Journal of the Sri Sambodhi Centre SAMBODHI 2017 - October -Issue No. 2 - ISSN 2514-3549

TAKING THE PATH OF DHAMMA TO BE A ‘PROTECTED’ PERSON IN SOCIETY Venarable Daranagama Kusaladhamma Nayaka Thero

Nātakarana Sutta of the Anguttara As expounded by the Buddha, the Nikāya (The Discourse of Protector, possession of houses, land and AN 10.17). money or wealth will not give a person protection in the community. Sanatho bhikkave viharathi ma To be cherished and protected in anatha anatho bhikkave dukkena society, one must develop a great viharathi. Dasa ime bhikkave deal of internal noble qualities. nathakarana Dhammathi The possession of houses, land kathame silava bahussuno kalyana and money or wealth can generate mittho suvacho kovido analso dangers, even escalating to one’s Dhammakamo araddha viriyo death instead of security, as we see here are many features in the santhussako sathimathi from events in society even today. Teachings of the Buddha that T That is why the Buddha expounded can be adopted by us, to make our Therein the Buddha said, “O! ten ways to avoid being a dissolute lives better. The most compassionate , live with protection, the person but to be a protected person Buddha constantly came to the dissolute always lives with sorrow. in the community. These are: aid of spiritually impoverished O! Bhikkhus, there are ten features people. He came to the salvation which help us. They are, virtuous 1. Virtuous conduct. This is the of the helpless. He taught the path. conduct, being erudite (learned practice of restraint in actions But it must be understood that he – bahussruta), associating those both by body and word. Killing, was not a saviour. He was only a with noble qualities (kalyanamitta), stealing, and sexual misconduct teacher of the path. Therefore he accepts instructions respectfully, are unwholesome acts committed repeatedly preached for people to proficient and diligent, attracted to with the body. False speech, slander, be a lamp unto themselves and that the Dhamma, having a high level of harsh speech, and frivolous speech one's illumination and salvation lies effort, being content with available are unwholesome acts committed within oneself. Hence, in society, resources, being mindful and alert by word of mouth. Refraining from one must strive not to be a dissolute and having wisdom” all of them is virtuous conduct. This person, but a protected one as type of conduct helps to develop the expounded by the Buddha in the Continued on page 2

Sri Sambodhi Buddhist Meditation Centre ARTICLES IN THIS ISSUE No 84, Dacre Road, Plaistow London VIHARA NEWS E13 0PR, England. Tel: 02085481628 COME AND SEE (Ehi Passiko) PROMINENT Email : [email protected] THE Web: www.srisambodhi.org.uk BHIKKHUS’ VISIT HAPPINESS AND WEALTH 2 Journal of Sri Sambodhi Buddhist Meditation Centre

Swan, Jatakatta Katha) is a simile character and gain recognition in factors. In the “Karaneeyametta on this subject. The ability to be society. Such a person will also be Sutta” (The Discourse on Loving satisfied with what you have has also protected from all harm. Therefore Kindness - Khuddakapāha, SN 1.8) been listed as an auspicious factor being virtuous will be a prime “suvaco” has been expounded as in Karaneeyametta Sutta. Therefore contributor in ensuring security of one of the qualities that establishes being satisfied with what you have a person. security of a person. is a helping factor for development.

2. Being erudite. It means having 5. Being proficient and diligent. All 9. (). This is an great knowledge by reading, listening living beings must be proficient in essential quality for a successful life. and any other manner in which whatever they do. It has been further Attending to your task with good you can accumulate knowledge. expanded with the words skilful and mindfulness gives swift results. Having a wide knowledge helps to efficient. To gain happiness and Focusing your attention with clear avoid all problems. Most people development in one’s life one has to comprehension on your activity, face problems due to ignorance. be efficient to one's own trade. Such provides you with protection. These Being erudite has been listed as an efficiency will ensure self-security. are qualities of a Bodhisatta. auspicious factor “Mangala Karuna”. Living beings face most problems 6. Being attracted to the Dhamma. 10. Wisdom. When one is wise and extend their life span in the Here Dhamma refers to ethical and see arising and passing away (Samsaric) cycle due to morals. The attraction to such moral which is noble and penetrative, ignorance. Therefore it is clear that mannerisms can be shown as a it will lead to the destruction of the erudite factor is helpful in the factor helping the protection of a suffering. Thus being wise is a wellbeing of an individual. person’s life. As said in the Buddha quality that serves as a protector. Dhamma “Dhammō Havē Rakhathi 3. Associating those with noble Dhammacaree” – If a person lives Thus one should live under a qualities. The “Sigalovada Sutta” according to the Dhamma he is protector, not without a protector. (The Discourse on the Advice to protected by the Dhamma. Persons One without a protector lives in Sigala; The Layperson's Code of who get attracted to the Dhamma suffering. The possession of the Discipline - Digha Nikaya, DN 31) are essentially noble persons. above ten qualities will result in us refers to four noble friends and four The protection and progressive acquiring protection. The above are bad friends. Association with noble development of such persons are the ten qualities which serve as a friends has shown to be beneficial ensured by the Dhamma. protector. in the present life as well as in the future life. The noble friend will 7. Having a high level of effort. Translated by, help in difficult situations even at The Emancipation referred to Jaliya Ekanayake, the risk of losing his own life. In the in Buddhist teachings can only Nugegoda, . “Mittanisansa Sutta” (The Discourse be obtained by conscientious on the Advantages of Friendship – dedication to the practice of the Muga-Pakka Jataka, Jatakatta Katha) Dhamma with unsurpassed effort. the benefits of having noble friends Even to gain high levels of success Pemato jāyati soko, are described. Therefore it is also a in the mundane life, unsurpassed pemato jāyati bhayaṁ, pemato vippamuttassa factor that helps in the wellbeing of effort is required. Thus such persons natthi soko, kuto bhayaṁ? a person. are well protected in society. From affection springs grief, 4. Accepting instructions 8. Being content with available from affection springs fear; For him who is wholly free respectfully (suvaco). Listening and resources. The Buddha has expressed from affection accepting advice of the elders and concern over people who may rise to there is no grief, whence teachers, and following advice, helps the leadership of the world but cause fear? both in protecting this life and the disaster due to being unsatisfied. The 213 next. It is also one of the auspicious Jataka story “Swarnahansa” (Golden Journal of Sri Sambodhi Buddhist Meditation Centre 3 COME AND SEE (Ehi Passiko) By Venerable Dr

