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Lumbini J OURNAL O F T HE L UMBINI N EPALESE B UDDHA D HARMA S OCIETY (UK) Volume 22 B. E. 2563 May 2019

Kwapadya - Sakyamuni Buddha Nepalese Buddha Society (UK)

uddha was born more than 2600 years ago at Lumbini in Nepal. His teachings of existence of suffering and Lumbini

the way out of the suffering are applicable today as they were Journal of The Lumbini Nepalese Buddha Dharma Society (UK) Bapplicable then. The he preached is more appropriate now than ever before. Lumbini is the journal of LNBDS (UK) and published annually For centuries remained the religion of the East. Recently, depending upon funds and written material; and distributed free more and more Westerners are learning about it and practising Dharma of charge as Dharma Dana. It is our hope that the journal will serve for the spiritual and physical well-being and happiness. As a result of as a medium for: this interest many monasteries and Buddhist organisations have been 1.Communication between the society, the members and other established in the West, including in the UK. Most have Asian interested groups. connections but others are unique to the West e.g. Friends of Western Buddhist Order. 2.Publication of news and activities about Buddhism in the United Nepalese, residing in the UK, wishing to practice the Dharma for their Kingdom, Nepal and other countries. spiritual development, turned to them as there were no such Nepalese 3.Explaining various aspects of Dharma in simple and easily organisations. Therefore, a group of Nepalese met in February 1997 and founded Lumbini Nepalese Buddha Dharma Society (UK) to fill understood language for all age groups. this gap. The society is non-political, non-racial, non-profit making 4.Discussion on Dharma through a readers column. voluntary organisation and open to all, both Nepalese and non-Nepalese, whatever their faith and tradition. Lumbini is run purely on donation. Therefore, any donations are welcome and greatly appreciated. Cheques/Postal orders should be Objectives made payable to Lumbini Nepalese Buddha Dharma Society (UK) or LNBDS (UK) and forwarded to the society. 1. To make Buddhism known to the wider public and to help them understand the benefits of the Budha's profound teachings, 2. To have a forum for the meeting of Nepalese residents in the UK Lumbini for you... and others with an interest in Buddha Dharma as a spiritual practice for discussion, exchange of ideas, constructive dialogue and to build Nepalese Buddhist community in the UK etc., For the forthcoming issues of Lumbini, we welcome your articles, anecdotes, short stories or news features, which are linked to Nepal 3. To establish links with similar organisations in the UK, Nepal and and/or Buddhism. Send your contributions and comments to the other countries, Editor, LNBDS. 4. To organise voluntary work to help reduce human Please include your full name, address and telephone number. We suffering in Nepal and other countries, and regret we cannot acknowledge or return items we do not publish. 5. To promote and publish religious and cultural heritage of Nepal. Advisers Nepal, Mr. Chakra B. Tamang, Dr. Dinesh Bajracharya, Miss Sophia Sugandha (Thailand), Lodro Thaye, Bhikkhu Sujankirti, Somerville, Mrs. Vibeke Dahl, Mrs. Asha Sharma, Dr. David Gellener, Dr. Ratna Bahadur Sakya Mrs. Shanta Gurung, Mrs. Geeta Shrestha, Ms Jasmin , Mrs Hind Executive Committee Members Maiya Vaidya, Mr. Rajju Dwip Bajracharya, Mr. Dinesh Sthapit, Mrs. Bhikkhu Sumana (President), Mr. Amrit Ratna Sthapit (Vice-President), Bijaya Luxmi Joshi Rai, Dr. Chuda B. Karki, Dr. Rajan Bajracharya, Dr. Mr. Dinesh Sthapit (Treasurer), Dr Dharma B. Shakya (Secretary), Sachetan Tuladhar, Mr. Madan Thapa, Mr. Mahanta B Shrestha, Mrs. Mr. Ram Babu Thapaliya (Joint Secretary) Bhim Laxmi Shakya Members Editor: Amrit Ratna Sthapit Mrs. Nani Shova Shakya, Mr. Gyalsang Tamang, Mr. Sukman Lama, Dr. Dinesh Bajracharya, Dr. Swayambhu Tuladhar, Mr. Sujan Shakya, Editorial Panel: Dr Dharma B. Shakya, Ram Babu Thapaliya Mr. Rajju Dwip Bajracharya, Mr. Kushal Tuladhar and Dr. Rajan Bajracharya Front Cover Design: Udaya Shakya Organising Committee All Executive Committee Members, Mrs. Pramila Shakya, Dr. Rasana Design & Layout: Amrit Ratna Sthapit Bajracharya, Mrs. Anu Sthapit, Mr. Shubha Ratna Shakya, Mrs. Menika Sthapit, Mrs. Padma Sakya, Mrs. Reema Shakya, Mrs. Suchita LNBDS Office: Lumbini Nepalese Buddha Dharma Society (UK) Tuladhar, Mrs. Durga Thapaliya, Mrs. Ramila Bajracharya, Mrs. Rinu [email protected] Tuladhar and Mrs. Anjali Bajracharya www.lumbini.org.uk Life Members Printed by: PIP Printing Mr. Amrit R. Sthapit, Dr. Dharma B. Shakya, Dr. Lochan Manandhar, 198 High Street, Brentford TW8 8AH Mrs. Nani Shova Shakya, Mrs. Sakuna Lama, Miss Hima Gurung, Mrs. Anita Rai, Mr. Lil Gurung, Mr. Surya Bajra Yonjan, Mr. Redwood Articles and opinions expressed in the journal are not necessarily MA, Mr. Shashi Manandhar, Mr. Rambabu Thapaliya, Mr. Uttam the opinions of the society.

2 Lumbini May 2019 Lumbini Contents Journal of The Lumbini Nepalese Buddha Dharma Society (UK) LNBDS Executive Committee and Objectives 2 Volume 22 B.E. 2563 May 2019 Editorial 3 Cover Story - Kwa Bahah - Devid Gellner 4 Editorial The Life of the Buddha 5 - Karuna Shakya LNBDS UK would like to wish a very Happy Buddha Upekkha - Equanimity 7 Buddha Jayanti, Swanyapunhi Day, to all our readers. It - Rajah Kuruppu/Dr. Arjun Dev Mehta is 2563rd Buddha Jayanti, the era which marks the passing away (Mahaparinirvana) of the Buddha, in 543 BCE. The My dialouge in Buddhism 9 Buddha was born in 623 BCE in Lumbini, Nepal. So, - Venerable Seelawimala Nayaka Thera this year we will also be celebrating the Buddha’s 2643rd Condolences 10 birth day, Lumbini Day. Karuna (Compassion) 11 Teachings of the Buddha is norm for Buddhists in Nepal. - Aranitara Bajracharya From our culture, architects and thinking process, Buddha’s Late Venerable Ashwaghosa Nayaka Thera 13 teaching has great impact. Once Kathmandu was main A brief overview of Buddhism 14 hub of Buddhism but due to various outside influences, - Dotetsu Zenji (An Iranian Zen Monk) it deteriorated. When some monks tried to ;'vL kfl/jfl/s hLjgsf] nfuL a4' lzIff 17 revive Buddhism in mid 90s, they were expelled during - bLgf s+;fsf/ Rana regime. The expulsion of Buddhist monks from LNBDS Activities and News 20 Nepal was part of an operation by former Rana government to suppress the revival of Theravada News about Buddhism 23 in the early decades of the 20th century. There were two deportations of monks from We are thankful to Professor David Gellner for cover story Kathmandu, in 1926 and 1944. Among various Buddhist on Kwa Bahah, Hiranya Varna Mahavihara (Golden monks Venerable Ashwaghosa was one of the prominent Temple). This is one of the most captivating, most well- monk who played important role in present day Buddhism designed, and most elaborate Buddhist monuments of in Nepal, mainly Theravada Buddhism. We have allocated Nepal in Patan. a page to pay our tribute to late Venerable Ashwaghosa, Equanimity (: Upekkha; : Upekchya) is one 6th Sangha Nayaka of Nepal, which is a great lost to of the four sublime states of mind and is considered: Buddhists and Buddhism in Nepal. Neither a thought nor an emotion, it is rather the steady The Buddha was very logical and practical teacher. His conscious realization of momentary of life. It is the ground teachings throughout is based on experiences gained by for wisdom and freedom and the protector of compassion himself. Rather than imposing like command or dogma, and love. We are grateful to Mr. Rajah Kuruppu for his he always preferred as a teacher a discussion giving in-depth article on Upekkha. illustrations. We express our humble thanks to Venerable Seelawimala for his article ‘My dialogue in Buddhism’ To our Nepali readers we got ‘;'vL kfl/jfl/s hLjgsf] nfuL which will be beneficial to our readers. a'4lzIff’ by Dina Kansakar, the winning articles from our essay competition in 2018 in Nepal. Lumbini Nepalese Venerable Dotetsu Zenji was kind enough to write an Buddha Dharma Society (UK) in collaboration with article on ‘A brief overview of Zen Buddhism’. This article Buddhist Youth Group (Yuva Baudha Samuha), gives an enlightening overview of Zen Buddhist practice Kathmandu has been organising Buddhist essay for which we are grateful. In this Buddhist School, main competition on various topics since 2007. Last year's focus is given to meditation (Dhyana), thus known as competition topic was ‘Buddha’s teaching for happy family Zen. Teaching of the Buddha is not limited to any country life. or any geographical area. Irrespective of past, present or future (Akalika), Buddhism is for all who wants to live We are thankful to Karuna Shakya for her article on ‘The harmonious life. However, we could see some differences Life of the Buddha. Equally our thanks to Aranitara in practices in different such as Bajracharya for her ariticle on Karuna, one of sublime Theravada, , and Zen but fundamental practices in Buddhism, teachings are same in all Schools. May the blessings of the Triple Gem be with us!

May 2019 Lumbini 3 Cover story Kwa Bahah (Hiranya Varna Mahavihar, Golden Temple)  Prof David Gellner, UK Introduction ringing a bell, at the end of the morning service and be- Hidden away from the crowded streets and crossroads of fore the evening service. the ancient city of Lalitpur (Patan/Yala) is one of the most The Main Shrine of the Shakya Muni (Gandhakuti) intriguing, most elegant, and most ornate Buddhist monu- The main temple in the courtyard is a three-tiered rectan- ments of Nepal: the monastery called Hiranya Varna gular structure dominating the entire complex. Mahavihar. To tourists it is more often known as The Its roofs and screened windows, including cornices and Golden Temple. struts, are all gilded with gold. The temple banners that hang down from the roof to the level of the doorway are remarkable. A legend links them with the Buddha, who used them as a ladder to come down from heaven to earth. Ratna Chaitya Swayambhu Ratna Chaitya temple is set perfectly in the middle of the courtyard surrounded by the monastic buildings on all sides. The chaitya inside the temple is identified with the famous Swayambhu Chaitya in Kathmandu. Four Nagas (snake gods) hang down from the top of the temple with their heads raised and their eyes watchful; they guard the temple. According to local tradition this shrine is the oldest part of the complex, older even than the shrine of the principal Buddha. Shree Guru Vajrasattva Shree Guru Vajrasattva is regarded as the supreme celestial Buddha by Nepalese Buddhists, and as the priest of other Buddhas. Unlike them he is not represented on one side

This complex is believed to have been constructed in the twelth century by a ruler called Bhaskara Dev Varma. He was born a Hindu but became a great devotee of Lord Shakyamuni Buddha. Over the entrance doorway there are two wooden struts carved with the two most important Hindu gods, Shiva and Vishnu, who guard this Buddhist temple. It is one of the distinctive features of Hiranya Varna Mahavihar that many strict and elaborate rituals are maintained here which have been aban- doned or were never performed in other such monastery temples. The principal priest of this monastery is a young boy who must on no account be over twelve years old. With the assistance of an older boy or young man, he carries out the regular liturgical service in the shrine of the main Bud- dha. Both priests must be members of the monastery and they serve for a period of one month, during which time they must stay inside the courtyard. The only ex- ception to this is that twice a day the younger priest circu- lates the area where most of the monastery members live Cont. to page 16 ...

