ganzi, had to return to 

Wuchang. From then on, he studied Buddhism by himself 

for six or seven years, intense research and very learned of 

vijnapti-matrata, abhidharmakosa, Mahayana and Hinayana. 

In the autumn of 1930, Most Venerable Master Fafang 

Thero taught at Peking Berlin Institution, at the same time 

serving as the Secretary of The Preparatory Committee of 

World Buddhist Center, teaching abhidharmakosa, his fame 

growing day by day. In 1931, the "918 incident" occurred, 

Most Venerable Master Fafang Thero returned to Wuchang 

according to Ven. Taixu, served as the director of the school 

library of The World Buddhist Center and the chief-editor of 

"Hai Chaoyin", gave publicity to revolutionizing Buddhism, 

presided The Sanjiang Temple in Wuhan over the years. 

In 1937, Most Venerable Master Fafang Thero went 

to Chongqing with Ven. Taixu, chaired Chinese-Tibetan 

Buddhist Teaching Institute for three years, teaching the 

Abhidharma-kosa-Shastra, edited 4 volumes of Framework of 

Abhidharmakośa-bhāṣya. 

During this period, Most Venerable Master Fafang Thero 

advocated" the temples are Buddhist institutes", reforming 

monks education, transfering temples to the just places of 

Buddhism learning. 

In 1940 Most Venerable Master Fafang Thero was sent 

by the government of The Republic of China to Southeast Asia 

to exchange Buddhist culture, carrying forward the Mahayana, 

along with Master Baihui and Master Daju went to 

India to study. Most Venerable Master Fafang 

Thero was trapped in Burma by the war, 

teaching at The Buddhist Institute of 

The Ten-Directions-Avalokiteshvara 

Temple in Burma. 

Master Daju stayed in India 

to study Pali language. In 1942 

spring, Most Venerable Master 

Fafang Thero and Master Baihui 

arrived in India. Most Venerable 

Master Fafang Thero studied 

Pali, Sanskrit, and English in 

The International University 

and taught at China Institute of 

The International University and 

China Maha Bodhi Society, preaching 

Chinese Buddhism. 

During staying in India, Most 

Venerable Master Fafang Thero extensively 

visited people inside and outside of the Buddhists. 

In the summer of 1943, Most Venerable Master Fafang Thero 

went to Ceylon and studied Theravada classic in Oriental 

College of Vidyalankara Pirivina. 

Entrusted by Ven. Taixu, Ven. Fafang discussed with Dr. 

Malalasekera, Chairman of All Ceylon Buddhists Congress 

to build The World Fellowship of Buddhists (The Buddha 

Association) and Ven. Dr. Vajirannana Mahanayaka Thero, 

President of the Maha Bodhi Society of Ceylon, Vhara 

Education inspector of the Minister of Education of Ceylon, 

to exchange studying monks, help to bring about Chinese 

two young monks Master Liaocan (secular name Ye Jun) and 

Master Guang Zong (secular name Zheng Lixin) to study in 

Ceylon. 

In 1946, invited by Tan Yunshan, President of China 

Institute of The International University in India, Most 

Venerable Master Fafang Thero taught in The International 

University , preaching Buddhism, translating the classic 

. In the spring of the next 

year, as Ven. Taixu passed away, Most Venerable Master 

Fafang Thero determined to return to his motherland, via 

Malaysia, Singapore and Hong Kong, lecturing and reveling 

enlightenment along the way so that Nanyang Buddhist 

Federation (Nanyang means southeast Asia) respected Most 

Venerable Master Fafang Thero as an inspector. 

In 1948, he directly went to The Xuedou Temple in 

Fenghua to pay homage to Ven. Taixu Stupa, and took up the 

host of The Xuedou Temple in Fenghua. In the end of autumn 

of this year, he went to Wuchang, took over as the Director 

of Wuchang Buddhist Institute and started to build Ven. Taixu 

Stupa on the campus. 

In the spring of the next year, he arrived in Changsha 

and preached vájracchedikāprajñāpāramitā-sūtra , being the 

abbot of The Miyin Temple in The Great Weishan Mountain 

in Hunan Province, winning a high reputation and admired by 

all parties. In 1949, he left Hunan and arrived in Hong Kong. 

He made eight preaches with all seats occupied. 

Most Venerable Master Fafang Thero was the first person 

in Chinese history who translated from Pali Canon for his 

Abhidhammatthasangaha. He preached Vijñāptimātraism 

in Donglianjueyuan, enlightening beginners, quoting and 

proving fully focusing on popular consciousness. 

He published Historical Vijñāptimātraism and its 

Philosopohy, firstly paved the way to use modern academic 

to preach Buddhism. In the early 1950, Most Venerable 

Master Fafang Thero arrived in Singapore. He preached in 

ZhuoXiLingFeng Bodhi Institute Prajñāpāramitā Hṛdaya sutra 

and Bhaiṣajyagurupūrvapraṇidhānaviśeṣavistara. 

No sooner he arrived at Ceylon than he got in touch 

with Dr. Malalasekera to participate in the preparation of the 

"WFB". Most Venerable Master Fafang Thero Participated in 

drafting WFB Constitution, and was elected as the member of 

The Central Executive Committee and the member of Welfare 

Committee at the end of the general assembly. 

Most Venerable Master Fafang Thero accepted an offer 

of Professor of Chinese Buddhist Literature and Mahayana 

Buddhism at Ceylon University, and devoted himself into the 

compilation of the complete papers of Ven. Taixu at the same 

time. 

On October 3, 1951, Most Venerable Master Fafang 

Thero died of sudden cerebral stroke (48 years old of the actual 

life, 31 of the Buddhist life) in Oriental College, Vidyalank-ara 

Pirivina, Ceylon. A certain number of the relics of Ven.Fafang 

were obtained after the cremation and the relics tower of Ven. 

Fafang was built in Vidyalank-ara Pirivina, Ceylon. 

Most Venerable Master Fafang Thero Journeyed to the 

west, preaching Buddhism, respected as “Contemporary 

Xuanzang” (Xuanzang was a famous monk in Tang Dynasty in 

China). Mr. Huang Xinchuan, Honorary Member of Chinese 

Academy of Social Sciences, and Director of Xuanzang 

Research Center, once said: “There was Xuanzang in ancient 

times; there is Fafang in modern times”. 

Most Venerable Master Fafang Thero inherited the 

great cause of Master Faxian , a famous monk in Eastern Jin 

Dynasty in China and was No. 1 to influence Buddhism all 

over the world. Most Venerable Master Fafang Thero devoted 

all his life to Buddhism reform, Carrying forward the idea 

of "Humanistic Buddhism", such as "establish Humanistic 

Buddhism according to The Buddha Oracle” and "Six Firsts of 

Buddhism Reform ", which is "life first, life and death second; 

go into the society first, go out of society second; for others’ 

interests first, for personal interests second; cognize first, 

faith second; laymen first, monks second; organizing Buddhist 

societies first, building temples second", were respected by 

all. 

Most Venerable Master Fafang Thero was born of the 

root of wisdom, swift and resolute. He had a good command 

of six languages (Chinese, Sanskrit, Pali, English, Japanese, and 

Tibet). Not only thorough study in the Buddhism, he was also 

very rich in writing. 

Wherever he derived, wherever the believers went. 

The simplified Chinese version of Collected Papers of Most 

Venerable Master Fafang Thero, six volumes, Two million 

words, have been collected and published by Liang Jianlou, 

inscripted by Master Chuanyin, prefaced by Master Minghai. 

The traditional vertical typesetting of An Anthology of 

Most Venerable Master Fafang Thero, based on “Collected 

Papers of Most Venerable Master Fafang Thero” of 2 million 

words edited by Liang Jianlou was published and in scripted 

and prefaced by Ven. Xingyun in Buddha Mountain in Taiwan. 

