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Home , Samvega, Vidyodaya Pirivena

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. 48 & 49 MAY 2016-JAN 2017 B.E. 2560-61 ISSN 1368-1516 SAMVEGA - SPIRITUAL INSPIRATION

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

he concept of “Saṁvega” in aging... illness... death... sorrow... We need spiritual maturity to see TBuddhism motivates us with defilement, were to seek the aging- properly these bases and the under- spiritual inspiration along the path to less, illness-less, deathless, sorrow- lying realities of , achieve wisdom, liberating our mind less, unexcelled rest from the yoke: suffering and non-self behind these from suffering.The purpose of this Unbinding?” (MN 26) factors. article is to reflect upon that concept of Saṁvega. In his Treatise on the Paramis, the Saṁvega is also used in a second, commentator Acariya Dhammapala slightly different sense, Samvejani- The term Saṁvega has a deep mean- says that a sense of spiritual urgency ya-tthana, and was used by the Bud- ing in a spiritual sense. It could be is the proximate cause of the perfec- dha to refer to a religious emotion, a moment when we are reminding tion of renunciation (). or feelings of reverence, which could ourselves we are not too late to start This arises when one looks deeply be aroused by visiting one of four a spiritual practice which has been into the general dangers inherent in places connected with important forgotten although it is essential. all conditioned existence within the events in the life of the Buddha: the Saṁvega is used in two senses. round of birth and death (saṁsāra). place of his birth, the place of his en- These are summed up in a formu- lightenment, the place of his first ser- The first is to describe a sense of lation called the eight bases for mon and the place of his death. In the shock, anxiety and spiritual urgency saṁvega, for acquiring a sense of Mahaparinibbana Sutta the Buddha to reach liberation and escape the urgency. says, “Ananda, there are four plac- suffering of saṁsāra. When the bo- es the sight of which should arouse dhisatta was still living in the palace The eight bases of Saṁvega are: emotion in the faithful. Which are and saw the old man, the sick man, 1. Reflection on birth. they? Here the Tathagata was born and the corpse, this created saṁvega 2. Reflection on old age. is the first. Here the Tathagata at- in him. This is what motivated the 3. Reflection on illness. tained supreme enlightenment is the bodhisatta to renounce his life of 4. Reflection on death. second. Here the Tathagata set in luxury and embark on his spiritual 5. Reflecting on the miseries in motion the Wheel of Dhamma is the quest. In the Ariyapariyesana Sutta one’s past existences. third. Here the Tathagata attained the we read, “What if I, being subject 6. Reflecting on the miseries of Nibbana-element without remainder myself to birth, seeing the drawbacks one’s future existences. is the fourth. And, Ananda, the faith- of birth, were to seek the unborn, un- 7. Reflecting upon the miseries of ful monks and nuns, male and female excelled rest from the yoke: Unbind- rebirths in lower realms of exist- lay-followers will visit those places. ing? What if I, being subject myself ence. And any who die while making the to aging... illness... death... sorrow... 8. Reflecting on the suffering con- pilgrimage to these shrines with a defilement, seeing the drawbacks of nected with the search for food. Continued on page 2

 Spiritual Friendship INSIDE  Back to Basic  Courses for 2017 THIS ISSUE  , Moral Perfection & Modern Society  A-Z of  Programmes and activities

1 1 ISSUE No. 48 & 49 SAMADHI MAY 2016-JAN 2017

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

Continued from page 1 a genuine effort to follow the Bud- there is a blind turtle living on the devout heart will, at the breaking-up dha’s path or, indeed, the path of any floor of the ocean, and suppose there of the body after death, be reborn in other religious teacher? We should is a ring floating on the surface of a heavenly world.” (DN16 5.8) We reflect that we have a very special the vast ocean. Once every hundred know these places by the following opportunity at the moment. We have years, the blind turtle comes to the names: (a) (now Rummind- been born in a healthy condition and surface. The frequency with which ei in Nepal), (b) Uruvela (now Bud- at a time when the Buddha’s teach- the turtle will put his head into the dha Gaya in Bihar), (c) the deer-park ings are known in their pure, unadul- hole in the ring is greater than the at Isipatana (modem Saranath), near terated state. Furthermore, we are frequency with which a being living (Benares), and (d) Kusi- living in a part of the world where in a woeful plane will be reborn in nara. these teachings are freely available a happy plane. This should stimulate to us. We do not know where our us into making the best possible use It may not be possible for every- next birth will be and whether the of our present circumstances to fol- one to travel to India to visit the dhamma will still be known there. low the Buddha’s path towards the four places of pilgrimage, but even We should make the best of this pre- attainment of Enlightenment. without leaving our own home we cious birth because we do not know can reflect on how we are living our when such an opportunity will occur We are today very fortunate have daily life. Are we just “going with again. The Buddha said that it is very these rare opportunities for spiritual the flow”, drifting along, lacking difficult for a being who has been progress. any real sense of purpose in our life, born in a woeful plane to escape into indulging in sensual pleasures and a higher plane in his next birth. He materialistic desires? Are we making gave a simple illustration. Suppose

BACK TO BASICS Purification by Knowledge and Vision by what is Path and Not-Path (Maggamaggananadassanavisuddhi)

he understanding of the distinc- clarity owing to his Purification by tion; to his great relief, the meditator Ttion between the direct path and Overcoming Doubt. Since he has finds that even though pains arise, he its counterfeit, the misleading path, is eliminated obstructive views and is now able to note them mentally referred to as Purification by Knowl- doubts, his power of concentration without being distracted so that he edge and Vision of What is Path is keener than ever. Now his con- can more easily keep his mind on the and Not-Path. When the meditator centration has reached maturity. His subject of meditation. Even severe arrives at this stage, he has already mind is virile and energetic. He un- pains now appear to him as normal passed four stages of purification. It derstands the nature of phenomena, events rather than disturbances. This is noteworthy that the last three puri- manifest to him as mind-and-matter, is the “conquest of pain,” a victory fications (i.e. Purification by Knowl- together with their causes and condi- with a special significance. With this edge and Vision of What is Path and tions. He has also gained two other new-found strength the meditator Not-Path, Purification by Knowledge significant advantages. carries on mental noting with great and Vision of the Way, and Purifica- precision. This stage marks the final tion by Knowledge and Vision) have The first is relief from stray thoughts, phase of the Purification by Over- the qualification “Knowledge and especially when he meditates without coming Doubt. Vision,” unlike the first four. Hence a break for the whole day; for such Purification by Knowledge and Vi- a meditator the stray thoughts arise BUDDHISM IS FOR sion of What is Path and Not-Path only very rarely, and whereas earlier HUMAN NEEDS marks a significant turning point in the stray thoughts that arose used to the ascent through the purifications stay with him for a long while, now From the Buddhist point of view and the knowledges. he can dismiss them summarily with religion is not something that has a mere mental note. come down from heaven to filfil a By the time the meditator reaches divine purpose, but something that has grown up on earth to satisfy the this Purification by Knowledge and The second advantage is a signifi- deepest of human needs: peace, Vision of What is Path and Not-Path, cant reduction in the painful feelings happiness and liberation. he has gained a certain degree of that arise when sitting in medita-