4 Lumbini May 2019 The Life of the Buddha (This article is based on the ‘Life of the Buddha’ presented by children (and created by Karuna Shakya) on our society’s 2562nd Buddha Jayanti Celebration held on Sunday 10th June 2018 at Harrow Borough Football Club, UK) Birth up and left the palace? Who would rule after his passing Once, in a place called Kapilvastu, there was the king of away? the Shakya clan, Suddhodana: he was married to the So, to prevent Siddhartha from seeing unpleasant things beautiful queen, Mahamaya Devi, princess of . The (and therefore leave on the path to asceticism) he made pair of them were very happy, except for one thing - they sure he was kept away from the outside world. did not have any children. Nevertheless, Siddhartha was a kind and gentle boy, whose But, one night, Queen Mahamaya Devi had a dream. She acts in his childhood pointed to this inevitable outcome, dreamt that a white elephant however much the king tried to holding a lotus flower circled prevent it. around her bed three times and Early Adult Life entered her womb. Finally, the Siddhartha got married at the age elephant disappeared. of sixteen with his cousin sister She did not know what this dream Yasodhara, daughter of King meant, so she sought the help of a Suppabuddha and Queen Pamita wise man who lived in a mountain. of Koliyas. Yasodhara was also When he came, he answered that sixteen years old. They lived a she would soon bear a wonderful luxurious life inside the palace. child. Eventually, this life of indulgence When the baby was due, according made Siddhartha bored and to custom at the time, Queen restless. His father’s efforts to keep Mahamaya set out to her parents’ him inside only increased his home in Devadaha with her retinue curiosity, so one day he summoned of attendants - with the King’s the royal charioteer, to take permission. him for a ride outside the palace. On the way there, on a full moon Whilst on his trip outside, people day in May, they stopped in were very happy to see their prince Lumbini, in present day, Nepal, riding in the streets, but then under a Sala tree. There, holding on Siddhartha saw an old man, to one of its lower branches, she leaning on his walking stick. He gave birth to the golden baby prince was confused, as he had not seen Siddhartha. an old man before, and asked To everyone’s great surprise, Siddhartha walked seven steps Channa, “Who is that?” Channa replied, in each direction: North, South, East and West, soon after “He is an old man, he has lived for a very long time.” birth. As he walked, lotuses sprang from the ground. “Does everyone get old?” Siddhartha asked, and Channa And then he spoke… said yes. “This is my last birth. I will not be born again.” The next day, Siddhartha went for another drive outside. Seven days after Siddhartha was born, Queen Mahamaya This time, his saw a very sick man, lying on the floor and passed away, and he was then nursed by his mother’s sister, crying out in pain: he was covered in sores and his mouth Prajapati Gotami. was foaming. Again, Siddhartha was confused, so Channa explained that it was a sick man and that anyone could Early Childhood fall sick at any time. One of the first visitors to the palace was a wise man called On the third visit, Siddhartha spotted a funeral procession , and upon seeing Siddhartha, he told the King that passing by. The mourners were wailing with grief. “Why his son would become a Buddha. are they carrying that man?” Siddhartha asked, amazed. He consulted some more sages for advice. Most said, Channa explained that it was a dead man, and that death “Your son will either grow up and become a great king, or is the end of life that is common to all who are born. he will become a Buddha.” But Kondanna, one of these Channa answered all Siddhartha’s questions, despite the sages, stated that he would definitely be a Buddha. King’s orders. Siddhartha felt highly uncomfortable at The king was worried by this – what if Siddhartha grew what he had found out. He asked Channa to go back to May 2019 Lumbini 5 the palace. Full Enlightenment. He sat for the whole night, with On the way back, though, Siddhartha saw yet another many enticing thoughts to distract him, but he was not sight – a man with a yellow robe and whose head was tempted. Determined, he carried on meditating until at shaved. He was calm and peaceful, and impressed the last his mind became pure and clear. prince. Once more, Channa explained - he was a Sage: he So, after six long years of searching, he had found had given up home and family to find a way to end Enlightenment. It was a full moon day in May (). suffering. These discoveries are known as the He was thirty-five years old. The tree he sat under is now – when Siddhartha learned of the suffering in the world. known as the Bodhi Tree. When he returned to the palace, he was told that Princess Teaching Others Yasodhara had given birth to a son, Rahula. The King, He spent six weeks more near the tree. At the end of the hoping Siddhartha wouldn’t leave his wife and son now, seventh week, he decided to teach his findings to others. held a grand feast to celebrate. The prince attended but It would be hard to understand for ordinary people, but was preoccupied with his own thoughts; he thought he he believed there were people already ready to hear these must become like that yellow-robed, peaceful person and things. He thought of the five ascetics that had left him. seek for an end to suffering. The evening wore on, and He walked a hundred miles in search of them and finally, the prince, with no interest in the amusements, soon fell when he had found them in Deer Park at Isipatana asleep. The dancers and musicians saw this and lay down (Saranath), near Benares, began to teach them the to rest. They were soon asleep. Dhamma. That was on the full moon day in July (Esala) Siddhartha woke to this scene, surprised. This was a huge that the Buddha gave his first sermon. change! Performers who had seemed so elegant before were “Monks, a recluse should avoid the two extremes. The now snoring on the floor. It was quite unpleasant. Middle Way, as understand and practise it, gives vision On that same day he left in the middle of the night with and knowledge and leads to Enlightenment.” his favourite horse, Kanthaka, and Channa. He was 29 He taught them the , which formed years old. When they reached the river, Neranjara, he cut the basis of his teaching. off his long hair, took off his princely clothes and handed  There is suffering. (Dukkha) them to Channa.  There is the cause of suffering – which is desire/ He ordered him to go back to the palace with Kanthaka. craving. (Samudaya) Channa was very sad. He begged the prince to let him  The end of suffering. (Nirodha) stay with him, but Siddhartha very firmly refused. He  The path leading to the end of suffering (Magga) wanted Channa to tell the royal family not to grieve over The five ascetics with their highly developed minds his departure, because one day he would return when his understood these and became his first disciples; the Sangha quest was complete. Channa agreed this time, and went or Community of Monks was thus formed. back, taking Kanthaka with him. He then said to the monks: Siddhartha went to Alara Kalama and Uddaka Ramaputta, two well-known teachers at that time. He learned “Go forth, Monks. Teach this Dhamma which is excellent everything they had to teach him, but he was not satisfied. in the beginning, in the middle and at the end. There are He went from teacher to teacher, but he still did not know some who have only a little ‘dust’ in their eyes; they will how to escape death, illness and old age. understand.” Then he went to Uruvela and joined five other ascetics – So, they set out to spread the Dhamma, for the benefit of Kondanna, Bhaddiya, Vappa, Mahanama and . With all. The Buddha himself walked from village to village them, he practised all sorts of ascetic practices including teaching Dhamma. self-mortification. With this he became so weak that one Final Days day he fainted. He was found by a shepherd who fed him He carried on doing this, spreading Dhamma, for another with milk and looked after him until he was better. forty-five years until he passed away at the age of 80 at These events enabled him to see that self-mortification , . was useless – so was a life of luxury. So, he decided to During his forty-five years of teaching, he made many follow a course between these two extremes: The Middle disciples. He constantly reminded them… Path. When he started living normally like this, the five “Everything that ever has come into existence, or ever will ascetics were disappointed and left him. Now he sought come into existence, inevitably, must, and will again pass the Truth alone, unaided. out of existence. In the whole world, there is only one He went to sit under a tree at Gaya in India and meditated. law, that nothing lasts forever.” He resolved that he would not move until he had attained

6 Lumbini May 2019 Upekkha - Equanimity (Revised and edited by Dr Arjun Dev Mehta from the original article in the booklet The Brahma Vihara – The Art of Noble Living written by Mr Rajah Kuruppu)

The fourth factor in Brahma-vihara is upekkha. Upekkha of life. At the highest level, the Arahats, who have realized is a word in Pali, the language of Theravada Buddhism. In Nibbana and eliminated all mental defilements are Sanskrit, the language of Mahayana Buddhism, it is called completely unaffected by them. Arahants continue to live Upeksha. It is even mindedness or mental equipoise but the rest of their lives in accordance with their past kamma not unintelligent indifference. Most popularly it is called with happy and unhappy experiences, but they are equanimity or balance of mind. Upekkha rejects both unmoved by these ups and downs of life. The attachment (anurodha) and resentment (virodha). It refers to them as follows: 'Touched by advocates a middle path of being neither attracted nor success or failure, the wise are neither elated nor depressed'.2 repelled by the desirable and the undesirable or the pleasant A true Buddhist is unshaken by all worldly opposites such or unpleasant. as wealth and poverty, love and hate, youth and age. They Most people are aware that our minds are attracted by the are all viewed calmly and objectively with a serene mind. pleasant and the beautiful and are repelled by the unpleasant This serenity of minds expressed in the following notable and the ugly, which happens all the time. This lines in the Dhammapada. understanding is inadequate. For equanimity one should ‘Just as a compact, solid rock realize that attractions and repulsions are the ways of the Stands immobile in the hurricane mind. Every effort should be made to bring the mind Even so, amidst all praise and blame, under control and for this purpose it would be helpful to The truly wise are shaken not'.3 consider the mind as something external to ourselves. It would then be possible to view this phenomenon of Buddhism emphasizes the three characteristics of life, attraction and repulsion of the pleasant and unpleasant namely Anicca, dukkha, and or , with objectivity and dispassion. This would enable one to unsatisfactoriness and egolessness. A clear understanding remain relatively calm and unmoved by the ways of the and appreciation of this fact would be helpful for the world by being neither unduly attracted by the pleasant practice of upekkha. When one is fully alive at all times to or repelled by the unpleasant. This is the establishment of the fact of impermanence one would accept the pleasant equanimity or balance of mind. and unpleasant with equanimity in the knowledge that they are all temporary. The sufferings arising from tragic Mental discipline is necessary to realize the Buddhist goal experiences are also ephemeral and confined to a period of of Nibbana. However, it would also relieve anxieties and time. The unsatisfactory situations one encounters in life worries in this world itself since it trains the mind to pass away with time. For this reason, a perceptive observer maintain equanimity in the face of worldly happenings. of human life remarks that time is the greatest healer. When It is a healthy alternative to medical therapy and one wise and successful man was questioned in late life tranquilizing drugs to relieve stress and anxiety. If the mind what he regrets most with regard to the past, he remarked is disciplined it would be possible to establish peace and that it was unnecessary worries and restlessness since they tranquillity within oneself and overcome restlessness, are overcome with time. Certain tragedies such as death indiscipline and lack of mental decorum which cause of loved one do not pass away but one adapts with time anxiety and worry. By disciplining the mind, it would be to live without the pleasures of that individual’s company. possible to achieve tranquillity without tranquilisers. An important doctrine in Buddhism is the law of kamma, Those who have cultivated upekkha maintain a balanced the law of cause and effect, action and reaction. All mind at all times without temper, tantrums, depression intentional activities have kammic consequences. While or anxiety. Of such minds the English nature poet, William wholesome actions lead to happy results, unwholesome Wordsworth, observed as follows ‘Strongest minds are often actions have unhappy consequences. One could experience those of whom the noisy world hears the least.’ However, the results of kammic activities either in this life, the next more than 2500 yrs. ago the Buddha remarked: ‘yes. life or in future lives. It is said in , emptiness is loud, but fullness is calm: The fool’s half-filled 1 that wealth, position and loved one cannot be taken on crock: the sage a lake. death to the world beyond. However, the intentional Vicissitudes, Impermanence and Kamma activities of all would follow them like a shadow in their In the course of life, humans as well as other living beings samsaric journey, the cycle of birth and death. have to face eight vicissitudes called attha loka dhamma Therefore, the knowledge and appreciation of in Buddhist philosophy. They come in pairs, one desirable impermanence would enable one to accept the difficulties, and the other undesirable. They are gain and loss, good the failures and losses that confront us from time to time repute and ill repute, praise and blame, and pleasure and as the verdict of kamma without harbouring ill will pain. It is difficult to be unaffected by these vicissitudes towards persons or situations we think are responsible for

May 2019 Lumbini 7 our unsatisfactory experiences. families, their health, their self-respect and even their peace Death and ageing of mind. Good health is considered in Buddhism the greatest gain- Arogya Parama Labha.4 Those who are In Buddhism, the discussion of death with seriously ill uninterruptedly rushing to better themselves lead a life of patients, even those terminally ill is not avoided. On the stress and strain, worry and restlessness, which is so contrary, the reality of death and its imminence in the case detrimental to their health. Some seek relief from their of terminally ill are accepted without pretence so that woes in alcohol and drugs leading to an early grave without patient is appropriately prepared to face death with enjoying what they have materially achieved. tranquillity, equanimity and confidence recollecting the good deeds of the past. In reality death is inevitable and The elimination of attachment and the practice of upekkha life so uncertain that a person discussing death with a is substantially facilitated by joining the ranks of the sangha terminally sick person could perhaps precede the patient and leading a holy life. They are free from worldly to the grave. possessions and cares have renounced sense pleasures. Their liberation from worldly vicissitudes of life is expressed in According to Buddhism, every effort should be made to Buddhist literature as follows; - cure patients and keep them alive as long as possible. Human life is more conducive to progress along the noble ‘A den of strife – is household life. path to liberation and the prolongation of life retaining Full of toil and need. the physical and mental faculties at a reasonable level is But free and high as the open sky desirable for progress in mental purification and Is the life that homeless lead.5 development. However, in spite of all efforts, if death does Contentment and occur, it should be accepted as a consequence of kamma with equanimity and psychological maturity. Contentment is also helpful for the development of upekkha. Buddhism emphasizes the importance of The ageing process is a very unsatisfactory experience when contentment- Santuthi Paramam Dhanam, contentment the faculties and reflexes of all who live to a ripe age is the highest wealth. Buddha himself remarked that His progressively and significantly decline and they often Dhamma is for the contented and not for the undergo considerable physical pain. Most people have to discontented. experience old age and disease, and all have to face death. On one occasion Buddha had a visit from Nakulapita who Cultivation of mindfulness, an important factor under was advanced in years and in the autumn of his life. The concentration in the noble eight-fold path, is useful for master advised Nakulapita to remain mentally active and the development of upekkha. When there is awareness healthy even though the body is feeble. When there is one can control reactions to unfolding events without over physical pain if one becomes worried and adds to the mental jubilation or total depression accepting the process of life pain it would be like being shot with two arrows. The as kammic consequences and remembering the healthy maintenance of the mind is proportionate to one’s impermanence of the good and the bad, pleasant and the spiritual development. The recommendation in Buddhism unpleasant. is to maintain the mind alive and controlled even when When we observe people in society, we could note the physically sick or ageing. extent of upekkha among different people. Some have An Arahat whose spiritual development is of the highest developed this noble quality substantially and are relatively order, experiences physical pain without mental calm and unruffled in the face of disaster and triumph. discomfort. They accept the pleasant and unpleasant with philosophical resignation knowing that they are the ways of the world Attachment and appreciating the consequences of the law of kamma. To overcome attachment, which is essential for upekkha, On the other hand, some are restless and significantly one has to disassociate oneself from the material things of moved by the successes and failures. life. It appears at first sight to be easy but in actuality it is Thus, upekkha or balance of mind is an important factor so hard to realise because of greed of ordinary man for to lead a life in conformity with the dhamma. It would wealth, fame, position and pleasure. also be most helpful to cleanse the mind of unwholesome A tragedy of current society, especially among the affluent thoughts so necessary for the realization of Nibbana, the and the powerful, is that craving is not so much for the liberation from samsara with all its unsatisfactory features. material object itself but to outdo others. There is aggressive References: competitiveness and acquisitiveness that is so obsessive and 1. Sutta Nipitta, verse No.721 compulsive that everything becomes a competition. At 2. Dhammapada, verse 83 times there is great effort to beat the clock and the calendar. 3. Dhammapada, verse 81 One becomes a prisoner within this attitude of mind that 4. Dhammapada, verse 204 there is no time to relax, reflect or enjoy what one has 5. Pabbajjha Sutta of the Sutta Nippita realised. In feverish process of acquisition, they lose their