Our forefathers once said: "whereas the course is 

promoted by people, and the truth is showed by Buddhism, 

nobody is better than Most Venerable Buddhism Master Thero 

to promote the course and preach Buddhism". Since Buddhism 

was introduced into China two thousand years ago, monks has 

been divided into ten families, illustrious and influential by 

virtues, eminent monks not necessarily celebrities. 

Ups and downs of Buddhism always depend on monks. 

Most Venerable Master Fafang Thero is a model to carry out 

The Buddha Oracle, preaching Buddhism overseas, developing 

the new Buddhism by weeding through the old, opening the 

new trend of the great Buddhism. 





In the four foundations of Mindfulness, the first stage is 

remaining focused on the body, in & of itself. Each stage in this 

mindfulness meditation is explained in the Four Foundations 

of Mindfulness Sutta, which one can find in the printed form 

as well as in the internet in Pali Text, in Sinhala language as 

well as in English and many other Languages. Thus it is not my 

endeavor here to go into the details of the Sutta. 

As explained by the venerable Katukurunde Gnanannanda 

thero in many discourses and my own experience, it is of great 

importance to see the segregation of the two key aspects, 

Establishing mindfulness 

Building Insight or Vipassana 

The initial stages of the observation of differing levels 

of breath the long and the short, observing the tactile 

sensations of the whole body and seeing the stilling of the 

bodily formations (kaya sankharo) of breath (even though one 

is still breathing) are all steps in establishing the mindfulness. 

”. This is akin to building the scaffolding where one will sit and 

use that to build the real structure and in this case insight and 

wisdom. 

(Sabba Kaya Patisanvedi is often referred in practice and 

in many texts as aware of the whole breath body. In the Sabba 

Sutta (The All) Enlightened One says, “Bhikkhus I will preach 

you all (sabba) and please listen and pay attention well. I will 

speak”. “What is all? It is Eye and form, ear and sound, nose 

and smell, tongue and taste, body and tactile sensations and 

mind and things. If anyone repudiating this says I will tell 

another all, will come to great difficulty, would be unable to 

explain and put to great difficulty.) 

The second part is where the yogi focuses on the body 

of self, in & of it. Then the yogi moves the focus on the body 

of others, in & of it. Then the yogi will focus on both self body 

Kayanupassana 

Meditation…. 

Sugath Rajapakse 

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

Air India GSA in Sri Lanka. 

and the other body, in & of it. With continued contemplation 

the yogi then focus on & of this body of the arising and then 

the ceasing and the arising and ceasing together. In this part, 

where is the insight and development of wisdom? 

The Pali language text say, “ajjaththanva kaye 

kayanupassi viharathi, bahiddava kaye kayanupassi viharathi, 

ajjaththa bahiddava kaye kayanupassi viharathi”. 

The somatic body of self is seen in & of it with total 

mindfulness, then the other and then the self and the other 

together. As one continues to observe with insight, one begins 

to understand that the farther limit of the self (ajjaththa) is 

the proximate limit of the other (bahidda) and the farther 

limit of the other is the proximate limit of self. 

In the process one begin to comprehend that in the self 

and the other it is these four elements, the earth element, 

the water element, the fire element and the air element. The 

noble disciple also realizes it is these same four elements that 

are there in the surrounding. Our bodies are in a state of flux 

and no one can claim that those four elements in the self are 

theirs all the time because the change is the reality. In this way 

the Yogi understands that the delimitation we have placed 

to say this is my body is a myth and that itself is the path to 

insight. The same is true in other three, feeling, mind and 

things and begins to realize with insight those are not unique 

to self only but of other as well. 

The same principle is evident in the knowledge 

udayaththagamini panna or the knowing of arising and ceasing. 

Udaya is the arising or morning and Aththagama is evening or 

ceasing. The morning and evening are inter connected, the 

farther limit of morning the proximate limit of evening and 

farther limit of evening the proximate limit of morning. 

With this realization the Yogi will no longer dwell into 

the sixteen ways of contemplating of self. The sixteen ways 

are, 

The past - Was I there or not there, who was I, how did I 

live, this being who was and who did it become? 

The future – Will I be there or not, who will I be and how 

will I live, who will I become from whom? 

The present - Am I there or not there, who am I? How 

am I living now and who am I now and who I will become 

thereafter? 

To understand this, let us use a simple simile. A person, 

say a lady is getting ready to go to a wedding and as is today 

will ensure that the best of clothing is worn, adorned with 

jewelry and facial make up which is at its best. The person 

while looking at self in the mirror may think I am looking good, 

better than the last time, and how will I look when I go to the 

wedding party, many an eye will be turned towards me and so 

on. All the time the focus was on this somatic body and this 

will result in the buildup of Sakkaya Ditti or Personality View, 

the first fetter of the ten fetters. 

The Sutta under section Kayanupassana further state 

that the yogi is mindful that this body is there for ultimate 

realization (insight) and mindfulness and will not lean on 

anything (with mind) or grasp anything. Unfortunately today, 

despite the presence of many Buddhist TV channels, many 

Radio channels and so many Buddhist Temples and all the 

Pooja that are taking place almost daily the people at large 

are mostly unaware and oblivious of the ultimate bliss that 

one can achieve with right contemplation of the body. 

Instead of using this body and the bodily formations of 

breath to find an end to the suffering, they are mostly trying 

to glorify it. A recent Sunday Newspaper Magazine had seven 

full pages of advertisements on beauty culture and Spas 

for ladies but not a single page on meditation. Yet in public 

transport buses, many passenger and goods vehicles there are 

slogans saying “This is the land of Buddha”. The simple truth is 

that great majority of our people have no idea as to who the 

Enlightened One is. 

One who is either on the path or has attained the fruit 

of Stream-Enterer has realized these seven factors of Stream- 

Entry (Sothapaththi). (As expounded by the Enlightened One 

in Kosambi Sutta) 

The noble disciple ponders that he/she is no longer 

obsessed with Sensual Desires, Aversion, Sloth & Torpor, 

Restlessness & Remorse and Doubt. When the disciple realizes 

these five things are no longer burdening, then the disciple 

realizes, “Yes I am no longer obsessed with these five”. The 

disciple understands that he/she is not engaged in disputes, 

arguments, contention and mutual verbal assault. This is the 

first knowledge. 

The noble disciple ponders this way: “When I Pursue, 

develop and commit to this perspective, do I personally 

acquire tranquility and peacefulness? The disciple realizes, 

yes I personally acquire tranquility and peacefulness”. This is 

the second knowledge. 

The noble disciple ponders, “Are there any priests and 

contemplatives outside this (the teachings of Enlightened One) 

who have the same kind of perspective as I do? The disciple 

understands there are no other priests and contemplatives 

outside this teaching who have the same kind of perspective 

as I do. This is the third noble knowledge the disciple has 

attained. 

If the disciple has committed an offense for which 

rehabilitation is possible, then the disciple will quickly tells, 

discloses and clarifies with the wise co-associates and teacher 

so that after telling, disclosing and clarifying the disciple 

is restrained. This is the fourth knowledge the disciple has 

attained. 

The noble disciple strives to do whatever that needs to be 

done for the co-practitioners, while being totally committed to 

training self in virtue, mindfulness and wisdom. Just as a Cow 

while grazing watches over the calf, so does the noble disciple 

while seeing to the needs to be done for co-practitioners will 

have strong commitment to training self in virtue, mindfulness 

and wisdom. The noble disciple understands, “I have the 

disposition of a person who has attained right view”. This is 

the fifth knowledge the disciple has attained. 

The noble disciple understands that when Dhamma- 

Vinaya as expounded by the Enlightened One is taught, the 

disciple listens to the Dhamma carefully, attentively and 

wholeheartedly. The disciple will then understands, “I have 

the disposition of a person who has attained the right view”. 