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SPIRITUAL FRIENDSHIP By Bodhi

eople new to Buddhism often evaluating our own friendships and forces our own energies. When we Ptake the to be a purely seeing which are helpful and which walk a common path and engage in individual path of spiritual develop- harmful. common practices, we gain encour- ment. They imagine that the only agement, strength, and inspiration to correct way to follow the Dharma is The Buddha says that it is because continue in our practice. This is like to lock oneself up in one’s room, turn of an “element” that people come to- crossing the desert in a caravan: oth- off the lights, and devote all one’s ef- gether and unite. What is meant by ers help us carry the supplies, we can forts to practising meditation. How- “element” here is the basic disposi- pause for conversation, we have a ever, if we look at the , tion or trait of character. Thus the sense of sharing the trials along the we would see that the Buddha again Buddha says that those of inferior way, and we rejoice together as we and again stressed the value of spir- disposition come together and unite approach our destination. itual friendship as a support for the with those of inferior disposition, Buddhist path throughout the entire whereas those of superior disposi- When we unite with others in spir- course of its practice. On one occa- tion come together and unite. itual friendship, this not only trans- sion the Venerable Ananda, the Bud- forms our approach to the practice, dha’s attendant, came to the Buddha So, if we cast our mental eye out but also has an impact upon the very and said that in his view half the upon the world, we can see that on nature of our friendships. spiritual life revolves around spir- a given Saturday night many people itual friendship. The Buddha imme- will go out to night clubs to enjoy In our worldly life, our friendships diately corrected him and said, “Do themselves dancing; others will go are very closely connected with per- not say this, Ananda! Do not say this, to bars to enjoy drinking and chat- sonal attachments, which in turn are Ananda! Spiritual friendship is not ting together; others might go to rooted in our own egocentric needs. half the spiritual life. It’s the entire sports matches; others will get to- Even when we think we love the oth- spiritual life!” Then, with reference gether and watch crude films. That er person, often we really love that to himself, the Buddha added, “In is what unites them in friendship. So person because this relationship in this whole world, I am the supreme this is how people of inferior dispo- some way satisfies a deep need with- spiritual friend of living beings, be- sition come together and unite. in ourselves. When the other person cause it is in dependence upon me, fails to satisfy this deep need within by relying upon me, that those who But others come together to listen to us, our feelings quickly become em- are subject to birth, old age, and Dharma talks, participate in medita- bittered and our love turns into re- death become liberated from birth, tion retreats, and study the Dharma. sentment or even enmity. old age, and death.” In this case, what unites them is a shared dedication to the Dharma. So, But when we enter into a spiritual I want to make a distinction between the defining characteristic of spiritu- friendship based upon dedication to two types of spiritual friendship, al friendship is dedication to a com- a common goal, this friendship helps which might be called the “horizontal mon teaching, in this case, the Bud- us to transform our attachments and type” and the “vertical type.” What I dha’s teaching. This is dedication to ego-centred drives. Even more, it call horizontal spiritual friendship is a common teaching, dedication to helps us to transcend the very idea friendship between people who are the practice of the same path, dedi- of the ego-self as a substantive real- at roughly the same level in follow- cation based on similar ideals and ity. Spiritual friendship, we discover, ing the path; this is the friendship aspirations, unity based on engage- is not about satisfying my personal between “partners” in following the ment in similar practices. To unite needs, or even about my satisfying path, and what unites them as spir- with others in a common dedication the other person’s personal needs. itual friends is a common dedication to the spiritual path has a strengthen- It’s about each of us contributing as to following the Buddhist path. ing and uplifting effect upon our own best we can to uplift each other, and practice. When we try to practise the to bring each other closer to the ide- People come together and unite as path alone, we may feel as though als of the Dharma. friends for various reasons. We usu- we are walking through a desert. It ally take the gregarious side of hu- can be very lonesome, the landscape In spiritual friendship we are con- man nature for granted, but to under- around us is rough and barren, and cerned with the other person not be- stand the nature and importance of we have no refreshment, no inspi- cause of the ways that person satis- friendship it’s instructive to reflect ration from others to replenish our fies us, but because we want to see on the factors that bring people to- energies. But when we unite with the other person grow and develop gether and unite them as friends. others in spiritual friendship based in the direction of greater wisdom, To do so will give us a standard for upon common aspirations, this rein- Continued on page 4