8 Lumbini May 2019 My Dialogue In Buddhism  Ven. B. Seelawimala Nayaka Thero, Head of the London Buddhist Vihara, UK Dialogue is a very important means of sharing knowledge isolated analysis that a search for truth may be found. and widening our understanding of various views, opinions, Knowledge may be acquired in this way, but engaging, theories and teachings. Fundamentally, dialogue lies at the listening and interacting with others helps one overcome heart of overcoming the darkness of ignorance. In today’s one’s own egocentricity which may otherwise be harmful diverse society, which is sometimes challenged by to oneself. Egocentricity breeds mere knowledge. extremism, dialogue is widely used to foster interfaith Knowledge in general is bias, whereas wisdom means relationships and to build and sustain harmony, solidarity unbiased knowledge. In listening, one has one’s heart fully and peaceful co-existence. Just as it may be used by people open to another’s words so that one’s egocentricity may from different faiths, dialogue may also be used for greater be calmed. Therefore, listening-based dialogue is the true understanding and to heal differences by people within dialogue. It helps us transform ourselves into what is called the same religion as well. ‘spiritually noble’. In Buddha’s words, ‘assutav puthujjano, The Buddha said in the Mangala Sutta 'Kalena dhamma sutav ariyasavako’ - one who listens becomes ariyasavaka sakachcha' that any opportune moment to hold a dialogue or noble. Otherwise, one remains average or puthujjana. on the Dhamma is a blessing. It is not easy to hold a discussion without a good Dialogues are very common in the Buddha’s teaching or understanding of the subject. in the Tripitaka. Most modern translations of the Tripitaka “How can wisdom be understood? - Whether a person into English are titled, “Discourses of the Buddha”, has a good understanding or not?” The Buddha’s advice “Middle Length Discourses”, etc., the emphasis being on was that dialogue is the way to understand wisdom. (Pali: the word discourse. However, it is worth remembering sakacchayam bhikkhawe pañña veditabbo) or dialogue is that many of the older translations, done by scholars such the way to approach the wisdom of others. as Thomas William Rhys Davids, the founder of the Pali Another technique to enhance understanding and continue Text Society, called them “Dialogues of the Buddha”. This dialogue is through the process known as Question and is significant because it stresses the importance of dialogue Answer. The Buddha had four ways of answering in the Buddha’s approach to spreading his teaching. questions. There were questions that may be answered A hallmark of the Buddha’s teaching method, perhaps straightforwardly, with a yes or a no. For example, are all unique amongst religious leaders, was that he was not conditioned things impermanent? dogmatic. It was not his habit to force an answer on his There are questions that may be answered with a qualified followers, insisting that he was right, and the other person answer, perhaps needing some analysis. For example, how must be wrong. Instead, he preferred to engage in dialogue was it possible for Angulimala to change from being a or discussion in order to win his audience over to a murderer to being an Arahant? particular point of view. The Buddha would use logic and reasoning to justify that what he had to say, so that people Then there are questions that may be answered with a could see for themselves the good sense of his argument. counter-question. For example, the question: “Why is it The Buddha frequently engaged in dialogue, involving an wrong to steal from other people?” This can be answered exchange of ideas or opinions. His goal was to reach an by another question: “Would you like other people to amicable agreement or settlement based on a mutual steal from you?” Lastly, there are questions that may be exchange of ideas, based on humility and equanimity. put aside. It is sometimes asked why the Buddha would not give a definite answer to some questions. Hence in Buddhism a true dialogue is one which is founded on the principle of listening. In spiritual practice, when a There is a discourse called Upali Sutta which is very good dialogue occurs between two or more people, everyone is example of a dialogue that uses the method of questioning supposed to listen to everyone else. In other words, and answering. everyone has an opportunity to have their say, as everyone The Buddha was living in Nalanda where Nighanthanatha else listens. Those who fail to listen block themselves from Putta too lived nearby. Then a Jain monk called learning. In the Buddha’s terms, one who listens can Dhigatappassi ,a disciple of of Nighanthanatha putta visited spiritually elevate oneself. Otherwise one would remain the Buddha and had an deep dialogue on the subject of a ‘puthujjana’ or an average person. Some people believe “Kamma”. The learned monk according to Jainism had that they do not need to listen to anyone else since they pointed out the word “Danda” which is equivalent to are able to acquire knowledge from books, or other “Kamma” in Buddhism. They asked many questions from different sources. They contend that through their own each other and shared their points of view regarding the

May 2019 Lumbini 9 concept of Kamma, discussing the similarities and used even today for sharing his wisdom and spreading his differences of their teachings. Dhamma to new and old followers throughout the world. On some occasions the Buddha did not answer to (This article was first published in May 2017 -May 2018 of , questions. The Buddha kept the noble silence. Once the journal of London Buddhist Vihara, Chiswick, London. Reprinted here Buddha gave a reason for keeping silence. with kind permission of Ven. Seelawimala Nayaka Thero) There was a dialogue between the Buddha and Malunkyaputta. One day Malunkyaputta went to the Buddha to put ten questions to him. Among the ten questions were Condolences Is the universe eternal? Is it not eternal? President and all the members of the Lumbini Is the universe finite? and so on... Nepalese Buddha Dharma Society (UK) would like to express our sincere sympathy In fact, the Buddha went on to give Malunkyaputta a to family and wish departed ones eternal beautiful analogy. He said it is ‘like a man who has been peace . hit in the arm by a poisoned arrow and he is brought to a surgeon, but he refuses to have the arrow removed until Mr. Nani Bhai Sthapit who passed away at he knows: whether the man who wounded him was a the age of 92 on 5 January 2019 in Nepal. noble warrior, a brahmin, a merchant, or a worker so on He was beloved father of our Society's and so forth’. The point made by the Buddha was that Treasurer Mr. Dinesh Sthapit and father in while the wounded man is asking all these questions, he law of our Society's organising committee will be killed by the poison. The most necessary and member Mrs Menika Sthapit. important thing is to remove the arrow. Likewise, it is Venerable Gunawati Guruma passed away at sometimes better to keep away from asking unnecessary the age of 95 on 28 March 2019 in Myanmar. questions and instead to focus one’s life on overcoming She lived in Nepal and worked to spread suffering. teaching of the Buddha in Nepal. When we learn the Kalama Sutta - “the Buddha’s Charter th of Free Inquiry,” or Vimansaka sutta, the Buddha gives Most Venerable Ashwaghosa, 6 Sangha the inquirer the freedom for questioning or inquiring. But Nayaka Thera of Nepal passed away at the that freedom should focus to liberate our mind from age of 93 on 5th April 2019. He was dharma “Dukkha”, or suffering, as the main purpose of teaching. guru of our Society's founder President Mr. Amrit R. Sthapit. Today there is a great enthusiasm in the interfaith movement for dialogue and also discussions are an essential part of the religious programmes of many faiths. It is Sabbe Sankhara Anicca indeed amazing that the methods used by the Buddha (All Conditions are impermanent) many centuries ago have survived and continue to be widely

Membership of the Society Members whose valued memberships are due for renewal and new members who would like to support the society by becoming a member are requested to complete the section below and return it to the society’s Treasurer at address 14 Toronto Avenue, Manor Park, London E12 5JF, UK with your cheque made out to Lumbini Nepalese Buddha Dharma Society (UK) or LNBDS (UK). We very much hope you will support the society by renewing your membership or by becoming a member. Membership for 1 year: Individual -£ 10.00, Family - £ 25.00, Life Membership - £ 150.00 I/We would like to support the LNBDS’s work and would like to renew my membership/join the society. Name:…………………………………………………… Address:…………………………………...... …… …………………………………………………………………………… Tel:………………………………..... Email:………………………………………………………. I/We enclose the membership fee for the year of £ ...... to renew my membership/join the society. In addition, I/We wish to donate £ ...... Total amount enclosed £ ...... Signature: ...... Date: ......

10 Lumbini May 2019 KARUNA (Compassion)  Ms. Aranitara Bajracharya Patan, Nepal The ancient saints have emphasized some striking features the quality that generates tender feeling in the human heart like love, tolerance, compassion, sympathetic joy etc. Now at the sight of other’s suffering. A Compassionate person we need these qualities among human beings for a good neither kills other beings nor hurts them. Any teaching of and healthy society. Therefore, I have selected to discuss violence or hatred vanishes with the arising of Compassion. the concept of universal Love and Compassion ‘Kurana’ In brief, we can say that Compassion is the name of moral as described in Buddhism. volition for eradication of suffering from the life of other Buddhism aims at raising the quality and spiritual life of beings in trouble. all human beings. Its message of compassion and In Mahayana Buddhism the scholars have given importance friendliness has a universal dimension. The root causes of very much to these qualities and therefore, a Boddhisattva prevailing tension lie in selfishness and belief that one is not interested in his/her own liberation, but he/she strives religion alone is supreme, and all other religions and sects for the well beings of al living creatures. According to them are inferior. What we urgently need today is removal of a Boddhisattva must cultivate Karuna in consciousness and seeds of hatred and malevolence from the minds of all in the heart like the feeling which a mother has for his religious communities. only child and ready to defend the child with her own The Buddhist concept of Compassion. life. For Avolokitesvara Boddhisattva, even attaining Nirvana is a secondary thing. Compassion for the beings The four sublime abodes called Brahamavihar are loving is the foremost duty of the Boddhisattva. The Buddhist – kindness (Metta), Compassion (Karuna), Altruistic joy literature especially the Jataks, Avadans and the Mahayana (), Equanimity (Upekkha). These are supreme abound in stories, and legends of charitable and sources for the purification of the mind. Compassion and self-sacrificing men, women and animals. Love are both terms of extra importance in the Brahamavihar. The Buddha’s life and missions were based In Mahayana Buddhism Compassion has been given much on these very concepts. Rather He was the embodiment more importance. One of the differences between Theravada of boundless compassion and love and is, therefore, called and Mahayana tradition is that in Theravada practitioners’ Mahakarunika. aim is for personal liberation where as in Mahayana tradition the aim of practice is to attend liberation with the sole purpose The Buddha was not motivated by consideration of of helping other sentient beings and to develop . personal gain but was concerned solely with the well being To generate Bodhicitta means to develop the sincere aspiration of his audience. In the kindred saying the deity , the to attain enlightenment for the sake of others. Hence embodiment of sense desire, tried to perplex the Buddha, Bodhicitta, a mind of enlightenment, is a combination of to induce him to stop teaching. two different types of aspiration, the aspiration to achieve Buddha answered Mara’s request as follows: enlightenment and the aspiration to benefit other sentient beings.1 “The Harmonious One is sympathetic According to Lama Zopa , the head of Kopan To others welfare he is enlightened. When he teaches, he is Monastery in Kathmandu, “The whole purpose of Dharma liberated from (desirous) bias and dissatisfactions.” Practice is to help others2. When you help others, you are It is Buddhism which spread in the larger part of the world, already planting seed of your own happiness.” the message of human service, love, compassion and co- “From my limited experience, I have found that the greatest operation. In fact, the very aim of Buddha’s mendicant degree of inner tranquility and peace comes from the life style was to show the path of Dhamma for the welfare development of love and compassion. The more we care for of maximum number of people. others, the greater our sense of well-being becomes.” His In this regard, concerning the Buddha’s sublime state Holiness 14th .3 especially, the compassion is the most important one. It was indeed the spirit of love and compassion taught by Compassion creates a sense of sympathy and empathy. In the Buddha that touched the heart of who gave other words, Compassion is a non-problematic desire to up war as the state policy in resolving the problems of remove bareness and sorrow from the life of one’s fellow state. He emphasized the conquest by righteousness sisters and brothers. Compassion is not only verbal (Dharmavijaya). Buddha’s compassion and love played sympathy but a realistic attitude towards beings in what would appear to be a magical role in converting him suffering, with practice including that of friendliness. It is to Buddha Dharma. He was so much impressed by

May 2019 Lumbini 11 Buddha’s message of compassion and love that he did not became enlightened to as well as drawn to Buddhism’s only accept the Buddha Dharma but rather he played an wave of Compassion. important role in spreading Buddhism throughout South These four sublime virtues Loving-kindness Compassion, East Asian countries. He dedicated his wealth and means, Altruistic joy, Equanimity are called illimitable because his son and himself to the welfare of people and for the they find no barrier or limit and should be extended sublime doctrine of Buddha’s Teachings. towards all beings without exception. They are the pillars It is generally believed that Buddhism was an instrumental of individual as well as social happiness, social amity, and in bringing social change and the Buddha was a great social universal peace. reformer, a believer in the equality of all human beings. We are indeed passing through the most critical phase of He didn't support social structure rests on the caste system human history for compassion to prevail in all of us. Let or the division of society into varnas with their duties, fragrance of flowers of Buddha’s Compassion supercharge occupations and social status specified. His efforts for the the World and let noble thoughts come from all and let emancipation of lower caste created a sort of social this motivation transcend all the national boundaries ethnic revolution in society. With this observation we can analyse groups, classes division, etc. the practical measures adapted by the Buddha to get rid of numerous social problems. References: For instance, we may take into consideration the Buddha’s 1. The Foundation of Buddhist Thought, Part 4: The mind of Enlightenment (Bodhicitta); page 22 – Tashi daily round of begging for alms. Under the then prevailing Tsering social system, caste superiority was maintained in the matter of food and water. The people of high caste did 2. The Foundation of Buddhist Thought -Geshe Tashi not take anything touched by those of lower caste. The Tsering. Buddha and His disciples lived on alms collected from 3. Compassion and the Individual -Tenzin Gyatso, the door to door without discriminating on the grounds of Fourteenth Dalai Lama; published in the Middle Way, The caste, rank, status or position. All the people were equal journal of the Buddhist Society, London, UK, May in the eyes of Compassionate One. The Buddha said that 2008.Vol 83 No.1 nobody becomes a Sudra or Brahman due to his birth, but he becomes Sudra or Brahman on the basis of deeds that he performs. Mindfulness is the way to the Deathless On several occasions, the Compassionate one refused royal (Nibbana); unmindfulness is the way to invitation in preference for those of the poor and the Death. Those who are mindful do not downtrodden. Thus, out of compassion. He accepted the die; those who are not mindful are as if invitation of Ambapali (a Courtesan) and declined that of already dead. the Licchavi princess. ~ Dhammapada 21 Another example is the incident was that of Anand and Candalika when Anand went with his bowl for water, Candalika refused it on the grounds that she was an out- The mind is difficult to control; swiftly caste girl. In reply Anand said he just wanted some water he did not ask what cast she belonged to. In the eyes of and lightly, it moves and lands wherever the Buddha all human beings are equal. it pleases. It is good to tame the mind, The blessed One threw open the doors of His Monastic for a well-tamed mind brings happiness. Order for the members of all castes without any distinction ~ Dhammapada 35 whatsoever. This is the true of both the Bhikkhu Sangha, the Order of monks and Bhikkhuni Sangha the order of nuns. Mahakaruna or great compassion was the motive Just as a tree, though cut down, sprouts force behind his all action. up again if its roots remain uncut and Grace and compassion are the hallmarks of Lord Buddha’s firm, even so, until the craving that lies personality and His dispensations and it is due to this fact dormant is rooted out, suffering springs that His Dhamma has crossed the apparently up again and again. insurmountable geographical and national boundaries and captured the consciousness and imagination of the whole ~ Dhammapada 338 world. And the process continues! More and more people

