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Home , Anagarika Dharmapala, Liyan (Buddhist monk), Maha Bodhi Society

JOURNAL OF THE LONDON BUDDHIST THE FIRST AND THE FOREMOST BUDDHIST VIHARA OF THE WESTERN WORLD ESTABLISHED IN 1926 BY THE

ISSUE No. 44 & 45 MAY 2014-JAN 2015 B.E. 2558-59 ISSN 1368-1516 THE MESSAGE FOR

Ven. B. Seelawimala Nayaka Thera Head of the

his is now the season of Vesak dha’s birth in . He was born (Samyutta Nikaya, 56.11) Indeed, it T- again! Are we going to let as a human being, not as a god, not would be difficult to overstate the im- it pass by without giving it much as a prophet or as any kind of divine portance of this event. It was the first thought? Or should we perhaps take being. Without this event there would, and only time in our era that the Four a few moments to consider just what of course, have been no enlighten- Noble Truths had been discovered and this event means to us and how we ment, no discovery of the Truth, no the described. should celebrate it. Is it just another release from suffering and condi- Countless numbers of beings, both annual event, like Christmas or Easter tioned existence. We would still be at the time of the Buddha and in the or Valentine’s Day, an opportunity stumbling around in the darkness of subsequent centuries, have benefitted to meet family and friends, share a ignorance, going from one unskilfull from hearing of this unique discovery. meal, exchange a card and then move action to another unskillful action, The Buddha said that he was a special on to the next event? Or can we take generating unwholesome kamma in a or admirable friend (kalyana mitta) this opportunity to reflect on what never-ending cycle of suffering. Just to all beings. “It is in dependence exactly the festival of Vesak means as the Buddha was born as a human on me as an admirable friend that to us, individually? If it is a clear being and attained enlightenment, he beings subject to birth have gained night on this full moon day, look up said that we too have within us the release from birth, that beings subject and see the moon shining brilliantly same potential to achieve what we to ageing have gained release from and reflect on the fact that this is the achieved. We can take his birth as an ageing, that beings subject to death same moon which the Buddha and all example and as a source of inspira- have gained release from death, that his eminent disciples saw over 2,500 tion to dedicate ourselves to achieve beings subject to sorrow, lamentation, years ago. Much has changed on this what he achieved by following his pain, distress, and despair have gained earth since that time. The society teaching. release from sorrow, lamentation, which we live in today, in the West, is pain, distress, and despair.” (Samyutta a very different society from the one The second event is the enlightenment Nikaya, 45.2) We can develop a sense which the Buddha knew in . But of the Buddha at Buddha Gaya. He of profound respect and reverence for the events which we celebrate at Ve- proved that there is an end of suffering the Buddha’s attainment of supreme sak are still of very real significance (dukkha). Due to his own efforts he wisdom. for us all.We know that the full moon discovered a way of living which can day of the lunar month of Vesak marks give us happiness in this life, happi- The third event which we can reflect three momentous events in the life of ness in later lives and ultimately the on at Vesak is the passing away of the the Buddha and in the history of the supreme bliss of nibbana. The scrip- Buddha. The Buddha was mortal, he world - his birth, his enlightenment tures record that all the world systems had a normal human body and we are and his passing away. shook as a result of this attainment. reminded that not even the Buddha “This ten-thousand fold cosmos could avoid old age and death. He First of all, we can reflect on the Bud- shivered and quivered and quaked.” Continued on page 2

 The Balanced Way  What is ? INSIDE  Britain Honours the Great Anagarika Dharmapala   THIS ISSUE Four Nobl;e Truths Back to Basics  A-Z of Buddhism  Programmes and activities

1 1 ISSUE No. 44 & 45 SAMADHI MAY 2014-JAN 2015

Chief Executive: Ven. B. Seelawimala Nayaka Thera Editors: Ven. Tawalama Bandula, Mr. Richard Jones

Continued from page 1 urged us to make the best use of the teachings will become first corrupted teachings in our own mind. Let us opportunity which we have now to and then entirely forgotten. The word seize this opportunity now before we hear and practise his teachings. The samvega means a sense of urgency. too are carried away by death. Buddha was the supreme embodiment The lists eight events of compassion and wisdom, a peerless which should awaken in us a sense Reflecting in this way we can use the teacher. We can develop a deep sense of urgency: birth, old age, sickness, three events of Vesak to develop in of gratitude that we live at a time and death, the suffering in the lower ourselves the three qualities of in- in a place when his teachings are states of existence, the misery of the spiration, reverence and gratitude. In known about and are made freely past rooted in the cycle of , this way this festival will come alive available to us. Just as the full moon the misery of the future rooted in the in our own lives as an event of impor- of Vesak still shines with undimmed cycle of rebirth, and the misery of the tance to each of us personally. I wish brilliance, so too the Dhamma still present rooted in the search after food. to take this opportunity to wish all of shines in its pristine purity. The We have a special opportunity now you, your friends and your families a Buddha predicted that eventually his to follow and develop the Buddha’s very happy Vesak.

The Balanced Way

ike a bird in flight borne by its two wings, ongoing process of reflection which trans- of the , wisdom discloses Lthe practice of Dhamma is sustained by mutes our initial stirrings into full-fledged to us the wide range, diverse gradations, two contrasting qualities whose balanced de- spiritual virtues. and subtle roots of the suffering to which velopment is essential to straight and steady our fellow beings are enmeshed, as well as progress. These two qualities are renuncia- The framework within which this reflection the means to lead them to irreversible re- tion and compassion. As a doctrine of renun- is to be exercised is the teaching of the Four lease from suffering. Thence the directives ciation the Dhamma points out that the path Noble Truths, which thus provides the com- of spontaneous sympathy and mature com- to liberation is a personal course of training mon doctrinal matrix for both renunciation passion are often contradictory, and only that centres on the gradual control and mas- and compassion. Renunciation develops out the latter are fully trustworthy as guides to tery of desire, the root cause of suffering. As of our innate urge to avoid suffering and beneficent action effective in the highest de- a teaching of compassion the Dhamma bids pain. But whereas this urge, prior to reflec- gree. Though often the judicious exercise of us to avoid harming others, to act for their tion, leads to an anxious withdrawal from compassion will require us to act or speak welfare, and to help realize the Buddha’s particular situations perceived as personally up, sometimes it may well enjoin us to retreat own great resolve to offer the world the way threatening, reflection reveals the basic dan- into silence and solitude as the course most to the Deathless. Considered in isolation, ger to lie in our existential situation itself— conducive to the long-range good of others renunciation and compassion have inverse in being bound by ignorance and craving to as well as of ourselves. In our attempt to fol- logics that at times seem to point us in op- a world which is inherently fearsome, decep- low the Dhamma, one or the other of these posite directions. The one steers us to greater tive and unreliable. Thence the governing twin cardinal virtues will have to be given solitude aimed at personal purification, the motive behind the act of renunciation is the prominence, depending on our temperament other to increased involvement with oth- longing for spiritual freedom, coupled with and circumstances. However, for monk and ers issuing in beneficent action. Yet, despite the recognition that self-purification is an alike, success in developing the their differences, renunciation and compas- inward task most easily accomplished when path requires that both receive due attention sion nurture each other in dynamic interplay we distance ourselves from the outer cir- and that deficiencies in either gradually be throughout the practice of the path, from its cumstances that nourish our unwholesome remedied. Over time we will find that the two, elementary steps of moral discipline to its tendencies. though tending in different directions, even- culmination in liberating wisdom. The syn- tually are mutually reinforcing. Compassion thesis of the two, their balanced fusion, is Compassion develops out of our spontane- impels us towards greater renunciation, as expressed most perfectly in the figure of the ous feelings of sympathy with others. How- we see how our own greed and attachment Fully Enlightened One, who is at once the ever, as a spiritual virtue compassion can- make us a danger to others. And renuncia- embodiment of complete renunciation and of not be equated with a sentimental effusion tion impels us towards greater compassion, all-embracing compassion. Both renuncia- of emotion, nor does it necessarily imply a since the relinquishing of craving enables us tion and compassion share a common root dictum to lose oneself in altruistic activity. to exchange the narrow perspectives of the in the encounter with suffering. The one rep- Though compassion surely includes emo- ego for the wider perspectives of a mind of resents our response to suffering confronted tional empathy and often does express itself boundless sympathy. Held together in this in our own individual experience, the other in action, it comes to full maturity only when mutually strengthening tension, renuncia- our response to suffering witnessed in the guided by wisdom and tempered by detach- tion and compassion contribute to the whole- lives of others. Our spontaneous reactions, ment. Wisdom enables us to see beyond the some balance of the Buddhist path and to the however, are only the seeds of these higher adventitious misfortunes with which living completeness of its final fruit. qualities, not their substance. To acquire the beings may be temporarily afflicted to the capacity to sustain our practice of Dhamma, deep and hidden dimensions of suffering — Bodhi renunciation and compassion must be me- inseparable from conditioned existence. As a BPS News Letter-Winter 1987 thodically cultivated, and this requires an profound and comprehensive understanding

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WHAT IS BUDDHISM?