2 3 Continued from page 3 and practical experience. vice that the teacher offers, nor does greater virtue, greater understand- it mean that the student must docile- ing. We want the other person’s The teacher should treat the stu- ly follow every order that the teacher wholesome qualities to attain ma- dents with kindness and gentleness issues. The Buddha respected the turity and bring forth fruits for the when they are well disciplined and capacity of mature human beings to benefit of others. This is the essence obedient; but though he should be make independent judgements; he of “horizontal” spiritual friendship: a kind and gentle, he should not treat did not subscribe to the view held by keen interest in helping our friends his students too leniently but should many Indian religious teachers that grow and develop in the practice of know how to maintain the proper disciples must regard their teacher’s the Dharma, in maturing their poten- distance needed to preserve his own word as absolute law. In the , tial for goodness, for understanding, dignity as a teacher. And if he is a the Buddhist code of monastic dis- for wholesomeness. true spiritual teacher and not just cipline, pupils are authorised to cor- one who is imparting knowledge, rect their teachers if they see them The other aspect of spiritual friend- he should be ready to discipline his engaging in improper modes of con- ship is what I call “vertical” friend- students when necessary by admon- duct or hear them advancing wrong ship. This is the spiritual friendship ishing them, pointing out their faults, interpretations of the teaching. This between people who are at widely and attempting to correct their faults. principle, laid down over two thou- different levels on the path. We might The student should adopt the proper sand years ago, is still valid today also call this “asymmetrical” friend- attitude in relation to the teacher. In and should regulate the relationship ship, in that the relationship between Buddhist spiritual training, the atti- between teachers and their students. the two members is not one of equal- tude required is quite different from But to allow students to evaluate ity. This type of spiritual friendship that of a student at a university. The their teachers’ ideas and conduct is the bond between senior and jun- attitude required of a student is one does not mean that the students are ior followers on the path, especially directed toward spiritual under- entitled to act without respect. To the the bond between a teacher and a standing and realisation. Whereas contrary, one can only advance in the student. academic study can lead to success Dharma if one is respectful and rev- independently of the personal char- erential towards one’s teachers. One Because the relationship between acter of the student, in the study of should never be obstinate, proud, or the two is not equal or symmetri- the Dharma, success is directly pro- arrogant towards anyone, least of all cal, if this relationship is to be mu- portional to the purification of one’s towards the person one regards as tually beneficial, different qualities character. Thus at the outset students one’s guide to the understanding and are required of the teacher and the need the qualities conducive to spir- practice of the Dharma. The practice student. In a relationship that re- itual growth. of the Dharma aims at subduing the volves around the Dharma, the ideal ego, the false sense of self, and to teacher should have wide knowledge Students should have faith in the act in ways that inflate the sense of of the Buddhist scriptures and also teacher, confidence that the teacher self is to defeat one’s very purpose abundant practical experience in is a superior person able to help in following the Dharma. following the teaching. Few teach- them, to guide them in their spir- ers measure up to the ideal in all re- itual development. This, of course, The relationship between student spects, and thus most students must is not blind faith, but a trusting con- and teacher provides an ideal field be ready to settle for teachers who, fidence in the spiritual capacities of for both to work at tackling the im- like themselves, are still far from the teacher. It is the trust that the portunate demands of the ego. The perfect. But two essential qualities in teacher has invested a long period of student gains this opportunity by a teacher are a clear understanding time in his own spiritual training and developing a respectful attitude to- of the fundamental principles of the thus is sufficiently qualified to guide wards the teacher and by showing Dharma and a sincere dedication to the student at least a few steps fur- respect in bodily and verbal conduct: the proper practice. Besides knowl- ther in the practice of the Dharma. for example, by standing up when edge and practical experience, the Both teacher and student are united the teacher enters the room, by mak- teacher must be willing or eager to in a common faith, faith in the Tri- ing añjali towards him, by speaking teach. This willingness or eagerness ple Gem, faith in the efficacy of the to him politely and with a humble to teach, however, should not stem Dharma as a path to liberation and to demeanour. The teacher also can use from personal ambition or egotism, the realisation of the ultimate good. the relationship to subdue his own from the desire to be an outstanding But students should assume that the ego: by refusing to adopt an arrogant teacher surrounded by a flock of ad- teacher, by reason of his role, has a attitude towards the pupil, by treat- miring disciples. Rather, the teacher faith that is deeper and more solidly ing the pupil with kindness and con- should regard himself as a humble grounded than their own and thus sideration, by sharing his knowledge transmitter of the tradition, and his that the teacher’s advice and guid- with the pupil. desire to teach should be motivated ance should be accepted as worthy by compassion for his students and of trust. This does not mean that the One quality that the Buddha consid- by a sincere wish to uplift the stu- student must regard the teacher as ered essential in a qualified student is dents by improving their knowledge infallible and accept every bit of ad- Continued on page 5

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Continued from page 04 ous process of removing our faults, upon seclusion, dispassion, and called (in ) suvaco, which means of subduing our egocentric tenden- cessation, maturing in release. He being “easy to speak to.” A student cies, that we move in the direction develops right intention … right who is “easy to speak to” is ready that the Buddha is pointing us, the speech … right action … right liveli- to listen to his or her teacher and to direction taken by all the noble ones hood … right effort … right mindful- accept the teacher’s advice without of the past. It is in this way that we ness … right concentration, which is resentment, without vindictiveness, can collect the precious jewels of based upon seclusion, dispassion, without arguing back, without com- the noble virtues and embed them and cessation, maturing in release. It plaints. Spiritual growth in the Dhar- in our own hearts and minds, so that is in this way, Ananda, that a bhik- ma is a process of abandoning one’s we shine resplendent in the world. khu who has a good friend, a good faults and replacing them with the For this reason, the companion, a good comrade, devel- opposing virtues. Yet too often we says that when the teacher points out ops and cultivates the Noble Eight- are blind to our own faults, unable or a student’s faults and tries to cor- fold Path. unwilling to see them. rect them, the student should feel as though the teacher were pointing out By the following method too, Anan- A skilful teacher is like a mirror: he hidden treasure. da, it may be understood how the en- shows us our faults clearly, insist- tire holy life is good friendship, good ently, without deception, reminding "This is the entire holy life, Anan- companionship, good comradeship: us of the faults we continually strive da, that is, good friendship, good by relying upon me as a good friend, to hide from ourselves. For it is only companionship, good comradeship. Ananda, beings subject to birth are when we are willing to see our faults When a bhikkhu has a good friend, a freed from birth; beings subject to that we can correct them. If we go good companion, a good comrade, it ageing are freed from ageing; beings on denying these faults, insisting that is to be expected that he will develop subject to death are freed from death; we are perfect, then we will continue and cultivate the Noble Eightfold beings subject to sorrow, lamenta- to wallow in them, like a buffalo in Path. tion, pain, displeasure, and despair the mud. But when we open up to the are freed from sorrow, lamentation, teacher and show a willingness to see And how, Ananda, does a bhikkhu pain, displeasure, and despair." (SN our own faults, to subdue our self- who has a good friend …, develop 45:2) will, we then take the first major step and cultivate the Noble Eightfold BPS News Letter No. 57, 2007 in the direction of correcting them. Path? Here, Ananda, a bhikkhu de- It is through this consistent, continu- velops right view, which is based CLASSES FOR THE 15th Annual Blood Donation Campaign YEAR 2017 at the Vihara BUDDHISM on Sunday 4 June 2017 FOR BEGINNERS onating blood is the highest their families are well looked after Dform of noble giving and a mer- by providing food and drinks during 8 meetings starting: itorious deed. Since 2002, volunteers the day. Monday 5th June 2017, of the London Buddhist Vihara have 7.00pm successfully worked with the NHS NHS Blood and Transplant need to Blood and Transplant to organise an collect 1.6 million units of blood Venue: London Buddhist Vihara annual blood donation session at the each year to meet the needs of pa- Vihara. This year marks the 15th an- tients across England. Anyone aged Fees : Free (donations are welcome) niversary which is organised as part between 17-65, weighing more than Tutor : Mr Richard Jones of celebrations. During the 50 kg (7 stone 12lbs) and in general How to join: Enrol at the class last 15 years, over 1500 people have good health could potentially start on first day of attendance. participated in this event, of whom saving lives by becoming a blood over 500 have been new volunteers donor. There is no upper age limit for SUTTA NIPATHA giving blood for the first time. donors who have donated in the last 8 meetings starting: two years. To book an appointment Thursday 1st June 2017, This is one of the main events or- call the Donor Line on 0300 123 23 7.00pm ganised by the Vihara for the local 23 or visit www.blood.co.uk. Venue: London Buddhist Vihara community in Chiswick, West Lon- don. There is an enormous amount In addition to the donors, the resi- Fees : Free (donations are welcome) of effort that goes into marketing dent monks and the volunteers who Tutor : Mr Richard Jones this session to the devotees and lo- have helped since 2002 have con- How to join: Enrol at the class on cal community. A dedicated group of tributed immensely to the success of first day of attendance. volunteers ensure that all donors and this event. by Atula Abeysekera