12 Lumbini May 2019 Late the Most Venerable Bhikkhu Ashwaghosha - Chief Sangha Nayaka of Nepal Most Respected late Venerable Bhikkhu Ashwaghosh (Charity) and was engaged as the Editor and Chief Editor Mahathero was one of the founders who helped to of the Anandakuti monthly Buddhist magazine for 20 re-establish and promote Theravada Buddhist tradition years since 1972. He was also chief editor of another in Nepal. Buddhist monthly magazine Dharmakirti.. Bhikkhu Ashwaghosh Mahathera was appointed as Bhikkhu Ashwaghosh Mahathera established the Deputy Chief Sangha Nayaka in June 2007. He was Dhyanakuti Vihara in Banepa in 1971. Later, with the decorated as Most Venerable chief Sangha Nayaka of help of Bhikkhu Maitri, late Mr Dwarika Das Shrestha Nepal by Bhikkhu Mahasangha (Federation) with and late Anagarika Dharmarakshita, he established Karma on September 2012. Sangharam Bhikkhu Training He was a regular resident of Centre at Dhalko, Kathmandu Shangharam Vihar, Dhalko in 1981. Thus, he helped to re- Kathmandu and Dhyanakuti establish the first ever Bhikkhu Vihar in Benepa. training centre in Nepal. The He was born as Buddha Ratna project was not as successful as Shakya on 18 May 1926 to it could be due to various Father Chandra Jyoti Shakya reason in his own words, and Mother Lakshmi Maya however, the training was Shakya of Okubahal, Lalitpur. continued in Dhyankuti At the age of 16 he started to Vihara. Most of the Venerable learn the Dharma with Bhikkhu's and his disciples, are Bhikkhu Dharmalok and educated in Sri Lanka. Bhikkhu Amritananda. After the reestablishment of Following mother’s wish, he multiparty democracy in Nepal was ordained as novice in 1989, following a peoples’ Ashwoghosh in 1944 at revolution, he was nominated Kushinagar under as a member of the upper Chandramani Mahasthavir as house of parliament of Nepal teacher and Bhikkhu and served for two years. He Amritrananda as preceptor. He served as Vice President of the learned Hindi and Pali language from Bhikkhu Dharma Lumbini Development Trust. He has also served as Rakshit in India. After few months Bhikkhu Ashwaghosh Chairman of the Dharmodayo Sabha. He was honoured Mahathera went to learn Buddha Dharma at the with ‘Aggamahasaddhammajotikadhaja’ title by the Mahamahinda Bhikkhu training centre in Matara, Sri government of Myanmar. Nepal Bhasha Parisad, Lanka. He had high ordination (Upasampada) as pupil of Kathmandu honoured him with ‘Bhashathuwa’ in 2008. chief teacher Dharmakirti Shree Dhammavash Nayak Sukhi Hotu Nepal organised a week long ordination to Mahathera on 01 May 1949. 111 men in 2003 to mark the 77th birth year of Bhikkhu Eight years later he arrived in Nepal as an invitee to bring Ashwaghosh Mahathera, which is significant age in Newar the sacred remains of Sariputra and Maudgalyana, the culture. Dharmakirti Buddhist Study group organised a Buddha’s chief disciples, to provide opportunity to seminar on the auspicious occasion of 50th anniversary of Nepalese devotees to pay respect. Bhikkhu Kumar Kasyap Bhikkhu Ashwaghosh Mahathera’s ordidination as a of Anandakuti Vihara, joined him in Sri Lanka in 1951. Bhikkhu. Various religious and social service activities were After few years, he went to India for his School Leaving also organised during this occasion. Certificate (SLC) but he was saddened by the news of the The most respected Sixth Sangha Nayaka Bhikkhu death of his beloved mother during his final exams. He Ashwaghosh Mahasthabir, who has written over 150 big went on to study BA but because of TB he could not and small books in Buddhism and the philosophy, passed complete his studies and went to Beijing for treatment. away at the age of 93 on 5th April 2019 while having During his stay in China he had good impression of Mao treatment at the Grandy Hospital, Tokha, Kathmandu. Tse Tung. After returning to Nepal, he served in the The state honoured funeral was given to late Venerable Anandakuti Boarding School as a head for 10 years. He Thera by Government of Nepal on Sunday, 7th April also visited various countries while in the school to learn 2019. educational systems in order to improve the education in May late Most Venerable Bhikkhu Ashwaghasha Sangha Nepal. He helped to establish Anandakuti Vihar Guthi Nayaka Thera attain bliss of Nirvana!

May 2019 Lumbini 13 A brief overview of Zen Buddhism  Dotetsu Zenji (An Iranian Zen Monk), London What is Zen Buddhism an Iranian Zen monk (ordained name: Dotetsuzenji) in a Zen is described as “A special transmission (of Enlighten- Rinzai Zen tradition. He was ordained as a monk in 1985, ment) outside the scriptures, “Not depending on words at Sogenji Zen Monastery, Okayama, in 1985. and letters; “Directly pointing to the mind “Seeing into Bcefore becoming a Zen monk he studied philosophy at one’s own true nature and attaining ”. Osmania University in Hyderabad, India and obtained taught that as all things are Buddha from Bachelors Degree in Philosophy. During his stay in India the very beginning, the only reason not realizing our “Bud- dha – nature” is our own ignorance. As man’s original na- ture is this “Buddha-nature”, Zen is the act of discovering oneself. This teaching can not be grasped by the intellectual mind, and much of Zen literature seems nonsense to rational understanding. But its illogical technique is a means of jolting the mind out of its ordinary ruts, for purely logi- cal thought leads us into a circle. The meaning of the Zen is Dhyana in Sanskrit, Chan (Ch’an) in Chinese and Moraghebeh in Persian language. he got interested in spiritual practices of India and experi- It is beleived that Ch’an Buddhism was established in China mented with various practices like Yoga, Transcendental by Bodhidharma, a South Indian monk around 520 CE. Meditation(TM) as taught by Maharishi Mahesh Yogi, It came to Japan via Korea around 7th century AD. Kondalini and other meditation practices as taught by School of Zen Bhagwan Rajaneesh (Osho), and Vipassana meditation at Igatpuri, India in the tradition of Sayagyi Uba Khin and There are two kinds of school which developed in Japan, Narayan Goenka. He then returned to Iran and Rinzai Zen and Soto Zen. Soto Zen is a school of gradual taught in Junior school and unversity before training in awakening, but Rinzai Zen is sudden. Rinzai Zen uses sud- Rinzai Zen at Sogenji Monastery in Japan. He has also den and spontaneous sounds or motions such as shout- travelled to Nepal, Thailand and Sri Lnaka to experience ing, odd questions or unexpected blows (with a stick or Tibetan and Theravada Buddhist practices. At present he pushing). lives in London and continued his connection with Japan In Soto Zen there are no such surprises and shocks. In as a member of Rinzai Zen in Japan. His ambition is to contrast to Soto Zen, Rinzai Zen uses as a short cut transmit Buddhist teachings to people all over the world to Satori (awakening). The breathing exercises in each of including Iran despite difficulty doing so in that country. them are a slightly different. The relative period of con- Sogenji code of practice: centrated attention or the sudden “breaking through” is weighed differently by the two major branches of Zen: 1. Daily chanting for the Buddhist patriarchs, which the Soto sect emphasizes quiet sitting (), whereas starts in Hondo (Main Hall) first. the Rinzai sect devotes more attention to the various meth- 2. Zazen (seated meditation1) which is quite different from ods of bringing about an abrupt awakening. ordinary meditation in both posture and practice. “Good What is Satori in Zen? sitting without movement provides good concentration”, the Zen masters emphasise this. Satori (Japanese) means insight awareness or sudden awak- ening. It is a way of awakening to one’s real self. Satori is 3. Sanzen (private interviews with the teacher twice or not Perfect Enlightenment but a small awakening to one‘s thrice a day) to solve the given by the master and to own nature. Satori is the beginning of Zen training and clarify the technique. not the end. Some Zen masters have compared Satori to 4. Sosakan (deep breathing) which is a revolutionary tech- the light of a candle in a large, dark room. A single candle nique among all breathing systems. can light only one part of the room. Two candles will 5. Using Koan2 (a riddle) to reach sudden awakening. For make it brighter. The room still needs more light. The example: The sound of one hand clapping is used as a experience of Satori is beyond explanation but, after great Koan to be solved practically by the Zen devotees. effort and sincere training, Satori will be comprehended when the mind is in the state of into-knowing. 6. Samu (work with mindfulness in conformity with the Dotetsu Zenji training). It is Meditation in motion. This is a part of Dotetsu Zenji (formerly Khosrow Dehdasht Haidari) is concentration practice.

14 Lumbini May 2019 7. (intensive retreats). There are three sesshin in a Kinhin is also practiced in Mahayana school of Buddhism. month, one-week intense practice and three light practice It is formal marching round the of Zen monastery each five days with Samu. with awareness during periods of rest from Zazen medita- 8. Teisho (lectures by the teacher). tion, to loosen stiff joints and excercise the body. After each Zazen(40 minutes) Kinhin is practiced. 9. Takuhatsu (alms receiving). After O’sesshin (One-week Retreat) we usually go to the city and door to door or At 12 noon lunch will be served and at 2.30 P.M we are at house to house to get alms. This act is a good antidote to Zendo again. Afternoon sitting lasts for nearly 6-7 hours the refractory "Self." with Sanzen in between. 10. Yaza (night meditation). It starts at 10 pm and lasts At 9. P.M we have Kaichin (Evening sutra) and at 10 P.M, for an indefinite period. This is an ideal time for concen- we go for Yaze (Night meditation). tration and introspection. The duration of staying awake depends on the desire of the Zen students. Although the training is tough and rigorous, but it is in- deed effective. Posture in Zen is very important usually sitting on the floor crossed legged- Full lotus and half lotus with the right hand resting flat on the palm of the left hand, with the ends of the two thumbs touching, with the eyes half closed, and back straight. When one chooses a position, Sogenji is non-profit temple. Even the lay peopl can stay he/she has to stick to it. No change is allowed during the and practice in this temple free of charge but they must sitting. Then we start breathing in gently and slowly to obey the rules and regulation of the temple. Every month draw as much air as possible into the lungs. Then slowly Roshi () gives donation of nearly 200 US and with awareness, we let the air out either from the Dollars to Sogenji Sangha for their extra maintenance. mouth or nose. We should empty ourselves of as much air as possible. This kind of breathing is called Sosakan Celibacy in Zen temples: which is practiced in the Chinese and Japanese temples. Celibacy is undertaken by monks or nuns at During the practice the body should be absolutely firm (day of observance). This rule was observed even at the and steady in order to make the mind stable and unshak- time of the Buddha Himself and still being kept in some able. No movement while sitting. We can use counting in Buddhist countries especially in the Theravada school of this practice using numbers 1 to 10 as follows: 1- breath- Buddhism. But in lapse of time this rule changed and we ing in, 2- breathing out, concentrating on the belly. see it differently in different Buddhist communities now. This is a strict and rigorous practice. There are at least 10 Celibacy is maintained in monastic community in Zen hours of Zazen in a day (usually in O'Sesshin or one-week temples. However, Monastics in japan are particulary ex- uninterrupted retreat). Each Zazen lasts 40 minutes. ceptional in the Buddhist tradition because the monks and Schedule: nuns can marry after receiving their higher ordination. Some Korean monks live with thier wives in their mon- We get up at 3.20 AM. Then all the monks and nuns get asteries. As a matter of fact there’s no restrictions in this ready to go to the Hondo ( main hall) for reading fields. Sincere and hard practice during the sessions is very Sutras(Choka). important. Zen gives priority to rigorous practice. Other At about 3.50AM we sit on our cushions in the Hondo. things are secondary. The members of the Sangha spend At exactly 4 am we are in the Hondo waiting for the Zen all their time in monastery. There is also guest house for master to come to starts reading the sutras. lay people and where they can stay and practice as long as After reading sutras for about one hour, on hearing an- they want. The members of Sangha in Zen are not obliged other bell we go to Zeno (Meditation Hall) in an orderly to stay in temple or monasteries for good. This is in short and in a disciplined manner. In Zendo (Meditation Hall) what Zen practice is as practised in Japan. Thank you. we read the Hakuin Zazen Wasan (Sutra for Hakuin). The Notes: 1. Za, in Japanese, means to sit and Zen means contemplation. Roshi or the head monk rings the small hand bell indicat- Zazen is seated Zen. 2. Koan (Chinese: Kung an) is a public case or ing that we sit together on our Zafo (Cushions). document, or a kind of riddle used in Rinzai school. Koan, more gesture In Zendo (Meditation Hall) the head monk notify the than word or phrase, appear nonsensical and cannot be expressed or solved meditators with a big clappers and rings the bell four times by intellect or rational reasoning. Koan is a test set for the student by the to announce the sitting (Zazen) has started. Each sitting Zen teacher to know whether or not the novice has really reached Satori lasts 40 minutes. After each sitting we have Kinhin. (awakening). Helped and encouraged by Koan study, students of Zen may open their minds to truth. What is Kinhin? Kinhin means meditation in motion.

