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

ISSUE No. 41, 42 & 43 JAN-MAY 2013-JAN 2014 B.E. 2557-58 ISSN 1368-1516 150th BIRTH ANNIVERSARY OF (1864-2014) ANAGARIKA DHARMAPALA, the Founder of the London Buddhist Vihara

rrangements will be made to centres, Past Pupils Associations of Aorganise a number of pro- schools, and other Buddhist organi- grammes to commemorate on a sations will be obtained to organise grand scale the 150th birth anniver- the Anagarika Dharmapala com- sary of Anagarika Dharmapala who memoration on a grand scale. dedicated his life to the protection and promotion of Buddhism. The ANAGARIKA DHARMAPALA programmes will be organised on Anagarika Dharmapala (17 September 1864 - 29 the instructions of Venerable Bo- April 1933) was a leading figure in Buddhism in the goda Seelawimala Nayaka Thera, twentieth century. He was a pioneer in the revival of Chief Sangha Nayaka of Great Brit- Buddhism in India after it had been virtually extinct there for several centuries, and he was the first Bud- ain and Head of the London Bud- dhist in modern times to preach the Dharma in three dhist Vihara. continents: Asia, North America, and Europe.

In 1891, he founded The Maha Bodhi Society. One The Vihara management commit- Hall on 21st September at 2.00pm. of its primary aims was the restoration to Buddhist control of the Maha Bodhi Temple at Buddhagaya in tee and coordinators of the London This will include other faith leaders, India. This was successful, with the partial restora- Buddhist Vihara decided to organise dignitaries and well wishers. The tion of the site to the management of the Maha Bodhi a week-long programme to com- Society in 1949. Maha Bodhi Society centres were keynote speech will be delivered by set up in many Indian cities, and this had the effect of memorate the 150th birth anniver- Dr Ananda Guruge who is a famous raising Indian consciousness about Buddhism. sary which falls on 17th September writer and an educationist. Due to the efforts of Dharmapala, the sites of the 2014. The programme will start Buddha's life have once again become a major at- with night-long chanting on 13th The organisers also decided that traction for Buddhists, as it had been many centuries previously. September by representatives of the a programme is to be launched by Sri Lankan Sangha from Viharas in the LBV Dhamma school to make In 1893 Dharmapala attended the World Parliament England. This will be followed by of Religions in Chicago as a representative of Bud- students aware of Anagarika Dhar- dhism. He continued to travel, give lectures and es- offering Dana to the Sangha on 14th mapala and his work for the protec- tablish viharas around the world including the Lon- September. don Buddhist Vihara. At the same time he established tion and promotion of Buddhism. schools and hospitals in Ceylon and built viharas in This will include essay writing, Pow- India. Among the most important of the temples he It was also proposed to arrange an erpoint presentation, art competition built was one at Sarnath, where the Buddha first taught. Anagarika Dharmapala's service is of much exhibition in order to educate the and speeches. The winners will be historical significance to India, Sri Lanka and the public on Anagarika Dharmapala’s felicitated at the ceremony held in western world. Even today we are guided by some life and work. This exhibition will of his mature views. He died at Sarnath in 1933 and the commemorative week. his last words were Let me reborn. I would like to be continue from 13th – 20th September born again twenty-five times to spread Lord Bud- in the Vihara Hall. A public meeting dha's Dhamma. His was a life of rich dedication The support of the Buddhist Soci- which every human being should strive to emulate. will be held at Hammersmith Town ety, all Buddhist temples, Buddhist

 Anagarika Dharmapala's Achievement  4 Wonderfull Things   INSIDE Advice to Mahanama the Sakyan From Views to Vision  The World's Debt to Buddha  A-Z of Buddhism THIS ISSUE  Programmes and activities  Back to Basics

1 1 ISSUE No. 41, 42 & 43 SAMADHI JAN-MAY 2013-JAN 2014

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

Anagarika Dharmapala's Achievement

uch has been written about the have occurred only to a man of ex- to every continent. He was the first MAnagarika Dharmapala, and ceptional spiritual vision and out- Buddhist missionary ever to take the the main events of his career have of- standing courage. To revive in the whole world for his parish. ten been reviewed in these columns. land of its birth a religion that had Now that twenty-eight years have been dead there for a thousand years! Fifthly, the missionary was for the passed since his death perhaps it is 'The impracticable dream of a young longest and most active part of his time for us to take a broader view idealist!' scoffed his contemporar- care not a monk but a layman - tech- and try to ascertain the place of his ies. But undeterred Dharmapala set nically an Anagarika, one who, with- achievement in Buddhist history. In to work, fought vigorously to rescue out receiving monastic ordination, this connection five considerations Buddhgaya, reclaimed the sacred devoted himself to the life of a celi- are of outstanding importance. places, established centres, and kept bate full-time worker for Buddhism. up a continuous stream of propa- This marks another innovation. Firstly, his life and work represent, ganda with the result that before his Since the inception of the Sasana so far as the Buddhist world is con- death he was able to plant, and see the chief custodians of the Dharma, cerned, the first reactions of the age- beginning to sprout, the seed that is the missionaries and the teachers, old spiritual traditions of the East now fast growing into a noble tree. had with hardly any exception been against the industrial civilization of monks. Dharmapala's advent and ex- the modern West. This civilization, Thirdly, Dharmapala sought to focus ample mark the beginning of a new if it can truly be called such, was on the renaissance of Buddhism in tendency, not indeed to minimise in mainly imposed by force, the trader, India, and particularly on the legal- any way the role of the Sangha, but the Christian missionary and the ly complicated but morally simple rather to encourage an increased par- political adventurer each playing a question of the Maha Bodhi Temple ticipation in active Buddhist work by part. In some places, such as Ceylon, at Buddhgaya, the attention of the en- the laity. where Dharmapala was born, the tire Buddhist world. In other words, indigenous religion and culture had he tried to foster a sense of common These five considerations by no been crushed for centuries and when purpose, - and as a corollary thereof means do justice to an exceptionally Portuguese ferocity, Dutch brutality to formulate a plan of united action, many-sided career of one of the most and British indifference had done - among all followers of the Buddha. remarkable Buddhist personalities of their worst precious few traces of Thus he was the father of the various recent times. But as we remember them were left. Against conditions movements which, since his passing him on his birth anniversary this such as these Dharmapala protested away, have insisted on the oneness month they may help us to appre- with the whole force of his being and of the Buddhist world and sought to ciate the magnitude of his achieve- at every level of existence. Even in promote mutual understanding, har- ment and also to understand its place the schoolroom he rebelled against mony and cooperation between its in Buddhist history. Christianity. He was vehemently pa- various parts. triotic. Year in and year out he urged ( The Maha Bodhi, September 1961, Editorial) his fellow-countrymen to give up vi- Fourthly, Dharmapala's interests and cious foreign habits such as that of activities were not limited to the Bud- drink. But his reaction was positive, dhist countries of Asia and to India not merely negative. He also stood but overspread the whole earth. As "The essential principle that above all for the revival of Bud- far as we know, he was the first who, the Lord Buddha emphasized dhism. in his own words, girdled the globe is ceaseless activity—activity with the Message of the Master. His in destroying evil, activity in Secondly, he stood not merely for historic appearance at the World's generating good thoughts, the revival of Buddhism in Ceylon, Parliament of Religions, Chicago, in good words, good deeds— where it had been weakened for 1893 is described elsewhere in this thereby achieving the peace centuries, but for its renaissance in issue. He traversed the greater part and happiness of Nirvana." India, where it had been dead for a of Europe and the U.S.A preaching millennium. This was indeed an as- the Dharma. The Journal he started Anagarika Dharmapala tounding idea, and one which could found, and continues to find its way,