Ven. K. Sri Dhammananada Nayaka Thera

ll the other religions claim Some intellectuals see Buddhism as teach from theories. He always taught Ato have originated in heaven a product of its Indian environment from a practical standpoint based on and descended to earth. Buddhism or as an outgrowth of another kind His understanding, His Enlighten- originated from an Enlightened mind of Indian religious teaching. This ment, and His realisation of the Truth. on this earth and transcended the assessment is not wholly accurate. He constantly urged His followers to heavens. Buddhism is nothing but the Abso- see ‘things-as-they-really are’. lute Noble Truth. It is an intellectual WHAT is Buddhism? This question approach to reality. However, the Buddhism began with the right under- has puzzled many people who often Buddha’s realisation of universal standing embodied over 2500 years enquire if Buddhism is a philosophy, problems did not come through a ago in the person of Siddharta Gau- a religion, or a way of life. The simple purely intellectual or rational process tama. When the Buddha introduced answer is that Buddhism is too vast but through mental development and His teachings, His intention was not and too profound to be neatly placed purification. The intellectual stance to develop the concept of self in peo- in any single mundane category. Of reminiscent of the scientific attitude ple’s minds and create more craving course, Buddhism includes philoso- surely makes the Buddha unique for eternal life and sense pleasure. phy and religion and a way of life. among religious teachers of all time. Rather, His intention was to point out But Buddhism goes beyond these Of course, the high standard of intel- the futility of the worldly life and to categories. lectual inquiry and ethical endeavour show the correct, practical Path to prevailing at the time in India were salvation that He discovered. The categories or labels given to prime conditions for the re-emergence Buddhism are like signboards that of the light of the Dhamma from the The original Teachings of the Buddha indicate the contents of what is avail- darkness of oblivion. Thousands of revealed with sharp accuracy the true able. If we compare Buddhism to a years of religious and philosophical nature of life and the world. However, medicine shop, it will be clear that development had left on the intel- a distinction must be made between the signboard on the medicine shop lectual soil of India a rich and fertile the Buddha’s original Teaching (often does not cure a person of sickness. deposit of ideas and ideals which called the Dhamma or the Buddha You take the medicine to heal yourself formed the best possible environment Word) and the religion that developed without being attached to the label for from which the seed of the Dhamma based on His Teachings, which is the medicine. Likewise, if the Teach- could sprout and flourish. Greece, popularly called ‘Buddhism’. ing of the Buddha is effective, then China, Egypt and Babylonia, for all The Teachings of the Buddha not use it and do not be attached to the their loftiness of thought, had not only started a religion, but inspired label or signboard. Buddhism cannot attained the same quality of vision the blossoming of a whole civilisa- be forced into any single category or as the forest and mountain-dwelling tion. These Teachings became a great limited under any signboard. sages of India. The germ of Enlight- civilising force that moved through enment which had been borne, like a the history of many a culture and People living at different times and winged seed from distant fields, from nation. Indeed, Buddhism inspired in different places have given various worlds in space and time infinitely some of the greatest civilisations that labels and interpretations to Bud- remote from ours - this very germ the world has ever known. It has a dhism. To some people, Buddhism of Enlightenment found growth and wonderful history of achievement in might appear to be only a mass of development in the north-eastern the fields of literature, art, philosophy, superstitious practices. To another corner of India. This very germ of psychology, ethics, architecture and group of people, Buddhism might Enlightenment found its full expres- culture. In the course of centuries, be a convenient label to be used for sion in the experience of the man, countless social educational institu- temporal gains. To another group, it is . The fountainhead tions were established in the various old fashioned. To yet another group, of all Buddhism is this experience nations that were dedicated to the Buddhism is a significant system of which is called ‘Enlightenment’. With Buddha’s Teaching. The history of thought appealing to intellectuals this experience of Enlightenment, the Buddhism was written in golden let- only. To some others, it is a scientific Buddha began His Teaching not with ters of brotherhood and goodwill. The discovery. To the pious and devout any dogmatic beliefs or mysteries, Buddhist way of life and practices Buddhist, Buddhism encompasses his but with a valid, universal experience, turned into a rational, scientific and or her entire life, the fulfillment of all which He gave to the world as univer- practical religious way of life for material and spiritual aspirations. In sal truth. Therefore, the closest defini- spiritual development from the day this sense we can say that Buddhism tion of Buddhism is NOBLE TRUTH. is a noble way of life. Remember that the Buddha did not Continued on page 4

2 3 Continued from page 3 Buddhist attitude to other religions OBITUARY the Buddha preached His Teaching is remarkable. Instead of converting and showed the real purpose and the followers of other religions into With heavy hearts and deep sorrow we an- meaning of life and religion. All this Buddhism, Buddhists can encourage nounce the passing away of the following is because people had the opportunity them to practise their own religions devotees:- to open their minds freely. because Buddhists never think the Mr. Dudley Ediriweera passed away on 21st Janu- followers of other religions are bad ary 2014 in and the funeral was held on Impact of Buddhism on Civilisa- people. Buddhism tells us exactly 1st February Hendon Crematorium. He is survived tion and objectively what we are and what by his loving wife Mallika and two children Amanda Today Buddhism remains as a great the world around us is, and shows us and Sanath. civilising force in the modern world. the way to perfect freedom, peace, Dr Joyce Gunawardena. passed away and the fu- As a civilising force, Buddhism tranquillity and happiness. neral was held on 28th February 2014 at Colchester awakens the self-respect and feeling Crematorium, She is survived by her loving children of self-responsibility of countless If humanity today is to be saved from Mihiri, Charith, Druvi, Lilangi and Sayomi. people and stirs up the energy of many reacting against the moral standards Mr Karunadasa Kodituwakku. passed away and a nation. It fosters spiritual progress taught by religions, Buddhism is a the funeral was held on 7th May at Lambeth Cre- by appealing to the thinking powers of most effective vehicle. Buddhism matorium in Tooting, He is survived by his loving human beings. It promotes in people is the religion of humanity, whose wife Janitha. the sense of tolerance by remain- founder was a human being who Mr Ananda Bandaranayaka, passed away and ing free from religious and national sought no divine revelation or in- the funeral was held on 7th June 2014 at Hanworth narrowness and fanaticism. It tames tervention in the formulation of His Crematorium, He is survived by his loving wife Sonia the wild and refines the citizens to Teachings. In an age when human be- and two children. be clear and sober in mind. In short, ings are overwhelmed by their success Mrs S Ratnayaka. passed away and the funeral Buddhism produces the feeling of in the control of the material universe, was held on 28th July 2014 at Breakspear Cre- self-reliance by teaching that the they might like to look back and take matorium, Ruislip. She is survived by her loving whole destiny of humanity lies in their stock of the achievements they have children Lakshman, Vidiya, Damayanthi, Sirima, Madduma and Udeni. own hands, and that they themselves made in controlling the most difficult possess the faculty of developing their of all phenomena: their own selves. Mr Nanda Dissanayaka. passed away on 12th own energy and insight in order to It is in this quest that the modern hu- October 2014 and the funeral was held in Sri Lanka. reach the highest goal. man beings will find in Buddhism an He is survived by his loving wife Chintha. answer to their numerous problems Mrs Beryl Saparamadu. passed away and the For over two thousand years, Bud- and doubts. funeral was held on 19th October 2014 at Break- dhism has satisfied the spiritual needs spear Crematorium, Ruislip. She is survived by of nearly one-fifth of mankind. Today Today, Buddhism appeals to the West her loving husband Nanda and two children Rohan the appeal of Buddhism is as strong because it has no dogmas, and it sat- and Nedra. as ever. The Teachings of the Buddha isfies both the reason and the heart Mr. Kingsley Gamage. passed away and the remain among the richest spiritual alike. It insists on self-reliance cou- funeral was held on 12th November 2014 at Lam- resources of mankind because they pled with tolerance for others. It em- beth Crematorium, He is survived by his loving lift the horizon of human effort to a braces modern scientific discoveries wife Sheela. higher level beyond a mere dedication if they are for constructive purposes. to man’s insatiable needs and appe- Buddhism points to man alone as the May they all attain the bliss of tites. Owing to its breadth of perspec- creator of his present life and as the Nibbana! tive, the Buddha’s vision of life has a sole designer of his own destiny. Such tendency to attract intellectuals who is the nature of Buddhism. This is why CLASSES FOR have exhausted their individual quest many modern thinkers who are not THE YEAR 2014 for meaning. However, the fruit of the themselves Buddhist have described Buddha’s vision is something more Buddhism as a religion of freedom BUDDHISM than intellectual gymnastics or solace and reason. FOR for the intellectually effete. Buddhism BEGINNERS does not encourage verbal speculation The Buddha’s message of peace and and argument for its own sake. compassion radiated in all directions 8 meetings starting: and the millions who came under its Monday 1 June 2015, Buddhism is practical, rational and influence adopted it very readily as a 7.00pm offers a realistic view of life and of new way of religious life. the world. It does not entice people What Buddhists Believe, Page 51-55 Venue: London Buddhist Vihara into living in a fool’s paradise, nor does it frighten and agonise people Fees : Free (donations are welcome) with all kinds of imaginary fears Tutor : Mr Richard Jones and guilt-feelings. It does not cre- How to join: Enrol at the class ate religious fanatics to disturb the on first day of attendance. followers of other religions. The