May 2019 Lumbini 15 ... cont. from page 4 of a caitya but has independent shrines. In Hiranya Varna also one of the eight terrible deities of the Buddhist pan- Mahavihar he is to be found in the north-west corner of theon, with snake ornaments, sharp teeth, protruding belly, the ground floor, along with other divinities. and wearing a tiger skin. He is dark blue in colour. As The Holy Scripture called Pragya Paramita he is the defender of land and order, he is placed at the entrance of Buddhist temples. The holy scripture, Pragya Paramita or The Perfection of Wisdom in Eight Thousand Lines, has been preserved here Shree Namasangiti since ancient times and is frequently recited by Vajracharya Namasangiti, whose shrine is in the north-east corner on priests. It is a common practice of local people to com- the ground floor, is an emanation of the celestial Buddha, mission such a recitation, either when a member of the Vairochana. Just as the goddess Pragya Paramita is an em- family is ill or on an auspicious occasion, such as a wed- bodiment of the scripture of the same name, so this god is ding. a deification of the important Mahayana and Tantric scrip- Shree Amoghapasha Lokeshwara ture called the Namasangiti, which is recited every morn- ing as part of the daily liturgy. Namasangiti is white in On the first floor (second floor in American parlance) in colour, has one face with eyes half-closed in meditation, the northern wing of the monastery there is a life-size and six arms. statue of Amoghapasha Lokeshwara. This deity is bril- liant in appearance, with a pure white body and eight arms. Four Lokeshwaras The statue is said to date from the early 14th century. In four corners of the verandah around the courtyard are This hall is decorated with murals in the Tibetan style. four outstanding medieval cast bronze statues of different Arya Tara Goddess forms of Lokeshwara. At ground level on the south side of the complex there The whole shrine was built to install the figure of the are two smiling goddesses called Arya Tara. In Nepal Tara Shakyamuni Buddha-front cover photo, the identity of is generally regarded as the goddess of inspiration and in- the golden temple. The greatest care is taken to look after ner vision, and it is here that on holy days the hymn- the purity of the area around it as a mark of respect to the singing group called the Taremam Sangha meets. Shakyamuni. It may be recorded here that all the Bud- dhist Mahavihars and Vihars do have the figure of the Vajrabir Mahakala Shakyamuni as the focal point. (Editor) Mahakala is a Hindu deity of the Brahma group. He is

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16 Lumbini May 2019 ;'vL kfl/jfl/s hLjgsf] nfuL a'4lzIff (This is one of the prize winning articles (first from Essay Competition 2018 held in Nepal organised by Lumbini Nepalese Buddha Dharma Society (UK) in collabaration with Buddhist Youth Group, Kathmandu. Such essay Competition has been held since 2007 as a small step taken by us to encorage and support to propagate the teachings of the Buddha in Nepal. LNBDS would like to express our gratitude to all our well wishers in making such noble task successful. ~editor)  bLgf s+;fsf/ ;fdfGotM /utsf gftf ePsf jf j}jflxs ;DaGwaf6 cfkmGt k/]sf a'4wd{ l;4fGtjfbL dfq ge} Jojxfl/s wd{ xf] . a4' wd{ Ps zflGtsf] JolQmx? Pp6} 5tdl' g Pp6 } af;;:yfgdf ldn]/ a:g] ;b:onfO{ kl/jf/ d'nåf/ dfGg ;lsG5 . To;}n] kl/jf/df /xs] f ;a } ;b:ox?n] a4' lzIffsf] eGg] ul/G5 . cg's/0f u/L cf cfˆgf] bfloTj OdfGbf/sf ;fy k'/f u/]sf] v08df To; cS;km8{ l8lS;g/Ln] kl/jf/sf] kl/efiff o;/L lbPsf] 5 M kl/jf/sf] jftfj/0f zflGt / ;'v x'ghfG5 . a'4lzIffn] kl/jf/df /x]sf nfO{ cf cfˆgf] bfloTj jf st{Jo s;/L axg ug]{ eGg] kf7 l;sfpF5 . “a group consisting of two parents and their children living together as a unit, all the descendants of a common a'4n] u[x:ywd{nfO{ w/] } dxTj lbg'ePsf] 5 . u[x:yn] klg wd{cfr/0f ancestor, a group. .” ( - https:// en.oxforddictionaaries .com/ definition/ ug'{nfO { g} a'4n] u[x:ywd{ eGg'ePsf] 5 . af}4 u|Gy lqlk6s cGt{ut family) bL3lgsfos f] ædxfkl/lgAafg ;'Q Æ df pNn]v eP cg';f/ df/n] gk] fnL j[xt zAbsfi] fn ] /ut, jLo,{ gftf, 3/, cgs' n' tf / jj} flxs ;DaGwn] eujfg\ a'4nfO{ dxfkl/lgjf{0f x'g' cg'/f]w u/s] f] k|;+udf a4' n] ha;Dd ;+o'St ePsf dflg;sf] ;d'x . Pp6} efG;fdf vfg] 3/sf dflg;x?sf] d]/f] rf/ kl/ifb\ leIf', leIf'0fL, pkf;s / pkfl;sfx? ;Ifd x'Fb}g ta;Dd ;d'x, hxfg egL kl/eflift u/]sf] 5 . -g]kfnL j[xt zAbsf]if, g]kfn k|1f cfo;' +:sf/ Tofu gug]{ arg lbg'ePsf] lyof] . a4' wd{df >d0f k/Dk/fnfO{ k|lti7fg_ u|fXotf lbPtf klg o;af6 yfxf x'G5 eujfg a'4n] u[x:y wd{kfng oxfF xfd|f] ;/f]sf/ o;/L g} kl/eflift ul/Psf] Pp6f kl/jf/df a:g] ug]{x?nfO{ wd{ cfr/0f ug{ klg plQs} dxTj lbPsf] a'lemgdf cfpF5 . ;b:ox?sf] ;'v;Fu 5 . km]l/ csf]{ kl/efiff rflxg] xG' 5, ;'v eGgfn] s] -bL3lgsfo k]h g+ @%# xf] . of] pQ/ lbgsf] nflu Hofb} sl7g k|Zg xf] lsgls ;'vsf] kl/efiff kfl/jfl/s ;'vsf] nflu kl/jf/sf ;b:ox?n] ug'kg]{ cfr/0f jf Jojxf/ JolSt lkR5 ] km/s xg' ;S5 . lbgsf] b'O 5fs klg vfg gkfpg] bl/b|n] k]6 nfO{ a'4sf] lzIffnfO{ ;Gbe{ ldnfOsg lgDg aFb' fdf o; n]vdf k|:t't el/ vfg kfP ;v' x'g ] lyof ] eGnf, /f]un ] ul| ;t la/fdLn ] lg/fu] L x'g' g} ;'v ul/Psf] 5 . egL 7fG5, a;f]af;sf] nflu Pp6f 3/ klg gx'g]n] Pp6f 3/ eO{lbP ;'v u[x:yn] kfng ug'{kg]{ clgjfo{ lgod k~rzLn x'g] lyof] eGnf, Pp6f lg;Gtfg bDkltsf] nflu ;Gtfg x'g' ;'v x'g ;S5 cflb cflb . km]l/ ;a} yf]s k'u]/ lg dgdf zflGt gx'g] u/L tgfjdf /xg] u[x:y wd{kfngf ug]{x?nfO{ a'4n] b]zgf ug'{ ePsf] -!_ k|f0fLlx+;f gug'{, JolStn] dgsf] zflGt g} ;'v eGnf . -@_ rf]/L gug'{, -#_ Jolerf/L gug'{, -$_ e'm7f] s'/f gug'{ / -%_ dfbs kbfy{ ;]jg gug'{ cflb k~rzLn clgjfo{ ?kdf kfngf u/L Jojxfl/s kfl/jfl/s ;'v dfly ljrf/ ubf{ oL b'a } kIfdf ljrf/ ug'{kg]{ x'G5 . kl/ hLjg Joj:yfkg ug{ ;Sg'kb{5 . clgjfo{ ?kdf k~rzLn kfng eof] eg] jf/df /xs] f JolQmx?n] ufF;, afF; b]lv x/]s ef}lts ;/;fdfg ;s];Dd ;'v / zflGt :jtM :yfkgf x'G5 . ;femf efjdf pkef]u u5{g\ . To;}n] kl/jf/ ultnf] aGg /xg;xg ;a}sf] cg's'n x'g' cfjZos x'G5 . kl/jf/sf ;b:ox? lar ljrf/wf/f klg ldNg a'4sflng Ps ;Gbe{df "a]n'åf/ ;'Q" df pNn]v eP cg';f/ an] 'åf/ cTofjZos 5 . gqeg] kl/jf/df zflGt geO{ snxn] af; lnG5 . To;}n] a|fDx0f Ps u[x:y lyP . u[xTofu gu/L u[x:yL eOsg ;'ultdf hfg kl/jf/ ;'rf? ?kn] ;~rfng ug{ kl/jf/sf k|To]s ;b:ox?n] k'/f ug'{kg]{ ;lsG5 ls ;ls+bg} eGg] k|Zgdf eujfg\ a4' n] tL ux[ :yL hLjg gTofuLsg bfloTj OdfGbf/Lsf ;fy k'/f ug'{kg]{ x'G5 . olb s'g} klg ;b:on] cfˆgf] cfr/0f /fd|f] ePsf] v08df hLjgdf ;kmntf xft kfg { ;Sg] / d/0ff]k/ bfloTj jf stJ{ o kfng ug { g;sd] f gl} tstfsf ] ktg x'gs' f ] ;fy;fy } snx fGt ;'ult hfg ;Sg] atfpg'eof] . -c;n lzIff efu –@ k]h #_ / czflGtsf] jftfj/0f ;[hgf x'g hfg]df s;}sf] b'Odt gxf]nf . bfg sfo{df cu|;/ /xg' oxfF xfd|f] ljifo;Fu hf]8/] eGg'kbf{ a4' lzIff;Fu ;DalGwt x'g'kb{5 . ctM ux[ :yn] bfg sfo{df cu|;/ xg' hfGg'kb{5, s~h';Lkg TofUg' kb{5 h;n] :jo+ a4' n] ;'vsf] kl/efiff s;/L lbg'eof] Tof] s'/f a'emf}+ . wDdkb, k'0osf] sfd ug'{ ;fy} kl/jf/df zflGt xG' 5 . M ;'vju{, ufyf g+ @)$ df a'4n] lgjf{0fnfO{ ;aeGbf 7n" f] ;'v eGg'ePsf] c+u'Q/ lgsfo cGt{ut ær'GbL ;'QÆ df /fhs'df/L r'GbLnfO{ lbPsf] 5 . pkb]zdf pNNf]v eP cg;f/ cf/f]Uo k/df nfef ;Gt'l6\7 k/d+ wg+ æcUUftf] j] k;Ggfg+, cUu+ wDd+ ljhfgt+ lj:;f;f k/df `‘flt lgAafg+ k/d+ ;'v+ cUu] a'4] k;Ggfg+ blSv0f]o\o cg'Q/] cy{M lg/f]uL xg' ' k/d nfe xf], ;Gtf]if k/d wg xf], ljZjf; ;aeGbf 7n" f] cUu] wDd] k;Ggfg=, k'~‘Sv]t] cg'Q/] aGw ' xf], lgjf{0f k/d ;'v xf] . cUul:d+ bfg bbGt, cUu+ k'~‘+kjËlt lgjf{0f eGg] lalQs} ;fdfGo dflg;n] o:tf] eGnf lgjf{0f t w/] } k/sf] s'/f cUu cfo' r j00ff] r o;f] lslQ ;'v+ an] eof], xfdLnfO{ clxn] oxL hg' Ldf ;'v zflGt rflxPsf] 5 . t/ ulxl/P/ b]je'tf] dg:;f] jf cUuKktf] kdf]btLÆ . a'emo\ f}+ eg] a4' lzIff k|1lKt -;f+;fl/s_ ;'v / k/dfy{ ;'v b'O6}df cg's'n cu | -a'4_k|lt k|;Gg x'g,] cu| wd{nfO{ hfGg], bfg lbg of]Uo clg clt pQd x'g] xf] . x]bf{ ;f+;fl/s hLjgsf] ;'vsf] nflu lbOPsf] a4' lzIff h:tf] cu| a'4 k|;Gg x'g] u5{ clg bfg lbgfn] cu| k'0osf] k|j4{g x'G5 . cu|, b]lvPtfklg cGttf]uTjf a4' sf ] x/s] wd { bz] gf cfr/0f ul/Pdf lgjf0{ fd'vL cfo' ,j0f{, ozsLlt{, ;'v / ansf] k|fKt x'G5 . -c+u'Q/ lgsfo bf];|f] efu g} ePsf] x'G5 . oBlk clxn]sf] xfd|f] ljifo kfl/jfl/s ;'v /xs] f] xFb' f a4' k]h #@^_ lzIffsf tL To:tf ljifox?df hfpF h'g kfl/jfl/s ;'vsf] nflu s]lGb|t o;/L /fhsd' f/L r'GbLsf ] ;Gbed{ f eujfg\ a'4n] ux[ :YfL hLjgdf /xs] f :qL b]lvG5 . jf:tjdf ljleGg kfl/jfl/s, ;fdflhs ljs[lt tyf xf];\ of k'?if a4' , wd{ / ;+3sf] z/0fdf lnO { zLn kfngf u/]sfnfO { bfg jftfj/0fx?nfO { lg/fs/0f ug { a'4sf ljleGg ;Gbz] x? lgs } dxTjk'0f { x'G5. lbPdf o; z/L/ 5f8L d[To'kl5 ;'ultdf pTkGg x'G5 , b'u{lt x'Fb}g eGg] May 2019 Lumbini 17 b]zgf ug'{ePsf] lyof] . To;kl5 ;'l3|G5] . bL3lgsfosf] æs'6bGt ;'Q Æ df pNn]v eP cg';f/ ;f]x| kl/isf/ d+un ;'Qdf elgPsf] 5 M `‘ftsfg~r ;+uxf], Pt+ d+un d'Qd+ . lqljw o1 ;Dkbf -w]/} vr{ u/]/ o1 ug]{_ eGbf sd bfg ;fdu|L eP/ klg cyf{t, 1fltaGwx' ?sf] ;+u|x ug'{ jf cfjZos gftf lgefpg' d+un sfo{ xf]. k'Ug] / al9 kmnbfoL o1 s'g eGg] k|Zgdf eujfg a4' n] To;sf] hjfkmdf :jo+ eujfg\ a'4n] cfkmGt k|ltsf] st{Jo af]w ug'{ eO{ tLgk6s;Dd !_ zLnjfgx?nfO{ lgTo bfg lbg] slknj:t' cfpg' eO{ cfkmGtk|lt k|]d / ;b\efj /fvL cfkmGtx?nfO{ @_ rf/lbzfaf6 cfpg] ;+3sf] nflu laxf/ agfP/ bfg ug]{ wd{b]zgf ug'{ePsf] pbfx/0f lng ;lsG5. #_ a'4,wd{ / ;+3sf] z/0fdf hfg] cfo cfh{gsf] nflu k|of;/t /xg' $_ sd ;fdu|Ln] dxfkmnbfoL k~rzLn kfng ug]{ %_ k|yd Wofgflb ;dflw nfe ub}{ cf>jIfo ug]{ eujfg\ a4' n] ;v' do u[x:y HfLjgsf] cfly{s pGglt rflxG5 egL cfly{s ^_ dxfkmnbfoL 1fg nfe ug]{ . -bL3lgsfo k]h !)@_ pGGfltdf 6]jf xg' nflu tnsf rf/j6f dxTjk0' f { tTjx?sf ] ljifodf JofVof ug'{ePsf] 5 . o;/L oL ^ k|sf/ k'0osd{ ;a } kl/jf/sf ;b:ox?n] kfngf u/]df cjZo ;'vzflGt x'G5 eGf] eGg'eof] . ærQfl/dflg uxklt ;'vflg clwudlgofgL lulxgf sfdef]lugf sfn] sfn+ ;d]g ;do+ pkfbfo stdflg rQfl/ < clTy ;'v+, ef]u kl/jf/ tyf cfkmGtk|lt st{Jo k/fo0f /xg' ;'v+, cg0f ;'v+ cgjHh ;'vlGt .Æ ;a} kl/jf/sf ;b:o st{Jo k/fo0f xg' ' kl/jf/df ;'vsf] sf/0f xf] . a4' n] eGg'ePsf] 5 . clTy ;'v —dflg;x? afFRgsf] nflu geO { gx'g] cfwf/e't cfjZostfx? vfgf, n'uf, af; / cf}ifwL ePdf dfq kfl/jfl/s hLjg ;'vdo x'g]5 . æjQ+ ckl/k'/]Gtf] zLn+ g kl/k'/ltÆ cyf{tM– h'g JolQm st{JoxLg x'G5 , To; JolQmsf] afgL Jojxf/ z'4 ef]u ;'v — cfk'mn] sdfPsf] wg ;DklQ cfˆgf] OR5f cg';f/ ef]u rng xg' ;Sb}g . ug{ kfpgdf dfq hLjg ;'vdo x'g]5 . o; a'4jrgn] elg/x]sf] 5, st{JoxLg JolQmn] g}ltstf u'dfpFb5 . p;n] cg0f ;'v – C0faf6 d'Qm x'g ;Sg' g} kfl/jfl/s ;'vsf] d'n >f]t xf] . cfk'mk|lt ljZjf; u'dfpFb5 . h'g JolQm wfld{s Pj+ OdfGbf/ / enfbdL C0fL aGg' k/];Dd dgsf] ;'v k|fKt ug{ ;lsGGf . aGg rfxG5, To;n] cfˆgf] st{Jo kfng ug{ cTofjZos 5 . cgjHHf ;'v — lgbf]{if hLjg latfpg ;lsPg eg] To;sf] glthf b'Mvb eujfg\ a'4n] u[x:yx?n] cfk;df k'/f ug'{kg]{ st{Jo af/]df s]nfO { s]nfO{ x'g] cjZoDefjL x'g]5 . lbg'ePsf] pkb]z bL3lgsfosf] æl;Ëfnjfb ;'QÆ df pNNf]v ePsf] c+u'Q/ lgsfosf] æbL3hf0f' ;'QÆdf pNn]v eP cg';f/ dfgj ;dfhdf kfOG5 . o; ;'qdf pNn]v eP cg';f/ l;Ëfn u[xklQn] a'afsf] clGtd nf}lss hLjg pGglt / ;'vdo ugs{ f] lgldQ lgDg lnlvt rf/j6f pkb]z jrg lz/f]wfo{ u/L gbLdf uO { :gfg u/L leh]s} s]z / lehs] } j:q ;lxtn] lbg'ePsf] lyof] . xft hf]8]/ gfgf lbzfdf gd:sf/ ul//x]sf] b]v]/ l;Ëfn k'qnfO{ a4' n] !_ pTyfg ljl/o – pT;fx / cys kl/>d o;l/ wd{b]zgf ug'{eof] M k|f0fLlx+;f, rf]/L sd{, e'm7f], s'/f ug]{, Jolerf/ @_ cf/Sv ;Dkbf –;Dkltsf] ;'/Iff gug{], rf/ k|sf/sf] sd{Sn]z gug]{, :j]R5frf/ / kIfkft gug]{, s;}nfO{ #_ sNof0f ldQtf – ;HHfgx?sf] ;T;+ut å]if efj g/fVg], eo x'g] sfd gug]{, df]x -c1fgtf_ sfd gug]{_ cflb oL $_ ;dfgtf – cfo cg';f/ Joo ug]{ . -c+u'Q/ lgsfo rf}yf] efu k]h !)(_ rf/ sd{Sn]z gug]{ . hfF8 /S;L cflb ;]jg gug]{, s'a]nfdf glx8\g], cof]Uo /;/+u gug]{, hj' f gv]Ng], dv' { / kfkLx?sf] ;+ut gug]{, cN5L eP/ of] rf/j6f a:t' ;fFr} g} dg'io hLjg ;'vL cyjf dfgj ;dfh ;'vdo ga:g] cflb 5 k|sf/sf] sd{Sn]z gug]{ . o;/L !$ j6f cs'zn sd{ ug{sf] nflu ge} gx'g] xf ] . Efujfg\ a4' n] k|ltkfbg ug'{ePsf ] ljgo cg;' f/ 5f8]df 5 j6f lbzfnfO{ gd:sf/ u/L gfgf lbzfaf6 cfpg] lgGblgo zLn h'g leIf';+3nfO{ kfngf ug{ k|bfg ul/Psf] cfb{z / hLjg k4ltnfO{ eoaf6 o; nf]s / k/nf]saf6 laho k|fKt ug{;Sb5 . u[x:y hLjgdf klg ckgfpg ;lsG5 eGg] s'/f eGg'ePsf] lyof] . -!_ k'j{lbzf – cfdf, a'af ef}lts P]Soj4tf – ;a};Fu ldlnh'nL cfb/ uf}/j /fVg] -@_ blIf0flbzf – cfrfo{, Uf'?j/ Jffs P]Soj4tf – c?sf] cfnf]rgf gu/L ;b\efjgf j[l4 ug]{ -#_ klZrdlbzf – 5f]/f5f]/L, >LdtL Dfgl;s Pstf – d'lbtf efjgfnfO{ jl[ 4 ug]{ / ljj]s a'l4n] sfd ug]{ -$_ pQ/lbzf – ;fyL, ldqx? g}lts Pstf – k~rzLn kfngf u/L g}lts PstfnfO{ sfod ug]{ -%_ cwf]lbzff – gf]s/, rfs/x? ;}4flGts Pstf – cfˆgf] ljrf/nfO{ hj/hl:t kfngf gu/fO{ ;a}sf] -^_ på{ lbzf – >d0f, a|fDx0f ljrf/nfO{ ;Ddfg ug]{ s]jn xft hf]8L gd:sf/ ug'{ dfq xf]Og, k/:k/ st{Ao kfng ug'{kb{5 . cflYf{s Pstf – kl/jf/sf ;a } ;b:ox?nfO{ Gofof]lrt ljt/0f Joa:yf o;/L k|To]s JolQmn] cfcfˆgf] 3/ u[x:yLdf cfkmGtsf aLr lgefpg' kg]{ sfod u/L cfly{s P}Soj4tfnfO{ k|b{zg ug]{ . st{Jo kfngf u/]df b}lgs hLjgdf ;'vzflGt x'G5 , lgGbf / eoaf6 aRg -b]jsfhL zfSo, wd{sLlt{ klqsf @& c+s !) dlxgf_ ;lsG5 . kl/jf/df s'g} ;b:o sdfpg] csf{ ;b:o sfdwfd s]xL gug]{ eof] eg] To:fn]} o; ;'qaf6 yfxf xG' 5 a'4n] klt / kTgLsf] Ps cfk; k|lt lgefpg' snx xg' ;S5 . ctM a'4 lzIff ;DemL cfkm\gf] Ifdtfn] EofP;Dd wg kg]{ st{Jo ;DalGw pkb]z lbg' eO{ u[x:yf>ddf gf/Lk|lt k'?ifn] ug'{kg]{ sdfpg] sfd klg u[x:ysf] xf] . t/ eujfg\ a4' n] clt ef]u ljnf;L x'g' cfb/sf] dxTj bzf{pg' ePsf] 5 . tyf cfjZos eGbf a9L ;+u|x ug]{ afgLdf lgoGq0f x'g'k5{ egL r]tfjgL klg lbg'ePsf] 5 . leIf'x¿nfO{ t ci6 kl/isf/ egL cf7j6f j:t' dfq a'4sfnLg s]xL syfx? k|:t't ug]{ qmddf Ps 36gf ;fGble{s 7fGb5' . gLlh /fVg' xg' ] lgod 5 . u[x:yn] klg ef}lts ;fdu|Ldf nf]e nfnrL x'g' a4' kl| t cuf9 >4f /fVg ] pkfl;sf ljzfvfsL alxgL ;h' ftf, hf ] cgfylkl08s gx'g] a'4sf] lzIff xf] . dxfhgsL ax' f/L lyOg\, pgL eg] c;fWo pR5|L+vn :jefjsL, kl/jf/df ;a}nfO{ b'Mv lbg] :jefjsL xG' 5 ] . eujfg a'4n ] ltdL s'g vfnsL kTgL xf} …hg' wd { ;/fusf ] nflu, ;+of]usf ] nflu, ;+ux| ugf{ sf] nflu, sfdgf a9fpg,] eg]/ & k|sf/sL kTgL x'g ;S5g \ egLsg kZ| g ubf{ pgL nfhn] e'tS' s eO{ c;Gtf]if a9fpg], eL8 a9fpg], cgpBf]uLsf] nflu ePdf Tof] g wd{ xf], g