4 5 90th Anniversary of the London Buddhist Vihara 1926 -2016

To mark both the 90th anniversary of the London Buddhist Vihara and 152nd birthday of Anagarika Dharmapala, founder of the London Buddhist Vihara, a week-long pictorial exhibition and a special religious programme was held at the Vihara on 10 - 17 September 2016.

Opening ceremony, chief guest Lord Bourne, Secretary of State at the department for communities, faith and local government. Respec- tively the chief guests were Dr. Patricia Walker, Mayor of Ealing council, HE Amari Wijewardena, Dr. Desmond Biddulph, Chairman of the Buddhist Society, Vice Admiral Anthony Johnstone-Burt,Master of the Royal Household and Mrs. Pat Smith. Ananda,, Mahinda Dharmaraja OBAs , Devi Balika, St Pauls', Milagiriya PPAs and coordinators and Sunday Dhamma School sponsored these different dates.

This year the Dharmapala memorial lecture was delivered by Mr Sugeeshwara Gunaratna, the Deputy High Commissioner of . A Bodhi Puja was held in the early evening which was followed by Chanting from 7.30 p.m. till midnight by members of the from many Sri Lankan Buddhist temples in the UK. On the following morning, Dana was offered to the Sangha and the merits were trans- ferred to Anagarika Dharmapala and all those who have helped in the LBV’s development over the last ninety years. (Photos by Tissa Madawela)

The Queen's 90th Birthday Blessings Ceremony at London Buddhist Vihara

A special Blessing Ceremony to celebrate the 90th birth anniversary of the British Monarch, Queen Elizabeth II, was held at the London Buddhist Vihara on Tuesday the 7th June 2016. Representing Her Majesty the Queen, Master of the Household at Buckingham Palace, Vice Admiral Anthony Johnstone-Burt, CB,OBE, participated as the Chief Guest. Vice Admiral Johnstone-Burt's party included 8 other senior members from the Household Department at the Palace.

Vesak Celebrations - 2016

On the 21st and 22nd May 2016 Vesak celebrations were held at the Vihara. On 21st May, Children's Vesak Day, over 150 children observed . On 22nd May, the programme started with hoisting the by Mr. Sugeeshwara Gunaratna, the Acting High Commissioner for Sri Lanka in the UK and lighting the oil lamp by representatives of the Vihara Management Committee. The guest speaker was Professor Geoffrey Hunt, Professor of Philosophy at St Mary's University College, wickenham.T Ven. Upananda, Ven. Seelawimala, Ven. Bandula, Ven. Ariyarathana, Dotetsuzenji, Iranian Monk, and Ven. Kassapa also gave sermons. At the end, the parents of the Dhamma School presented a programme of devotional songs. (Photo by Tissa Madawela)

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World Buddhist Sangha Council - Taiwan 2016 LBV donated medical Equipments

World Buddhist Sangha council was held in Taipei in Taiwan between 6-10 Novem- ber 2016. Ven. Seelawimala Nayaka Thera attended the conference as he is a vice president.

Interfaith Event - 2016

LBV donated medical equipment to Kebithigoolewa Govt Hospital in Sri Lanka. Ven. Seelawimala Nayaka Thera handed over the equipment to Dr Charin De Silva the DMO of the hospital on 24 June 2016.

As a part of the Interfaith Week of the In- terfaith Network for the United Kingdom, an event was held at the London Buddhist Annual Sunday Dhamma School Vihara on Saturday 19 November 2016. prize giving and Variety Show The theme of the event was 'Living Well (Rahula Dhamma Day Pro- Together’. The chief guest was Dr Harriet gramme) was held at the Vihara Crabtree OBE, Director of the Inter Faith on 3rd April 2016. The Chief Network. (Photos by Tissa Madawela) Guest was Mr. Sugeeshwara Gunaratna, Acting High Com- missioner of Sri Lanka in the UK. Rahula Dhamma Day - 2016 (Photos by Tissa Madawela)

Kathina Celebrations - 2016

The Kathina Cer- emony last year was held at the London Buddhist Vihara on Sunday, 6 No- vember, attended by many hundreds of devotees.