2

ADVICE TO MĀHĀNAMA THE SAKYAN

Ven. B. Seelawimala Nayaka Thera Head of the London Buddhist Vihara

ahanama was the leader of the Mahanama’s second question was: Mahanama’s third question to the MSakyans after the death of the “Bhante, in what way is a lay follower Buddha was: “Bhante, in what way Buddha’s father, Suddhodana. The virtuous?” The Buddha replied that a is a lay follower practising for his Buddha was living at Kapilavatthu lay follower is virtuous by observing own welfare?” In his reply, the Bud- when Mahanama approached him and the five precepts. These precepts are dha listed eight practices for the lay asked a series of questions about lay the basis of all morality and form the follower. He said: life. The Buddha’s answers are very foundation of our practice. Without 1. A lay follower is accomplished relevant to all lay people. a firm base in ethical behaviour, we in faith. The Buddha was not cannot progress further along the path. referring to blind faith. The Pali Mahanama’s first question was: The Buddha explained to Mahanama word saddha is better trans- “Bhante, in what way is one a lay the significance of practising the five lated as “confidence based on follower?” The Buddha replied that precepts as an ethical code. knowledge”. When we see for a lay follower is one who has taken ourselves that something is true, refuge in the Buddha, the Dhamma As we know, the five precepts are all then we develop confidence in it. and the Sangha. Going for refuge phrased in the negative (to refrain We investigate the Dhamma and means taking the Three Gems of Bud- from .....), but they also have their when we see how it is helping us dha, Dhamma and Sangha as a place positive aspects. Merely not to kill in how we live our life, then we of refuge, in the sense of their being is not enough for the Buddhist, he develop confidence in it. a place of security, safety and shelter is enjoined to preserve life, not only 2. A lay follower is accomplished in from the problems and uncertainties human life but animal life also. The virtuous behaviour. This means of samsaric existence. The Buddha preservation of the natural environ- strict observance of the five pre- as a person is no more, but he is a ment is implicit in this precept. Not cepts already described. teacher who shows us the path of to steal is complementary to the deliverance. When we take refuge in respecting the rights of ownership 3. A lay follower is accomplished in the Buddha, this is not in him as a his- of other people and the practise of generosity (dana). In Buddhism torical personage, but in the wisdom generosity. Not to commit adultery the practice of giving is very and compassion which he represents. or sexual misconduct is to show re- important provided it is done in The second refuge is the Dhamma as spect for other people and to develop the correct frame of mind. In the the way or means to deliverance. It is contentment with one’s relationships. Second Noble Truth, the Buddha ultimate truth. “I go to the Dhamma The truth and the keeping of the truth taught that the cause of all duk- for refuge” means that I commit is a high ideal indeed; the abstention kha is tanha which means crav- myself with resolution to follow the from lying is also an injunction to ing, thirst or attachment. Giving Dhamma to gain Enlightenment. The refrain from slander, harsh speech and is done as a way of practising Sangha is the ideal community of the frivolous talk. It also implies that we non-attachment. In this sense, Buddha who are treading the path, should use speech that is kindly and dana is not done to alleviate a and also those who have attained en- beneficial as well as truthful. Perhaps need, but to break the ties of at- tachment which are the cause of lightenment. If someone wants to be the most crucial precept is the last. A all our problems. True giving is a follower in a traditional way, he can man under the influence of alcohol done without attachment, without meet a monk and reveal his intention. or other intoxicating substances can any expectation of recognition or Then the monk goes with the person break all other precepts. The mind is reward. One gives with a pure to the shrine room and the person is the only means we have of steering a heart, simply for the pleasure of asked to pay respect to the Buddha by course through the dangerous waters giving. Even if we do not have a making three prostrations. The monk of life, reason is the rudder of our lot of money, we can still give. then guides him to take the three ref- ship. If we destroy our stability of We can give non-material things, uges, administers five precepts, then mind by indulgence in substances that such as our time, our love and our chants pirith, followed by a brief ad- alter the balance of our minds, then help. It is the purity of the heart monition concerning the significance we effectively set ourselves adrift which makes an act of giving of practising the dhamma. The monk and become the unwilling victims of truly beneficial. then ties the pirith nool (thread) and circumstance. gives some pirith pen (water). Continued on page 4

2 3 Continued from page 3 BC that they were first written have been retained in mind. It is 4. The Buddha then said: he wants down. The lay person can hear not sufficient just to hear teach- to see bhikkhus. The monks are the Dhamma by listening to dis- ings. We should think about the embodiment of the Buddha’s courses given by the monks. them, turn them over in the mind, teaching. They set lay people an make sure that we understand example of how to live accord- 6. He retains in mind the teachings them properly. In this way we ing to the Buddha’s teachings. he has heard and is mindful of deepen our understanding and They are a guide and a source of them. Each of us has to make derive real benefit from them. inspiration to lay people. They the effort to hear and then think have also been the guardians and about these teachings. The Bud- 8. He has understood the meaning preservers of the teachings since dha said, “You yourselves must and the Dhamma, and practises the time of the Buddha. make the effort. Buddhas are in accordance with the Dhamma. only teachers.” When we recite Once we have properly under- 5. He wants to hear the good Dham- the qualities of the Dhamma, stood the Buddha’s teachings, ma. Of course, in the time of the one word we say is ehipassiko. then we can put them into prac- Buddha, there were no books The Dhamma is inviting inves- tice in our daily life. In this way or recordings, so teachings had tigation. This means come and we are treading the Buddhist to remembered. Today we talk see, not come and believe. Also, path, the Noble Eightfold Path. about someone being well-read, sitting in a quiet place, practis- This is something each of us has but at that time they used the ing meditation, one can observe to do for him or herself. Nobody term bahu-sutta, which means one’s mind and understand the can tread this path for us, just as well-listened. For several hun- nature of mind and body, and nobody can take medicine for us dred years after the death of the experience peace of mind. in order to make us well. Buddha his teachings were kept alive and passed on solely by oral 7. He examines the meaning and ]]]]]] tradition. It was not until c.80 benefits of the teachings that

FOUR WONDERFUL THINGS

onks, on the manifestation of a ma is taught by the Tathagata for the tered by ignorance. But when the MTathagata, an Arahant, a Fully abolition of conceit, people wish to Dhamma is taught buy the Tathagata Enlightened One, four wonderful and listen to it, give ear and try to under- for the abolition of ignorance, people marvellous things are manifested. stand it. This is the second wonder- wish to listen to it, give ear and try ful and marvellous thing that appears to understand it. This is the fourth What four? on the manifestation of a Tathagata, wonderful and marvellous thing that and Arahant, a Fully Enlightened appears on the manifestation of a People generally find pleasure in One. Tathagata, an Arahant, a Fully En- attachments, take delight in attach- lightened One. ments and enjoy attachments. But People generally find pleasure in a when the Dhamma of non-attach- life of excitement, take delight in ex- On the manifestation of a Tathagata, ment is taught by the Tathagat, peo- citement and enjoy excitement. But an Arahant, a Fully Enlightened One, ple wish to listen to it, give ear and when the peaceful Dhamma is taught these four wonderful and marvellous try to understand it. This is the first by the Tathagta, people wish to listen things become manifest. (AN iv, 128) wonderful and marvellous thing that to it, give ear and try to understand appears on the manifestation of a it. This is the third wonderful and Tathagata, and Arahant, a Fully En- marvellous thing that appears on the lightened One. manifestation of a Tathagata, an Ara- *12th Annual Blood hant, a Fully Enlightened One. People generally find pleasure in Donation* conceit, take delight in conceit and People generally live in ignorance, at enjoy conceit. But when the Dham- are blinded by ignorance and fet- The London Buddhist

The passionate sensualist could never comprehend what Nirvana Vihara is. Where there is anger there is no Nirvana. Where there is no The Avenue, anger there is Nirvana. Where there is covetousness there is no Chiswick W4 1UD Nirvana. Where there is no covetousness there is Nirvana. Where there is ignorance, there is no Nirvana. Where there is no igno- Sunday 08th June 2014 rance, no ego desires of “this is mine, this is I,” there is Nirvana. 9.30-12.30 & 14.00 - 16.00 Absence of evil, development of good, and purification of the heart are what constitute Nirvana. Anagarika Dharmapala Save a life - give blood