18 Lumbini May 2019 ljgo xf,] g zf:tfsf ] pkb]z xf] . hg' wd{ lj/fusf] nflu, ljof]usf] nflu, OlTy e08fg+ pQd+M :qL g} ;a}eGbf 7n' f] ;DklQ xf] . sfdgf 36fpg] ;Gtf]ifsf] nflu, PsfGtsf] nflu, pBf]usf] nflu xf] ;'e/ Effof{ k/df ;vfM k'?ifsf] lglDt kTgL g} ;a}eGbf 7n" f ldq x'g\ . tfsf] nflu xf] ToxL wd{ xf], ljgo, xf], zf:tfsf] pkb]z xf] .Ú Dfftf ldQ + ;s] 3/]M 5f/] f5f]/Lsf] lglDt cfkm\gf] 3/df cfdf g} ;ae} Gbf 7n" f kl/jf/df ljz]ifn] ;+o'St kl/jf/df cfkmg\ f] :jfyL{ aflgn] ubf{ kl/jf/sf ldq xG' 5 . ;b:ox? aLr klg d / d]/L >LdtL jf >Ldfg\ / cfkm\g} 5f]/f5f]/Ln] dfq} lgisif{ /fd|f] vfpg\, nfpg\ df]hd:tL u?g\ eGg] Wofg /fvL afFls ;b:osf] Ro'tf a'4n] b]vfpg' ePsf] dWod dfu{ cfo{ ci6flËs dfu{nfO{ klxNofO { o; g/fVg] klg x'G5g\\ . kl/0ffd :j?k bfh'efO{ aLr em}emu8f gfnL; d'Bf cd'No lzIffnfO{ ;an} ] cWoog u/L kfngf klg ug{ ;s]df u[x:y hLjg ;Dd klg x'g] x'G5 . o;sf] sf/0f clt lk|o :g]x jf cfsif{0fn] ubf{ xf] . latfO/x]sf JolQmx?n] cfˆgf] kl/jf/sf ;b:ox? aLr k/:k/ d]nldnfk kl/jf/df cfk;L ;dembf/L, d}qL, :g]x, / IfdfzLntf agfO/fVg' u/L k|To]s JolQmn] cf–cfˆgf] st{Jo OdfGbf/k'j{s kfng ug{ ;Sb5 . a4' lzIff:j?k l;ufnfj] fb ;'qdf pNn]v eP cg';f/ >Ldfgn\ ] >LdtLn] cfˆgf] ;b:ox? aLr k/:k/ Pstf, d]nldnfk, d}qLk'0f{ Jojxf/ x'g' clt >Ldfg >Ldltk|lt laZjf; kfq aGg ;Sg'kb{5 . 5f]/f 5f]/Lx?n] klg cfdf cfjZos 5 . Pstf / d]nldnfk xg' ;s]g eg] Ps cfk;df ljZjf; a'afnfO{ cfb/ uf}/j /fVg' kb{5 . cfˆgf lxt}ifL ldq / gftf s'6'Dax?nfO{ x6\b} hfG5 . clg sfddf Wofg ghfg] / sQ{Jo kfngfdf lkmQnf]kgf ;do ;dodf lgdGqgf u/L vj' fpg,] lknfpg] sfo{ u/L cfk'mn] ;Sbf ] ;j] f / cfpg] x'G5 . To;}n] kl/jf/sf ;b:ox? aLr OdfGbf/, ljzjf;kfq / db\bt ug]{ sfo{ klg ub}{ hfg'kb{5 . 3/sf kl/jf/ ;an} ] k~rzLn kfngf ;bfrf/ aGg] /fd|f] afgL Jojxf/sf] vfFrf] /x]sf] xG' 5 . ug]{ h:t} c?nfO{ dgdf rf]6 nfUg] s'/f gaf]Ng], :jfy{ k'lQs{ f] nflu e'm7f] c+|u'Q/lgsfosf] rt'Ss lgkftsf] ærSs ;'QÆdf pNNf]v eP cg';f/ s'/f, r'SnL s'/f, sfd gnfUg] jsjf; / s8f jrg k|of]u gug]{, c?sf] æklt?k j;] b];], cl/ofldQs/f] l;of rLhaLr / ;DklQ cg'dlt lagf k|uf]u gug]{ / glng] , Jolerf/ h:tf] ;Ddfkl0flw;DkGgf], k'Aa] k'~‘stf] g/f] s'sd{x? gug]{ cfˆgf z/L/ / dg a]xf]z x'g] kbfy{sf] ;]jg gug]{ cflb /fd|f] w~‘+ wg+ o;f] lslQ, ;'v~rt+jQtL lt .Æ afgLx?sf] dfq cEof; u/L kfl/jfl/s hLjg zflGt / ;'vdo agfpg ;lsG5 . k|lt?kdf b]zdf a:g] cfo{ldq agfO{ a:g], ;Dos\ ;+sNkn] ;DkGg x'g], k'j{ -klxn]sf] hGddf_ k'0o ul/Psf] JolQm, wg wfGo ozsLlt{ / ;'v oL eujfg\ a'4n] $% aif{ ;Dd lbg'ePsf] pkb]zsf] ;+ufnf] u[x:y hLjg j[l4 eP/ cfpF5 . h;n] ubf{ 3/sf ;a} kl/jf/df dg zflGt x'G5 . latfOxs] f u[x:yLx?sf] kl/jf/sf ;b:ox?n] lrGtg dgg u/L -lrQ_df cfPsf] cs'zn sd{ / lrQdf x'g] cs'zn r}tl;s -v/fa ljrf/_, sfo c+|u'Q/lgsfosf] rt'Ss lgkftsf] æ;Ëx ;'QÆdf pNNf]v eP cg';f/ -z/L/_ af6 xg' ] cs'zn sd{ / jrgaf6 x'g] cs'zn sd{nfO{ x6fpg] æbfg~r ko\ojHh~r, cTyrl/ofo r of Ow cEof; ub}{ cfˆgf] cd'No hLjgdf lg/Gt/ cEof; ub}{ Pj+ lgTo ;'vnfO{ ;dfgtf r wDd];', tTy tTy oyf/x+ k|fKt ug{ ;S5f} . hLjg ;'vdo agfpgsf] nflu a'4sf pkb]z Jojxf/df Pt] vf] ;Ëxf nf]s] /y:;f0fLj k'Qsf/0ff pQf/L af}4 k4lt cg';/0f ug{ ;Sg'kb{5 . s;}k|lt klg j}/efj g/fvL ne]y dfg+ k'hjf,lktf jf k'Qsf/0ff cfˆgf] k4ltk|lt cWoog tyf z/4 cfr/0f ub}{ hfg'kb{5 . o;tf o:df r ;Ëxf Pt], ;dj]SvlGt kl08tf ;b:ox?af6 kl/jf/lxt afx]s clxt x'g] 5}g . t;df dxGt+ kKkflGt, kf;+;f r ejlGt t]Æ lt . 3/ kl/jf/sf ;a} ;b:ox? cfdfaa' f, bfhe' fO{, lbbLalxgLx?n] cfk;L h;n ] bfg, lk|o jrg, cy{rof{ / ;dfgtfsf ] wd{nfO { oxf F / ToxfF hxf F klg dte]b, cju'0f, bfi] f tyf ulNtx?nfO{ pk]Iff efjgf /fvL dfq d}qL, s?0ff, ug]{ x'G5 . nf]sdf oL rf/ ;u+ |x0fLo /y rln/Fbfsf] sLnf ;dfg xf ] . ;+u|x d'lbtf alnof] u/L lg:jfy{ efjgfn] Ps csf{ aLr k|]d ;b\efjgf~ LNBDS d}qL tyf gePsf] eP dftf lktfk|lt k'qaf6 k'hf jf ;Ddfg kfpFb}g lsgls ;xof]u u/L a4' lzIffnfO { cg'z/0f u/L hLjg ;'vdolt/ n}hfg sfz] L; ug{ kl08tn] oL ;u+ |x Wofg /fv]sf] x'G5 . o;} sf/0fn] ubf{ w]/} k|z+l;t ePsf] ;Sb5 . clgTo, b'Mv, cgfTdfsf] oyfy{nfO{ ;Fw } ;hu eP/ :d/0f ul//xg' x'G5 . k|z+;f k|fKt u/]sf] x'G5 . ~ c+u'Q/ lgsfo bf];|f] efu k]h #( jf:tjdf u[x:yL hLjg xf];\ jf k|j|lht hLjg xf];\ o; dg'io hLjgsf] kl/jf/sf ;a } ;b:ox?n] klg eujfg a4' n] lbge' Psf] d'n lzIff rta' D| x ;b'kof]u ug]{ Pp6} dfu{ xf] . clgTo, b'Mv, cgfTdsf] k/dfy{ ;TonfO{ ljxf/-d}qL,s?0ff,d'lbtf / pk]Iff_ nfO { cg';/0f ug'{kb{5 . u[x:y hLjg If0fIf0f ;hu eP/ :d/0f u/L/xg' g} a'4sf] d'n pkb]z xf] . o;sf] nflu ;'vdo agfpg kl/jf/sf ;b:ox¿n] Ps cfk;sf aLr ;dembf/L zLn kfng, ;dflw clej[l4 tyf k|1fsf] cjjf]w x'g' h?/L 5 . ctM rfx] sfod ug'{kg]{ s'/f a4' sf pkb]zx¿af6 l;Sg ;lsG5 . kl/jf/df s'g} JolStut ;'v xf];\ jf kfl/jfl/s ;'v xf];\ jf ;fdflhs jf ljZjs} ;'v klg ;b:onfO { cGo ;b:odfly k|e'Tj hdfP/ pgsf] :jtGqtf xgg ug{ zflGt xf];\ a'4 lzIff ckgfPdf hxfF klg ;'v zflGt g} 5fpg] xG' 5 . vf]Hof] eg] zflGt x'Fb}g . cfk'maf6 ePsf] e'n :jLsfg{ ;Sg'k5{ . :jo+ ;Gbe{ k':tsx?M a'4n] o:tf] ug{‘xY' of] . lgDg Pp6f pbfx/0f oxfF lbOPsf] 5 . 1_ leIf' wd{u'Kt dxf:ylj/-cg'_ wDdkb cÝsyf, af}4hg ljxf/,;'gfsf]7L, nlntk'/, @)&$ hfts lgbfg -$_ Mcg';f/ /fx'n s'df/nfO{ k|j|Hof u/fpFbf /fhf 2_ ah|frfo{ b'08 axfb'/-cg'_, bL3gfos, sf7df8f}+ M ufMaxfn, jL/k'0f{ k':tsfno, @)%^ z'4f]bgn] cfklQ hgfO{ cfdfafa'sf] cg'dlt lagf k|j|lht gu/Llbg cg'/ 3_ leIf' cZj3f]if, c;n lzIff efu @, c/f]h bf; /+lht,6]s' drnL sf7df8f}, @)^& f]w ubf{ :jo+ a'4n] kl/l:yltnfO { a'emL cfdfafa'sf] cg'dlt lagf k|j|lht 4_ leIf' af]lw;]g dxf:ylj/,c+u'Q/ lgsfo bf];|f] efu,cgfufl/sf jL/kf/ldtf tyf kl/jf/ ug{ gx'g] lgod agfpg' eof] . @)^% ;dfhdf ljz]if u/L k'jL{o ;dfhdf 5f]/fnfO{ sfvf 5f]/LnfO{ kfvf ug]{ 5_ leIf' af]lw;]g dxf:ylj/,c+u'Q/ lgsfo rf}yf] efu, gfltsflh tyf gf/fo0f b]jL dxh{g k|j[lQ ePsf]n] ubf{ klg kfl/jfl/s snx x'g] u5{ . k}t[s ;dfhsf] @)^* dfgl;stf /fVg] dflg;n] a'4sf] lzIff cg';/0f u/]/ cfkm\gf] kl/jf/df 6_ leIf' `‘f0fk'l0f{s, -wDdrl/of_-cg'_, Gx'u' kl/qf0f lg>o M rfs'kf6 on, ;lGt ;'vfjf; 5f]/f 5f]/L b'a}nfO{ ;dfg xs lbg' ;Sg'kb{5 . a'4wd{ ;+;f/df Pp6f 7_ b]jsfhL zfSo , wd{sLlt{ klqsf @& c+s !) dlxgf_ To:tf] wd{ xf] hxfF c? wd{sf] t'ngfdf gf/Lsf] ;Ddfg x'G5 . a'4n] w]/} 8_ Retrieved from https:// en.oxforddictionaaries .com/ definition/ ;Gbe{df gf/Lsf] ;Ddfg ubf{ d+un xg' ] pkb]z lbg'ePsf] kfOG5 . family) s]xL a'4jrg oxfF k|:t't ul/Psf] 5 M 9) g]kfnL j[xt zAbsf]if, g]kfn k|1f k|lti7fg