The Kathina cer- emony was spon- sored by Mr Priyan- tha & Mrs Vishaka Botejues with fam- ily members and friends. (Photos by Tissa Madawela)

6 7 BUDDHIST ETHICS, MORAL PERFECTION AND MODERN SOCIETY

Professor P D Pemasiri

riteria of rationality laid down When human beings are not con- ing beings, misappropriation of the Cin the methods of modern sci- cerned with such knowledge, and belongings of others, indulgence in ence and the materialist outlook as- do not care to pursue the principles sexual misconduct and the wrong- sociated with it are the most domi- of a morally good life, social inter- ful enjoyment of sense pleasures, nant influences on the intellectual action among humans is not likely the use of false, harsh, frivolous and life of modern man. A large section to become very different from that slanderous speech, etc. Buddhism of modern intellectuals subjected to among brutes. One of the most im- recognises a valid basis for the dis- these influences have rejected meta- portant features that distinguishes tinctions people make between what physics and dogmatic religion along life among humans from life among is morally right or wrong and good with a host of traditional moral val- brutes is that human beings desire or bad. According to the Buddhist ues. Scientific rationality has un- not only to live, but also to live well. teachings, a valid basis for making doubtedly resulted in tremendous They search for meaning in life, and moral judgements has to be discov- material progress. It cannot, how- seek to attain rationally justifiable ered with reference to human experi- ever, be claimed that human beings moral ideals and goals. In this re- ence, but not with reference to any in the modern world live more con- spect Buddhist morality has much to metaphysical reality. The conditions tented lives, feeling safe and secure, offer to modern man. under which human beings become and that their interests will not be happy and contented and the con- unjustly harmed by fellow human Buddhism can be considered as a ditions under which they find life beings. Armed conflicts are rampant path of moral perfection. The en- miserable are generally the same. in the modern world. Acts of terror- tire path is comprised of gradual Factual information about those con- ism, violation of human rights, racial stages of ethical purification. This ditions are directly relevant to our and other types of discrimination, is the reason why it was tradition- moral life. They are to be discovered violence against innocent human ally described as a visuddhimagga. by means of observation and experi- beings are some of the horrendous The goal of Buddhism is a modifi- ence. To live morally is to live pay- moral crimes that we frequently cation of a person’s behaviour and ing due regard to the moral point of witness in many parts of the world. a transformation of a person’s emo- view, which involves the avoidance Poverty and destitution are not un- tive and cognitive constitution. The of the creation of misery to oneself common. In Buddhist terms scien- consequence of this modification and others as well as the alleviation tific and technological progress has and transformation is that the person of the suffering of others. As long in no way resulted in the reduction concerned overcomes the ills of ex- as people pay attention to human of the unwholesome roots of human istence and ceases to produce suffer- experience itself they need not lose behaviour, namely, greed, hatred ing to others. The goal of Buddhism faith in the importance of morality. and delusion. As long as these roots is defined purely in psychological To be concerned with morality is to of unwholesome behaviour are not terms. It is not merging with God or be concerned with human good and drastically reduced or are kept with- Brahman or surviving to eternity in harm, happiness and unhappiness, ill in reasonable limits, it would not be some incomprehensible realm of Be- and well-being. possible to think of peace, harmony, ing, but becoming free from greed, happiness and contentment in socie- hatred and delusion. The significance of Buddhism to ty. The relevance of Buddhism to the modern society is that it does not modern social context lies in the fact The ethical teaching of Buddhism seek to determine the issue of what that it offers a philosophical middle advocates an ideal of moral per- is right and wrong by tying the mor- way that recognises in principle the fection as its ultimate goal. Moral al life to a set of metaphysical dog- norms of scientific rationality, while perfection is attained when the un- mas from which moral precepts are rejecting both the extreme material- wholesome psychological roots of derived, or to the moral command- ist world-view of modern science human behaviour, namely, greed, ments of a sectarian God. People and the metaphysical and dogmatic hatred and delusion are eradicated. who have given up metaphysics and fundamentalism of traditional reli- They are described as unwholesome religious dogma in preference to the gion. roots (akusalamula) because it is modern scientific, materialist and through their influence that people deterministic view of existence have Modern science does not provide us are motivated to commit unethi- moved towards a sceptical stance with the knowledge of what is mor- cal acts such as destruction of life, on the nature of moral values. They ally right or wrong, good or bad. causing harm or injury to other liv- Continued on page 9