uppose you receive an invitation to “come and see.” We come face- within us is “come and see.” When Sto “come and see,” you should to-face with this very nature and we “come and see,” what do we ask three questions: become one with it, to see it as it is. see? We see all of them change. We 1. “Who invites me?” Becoming intimate with these three experience very pleasant emotions. 2. “Where should I go?” aspects—, suffering, We are very happy to see somebody 3. “And what should I see?” and selflessness. we like very much. We are very The three answers to these questions happy to hear something we like are: Also, when senses and sensory very much. We are very happy to eat 1. “Nobody.” objects come in contact there arises the most delicious food or have our 2. “Nowhere.” a series of thought moments. Some favorite drinks. We are very happy 3. “See nothing material.” of them turn out to be lustful, to smell things that we like to smell. hateful, jealous or thoughts full We are very happy to touch the This “come and see” of fear, of cruelty. We know these things or the persons we like very invitation, in ordinary sense, doesn’t thoughts at the very moment they much. We are very happy to think make any sense. But in Dhamma arise. We can feel them at that very of the things or persons we like very sense it makes complete sense. It moment. The meeting of senses much. We are very happy to be with is because of not understanding and sensory objects is Dhamma. those whom we like very much. how to answer these questions we Feeling arising from this contact is The very thought of separation is all linger in the Samsāric cycle, Dhamma. Thoughts arising through very painful. Even the mere dream suffering again and again. this contact are Dhamma. Reaction of separation from our loved ones to the thoughts is Dhamma. We makes us anxious. We will do How and where can we see can see them happening right everything possible to protect our Dhamma? We do not see Dhamma within ourselves. We should be loved ones and ourselves. out in the world. If it does not come fully engaged in knowing them. We from somebody else, if we do not should be intimately involved in Dhamma asks us to “come and go somewhere and if we do not see knowing them. We should be fully see.” “Come” means come close something out there in the world, aware of their occurrence in us. to our own heart and mind. “See” then what does “come and see” This is the essence of the Buddha’s means investigate. Investigate mean? invitation to “come and see.” what? Investigate Dhamma. We are Dhamma. Our body, feelings, This invitation comes from When greed arises we experience perceptions, thoughts, and Dhamma operating in our minds pain. When greed fades away we consciousness are Dhamma. They and bodies. “Come” means come feel relief of pain. We should “come come into existence according to close to our own heart and mind. and see” this very nature of greed Dhamma; they exist according “See” means investigate. Investigate and absence of greed. When hatred to Dhamma, and they pass away what? Investigate Dhamma within arises we feel pain. When hatred according to Dhamma. It is this us, in our own experience. We fades away we experience joy. We Dhamma of rising, duration experience Dhamma within us all should “come and see” this very of existence, and passing away the time, nothing else. nature of hatred and joy. When fear, (uppāda, thiti, bhanga) that we tension, worry, and anxiety arise we see. Together these three are We should “come and see” Dhamma are in pain. When they disappear we called impermanence (anicca). In in this repetition of birth and death are relieved of that pain. We should addition, also we see Dhamma of of body, feelings, perceptions, “come and see” this very nature of suffering (dukkha), and Dhamma of thoughts, and consciousness. They these mental states. non-self () in us. Every time change all the time. There is nothing we hear or read any word related to permanent in these aggregates of In other words, paying total mindful emotion or reason we should look clinging. This is what we are invited attention to what is happening at our own mind and body. They 4 Journal of Sri Sambodhi Buddhist Meditation Centre

are all in us. We must look within wise. of guns and bombs have we heard? ourselves to find them, not outside. Sounds we have heard of breaking We really cannot see or experience Further, Upavāna, having heard trees, branches, and sounds of somebody else’s lust or anger. But it a sound with the ear … having vehicles? How many times were is very easy to notice our own lust cognized a mental phenomenon with we scared, upset — cried for help, and anger. When they are present we the mind, a experiences cried for food, drink, hearing experience their presence and when the mental phenomenon without attacks, hearing people groaning in they are absent in us we experience experiencing lust for the mental pain, moaning for the loss of loved their absence. phenomenon. He understands that ones, being separated from loved lust for mental phenomena does ones, living with unloved ones, in Upavāna not exist internally thus: ‘There is in hospitals, homes, children crying When Venerable Upavāna asked the me no lust for mental phenomena for not having mother’s attention, Buddha the meaning of “come and internally.’ Since that is so Upavāna, father’s attention, animals being see,” the Buddha said: the Dhamma is directly visible, dragged to be killed, or tortured for “Here Upavāna, having seen a form immediate, inviting one to come experiments? We’ve felt annoyed with the eye, a bhikkhu experiences and see, applicable to be personally hearing some sounds and sad the form as well as lust for the form. experienced by the wise1.” hearing others. These reactions He understands that lust for forms are all gone. This is Dhamma we exists internally thus: ‘There is in See Dhamma in the Body: experience daily. Like anything they, me lust for forms internally.’ Since (Dhammam Kāyena Passati or too, are impermanent. that is so, Upavāna, the Dhamma is Dhammānupassanā): directly visible, immediate, inviting Thousands of times we have smelled one to come and see, applicable to See Dhamma in the body and mind. fragrant flowers, perfumes, and be personally experienced by the Remember the things we have seen aromatic food, but all are gone wise. for many years. We have seen people, except their memories. Thousands animals, places, movies, dramas, of times we have smelled dead Further, Upavāna, having heard trees, flowers, fruits, nuts, and many animals, sweaty human bodies, dirty a sound with the ear … having more countless things. We cannot socks, bad breath, and unpleasant cognized a mental phenomenon with count all of the things we have seen. smells of all kinds. They are all the mind, a bhikkhu experiences How many times we laughed seeing gone except their memories in our the mental phenomenon as well as certain things or people. Where minds. Like everything they, too, are lust for the mental phenomenon. are they now? All are gone, except impermanent. Thousands of times He understands that lust for mental memories. As time passes by, even we have tasted delicious food and phenomenon exists internally thus: the memory goes away, becomes drink. They are all gone. ‘There is in me lust for mental weak and totally disappears. phenomena internally.’ Since that So too are our touch, thoughts, and is so, Upavāna, the Dhamma is Where are they now? The feelings consciousness. Where are they now? directly visible, immediate, inviting we had when we saw them, are all They are all gone. They rise and fall one to come and see, applicable, to gone. Our emotions are all gone. right now while reading this article. be personally experienced by the How many times we cried seeing Even though they have disappeared wise. certain things - suffering, children the memories of them stay in our without clothes, food, medicine, mind for a certain period of time and But here, Upavāna, having seen with potbellies, uncombed hair, we recall them anytime we need. All a form with the eye, a bhikkhu broken teeth, sunken eyes, showing of them are in our memory causing experiences the form without all the bones in their bodies, sick, pain, pleasure, or neutral feelings experiencing lust for the form. He crying in utter desperation without for a certain period of time. Then understands that lust for forms does food or drink and got upset or even they too gradually fade away from not exist internally thus: ‘There is in angry seeing these things? our minds. All this is Dhamma, me no lust for forms internally.’ Since the nature of all existing things. that is so Upavāna, the Dhamma is How many sounds have we heard We learn the intrinsic nature of directly visible, immediate, inviting in the past - music, sweet speeches, impermanence, unsatisfactoriness, one to come and see, applicable, to jokes - been delighted? How many and selflessness of everything. This be personally experienced by the quarrels, fights, shouting, sounds Dhamma is within us. We are our Journal of Sri Sambodhi Buddhist Meditation Centre 5