4

FROM VIEWS TO VISION

by Bhikkhu Bodhi

he Buddha's teaching repeated- Influence of Dhamma international relations. Under such Tly cautions us about the dangers Such an approach to the Dhamma circumstances, right view is our can- in clinging — in clinging to posses- may be sweet to chew upon and easy dle against the dark, our compass in sions, clinging to pleasures, cling- to digest, but we also need to beware the desert, our isle above the flood. ing to people, clinging to views. of its effect upon our total spiritual Without a clear understanding of the The Buddha sounds such words organism. Too often this kind of slip- truths enunciated by right view, and of warning because he discerns in pery reasoning provides simply a without a keen awareness of the ar- clinging a potent cause of suffering, convenient excuse for adhering, at eas where these truths collide with and he thus advises us that the price a subtle level of the mind, to ideas popular opinion, it is only too easy to we must pay to arrive at the "far which are fundamentally antitheti- stumble in the dark, to get stranded shore" of liberation is the relinquish- cal to the Dhamma. We hang on among the sand dunes, to be swept ment of every type of clinging. In a to such ideas, not because they are away from one's position above the move that at first glance may even truly edifying, but in order to protect deluge. seem self-destructive on the part of ourselves from the radical challenge a religious founder, the Buddha says with which the Buddha's message Bondage to craving that we should not cling even to his confronts us. In effect, such claims, Both right view and wrong view, teachings, that even the wholesome though apparently aimed at safe- though cognitive in character, do not principles of the Dhamma have to be guarding living experience from the remain locked up in a purely cogni- treated like the makeshift raft used encroachment of stodgy intellectual- tive space of their own. Our views to carry us across the stream. ism, may be in reality a clever intel- exercise an enormously potent influ- lectual ploy for refusing to examine ence upon all areas of our lives, and Judge Yourselves cherished assumptions — assump- the Buddha, in his genius, recognized Such astringent words of advice can tions we cherish primarily because this when he placed right view and easily be misconstrued, and if mis- they shield deep-rooted desires we wrong view respectively at the begin- construed the consequences may be do not want to expose to the tonic ning of the good and evil pathways even more bitter than if we simply influence of the Dhamma. of life. Views flow out and interlock disregard them. One particular mis- with the practical dimension of our interpretation into which newcomers Right View lives at many levels: they determine to the Dhamma (and some veterans When we approach the Buddha's our values, they give birth to our too!) are especially prone to fall is teachings, we should bear in mind goals and aspirations, they guide our to hold that the Buddha's counsel that its vast array of doctrines have choices in morally difficult dilem- to transcend all views means that not been devised as elaborate ex- mas. Wrong view promotes wrong even the doctrines of Buddhism are ercises in philosophical sleight of intentions, wrong modes of conduct, ultimately of no vital importance. hand. They are propounded because leads us in pursuit of a deceptive For these doctrines too, it is said, they constitute right view, and right type of freedom. It draws us toward are merely views, intellectual con- view stands at the head of the Noble the freedom of licence, by which we structs, filaments of thought, which Eightfold Path, the chisel to be used feel justified in casting off moral re- may have been meaningful in the to cut away the dross of wrong views straint for the sake of satisfying tran- context of ancient Indian cosmol- and confused thoughts that impede sient but harmful impulses. Though ogy but have no binding claims on the light of wisdom from illumining we may then pride ourselves on our us today. After all, aren't the words our minds. In the present-day world, spontaneity and creativity, may con- and phrases of the Buddhist texts far more than in the ancient Ganges vince ourselves that we have discov- simply that — words and phrases — Valley, wrong views have gained ered our true individuality, one with and aren't we admonished to get be- widespread currency and assumed clear sight will see that this freedom yond words and phrases in order to more baneful forms than earlier ep- is only a more subtle bondage to the arrive at direct experience, the only ochs ever could have imagined. To- chains of craving and delusion. thing that really counts? And doesn't day they are no longer the province the Buddha enjoin us in the Kalama of a few eccentric philosophers and Noble Truths Sutta to judge things for ourselves their cliques. They have become, Right view, even in its elementary and to let our own experience be the rather, a major determinant of cultur- form, as a recognition of the moral criterion for deciding what we will al and social attitudes, a moulder of law of kamma, the capacity of our accept? the moral spirit of the age, a driving deeds to bring results, becomes our force behind economic empires and Continued on page 6

4 5 Continued from page 5 Vipassana - Insight Enlightenment of the Buddha, and gentle guide toward true freedom. The attainment of right view is not by striving to rectify our view we And when it matures into an accu- simply a matter of assenting to a par- seek nothing less than to align our rate grasp of the three signs of ex- ticular roster of doctrinal formulas own understanding of the nature of istence, of dependent arising, of the or of skill in juggling an impressive existence with that of the Buddha's Four Noble Truths, it then becomes array of cryptic Pali terms. The at- Enlightenment. Right view may be- our navigator up the mountain slope tainment of right view is at its core gin with concepts and propositional of final deliverance. It will lead us essentially a matter of understand- knowledge but it does not end with to right intentions, to virtuous con- ing — of understanding in a deeply them. Through study, deep reflec- duct, to mental purification, and to personal way the vital truths of exist- tion and meditative development it the cloudless peak of unobstructed ence upon which our lives devolve. gradually becomes transmuted into vision. Although we must eventually Right view aims at the big picture. It wisdom, the wisdom of insight that learn to let go of this guide in order seeks to comprehend our place in the can cut asunder the beginningless to stand confidently on our own feet, total scheme of things and to discern fetters of the mind. without its astute eye and willing the laws that govern the unfolding of hand we would only meander in the our lives for better or for worse. The ]]]]]] foothills oblivious to the peak. ground of right view is the Perfect

BACK TO BASICS Purification of of View (Ditthivisuddhi) This is the third of the seven stages subject with a unified mind equipped 4. Knowledge of Contemplation of of purification, which we are re- with the six cleansings and the four Arising and Passing Away (Udayab- viewing one-by-one in our editions conditions relating to the develop- bayanupassananana) of Samadhi. Purification of Mind ment of the spiritual faculties. 5. Knowledge of Contemplation of is achieved by eliminating the five Dissolution (bhanganupassananana) hindrances through the development Now the meditation subject begins 6. Knowledge of Contemplation of of concentration. This can be done to appear to him as consisting of two Appearance as Terror (bhayupat- through either the vehicle of serenity functionally distinguishable parts – thananana) or the vehicle of insight. The medita- mind and matter – rather than as a 7. Knowledge of Contemplation of tor in the vehicle of serenity aims at single unit. This purification gains Danger (Adinavanupassananana) gaining either access concentration its name because it marks the ini- 8. Knowledge of Contemplation or absorption concentration pertain- tial breakaway from all speculative of Disenchantment (nibbidanupas- ing to one of the eight levels of at- views headed by personality view. sananana) tainment – the four jhanas and the The method employed is a sequence 9. Knowledge of Desire for Deliver- four immaterial states. The vehicle of realization called “abandoning by ance (munchitukamyatanana) of insight aims at gaining momen- substitution of opposites” (tadangap- 10. Knowledge of Contemplation of tary concentration by contemplating pahana). The abandoning by substi- Reflection (patisankhanupassanan- changing phenomena with mindful- tution of opposites is the abandoning ana) ness. When Purification of Mind of any given state that ought to be 11. Knowledge of Equanimity about is accomplished and the mind has abandoned by means of a particu- Formations (sankharupekkhanana) become concentrated, the meditator lar factor of knowledge, which, as a 12. Knowledge of Conformity with is prepared for insight meditation in constituent of insight, is opposed to Truth (saccanulomikanana) order to develop wisdom. it. It is like the abandoning of dark- 13. Knowledge of Change-of-Line- ness at night by means of a light. age (gotrabhunana) The first stage of insight meditation 14 Knowledge of Path (magganana) is called Purification of View. This In the development of insight medi- 15. Knowledge of Fruit (phalanana) purification consists in arousing in- tation, there are sixteen kinds of 16. Knowledge of Reviewing (pac- sight into mind-and-matter (nama- knowledge to be obtained in se- cavekkhananana). rupa), using the meditation subject quence: as a basis. Here the aspect “matter” The series of knowledges arises (rupa) covers the physical side of 1. Knowledge of Delimitation of when the firm and concentrated existence, the aggregate of material Mind-and-Matter (namarupaparic- mind is kept focused on the medita- form. The aspect “mind” (nama) chedanana) tion subject. The first knowledge to covers the mental side of existence, 2. Knowledge of Discerning Cause arise, the knowledge of Delimitation the four mental aggregates of feel- and Condition (paccayaparigga- of Mind-and- Matter, is obtained ing, perception, mental formations hanana) with the completion of the first three and consciousness. Purification of 3. Knowledge of Comprehension purifications. It is by bringing this View is attained as the meditator (sammasananana) first knowledge to maturity in three goes on attending to his mediation Continued on page 7