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Continued from page 08 the proliferation of greed, hatred and AN tend to associate morality with meta- delusion, then the Buddhist ideal of physics and religion. The conse- moral perfection can be said to be quence of this attitude is the creation directly relevant to the social life of of a moral vacuum in their lives. Un- modern man. A - Z der such circumstances greed, hatred BPS News Letter No. 49, 2002 OF BUDDHISM and delusion become the motivating forces of their behaviour. THE HIGHEST GAIN KĀMA-RĀGA - Kama-raga means the desire for the pleasures of the The materialist and determinist ide- Insignificant, O monks, is the senses. This is the norm of the Kama ology associated with modern sci- loss of relatives, wealth and world. The world of the senses. You ence, which is seeking to displace fame; the loss of wisdom is the find existence, you find birth in this metaphysics and religious dogma, greatest loss. Kama world due to this desire for attempts to transform society by the pleasures of the senses. When effecting changes in the material Insgnificant, O monks, is the one uproots this desire for the pleas- conditions of living. The scientific increase of relatives, wealth and ures of the senses completely, one world-view attaches no significance fame; the increase of wisdom is no longer finds birth in the world of to the importance of morality. Mo- the highest gain. senses or in the Kama Worlds. rality is considered as a matter of at- titudes and emotions. Moral values Therefore, O monks, you should The world of senses not only means are considered to be relative and sub- train yourselves thus; "We will the human world, but it also covers jective. According to this view, only grow in the increase of wisdom." all those states of torment like the empirical facts have objectivity. Man Thus, O monks, should you train animal world, the petha world, the is considered merely as a stimulus- yourselves.(Anguttara Nikaya) hells, the world of “asuras”. Then response mechanism. Man’s capac- we also have the divine worlds, vari- ity to understand and control the in- ous planes of the existence of the ner motivational roots of behaviour devas. All those are the world of appears to gain little recognition in senses. So one of the main condi- terms of the mechanistic world view OBITUARY tions for the existence or for arising of material science. Human behav- or for finding a foothold in the Kama iour is explained in terms of the ex- world is this desire for the pleasures ternal conditions that determine it. With heavy hearts and deep sorrow of the senses which arise in the mind. If external factors alone determine we announce the passing away of the following devotees:- human behaviour, people cannot be KĀMĀSAVA - The canker of sense- responsible for their moral failings. Mr Bhayga Nimantha Peiris desire They cannot be blamed for what they do. Such a view of the nature of Mr Desmond Dasanayaka KĀMA-SUKHALLIKHĀNUYOGA human action encourages the renun- Mrs P W Ekanayaka . - One of the causes of our suffering ciation of personal responsibility for Mrs BhadraDharma Ransi according to Buddhism is our crav- what people do. Dr George Dias ing for sensual pleasure. Mr Ransinghe The problems of modern society Dr Kithsiri De Alwis KĀMA-TANHĀ - Sense craving, may be explained from the Buddhist Mr Liyana Wduge Warnapala 'craving', is the chief root of suffer- standpoint as a consequence of the Dr A R Amarasinghe ing, and of the ever-continuing cycle separation of scientific knowledge Mr Sumitra De Silva of rebirths. and technological skill from moral Mrs Padma Amarasinghe wisdom. There is ample evidence of Mr Stanley Samarasinghe "What, o monks, is the origin of suf- the proliferation of greed and hatred Dr Esme Fernando fering? It is that craving which gives at all levels of social interaction in rise to ever-fresh and, bound modern society. It has created eco- Mr P K Perera up with pleasure and lust, now here, nomic disparity, poverty and desti- Mr Nanda Wijayatilake now there, finds ever fresh delight." tution. The lack of concern for the Mrs Zeeta Eccles cultivation of sympathetic concern Mr H. A Podi Appuhamy Corresponding to the 6 sense- for the well-being of others is lead- Mrs Irene Nimala Jayasinghe objects, there are 6 kinds of crav- ing to increased social conflict and Mrs Indira Jayasuriya Dicker ing craving for visible objects, for tension. The ultimate goal of the Mrs Doreen Algama sounds, odours, tastes, bodily im- Buddhist way of life is the eradica- Mr Ariyadasa Samararatna pressions, mental impressions (rūpa- tion of greed, hatred and delusion. If sadda-, gandha-, rasa-, photthabba-, much of the psychological insanity May they all attain the bliss dhamma-tanhā). that produces moral crises in mod- of Nibbana! ern society is the consequence of

8 9 of the day Dayakas made the Vas Aradhana VIHARA ACTIVITIES - 2016 and all the monks observed the Rainy Retreat VS = Ven. Seelawimala. VB = Ven. Bandula. 18 VS conducted the funeral service of Mr. Ger- ry Rawlingson at Golders Green Crematorium VA = Ven. Ariyarathana. VK = Ven. Kassapa. 23 Dhammasavana Sinhala sermon given by January House School Ven. Ariyarathana 1 Blessing ceremony for the new year. 30 VA gave a talk at the Sambodhi Cultural 27 VA attended an Interfaith meeting organised 3 English Dhamma talk by Dr Upali Abeysiri Centre by Heavenly Culture, World Peace, Restoration Light 8 Special Bodhi Puja was organised by Sri Lan- May kan High Commission to confer blessings on 3 Special exhibition and talk on ‘Ola leaf writ- August the SL government and the country ing’ held at the Vihara for a group of students of SOAS University. Talk given by VS 2 A group of monks from Amaravathi Monastery visited the Vihara 16 Dhammasavana Sinhala sermon by VS 18 Pirith Chanting Ceremony at Sri Lanka High 4 Senior Thai Buddhist Group visited the Vihara 23 Meditation class of Dr Sumana Perera Commission. All the monks attended 10 VB and VK attended the funeral service of 24 VS attended annual chanting ceremony at 19 VA gave a talk to John Ball Primary School Mr. Stanley Samarasinghe, and Mrs Padma the Redbridge Vihara Amarasinghe, Putney Vale Crematorium 21 Sunday School Children’s Vesak Pro- February gramme 10 VS attended the Buddhist Sang- 4 Sri Lankan Independence Day at the Sri Lan- ha UK meeting at Oxford Vihara kan High Commission. Ven. Seelawimala con- 21 VS conducted a Vesak Programme at the ducted the Buddhist service Buddhist Society, Victoria. 13 Meditation class of Dr Sumana Perera 6 Monthly English Dhamma talk was given by 22 Vesak Programme at the LBV. Keynote 17 VS and VB attended the funeral service of Dr Sumana Perera Speech given by Prof. Geoffrey Hunt. At the end of the day there was a Bhakti Geetha devotional Dr. Esme Fernando, Maidstone Crematorium 6 The funeral service for the late Mr Dilruk Mul- song Programme 18 VB and VK attended the funeral service of kirigama at the Kingston Crematorium was con- Mr. P. K. Perera at Ruislip Crematorium ducted by Ven. Seelawimala 29 Annual Blood Donation event

22 VB attended the funeral service of Mr Sumi- 8 Interfaith Network monthly meeting at SOAS June tra De Silva University. Ven. Seelawimala attended. 4 Dana ceremony in memory of the mother of VB 25 Special meeting of the organising committee 13 Meditation class of Dr Sumana Perera 7 Special Blessing Ceremony held at the LBV for the 90th Anniversary of LBV 20 Navam Poya Programme for HM the Queen’s 90th Birthday with the par- ticipation of 8 members of Buckingham Palace 26 VA gave a talk to school children from De Salis Studio College, Hayes End 20 Dhammasavana Sinhala sermon was given staff headed by Vice-Admiral Johnston Burt, the by Ven. Bandula Chief of Household 27 Dhammasavana Sinhala sermon given by Ven.Kalawane Ananda Nayaka Thera 22-23 Ven. Ariyarathana went to Ireland to par- 11 Meditation class of Dr Sumana Perera ticipate in a Dana ceremony 19 Poson Poya Programme. "Modern Gene 31 A group of monks from Chithurst Monastery visited the Vihara 26 Ven. Bandula went to Sri Lanka to attend his Technology Reveals the Beauty of the Dham- mother's funeral. The funeral took place at Ku- ma" by Professor Athula Perera, Emeritus 31 VA attended an Interfaith meeting organised runegala on Sunday 28 Feb Professor, University of Peradeniya, Director, Postgraduate Institute of Agriculture, University by Heavenly Culture, World Peace, Restoration Light March of Peradeniya