This is the sixth knowledge the disciple has gained. 

The noble disciple when listening to the Dhamma-VInaya 

as expounded by the Enlightened One is being taught, the 

disciple acquires an understanding of the meaning, acquires 

an understanding of the Dhamma and the disciple acquires 

joy connected with the understanding of Dhamma. This is the 

seventh knowledge the disciple has gained. 

Bhikkhus, when a noble disciple has these seven 

characteristics, the noble disciple has sought out well the 

disposition that leads to realization of stream-entry. Bhikkhus, 

when a noble disciple has these seven characteristics the 

noble disciple has attained stream-entry. 

“Moha sambandhino loko, bhabba rupova dissathi. 

Upadisambandino balo, thamsa parivaricha. Sassathoviya 

chayathi, passatho naththi kinchanam” 

Associated with delusion, and enveloped by the 

darkness of ignorance the unwise sees this form as good and 

is permanent. But the wise seeing it as it is with wisdom see 

that there is nothing. 

Easy to do are things that are bad and harmful to oneself. 

But exceedingly difficult to do are things that are good and 

beneficial. (Dhammapada. 12, 163) 

“Nivuthanan thamo hothi, andhakaro apassatha. 

Sathancha vivato hothi aaloko passathamiva. Santhike na 

vijanaththi maga dhammassa akovida.” (Dwayathanupassana 

Sutta) 

Unwise covered by the ignorance darkness are unable to 

see it just as a blind person cannot see darkness. The wise, the 

Enlightened One and the Arahath Bhikkhus can see just as a 

person with good sight can see the light of the day. But those 

who are unskilled in this noble path of Dhamma cannot see 

the liberation of Nibbana even though it is so near. 

References; 

Dhamma Discourses of Venerable Katukurunde 

Ganananda Thero (Nivane Niveema) 

Kosambi Sutta (translated by Suddhaso Bhikkhu) 





Bauddha Dharmankur Sabha or the Bengal Buddhist 

Association is one of the pioneer organizations that has been 

keeping alive the Buddhist religious, spiritual and cultural 

tradition in the Indian sub-continent for more than a century. 

It owes its origin to Ven. Kripasaran Mahathera (1865 to 1926) 

who appeared during the later half of the nineteenth century 

when Buddha’s doctrines faced extreme hard in India. This 

enthusiastic Buddhist monk who was called Karmayogi for his 

various humanitarian activities became practically responsible 

for the regeneration of Buddhism in this sub-continent. 

Kripasaran established the Bauddha Dharmankur 

Sabha on 5th October 1892. He was also the pioneer of 

launching a journal Jagajjyoti in 1908 which is maintaining its 

glory till date as a bilingual journal of international repute. 

Bauddha Dharmankur Sabha has a glorious past as many 

of the legendary personalities like Sir Asutosh Mookerjee, 

Abanindranath Tagore, Maharaja Munindra Chandra Nandi, 

Sarbapalli Radhakrishnan, Hirendranath Dutta, Harinath De, 

Fazlul Huq, Dr. Bidhan Chandra Roy, Prafulla Chandra Sen, 

Hiren Mukherjee, Dr Pratap Chandra Chandra and many others 

were associated with its name. Kripasaran was contemporary 

and very closely associated to Anagarika Dharmapala, the 

founder of Maha Bodhi Society of India and who attended 

the historical Parliament of Religion in Chicago with Swami 

Vivekananda in 1893. 

Dharmankur Vihara : Ven. Kripasaran established the 

Bauddha Dharmankur Sabha on the 5th of October1892 in the 

metropolis of Bengal. The main objective was to resuscitate 

the Buddhist culture and religious practice. The Dharmankur 

“Bauddha Dharmankur Sabha” 

Celebrates 125 years…. 

Madhusree Chowdhury 

Assistant Secretary of Bauddha Dharmankur Sabha, Kolkata in India. 

Vihara was founded by Kripasaran in 1903. He was not only 

concern about the religious reawakening but showed concern 

for the educational and cultural awakening. 

Jagajjyoti : The Jagajjyoti was first published in the 

year 1908 by the founder, Ven. Kripasaran Mahathera for 

the propagation of Buddhism. Jagajjyoti – meaning the Light 

of the World has since its inception been published with the 

same vigour and enthusiasm under the editorship of learned 

and erudite monks and scholars and is today being published 

under the editorship of Sri Hemendu Bikash Chowdhury, 

a poet and writer who also is the General Secretary of the 

Bengal Buddhist Association. The Jagajjyoti has come out 

with some very good publications which has received wide 

acclaim from scholars and readers from all over the world. 

Publications : The Bengal Buddhist Association also publishes 

books on Buddhism, Buddhist Philosophy, History in Bengali 

and English for the benefit of the readers. These publications 

are those which have run out of circulation and needs to be 

reprinted and also new books are printed written by scholars 

on contemporary topics. 

Newsletter Publications of Dharmankur : Dharmankur 

Newsletter is the organ of BDS. This year on the occasion of its 

125 years celebration, the newsletter has become bilingual to 

reach to a greater audience 

Gunalankar Library : The Gunalankar Library was 

established in the year 1909 and is named under a very learned 

and erudite monk who was the first Editor of the Jagajjyoti – 

Ven. Gunalankar Mahathera. It houses a good collection of 

books on Buddhism and allied subjects where readers and 

scholars both cherish the books which is useful for them. 

Kripasaran Continental Institution : The Kripasaran 

Continental Institution was founded in the year 1967 by 

Ven. Dharmapal Mahathera in memory of the Founder Ven. 

Kripasaran Mahathera. The Founder was very much inclined 

towards providing education to all and was much concerned 

for the deprived. He had started and evening school so that 

people old and young who could not attend school could 

come and learn in the evening. So concerned was he with 

education that he had approached the Vice-Chancellor of the 

Calcutta University to grant recognition to the many schools in 

the interior villages and especially for the schools for the girls. 

This inspired Ven. Dharmapal Mahathera to open a school for 

the children in the year 1967 where children from all religious 

communities come to study. 

Free Medical Centre : The Dharmankur Free Medical 

Centre was established by the Association in 1967 to offer 

free medical care to the poor and economically weak patients. 

It has a Homoeopathic Clinic where patients get proper 

treatment and medicines under the care of an experienced 

Homoeopath Doctor. Due to lack of funds the allopathic wing 

of the Centre had to be closed down along with the Mobile 

Clinic. 

Dr. B.M.Barua Scholarship Fund : Bauddha Dharmankur 

Sabha( BDS) started a unique fund in the name of Dr B.M 

Barua, the great Indologist and the first Asian recipient of 

D.Litt. from the University of London on account of his lifetime 

achievement in the year 1996. This programme was initiated 

by late General Secretary Ven Dharmapala Mahathera and 

the present General Secretary of BDS, Sri Hemendu Bikash 

Chowdhury. Till date we have given scholarships to 925 

Students and the scholarship amount worth Rs 13,75000. This 

year apart from school, college and university students this 

scholarship was also given to a Buddhist monk doing PhD. 

We are thankful to Rev. Prof. Ryojun Sato, Professor Emeritus, 

Taisho University and other benevolent donors for their 

generous help in continuing this fund. Every year we used to 

give this scholarship on the birthday of Dr. B.M Barua. 

125 years celebration of Bauddha Dharmankur Sabha: 

This year Bauddha Dharmankur Sabha is celebrating its 125 

years of a golden heritage. It has already started celebrating 

a year-long Buddhist Heritage festival to commemorate its 

125 years. International Seminar on Buddhism, publications 

of special volume of our journal Jagajjyoti, exhibition of 

sculpture, paintings, photographs, stamps, rare books and 

cultural programme like theatre, music and dance based on 

the theme Buddha and Buddhism are the many facets of this 

Heritage festival. 