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Continued from page 6 As a rule, one first becomes aware between mind and matter. The mind ways – internally, externally, and of those parts pertaining to the mate- has the nature of bending towards or both internally and externally that rial aspect of the meditation subject. leaping towards an object. At first, the Purification of View is complet- Whatever parts pertain to its mental every in-breath and out-breath ap- ed. Purification of View is implicit aspect attract one’s attention later. pears as a compact unit. Later one in the Knowledge of Delimitation But sometimes both the mental and begins to understand that the breath of Mind-and-Matter, and is reached material aspects become manifest to is a mass or heap. This is Delimita- on attaining this knowledge. But as the meditator at once. The meditator tion of Matter. One then understands yet the insight knowledges proper may even feel that the meditation the awareness of the breath to be a (vipassananana) have not arisen. subject is actually impinging on his series or “heap” of discrete thought- The insight knowledges are ten in mind. moments, each one a “heap” or mass number, ranging from the Knowl- of many mental factors. This is De- edge by Comprehension to Conform- In mindfulness of breathing, for in- limitation of Mind. The ability to un- ity Knowledge. They are founded stance, the in-breaths and out-breaths derstand Mind-and-Matter as a heap upon the Purification of View and belong to matter while the aware- necessarily implies the ability to Purification by Overcoming Doubt, ness of them is reckoned as mind. distinguish one thing from another, which in turn are founded upon the Normally, the in-breaths and the since a heap is, by definition, a group two roots, Purification of Virtue and out-breaths strike against the tip of of things lying one on another. Purification of Mind. the nose or the upper lip as they en- ter and go out. The meditator should This is the preliminary stage of the To attain the Knowledge of Delimita- pay attention only to the occurrence Knowledge of Delimitation of Mind- tion of Mind-and-Matter, the medita- of in-breathing and out-breathing. and-Matter. At first this understand- tor, having purified his mind through He should not follow the in-breaths ing is limited to the subject of medi- the successful practice of concen- inside the body or outside it, specu- tation. Later on it spreads to the other tration, focuses his attention on his lating on what becomes of them, parts of the body connected with the meditation subject, which could be a since this will hinder concentration. subjects of meditation until it comes hair, a skeleton, the rising and falling As the meditator continues to keep to pervade the entire body. Still later movements of the abdomen, or mind- his calm mind on the point of contact the understanding extends outward fulness of breathing. As he goes on of the air being inhaled and exhaled, towards other beings as well as in- attending to the meditation subject, he begins to feel as though his mind animate things, since the knowledge, he begins to understand it as consist- approaches and strikes the medita- when complete, is threefold: internal, ing of two aspects – a material aspect tion subject. This happens at a de- external, and internal-and-external. and a mental aspect, together called veloped stage in his meditation when “mind-and-matter”. he becomes aware of the distinction ]]]]]]

AN kāma-upādāna,clingings The peril and misery of sense-desire is (upādāna). often described in the texts, for exam- 2. Objective sensuality is, in the ple: “Not even if it rained gold coins canonical texts, mostly called kāma- would we have our fill of sensual A - Z guṇa, ‘cords (or strands) of sensual- pleasures.” (Dhammapada v.186) OF BUDDHISM ity’. “There are 5 cords of sensuality: “Sense desires, so have I said, bring the visible objects, cognizable by KĀMA it signifies: 1. subjective eye-consciousness, that are desirable, little enjoyment, and much suffering sensuality, ‘sense-desire’; cherished, pleasant, lovely, sensuous and disappointment. The perils in 2. objective sensuality, the five and alluring; the sounds ... smells ... them are greater. Sense desires are sense-objects. tastes ... bodily impressions cogni- like bare bones, have I said; they are Subjective sensuality, or sense- zable by body-consciousness, that like a lump of flesh, like a torch of desire, is directed to all five sense- are desirable .... “ (D. 33; M. 13, 26, objects, and is synonymous with 59, 66). straw, like a pit of burning coals, like a dream, like borrowed goods, like kāma-cchanda, ‘sensuous desire’, These two kinds of kāma are a fruit-bearing tree, like a slaughter- one of the 5 hindrances (nīvaraṇa); called 1. kilesa-kāma, i.e. kāma as house, like a stake of swords; like a kāma-rāga, sensuous lust’, one of a mental defilement, 2. vatthu- snake’s head are sense desires, have the ten fetters (saṃyojana,); kāma, i.e. kāma as the object-base kāma-taṇhā, ‘sensuous craving’, of sensuality; it is found first in I said. They bring much suffering and one of the 3 cravings (taṇhā,); MNid.I,p.1, and frequently in the disappointment.” (MN.22) kāma-vitakka, ‘sensuous thought’, commentaries. The texts often stress the fact that one of the 3 wrong thoughts (micchā- what fetters mean to the world of the saṅkappa) Sense-desire is finally eliminated senses are not the sense-organs, nor kāma-āsava, Sense-desire is also at the stage of the Non-Returner the sense-objects, but lustful desire. one of the cankers (āsava) (Anāgāmī)

6 7 OLYMPIC VILLAGE - 2012

In 2012 Ven. Seelawimala was the Buddhist Chaplain in the Ol- ympic Village in London. He worked during the period for the mental care and spiritual support of the athletes and others in the Village. He arranged a Buddhist shrine for meditation and discus- sion. Ven. Seelawimala recalled the experience with joy.

My appointment as a chaplain during the Olympic Games was a great privilege. I had to look after 500 Buddhist athletes from all over the world. I had a special room for the Buddhist community and I was able to give support to the organisers to create a shrine room according to traditional designs, including a statue of the Buddha which had been brought from the London Buddhist Vi- hara. It was an opportunity to meet leaders of other religions and we had some good and friendly discussions, usually starting the day with a common expression of good wishes. Above all, I was there to serve the athletes. Of course, they were under pressure and they wanted to experience some mental relaxation to counterbalance the stress of competition. I sent an open invitation for anyone to come to the shrine room and receive blessings in order to encourage them, and practise meditation for their mental wellbeing and relaxation. Some athletes had not practised meditation before and they wrote appreciative comments in the notebook which I had on display. I had an opportunity to talk with them concerning any problems they were having and answer their questions about my work.

Many visitors came to ask about Buddhism. Some of them had never seen a Buddhist monk before and they wanted to take their photograph with me. I had an opportunity to tell them the story of the Buddha and give them a simple idea of his teachings. I was able to give them some books about Buddhism. They were full of youthful enthusiasm to participate in the Olympic Games. In addition to their concern for their indi- vidual achievement, many were striving to bring glory to their country. However, I was happy to see how they celebrated a victory regardless of the winner's nationality. Despite the diversity in nationalities, they were all brothers and sisters in the human family.

I very much enjoyed my 20 days in the Olympic Village. Even one year later, I can still recall the whole experience which seems like a dream in my life. My mind is filled with joy and happiness.The photographs were taken when Sri Lankan athletes visited the shrineroom with Dr Chris Nonis, the High Commissioner of Sri Lanka.