5 Monthly dhamma talk given by Ven Denupiti- September ye Upananda 21 Ven. monks attended the funeral of Dr Kith- siri de Alwis at Oxford Crematorium 2 VB attended the funeral service of Mr. Nanda Wijayatilake at Amersham Crematorium 12 Meditation class of Dr Sumana Perera 25 VB attended the funeral of Mr L W Warna- 3 VS and VB attended the chanting ceremony 4 & 11 &18 - Talks given Ven Ariyarathana to pala at Chilterns Crematorium at Sri Saddhatissa International Buddhist Cen- Strand-on-the-Green junior school, Chiswick 26 YMBA Exam for Sunday Dhamma School tre, Kingsbury 18 VS attended the Commonwealth Day ser- 3 Meditation class of Dr Sumana Perera vice for the 90th birthday of HM The Queen 15-28 VS visited Sri Lanka. He went to Kebithig- Elizabeth at the Westminster Abbey. ollawe Basic hospital on 24th and handed over the medical equipment donated by the LBV 3 Dhammasavana Sinhala sermon given by Ven. Prof. Wilegoda Ariyadewa 19 Dhammasavana Sinhala sermon given by Ven. K. Kassapa. July 2 VB and VK attended a chanting ceremony at 10-16 Pictorial Exhibition to mark the 90th an- niversary of LBV 30 VA attended an Interfaith meeting organised Lumbini Vihara, East Ham by Heavenly Culture, World Peace Restoration 10 Opening ceremony, chief guest Lord Bourne, of Light, London 3 OM DAY, an Interfaith event for the Indogenic Religions: Buddhism, Hinduism, Sikhism and Secretary of State at the department for com- munities, faith and local government. Respec- April Jainism. Faith leaders addressed the gathering tively the chief guests were Dr. Patricia Walker, 3 Rahula Dhamma Day annual event of the Mayor of Ealing council, HE Amari Wijewarde- Sunday Dhamma School, chief guest Mr Sug- 4 VA gave a talk to children from Strand on the na, Dr. Desmond Biddulph, Chairman of the eeshwara Gunaratne, the Acting High Commis- Green School Buddhist Society, Sir Jonathan Bert, Master of sioner for Sri Lanka 6 VA gave a talk to children from Strand on the the Royal Household and Mrs. Pat Smith 13 Meditation class of Dr Sumana Perera Green School 10 VB gave a sermon at Samadhi Meditation Centre, Edmonton 16 Dhammasavana Sinhala Sermon given by 9 VB and VK attended the chanting ceremony Ven. Muruthamure Pannaloka at Thames Buddhist Vihara 13 Meditation class of Dr Sumana Perera 22 VA gave a talk at the school visit of St Augus- 9 Meditation class of Dr Sumana Perera 21 VB attended the funeral of Mrs Zita Eccles, tine Priory School 17 Esala Poya full day programme. All the resi- Guildford 25 VA gave a talk at the school visit of Dunstan dent monks contributed to the event. At the end Continued on page 11

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Continued from page 10 3 Dhammasavana Sinhala Sermon given by LONDON BUDDHIST VIHARA Ven. D. Upananda Nayaka Thera 21 VA attended an Interfaith Meeting organised "Dam sabha Mandapaya" by Heavenly Culture, World Peace, Restoration 8 VS attended a reception at Buckingham Pal- Light ace Buddhist Forum - 2016

October 10 Sinhala Sermon in memory of Ven. Gan- A discussion based upon selected sermons 6 VA gave a talk for the students of Greenford godawila Soma by Ven. Padalangala Dham- of the Buddha leading to the Enlightenment High School madeva sponsored by Isipathana Vidyalaya of his disciples was held on PPA 14th August 8 Meditation class of Dr Sumana Perera 28th August 18 Sanghamitta Day programme and 10th an- 25th September 15 VB and VA attended the Kathina ceremony niversary Dana ceremony in memory of late Dr 16th October at Letchworth Buddhist Vihara Medagama Vajiragnana Nayaka Thera This forum was held during the rainy season 16 VB and VK attended the Kathina ceremony 27 Nov–27 Dec VB visited Sri Lanka retreat. In addition, the rainy season retreat at Lumbini Vihara, East Ham was marked by chanting the Dhammacak- kapavattana Sutta in the evenings. 16 VA attended for the Kathina ceremony at Jethvana Vihara, Birmingham DHAMMA SAVANA SINHALA SERMON - 2016 17 All the resident monks attended the funeral service of Mr. H A Podi Appuhamy at Mortlake In 2016 Vihara organised monthly Sinhala sermon programme for the benefit of the dayakas and Crematorium dayikas who wanted to listen to the Dhamma in Sinhala language. This was appreciated by many.

21 VS and VB attended the funeral of Mrs. Doreen Algama at Croydon Crematorium 16 January Ven. B. Seelawimala Nayaka Thera

22 VS, VB and VK attended the Kathina Cere- 20 February Ven. T. Bandula mony at Samadhi Meditation Centre, Edmonton 19 March Ven. K. Kassapa 23 VB and VA attended the Kathina Ceremony 16 April Ven. Murutamure Pannaloka, Sri Lanka at Leicester Buddhist Vihara 23 July Ven. K. Ariyaratana 29 Monthly Retreat was conducted by Bhante 27 August Ven. Kalawane Ananada Nayaka Thera, Redbridge Vihara Kovida 03 Sptember Ven. Prof. Wilegoda Ariyadewa, Sri Lanka 30 VS attended the Kathina Ceremony at Red- bridge Buddhist Vihara 22 October Ven. Madugalle Mahanama, Sri Sambodhi Vihara 19 November Ven. Kantale Vijithawansa, Thames Buddhist Vihara 30 VA attended the Kathina Ceremony at Shanti Vihara Nottingham 03 December Ven. Dedunupitiye Upananda Nayaka Thera, USA

November 1 VB attended the Kathina Ceremony at Roma VISITORS TO THE VIHARA - 2016 Buddhist Vihara, Roma, Italy