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AN BACK TO BASICS

A - Z Purification by Overcoming Doubt OF BUDDHISM (Kankhavitaranavisuddhi) KAMACCHANDA: ‘ Sensuous Desire’ urity through overcoming doubt because of the intention to change, he changes the position of the body; This is one of obstacles as explained means understanding mind and P if he stretches out a limb, he realises in the . Sensory matter, the real nature of a being, that because of intention he stretches desire refers to that particular type which is free from the notion of self, out a limb, etc. The meditator distin- of wanting that seeks happiness and overcoming doubts regarding guishes between cause and effect in through the five senses of sight, the past, present and future. The as- each moment. This is the insight that sound, smell, taste and touch. It spe- pirant realises that the so called 'I', distinguishes between cause and ef- cifically excludes any aspiration for that is, personality is just mind and fect. happiness through the sixth sense of matter which are subject to constant mind alone. change. This understanding makes him free from the wrong notion of As time passes, the meditator will generally experience many and In its extreme form, sensory desire is a permanent soul. He comprehends various painful feelings in his body. an obsession to find pleasure in such that craving, ignorance, grasping, When he is aware of one feeling, an- things as sexual intimacy, good food kamma and physical food are the other feeling will arise elsewhere and or fine music. But it also includes causes of his present existence. They while he is being aware of that, again the desire to replace irritating or have conditioned the present and the another will appear. Thus the medi- even painful sense experiences with present will condition the future. This tator follows each feeling as it arises pleasant ones, i.e. the desire for sen- knowledge which is gained through and he is aware of it. But though he sory comfort. removes all doubts re- garding the past, the present and the is engaged in watching these feelings as they arise, he will only perceive The Lord Buddha compared sensory future. their initial phase of ‘arising’ and desire to taking out a loan. Any pleas- not their final phase of ‘dissolution’. ure one experiences through these As the meditator’s concentration and Also, when mental images arise he is five senses must be repaid through knowledge develops, he understands aware of them at the moment of their the unpleasantness of separation, cause and effect while observing arising, but is not aware of their mo- loss, hunger or emptiness which fol- mind and body. While watching in- ment of dissolution. In this way, the low relentlessly when the pleasure is breaths and out-breaths, he comes to meditator understands and realises used up. As with any loan, there is know that because of the in-breath, that all mental and material process- also the matter of interest and thus, awareness of it arises; as the out- es are conditioned or conditioning. as the Lord Buddha said, the pleas- breath comes, awareness of it also Apart from these, there is no person ure is small compared to the suffer- arises. Likewise when he sees, he or self who performs an action, or ing to be repaid. In meditation, one knows that because of the visual who governs this phenomenal world. transcends sensory desire for the object, seeing arises and because This is called, “the purity of insight period of meditation by letting go seeing arising, awareness of it also by overcoming doubt”. of concern for this body and its five arises, etc. Also, when he changes sense activity. his sitting position, he realises that *13th Annual Blood Some imagine that the five senses are terest in the promise of pleasure or Donation* there to serve and protect the body, even comfort with this body. The at but the truth is that the body is there body disappears and the five senses to serve the five senses as they play all switch off. The mind becomes The London Buddhist in the world ever seeking delightful calm and free to look within. Vihara experiences. Indeed, the Lord Bud- The difference between the five sense The Avenue, dha once said, "The five senses ARE activity and its transcendence is like Chiswick W4 1UD the world", and to leave the world in the difference between looking out order to enjoy the other-worldly bliss of a window and looking in a mirror. of Jhana, one must give up for a time The mind that is free from five sense Sunday 31 May 2015 ALL concern for the body and its activity can truly look within and see 9.30-12.30 & 14.00 - 16.00 five senses. its real nature. Only from that can wisdom arise as to what we are, from Save a life - give blood When sensory desire is transcended, where and why! the mind of the meditator has no in-

4 5 Britain Honours the Great Anagarika Dharmapala Celebration of 150th Birth Anniversary of Anagarika Dharmapala in London pays a fitting tribute to the Great Buddhist Revivalist.

By Pandula Ranatunga

he London Buddhist Vihara, Hammersmith Town Hall was a wel- rich multicultural society, when the Tthe oldest out- come address by Most Ven. Bogoda Anagarika first set foot in England, side , successfully completed a Seelawimala Thero, Chief more than a century ago, there was week-long series of special tributes Nayake of Great Britain; Am- no one from his own country whom to honour its inspirational founder, aro, Abbot of the Amaravati Monas- he could befriend, yet despite this, he Anagarika Dharmapala, on the oc- tery in Great Gaddesden; Professor had the determination and foresight casion of his 150th Birth Anniver- Bellanvila Wimalaratne, Chancellor to somehow establish Buddhism in sary. A stunning finale took place at of the University of Sri Jayaward- the very heart of the then most pow- Hammersmith Town Hall on Sunday hanapura in Sri Lanka; Dr. Desmond erful nation in the world. These at- September 21st, which was the cul- Biddulph, President of The Buddhist tributes were dutifully reflected in a mination of various commemorative Society; The Rev. Duncan Green, beautiful rendition of a Sinhala trib- initiatives, organised by several Bud- Archdeacon of Northolt, who read ute song to the great Anagarika, spe- dhists in UK. It was graced by many a message from the Archbishop of cially composed for the occasion by dignitaries from a broad spectrum of Canterbury; and the Sri Lanka High the resident monk Konwewe Ariyar- people in the religious, political and Commissioner to UK, His Excel- athana, which was sung by the LBV cultural fields. This landmark gath- lency, Dr.Chris Nonis. The keynote Sunday Dhamma School Teachers ering, which brought together people speech was given by Professor As- & Parents. In addition, the specta- from all walks of life and different anga Tilakaratne, who flew in from tors were treated to a series of dance faith communities, was a fittingly Sri Lanka especially for this event performances choreographed by memorable and cherished experi- and is presently the Professor of respected dance trainers, Kamalan- ence for all those who attended and and , at the Univer- gani Kalayathanaya and Attanayaka participated in the celebration, to sity of , and was formerly Rangayathanaya. There was also the pay homage to a single unique indi- Head of the Department of Buddhist Award of Prizes to the winners of the vidual. Even the normally mundane Philosophy in the Postgraduate In- Anagarika Dharmapala Essay, Pres- Hammersmith Town Hall was filled stitute of Pali and Buddhist Studies entation and Speech Contests which to the rafters and transformed into a at the University of Kelaniya. They were held amongst the students of venue that captured a scene from Sri all spoke of Anagarika’s monumen- the LBV Sunday Dhamma School. Lanka, with a resplendent back-drop, tal contribution to the awakening of Devin Hewage, the winner of the culturally reverential décor and de- the consciousness of his countrymen Speech Contest gave an inspirational lightfully arranged floral decorations during the period of colonial domi- recitation of his discourse, which which created a serene aura of dig- nation, the propagation and upkeep delightfully captivated the packed nity, that befitted the respectful fe- of the Buddha’s birthplace and his hall. Dr. Nyanis Subesinghe was the licitation of the life and work of this great life’s legacy which still reso- dutiful Master of Ceremonies, who great Sri Lankan Buddhist visionary, nates with many to this day to carry seamlessly introduced each item and who almost single-handedly led the and transmit the Buddha’s supreme ensured that the whole event flowed Maha Bodhi movement and who teachings. gracefully along. Ven. Tawalama many regard as Buddhism’s greatest Bandula, gave the Vote of Thanks. missionary, since the great Emperor Cultural Glory Sunday’s celebration was concluded . by the reverberating percussive beats In addition to the formalities of by a panoply Sri Lankan female Erudite Speakers speakers, the audience was treated to drummers, which certainly added to vibrant performances by many chil- the euphoria of this touching cultural The celebrations in UK were an dren and adults alike. Anagarika, who and religious celebration. integral part of a global series of was a social reformer and a fervent functions and activities, planned to supporter and admirer of Sri Lankan The Flowering of Buddhism happen around his actual birthdate values and culture, would have been of September 17th, 1864, including proud of the preserved heritage that Prior to the Hammersmith Town many in Sri Lanka, which were spe- was displayed and brought together Hall event, there were a succession cifically commissioned for this dedi- by the organisers of this unique of events that started from Sunday, cated servant of the Buddha. Among event. It is poignant to remem- 13th September at the London Bud- the many rousing speakers at the ber that in contrast to UK’s current Continued on page 7