RAHULA DHAMMA DAY 2013

Annual Sunday Dhamma School prize giving and Vari- ety Show (Rahula Dhamma Day Programme) was held at the Vi- hara on 31th March 2013. Chief Guest was Mr. Neville De Silva the Deputy High Commissioner of Sri Lanka and he distributed presents and certificates to the Dhamma school students. (Photo by Wickrema)

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VESAK FULL MOON DAY CELEBRATION - 2013

On the 25th and 26th May 2013 Vesak celebrations were held at the Vihara. On 25th May, Children's Vesak Day, over 100 children observed eight precepts. On 26th May, the programme started with hoisting the Buddhist flag by Mr. Neville De Silva, the Deputy High Commissioner for Sri Lanka in the United Kingdom and lighting the oil lamp by representatives of the Vihara Management Committee. The guest speaker was Prof. Chandra Wickremasinghe. Ven. Dedunupitiye Upananda, Dr. Upul Wijewardena, Ven. Seelawimala, Ven. Bandula, and Ven. Weeriyagama Chandima also gave sermons. At the end, the parents of the Dhamma School presented a programme of devotional songs. (Photo by Tissa Madawela)

KATHINA CEREMONY - 2013

The Katina Ceremony last year was held at the London Buddhist Vihara on Sunday, 3 November, attended by many hundreds of devo- tees. The Kathina ceremony was sponsored by the Perusinghe family (Pictures by Tissa Madawela)

INTERFAITH WEEK - 2013 BRASS CLEANING TEAM WBSC - INDONESIA 2012

As a part of the Interfaith Week of the Inter- faith Network for the United Kingdom, an event was held at the London Buddhist Vihara on Saturday 23 November. The theme of the event was 'Celebrating Diversity to Establish Sumana (Cleone Rear) with David and Nedra Ven. Seelawimala Nayaka Thero partici- Peace and Harmony in Society. The Chief have been working together for the last 25 pated in the 9th General Conference of the Guest was Dr Toby Howarth, Secretary to the years as volunteers cleaning the brass at the World Buddhist Sangha Council, held in Archbishop of Canterbury on Inter Religious Vihara. We wish Sumana, David and Nedra Medan, Indonesia from Dec 1-6 2012. Ven Affairs for the Church of England. good health and express our appreciation of Seelawimala Nayaka Thero was elected as their work with metta a Vice-President of WBSC.

8 9 THE WORLD'S DEBT TO BUDDHA by Anagarika Dharmapala

(Extracts from a speech made by Anagarika Dharmapala at the Parliament of Religions in Chicago on 18 September 1893.)

nfinite is the wisdom of Buddha; rious privilege. Man’s dignity con- The theism of Buddhism Iboundless is the love of a Bud- sists in his capability to reason and dha to all that lives, say the Buddhist think and to live up to the highest Speaking of deity in the sense of a scriptures. Buddha is called the Ma- ideal of pure life, of calm thought, Supreme Creator, Buddha says that hakarunika, which means the “All of wisdom without extraneous inter- there is no such being. Accepting Merciful Lord who has compassion vention. In the Samannaphala Sutta, the doctrine of evolution as the only on all that lives.” To the human mind Buddha says that man can enjoy in true one, with its corollary, the law Buddha’s wisdom and mercy is in- this life a glorious existence, a life of of cause and effect, he condemns the comprehensible. The foremost and undivided freedom, or fearlessness idea of creator and strictly forbids greatest of his disciples, the blessed and compassionateness. This digni- inquiry into it as being useless. But Sariputta, even he has acknowledged fied ideal of manhood may be at- a supreme god of the Brahmans and that he could not gauge the Buddha’s tained by the humblest, and this con- minor gods are accepted; but they wisdom and mercy...... summation raises him above wealth are subject to the law of cause and and royalty. “He that is compassion- effect. For forty-five years [Buddha] lived ate and observes the law in my disci- a life of absolute purity and taught ple”, says Buddha. Evolution as Taught by Buddha a system of life and thought, practi- cal, simple, yet philosophical which, Human Brotherhood The teachings of Buddha on this makes man active, intelligent, com- great subject are clear and expan- passionate and unselfish – to real- This forms the fundamental teach- sive. We are asked to look upon the ise the fruits of holiness in this life ing of Buddha: universal love and cosmos “as a continuous process on this earth. The dream of the vi- sympathy with all mankind and with unfolding itself in regular order in sionary, the hope of the theologian, animal life. Everyone is enjoined to obedience to natural laws. We see in was brought in to objective reality. love all beings as a mother loves her it all, not a warring chaos restrained Speculation in the domain of false only child and takes care of it, even by the constant interference from philosophy and theology ceased, and at the risk of her life. The realisation without of a wise and beneficent ex- active altruism reigned supreme..... of the idea of brotherhood is obtained ternal power, but a vast aggregate of when the first stage of holiness is original elements, perpetually work- In the religion of Buddha is found reached; the idea of separateness is ing out their own fresh redistribution a comprehensive system of ethics, destroyed and the oneness of life is in accordance with their own inher- and a transcendental metaphysics recognised. There is no pessimism ent energies. He regards the cosmos embracing a sublime psychology. in the teaching of Buddha, for he as an almost infinite collection of To the simpleminded it offers a code strictly enjoins on his holy disciples material atoms animated by an in- of morality, to the earnest student a not even to suggest to others that life finite sum total of energy” – which system of pure thought. But the ba- is not worth living. On the contrary, is called Akasa. We do not postulate sic doctrine is the self-purification of the usefulness of life is emphasised that man’s evolution began from the man. Spiritual progress is impossible for the sake of doing good to self and protoplasmic stage; but we are asked for him who does not lead a life of to humanity. not to speculate on the origin of life, purity and compassion..... on the origin of the laws of cause and Religion as a characteristic of Hu- effect, etc. So far as this great law is The strongest emphasis has been manity concerned we say that it controls the put by Buddha on the supreme im- phenomena of human life as well as portance of having an unprejudiced From the first worshipping savage those of external nature. The whole mind before we start on the road of to the highest type of humanity, knowable universe forms one undi- investigation of truth. Prejudice, pas- man naturally yearns after some- vided whole...... sion, fear of expression of one’s con- thing higher, and it is for this reason victions and ignorance are the four that Buddha inculcated the neces- Moral Teachings of Buddha biases that have to be sacrificed at sity of self-reliance and independent the threshold. thought. To guide humanity in the To the ordinary householder whose right path a Tathagata (Messiah) ap- highest happiness consists in being To be born as a human being is a glo- pears from time to time. Continued on page 11