own laboratories. Mindfulness and comprehension. We should not go clear comprehension of all of them is out of our ancestral home. Māra Similarly, you may observe precepts called by the Buddha “our ancestral (Hawk)—greed, hatred, delusion, from time to time to purify your home.” We must stay in them and imaginations, fantasies, and mind, but at unmindful moments use them to gain deeper awareness daydreams, planning for the future, you break them. Then you make of what we are, not who we are. pondering over the past—can catch a commitment to repeat your us just as our little quail was caught. precepts. No matter how many The Hawk times you observe precepts you tend “Bhikkhus, once in the past a hawk The truth locked up in mind and to break them. Then you decide to suddenly swooped down and seized body all the time, constantly invites practice meditation. As you practice a quail. Then, while the quail was our attention to it. However we meditation, you gain concentration being carried off by the hawk, he never stop to look at what is going and attain Jhāna. That is the time lamented: ‘We were so unlucky, of on in our mind and body. The truth your senses are temporarily closed so little ! We strayed out of that we experience all the time to sensory stimuli. That is the time our own resort into the domain of is called Dhamma—wholesome, your senses are closed by restraint. others. If we had stayed in our own unwholesome, neutral, or During that time your mind is clean. resort today, in our own ancestral imperturbable. It is this Dhamma, As soon as you come out of Jhāna domain, this hawk wouldn’t have that we experience all the time, and senses are again exposed to the stood a chance against me in a fight.’ which invites us saying, “Look at me, sensory objects, defilements will – ‘But what is your own resort, look at me, don’t ignore me. If you rush in through your senses. So long quail, what is your own ancestral ignore me, you will be in trouble. as the roots of hindrances are deeply domain?’ – ‘The freshly ploughed If you want to be free from trouble, buried in your mind, hindrances field covered with clods of soil.’ look at me. Take care of me.” arise. The roots of hindrances are fetters. So long as fetters are “Then the hawk, confident of her The Dhamma within us talks to us underlying hindrances your mind own strength, not boasting of her all the time. We don’t hear it. We will not become free from defiling. own strength, released the quail, are deaf. We don’t see the Dhamma. Only when fetters are completely saying: ‘Go now, quail, but even We are blind. We go on ignoring eliminated will your mind be totally there you won’t escape me.’ it. This is our ignorance. We don’t free from all possibility of being know that it is there. Our attention defiled again. “Then, bhikkhus, the quail went is somewhere else. Wherever we to a freshly ploughed field covered go there it is. Dhamma is there. It The Buddha said that there are with clods of soil. Having climbed goes with us. In spite of the fact that beings who have little dust in their up on a large clod, he stood there we ignore it, Dhamma continues eyes. When the Buddha started and addressed the hawk: ‘Come get to operate within us. We cannot teaching the Dhamma those who me now, hawk! Come get me now, separate from Dhamma. had little dust in their eyes began to hawk!’ feel anitch in their eyes. Then they Imagine a clean room with six wiped out that dust. They scratched “Then the hawk, confident of her open doors. Then the wind blows that itch. It went away and they saw own strength, not boasting of her outside dust into this room. When Dhamma. They saw light shining on own strength, folded up both her you want to clean the room, you Dhamma. That is what happened to wings and suddenly swooped down may sweep it. The next day you see Siddhartha Gotama himself. When on the quail. But when the quail dust again in the room. After several the dust in his eyes was wiped out knew, ‘That hawk has come close,’ days sweeping you decide to mop he saw the light. He said in the he slipped inside that clod, and the the room. Then dust collects there first sermon, “Light arose in me. hawk shattered her breast right on again. You may use buckets of water Wisdom arose in me. Knowledge the spot. So it is, bhikkhus, when to wash the room. But still, after arose in me.” With that light he saw one strays outside one’s own resort some time, dust appears there again. Dhamma in ten thousand world into the domain of others2. One day you may pour concrete and systems. make a concrete floor. Even this is We must come and see our no guarantee that dust won’t appear Whether the Buddhas come to this ancestral home, which is nothing there again. Then finally you decide world or not, this is established but mindfulness and clear to close all the doors of the room. Dhamma. The law of Dhamma, 6 Journal of Sri Sambodhi Buddhist Meditation Centre

that everything comes into existence are always biased and judgmental comfortable you feel for not worrying through causes and conditions, exists. or critical. We can see injustice and about those little things. When you Impermanence exists permanently. unfairness of others. We don’t see our let go of something big see how much So everything is permanently own bias and injustice. We even may more joy and comfort you feel. When impermanent. The Buddhas realize say that while we practice Dhamma you see truth as it actually is you this and comprehend it. Having the other person is only pretending will be much happier than deceiving realized it and having comprehended to practice Dhamma. He or she is not yourself by untruth. See how much it, they teach it, point it out, establish it, honest. you enjoy being relaxed rather than open it, analyze it, and make it known being uptight and rigid. All of these to the world. All conditioned things You get angry with somebody. Then are seen within your own personal are impermanent, all conditioned you think of what other person did experience. Deeper is your joy when things are unsatisfactory, and all to you. Look at your own mind. Ask you gain deeper concentration and Dhammas are without self. There is yourself how much you suffer from insight. Protect your mind from another Dhamma that exists whether your anger. When greed arises, you invading greed, hatred, and delusion. the Buddhas come into existence or don’t contemplate or focus on the No enemy can do as much harm to not. That Dhamma is Dependent object that triggered your greed. you as your own harmful thoughts Origination. Introducing the Look within to see how much you do to you. Just as a parricidal creeper teaching of Dependent Origination, suffer from that greed. You are strangles and kills the tree that the Buddha gave its summary saying: jealous of somebody. Don’t think supports the same creeper to grow, of that person’s achievement or harmful thoughts destroy your peace “Iti imasmi sati ida hoti, success. Look at your own mind to and make your life miserable. imassuppādā ida uppajjati see how much you suffer from your imasmiµ asati ida na hoti, jealousy. You see someone is full of “By oneself is evil done; by oneself imassa nirodhā ida nirujjhati3.” arrogance. Don’t get upset with his is one defiled. By oneself is evil left arrogance. Look at your own mind undone; by oneself is one made pure. “This, this being - this comes to be to see how you feel when you witness Purity and impurity depends on With the arising of this - this arises the arrogance of another. Then think oneself; no one can purify another.” This not being - this does not come if you yourself are arrogant. Other (Dhp 165) to be people may also feel the same way With the cessation of this – this about you that you felt about the “Just as rust arising from iron eats ceases. ” other arrogant person. This is the away the base from which it arises, way to come and see Dhamma within even so, their own deeds lead He accepted the invitation of you. transgressors to states of woe.” (Dhp Dhamma. He followed the path of 240) Dhamma. He saw the end of the When you see somebody very repetition of birth and death. Here compassionate, look into your heart If you love yourself, look within to “see” is metaphorical. Dhamma is not to see how much compassion you see how much misery you create by something we can see with our eyes. have. If you don’t feel compassionate your own thoughts that hurt you. Dhamma is an experience. Although do something to help somebody who Establish yourself in steady practice we experience Dhamma all the time, desperately looking for help. Then of mindfulness and see how peaceful due to our ignorance we do not know you can feel how much compassion and happy you are. All these are Dhamma. Not knowing Dhamma we you have within yourself. When you examples of “come and see.” become even more ignorant. We are see somebody full of joy, then see ignorant because either we do not pay how much joy you have within you. The founder president and mindful attention to Dhamma or we If you are not joyful do something abbot of the Society pay unmindful attention to it or blind for somebody and see how much you Bhavana Society attention to it or superficial attention enjoy doing it for that person. Give to it. When we are blinded with something to somebody without 97 Meditation Trail our emotion, greed, hate, fear, and expecting anything in return. Then High View, WV 26808 confusion we cannot pay attention to see how much you enjoy sharing with USA the reality underneath our emotion, others. Let go of some little thing greed, hate, fear, and confusion. We you like and see how much more Continued on Page 20 Journal of Sri Sambodhi Buddhist Meditation Centre 7