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dhist Vihara in Chiswick. Throngs of native countrymen into believing tion also gave attendees the oppor- devotees and admirers had flocked to they should reclaim their cultural tunity to understand a unique indi- its premises, during this week-long and religious heritage. His endeav- vidual, his dedicated contribution to tribute of functions to pay respects ours as a social reformer are also Buddhism, and the other renowned to its founder. The events com- remembered for planting the seeds figures in the Buddhist Revivalist menced with all-night chanting on of the Ceylonese people’s struggle movement in the 19th and early 20th 13th September by the Sri Lankan for independence. However, he will Centuries, i.e. Migettuwatte Sri Gu- Maha Sangha, representing all UK be most remembered for his work nananda Thero, Sir , temples, followed by an of in reviving Buddhism. Dharmapala Col., Helena Bla- Dana to the Maha Sangha on 14th was able to restore the rights of Bud- vatsky, Mary Foster, Hikkaduwe Sri September and, in the same evening, dhists to manage and worship at all Sumangala Thero and Christmas the start of a unique 7-day Exhibi- the most significant holiest shrines Humphreys. tion, to honour and share awareness of their own faith. Since his work, with the general public of Anagarika the sites such as where the Buddha The Most Venerable Bogoda Seel- Dharmapala’s life and work. Each gained Enlightenment at Buddha awimala Nayake Thero, Head of the event proved to be an immense suc- Gaya, and where he preached his Vihara, who had been the driving cess, with large crowds gathering first sermon (dhammacakka sutta) at force behind a series of special trib- each day at the Vihara. , are now visited each year utes, extended his thanks to all those by millions of pilgrims from all over who were tirelessly involved in these The exhibition, The Flowering of the world. The Anagarika was a tire- colossal efforts to honour this Bud- Buddhism, told the story of one of less traveller at a time when it was dhist icon. Anagarika Dharmapala the great sons of Sri Lanka, who was extremely difficult to do so, yet who will be remembered in history as the born in the 19th Century in British relentlessly spoke passionately to greatest Buddhist revivalist since Ceylon as David Hewavitarne, at a audiences globally about Buddhism Emperor Ashoka and the first per- time when colonial values were pro- being a world religion, and this son to teach the Buddha Dhamma in foundly altering the island’s people. eventually led to the establishment three continents: Asia, North Ameri- Steeped in Buddhist values, he took of London Buddhist Vihara, the first ca, and . up the name of Anagarika Dhar- Buddhist Temple outside Asia, being mapala and helped to galvanise his founded in UK in 1926. The exhibi-

‘The Flowering of Buddhism’ Exhibition (September 13-20 Eves 6-9pm) Exhibition Dates Sponsors and Chief Guests:

Sep 14th - Past Pupils Association of Visakha in the UK Chief Guest: The Mayor of Ealing,Councillor Kamaljit Dhindsa

Sep 15th- Association of SriLankan Lawyers in the UK Chief Guest: Sri Lanka High Commissioner, His Excellency Dr.Christopher Nonis

Sep 16th- Devi Balika Vidyalaya Old Girls in UK Chief Guest: President of the Buddhist Society: Dr Desmond Biddulph

Sep 17th- Old Boys Union - UK and LBV Sunday Dhamma School Chief Guest: The Vicar, Father Kevin Morris, St Michael & All Angels Church, Bedford Park. Prizes and awards were distributed to the students who took part in the competition of essay, speech and power point presentation of the life and achievement of Anagarika Dharmapala which was held among the Sunday Dhamma school children.

Sep 18th – Association of Old Mahindians in the UK and Musaeus College Past Pupils Association in UK Chief Guest: Deputy Mayor of Hounslow, Councillor Bishnu Bahadur Gurung

Sep 19th – Old Nalandians Association in the UK Chief Guest: Ven. Prof Bellanwila Wimalaratana, Chancellor of the University of Sri Jayewardenepura

Sep 20th- Association of Old Anandians in UK Chief Guest: Prof Tilakaratne, Professor of Pali and Buddhist Studies, University of Colombo

Sep 21st Anagarika Dharmapala Celebration at Hammersmith Town Hall

6 7 150th Birth Anniversary of Anagarika Dharmapala - 2014

Founder's day chanting ceremony was held at the Vihara on 13th September 2014 and next day moning dana was offered. Ms. Seema Malhotra, MP for Feltham and Heston and the Shadow Minister for tackling violence against women and girls also attended this event,

‘The Flowering of Buddhism’ Exhibition (September 13-20)

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150th Birth Anniversary of Anagarika Dharmapala - 2014

150th Anniversry Celebrations of Anagarika Dharmapala at Hammersmith Town Hall on 21 September 2015. Beautiful Back drop of the stage was created by Mr. Gamini Abeyawardena.

Photo by Praneeth Hettiarachchi

8 9 RAHULA DHAMMA DAY 2014

Annual Sunday Dhamma School prize giving and Variety Show (Rahula Dham- ma Day Programme) was held at the Vihara on 30th March 2014. Chief Guest was Dr. Cris Nonis the H.E High Commissioner of Sri Lanka. To mark the 150th Birth Anniversary of Anagarka Dharmapala children perform a drama based on the life of of Anagarika Dharmapala.