10

Continued from page 10 sessed these five kinds of wealth in The attainment of Salvation their past incarnations are influenced wealthy here and going to heaven by the teaching of Buddha..... It is by the perfection of self through hereafter, Buddha inculcated a sim- charity, purity, self-sacrifice, self- ple code of morality. The student of Universalism of Buddha’s teach- knowledge, dauntless energy, pa- Buddha’s religion abstains from de- ings tience, truth, resolution, love and stroying life, he lays aside the club equanimity, that the goal is realised. and the weapon, he is modest and Buddha says: “He who is faithful and The final consummation is Nirva- fully of pity, he is compassionate leads the life of a house-holder and na.... and kind to all creatures that have possesses the following four (Dham- life. He abstains from theft, and he mas) virtues: truth, justice, firmness, To what degree has each religion passes his life in honest and purity of and liberality – such a one does not helped the historic evolution of the heart. He lives a life of chastity and grieve when passing away, pray ask Race? When Buddhism flourished in purity. He abstains from falsehood other teachers and philosophers far India, the arts, sciences and civilisa- and injures not his fellow-men by and wide where there is found any- tion reach their zenith, as witnessed deceit. Putting away slander he ab- thing greater than truth, self-restraint, in the edicts and monuments of stains from calumny. He is a peace- liberality, and forbearance.” Asoka’s reign. Hospitals were first maker, a speaker of words that make founded for man and beast. Mis- for peace. Whatever word is humane, Buddha’s Disciples sionaries were sent to all parts of the pleasant to the ear, lovely, reaching world. Literature was encouraged. to the heart – such are the words he Buddha says: “He who is not gener- Wherever Buddhism has gone, the speaks. He abstains from harsh lan- ous, who is fond of sensuality, who nations have imbibed its spirit, and guage. He abstains from foolish talk. is distressed at heart, who is of une- the people have become gentler and He abstains from intoxicants and ven mind, who is not reflective, who milder. The slaughter of animals and stupefying drugs..... is not of calm mind, who is discon- drunkenness ceased, and wars were tented at heart, who has no control almost abolished..... The Realisation of the Unseen over his senses – such a disciple is far from me though he is in body Can the Knowledge of the Religion To realise the unseen is the goal of near me.” ...... be Scientific? the student of Buddha’s teachings, and such a one has to lead an abso- The Ultimate Goal of Man Buddhism is a scientific religion, in lutely pure life. Buddha says: “Let as much as it earnestly enjoins that him fulfil all righteousness, let him The ultimate goal of the perfected nothing whatever be accepted on be devoted to the quietude of heart man is eternal peace. To show hu- faith. Buddha has said that nothing which springs from within, let him manity to the path on which to real- should be believed merely because it not drive back the ecstasy of con- ise this state of eternal peace, Bud- is said. Buddhism is tantamount to a templation, let him look through dha promulgated the Noble Eightfold knowledge of other sciences. things, let him be much alone, fulfil Path. The Nirvana of Buddha is all righteousness for the sake of the beyond the conception of the ordi- Religion in its Relation to Morals living and for the sake of the beloved nary mind. Only the perfected man ones that are dead and gone.” ..... realises it. It transcends all human The highest morality is inculcated in thought. Caught in the vortex of evo- the system of Buddha since it per- The Common Appanage of all lution man undergoes changes and is mits freedom of thought and opinion, good Men constantly subject to birth and death. sets its face against persecution and The happiness in the highest heaven cruelty, and recognises the rights of Charity, observance of moral rules, comes some day to an end. This animals. Drink, opium, and all that purifying the mind, making others change, Buddha declared, is sorrow- tend to destroy the composure of the participate in the good work that one ful. And until you realise Nirvana mind are discountenanced. is doing, co-operating with others in you are subject to birth and death. doing good, nursing the sick, giving Eternal changefulness in evolution Different Schemes for the Restora- gifts to the deserving ones, hearing becomes eternal rest. The constantly tion of Fallen Man all that is good and beautiful, mak- dissipating energy is concentrated in ing others learn the rules of moral- Nirvanic life. There is no more birth, It is the duty of the Bhikkhus and ity, accepting the law of cause and no more death. It is eternal peace. of the religious men (Upasakas) effect..... On earth the purified, perfected man not only to be an example of holy enjoys Nirvana and after the dissolu- life, but continually to exhort their Five kinds of wealth tion of the physical body there is no weaker brethren by pointing out the birth in an objective world. The gods pernicious effects of an evil life, and Faith, pure life, receptivity of mind see him not, nor does man.... the gloriousness of a virtuous life, to all that is good and beautiful, lib- erality, wisdom – those who pos- Continued on page 12

10 11 Continued from page 11 of the needy. In the Mahadhamma caste system, and admits the per- Samadana Sutta, Buddha says the fect equality of all men, it proclaims and urge them to a life of purity. The poverty of a man is no excuse for the universal brotherhood. But peo- fallen should on no account be ne- his neglect of religion. As the dropsy ples should agree in the acceptance glected; they are to be treated with patient must take bitter medicine, of the universal virtues. Buddhism sympathy. so the poor, notwithstanding their advocates universal peace amongst poverty, must lead the religious life nations, and deplores war and blood- Religion and Social Problems which is hard...... shed. The rights of smaller tribes and nations for a separate existence The basic doctrine of Buddhism is The dangers of modern life originate should be protected from aggressive to relieve human suffering. A life of chiefly from drink and brutality, and warfare. In the Anguttara Nikaya, sensual pleasure is condemned, and in Buddhist countries the law of Kar- Tika Nipata, Brahmanavagga, Bud- the conflicts of labour and capital ma, based upon the teaching of Bud- dha advocates arbitration instead of and other problems which confront dhism, prohibits the manufacture, war. Buddhism strongly condemns Europe are not to be met with in Bud- sale and use of liquor, and prevents war on the ground of the great losses dhistic countries. In the Vasala Sutta the slaughter of animals for food..... it brings on humanity. It says that he who does not look after the poor devastation, famine and other such is called a vasala or low-born man. The Fraternity of People evils have been brought on by war. In the Sigalovada Sutta, Buddha en- joins on men to devote one-fourth of As Buddhism acknowledges no ]]]]]] their wealth in the cause of the relief

NEW RESIDENT MONK

We are most happy to welcome a new resident monk to assist at the Vihara, Ven. Kalugamuwe Kassapa. He has been chosen by the Anagarika Dharmapala Trust in Sri Lanka, on the recommendation of Ven. Bogoda Seelawimala Nayaka Thera, to replace Ven. Weeriyagama Chandima who has gone back to Sri Lanka for his higher studies. Ven. Chandima was at the Vihara as a resident monk for a year. Ven. Kassapa took up his posi- tion on 20th December 2013.

Ven. Kassapa entered the order as a novice at the age of 11 at the Ahugoda Viharaya in Potuhera, Kurunegala District and he studied at Sri Sumangala Pirivena at Wariyapola. He received his higher ordination in 2003.

He graduated from the University of Kelaniya in 2007 and completed his M.A. degree in Buddhist Studies in Post-Graduate Institute in University of Kelaniya in 2010. He worked as a teacher for 2 years at the Royal International School in Kurunegala, and later became a teacher in Chandasela Pirivena in Potuhera.

Ven. Kassapa’s appointment as resident monk will greatly help our Head Monk, Venerable Seelawimala Nay- aka Thera, and he, with other resident monks, will form an excellent team.

We wish him every success in his Dhammaduta work.

CLASSES FOR THE YEAR 2014

ADVANCED BUDDHISM ABHIDHAMMA BUDDHISM (Buddhist Philosophy FOR Topics from the Khuddaka & Psychology) BEGINNERS Nikaya will be discussed 10 meetings starting: 8 meetings starting: Every Tuesday, 7.30-9.00pm Thursday 15 May 2014, Monday 2 June 2014, 7.00pm 7.00pm Venue: London Buddhist Vihara Ten classes on the Buddha’s explanation Venue: London Buddhist Vihara Tutor: Ven. K Ariyaratana of the mind and how it works, especially with reference to wholesome and un- NB, This course is meant for the wholesome states Fees : Free (donations are welcome) Venue: London Buddhist Vihara Tutor : Mr Jullian Wall advanced learners in Buddhism Fees: Free (donations are welcome) How to join: Enrol at the class but we would like to invite any Tutor: Mr Richard Jones on first day of attendance. one of you interested in higher Buddhism to come and see. How to join: Enrol at the class

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VIHARA ACTIVITIES - 2013

Unless otherwise mentioned all activities refer to Ven. Seelawimala. VB = Ven. Bandula. VA = Ven. Ariyarathana. WC = Ven. Chandima.