THE FOUR NOBLE TRUTHS The Late Venerable Rerukane Chandawimala Maha Nayaka Thero

mniscient, all-compassionate, that he could bring water in a perfection (Arahantship). Little Oarahant, our Lord, Samma cone made of kihiri leaves, asoka indeed is the suffering a Sotapnna Sambuddha by enthusiastic leaves, nelli leaves or palm leaves, has to undergo in the lines of determination for so long a period as cannot be accomplished: so is birth, old age, death, despair and many millennia of aeons practised the statement of a person saying lamentation. all pre-requisites of ’ that he would transcend suffering and in so doing Lord fathomed without comprehending the truth Future is indefinite. It can never the deepest and profound Four of suffering, cause of suffering, end be quantified by days or months, Noble Truths which made him the of suffering and path leading to the years or even by aeons. There is no Buddha and came to know that it is end of suffering.” defining limit to it. So also, there not by perceiving this Four Noble is no limit to the number of times Truths that beings, migrators, in the Importance of Realising the Four a person comes to being or dies. ocean of samsara, are twisted and Noble Truths This is unquantifiable. Neither torn between the spokes of agony, is there any limit to the number overwhelmed an infinite number of By Sotappana (stream entry), of times one may be born in a times by death, old age, despair and (once returner), purgatory. Therefore the amount of lamentation while tossing about in Anagami (never returner), Arahant suffering endured by a traveller on samsara without any help, and at (person whose mind is completely the desert of samsara is massive. times reaching the bottom-most free of defilement), Paccekabuddha When compared with the amount of dungeons of the four hells. The (He who has comprehended the suffering confronted by a Sotapnna advent of the all-compassionate Four Noble Truths independent for seven births with that of the supreme Buddha for this reason of any teacher but do not teach) suffering he has already endured, it enunciated the Four Noble Truths and Sammasambuddha (He who is really so small. in order that beings floundering on has comprehended the Four Noble the muddy land of samsara might Truths independent of any teacher Once (the Lord) took some soil onto be saved of the bonds thereof and be and is a Teacher of Deities and one of his toe nails and addressed placed in the safe haven of Nibbana. Men), one means and refers to the the disciples: Bhikkhus!, said he, depth of comprehension of the Four “what is huge, O! Bhikkhus the soil Buddha having attained Noble Truths at each of these stages. on my toe nail or soil on this earth?” Buddhahood, spending seven When a person comprehends the The Bhikkhus replied that the soil weeks thereafter, visited Isipathana, Four Noble Truths for the very first on the toe nail of the blessed one Benares, by the invitation of time, ipso facto, the person rises was far, far smaller in amount and Brahma and preached the first above the mundane sphere and correspondingly the soil on earth is sermon, the Four Noble Truths to hence is known as one of the Arya massive. The soil on the blessed one’s the five ascetics including deities (noble) disciples of the Buddha. He toe nail was not even one thousandth, and Brahmas assembled there who is thus known as Sotapanna. nor one hundred thousandth, nor descended from celestial abodes. It yet ten hundred thousandth parts! is reiterated that the only singular, By virtue of the glimpse of the true On hearing the judgement of the sure way available to beings who vision which the Sotapnna has disciples, the blessed one spoke thus: wander in the cycle of existence is kenned, he is not liable to be born “Bhikkhus! the amount of sorrow comprehending appropriately the in the four purgatories. Although and suffering (Dukkha) obliterated Four Noble Truths. The Four Noble he is destined to be born in samsara by the Sotapanna is immense, the Truths is exclusively the teaching (wheel of births and deaths), he residual Dukkha is absolutely little. of the Buddhas. The answer that would only be born, if at all he is This is not one hundredth or one the Buddha gave to those who said going to be born, only seven times. thousandth nor one millionth part that one can reach Nibbana without Within the seven births or during of the obliterated Dukkha.” (in other understanding the Four Noble the course of seven births he would, words, the obliterated Dukkha is as Truths is: “As someone’s proposition definitely, reach Nibbana attaining vast as the amount of soil on earth) 8 Journal of Sri Sambodhi Buddhist Meditation Centre

In Abisamaya Samyutta and homelessness. Hence Buddha said: clothing is aflame, still, one should Smayutta this fact has been “Bhikkhus! If a noble son went from strive to grasp the Four Noble expatiated by using numerous home to homelessness, he had done Truths. parables. The realisation of the Four so in order to grasp the Four Noble Noble Truths is so vital in that it Truths. So also, Bhikkhus! If in the One day, the blessed one addressed confers on the realiser the freedom future, a noble son, likewise goes his community of disciples thus, ineffable: not in the human realm, from home to homelessness, he too “O! Bhikkhus! If a person goes to nor in the deities’ realms, nor in does so for the purpose of realising another person who has a hundred- the realms of brahamas’, is there the Four Noble Truths accordingly. year life span and tells him that every anything as valuable as the wisdom For a noble son who does so now, the day whenever I come to you, you that comprehends the status quo same can be said of him.” will be pierced hundred times with defacto of the universe. As such, it a pointed iron staff in the morning, is said: In consonance of the Buddhas’, the evening and at night for continuous all-honoured one’s opinion, those hundred years. So much so that at “phatavya ekarajjena saggassa who have as yet not grasped the Four the end of the hundredth year, you gamanena va Noble Truths should, by considering shall realise the Four Noble Truths, Sabblokadhipaticcena sotapatti it to be of the utmost importance, put then the victim (of the pointed iron phalam varam” forth effort accordingly to ken the staff) should agree and give his Four Noble Truths. Wherefore, the all- consent. Why should the victim “More than becoming the emperor compassionate one, once addressed give assent? In samsara which is of the world, more than a birth in the Bhikkhus; what should be done, ‘beginning-less’ each and every one haven, more than becoming the O! Bhikkhus if your head or worn- has received innumerable piercings emperor of the universe, is the fruit clothing caught fire? To what should from pointed iron staffs, maces, of a stream winner. Stream entry is be given the foremost consideration? swords and daggers. Yet, I would the status acquired by realising the Then the Bhikkhus replied “Lord! not state that any one should grasp Four Noble Truths.” When head or worn-clothing catches the Four Noble Truths by suffering. fire, one must foremostly consider Amidst happiness and well-being If one acquires wisdom that putting the fire out.” To which the should you realise the Four Noble assimilates the Four Noble Truths, blessed one re-joined “As you should Tr ut h s .” there is no profit as great as that. not be indifferent regarding the head People who lived during the time or the worn-clothing, so you should If deliberation and effort to conceive of the Buddha or around that time put your shoulders to the wheel, drive the Four Noble Truths are worth attained Nibbana (Arahantship) by forth effort with indefatigable zeal hundreds and thousands of times absorbing the Four Noble Truths and concentration to realise the Four more than that for nourishing the and put an end to their suffering Noble Truths.” body, fostering the family, enjoying thereof. Most of them wherefore sensual pleasures, effort to become resolved on becoming bhikkhus When worn-clothing or the head richer, famous and acquiring praise, after renouncing huge treasures catches fire, what will at most befall then the all-honoured, wisest, best they owned and also their children a person is death. Catching fire only master, Buddha would not have and wives who were most precious once, one would not embrace death extolled and thoroughly advised to them. Those who live today, seven, eight or twelve times. But, to work with indefatigable zeal to both laity and bhikkhus, in spite of on the other hand, for one who has comprehend the Four Noble Truths. trying to understand the Four Noble not realised the Four Noble Truths, The Four Noble Truths have thus Truths, deluded by ignorance and deaths that would befall him in been discoursed since it is pivotal under the sway of craving, try to samsara could be immense as to be and sine quo non of the canker- be rich and wealthy surpassing one rendered uncountable. In as much free state of Nibbana, Therefore, another. Nay, they do not even think as one realises the Four Noble Truths everyone, according to one’s of the Four Noble Truths. Hence, by only dying once, the innumerable capability, mayest endeavour to those of today, do not obtain the deaths, that would come to him imbibe the truths herein mentioned! essence that is in the whole edifice in samsara would cease. In other Once again Buddha addressed his of Buddhism. Bhikkhus, if not the words, one would be freed, released disciples: laity, must put forth effort to realise from recurrent wandering in wheels the Four Noble Truths. It is for the of birth and death. It is for this very “Bhikkhus! If you have sympathy purpose of realising the Four Noble reason that the blessed one had said towards someone, be they your Truths that one goes from home to that even when one’s head or worn- friends, neighbours or kith and kin Journal of Sri Sambodhi Buddhist Meditation Centre 9