KATHINA CEREMONY - 2014

The Katina Ceremony last year was held at the London Buddhist Vihara on Sunday, 2 November, attended by many hundreds of devotees. The Kathina ceremony was sponsored by Mr Danny & Mrs Anula Wijerathna and Mr Susantha & Mrs Vineetha De Alwis with family members and friends. (Pictures by Tissa Madawela)

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FOUR NOBLE TRUTHS by Bhante

he entire teachings of the Buddha These words have been give in an- saw the sick man that was not the Tpivot around this topic. After other four words to indicate their only time he realised that people fall forty-five years service to humanity, function. That is complete, perfect sick. From his childhood he realised the Buddha said “, I have understanding, complete abandon- this. Although he kept away from all taught you all these years only four ment, perfect realisation, and perfect this he realised all this. That was not words.” In another place he said: practice. You can start with any of a secret for him. When he saw this in “Bhikkhus, I have taught you every- them. Perfect understanding is under- his trip to the city this brought him a thing without keeping any secret.” He standing our predicament, our prob- very striking moment to decide to do picked up some leaves in the forest lem, our unsatisfactoriness. People do something about it. and asked which is more, the leaves not understand it. They try to pretend in my hand or the leaves in this for- that it doesn’t exist, to sweep it under When he attained enlightenment, in est? The Bhikkhus said the leaves in the rug. They say it is not true - life his first sermon he outlined it. He your hand, compared to the leaves in is rosy, beautiful, pleasant, satisfac- said to the five bhikkhus, birth is the forest, are very insignificant. The tory. There is no suffering. That is suffering. Suffering to whom? to the forest has more leaves than you have how people cheat themselves, hide mother, baby, or society? Actually in your hand. the truth, and pretend they don’t have it is suffering to everybody. Every suffering. That is why they continue child is born not with a big smile. When you look at these statements, to stay in samsara. Buddha has out- Everyone is born with a big cry. That they appear to be contradictory. The lined this suffering a very few words cry can be heard all over the world. one when he said he taught only four and they encompass everything that That cry continues until the person words and in another place he said he pertains to suffering. dies. Sometimes it is loud, sometimes taught everything without a secret. it is smouldering inside. That cry is a In another place he said what I have When he saw the three signs before cry for so much food, clothes, medi- taught you is like the leaves in my he left home he realised the depth of cine, papers, vehicles, roads, houses, hand and what I have not taught you suffering. The three signs he saw are money, and so many problems. We all is like the leaves in the jungle. old age, sickness, and death. That is have that cry even right now, inside. not an eye-opener for many people Every problem in the world today There is no contradiction. It means we because we can forget it. Old age and in the future depends on birth, have to know the four words which are happens to some people, not to us. on that cry. See what has happened only in Pali, not in English. They are We never grow old. Sickness, some to the world? Everything is polluted dukkha, samudaya, nirodha, magga. people fall sick, we don’t fall sick. - air, water, population expanding, In English they mean suffering, cause Some die, we don’t die. People can fighting all over the world, all kinds of suffering, end of suffering, and the pretend that way. Siddhartha saw of sickness. Just imagine all the things path leading to the end of suffering. these things from his childhood. It has we experienced just today because of This is all he taught. When you look been pictured in books that when he the birth of all of us. Billions of people at Buddhist literature you see a whole saw an old man he began to tremble, were born and billions of problems jungle. It is very difficult for people to to wonder what is this as if he was a have been brought into the world. sort out this jungle and get these four very stupid person who doesn’t know Everyone hears this cry. words. People get confused. Today it anything. He was a born genius. He is almost impossible for many people did not have to see this old man to When you think of it, you say I don’t to know what Buddha really taught. understand the truth of life. He knew want to be born again. This life is So many things are there in the name that life is changing. From childhood enough. That is called not to get of the Buddha’s teaching. he knew the difference between him- what one wants. Not getting what one self and his father. His father was big, wants is suffering. To get what one If anything you read in the name of old and he was young, small. He must wants also is suffering. These are the Buddhism, if they don’t fit these four have seen many leaves on trees - some two tragedies in our life, both are suf- words which is the central teaching, are old and some are young. He must fering. Buddha outlined what is meant you can cast them aside without any have seen all this and one tiny thing by not getting what one wants. You problem. The word dukkha has been would have been enough to trigger don’t get a good job, live in a good translated into unsatisfactoriness be- the wisdom, knowledge that he had neighbourhood, have a good house cause the word suffering is so unpalat- cultivated in samsara. and car, you want to get these things able. The moment you hear the word but you don’t get them, so you suffer. you suffer. You don’t like to hear even That was not the first time he realised That is superficial. Even a child can the word, let alone understand it. the problem of suffering. When he understand. Continued on page 11

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Continued from page 10 in order to stop growing and die. become stingy and want to protect it. A deep meaning of not getting what In this very life, because of safeguard one wants means - all intelligent, We were all born with a one-way insurance, we fight using weapons, educated, grown up adults, thinking ticket and there is no recourse. We words, and physical fighting. That is and understanding the problems that keep going in that direction because one aspect of desire. It doesn’t mean they have lived, makes the person things are impermanent. Things we don’t enjoy certain things. For think: I don’t need any more life. This means our aggregates are imperma- instance, in the name of civilisation is enough. I have gone through hell in nent. So this is built we have developed so many things, all this life. I don’t want any more life. into the system. They are permanently modern facilities. Millions of things This is enough. That is a very earnest impermanent. The only permanent we have created around us because wish. Buddha said by wishing so, thing is impermanence. Therefore we of our desire. This never reduces our you cannot stop it. You are trapped. keep going in that direction. When we desire, or brings one single moment You cannot stop next birth. Why? see there is no way to stop it, we feel of true peace or happiness. It is all By wishing you have not eliminated very, very unsatisfied. superficial, temporary peace and what causes the next life. By the happiness. time you think this, you have laid the Is it true? How can you say suffering is foundation for the next life already. in Sri Lanka, Africa, India, etc. but not On the other hand, because of desire, Whether you like it or not you are in Australia, or America. Suffering is there is clinging. Sensual pleasures caught in it. Just imagine that keeps everywhere. When you think of it, it is result in the wish to be born here and nagging, you cannot get out of it. That so frightening - that’s why people say there. On the one hand when we think is the suffering of not getting what Buddhism is pessimistic. Buddhism of the problems in this life, we don’t you want and getting what you don’t speaks the truth. Buddha did not stop want to be reborn. On the other hand want. You don’t want to be reborn there. He said we must understand when we think of the pleasure we but you get it. this as adults, accept and understand enjoy in one life, we want repeat it, to it. When animals have these things, be born again and again. You want to You may ask why should I get what they are always anxious and they are be reborn with a certain person in the I don’t want? It is not just. I always in misery. They don’t know anything next life. How many times have you end up getting what I don’t want. You about it. We don’t want to be like made that vow? This is why Buddha created this. You prepared yourself. that. We want to be intelligent, adult, said once you enjoy something, you Next thing is when we are born we mature, responsible human beings so want to repeat it. That is the nature of are growing. We start with one cell we say, yes it is there. We don’t want desire. So, that creates both in this life and end up with three trillion cells. We to run away from it. We want to face and the next. That is not the suffering think that is enough. I don’t want to it and then what? caused by desire. Suffering caused grow. It is part of the deal. You made by desire is losing what you get. The an agreement. You are growing. You We try to find out why do we suffer? pleasure you enjoy is not faithful to ask a child how old he is. He may be What is the cause? Buddha found the you. That pleasure will turn back to close to five and he will say five years reason. That is our craving, clinging, you, it goes away, impermanent. That old. He wants to be an adult and has grasping. People don’t like to say de- impermanent pleasure you want to this growing anxiety. This growing sire is the cause of suffering because hold onto, but it disappears. That per- anxiety doesn’t end when the child that is what created all these things. son who you want to live with forever grows up and becomes an adult. Once Desire is the creator. Desire can cre- betrays you and eventually becomes he comes to a certain age, he wants to ate things in any way you want. We your enemy. stop it. He cannot stop it. He has initi- create things for this life and for the ated that process and it goes on and next life. Desire is so powerful it can When you don’t want it, you cannot on. Growth itself is not painful. What create things for many, many, many get away from it. After some time you happens to the mind when we think lives. Craving can create repeated want it, and again the same thing hap- of growth makes us painful. It is not becoming. pens. Therefore there is no permanent the appearance of old age that is pain- happiness in anything we enjoy. De- ful and the growing process itself is For this life everything that we use sire deceives us and asks us to repeat not painful. When we think of it, that today in the name of civilisation is it. That is called sensual desire. thought is painful. Why? Because the the creation of our desire. We like growth takes us somewhere. It brings comfort and pleasant experiences Secondly, we hold onto certain views, us in one direction and we begin to which leads to searching, craving. ideas. They end in pain and suffering. anticipate what is going to happen. When we have good feeling we have We have a desire for repeated birth. That is another thing we don’t want. craving for it. When we have craving No matter where we are born we We get a shock - people die. I will die. we do research. How much research will end up with the same problems, That thought is so shocking. If there have you done into many things? impermanence and therefore unsat- is anything we can do to stop it, we This is caused by desire. As a result isfactoriness. will do it. People spend money to stop of research you find so many things death, growth. Not just plastic surgery and you decide which to accept and Then ignorance, we cling to our ig- but they do many things as well as that which to reject. When you get it, you Continued on page 12

