ksõ fhda¾la fn!oaO úydrh 214-22 iafmkai¾ wejksõ

laùkaia õf,aÊ" ksõ fhda¾la 11427-1821 ÿrl:k: ^718& 468 - 4262 *elaia: ^718& 468 - 4262

fjí ,smskhka : www.newyorkbuddhist.org http://nybv.us

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ksõ fhda¾la fn!oaO úydÍh jd¾Isl ioyï ;s<sKh Annual Dhamma Publication of New York Buddhist Vihara

NEW YORK BUDDHIST VIHARA 214-22 SPENCER AVENUE

QUEENS VILLAGE, NY 11427-1821 TEL: (718) 468 - 4262 FAX: (718) 468 - 4262

WEBS: www.newyorkbuddhist.org

http://nybv.us

E-MAILS: nybv@newyorkbuddhist.org

info@nybv.us

Eighth Volume

wgjk fj¿u

The statements, ideas, concepts or opinions of the contributors to this journal are expressly not the responsibility of the editors. They are totally independent statements. fuu iÕrdfjys f,aLlhkaf.a m%ldY" woyia" ixl,am fyda bÈßm;a lrk úúO lreKqj,g ixialdrljrekaf.a lsisÿ n,mEula fyda j.lSula fkdue;s nj lreKdfjka i,lkak'

EDITORS: Rev. Kurunegoda Dhammaloka

Rev. Aregama Sirisumana Rev. Wekandawala Thusitha

ixialdrljre

l=reKEf.dv Oïudf,dal ysñ we?.u isßiquk ysñ jEl|j, ;=is; ysñ

PATRON:

Ven. Kurunegoda Piyatissa Nayaka Maha Thero

wkqYdil w;smQcH l=reKEf.dv msh;siai kdysñmdfKda

CO-ORDINATION: Ven. Parambe Siriniwasa Ven. Akmeemana Nagitha Ven. Babarende Sumedha

iïnkaêlrKh

.re mdrfò isßksjdi ysñ .re wlaóuk kd.s; ysñ .re nU/kafoa iqfïO ysñ

PRINTED BY:

Speed Print Inc., 1361 Standard Avenue

Elmont, New York, 11003

Phone :(516) 488 - 2756 / (888) 813 - 1196 Fax :-(516) 354 - 8598

Table of Contents fm< .eiau

01 ixialdrl igyk ^isxy,& I

02 Editor's Remarks (English) II

03 fjila Èk mKsúvh ^isxy,& w;smQcH l=reKEf.dv msh;siai kdysñ III

04 The Vesak Message (English) Ven. Kurunegoda Piyatissa Maha Thero IV

05 mqoa.,hka i;rfokd''' w;smQcH l=reKEf.dv msh;siai kdysñ 01

06 The Significance of Vesak Ven. Soorakkulame Pemaratana Thero 06

07 iS,h mQcH mskak., m[a[d;siai ysñ 09

08 Buddhist Ethics for laity Bhante Dewananda 12

09 isjq jeoEreï wdrlaIdj tï' ta' O¾umd, 16

10 Caturarakkha Bhavana Ven. Kurunegoda Dhammaloka Thero 29

11 ukiska ud mk ÿkakd w;s W;a;u nqÿms<sfug ldka;s .=Kj¾Ok 42

12 Future Religion of the World Already Exists Hema Senanayake 43

13 ch ux.,dkS yS'ms' ;siai 45

14 m[apialJOfha meje;au yd keje;au ms<sn| O¾udkql+, ú.%yhla

f.dakfoKsfha m[a[dr;k ysñ 46

15 fn!oaOfhla fjkafka flfiao@ fldÜgdfõ kkao ysñ 55

16 Who is a Buddhist? P.B.Somasiri 57

17 ÿl ke;s lsÍfï ud¾.h ,S,d f.dauia 60

18 A Buddhist Nun’s Perspective of Trauma Stacey Polacco 62

I

ixialdrl igyk'ixialdrl igyk'