and if they have high regard for your “This statement is true, His statement away; which task is more difficult advice, then cause them, by dint is true.” The word “true” is ascribed and daunting? Then Ananda said, of hard work, to fathom the Four universally to such sentences as being “Lord, Blessed one! Shooting with a Noble Truths.” the truth. However, the Four Noble part of horse hair split into seven to Truths does not relate to anything another part of horse hair is more Thus according to the blessed one, that is perceived by the senses in this difficult. Whereupon the blessed one may you not only strive to realise world. It depicts four ultimate aspects reacted, “Ananda! Comprehension of the Four Noble Truths yourselves of the world that exists naturally. The Dukkha, cause of Dukkha, sloughing but also cause your compeers to Four Noble Truths will have to be of the Dukkha and the way thereto comprehend the Four Noble Truths. understood with penetrative insight, (Four Noble Truths) is even harder In this world, there are abound by removing the veil of ordinary, than shooting part of a split horse and galore, people who crave for banal understanding. Moreover, the hair with another part of it.” Thus, sensual pleasures without knowing Four Noble Truths are not something according to this example one should the Himalayan value and profit beyond us. They are but part and learn the daunting nature of gaining that accrue on the one who grasps parcel of us, humans. The Thathgatha a penetrative understanding of the the Four Noble Truths. By instilling uttered thus to the divine prince Four Noble Truths. in the minds of one’s compeers the Rohitassa: significance of comprehending the The word “Four Noble Truths Four Noble Truths, one renders Imasmimyeva vayamamatte discourse” is applied to those words of help of immeasurable value to them. kalebare sasannimhi samanke the Buddhas, aimed at making others Without the help of a teacher or lokanaca pannapemi discern the Four Noble Truths, which an expert, only Buddhas and silent lokasamudayanaca lokanirodha- are qualified by “paramattha” alias the Buddhas, who have completed anca, lokanirodhagaminca patipadam Dhamma of the Four Noble Truths. prerequisites of enlightenment, The word “Dhamma” has manifold can by their own wisdom grasp “In this body of about a fathom (1.8 connotations. At some places the word the Four Noble Truths. Outside m – 6 feet), equipped with sensations Dhamma is substituted for the word the category of Buddhas and silent and mind there is the world, its “Desana (discourse)”. Therefore the Buddhas, nobody else, howsoever origin, cessation and the way leading facts can get confused by considering clever he or she may be, can by thereto.” Here, by words such as “Four Noble Truths Dhamma” and their own sagacity, realise the Four “origin,” “cessation,” it was the Four “Four Noble Truths discourse” to be Noble Truths. Therefore in times Noble Truths that were affirmed. the same. To avert this, it is essential, devoid of Buddhas even the word first of all, to consider “Four Noble Four Noble Truths cannot be heard, Though the Four Noble Truths seems Truths Dhamma” to be one and “Four nay anybody coming to know of to visibly manifest closer to us, yet to Noble Truths discourse” another. If it. One can hear the word Four find it out and comprehend it in all its the Four Noble Truths are expounded Noble Truths only in times wherein dimensions, is absolutely formidable. in the perfect way possible, it would Buddhas flourish. In these times That this fact is so, the blessed one consists of innumerable words and where we exist is a time wherein showed Ven Ananda by a parable. meticulous Dhamma analysis and we can hear and know the Four Once in Vesali, while going on an thus would be a very long discourse. Noble Truths. It is wholly profitless alms round with alms-bowl in hand. That in the words of Buddha himself: and despicable that, having been Ven Ananda saw the Lichavi Princes born a human, that time should practising arrow-targeting and (Ven “Idam Dukkham ariya saccanti be wasted on sensual pleasures Ananda) specially noted how princes bhikkave! Maya pannattam tatha which even beasts indulge in. Albeit shot forth arrows so accurately to aparimana, vyanjana aprinmana acquiring various stages of spiritual pass through a key hole. When Ven sankasana” accomplishment by mastering the Ananda returned to the temple, he Four Noble Truths by reading books made this fact known to the blessed Bhikkhus! This is the noble truth of Dhamma like this, one can gain one. of suffering; there are innumerable a fair knowledge of the Four Noble nuances, innumerable details, Truths. This would amount later to Thereafter, the lord said, Ananda! innumerable implications (Sankasana gaining the experiential knowledge of targeting an arrow through a key Sutta, Sanyutta Nikaya). of the Four Noble Truths and hole or horse hair split into seven subsequent attaining of ignorance parts and using one part as the target Translated by Viranjeewa free Nibbana, the summum bonum. and shooting one end of it with Weerakkody, Maharagama, Sri Wherefore this may be read by all! another part from 64 m (210 feet) Lanka 10 Journal of Sri Sambodhi Buddhist Meditation Centre