May 2019 Lumbini 19 LNBDS (UK) Activities and News 2018/2019

2562nd Buddha Jayanti (Sunday, 10-6-2018): Inauguration of London Mindfulness Meditation Our society celebrated 2562nd Buddha Jayanti on 10th Centre, Hendon, London (28-5-2018) June 2018 at the usual venue of Harrow Borough Football Club, London. This year we included two presentations from children for the first time which were very much

Our society’s members, well-wishers along with devotees from other communities attended inauguration of appreciated. London Mindfulness Meditation Centre in Hendon on Children presented a play based on one of the Jataka story Monday, 28-5-2018 morning. The centre was established “Golden Plate” with a moral lesson that honesty pays off by our society’s president Venerable Bhikkhu Sumana to in our daily life. It was a story of two business men, one further enhance the promotion of Dharma. It was a joyous greedy and another honest and a grandma and her grand occasion attended by 7 venerable monks - 5 Nepalese daughter who wanted to buy something from them. You including Pragya Siri Bhante who is in short visit to the can find full story in our society’s journal Lumbini 2017 UK and 2 Sri Lankan monks. Devotees from Sri Lankan under Children’s Corner. Children also did power point Community, Nepalese Community, Thai community and presentation on The Life of the Buddha. English people attended the function. The inauguration programme started with a brief chanting followed by meditation and refreshment kindly provided by devotees. As this is a new centre, we have included its contact details as follows: London Mindfulness Meditation Centre, 11 Woodward Avenue, Hendon, London, NW4 4NU, E-mail: [email protected] One day meditation and Dana offerings to Venerable monks (Sunday, 25-11-2018): Our society held one day meditation and Dana As usual we had Dharma talks from Sumana Bhante on at London Mindfulness Meditation Centre, 11 ‘Buddha’s Teaching for a Happy Family Life’, from Tissa Woodward Avenue, Hendon, London, NW4 4NU. We Bhante on ‘Qualities of the Buddha’ and Meditation from are very pleased that the session was well attended by Sujan Bhante. Amrita and Shashi Mahaju recited verses Nepalese, Sri Lankans and by others. Sumana Bhante did from Dhammapada with English translation. Mr Amrit justice by conducting guided meditation and answering Ratna Sthapit conducted the function as master of questions on meditation. ceremony professionally. We were very pleased to have a visiting Buddhist monk Magar Buddhist Society Buddha Jayanti (Sunday, 29- from Nepal Venerable Pannrathana from Sumangal 4-2018): Vihara, Luksi, Patan. He gave an excellent talk in Nepali with brief translation in Sinhalese and in English by Our members attended Buddha Jayanti Celebration Sumana Bhante. organised by Magar Buddhist Society (UK) at Samuel Cody College, Ballantyne Road, Farnborough, GU14 Essay Competition Prize Giving Ceremony (Saturday, 8SN. It was a well-attended event. Venerable Bhikkhu 15-12-2018): Tissa gave an excellent . An Award distribution ceremony of essay competition on

20 Lumbini May 2019 New Executive Committee member: We are pleased to welcome Dr Rajan Bajracharya as our society’s new executive committee member. His appointment was confirmed at our executive committee meting held on Sunday, 06 January 2019 at Nanishova and Shubha’s residence in Hillingdon. Heart Award Ceremony in Aberdeen for Varapunya Meditation Centre (Friday, 1-3-2019): Varapunya Meditation Centre was nominated for ‘Our Pick – Staff Choice’ award for this year’s Heart Awards in a function held on 1st March 2019 at Aberdeen City Hall. Buddha’s Teaching for Happy Family Life took place on The ‘Heart Awards’ are an annual programme, organised Saturday, 15th December 2018 at Jagat Sunder by Aberdeen City Health & Social Care Partnership, which Bonakuthi, Kathmandu. Cash prizes and certificates were recognises people working and volunteering in health and distributed to Deena Kanshakar, First; Lalita Dhakhwa, social care in Aberdeen. The ‘Our Pick - Staff Choice’ Second; Sushma Bajracharya, Third and Nitesh Shah, award is where colleagues can nominate people from the Consolation prize. wider community for their contributions. The essay competition was organized by Yuba Baudha Comments from Nominator, “Your nominator told us Samuha Kathmandu and Lumbini Nepalese Buddha all about ‘Mindfulness Monday’ sessions, emphasising how Dharma Society (UK) as before. Altogether 28 essays were they have been praised by staff and members of the local received for competition. The participants were 15 Female community alike, and people have told us that and 13 Male. Mrs Suchita Tuladhar represented our society mindfulness has had positive impact on their daily lives. at the prize giving ceremony. They attribute the success of this initiative to unwavering Meditation at London Mindfulness Meditation commitment on behalf of the Varapunya Meditation Centre, Hendon (Saturday, 20-1-2019) Centre: “despite delivering these sessions at no cost to participants, in the almost two years these sessions have Our members attended meditation session organised as a been ongoing, David and Sujan have never cancelled a part of Full moon day at London Mindful Meditation session, and deliver each session like it is the first time they Centre on Saturday, 20-1-2019 along with 20-25 Sri have done it”. Lankan devotees. They told us about feedback the sessions have receive, such Sumana Bhante explained brilliantly why we should as one participant who told us; “I thoroughly enjoy the meditate followed by sitting meditation and discussion. Mindfulness Sessions. They are very thought provoking It was an inspiring event. and interesting. I have learnt a lot about meditation and Society’s meetings and Dharma Discussion (2018 - the ability to relax. The facilitators are excellent in their 2019): delivery and holding my interest”. They said: “David and Sujan really deserve to be recognised for all of the selfless giving they have offered over the past two years, and for all the help and support they have given to staff and members of the public, and we are really lucky that they have committed to continue to provide Mindfulness Monday throughout the course of 2019”. Our Vandana to Sujan Bhante and his colleague David for boundless compassion in helping others. Symposium on “The Significance of the Tripitaka as a World Heritage”, Chiswick, London, (16-3-2019): Dharma Shakya attended this important event on our society’s behalf at London Buddhist Vihara, Chiswick on Our society continued the traditions of holding whole th day meetings regularly once every three months at 16 March 2019. This symposium was jointly organised residences of one of the members with Dharma by Sri Lankan High Commission in London and London Discussion, meditation session followed by business Buddhist Vihara as a part of Tripitaka Heritage week meeting. We will continue this trend. announced by Sri Lankan Government. The aim was to