ksõ fhda¾la fn!oaO úydrh wNsudkfhka jd¾Isl Tng ;s<sK lrk ioyï ;s<sKh zzfjila mQcdZZ i`oyd wkqYdil;ajh ,nd foñka wmj Èßu;a l< wm f.!rjKSh l=reKEf.dv msh;siai kdhl udysñmdKka jykafiaf.a ksjerÈ u. fmkaùu u; jákd ,sms /ilska iukaú;j wg jk jrg fujr m<lrk fjila mQcd 2557 Tnf.a O¾u{dKh ;j;a jeä ÈhqKqlrkq we;ehs wms yqfola n,dfmdfrd;a;= jkafkuq' fuh m<lsÍfï wm taldhk mrud¾:h o jkafka thhs'

ld¾h nyq, Ôú;hlg fhduq ù we;s wm" fkdoekqj;aju ksoyia" ksjy,a is;=ú,sj,ska f;dr" hdka;%sl Ôú;hka njg m;aù we;' th yqÿ ñksidf.a mqoa.,sl l%shdj,sfhys jrola fkdj" ks;e;skau th isÿ ù we;af;a mj;sk iudc ixia:djkag wkql+, ùug orKq ,enQ W;aidyfha wñysß m%;sM,hla f,isks' tfyhska ,o ksfïIfhka hfula ish is;=ú,s h:d¾;jd§ ÈYdjlg fhduqlsÍug iq¿fjka fyda m%h;akhla orhs o th b;d w.hfldg hq;a;ls' tfyhska fuu —fjila mQcdZZ ;s<sKh hf:dala; wruqKq iM, lr.ekSug uy;a msgqn,hla imhkq we;'

iÕrdfõ lghq;=j,§ ljo;a nrmek orñka wmj Èßu;a lrñka iydh oelajQ ,S,d f.dauia ue;sKsh fujr uqøK lghq;= o zziamSâ m%sskaÜZZ wdh;kh uÕska b;du;a w,xldrj;aj lr §ug oere W;aidyh o isysm;a lrkqfha b;d lD;{;d mQ¾jljh' fjila mQcd Tn w;g m;a lsÍfï § ta i|yd ,sms ,nd foñka iy kka whqßka iydh ÿka ieugu o ia;=;s mQ¾jlj mqKHdkqfudaokd lrk w;r ta ishq¨ fokdf.a hym;a me;=uka tf,iskau bgqfõjdhs m%d¾:kd lruq' Tng wisßu;a fjila Èkla fõjd' O¾udjfndaOh fõjd'

II

EDITOR'S REMARKSEDITOR'S REMARKS

We are immensely happy to be able to present you once again our Dhmma gift 'Vesak puja', the annual publication of the New York Buddhist Vihara. We are also hopeful that your dharma knowledge would be further enhanced by the invaluable articles presented in this 8th edition of our 'Vesak puja 2557' which could see the light of day, thanks to the inestima-ble patronage given by our Nayaka Maha Thero and the laudable counsel offered by him. This is our sole purpose in making this presentation. All of us are engrossed in livelihood activities, constantly in a continuous routine. This is not the personal fault of an individual but due to the unavoidable pressures of the viable society. The moment should be appreciated if one could find the time to peruse and understand the Right Path. We are hopeful that This "Vesak Puja" may assist you towards that end.

It is with great pleasure and gratitude we mention here that, as in pre-vious years, Mrs. Leela Gomes bore the brunt of energy and expenditure to have this publication printed expeditiously through Speed Print Inc. We are also thankful to all who contributed to this publication in many ways in-cluding supply of articles etc. We are hopeful that all their good wishes would reach us all. May you all have a splendid Vesak and further develop your knowledge of the Dhamma.