HAPPINESS AND WEALTH By Richard Jones detachment (vimutti sukha). he Buddha spoke of different ignorance and wrong view), and Tkinds of happiness, especially physical happiness (kayika sukha) The Buddha acknowledged that a the relationship between happiness are contrasted with the happiness certain material standard of living and wealth. When considering of non-acquisition (nirupadhi is essential if one is to be able to happiness and its relationship with sukha), the happiness of freedom devote oneself to spiritual practice. wealth and material possessions, from influxes (anasava sukha), and Lay people, just as monks, have the Buddha made a distinction mental happiness (cetasikha sukha). four needs: food, clothing, shelter between lay life and monastic life. The monk is counselled to live his and medicine. These are legitimate The monastic life, which is based on life like a bee. needs. We cannot survive without renunciation and having few desires them. (santussako: contented, satisfied), is Yathipi bhamaro puppham, regarded as better, but the Buddha vannagandhamahethayam; Moreover, if one’s entire day is spent recognised that not everyone would paleti rasamadaya, looking for food, water, firewood, want to take ordination. Monks’ evam game muni care. etc., a person will be left with little happiness (pabbajja sukha) is time or energy to pursue a spiritual contrasted with laymen’s happiness “As a bee gathers honey from the path. Economic prosperity is (gihi sukha). The Buddha said, flower without injuring its colour essential. Indeed, the entire monastic "Two kinds of happiness exist: or fragrance, even so the sage goes community depends entirely on one in lay life (gihi sukha) and the on his alms-round in the village.” the lay community for its support. other in renounced life (pabbajja (Dhp.49) It cannot exist without affluent lay sukha). Of these two, happiness supporters who were able to supply in renounced life is better.” In the The Buddha did, however, the monastics with their four needs. same way happiness coming from acknowledge that happiness can be In the Cakkavattisihanada sutta sensual enjoyment (kama sukha) found in the life of the lay person. (Diga Nikaya, The Discourse on the is contrasted with happiness of "Happiness exists in worldly life..... Lion-roar of the Wheel-turner, DN renunciation ( sukha). What is that happiness? It is the 26), the Buddha says that poverty “Two kinds of happiness exist: one satisfaction gained through the (daliddiya) is the cause of immorality derived from sensory satisfaction five senses (kamaguna). Sensory and crimes such as theft, falsehood, (kama sukha) and the other derived objects related to sight, sound, violence, hatred and cruelty. Poverty from giving up sensory satisfaction smell, taste and physical contact do is not a virtue. The Buddha admired (nekkhamma sukha). Of these exist. These objects are attractive, one who "acquires immense wealth two, the happiness derived from desirable, pleasant, appealing, and but is not intoxicated by it". giving up sensory satisfaction is alluring. The happiness one derives better." Similarly, the happiness from experiencing these five kinds He placed no restrictions on a of acquisition (upadhi sukha), of benefits is called happiness in layperson's individual wealth. the happiness of having influxes worldly life." (Niramisa Sutta, The However, he stressed that it (asava sukha. Asava means mental Discourse on the Unworldly, SN must be acquired justly and used defilements of which there are 4-36.31). However, the higher form rightly. Anathapindika was a very four: sense pleasures, becoming, of happiness is the happiness of wealthy man and an ardent lay Journal of Sri Sambodhi Buddhist Meditation Centre 11

supporter of the Buddha. The name of arm, earned by the sweat of the Debtlessness, Anguttara Nikaya, AN Anathapindika means “feeder of the brow, justly obtained in a lawful 4.62) The Buddha went on to say that poor”. The Buddha never said a word way,’ he attains pleasure, he attains the first three forms of happiness are of criticism about Anathapindika’s happiness. not worth one sixteenth part of the wealth because it was acquired by This, , is the joy of fourth form. just means and was used generously. ownership. While the Buddha said that there is "With wealth acquired by energetic nothing wrong in acquiring wealth “(2) And what, householder, is the striving, amassed by the strength of by just and legitimate means, he also joy of enjoying his wealth? Here, his arms, earned by the sweat of his said that one who fails to use his householder, a noble youth has brow, righteous wealth righteously wealth to benefit oneself and others wealth thus gained, both enjoys his gained, the noble disciple undertakes fails to live a meaningful life. Like wealth and does meritorious deeds. four worthy deeds. What four? "a rainfall that nourishes life", great At the thought, ‘By means of wealth individual wealth should foster thus gained, I both enjoy my wealth (1) "Here, householder, with wealth a host of people. The Sigalovada and do meritorious deeds,’ he attains acquired by energetic striving . Sutta ((Sigalovada Sutta” (The pleasure, he attains happiness. This, . . righteously gained, the noble Discourse on the Advice to Sigala; householder, is the joy of enjoyment. disciple makes himself happy and The Layperson's Code of Discipline (This means spending the wealth pleased and properly maintains - Digha Nikaya, DN 31) says two generously on family, friends and himself in happiness; portions of one’s wealth is to be good works. It is wrong to hoard invested, one to be saved, one for wealth like a miser). he makes his parents happy and living expenses. pleased and properly maintains The Buddha said that there are four “(3) And what, householder, is them in happiness; he makes kinds of happiness for the layman. the joy of debtlessness? Here, his wife and children, his slaves, “What are the four? householder, a noble youth owes workers, and servants happy and no debt, great or small, to anyone. pleased and properly maintains (1) The joy of ownership (atthi At the thought, ‘I owe no debt, them in happiness; he makes his sukha) great or small, to anyone,’ he attains friends and companions happy and (2) The joy of enjoying his wealth pleasure, he attains happiness. pleased and properly maintains (bhoga sukha) This, householder, is the joy of them in happiness. This is the first (3) The joy of debtlessness (anana debtlessness. case of wealth that has gone to good sukha) use, that has been properly utilised (4) The joy of blamelessness “(4) And what, householder, is and used for a worthy cause. (anavajja sukha) the joy of blamelessness? Here, “(1) And what, householder, is the householder, a noble disciple is (2) "Again, with wealth acquired by joy of ownership? endowed with blameless actions of energetic striving . . . righteously body, blameless actions of speech, gained, the noble disciple makes Here, householder, a noble youth blameless actions of mind. At provisions against the losses that [a son of family] has wealth gained the thought, ‘I am endowed with might arise from fire, floods, kings, by work and zeal, gathered by the blameless actions of body, blameless thieves, or displeasing heirs; he strength of arm, earned by the actions of speech, blameless actions makes himself secure against them: sweat of the brow, justly obtained of mind,’ he attains pleasure, he This is the second case of wealth that in a lawful way. At the thought, attains happiness. This, householder, has gone to good use . .. for a worthy ‘Wealth is mine gained by work is the joy of blamelessness.” cause. and zeal, gathered by the strength (Ananya Sutta, The Discourse on 12 Journal of Sri Sambodhi Buddhist Meditation Centre

to acquire anything more. We shall (3). "Again, with wealth acquired 2. Select wise and upright people for have overcoming craving (tanha) by energetic striving . . . righteously companionship and consultation in and be free to enjoy happiness and gained, the noble disciple makes the both material and spiritual matters. peace of mind. five oblations: to relatives, guests, A mentor should have discipline, ancestors, the king, and the deities. inner development, mental strength Dhamma Teacher This is the third case of wealth that and wisdom. Observe his use of London Buddhist Vihara, has gone to good use . . . for a worthy language, reaction to problems and Dharmapala Building cause. ideas expressed in discussion. One The Avenue, needs time to evaluate someone. London W4 1UD (4) "Again, with wealth acquired by 3. Spend according to a financial energetic striving . . . righteously plan. gained, the noble disciple establishes Attanā’va kataṁ pāpaṁ an uplifting of alms - an 4. Protect yourself. "A wealthy attanā saṅkilissati; offering that is heavenly resulting in person should take steps for self- attana akataṁ papaṁ happiness, conducive to heaven defence". Live in a suitable location. attanā’va visujjhati; - to those ascetics and brahmins 5. Take the necessary steps at the Suddhi asuddhi paccattaṁ who refrain from intoxication and right time. heedlessness, who are settled in nāṅṅo aṅṅaṁ visodhaye patience and mildness, who tame 6. Avoid immoderation in sexual By oneself alone is evil done, themselves, calm themselves, and relationships. Wealth is like the clear by oneself is one defiled. train themselves for nibbana. This is waters of a beautiful pond. Multiple By oneself is evil avoided, the fourth case of wealth that has gone sexual relationships are like a canal by one self alone is one to good use, that has been properly which removes water from the purified. employed and used for a worthy cause. pond. Purity and impurity depend on oneself. ".……When anyone exhausts wealth 7. Avoid intoxicants No one can purify another. on anything apart from these four 8. Avoid gambling. worthy deeds, that wealth is said to 9. Avoid immoderate enjoyment of Dhammapada 165 have gone to waste, to have been entertainment. squandered, to have been used frivolously. But when anyone exhausts The whole question of wealth is Idha modati, pecca modati, wealth on these four worthy deeds, beautifully summarised in a verse in katapuñño ubhayattha modati; that wealth is said to have gone to good the Dhammapada which reads: somodati, so pamodati, use, to have been properly used, to Arogyaparama labha disva kammavisuddhimattano. have been utilised for a worthy cause." santutthiparamam dhanam (Patta Kamma Sutta, The Discourse on vissasaparama nati Here he rejoices, hereafter he Worthy Deeds, Anguttara Nikaya, AN nibbanam paramam sukham. 4.61) rejoices, In both worlds good doer “Health is the most precious gain rejoices. In various places, the Buddha gave and contentment the greatest wealth. He rejoices, exceedingly advice concerning retention of wealth: A trustworthy person is the best rejoices, kinsman, Nibbana the highest bliss.” seeing his own pure deed. 1. Wealth should be protected from (Dhp.204). If we are able to develop thieves, fire, water, unfriendly relatives. contentment with what we have, Dhammapada 16 then we have no need of seeking Journal of Sri Sambodhi Buddhist Meditation Centre 13