They have also decided to work in association with some 

heritage organizations like Maha Bodhi Society of India, The 

Bengal Theosophical Society, Bangiya Sahitya Parisad, The 

Asiatic Society , Calcutta University and some prestigious 

Govt. organizations like Indian Council for Cultural Relations, 

Indian Museum and Bangladesh Dy. High commission . This 

year Bauddha Dharmankur Sabha as part of its 125 years 

celebration has observed the Vesak Day with a three day-long 

celebration in association with Maha Bodhi Society for the 

first time that too on some very significant dates. 

Both felt that their founders Karmoyogi Kripasaran and 

Anagarika Dharmapala, were not only contemporary but 

always had the same vision that is to keep alive the Buddhist 

religious, spiritual, literary and cultural tradition in the Indian 

Sub-continent. A glorious 125 years have passed by for both 

the organizations being just one year apart by birth, but still 

they are carrying their legacy forward. 

Rupnagar Kolkata, the cultural associate of Bauddha 

Dharmankur Sabha presented Praner Pradip-- a theatre 

collage with excerpts from Tagore's Malini, Chandalika and 

Natir Puja directed by Madhusree Chowdhury. In each of these 

individual dramas, reflections of same philosophical in-depths 

of Buddhism is expressed in the subtlety and dignity of the 

language. Before this the spiritual leaders from different faith 

highlighted the need to understand the essence of religion to 

bring love and peace in our life. 

It began ideally with the chanting of Dhamma Chakka 

Pavattana Sutta, the first sermon of Tathagata Buddha. The 

two hosts, Hemendu Bikash Chaowdhury as General Secretary 

of Dharmankur Sabha and Ven. P Seewali Thera, General 

Secretary of Maha Bodhi Society also delivered speeches that 

inspired the whole event. In this endeavour they had also the 

historical organisation Calcutta University as their associate. 

The celebration began on 8 May with a meditation session 

followed by a discussion titled Relevance of Meditation in 

Daily Life at the Pali Deptt. of Calcutta University . 

This book edited by Sri Hemendu Bikash Chowdhury has 

been highly acclaimed by the readers and media because of its 

rich collection of poems starting from Rabindranath Tagore- 

Swami Vivekananda- Nazrul to the contemporary reputed 

Bengali poets of both India and Bangladesh. According to 

Indian Literature (Organ Of Sahitya Academy): Hemendu 

Bikash Chowdhury can be said to have rendered a yeoman’s 

service in collection of those poems with a missionary zeal 

and bringing out this anthology which will be great help to 

not only the research scholars of the subject but the common 

readers also. The WFB Review also commented that Hemendu 

Bikash Chowdhury, a scholar and a poet of repute has 

compiled about 200 Bengali poems in a neatly bound volume 

with almost immaculate printing and excellent cover for which 

present generation as well as the posterity will remain grateful 

to him. 





Andrew. J. Williams 

Senior Dharma Teacher 

Melbourne, Australia. 

This is the newly introducing & first time article format 

for Sri Lankan Most Popular & Leading monthly Buddhist 

Magazine, “Mettavalokanaya”. This may be warmly experience 

for all readers…. 

Question No - 01 - How does reincarnation work in 

Buddhism?.... Answer - All of our experiences, both mental 

and physical, including this life, as well as previous and future 

lives, are caused by our actions (karma) of body, speech and 

mind in the past & present. Good actions produce desirable 

results, a good rebirth and life conditions. Whereas bad 

actions produce undesirable results, a bad rebirth and life 

conditions. We are continually reborn, according to the results 

of our karma, in samsara (cyclic existence), until we realize the 

ultimate truth of enlightenment. 

Question No - 02 - When we pray who do we pray to? 

And the words we say when praying what do they mean?.... 

Answer - When we pray to the Buddha's and Bodhisattva's, we 

are doing so to absorb our mind with the Dharma teachings. 

To develop the mental conditions that will enable us to gain 

genuine insight into the meaning of the teachings. For us to 

be able to purify our mind by enthusiastically and joyfully 

practicing the Dharma accurately, with pure intention. 

We should do our very best to mindfully recite important 

prayers and verses such as homage, refuge and the like, as 

well as important teachings of the Buddha, and commit them 

to memory, so that we can recall and access them at anytime 

and anywhere. 

Questions and Answers about 

practicing Buddhism…. 

We should contemplate the meaning and develop genuine 

understanding of these immeasurably precious teachings, and 

then habituate our mind with genuine insight into the meaning 

of the words, verses and teachings that we are reciting. 

When we mindfully recite verses and teachings, we are 

engaging our whole being, our speech, our body and our 

mind. Of course the mind is the chief, for it is the mind that 

will understand and realize the purpose, methods, practice of 

the methods and result of the practice. 

Study, recite, remember, practice and share the Dharma 

well, and eventually you will understand and realize the 

unification and perfection of inseparable wisdom and method, 

and attain unsurpassed supreme enlightenment. 

Question No - 03 - Have you ever been in love?.... 

Answer - Yes, a few times when I was much younger, but only 

fleetingly. It didn't last long. All conditioned things, such as 

falling in love are subject to constant change. 

Actually, it is important to note that there are different 

kinds of love; parental love, romantic love, endearing love, 

possessive love, and unconditional love. Parental, romantic, 

endearing and possessive love are all conditioned and subject 

to change. 

Unconditional love (Metta), which can also be known as 

universal love or immeasurable love, is the love that we aim 

to perfect in Buddhism. It is the love and care that wishes that 

all living beings, without exception, have happiness and the 

causes of happiness, and that we all attain enlightenment. 

Question No - 04 - In the future when treating patients 

how can I use Buddhism to help me?.... Answer - All aspects 

of Buddhism will help when you are treating patients. For 

instance, true wisdom and understanding, along with true 

love and compassion, will help when dealing with the varying 

personalities and medical conditions of the patients, as well 

as with the processes of medical examination, diagnosis, 

prognosis, treatment plan and the implementation of the 

treatment plan, and so on and so forth. 

Furthermore, you will benefit yourself and your 

patients by engaging in the practise of the six paramita's. 

Namely; generosity, morality, patience, enthusiastic effort, 

concentration and wisdom. The Buddha Dharma will guide you 

as you guide your patients. Maintain a calm and clear mind, 

free from worry and agitation, and maintain pure intention. 

Question No - 05 - If good and bad are all relative to a 

person, let’s say, to a terrorist bomber, what they are doing is 

a good thing, but to others it is not. So that would mean right 

and wrong is relative too. So how do we know that something 

is an ‘absolute’ right thing who says that this is right and that 

is wrong?.... 

Answer - The Lord Buddha said, "We are what we think. 

All that we are arises with our thoughts. With our thoughts 

we make the world. Speak or act with an impure mind, and 

trouble will follow you, as the wheel follows the ox that draws 

the cart." 

"We are what we think. All that we are arises with our 

thoughts. With our thoughts we make the world. Speak or 

act with a pure mind, and happiness will follow you, as your 

shadow, unshakable." 

Therefore, we should do our very best to speak and 

act with a pure mind, and avoid speaking and acting with 

an impure mind. We should have faith and confidence in 

ourselves to be able to live this way. Avoid activities of the 

mind, body and speech that cause harm and trouble. Engage 

only in activities of the mind, body and speech that are helpful 

and bring benefit to all. Of utmost importance is our intention. 

Question No - 06 - As a practicing Buddhist lay person 

how can I reconcile my desire to be successful/ambitious/ 

career-driven with the Buddhist concept of right livelihood. 

Sometimes it feels like the pursuit of being successful careerwise 

is very wording, driven by materialism. Can I be a decent 

Buddhist and a successful career person? Is this possible?.... 