11 12 Continued from page 11 thing, moha is another. Moha is the practise this path. norance because of our desire. That result of avijja. Avijja is not knowing ends up with an enormous amount the Four Noble Truths. Right livelihood is abstaining from of problems here and in the future. selling weapons, buying and selling When we say desire is the cause of The second step of the Noble Eight- poisons, selling and buying livestock, suffering, people will say no. Desire fold Path is Right Thought. What is human beings as slaves, and dealing is the cause of pleasure. Is the desire Right Thought? Thought of renuncia- dishonestly in business. Do business totally unpleasant, unwanted? No. tion, generosity, loving kindness to- honestly and sincerely. Make profit There are certain desires we want gether with compassion. Buddha said, in a decent way. In some societies to cultivate. Such as the desire to if we cultivate these three thoughts, businessmen expect everybody, sell- develop our insight, to gain jhanas, we cultivate right thought. Generosity ers, to mark up their product fifty or to free ourselves from psychic irrita- doesn’t mean giving things to people, seventy-five percent. If somebody tions, to be happy all the time. That somebody. That is a superficial mean- marks it up two hundred percent that desire is called wholesome desire and ing. That has the meaning of generos- is dishonest. that is the desire to be desireless. We ity but not the complete meaning. The want to cultivate that. Unwholesome deeper meaning is to let go of any Right effort is effort to prevent un- desires are the cause of all our pain, kind of clinging, attachment to any- wholesome thoughts from arising suffering. thing, material or immaterial. Letting in mind, effort to overcome such go of any attachment, wiping it out, unwholesome thoughts, effort to de- The third truth is the truth of the end removing it from our mind, never to velop wholesome thoughts arising in of suffering. The end of suffering return again is called true generosity. the mind, and effort to maintain such necessarily is the end of this desire. That we can gain but not very quickly, wholesome thoughts. If desire is the cause of suffering, very easily. Only when we attain the then the end of suffering is the end last stage of enlightenment do we gain Right is mindfulness of of desire. Very simply. That is what that generosity. Every little thing we the body, feelings, consciousness, and is called nibbana. Ni means absence do in the name of generosity leads to mental activities. Right concentration - ana means craving. that attainment. is defined as the four jhanas.

. . . Understanding the first truth, un- When we practise meditation we If you practise this Noble Eightfold derstanding the second truth, under- develop that. Loving kindness, every Path you definitely can get rid of all standing the third truth, understanding time we develop friendliness towards your pain and suffering. That is the the fourth truth. That is right under- anybody is to cultivate loving kind- guarantee. If you end up with the first standing. It is true to say that Buddha ness. Any time we show our compas- truth and say life is suffering, you are taught the middle path. It is true to sion to anybody is to develop our right dealing with only one quarter and say also, that the Buddha taught the thought of compassion. leaving out three quarters of the teach- Four Noble Truths. Whether you say ing. You are wrong. A person has to the Four Noble Truths or the Middle Right speech is speaking truth, to deal with all four logical units. It has Path, it is the same. Why? In the Mid- bring people together, gently and a base, a syllogism, steps to complete dle Path the Four Noble Truths are kindly and speaking meaningful the logic. All these are together. This included. That is called knowledge, things. These are four types of right is called a logical unit because he has absence of ignorance. What is igno- speech. We always put right speech given the premise that life is painful. rance? Not knowing the Four Noble in negative form like abstaining from Then he said why? The second truth. Truths is ignorance. Not knowing lying, slander, harsh language and Can we get out of it? Third truth. How dukkha, not knowing its cause, not gossip. If we put it in positive terms is the fourth truth. knowing its end, not knowing the path it means speaking the truth, speaking leading to the end is ignorance. What to bring people together, and speaking We can deal with all these four truths is knowledge? Knowledge is knowing gently, softly and meaningful things if we practise meditation, following these four things. rather than gossip. the Noble Eightfold Path. That is why I say this path is the heart of When there is ignorance there is Right action is to live and let live, Buddhism. In other words it is medi- confusion. That is another word. Ig- not killing. Letting others enjoy what tation. It is the path to be cultivated, norance is called avijja. Confusion is they have, abstaining from stealing. developed, meditated. That’s what we called moha. When we do not know Letting others maintain their honour, do. Meditation doesn’t mean sitting the truth, we build up theories. We dignity, and respect without hurt- in one place focusing the mind and come up with all kind of theories. ing them sexually, or observing the getting a little bit of concentration Theories regarding the world, the self. principle of dignity within oneself. and forgetting the world. That is not All the theories in the world are based Sexual activities in a social and legal meditation. That is a very tiny part on these two factors. What are the two boundary are acceptable. Celibacy is of meditation. True meditation is the factors? The belief in self and about not mentioned in the Noble Eightfold practice of the Noble Eightfold Path. the world. These theories confuse us Path. Why? This path is something and that is called moha. Avijja is one anybody can practise. Lay people can Continued on page 13

13 13 10 Commonwealth Day observance in VIHARA ACTIVITIES - 2014 Westminster Abbey. 16 Attended a farewell ceremony Unless otherwise mentioned all activities refer to Ven. Seelawimala. for Ven. K. Chandajothi at Thames Buddhist VB = Ven. Bandula. VA = Ven. Ariyarathana. VK = Ven. Kassapa. Vihara, Selsdon.

January 14 Gave a lecture to the Buddhist Society in 21 Meeting of the committee organising 1 New Year blessing ceremony. the University of Glasgow. (VA) the 150th birth anniversary of Anagarika Dharmapala. 11 Attended the annual chanting ceremony 15 Navam full moon day programme. at Ilford Viharaya. Dhammasavana Sinhala sermon by Ven. 22 Dhammasavana Sinhala Sermon by Dedunupitiye Upananda. Embilipitiye Hemasiri thera. 18 Dhammasavana Sinhala sermon by Ven. Kalugamuwe Kassapa. 16 Buddhism in Daily Life course started by 30 Rahula Dhamma Day. Richard Jones. 23 Interfaith meeting at Brunei Gallery, April SOAS University of London, Russell Square. 18 A seminar for Chaplains of Heathrow 7 Meeting of Interfaith Network of Faith Airport at the LBV. Communities forum at Lambeth Palace. 24 Meeting with Sri Lankan parliamentarian group and human rights organisation. 19 Conducted the school visit of Godolphin 9 Interfaith meeting at Hamilton House, School. (VA) Mabledon Place, London WC1. 24 Meeting of the committee organising th the 150 birth anniversary of Anagarika 21 Conducted the school visit of Godolphin 18 Meeting of the committee organising Dharmapala. School.(VA) the 150th birth anniversary of Anagarika Dharmapala. 27 Conducted the school visit of Bracken- 21 Meeting of the committee organising bury Primary School. (VA) the 150th birth anniversary of Anagarika 23 Conducted the school visit of Spring Dharmapala. Grove Primary School.(VK) 28 Conducted the school visit of Strand-on- the-Green Junior School.(VA) 22 Anniversary celebrations of the Samadhi 26 Dhammasavana Sinhala sermon by Ven. Meditation Centre, Edmonton.(VB) Ehaliyagoada Dhammapala 29 Conducted the school visit of Strand-on- the-Green Junior School.(VA) 22 Attended Annual Chanting Ceremony at May Kingsbury Viharaya. 3 Fundraising event at the LBV. 30 Conducted the school visit of Strand-on- the-Green Junior School. (VA) 26 Attended Sangha meeting in 7 The funeral service of Mr. Kodituwakku at Wimbledon. Lambeth Crematorium, Tooting. 30 Conducted the school visit of Bracken- bury Primary School. (VA) 28 Ven. Seelawimala and Ven. Bandula at- 9 Anagarika Dharmapala Exhibition commit- tended the funeral service of Dr. Mrs. Joyce tee meeting. February Gunawardena at Colchester Crematorium. 1 The funeral service of Mr. Dudley Ediri- 10 Buddha Bathing Ceremony at the London weera at Hendon Crematorium. 28 Conducted the school visit of Latymer Fo Guang Temple. Preparatory School. (VA) 1 Attended the Sri Lankan Independence 14 The Dana ceremony in connection with Day celebrations, held in Lampton School. 31 Conducted the school visit of John Betts Vesak celebrations organised at the Sri (VA) School. (VA) Lankan High Commission.