has increased significantly and we VIHARA NEWS are in need of additional space to enable us to conduct the regular (OCTOBER 2016 –OCTOBER 2017) programmes which are attended by a large number of devotees. Plans for extending the Vihara have as (rains retreat) from the Construction work was carried been submitted to the Newham Vfull moon day in July (Esala) out by Thamara Udyasiri, helped Council and planning permission to the full moon day in October by Ajith Amarasinghe, Rohan was granted by the council on (Vap), was celebrated at the Vihara. Rajapaksege, Gamini Jayantha and 11 October 2017. The foundation Ven Madugalle Mahanama Thero Ajith Rajapakse. Obeysekara’s also stones for the development were observed Vas at the Vihara which donated a ‘Ran Veta’ for placing laid in October 2016 by the monks culminated in a ceremony for the around the Sacred Bodhi tree. The from Sri Lanka and devotees, while offering of the Katina robe. The dhanasalava and the Ran Veta monks chanted to bless the Katina ceremony was held at a grand were ceremoniously opened by the occasion. scale and was attended by several Bhikkhus from Sri Lanka during prominent monks from Sri Lanka their visit for the Kathina ceremony. A large number of devotees gathered and Sri Lankan and Thai temples in to receive blessings for the New Year the London area. About 20 monks In October Venerable Nawelagama (1st January 2017). There was an and over 250 devotees took part in Amithadassana Thero of Budu Attapana puja which was followed the religious activities. A Sathbudu Gallena Aranya, Buttala took up by a dansala. A similar blessings Vandana was held on the day before residence at the Vihara. He conducts ceremony with Paritta chanting the Katina. a meditation and abhidhamma class was held for the Sinhala and Tamil on Saturdays, which is repeated on New Year in April. ‘Kiribath’ and The outhouse was converted into Sundays and Wednesdays. The two Sri Lankan sweets were available for a dhanasalava for Bhikkhus and a resident monks are supported in devotees throughout the day. kitchen for Bhikkhus and devotees. Vihara activities by Phra Nikom The area between the Vihara and Singlow of Buddharam in Independence Day was celebrated the outhouse was enclosed to Wanstead who frequently visits the at the Vihara with a programme form a dhanasalava for laities. Vihara. by children of the Dahampasala These conversions were made with speeches on the heroes of the possible by donations made by With the arrival of Venerables independence movement followed Kalyana and Nadeera Obeysekara Mahanama and Amithadassana by a power point presentation of (along with some other devotees). Theros, the Vihara congregation the Independence movement by

PhraNikomSinglow (visiting Bhikkhu) and Ven Madugalle Mahanama Thero and Ven Nawelagama Amithadassana Thero (resident Bhikkhus) 14 Journal of Sri Sambodhi Buddhist Meditation Centre

Sanjeeva Jayathilake and singing of ‘Jathika Gee’. The children paid respect to the heroes with offerings of trays of flowers. The programme ended with the singing of the National Anthem.

In April a ceremony was held in memory of our Patron, the Chief Prelate of the Asgiriya Chapter in Sri Lanka, the late Ven. Udugama Sri Buddha Rakkitha Maha Nayaka Thero who passed away in April 2015. The ceremony included Aapana puja followed by Paritta chanting.

Vesak, which commemorates the Birth, Enlightenment and Passing Away of was celebrated in May 2017. , which commemorates the introduction of Buddhism to Sri Lanka by Arahat at Mihintale in the third century B.C., was celebrated in June 2017. Esala, which commemorates Lord Buddha's preaching of his First Sermon, the Dhammacakkappavattana Sutta and the arrival of the Tooth Relic in Sri Lanka was celebrated at the Vihara in July 2017. These events were attended by a large number of devotees with many observing ‘Attānga sila’ and listening to sermons and taking part in dhamma discussions and meditation.

On day there was an exposition of the Sacred Buddha relic which was unique for UK. In the evening there was a programme of devotional songs by the children of the Dahampasala. There were Attānga Uposatha sila programmes on the Vesak Poya day (10th May) and on the following Sunday, with over 50 devotees observing sila on each day. There was an Attapana puja and an ‘Aloka’ puja with 1000 candles in the evening, which Journal of Sri Sambodhi Buddhist Meditation Centre 15

was followed by a dansala for the in August 2017 by Ven Bogoda Yo sahassaṁ sahassena devotees. The Vihara was decorated Seelawimala Nayaka Thero, The with flags and Vesak lanterns for the Chief Sanga Nayaka of Great Britain, saṅgāme mānuse jine, occasion. in the presence of several monks ekañ ca jeyya attānaṁ and a large gathering of devotees. sa ve saṅgāmajuttamo. Ven Sooriyagoda Siridhamma The engineering of the Chaitya Nayaka Thero, Viharadipathi was by Ajith Amarasinghe and was Though he should conquer of Sri Rathnarama Vihara, constructed by Thamara Udyasiri a thousand thousand men Ratmalana and Sonuththara Vihara, and Dinesh Vithanage. in the battle field, yet he, Boralesgamuwa, visited the Vihara indeed, for the Poson celebrations. During The Vihara works closely with is the noblest victor who his stay he delivered several sermons the Newham Religious Education would conquer himself. and advised on the running of the Advisor and entertained visits by Dahampasala. On Poson poya day children from local schools and Dhammapada 103 the monks and devotees participated groups of Religious Education in the Global Paritta Chanting (RE) teachers and youth workers. organised by the Sambodhi Maha The Vihara took part in several Vihara in Sri Lanka. activities organised by the Newham Ubhinnamattha carati, Religious Education Advisor and attano ca parassa ca; The Thorana at the entrance to the was represented in these activities para sakupita ñatvā, Vihara which replicates the Thorana by a Trustee and Mr Richard Jones, yo sato upasammati. at Sanchi, India, was in a poor state a Dhamma Teacher at the London of repair and was replaced. Gamini Buddhist Vihara Jayantha funded and worked on the Knowing that the other project and he was ably supported in Dahampasala continued to person is angry, the construction work by William function under the guidance of one who remains mindful and Davison. The Thorana was opened Ven Mahanama Thero and headed calm, on the Poson poya day and blessed by Ganga Rajapakse. It is now held acts for one's own best by Bhikkhus chanting . on Sunday afternoons during the interest school term and teaches basics of and for the other's interest, A chaitya donated by Kalyana and Buddhism and Sinhala. too. Nadeera Obeysekara was opened The Vihara also supported charitable Sayutta Nikāya 1.188 work with financial donations for flood relief in Sri Lanka and material donations to a UK charity helping homeless people. Sabbe tasanti daṇḍassa, sabbesaṁ jīvitaṁ piyaṁ, attānaṁ upamaṁ katvā na haneyya, na ghātaye.