Answer - Yes of course you can be a good Buddhist 

practitioner and have a successful career. It is important to 

engage in thoughts, actions and words, which include our 

chosen career or livelihood that avoid harming ourselves and 

others, and only bring benefit to ourselves and others. 

Right livelihood means to abstain from trading in 

anything that would bring harm. For example: Do not trade in 

(a) Human beings (slavery, prostitution and the like, (b) 

Flesh (breeding animals for slaughter and the like), 

(c) Intoxicants (alcohol and drugs), (d) Poisons, 

(e) Weapons. 

Our intention is of utmost importance. 

So maintain pure intentions and always 

remember that virtue 

should always 

outweigh material gain. Listen to your conscience and be 

honest to yourself, and if you have doubts, ask a trusted 

virtuous friend such as your Dharma teacher for guidance. 

Question No - 07 - As a Buddhist monastic/ practitioner, 

can you recommend some useful and practical strategies on 

how to overcome things like a panic attack/anxiety attack. Can 

you offer some strategies on how to deal with a situation when 

these feelings arise and some tips on how to minimisenthese 

feelings/situations from arising?.... 

Answer - We are intimately connected with all of nature. 

It is most important to realize this. For if we know this fact 

then we are more likely to coexist with all living beings and 

all of nature in a peaceful and harmonious way. Many of 

our worries, discontent, agitation and feelings of being 

disconnected arise due to not realizing this natural truth. We 

should open our minds and be less self-centered. 

Take for example a camera. When the camera's focus is set 

on close-up, all we see through the lens is the close-up. Nothing 

else is seen. This is like when we are self- centered. We are 

focusing on ourselves, our problems and discontent, our likes 

and dislikes, and so on and so forth. At this time they are like the 

whole universe and nothing or no one else matters or exists. 

But, the more we widen and open the focus of the camera's 

lens, the more views and wider perspective of all that is 

around us is available to our vision. Likewise, the more we 

widen our focus, widen our view, open our mind, the more we 

allow ourselves the opportunity to develop genuine insight 

into ourselves, others and all of nature, and be at peace and in 

harmony with ourselves and all that surrounds us. 

Question No - 08 - Every morning when I read the 

news, there are so many reports on war and destruction 

happening all over the world. This sometimes leads me to feel 

overwhelmed, helpless and somewhat guilty for the relatively 

peaceful life I have. How do I transform these feelings of 

sadness, anger and helplessness into something a lot more 

productive and constructive?.... 

Answer - Firstly, I must say that it is very good and 

commendable that you are concerned for the welfare of 

others. Although do your very best to replace your feelings of 

sadness, anger, helplessness and guilt with compassion, love 

and a sense of responsibility based on understanding. 

Peace must firstly be developed internally, in our own 

mind and then expressed outwardly through our actions 

and words. We must live by example. Thinking, acting and 

speaking with the motivation to cause and maintain peace, 

harmony and understanding. Then peace can be caused and 

realized, and the lack of peace can be overcome. 

When a pebble is thrown into a pond, the ripples that 

are created cover all parts of the pond, likewise every thought, 

action and word affects everything. So we should think, act 

and speak with universal love, compassion, joy 

and equanimity. This way we can contribute 

to peace in the world and have a positive 

influence on others to do likewise. 





The Aversion…. 

“The 79th WFBY 

Executive Board 

Meeting” 

in Sri Lanka…. 

The 79th WFBY Executive Board meeting held in Sri Lanka 

on May 10 - 12, 2017 under the leadership of the President of 

World Alliance of Buddhist Leaders (WABL) & World Fellowship 

of Buddhist Youth (WFBY) Dr. Pornchai Pinyapong. 

This Executive Board meeting hosted by Sri Lanka and on 

May 09, 2017 reached all Executive Board Members of WFBY 

to the Sri Lanka. 

Then held the grand level opening ceremony of the 

79th WFBY Executive Board Meeting on May 10, 2017 with all 

participate the board members. 

Two days on May 10 - 11, 2017 discussed the most 

valuable events & current issues of World Alliance of Buddhist 

Leaders (WABL) & World Fellowship of Buddhist Youth 

(WFBY). The board members shared their ideas with others 

on the occasion. 

The Executive Board meeting provided a platform to 

discuss various areas of the current context of the Buddhist 

world. The board members 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. 

After the successful 79th WFBY Executive Board 

meeting, all members participated for worship the Temple 

of the Sacred Tooth Relic in the city of Kandy (Sri Dalada 

Maligawa), which houses the relic of the tooth of the Buddha. 

Then they visited the Sacred Jaya Sri Maha Bodhi (the oldest 

living human - planted tree in the world) in Anuradhapura and 

Lord Gautama Buddha’s reached holy place in Nagadeepaya, 

Jaffna in Sri Lanka. 

This historic occasion was a landmark in the history 

for all countries that contributed to the strengthening of the 

historical bonds between the nations. 


The second hindrance Is aversion. In order to overcome 

aversion and gain a breakthrough on the Noble Path, the 

Buddha Instructed us to be mindful of aversion In a very 

comprehensive way thus: ''If aversion is present in hinrif 

he knows 'there is aversion in me/if aversion is not present 

in him, he knows 'there is no aversion in me/and he knows 

how un-arisen aversion can arise, how arisen aversion can be 

removed, and how a future arising of the removed aversion 

can be prevented." 

The above passage Instructs us to be aware of the 

aversion from five aspects: 1. Presence of the aversion 2. 

Absence of the aversion 3. How (why) the un-arlsen aversion 

arises 4. How the arisen aversion Is removed 5. How a future 

arising of the removed aversion can be prevented 

1. Presence of the Aversion 

Aversion Is the second hindrance to our spiritual 

development (and to secular life, as well). It arises In us 

when we react to undesirable objects without mindfulness. 

Here, the Pajl term for "aversion" Is byapada that Indicates 

such negative emotions as anger, hatred. Ill-will, dislike, 

displeasure, frustration, dissatisfaction, and so on. This kind 

of aversion arises in us when we react to undesirable senseobjects. 

For example, when we see something or someone we 

do not like; when we hear noises or unpleasant sounds, when 

we are told something unpleasant; 

when we get a sweaty odor from 

someone who passes by; when we 

eat a food we do not like; when we 

feel uncomfortable; when we are 

bitten by Insects and so on. 

Thus, aversion arises In us 

quite frequently; however, we 

are rarely aware of It because 

our attention Is fully focused on 

the undesirable object but not 

on the aversion Itself. So, we are 

unprotected from the possible 

misfortune that the aversion is 

likely to bring us. A few years ago. 

In Tokyo, Japan, some Burmese 

workers lived together in a narrow 

apartment. One evening, one of 

them was drunk and made a lot 

of noise shouting and yelling while 

another was praying in the shrine 

room. 

The praying man became 

very annoyed by the noise and 

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. 

repeatedly requested the drunkard not to shout. Of course, 

his request was ignored. Then, the praying man got so mad 

that he came out of the shrine room and took a knife from 

the kitchen and stabbed the drunkard In the chest killing him 

Immediately. 

The lesson we can learn from this event Is that a fatal 

problem like this can arise at any time from a small thing like a 

noise unless we can apply mindfulness to the situation before 

It Is too late. If either the praying man or the drunkard had 

applied the mindfulness to this situation, this fatal problem 

would not have happened. 

So, the magic needed to prevent such a horrible 

misfortune is mindfulness, which Is very simple but very 

powerful and applicable to any situation. Just make sure 

we turn our attention to the aversion (subject) instead of 

someone whom we are averse to (object). The exercise is 

quite simple, just to make mindful recognition of the aversion 

as "aversion, aversion, aversion. 

That is why we are instructed that, if aversion is present 

in us, we should be aware that there is aversion in us. The 

second aspect which we need to become aware of regarding 

aversion is its absence. Sometimes the aversion may not arise 

in us, because we do not encounter something or someone 

undesirable or when we are engaged in wholesome deeds. 