III

ksõ fhda¾la fn!oaO úydrdêm;s" w;smQcH l=reKEf.dv msh;siai kdhl udysñmdKka jykafiaf.a fjila Èk mKsúvh'

nqÿjrhl=f.a my<ùu isÿjkafka b;du;a oS¾> ld,hl wejEfuks' nqÿnj m%d¾:kd lrk W;a;u .Kfha mskajf;l=g ta i|yd j¾I wiXLH l,am ,laI y;rlg jeä ld,hla oi mdrñ;djka" oi Wmmdrñ;djka iy oi mru;a: mdrñ;djkahhs lshk iu;sia mdrñ;djka msßhhq;=h'

taid §¾> ld,hla ;=< mjd mqrk mdrñ;d n,fhka i¾j{;d{dkh ,nk

mqrefId;a;uhl=f.a jqjo wdhqI ld,h ixidrh yd ii`od n,k úg b;d fláh' wfma f.!;u nqÿrcdKka jykafiaf.a Ôjk ld,h wjqreÿ wiQjlska ksudúh' ta tfia jkafka úfkah ckhkaf.a mska uo nj ksid úhhq;=h' wkka; iir mgka wm mqreÿ lrf.k tk ;Kayd" udk" ÈÜÀ wdÈ flf,iaj, mj;akd Yla;su;a Ndjh iy wm ?ialrf.k we;s wl=i,hka ksid;a wm jeks jQ i;a;ajhkaf.a O¾udjfndOh mudfldg we;'

nqoafOd;amdo ld,h bm§u ÿ¾,N ldrKhla nj wms oksuq' tfyhska fï

nqoafOda;amdo ld,h ;=< jQ wmf.a Wm; fld;rï jdikdj;a tllaoehs is;d n,kq uekú' tfukau" wm ,;a fï ÿ¾,N ñksi;anj wid¾:l tlla fkdlr.; hq;=h' fndfyda wkqjK wh u;ameka .ekSu jeks ksiaidr mqreÿj, .e,S mdmfhys meg,S ls%hd lr iifrys m%udoj Ôj;a jk yeá n,kak' fudk wjdikdjka; lulao@ fïid W;=ï O¾uhla újD;j mj;akd ld,hl bm§ ksire Ôú; f.ùu lK.dgq úhhq;= fohls'

fjila oji uq¨f,dalhgu p;=rd¾h i;Hfha wdYS¾jdoh ,efnk oji f,i

i,ldf.k ta i`oyd fu;a;d" lreKd" uqÈ;d iy WfmCLd hk i;r n%yau úyrKfhka hqla;j oeyeñ u.g meñK Od¾ñl Ôú; .; lsÍug wêIaGdk lr.;hq;= juq' mkais,ays msysgd is,aj;aj úiSfuka fn!oaO wfn!oaO ldg;a tu wdYS¾jdoh ,eìh yelsh' Tng;a f;irK n,fhka tu wdYS¾jdoh ,efíjdhhs m;ñ' th iir ÿla ksùug u.hs' iõ i; ksÿla fj;ajd!

l=reKEf.dv msh;siai uydia:úr" ksõfhda¾la fn!oaO úydrh" 2557 ^2013& la jQ fjila ^uehs& ui 25 jk Èk'

IV

The Vesak Message of the Chief Incumbent, Ven. Kurunegoda Piyatissa Nayaka Maha Thero of the New York Buddhist Vihara

Birth of a Buddha is very rare. The person who intends to become a Buddha

has to complete tree types of perfections (Dasa Paramita, Dasa Upa Paramita and Dasa Paramatta Paramita), thirty in all. This may take an innumerable number of eons in the Samsaric life.

Achieving the Buddha-hood, after such a long period the lifespan of a Buddha

is only a minute period of time in comparison. The Goutama Buddha's lifespan was only eighty years. This depends on the quality of humanity which exists at the time of a Buddha. We were not able to attain Nibbana earlier due to our lack of acquired merits during the cycle of lives (Samsara).

We are aware that our birth as human beings during a time of a Buddha is also

a very rare occurrence. We are very lucky to be born during this Goutama Buddha's dispensation period. Hence we should not let this time to be wasted fruitlessly. Many foolish people indulge in sinful activities such as alcoholism, drug abuse, and other misbehavior. What an unfortunate life! It is very regrettable to see such behavior during this period when Buddha-Dhamma is openly available.