May 2019 Lumbini 21 It is heartening to learn our society’s young member Miss Vipassana Bajracharya selected amongst eight other girls out of 150 in her year group to enter the Mission Discovery NASA event and was able to meet two NASA astronauts -Michael Foale (British) and Steve Swanson (American). As a part of the event Vipassana was able to develop team skills, came up with an experiment to carry out on the ISSET (International Space School Educational Trust) and did power point presentation in front of the other teams and a judging panel including one of the astronauts. The event took place in Tonbridge School, specifically in get Tripitaka registered in UNESCO heritage register. their new state-of-the-art physics library from 19 – 21 Four professors of from different March 2019. During the event students were privileged universities and the chairman of the Buddhist Society gave to hear variety of talks by the astronauts about their excellent presentations. Among the large number of experiences in space and working for NASA. The students’ attendees there were Sri Lankan High Commissioner, experiment involved investigating the rate of growth of deputy High Commissioner, other officials from Sri stem cells in microgravity after reading studies of how Lankan High Commission; the ambassador and his wife stem cell differentiation is reduced in space. The overall from Thailand, the ambassador and other officials from experience had been stimulating and unique and the Myanmar, High Commissioner and Councillor from students were able to learn a lot about team work skills Pakistan and Councillor from Bangladesh representing and improved their confidence. Bangladesh High Commission Vipassana’ example should be a great inspiration to our It was heartening to see the High Commissioner of younger generation. Well done Vipa. Pakistan presenting two books on Buddhist Heritage of Pakistan - one on Taxilla to the head of the Vihara Venerable Bogoda Seelawimala. “Contentment is great happiness” It was a very well attended symposium, attended by both Sangha members and laity from different countries. Speakers gave excellent presentations followed by lively discussion and question and answer session. Both Sri Lankan High Commission and London Buddhist Vihara deserve our praise for taking first step in registering Tripitaka in World Heritage register. Young Vipassana Bajracharya with Astronauts (19- 21, -3- 2019):

Birth: 20 July 1927 Death: 5 January 2019 Late Mr. Nani Bhai Sthapit Our Society's Treasurer Mr. Dinesh Sthapit's late father and father in law of Society's Organising Committee member Mrs. Menika Sthapit. May late Nani Bhai Sthapit attain Nirvana. Lumbini Nepalese Buddha Dharma Society (UK)

22 Lumbini May 2019 News about Buddhism

Zen Master Thich Nhat Hanh Returns Home (28- health has remained fragile but stable. He has joined his 10-2018) community in walking meditation at dawn, visiting every Zen Master Thich Nhat Hanh (popularly known as Thay- corner of this temple that was his home and where he was Teacher) returns home to his root monastery,” Tu Hieu nurtured as he embarked on his spiritual journey. Temple in Hue, , to live his remaining days after Thich Nhat Hanh said when he first returned to Vietnam nearly sixty years spreading the teachings abroad. in 2005, after four decades of exile, “There is no religion, no doctrine higher than brotherhood and sisterhood.” Even at this moment, Thich Nhat Hanh remains steadfast and energetic in using every breath and every action to build and strengthen the “beloved community of compassion,” and to cultivate healing, reconciliation and transformation in his community, society and the world. (Source: Plum Village International Practice Center, Le Pey, Thénac 24240, France: Official announcement: Friday 2nd November 2018) The death of Sangharakshita (30-10-2018) The founder of the Triratna movement and order, Sangharakshita, died on 30th October 2018. The funeral was held at Adhistana retreat centre in Since celebrating his 92nd birthday last month, he has Herefordshire, which was also Sangharakshita’s most recent expressed a deep wish to go back to reside at his “root home. Around 1200 people attended, including family temple,” Tu Hieu Temple in Hue, Vietnam, to live his members, and Triratna order members from all over the remaining days. Thich Nhat Hanh has turned formidable world. physical challenges arising from the major stroke he Sangharakshita was born Dennis Lingwood in a working- suffered four years ago into a powerful teaching by class family in Tooting, south London, in 1925. He was continuing to live each moment peacefully and joyfully, interested in Buddhism from his early years. with great presence and meaning. In 1943 he was conscripted into the army and posted to Tu Hieu Temple is where Thich Nhat Hanh first became India and then Sri Lanka. Once the war was over, he and a monk in 1942, aged sixteen. Thich Nhat Hanh, who an Indian friend, determined to take their Buddhist coined the term “” and who has practice seriously, gave away their possessions, destroyed dedicated his life to renewing Buddhism so it can help their passports and took to the roads as homeless individuals and societies address the challenges of our times, wanderers, following a time-honoured tradition. They has always seen the roots of his teachings in the engaged wandered the length of India for two years and met many, spiritual life of the distinguished Buddhist patriarchs mostly Hindu, sages and gurus before they finally achieved during Vietnam’s ancient Ly and Tran dynasties. their objective: ordination as novice Buddhist monks Although since his stroke Thich Nhat Hanh has no longer (sramaneras). Sangharakshita described this journey and been able to speak, he remains powerfully alert and present. his subsequent experiences in several volumes of memoirs. After summoning his senior disciples to a meeting on 24th With full ordination as a bhikkhu in the Theravadin October 2018 in Plum Village Thailand, where he has Buddhist tradition, he received the name Sangharakshita, been residing since December 2016, Thich Nhat Hanh which means ‘One who is protected by the spiritual clearly communicated his wish to return to Vietnam using community.’ gestures, nodding and shaking his head in response to questions. The necessary arrangements were made for his In 1952 Sangharakshita met Dr Bhimrao Ambedkar, who return and he returned to his root temple on 28th October had been born as what the Hindu caste system termed an 2018 where he was welcomed with a traditional formal “Untouchable” (or a ‘Dalit’ in later parlance). In 1956 Dr procession and the sound of drums and bells Ambedkar converted to Buddhism along with thousands of his followers. But a few weeks later he died, and his Since his arrival in his root temple, Thich Nhat Hanh’s

May 2019 Lumbini 23 www.sangharakshita.org Meditation and Yoga in Healthcare Meditation has already been recognised as a valuable technique in healthcare and National Institute of Clinical Excellence (NICE) has recommended it as a first line management for depression especially in relapses. With similar view a Yoga in Healthcare Conference, organised by the University of Westminster, brought together leaders and pioneers in yoga, healthcare and health policy to identify a road map to integrating yoga into prescribed healthcare and share best practice. The three-day conference took place from 15-17 February 2019 and was organised in collaboration with the Yoga in Healthcare Alliance and the College of Medicine and Integrated Health. The event aimed to discuss how health followers were left without guidance. Sangharakshita and yoga experts can collaboratively incorporate yoga into spoke to the grief-stricken crowds in Nagpur, the city health care, share success stories, raise the profile of yoga where the mass conversions had taken place, explaining in health care and effectively move towards a future where what being a Buddhist involved and encouraging them to yoga is offered on prescription. follow Dr Ambedkar’s wish that they live according to the Buddha’s teachings. For several years he toured the Over the three days, the event included keynote speeches cities and plains of central India each winter, giving talks from yoga and health professionals including Public and helping the new Buddhists to understand and practise Health England Chief Executive Duncan Selbie, Chair of the faith they now espoused. the College of Medicine Dr Michael Dixon, Assistant Lecturer at Harvard Medical School Dr Sat Bir Khalsa, In 1964 leading figures in the small Buddhist movement Chair of the Indian Ministry of AYUSH Dr Nagendra, in Britain invited Sangharakshita to take over the and many others. Hampstead Buddhist Vihara, and he returned to the west for the first time in many years. Unfortunately this did The conference also involved yoga practice, workshops not work out and Sangharakshita was forced to leave the and networking sessions for attendees to take part in. ~ Vihara. http://www.nbo.org.uk In 1967 he founded the Friends of the Western Buddhist Modern Day Arniko Mr Manjul Baraili Order, and the following year conducted ordinations into Manjul Baralli’s interest in sculptures started when he was the Western Buddhist Order. Throughout the 1970s and still young and with encouragement from his parents he 1980s, Order members also established FWBO centres progressed in his artistic activities and was awarded the across the UK and around the world. In 2010 the Rastriya Pratibha Puraskar for his creativity after carving movement’s name was changed to reflect its over 2,000 stone sculptures in the past 20 years. Baraili internationality, becoming the Triratna Buddhist Community and the Triratna Buddhist Order. (Triratna means ‘Three Jewels’). In later years some aspects of Sangharakshita’s life and behaviour attracted criticism. While these criticisms must be acknowledged, they do not detract – in the eyes of Sangharakshita’s students, disciples, friends and admirers – from his many achievements. Those who knew him remember him as a man of tremendous presence, kindness and wisdom: a deeply intelligent and sensitive man with a remarkably original and independent mind. Sangharakshita’s grieving disciples and friends rejoice in his merits and offer him their heartfelt gratitude for everything he has given them, and their determination to continue the work he began. ~NBO 15-11-2018, https://

24 Lumbini May 2019 started getting international commissions to build Buddha 1936.Guruma came to Nepal in 1963 and spent next 39 statues in Japan. years i.e. until 2002 in promoting Buddha dharma in He is currently in Kyushu in Japan with his team, hewing Nepal. She also helped Dhammavati Guruma in a 25m tall figure of the Buddha out of a rock face in establishing Dharmakirti Vihara. She was so much loveing Kumamoto. Three other Nepali artisans, Sanubhai Bika and caring as a mother, thus also know as Maguna Guruma. from Kavre, Ramchandra Pandit from Udaypur, and On her return to Burma Guruma established Myanmar Ganesh Rai from Morang are also in Japan working on Nepal Vihara in Rangoon. May Gunawati Guruma attain the prestigious project for the past three years. bliss of Nirvana. The years in Japan have taught Baraili many things, Venerable Aswoghosa Sangha Nayaka Thera Passed including their graciousness, compassion and the thought away (5-4-2019) they give to their communities. He feels the Japanese The Chirman of All Nepal Bhikkhu Mahasangha practice the Buddha’s real teachings. Venerable Aswoghosa Sangha Nayaka Thera passed away th “It is not enough to say that the Buddha was born in Nepal, at the age of 93 on Friday, 5 April 2019 at 1.30 PM we need to practice his teachings, observe his philosophy,” says 37 years old Baraili. He advises Nepal’s tourism authorities to promote Lumbini using Japanese language promotional material instead of English only, and encourage them to come to Nepal. Baraili was in Nepal recently and talked to the authorities to suggest ways to promote Lumbini globally. His idea is for the government to create a pictorial catalogue of places that have Buddha’s statues, and to send them thank you notes to increase communication and popularise Nepal as the Buddha’s birthplace. Baraili the greatest thrill however is to be a modern day Arniko, and to experience the same feelings the young local time at Grande International Hospital, Kathmandu, builder from Patan had 700 years ago when he travelled Nepal. to China to build Beijing’s White Dagoba. ~Nepali Times He was admitted to the hospital with ill health about three March 21, 2019 weeks ago. During this time His Excellency the prime Death of Gunawati Guruma (Daw Gunawati) 28-3- minister of Nepal Mr K P Sharma Oli visited him at the 2019: hospital. Well-loved and well liked Gunawati Guruma passed away Venerable Aswoghosa was a member of Rastriya Sabha of on 28th March 2019 at the age of 95. Nepal from 2047-2049 and he was appointed Deputy Chairman of Lumbini Development Trust in 2051 by Gumnawati Guruma was born in Burma in December then prime minister Mr Man Mohan Adhikari. 1924 and ordained in Molmin City, Burma in Venerable Aswogosh’s body remained in the state at Sangharam Bhikkhu Training centre and his funeral was held with full state honour on Sunday 7th April 2019 at Bijeswori in Kathmandu. President of Nepal Her Excellency Mrs Bidya Devi Bhandari, the prime minister Mr Khadga Prasad Sharma Oli, other dignitaries and large number of devotees paid their last respect at Sangharam Bhikkhu Training Centre which he has established. Messages of condolences were received from various dignitaries including the ex-king Gyanendra Bir Bikram Shah Dev. Venerable Aswoghosh was born in Okubahal, Patan, Nepal on 18th May 1926 and ordained as a full Bhikkhu in May 1949 in Sri Lanka. After completion of his Buddhist Studies Venerable Sir spent some time in Sri Lanka and in

May 2019 Lumbini 25 Besisahar, Lamjung from 6th – 7th April 2019. The conference was organised jointly by central and Lamjung district offices of Dharmodaya Sabha - a National Buddhist Organisation of Nepal. It is also the regional centre of the World Fellowship of Buddhists (WFB). Dr Keshav Man Shakya, the central vice chairman said that the conference being held in Lamjung would help boost tourism development in the district. New Sangha Nayaka and Upasangha Nayaka Bhantes of Nepal appointed (14-4-2019) After demise of late Most Venerable Bhikkhu Ashwoghosa (My guru Bhante, late Most Venerable Ashwoghosa, Sanghanayaka of Sangha Nayaka Mahathera, All Nepal Bhikkhu Nepal. I had opportunity to gain profound teachings of the Buddha from Organisation appointed Most Venerable Jnanapurnika him. His guidance is always be with me to lead life as a good human. May Bhante as seventh Sangha Nayaka Thera of Nepal on 14 he attain bliss of Nirvana ~Amrit R. Sthapit) April 2019. Venerable Bhante Bodhisena Maha Thera was India and then returned to Nepal. Since his return to Nepal appointed as Vice Sanghanayaka of Nepal. he spent all his time in practice and promotion of Buddha Lumbini Nepalese Buddha Dharma Society UK express Dharma for the benefit of all. our congratulation to both Venerable Sirs. May Venerable Sangha Nayaka Thera attain supreme bliss of Nirvana. “There is no fire like lust. no crime like 12th National Buddhist Conference kicks off in hate, no bliss higher than Nirvana.” Lamjung (6-4-2019) ~ 202 Sukhavagga, Dhammapada The two days National Buddhist Conference was held in

"By oneself is evil done; by oneself is one defiled. By oneself is evil left undone; by oneself is one made pure. Purity and impurity depend on oneself; no one can purify another." ~ Dhammapada, 165

We wish Happy Buddha Day to all on the auspicious occasion of BE 2563

Shubha, Nani Shova Shakya, Shishir, Shreejana, Sumedha and family London, UK

26 Lumbini May 2019 Neither mother, father, nor any other relative can do one greater good than one's own well-directed mind. 43

One should do what one teaches others to do; if one would train others, one should be well controlled oneself. Difficult, indeed, is self-control. 159

The fool worries, thinking, "I have sons, I have wealth." Indeed, when he himself is not his own, whence are sons, whence is wealth? 62

Let a man be watchful of speech, well controlled in mind, and not commit evil in bodily action. Let him purify these three courses of action, and win the path made known by the Great Sage. 281

Like a beautiful flower full of color but without fragrance, even so, fruitless are the fair words of one who does not practice them. 51 ~ Dhammapada

We wish all readers Happy 2563rd Buddha Jayanti!

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