January 17 Attended the State Funeral Service for June 1 New Yera Blessing ceremony Margaret Thatcher, former PM of UK, at St. 1 Special one-day retreat conducted by Paul’s Cathedral Ven. Udaeeriyagama Dhammajeewa Maha 11 Attended a chanting ceremony at the Thera, Nissarana Vanaya, Meetirigala Redbridge Buddhist Vihara (VS) 20 Dhammasavana Sinhala sermon by Ven. Karavilakotuwe Dhammatilaka 1 Monthly Dhamma Talk “Sathipatthana in 19 Dhammasavana Sinhala sermon by Ven. Practice” by Ven. Udaeeriyagama Dham- Seelawimala 20 Ven. Bandula conducted the funeral majeewa service for Mrs. Eda Ranasinghe Bandara at 25 Monks attended the Sri Lankan Sangha Hendon Crematorium 3 “Buddhism for Beginners” course (8 Sabha meeting in Letchworth Dhamma weeks) by Julian Wall Nikethanaya May 2 Funeral service for Mrs. Pushpita Chow- 4 Attended HM the Queen’s Diamond Jubi- 31 All monks participated in the funeral duri in Enfield. (VB) lee Service at Westminster Abbey ceremony for Mrs Shun Mei Yu 4 Monthly Dhamma Talk: “Buddhist Concept 6 Orchard House School visited and were February of the Universe” by PHB Samarawickrema, given a class (VA) 2 Monthly Dhamma talk by Mr. Madawala Consulting Engineer Hemananda, “Emptiness, Natural Selection 9 Annual Blood Donation day organised by and Buddhism” 8 Tuesday Dhamma Class began for the the LBV summer term and continued until winter.(VA) 4 Attended the 65th anniversary of Sri 9 Ambedkar Vesak Celebration organised Lankan Independence at the Sri Lankan HC 11 Dhammasavana Sinhala sermon by by Indian Buddhist Community in Hounslow. Ven. Rekawa Jinarathana, Chief Adhika- Sermon by VA 6 Dhammasavana Sinhala sermon by Ven. rana Sangha Nayaka Thera, Dikwehera T. Bandula Rajamaha Viharaya, Kurunegala 13 Funeral service for Mr. Don Ballate at Green Wood Cemetery, Beaconsfield (VB) 23 Nawampoya programme 11 Vesak celebration at Fo-Guan Chinese Temple, Margaret Street, Leicester Square, 15 Dhammasavana Sinhala sermon by Most 25-28 Attended a retreat at Amaravati London Ven. Maduluwawe Sobhita Thera, Sri Naga Monastery Viharaya, Kotte 17 Attended a meeting of the Interfaith March Network 21 Talk given to St. Augustine School (VA) 8 Mr. D M Jayarathna, the Prime Minister of Sri Lanka visited the LBV 18 Conducted the Vesak Programme at the 22 Attended the 23rd anniversary of the Buddhist Society, London London Peace Pagoda at Battersea Park 11 Attended the Commonwealth Day Ob- servance at Westminster Abbey 21 Attended the Templeton Prize Ceremony, 22 Sermon given by Ven. Dedunupitiye honouring Archbishop Desmond Tutu, at Upananda on "Advice to Parents" 13 Attended the Theravada Buddhist Guildhall, London, with Dr. L. Panagoda Sangha meeting at Wat Santiwongsaram, 22 Attended a chanting ceremony at Jetha- Birmingham 22 Ven. Monks attended the funeral service vana Monastery Birmingham (VA) for Mrs. Tan Nam at Lambeth Crematorium 16 Fire training programme at LBV 23 Poson Full Moon day programme. Key- 23 “Abhidhamma” course (10 weeks) by note speech by Dr Garry Gelade, a Dhamma 21 Attended the Enthronement Ceremony Richard Jones Teacher from the Buddhist Society of the new Archbishop of Canterbury, Justin Welby, in Canterbury 25 Vesak Programme for Children at the 28 All the monks attended the funeral LBV service for Ms. Shirley Abdhin at Mortlake 23 Dhammasavana Sinhala sermon by Ven. Crematorium Dedunupitiye Upananda 26 Vesak Day Programme at the LBV. The keynote speech was given by Prof. Chandra 30 Sunday Dhamma School Exam set by 25 Rt. Revd. Dhilo, Bishop of Colombo, Wickremasinghe and there was a talk by Dr. YMBA. (VA & VB invigilators) visited the LBV Upul Wijewardena, cardiologist 30 Gave speech at the OM DAY (Indian Reli- April 29 Funeral service for Mrs. Soma Karunara- gions) ceremony at the Bhanratiya Vidhya 7 Attended the Sinhalese New Year festival tane at Woking Crematorium (VB) Bhavan, South Kensington of Ananda College Association

Continued on page 14

12 13 Continued from page 13 September 19 Dhammasavana Sinhala sermon by Ven. 1 Special Puja held in the evening for Fire Handupelpola Mahinda Thera, Kingsbury and Rescue Services Vihara July 5 Funeral service for Mr. Bernard Stanley 6 A lady officer from the Home Office visited 24 Funeral service for Mr. Nuwanka Charith Weerakoon at York Crematorium (VB & VA) the Vihara and inquired about the details of Warnapura at Breakspear Crematorium (VS the resident monks and their activities & VB) 6 Monthly DhammaTalk by Ven. Upananda 'Marriage and Parenting' 14 Anagarika Dharmapala Memorial Lecture 28 Attended a Commonwealth Reception at was given by Dr. Desmond Biddulph, the Buckingham Palace 7 Participated in a programme 'Fast Death President of the Buddhist Society. 20 monks at the Royal Court Theatre, London (VA) attended an all-night chanting ceremony as November a part of the memorial ceremony 2 Attended the Kathina Ceremony at Letch- 11 Gave the keynot speech on 'Culture worth Dhamma Niketanaya (VB) Diplomacy, the Buddhist Perspctive' at he 15 Dana offered to the monks and the merits House of Lords. transferred to the founder 3 Annual Kathina Ceremony at LBV. 12 Monks attended 13 Attended the annual chanting ceremony 16 Funeral service for Mrs. Dona Soma at Thames Buddhist Vihara (VB & VA) Hapugoda at Woking Crematorium (VB) 6 Attended a ceremony of the Zoroastrian religion at SOAS University 14 Fund-raising Dinner at the LBV 20 Funeral service for Miss Anoma Ranas- ingha at Beckenham Crematorium (VB & 9 Attended the International Sikh awards 18 All the monks attended the opening VA) ceremony at Hilton Hotel, Park Lane ceremony of Ananda Maithriya Stupa at Chithurst Buddhist Monastery, Sussex 21 Dhammasavana Sinhala sermon by Ven. 9 Attended the Kathina ceremony at Sama- Dr. Kabalewe Sirisumana Thera, Plaistow dhi Meditation Centre, Edmonton (VB) 20 Dhammasavana Sinhala sermon by Ven. Buddha Vihara K . Ariyaratana 10 Attended the State Ceremony of Remem- 24 Annual visit of the monks from Chithurst brance at the Cenotaph, London 22 Conducted a Scattering of Ashes Monastery to the LBV ceremony Mr Jun Yang San in the sea in 10 Attended the Kathina ceremony at Brighton (VA) 26 Attended an interfaith religious cer- Thames Buddhist Vihara (VB) emony at St Michael and All Angels’ Church, 27 "Four Wheels of Spiritual Success" Chiswick 10 Attended the Kathina ceremony at East Ven. Buddharakkhika (Uganda) Ham Lumbini Vihara (VS & VB) 30 Attended an Interfaith Meeting Health 30 A talk on Sinhalese poetry at the Sri Awareness Day at the LBV 14 Interfaith Network meeting at St. Gabriel’s Lankan High Commission (VA) Hall, Churchill Gardens, London October 21 Esala Celebration. All the monks partici- 3 “Selected Discourses of the Buddha” 17 Attended the Kathina ceremony at Red- pated. The keynote speech was given by course (10 weeks) by Richard Jones bridge Buddhist Vihara, Ilford Ven. Seelawimala 5 Monthly Dhamma talk “Self Realisation as 18 All resident monks participated in an all- 22 All the monks observed the Rainy Retreat the Truth” by Ven. Upananda night chanting ceremony at the Sri Lankan High Commission in London on the occasion August 7 “Buddhism for Beginners” course (8 of the birthday of the President of Sri Lanka 2 Funeral service for Mr Shelton Abeywick- weeks) by Julian Wall rema Breakspear crematorium, Ruislip. (VB) 19 Attended Interfaith ceremony at Swami- 10 Orchard House School visit and talk (VA) narayan Temple, Neasden 13 Ven. Ajahn Amaro, the abbot of Amara- vati and other resident bhikkhus visited the 12 Funeral service for Mrs.Saw at Mortlake Attended an Interfaith discussion at West LBV Crematorium (VS & VB) Middlesex University, Isleworth