3 Buddhism for Beginners’ 8-week course March 14 Attended Templeton Prize Ceremony, St started by Julian Wall. 3 Attended the Nelson Mandela memorial Martin’s Hall and Lightwell, Trafalgar Square. service at Westminster Abbey. 4 Attended the Sri Lankan Independence 15 Abhidhamma - 10 week course started by Day celebrations. 4 Interfaith meeting at the Parish Hall, St Richard Jones. Peter’s Church, 119 Eaton Square, London 11 Conducted the school visit of Weatherby SW1. Preparatory School. (VA) Continued on page 14

Continued from page 12 You can see it coming together in the Buddha did, or you have to practise Buddha said if you are ardent, hon- practice of our daily life. meditation for five hundred years, or est, and consistent and practise only in this life if you practise meditation that and nothing else, you can gain This concludes the talk on the Four honestly, sincerely, according to the enlightenment in seven days. You Noble Truths. This is just the tip of Mahasatipatthana Sutta for seven don’t have to live so many lives to the iceberg. It is just a bird’s eye years there is a guarantee. If one prac- gain enlightenment. In this very life view. To understand it you must tises consistently, that individual can you can attain it. spend forty-five years at least, like the gain enlightenment in seven years.

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Continued from page 13 21 Gave a talk at the Samadhi Meditation 21 The 150th Anniversary main celebration 17 Children’s Vesak Celebrations at the Centre in Edmonton to mark the Poson held at Hammersmith Town Hall. Nearly Vihara. celebration. (VB) 1000 people attended, including members of the Maha Sangha from various traditions, 17 Conducted the Buddha Day (Vesak ) 21 The annual chanting ceremony at Jeta- faith leaders, the Mayor of Hammersmith ceremony at the Buddhist Society, Victoria. wana Vihara, Birmingham. (VB & VK) and government officers. The key-note Unveiled a portrait of Anagarika Dharmapala speech was delivered by Prof. Asanga at the Buddhist Society. 21 Dhammasavana Sinhala sermon by Ven. Tilakaratne, Head of the Department of Pali K. Ariyarathana. and Buddhist Studies, Colombo Univer- 18 Vesak celebrations at the Vihara. sity. The Archbishop of Canterbury was 24 OM Day Programme at the LBV. The represented by the Archdeacon of Northolt, 19 Conducted the school visit of Strand-on- main indogenic religions together annually Rev. Duncan Green. the abbot the-Green school. (VK) perform this event for peace and harmony. of Amaravati Monastery gave a talk. Mr. Luxman Perera represented the Anagarika 20 Interfaith Network meeting at the Institute 25 Attended Interfaith Network, Brunei Gal- Dharmapala Trust. for Education, Bedford Way, London. lery, SOAS University. 22 Buddhism for Beginners’ 8-week course started by Julian Wall. 21 Conducted the school visit of Strand-on- July 6 The opening ceremony of the Sri Sambo- the-Green school. (VK) 27 Dhammasavana Sinhala sermon by Ven. dhi Vihara. (VA) Wepataira Hemaloka. 22 Conducted the school visit of Strand-on- 12 The annual chanting ceremony at the-Green school. (VK) Thames Buddhist Vihara. (VB) 29 Attended the AGM of Interfaith Network at the Priory Room in Birmingham. 23 Meeting of the committee organising 13 Esala Poya Programme. th the 150 birth anniversary of Anagarika 19 Dhammasavana Sinhala sermon by Ven. Dharmapala. October Kohukumbure Siridhamma. 2 Selected Discourses of the Buddha 10- 28 Ven. Seelawimala and Ven. Bandula week course started by Richard Jones. 24 Dhammasavana Sinhala Sermon by Ven. attended the funeral of Mrs. S. Ratnayaka at T. Bandula thera. Ruislip Crematorium. 5 Sinhala Sermon given by Ven. Galiga- muwe Gnanadeepa. 27 Westminster Abbey commemoration of August the sixth anniversary of the imprisonment of 4 Attended a memorial service at Westmin- 11 Attended the Kathina Ceremony at Letch- the seven former Bahá’í leaders in Iran. ster Abbey to mark the 100th anniversary of worth Buddhist Vihara. (VB) st the outbreak of the 1 World War. 11 Attended the Kathina ceremony at Not- 28 Funeral service for Mr. Asoka Rathnaya- tingham Shanti Vihara. (VA) ka at Golders Green Crematorium. 16 Dhammasavana Sinhala Sermon by Ven. Buddhangala Ananda. 12 Attended the Kathina Ceremony at East- 31 Monthly retreat conducted by Ven. Udae- ham Lumbini Vihara.(VB) eriyagama Dhammajeewa, the Abbot of September Meethirigala Nissarana Vanaya, Sri Lanka. 13 Founder’s day chanting ceremony. 25 13 Attended the funeral of Mrs. Indira Priya- monks participated. darshini Malik at West Herts.Crematorium. June (VB) 2 Buddhism for Beginners’ 8-week course 14 Dana ceremony in memory of the 18 Dhammasavana Sinhala Sermon by started by Julian Wall. founder, Anagarika Dharmapala. Ven Madugalle Mahanama Thera,Lumbini Vihara, East Ham. 7 The funeral rites of Mr. Ananda Bandara- 14-20 Exhibition at the Vihara concerning nayaka at his residence. the life and work of Anagarika Dharmapala 19 Ven. Seelawimala and Ven. Bandula on the occasion of the 150th anniversary of attended the funeral of Mrs. Beryl Sapara- 8 Annual blood donation session was held at his birth. It included 125 pictures of his life madu at Ruislip Crematorium. the Vihara.110 people donated blood. and information concerning the Buddhist re- 20 Attended the funeral of Mrs. Alice Foley vival in the 19th and 20th centuries. For these 13 Anagarika Dharmapala Exhibition com- at Mortlake Crematorium, West London. seven days the exhibition was sponsored by (VB) mittee meeting. Vishakha Vidyalaya Past Pupil’s Associa- tion, the Sri Lankan Women’s Association, 24 Attended an interfaith discussion at the 13-14 The 7th anniversay celebration of Devi Baliaka Vidyalaya PPA, Dharmaraja London School of Economics. Satipanna Meditation Centre. (VA & VK) College PP Union, Mahinda Vidyalaya PPA, 25 Attended the Kathina ceremony the Nalanda Vidyalaya PPA, Ananda Vidyalaya Samadhi Meditation Centre, Edmonton. (VB 15 Poson celebrations. PPA. The exhibition was opened each day & VA) by, respectively, Mr. Tej Ram Bagha, Mayor 20 Gave a talk to an interfaith group of of Ealing, Dr. Chris Nonis, Sri Lankan High 26 Attended the Kathina ceremony at Red- students from Lampton School. (VA) Commissioner, Rev. Kevin Morris, Vicar of bridge Buddhist Vihara. St.Michael and All Angels’ Church, Dr. Des- 20 Visited Belmont School and delivered a mond Biddulph, Chairman of the Buddhist 26 Attended the Kathina ceremony at talk on Buddhism. (VK) Society, Prof. Bellanvila Wimalarathana, Thames Buddhist Vihara. (VB) Chancellor of Sri Jayawardenapura Univer- 29 Ajahn Brahmavamso, Abbot of the 21 Attended the 29th anniversary of the sity, and Prof. Asanga Tilakaratna. Bodhiyana Monastery, Perth, Australia Peace in Battersea Park. delivered a talk.