Considering that the blessings of the four noble truths which emanates on

Vesak day we should determine to guide our lives in a path of loving kindness, compassion, sympathetic joy, and equanimity. This should guide us to live a compassionate and a peaceful life. By adhering to five precepts anyone can achieve this. May you inherit the blessings of the triple gems towards this goal. This is the way to alleviate the suffering in the cycle of lives.

May all beings be well! Ven. Kurunegoda Piyatissa Nayaka Maha Thero, New York Buddhist Vihara May 25, 2013

1

mqoa.,hka i;rfokd''' ksõfhda¾la fn!oaO úydrdêm;s rdclSh mKaä; l=reKEf.dv msh;siai kdhl udysñmdKkajykafia nqÿrcdKka jykafia jev isá ld,fha u.O foaYfhys m%fiak cs;a ^mfiakos&

kue;s rc;=ud fldfid,a rfgys rdcHh flf<ah' t;=ud ful, f,dalfha foaYmd,kh

lrk md,l mlaIfha wh fuka fkdj fnfyúkau pdï mej;=ï we;s flfkla úh'

ks;r uy ckhd weiqrg muKla fkdj ks;r nqÿrcdKka jykafia weiqrg;a .sh

flfKlajo isáfhah'

rdcH lghq;= fldf;la ;sìhoS jqj;a" tajd wjika l< jydu Wofha jqjo" oj,a

jqjo" úfõl we;s kï ljr fõ,djl jqjo" nqÿrcdKka jykafia oelaug úydrhg hdu

t;=ukaf.a isrs; úh' tfia hdfuka nqÿrcdKka jykafiag ljodj;au lrorhla lsrSug

Tyq lsis úfglj;a is;=fõo ke;' tfiau nqÿrcdKka jykafiao t;=ukaf.a ks;r

meñKSu lrorhla f,i .;a njlao fmfkkago ke;' yeu úfglu iqÿiq

wkqYdikdjlska Tyq i;=gq lsrSu nqÿrcdKka jykafiaf.a isrs; úh'

;ukag we;s jqk ljr m%Yakhla jqjo nqÿrcdKka jykafiaf.ka úuid ls%hd

lsrSu ta rc;=udf.a isrs; úh' jrla ta rc;=ud nqÿrÿka iu. l:d lrñka isáhoS

rdcud,s.fhka tjk ,o mKsjqv ldrfhla rc;=ukag ryiska mKsjqvhla lshd

wdmiq .sfhah' mKsjqvh tfia lshkakg we;af;a wkqkag th wefikakg ie,eiaùu

rcqg ,Êcdjla ùug fya;= fõhhs i,ld úh yelsh'

tysoS rc;=udf.a uqyqfKys fodïkia njla olajk ,oska nqÿrcdKka jykafia

rcqg fufia jod<fial' zzrc;=uks" fodïkiaaa fkdjkq uekú' Wmkafka .eyeKq

orefjla jqj;a weh fyd`Èka /ln,d j¾Okh lr.kak" weh iajdñhdg ,eos is,aj;a

m;Sj%;h wdrlaId lrk" keosuhs,kag fyd`oska i,lk flfkla j isg ,nk orejd

rgla md,kh lrk flfKl= jkakg mq¨jk' ta ksid weh fyd`oska /l n,d .;

uekúZzhs lshdhs'

thska rcqf.a isf;ys meje;s nuqKq u;h ì`ÿk w;r orejdg rcqf.a wdorho

jeäúh' th jdikdj;a ore Wm;lao úh' ldka;djka flfrys nuqKq iudcfha

we;sj ;snqK jeros wdl,amho ì`§ .sfhah' ldka;djka fy,d olakd wdl,amh fjkia

úh' ixhq;a; ksldfha fldai, ixhqla;lh wdosfhyss fujeks wjia:d

ie,lshhq;= .Kkla wmg oelsh yelsh'