Other times, however, the aversion does arise but is 

removed by applying a skillful 

attitude to the undesirable 

objects {yoniso manasikara) 

or by being mindful 

of aversion (satl) in a timely 

manner. In this regard, I 

would like to recount one 

of my experiences. One 

afternoon I was on the bus 

and someone like a homeless 

person came and sat next to 

me. 

He was smelly and 

looked very tired and leaned 

against me. At first, I was very 

upset, but later I felt pity for 

him thinking that he must not 

have a decent place to sleep. 

My aversion and unhappiness 

then disappeared and I felt 

comfortable with him right 

away thanks to applying 

this skillful attitude to the 

uncomfortable situation. 





Today we celebrate our “Chinese Young Buddhist 

Association (CYBA - Taiwan) 28th anniversary in proudly. As 

the president of Chinese Young Buddhist Association (CYBA - 

Taiwan) “My motto is educate people with Buddha dharma, 

then inner peace and live together in harmony”. 

Our purpose of CYBA is through channeling younger 

generation into community services, CYBA hopes our youths 

will step forward and serve the community. Through the 

promotion of moral education and provide guidance to 

people who have deviant behaviors, CYBA hopes to install the 

values of virtue in the modern society. Through purifying the 

minds and providing support services to people, CYBA hopes 

to promote social harmony and bring abundance of love and 

satisfaction to oneself and the society. 

Through the training of Buddhist Dharma preachers 

and wisely utilizing new media and latest technologies CYBA 

hopes to spread the teachings of Buddha around the globe. 

Through channeling younger generation into learning and 

practicing Buddhism as well as unity and cooperation of 

four-folds Buddhist (Buddhist monks, Buddhist nuns, laymen 

and laywomen), CYBA hopes to ensure the continuum of 

Buddhism on Earth. 

Chinese Young Buddhist Association (CYBA) was formed 

by a group of outstanding young monks and laypeople in 

1989. In this new century, CYBA aims to be the springboard of 

learning and sharing for young Buddhists. That is our purpose. 

Chinese Young Buddhist Association 

(CYBA - Taiwan) 

Proudly Celebrates 28 years…. 

Most Venerable Dr. Bhiksuni Ming Yu 

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

of the World Fellowship of Buddhist Youth (WFBY) and President of the Outstanding 

Women in Buddhism Awards 

“Bodhisattva Samantabhadra bestows blessings widely, CYBA 

aspires endeavors tirelessly”. 

From 1991, CYBA has been organizing prison outreach 

and counseling on a monthly basis. Monks and nuns living in 

the vicinity such institutions are invited to provide care and 

counseling for the detainees and inmates. Our efforts have 

been warmly received and were given encouraging reviews 

from both the prison superintendents and inmates alike. 

In the dark confines of the prison, under the gloom of 

the overcast hearts, CYBA brings to them the light of Buddha’s 

compassion and loving-kindness, radiating and brightening 

their lives. 

Our School Outreach Programs are since the year 1996, 

CYBA has been actively involved in giving public talks at the 

schools and tertiary institutions across the island. CYBA 

reaches out to students studying in Taiwan. Through lively and 

humorous talks, we were able to reach out to our schooling 

youths. 

In this so-called e-generation, the youth are busy with 

technology to pursue entertainment, lifestyle and fashion. 

The goals of these talks are to establish morality, good 

interpersonal interaction skills, concern for others, altruism 

and voluntarism in our youths. Our efforts have received 

acknowledgements from various schools around the island. 

Our concept is guiding young generation to learn Buddha 

dharma. Enhancing the quality of religious life. Our spirits are 

Manifesting the compassion and concern for life. Improving 

public welfare with great kindness. And our guide principle is 

the belief of pure-land on earth. Unifying fourfold assembly. 

Method is coordinating efforts and resources of different 

monasteries and organizations to work together. 

Our social services are employing ethics, encouraging 

good cultural and traditional values as a tool to uplift the 

mentality of our youth, CYBA organizes the Chinese Calligraphy 

and Literature Competition, Tang Dynasty Poetry & Songs 

Contest. These activities are intended as a way to learn while 

enjoying and entertaining oneself. They have helped youths 

with behavioral problems to progress. 

We have organizes blood donation drives & to relief 

those under emotional distress, CYBA conducts ceremonies 

such as sutra chanting for the victims of the earthquake either 

in domestic and foreign. CYBA had also set up the fund raising 

for Si-Chuan(China), Haiti and Japan for helping recovering 

from earthquake damage. 

CYBA has organized more than 50 summer & winter 

holiday camps for those studying in tertiary institutions. 

Within these camps, the participants were given instructions 

in living and leadership skills as well as to inculcate Buddha’s 

compassion within their hearts. CYBA has also host Buddhist 

youth Exchange over countries, to advance the ability of 

leadership of Youth. 

We are awarding from 1991 to 2010, CYBA has thirteen 

consecutive years received the Interior Ministry’s special 

award for excellence in providing social services. 

In 1996, we received the China Youth Peace Corp’s 

“Service to Peace” award. Same year, the Legislative Council 

awarded CYBA for active participation in the prison’s 

reformative education and parole guidance services. 

In the March of 1997, the Executive Legislative Council’s 

Youth Guidance Bureau lauded CYBA with its award for 

“Excellent Young Volunteers”. 

In year of 1998, 2003 and 2006, the Ministry of Education 

presented CYBA with the award for “Great Contribution to 

Education”. 

In 2005, CYBA has won the “National Public Welfare” 

Award. 

In 2011, CYBA has won “the 3rd Outstanding Buddhism 

Contribution Award” from Thailand Government. 

In 2012, WFBY presented CYBA with the award for “ 

Achievement Award”. 

In 2014, WFBY presented CYBA with the award for “ 

World Buddhist Outstanding Leadership Award”. 

In 2016, CYBA was awarded with the Global Peace 

Ambassador Award by International Buddha Education 

Institute and Younker Scientific and Social Science Research, 

India. 

CYBA was awarded with ‘Journalist Bimalendu Barua 

Peace Award’ by Nirvana Peace Foundation (NPF) in 

Bangladesh In 2016. 

In 2016, CYBA was awarded with ‘Enviro Care 

Responsible Organization Award’ presented at Enviro Care 

Summit, Dehradun-India. 

These awards are evidence of the time, effort and 

resources invested by CYBA and have further inspired CYBA 

to continue to serve the society and strive to better humanity! 

Our prospection is in the spirit of Buddha’s Compassion 

to serve the world; CYBA has for a long time worked with 

the youths focusing on “education” & “re-education” of our 

society & to correct social ills. Through the application of 

Buddha’s wisdom & compassion in one’s heart & using that to 

transform the society into an orderly & peaceful environment. 

The future of CYBA is in providing social reform, education 

& counseling for all. CYBA is always ready to collaborate with 

other organizations to spread peace & harmony in the society 

and to transform our world into a pure land. 





The First China international symposium on 

Zen Buddhism of Cao Dong Sect in China…. 

Prof. Hao Weimin 

The Chairman of Longhua Institute and Chinese Culture & Professor of Confucian 

Institute of Colombo University in Sri Lanka 

The “First China international symposium on Zen 

Buddhism of Cao Dong Sect & Most Venerable Master Ben Ji’s 

1117th death anniversary” will be held on July 09 - 12, 2017 at 

Cao Shan Bao Ji Buddhist Temple premises in Yihuang Country, 

China. 

The Jiangxi Religious Culture Exchange Association & 

Jiangxi Buddhist Association will arrange this meaningful 

Symposium under the guidelines of Most Venerable Bhikkuni 

Yang Li, the Chief Abbot of Cao Shan Bao Ji Buddhist Temple, 

Yihuang Country in China. 