14 15 November 2 Kathina Ceremony at the LBV. DHAMMA SAVANA SINHALA SERMON - 2014 In 2014 Vihara organised monthly Sinhala sermon programme for the benefit of the 9 Attended the annual Remembrance Day dayakas and dayikas who wanted to listen to the Dhamma in . This service at the Cenotaph. was appreciated by many. 9 Ven. Ariyarathana gave a Dhamma ser- mon in Watford. 18 January Ven. Kalugamuwe Kassapa 12 Attended the funeral of Mr. Kingsley 15 February Ven. Dedunupitiye Upananda Nayaka Thera, USA Gamage at Tooting Crematorium. (VB) 22 March Ven. Embilipitiye Hemasiri 13 Attended an Interfaith Network pro- 26 April Ven. Ehaliyagoda Dhammapala, Thames Buddhist Vihara gramme of Young Voices, Young Agents for 24 May Ven. Tawalama Bandula Change: a spotlight on interfaith activity and 21 June Ven. K. Ariyaratana education, developed with and for young people at the Neighbourhood Centre, 108 19 July Ven. Kohukumbure Siridhamma, Thames Buddhist Vihara Stamford Street, London SE1 9NH. 16 August Ven. Buddhangala Ananda 27 Sptember Ven. Wepataira Hemaloka, Retired Teacher, Ananda College 14 The Pirith Chanting ceremony at the Head of the Vihara, Siriwijayaramaya, Piliyandala Sri Lankan High Commission, Hyde Park Gardens, London. 18 October Ven. Madugalle Mahanama, Lumbini Vihara, Eastham 15 November Ven. Kalugamuwe Kassapa 15 Dhammasavana Sinhala sermon given by Ven. Kalugamuwe Kassapa.

17 Attended the funeral of Mr. Sarath De VISITORS TO THE VIHARA - 2014 Silva. (VA) Most Venerable Udugama Buddharakkhitha Maha Nayaka Thera 18 Attended a meeting at the House of Venerable Thumbulle Seelakkhanda Nayaka Thera Lords, organised by Religion for Peace. A Venerable Anamaduwe Anomadassi Nayaka Thera lecture was given by Sally Becker on her experiences in Bosnia and Kosovo. Venerable Daranagama Kusaladhamma Nayaka Thera Venerable Makulewe Wimala Nayaka Thera 18 Ven. Kassapa attended an Interfaith Venerable Galigamuwe Gnanadeepa Thera meeting in Hounslow. Venerable Professor Kandegoda Wimaladhamma Thera Venerable Ajahn Brahmavanso – Australia 19 Attended the funeral of Mr. Gamini Liyan- Venerable Amaro Thera – Amaravathi Monastery age at Golders Green Crematorium. Venerable Buddhangala Ananda Thera 30 Health Awareness Day Programme, Venerable Professor Kumburugamuwe Vajira Nayaka Thera sponsored by Past Pupils of Vishaka Venerable Thich Thung Hai – Hawaii Vidyalaya. Venerable Atapattukande Ananda Venerable Wepataira Hemaloka December Mr. Chamal Rajapaksa Speaker of Parliament, Sri Lanka 2 Attended a reception at Buckingham Mr. Predeep Nilanga dela, Diyawadana Nilame Dalada Maligawa Palace for faith and community leaders. Mr. Dhammika Dassanayaka, Secretary General Parliament (SL) 3 Attended the funeral service for Mr Nor- Mr. Sena Dissanayake – Deputy Mayor, Kandy man Nicholas Pringle at Golders Green Mr. Seema Malhotra – MP House of Commons Crematorium. Mr. Tejarama Bagha – Mayor London Borough of Ealing Mrs. Kshenuka Seneviratna Secretary Ministry of External Affairs 4 Talk given by Prof Guo Gu on “The Path of Dr. Chris Nonis - Sri Lanka High Commission Awakening”. Dr. Chanaka Talpahewa – Acting High Commissioner 7 Unduwap Poya - Day Pro- Miss Chamari Rodrigu – Sri Lanka High Commission gramme. The venerable monks conducted Mr. Niranjan Pathiratne Sri Lanka High Commission, the programme with the nuns from Amara- Dr. Desmond Biddulph – The Buddhist Society, London vati Monastery. Father Kevin Morris – St. Michael and All Angels 30 Conducted the funeral service for Mrs. Mr. Bishnu Gurung – Mayor, London Borough of Hounslow Naseeb Leal at Upminster Crematorium. Mr. Sinha Ratnatunga Trustee ADT Mr. L. Perera – Trustee ADT MEDITATION SESSIONS - 2014 Prof. Kate Crosby Kings College, London Dr. Sumana Perera conducted meditation Dr. Jimmy Yu – Florida State University sessions on the second Saturday of the month Sri Lanka Parliamentarians:Mr. Wijedasa Rajapaksa, Mr Harin Fernando at 5.00-8.00pm. Mr. Tissa Attanayake, Mr. Niroshan Perera, Mr. Shehan Semasingha, Mr. Vasantha 11 January 12 July Senanayaka, Mr. Ragu Balachandran, Mr. A.M. Faaiz, Mr. Hunais Farooil, 8 February 11 October 10 May Heathrow Airport Chaplains: Mr Joha Mackerness Mr. George Beverley Pinnel, 08 November 14 June Mr. Nick Shelding, Mr. Deveraj Singh, Mr. Paul Murphy,

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WEEKLY EVENTS LONDON BUDDHIST VIHARA Dharmapala Building Sundays 1.45-3.00pm Children’s Dhamma Classes The Avenue 3.30-4.15pm Children’s Sinhala Classes London W4 1UD 5.00-6.00pm SUNDAY PUJA (Sermon and Pirith chanting) Tel: 020 8995 9493 e-mail: Mondays 7.00-9.00pm Introduction to Buddhism [email protected] (Eight-week course, repeated through the year) [email protected] website Tuesdays 7.00-8.30pm Advanced Buddhist Doctrine Class www.londonbuddhistvihara.org Wednesdays 7.00-8.30pm Meditation: Instruction & Practice SRI LANKA - Head office Anagarika Dharmapala Trust Thursdays 7.00-9.00pm Theravada Buddhism 130 Pujya Hikkaduwe Sri Sumangala Nahimi Mawatha Saturdays 1.30-8.00pm Monthly meditation retreat Colombo - 10 Sri Lanka (Last Saturday of every month except August & December) AFFILIATED CENTRES: 2015  2015 INDIA - CALCUTTA CALENDAR OF EVENTS (FULL MOON) of India 4-A Bankim Chatterjee Street POYA DAYS Calcutta - 700073, India Feb 07 Navam Full Moon Day

BUDDHA GAYA March 29 Rahula Dhamma Day January  04 Maha Bodhi Society, Buddha Gaya February  03 Gaya, Bihar May 03 VESAK - Buddha Day March  05 SARNATH May 31 Blood donation Session April  03 Maha Bodhi Society Mulagandhakuti Vihara May  03 June 07 POSON Sarnath, Varanasi, UP June  02 NEW DELHI July 26 ESALA - Dhamma Day July  01 Maha Bodhi Society Buddha Vihara, July  31 Mandir Marg, Sept. 19-20 FOUNDER’S DAY New Delhi - 110 001 August  29 Nov. 01 KATHINA MADRAS September  27 Maha Bodhi Society October  27 17 Kennet Lane Dec. 20 SANGHAMITTA DAY Egmore, Madras - 8 November  25

SANCHI December  24 Chetiyagiri Vihara Maha Bodhi Society PUNYANUMODANA , Bhopal - MP

BHUBANESHWAR Ven. B. Seelawimala, Head of the Vihara, wishes to express his sincere Buddha Vihara, gratitude to all Co-ordinators and supporters for their help in making the Plot 4 Unit 9 Vihara's wide programme of activities a success. Bhubaneshwar, Orissa May you be well, happy and attain Nibbana. NOWGARH (Lumbini) Maha Bodhi Society SAMADHI SPONSORS Sriniwasa Ashram, Lumbini Road Nowgarh This issue of Samadhi is jointly sponsored by Dr. Mrs. Subhadra Siriwardena, LUCKNOW Mrs Anula G Herath and Maha Bodhi Society, Mr & Mrs Somadasa Buddha Vihara Risaldar Park, in loving memory of Lucknow-1, U. P. their departed parents, teachers and all the relatives.

Data Protection Act: The mailing list used for SAMADHI is maintained on computer. If you object to your record being kept on our computer file, please write to London Buddhist Vihara, and we will remove it. Typeset by Venerable T. Bandula Published & Distributed by the LONDON BUDDHIST VIHARA, The Avenue, London W4 1UD. Tel: 0208 995 9493 Fax: 0208 994-8130 Printed by: PIP Printing, 198 High Street, Brentford TW8 8AH Tel: 020 8560 6677

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