2

;j;a jrla nqÿrcdKka jykafia rcq wu;d iudcfha isák mqoa.,hka i;r

fofkl= .ek w.kd mdvula lshd ÿka fial' wm wdY%h lrk fï iudcfhys wm

fkdokakd tfy;a wm ks;r fofõf,a wik olsk wmg yuqjk mqoa.,hka isõ fofkla

isá;s' ta isõ fokd nqÿrcdKka jykafia fufia j¾. lr olajd we;'

1' w`ÿfrka w`ÿrg hk mqoa.,hd

2' w`ÿfrka wdf,dalhg hk mqoa.,hd

3' wdf,dalfhka w`ÿrg hk mqoa.,hd

4' wdf,dalfhka wdf,dalhg hk mqoa.,hd

hkq ta i;r fokdhs'

1' w`ÿfrka w`ÿrg hk mqoa.,hd

bka miqj nqoqrcdKka jykafia fï isjqfok fufia w`ÿkajd fok fial' hï

flfKla fmr l< mõ ksid tu wl=i, fya;=fjka fyda ÿ¾j, l=i, fya;=fjka fyda

fï cd;sfhysoS ÿlam;aj bmso" ksis mrsos wdydr mdk we`ÿï me<`ÿï" b`ÿï ysgqï" hdk

jdyk wdoS myiqlï fkd,en" lhskao jpkfhkao is;skao wl=i,a lrhs kï" meúoaokag

wdfl%dI mrsNj ysxid mSvd lsßudoS whym;a foa lrhs kï" wkqka lrk mskalï j,lajhs

kï" wkqkaf.a hym; olakd leue;s fkdú thg ydks lrhs kï" oka oSfuys

is,a /lSfuys m, ke;ehs lshd kdia;sl ye`.Sfuka tjeks mskalï j,lajhs kï" ks;r

fl%dO is;ska hqla;fjhs kï" tjeks mqoa.,hdg fuf,dj;a mrf,dj;a hym;la jkafka

ke;' Tyq fuf,dj ÿla iy kskaod ú`o urKska u;= wmdh .dóo fjhs' w`ÿfrka w`ÿrg

hkakdf.a yeá tfiah'

2' w`ÿfrka wdf,dalhg hk mqoa.,hd

hï n`ÿ mqoa.,fhla w;S;fhys lrk ,o wl=i, fya;=fjka fï cd;sfhysos ljr

kï wdldrhl fyda ÿlam;a mjq,l bmso" tfia ke;fyd;a wkaOj" ìysrsj" tleia lkaj

fyda fldrj fyda tn`ÿ wx. úl<;djhlska wjdikdj;aj bmso" ksis mrsos ri

wdydrmdk we`ÿï me<`ÿï" hdk jdyk" f.j,a fodrj,a iy iqj myiqlï ke;sj bmso

jqjo" lgql osú mej;=ï we;sj jqjo" wj,laIK rE we;sj wkqkag oelaug wm%sh ÿ¾j¾K

we;sj jqjo" b;d wmyiqfjka wdydr mdk ,nd ÿla iys; osú meje;=ï we;sj jqjo"

lhskao" jpkfhkao" is;skao iqisrsf;ys yeisfrkq ñi" ;ukag miq;eú,sjkakg fya;=

jk wl=i,hla lr fkdf.k" fï ;sfodrska iqisrsf;ys yeisr cSj;a fjhso" Tyq urKska

u;= ta ÿla kej; we;s fkdjk fia jdikdj;a nj we;sj osjH f,dalhl fyda ukqIH

f,dalfhys fyda kej; Wmoshs'

3

hï fia flfKla fmdf<dfjka mqgqjlgo" mqgqfjka wil= msggo" wil= msáka

wef;l= msggo" we;l= msáka m%didohlgo kef.kakdla fuka Tyq my;a ;efkl isg

Wiia ;efklg meñfKk neúka Tyqg w`ÿfrka wf,dalhg hkafklehs lshyelsh'

lhskao jpkfhkao is;skao fyd`o fohu lrkakg mqreÿ ùuu w.kd nj nqÿrcdKka

jykafia ta u.ska fufia wmg jodrd we;ehs is;sh hq;=h'