7-10 VS attended a meeting of the World Bud- Most Ven. Napana Pemasiri Mahanayaka Thera, Ramannya Nikaya dhist Sangha Council in Taipei, Taiwan Ven. Dimbulkumbure Sri Saranankara Wimaladhamma Anunayaka Thera Ven. Professor Bellanwila Wimalaratana Anunayaka Thero 10 VA attended a meeting at the House of Com- Ven. Wendaruwe Upali Anunayaka Thera, Asgiri Maha Viharaya mons Ven. Akuretiya Nanda, Vidyaloka Pirivena Viharaya, Galle 11 Amaradeva Memorial Event at the LBV Ven. Balangoda Sobhita, Principal Vidyodaya Pirivena, Ven. Daranagama Kusaladhamma, Sri Sambodhi Viharaya, Colombo 12 Meditation class of Dr Sumana Perera Ven. Hureekaduwe Panngnasekara, Secretary of Mahanayaka Thera, Ramannaya Nikaya 13 VB and VA attended the Kathina at Stock- Ven. Uduwe Dhammaloka, Alan Methiniyaramaya holm Buddhist Vihara, Sweden Ven. Professor Wilegoda Ariyadeva, Sri Vijayaramaya Ambalangoda 13 VS attended the Remembrance Day State Ven. Khemadhammo from Warwick Ceremony at the Cenotaph Amaro Bhikkhu, Abbot of Amaravathi Monastery Ajahn Brahmavanso, Bodhiyana Monastery, West Australia 14 VK attended the Guru Nanak birth anniver- sary at the Gurdvara, Hounslow Ven Thich Thong Hai, Head of Chann Khong Monastery, Honolulu, Hawaii Ven Tapovanaya Suthadhara, Ventura Buddhist Study Centre, Ventura, California, USA 18 Annual Interfaith ceremony at the LBV with Bhante Kovida, Canada Buddhist, Christian, Hindu, Muslim and Sikh Rev. Nagase, Peace Battersea Park, London religious leaders. All the monks at LBV partici- pated Vice-Admiral Anthony Johnstone-Burt, Master of Royal Household, Buckingham Palace H.E. Mrs. Amari Wijewardena, High Commissioner for Sri Lanka 19 Dhammasavana Sinhala sermon given by Dr. Harriet Crabtree, Director of the Interfaith Network UK Ven. Kanthale Wijithawansa, Thames Buddhist Vihara Lord Bourne, House of Lords Mark A. Hall, Secretary to Lord Bourne 23 VA gave a talk for the students of Roehamp- Dr Patricia Walker, Mayor of Ealing Council ton University Mr Lawrence Walker, Mayor’s consort 26 VS participated in the 92nd anniversary cel- Dr and Mrs. Desmond Biddulph, Chairman of the Buddhist Society ebrations of the Buddhist Society, Victoria Mr Chris Redgrave of Historic England (English Heritage) 26 Fund-raising dinner organised by the Sun- Prof Kate Crosby, Kings College, London day Dhamma School at LBV Fr. Edward Balow, St Michael's Church, Chiswick Mr Ajith Singh, MBE, Hounslow Friends of Faith December Dr. Nalinda Jayatissa MP, Sri Lanka Parliament 3 Meditation class of Dr Sumana Perera

10 11 WEEKLY EVENTS LONDON BUDDHIST VIHARA Dharmapala Building Sundays 1.45-3.00pm Children’s Dhamma Classes The Avenue 3.30-4.15pm Children’s Sinhala Classes London W4 1UD 5.00-6.00pm SUNDAY PUJA (Sermon and Pirith chanting) Tel: 020 8995 9493 e-mail: Mondays 7.00-9.00pm Introduction to Buddhism [email protected] (Eight-week course, repeated through the year) [email protected] website Tuesdays 7.00-8.30pm Advanced Buddhist Doctrine Class www.londonbuddhistvihara.org Wednesdays 7.00-8.30pm Meditation: Instruction & Practice SRI LANKA - Head office Anagarika Dharmapala Trust Thursdays 7.00-9.00pm Theravada Buddhism 130 Pujya Hikkaduwe Sri Sumangala Nahimi Mawatha Saturdays 1.30-8.00pm Monthly meditation retreat Colombo - 10 Sri Lanka (Last Saturday of every month except August & December) AFFILIATED CENTRES: 2017  2017 INDIA - CALCUTTA CALENDAR OF EVENTS (FULL MOON) Maha Bodhi Society of India 4-A Bankim Chatterjee Street POYA DAYS Kolkata - 700073, India Feb 11 Navam Full Moon Day

BUDDHA GAYA April 02 Rahula Dhamma Day January  12 Maha Bodhi Society,  Buddha Gaya February 10 May 14 VESAK - Buddha Day Gaya, Bihar March  12 June 04 Blood donation Session April  10 Maha Bodhi Society Mulagandhakuti Vihara May  10 June 11 POSON Sarnath, Varanasi, UP June  09 NEW DELHI July 09 ESALA - Dhamma Day July  08 Maha Bodhi Society Buddha Vihara, August  07 Mandir Marg, Sept. 16 FOUNDER’S DAY New Delhi - 110 001 September  05 Oct. 29 KATHINA  MADRAS October 05 Maha Bodhi Society November  03 17 Kennet Lane Dec. 03 SANGHAMITTA DAY Egmore, Madras - 8 December  03

SANCHI Chetiyagiri Vihara Maha Bodhi Society Sanchi, Bhopal - MP

BHUBANESHWAR Buddha Vihara, Plot 4 Unit 9 10th Memorial service Bhubaneshwar, Orissa of former Head Monk Most Ven. Dr. M. NOWGARH (Lumbini) Vajiragnana Nayaka Maha Bodhi Society Thero was held at the Sriniwasa Ashram, Vihara on 18th Decem- Lumbini Road ber 2016. Nowgarh PUNYANUMODANA LUCKNOW Maha Bodhi Society, Ven. B. Seelawimala, Head of the Vihara, wishes to express his sincere grati- Buddha Vihara tude to all Co-ordinators and supporters for their help in making the Vihara's Risaldar Park, Lucknow-1, U. P. wide programme of activities a success. May you all be well and happy.

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 Printed by: PIP Printing, 198 High Street, Brentford TW8 8AH. Tel: 020 8560 6677

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