All tremble at punishment. To all life is dear. Comparing others with oneself, One should neither kill nor cause to kill.

Dhammapada 130 16 Journal of Sri Sambodhi Buddhist Meditation Centre

PROMINENT BHIKKHUS’ VISIT

everal prominent Bhikkhus from Sri SLanka visited the Vihara in November 2016 to take part in the Katina ceremony.

They included Ven. Agga Maha Panditha Napane Pemasiri Maha Nayaka Thero, Chief Sanga Nayaka of Ramañña Maha Nikaya, Ven. Dimbulkumbure Wimaladhamma Thero, Anunayaka of Malwatta Chapter, Ven. Wendaruwe Upali Thero, Anunayaka of Asgiriya Chapter, Ven. Rajakeeya Panditha Dr. Balangoda Sobhitha Thero, Pirivenadhipathi of Vidyodaya Piriwena at Maligakanda, Ven. Daranagama Kusaladhamma Nayaka Thero, Viharadipathi of Sri Sambodhi Maha Viharaya, Colombo and Ven. Hureekaduwe Pagnasekara Thero.

During their stay at the Vihara they conducted Sathbudu Vandana, opened the new dhanasalawa, the ‘Ran Veta’ surrounding the sacred Bodhi Tree and laid the foundation stone for the proposed extension to the Viahara.

They also visited Amaravati Buddhist Monastery, London Buddhist Vihara, Kingsbury , Redbridge Buddhist Vihara and Wat Buddharam and homes of several devotees. Journal of Sri Sambodhi Buddhist Meditation Centre 17

CHAITYA OPENING

oth Wahanse Nirawaranaya (Unveiling of the Chaitya Pinnacle), by KVenerable Bogoda Seelawimala Nayaka Thero, Chief Sanga Nayaka of Great Britain. The Chaitya was donated by Kalyana and Nadeera Obeysekara. 18 Journal of Sri Sambodhi Buddhist Meditation Centre

KATHINA CEREMONY he Kathina ceremony attended by some prominent TBikkhus from Sri Lanka and also Bhikkhus from the UK. Kathina was sponsored by Chandra Bandarage and Gamini Lokuadassuriyage, family and friends. Sri Lanka High Commissioner, Her Excellency Mrs Amari Wijeywardena was in attendance. Ven Madugalle Mahanama Thero was offered the Kathina Chivera. Journal of Sri Sambodhi Buddhist Meditation Centre 19

OPENING OF THE "RAN VATA" AND DANASALAVA AND LAYING OF THE FOUNDATION STONES 20 Journal of Sri Sambodhi Buddhist Meditation Centre

Programme of Events 3. Dhamma School for children– from 11.00 a.m. till 1.00 p.m. for Sunday 4.00 to 6.00 p.m. those offering Dana (lunch) to the 1. Buddha worship – Daily at monks. 6.30 a.m., 11.00 a.m. and 6.30 p.m. 4. Observance of 8-precepts Evening worship will be followed (Attanga Uposatha Sila) - Sunday closest Contacting the Vihara by phone by paritha chanting. to poya day each month, from 8.30 a.m. to should also be limited to the 5.00 p.m. A reminder with a programme opening hours. Everyone is 2. Meditation sessions – will be sent to all devotees. welcome during the opening hours Each session will be made up of for worship, special blessings, three equal segments of meditation, The Vihara is open to all visitors daily discussions, spiritual guidance , and from 8.30 a.m. to 11.00 a.m. and 2.30 and meditation. discussion. First Session will be on p.m. to 8.30 p.m. Visitors are expected to a Saturday 3.00-5.00 p.m. repeated leave the Vihara by 9.00 p.m. the latest. In Website: www.srisambodhi.org.uk at 3.00-5.00 p.m. on Sunday and addition the Vihara is open daily at 6.00 E-mail: [email protected] Wednesday. a.m. for those offering Kiripindu Dana Phone: 0208 548 1628 and Dana (breakfast) to the monks and

POYA DAYS AND SIL PROGRAMME - 2018 Date Day Full Moon Poya Ata-sil Date* Anekajātisamsāraṁ Sandhāvissaṁ anibbisaṁ gahakārakaṁ gavesanto, 01 January Monday Duruthu 01 January dukkhā jāti punappunaṁ 31 January Wednesday Navam 04 February Dhammapada 153 01 March Thursday Madin 04 March

31 March Saturday Bak 01 April Gahakāraka! diṭṭho'si, 29 April Sunday Vesak 29 April puna gehaṁ na kāhasi, 29 May Tuesday Adhi Poson 27 May sabbā te phāsukā bhaggā, gahakūtaṁ visaṅkhitaṁ, 27 June Wednesday Poson 01 July visaṅkhāragatam cittaṁ, 27 July Friday Esala 29 July tanhānam khayaṁ ajjhagā. 25 August Saturday Nikini 26 August 24 September Monday Binara 23 September Dhammapada 154

24 October Wednesday Vap 28 October Through many births in Sansāra 22 November Thursday Ill 25 November wandered I, 22 December Saturday Unduvap 23 December Seeking but not finding, the builder of this house, Sorrowful is the repeated birth. * The dates are subject to change. The devotees will be informed by e-mail. O house-builder! You are seen. You shall built no house again. Continued from Page 06 All your rafters are broken, 1 [SN. IV, 41-42. The Connected Discourses of the Buddha, A Translation of the Your ridge-pole is shattered SaṃyuttaNikāya, The Book of the Six Senses (SaḷāyatanaVagga), by Bhikkhu Bodhi (Boston: Wisdom Publications, 2nd Edition, 2003), 1155.] To dissolution (Nibbāna) goes my 2 [SN. V. 146-147. The Connected Discourses of the Buddha, A Translation of the mind. SaṃyuttaNikāya, The Great Book (Mahāvagga), by Bhikkhu Bodhi (Boston: Wisdom Publications, 2nd Edition, 2003), 1632] Dhammapada quotes are from 3 [MN. III, The Middle Length Discourses of the Buddha, A Translation of the The Dhammapada by Narada MajjhimaNikāya,Bahudhātuka Sutta, by Bhikkhu Bodhi (Boston: Wisdom Publications, 2nd Maha Thera, Mahabodhi Society Edition, 2001)] of India (1952)

Published & Distributed by the Sri Sambodhi Buddhist Meditation Centre No 84, Dacre Road, Plaistow London E13 0PR, England.UK Tel: 02085481628 Printed by : The Buddhist Media Network. Sri Sambodhi Viharaya,Colombo, Sri Lanka Compiled by : Achintha Samarakoon