13 Special coordinators meeting to organise 12 Visit from a group of students from SOAS 22 Conducted the funeral service for Mrs. the Founder’s Day Programme London. Talk by Richard Jones and Medita- Thun Chun Lau at Eltham Cemetery, London tion by Ven. Ariyaratana 17 Dhammasavana Sinhala sermon by Ven. 23 Interfaith ceremony at the LBV, chief- Weeriyagama Chandima, resident monk at 17 Attended a reception for leaders of Brit- guest the Rev. Dr. Toby Howarth, Secretary LBV (WC) ain’s Faith Communities at Lambeth Palace to the Archbishop of Canterbury for Interfaith Affairs 21 Funeral service for Mrs. Srima Manel 19 Attended a civic ceremony at Birmingham Silva at Mortlake Crematorium (VB) Maha Vihara 23 Dhammasavana Sinhala sermon by Ven. Batuwangala Rahula Sri Sudharshanara- 30 Funeral service for Mr. Lakdasa Guna- 19 Ven. Bandula and Ven. Chandima maya Welipenna tilaka at Putney Vale Crematorium (VB & attended the anniversary celebrations at VS) Birmingham Maha Vihara (VB & WC) 30 Fundraising dinner at LBV

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December 1 Gave the keynote speech at the Asian VISITORS TO THE VIHARA - 2013 Media Network, Hounslow (VA) Mr. D M Jayarathna, the Prime Minister of Sri Lanka 3 Attended a diplomatic reception given by Mrs. Janaki Kuruppu, chairperson, SL Tea Board. HM the Queen at Buckingham Palace Most Ven. Rekawa Jinaratana Thera, Chief Adhikarana Sangha Nayaka North-western Province. Prof. Chandra Wickremasinghe. 15 Sanghamitta Day celebrations with the Most Ven. Maduluwawe Sobhita Thera, Sri Naga Viharaya, Kotte. participation of Sisters Bodhipala and Khem- Most Ven. Akuretiye Nanda Thera, Vidyodaya Pirivena, Maligakanda, Colombo. maka from Amaravati Buddhist Monastery. Mr. Satya Hettige, Judge Supreme Court, SL. The keynote speech was given by Professor Most Ven. Walpola Piyananda, Chief Sangha Nayaka Thera, U.S.A. Dr. Kate Crosby, Dept. of Theology and Bud- Mr. Rohita Bogollagama, former Foreign Minister, SL. dhist Studies, King’s College, London. Mr. MKADS Gunawardena, Deputy Minister, Buddha Sasana and Religious Affairs. Mr. Razik Sarook, Chairman, Bank of Ceylon. Dana given on the 7th anniversary of the Most Ven. Amaro Bhikkhu, Abbot of Amaravati Buddhist Monastery. death of Most Ven. Dr. Medagama Vajirag- Most Ven. Sophon Obhaso Ayodhya, Thailand. nana Maha Thera Dr. Desmond Biddulph, Chairman, Buddhist Society. Most Ven. Prof. Bellanvila Wimalaratana Thera, Bellanvila Rajamaha Viharaya. 8 Attended Dhamma School prize-giving Most Ven. Prof. Kotapitiye Rahula Thera, University of Peradeniya. Most Ven. Bhikkhu Sucitto, Abbot of Chithurst Buddhist Monastery. ceremony at Thames Buddhist Vihara Revd. Alistair McCullod, Royal Marsden Hospital, Fulham. Dr. Harriet Crabtree, Director of the Interfaith Network. Nelson Mandela Memorial Service in the Mr. Ajith Singh MBE, Sikh Community, Hounslow. LBV. Talk (WC) Ms. Bessie White, Friends of Faith, Hounslow. Mr. Tissa Attanayaka, MP, SL. 11 Ven. Weeriyagama Chandima left for Sri Lanka to pursue further studies MEDITATION SESSIONS - 2013 SPECIAL LECTURES -2013 16 Ven. Seelawimala participated in the Dr. Sumana Perera conducted meditation Christmas celebrations at the Sri Lankan sessions on second Saturday of month 2 February High Commission in London at 5.00-8.00pm. “Emptiness, Natural Selection and Buddhism” 11 May, 21 Dhammasavana Sinhala sermon by Ven. 12 January, by Mr. Madawala Hemananda, Malangama Pannasara from Dharmayatana, 9 February, 13 July 12 October Maharagama 9 March, 13 April, 16 November 2 May “Buddhist Concept of the Universe” ]]]]]] by PHB Samarawickrema, Consulting Engineer DHAMMA SAVANA SINHALA SERMON - 2013 1 June In 2013 Vihara organised monthly Sinhala sermon programme for the “Sathipatthana in Practice” benefit of the dayakas and dayikas who wanted to listen to the Dhamma by in Sinhala language. This was appreciated by many. Ven. Udaeeriyagama Dhammajeewa

19 January Most Ven. B Seelawimala Nayaka Thera 6 July "Marriage and Parenting" 06 February Ven. T Bandula bu Ven. Dedunupitiye Upananda 23 March Ven. Dedunupitiye Upananda Nayaka Thera, USA 20 April Ven. Karawilakotuwe Dhammatilaka, 27 July Thames Buddhsit Vihara "Four Wheels of Spiritual Success" 11 May Most Ven. Rekawa Jinaratana Nayaka Thera Ven. Buddharakkhika (Uganda) Chief Adhikarana Sangha Nayaka Thera, Dikwehera Rajamaha Viharaya, Kurunegala 3 August "Some aspects of Kamma" 15 June Most Ven. Maduluwawe Sobhitha Nayaka Thera by Dr Upali Abeysiri Sri Naga Vihara, Kotte 20 July Ven. K. Ariyaratana 14 September 17 August Ven. Weeriyagama Chandima "The Dhamma comes West" Anagarika Dharmapala Memorial 21 September Ven. Dr. Kabalewe Sirisumana, Lecture Plaistow Buddhist Vihara by Dr. Desmond Biddulph, 19 October Ven, Dr. Handupelpola Mahinda, the President of the Buddhist Society Sri Saddhatissa International Buddhist Centre 23 November Ven. Batuwangala Rahula, 5 October Sri Sudharshanaramaya Welipenna “Self Realisation as the Only Truth” by Ven. Dedunupitiye Upananda 21 December Ven. Malangama Pannasara, Dharmayatanaya, Maharagama

14 15 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 6.00-7.00pm 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 7.30-9.00pm 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:  2014 2014 INDIA - CALCUTTA CALENDAR OF EVENTS Maha Bodhi Society of India (FULL MOON) 4-A Bankim Chatterjee Street Calcutta - 700073, India POYA DAYS Feb 15 Navam Full Moon Day

BUDDHA GAYA March 30 Rahula Dhamma Day Maha Bodhi Society, January  16 Buddha Gaya February  15 Gaya, Bihar May 18 VESAK - Buddha Day March  16 SARNATH June 08 Blood donation Session Maha Bodhi Society April  15 Mulagandhakuti Vihara Sarnath, Varanasi, UP May  15 June 15 POSON June  12 NEW DELHI July 13 ESALA - Dhamma Day Maha Bodhi Society July  12 Buddha Vihara, Mandir Marg, August  10 Sept. 13-14 FOUNDER’S DAY New Delhi - 110 001 September  09 Sept. 21 FOUNDER’S DAY MADRAS October  08 Hammersmith Town Hall Maha Bodhi Society 17 Kennet Lane November  07 Egmore, Madras - 8 Nov. 02 KATHINA December  06 SANCHI Dec. 17 SANGHAMITTA DAY Chetiyagiri Vihara Maha Bodhi Society PUNYANUMODANA Sanchi, 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 This issue of Samadhi is jointly sponsored by Nowgarh Mrs. K. Rajaratne and Dr Kanchana Godagama family LUCKNOW in loving memory of Maha Bodhi Society, Mr. Bandula Rajaratna Buddha Vihara and Risaldar Park, Lucknow-1, U. P. Mrs Lakshmi De Zaoysa and Dr. Himali De Zoysa in loving memory of Mr. Ariya De Zoysa.

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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