More than 100 delegates from China, Japan, Taiwan & 

South Korean will be participate for this first Symposium. 

Since the Indian Bodhi Da grinding ancestors east pass 

law, and the formation of the teachings of Zen Buddhism. 

After the five ancestors Huineng, a blooming five leaves, 

sub-derived Cao Dong, Rinzai, Cloud Gate, Wei Yang, France 

five factions. Cao Dongzong of the founder of the late Tang 

Dynasty Dongshan good price Zen Master (807-869). Among 

the disciples are the most famous is Cao Shan Ben Jing Zen 

Master (840-901). He carried forward the Zen Master's Zen 

Buddhism. Later, people to the two masters of the place of 

the Dongshan, Caoshan to call this veil, so the formation of 

Cao Dongzong. 

Tang Xian Tong five years (864 years), the original silence 

"twenty-five, the division (referring to the original by the 

industry) who allowed the ring," and "and" He was given a 

foot after the ring, then left the division door, the province 

north of the cloud tour, find division enlightenment, in order 

to invent the purpose. At this time the price of Zen Master in 

Jiangxi Dongshan carry forward its first Zen wind, the world 

called "hole on the wind", France said Sheng, Quartet praise. 

The lonely to visit the Dongshan good prices, meet the 

question and answer, quite fit the price is very heavy and 

quiet, since the burglary for its chief disciple. The silence in 

the Dongshan hoarding number, day and night to benefit, and 

finally get the price secret confirmation of the mystery, heart 

pass on the hole. Soon he will bid farewell to the hole, the 

first to Shaoxing, Guangdong Cao River worship six ancestors 

Hui can really tower, quickly return to Kyrgyzstan water (now 

Jiangxi Linchuan County). 

The local monks for a long time the truth of the prestige, 

asked him to open law. However, he remembered the six 

ancestors Huineng in Cao River created by the wind, put the 

Jishui Mountain renamed Cao Shan, Zhuoxi Yuzu raise their 

own wind, so "Cao Shan Ben lonely," said. After Huang Chao 

led the peasant uprising troops stationed in the mountain, the 

silence is moved to the Dutch Yushan, a believer homes of the 

king of view turned into a lotus temple, there is still one that 

He Yushan is changed to Caoshan. Or two mountains are not 

far away, are known as Cao Shan. 

The silence in the Cao Shan Hong Zen 30 years of 

convergence, Daxing Daxing, scholars blend, heir disciples 

outstanding fourteen people, the door countless people, 

and gathered in the seat under the Zen meditation of the 

ten monks, perennial "winter summer surplus Thousand two 

hundred and three hundred ", vigorously the price of the hole 

on the wind, the formation of a new sectarian. The future 

generations to take their mentoring two to live in the name 

of the two mountains as "Cao Dongzong", the French widely 

spread the world Zen door. 

As the first five years of the original Qing Jing Zen 

Master, is the master of the Zen Buddhism, the Zen wind "five 

monarch" as the case, from the rationale, the relationship 

between the physical description of the situation, reason. 

Song Zhixao "people eyes" that its "fine family, words and 

deeds corresponding, random income, on the language of 

access." This formation and the sudden emergence of the big 

vibration of the original line of thinking Zen style. 

The original Zen Master since the 25-year-old boarding 

after the north of the cloud tour, and later long Zhuo Xinsha 

Chuan Zong genius until the silence of more than 30 years, in 

the Buddhist scriptures and local records did not see it back to 

the record. He was in the first year of Tang Tianfu (901 years) 

on June 16th, in the Cao Shan He Yu Temple Zhang personally 

incense banquet and sitting, the world has six sixty, monk 

summer thirty-seven years, the body buried in Cao Shanxi 

Qiu, Tang Zhaozong cited Shi Yuan card master, tower name 

"Fu Yuan" 

He was 19 years old into Fuzhou Yunmenshan monk, 25 

years old with a strong ring. And then to Jiangxi Yifeng County 

Dongshan Puli Temple, the meritorious service Zen Master. 

By the price of heavy weight, was the heart pass. Tang Xian 

Tong eleven years (870), farewell to the price, first to the 

Guangdong Qujiang Cao Xi worship Zen six ancestors Hui Teng 

tower, and then to Jiangxi Jishui, should monks request, open 

the argument. 

Due to the current situation unrest, came to Yixian 

County, Cao Shan (now the city of South Township Chen 

Fang Xu row) to practice, the local king if the king, the king of 

homes to let his abbot. After the expansion of the temple and 

Cao River six ancestors of merit, the concept changed to the 

name of Cao Shan Temple. 

Cao Dongzong's influence is very broad, many of his 

disciples become famous monks, all over the country's 

mountain temple has its disciples to promote Cao Dongzong 

Zen law. Fuzhou provincial governor has been willing to ask his 

disciples Kuang Ren Zen Master to the Jinxi Shu Shan Temple 

Dharma, so that the temple has become a Buddhist missionary 

base. Japanese monk room to light, to the price of Zen study 

for 30 years, the Korean monk Li Yan also to the loneliness of 

the disciples to study Zen law. 

In the early thirteenth century, the Japanese monk 

Tong Yuan Cao Dongcun law passed into Japan, to create a 

Japanese Buddhist Cao Dongzong, to the 20th century, 80 

years, the Japanese believers about 10 million people. North 

Korea, Southeast Asia and other places also have a lot of Cao 

Dongzong believers. 

"The interpretation of Dongshan five show tactics", 

"living Han Shanzi poem", later generations and won the 

"Fuzhou Cao Shan Ben Jing Zen Master Quotations", "Fuzhou 

Cao Shan Yuan Zheng Zen Master Quotations "2 kinds of 

surviving world. 1993 Yixian County People's Government 

approved the restoration of Cao Shan Temple, in June 1995 

to complete the first phase of rehabilitation works. In 1999, 

more than 10 statues were held in Myanmar, and the main 

hall was built. 

The original Zen Master (840 - 901), the Tang Dynasty 

Zen monk, Cao Dongzong second ancestors, vulgar name 

surnamed Huang, Fujian Quanzhou Putian people. Young 

Confucianism, 19 years old into Fuzhou Futang County Lingshi 

Shan monk, twenty-five years old with a ring. Salty years (860 

~ 873), Zen wind flourishing, participating Ye Shanshan price, 

contacts benefit, close to the purpose. 

The lonely Zen Master is the hole of the Buddhist temple 

of the heir, and Dongshan Liangzhe Zen master to create a 

Zen five of the Cao Dongzong, was revered as Cao Dongzong 

second generation founder, heir of the door of the people 

have He Yu Guanghui, Jinfeng from the deer, Hong Tong, Cao 

Shan Huixia, etc., "Fuzhou Cao Shan Ben Jing Zen Master 

Quotations" two volumes handed down. 

Tang Dynasty Chinese Buddhism Zen Dasheng, "Southern 

Zen" founder - six ancestors Huineng under the master, subpass 

Nanyue, Qingyuan two branches, then a flower five 

leaves, into "five seven factions" ; Cao Dongzong that one 

of the five. This was the early Tang Xian Tong Zen Master in 

Jiangxi Province, 

Dongshan laid the foundation for the development of its 

high enough to the law of the original silence of the master in 

Jiangxi Cao Shan. Known as "Cao Dongzong", also known as 

"hole Caozong". Since the Northern and Southern Dynasties 

so far, Puxian Zen monks of the ancient monks, the dragon is 

also more, but for the Chinese Buddhist sects of the founder 

of the founder, only the lonely monk. 

Therefore, this is great to be able to understand the Zen 

Buddhism of Cao Dong Sect & Most Venerable Master Ben 

Ji’s marvels service to the Zen Buddhism and Cao Shan Bao Ji 

Temple in Yihuang, China and also take the vast knowledge & 

covered the huge area of totally Zen Buddhism via above the 

symposium. 





The Meaningful Life…. 

Most Venerable Bhikkhu Tapassi Dhamma Thero 

The Vice President of the World Fellowship of Buddhist Youth (WFBY), Executive 

Committee Member of All Nepal Bhikkhu Association, the President of Cultural Peace 

Walk committee, the Chief Abbot of Charumati Buddha Vihar & Founder and President 

of “Charumathi Buddhist Mission” Kathmandu, Nepal. 

Do you know about how we can infuse our lives 

with appropriate meaning or in other words, how to lead 

a meaningful life, through which we can realize the true 

significance of our existence here, in this world? I am convinced 

that such a life is possible only if we are impelled or inspired 

by unselfish love based on wisdom or Metta. And that comes 

about when you seek nothing for yourself and your love for all 

is simply for its own sake. 

The king Pasenadi was the powerful ruler of Kosala at 

the time of the Buddha. When he took over from his father, 

he thought to himself, “I have to rule over this big empire, 

for which I must gain wisdom to unite my subjects and rule 

benevolently”. So, he took to visiting various religious teachers 

in the hope of learning the wisdom he sought from them. 

There were then, as there still are now, numerous 

religions, sects and gurus, following different paths, in India. 

Pasenadi visited teachers belonging to various sects. One 

of these practiced stern self-mortification. This man was a 

naked ascetic, who preached asceticism by means of various 

penances, which amounted to self-torture. 

Another teacher he met was just the opposite. This 

teacher believed in indulging in all kinds of sensual pleasures. 

He also believed in animal sacrifice and various rituals. He 

didn’t believe in rebirth and he claimed that with death 

everything ceases. Pasenadi visited other teachers, too, who 

preached various, often mutually contradictory, doctrines. 

As a prudent observer of human affairs, Pasenadi noticed 

that, despite their differences, all the religious theachers 

he had met as well as their disciples were characterized 

by a common deadly seriousness. They didn’t smile at all. 

They were driven by tension. Naturally, he didn’t feel at all 

confortable with this. 

Pasenadi had heard about Buddha, too. He had learned 

that the Buddha taught the Middle Path, one that steers clear 

of extremes and which was said to be the best way to lead 

a meaningful life. Accordingly, one day Pasenadi decided to 

meet the Buddha. And so, he went to Jetavana, where the 

Buddha hen was staying with large number of monks, most of 

whom had already gained enlightenment. 

When Pasenadi saw the monks, it struck him how 

relaxed and cheerful they were. They were smiling not at 

all seriously or tense. That was in complete contrast to the 

teachers and their disciples whom he had met before. He saw 

several monks meditating they all looked completely at ease 

and blissful. 

Then Pasenadi asked the Buddha, “Most Venerable Sir, 

I see that all your disciples, monks as well as lay people, are 

very relaxed and cheerful, not at all grim.They meditate very 

calmly. They exude charm and good cheer. For years, I visited 

religious teachers and irrespective of their doctrines and 

beliefs, they all carried themselves with great seriousness as 

through the sky were falling on their heads. They were grim, 

unsmiling and not at all relaxed. How come your disciples are 

cheerful and happy? What makes them this way?.... 

The Buddha replied, saying that his disciples were 

journeying on the Middle Path. They had completely ceased 

to dwell in, to think about, the past. In contrast, the teachers 

of other doctrines and their disciples hadn’t abandoned the 

past. Their minds still wandered about in the past, torn by 

guilt about past misdeeds or regretting not having done this 

or that. Worrying, obsessing, about the past, being lost in the 

jungle of the past, it wasn’t at all surprising that they were 

unable to relax and be cheerful. 

His follows, the Buddha explained had learnt a method 

of leading a meaningful life they no longer cared about the 

past. They certainly did learn important lessons from the past, 

but they didn’t wallow in thinking about the past. Nor, too, 

the Buddha explained, did his followers brood over the future. 





The Reflections on Metta…. 

Most Venerable Phra Bhikshu Vipassi Dhammaramo Thero 

Chief Abbot of Muni Vihar (Dharmma Uttama Mahavihara), Inacho Tole, Bhaktapur, Nepal 

and Residence Monk of Wat Bovoranivesa Vihara, Banglampoo, Bangkok, Thailand. 

Metta as Sila means Metta in action. Metta as bodily 

action or Metta inspired deeds. Metta as verbal action or 

Metta inspired thought. Metta has to be cultivated, developed 

and perfected in all these three forms so that one may go 

beyond realms of worldly existence and gain liberation from 

the suffering inherent in such existence. 

Negative Kamma counteracts the good you may have 

done and brings misfortune where you might otherwise 

have enjoyed good fortune. But, Metta acts to negate this 

counteractive function of negative Kamma. 

Anger, hate and enmity are the opposite of Metta. When 

you harbor enmity against somebody, it can easily slide into 

hatred for the whole of humanity or for the whole of humanity 

or for people who are not of your community or country or 

who don’t follow the same religion as you claim to and so on. 

In turn, this can lead to large scale destruction. 

Such is the potency of this hatred that you no longer 

care that others, too, are fellow sentient beings. Now you 

become a fanatic, a terrorist and you think that those who 

don’t subscribe to your belief system are enemies, against 

whom you can perpetrate any crime. 

But, your hatred only produces further hatred, causing 

others to hate you even more. That is why the Buddha said 

that through enmity, enmity cannot ever end. It can be stilled 

only thought non enmity, non-hostility or in other words 

Metta. Only true Metta can bring about the end of enmity. 

The Buddha’s solution to the pervasive hatred we see 

around us it is the only feasible one. To internalize it here is 

something you could do. The first thing when you get up in the 

morning, even before getting out of bed, close your eyes and 

tell yourself “For this day at least, may I be free from enmity, 

from anger, from hatred, from hospitality towards anyone, for 

only then may I live happily and free suffering”. You say this 

based on the awareness that if you have hatred for anyone, 

it is you who will suffer because of it and not just the one you 

hate. 

Today, with all the scientific development and material 

prosperity around us, human kind is in great danger not only 

from atom bombs or from the hostility or rival governments 

but also from the enmity that lurks within most individuals. 

Often, this is sought to be legitimized in the name of 

religion and nationalism, as when people are taught to believe 

that they must hate those who don’t follow or claim to follow, 

their religion or who belong to another country. For such 

people, destruction and hate becomes the underlying basis of 

their philosophy of life. 

When you get up in the morning, the first thing you should 

do is to take Tri Sarana, the Three Refuges, which denote total 

surrender. The first refuge is as follows “Buddham Saranam 

Gachhami”, the Lord Gautama Buddha is the embodiment 

of compassion. So, you take refuge in him. You seek that the 

compassion and the love of the Buddha may infuse you, so 

that you will, one day become enlightened like him. 

Then you take refuge in Dhamma, “Dhammam Saranam 

Gachhami”, you take refuge in the wisdom of the Buddha, 

as embodied in the Dhamma, its teaching and message of 

love, compassion, plain human goodness and concern for the 

welfare of all sentient beings that is the heart of the Dhamma. 

Thereafter, you take refuge in Sangha, “Sangam Saranam 

Gachhami”, you take refuge in the holy order of enlightened 

disciples, who are the embodiment of love and compassion, 

enlightened beings, whose every action is suffused with 

Metta. 

After this you take the Panca Sila, all of which relate 

to Metta infused actions. By taking the Panca Sila, you are 

making a commitment. You taking Sarana or refuge is useless 

unless you put this Sarana into action in the form of the Silas. 





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 July 03, 2017 at M. D. Gunasena & Co (Pvt) Ltd, No.20, San Sebastian Hill, Colombo 12, Sri Lanka. 

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

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