3' wdf,dalfhka wkaOldrhg hk mqoa.,hd

hï lsis mqoa.,fhla w;S;fhys lrk ,o mqKH l¾uhla ksid Okfhkao"

n,fhkao" l=,fhkao Wiia mjq,l bmso" uy;a Okh we;sj" uy;a msrsjr we;sj" uy;a

fNda. iïm;a we;sj" uy;a jQ Ok iïm;a rka rsoS uq;= ueKsla hdk jdykdoS WmfNda.

mrsfNda. iïm;ao jákd f.j,a fodrj,a iy odis odidoSkao we;sj úúOdldr ri

wdydrmdkdosfhka fkdwvqj" o¾YkSh rEm iïm;a iy olakd whg m%sh ukdm jk j¾K

iïm;a o we;sj lsisfohlska fkdwvqhhs isf;k uyd n,j;a ks,;,o we;sj" w;S;

cd;shl lrk ,o l=i, fya;=jlska fï cd;sfhys Wm; ,nd ta nj fkdoek fyda

fkdi,ld fyda udkfhka Woaoduj .sh is;a we;sj" lhska fyda jpkfhka fyda is;ska

fyda ÿisrsf;ys yeisf¾ kï" wkqka fy,d ;<d oel l%shd lrhs kï" ta fya;=fjka Tyq

Tyqf.a urKfhka miqj fï ñksia núka ñoS my;a .;s we;a;djQ ÿ.;sh jq

my;gu ;j;j;a ÿrg weo jeàug fya;=jk ÿlgu n`ÿka jk wmdhg jeá Wm; ,nhs'

tjekakd uyd m%didohlska we;l= msggo" we;l= msáka wil= msggo" wil= msáka

mqgqjlgo" mqgqjlska fmdf<djgo fmdf<dfjka wkaOldrhgo" jefgkakdla fuka

wdf,dalfhka wkaOldrhgu hhs hkqfjka Nd.Hj;=kajykafia t<sfhka w`ÿrg hk

mqoa.,hd y`ÿkajd ÿka fial'

fufia wdf,daalfhka wkaOldrhg hdu wfma j¾;udk iudcfhys fndfyda fokd

w;r olakg ,efnk mj;akd ;;a;ajhla nj lsjh;=h' Wfma rfÜ Wiia ;ekaj,

isák fndfyda uõmshjre ;u ¥ orejkag mj;akd wdorh ksid fyda wkqlïmdj ksid

fyda orejkaf.a wkd.;h .ek ls%hd lrk wdldrfha n,j;a jrola we;s ;ekla yeáhg

fuh fmkajd oshhq;=h' th wmg iudcfhka .¾yd ,eîug fya;=jla úh yels jqj;a

lreKdfjka iy wkqlïmdfjka u;lalr oshhq;=j we;'

ful, fndfyda uõ mshjre orejka ;ukag wjYH yeáhg yod.kq

fjkqjg ;uka orejkag wjYH yeáhg yefokag W;aidy lrk njla fmfka' myiqj

i,ld lrk fuhska ;ukag;a ;u orejkag;a lr.kafka n,j;a whym;la nj

lreKdfjka u;la lr fouq' uE; tn`ÿ orejkaf.a isoaëka lsmhlskau uõmshjreka

wmyiqjg m;a jqk wdldrh úoHq;a iy uDøs; udOH ;=<ska oel.kakg we;ehs is;ñ'

4

jrola fmkajd fokakd ;ukag ksOdkhla fmkajd fok flfklehs i,ld l%shd

l<hq;= nj" f.!rj l<hq;= nj" nqÿrcdKka jykafia úiska wmg W.kajd we;s ieá"

zzksëkxZj mj;a;drx hx miafia jÊc oiaiskx'''ZZhehs jodrd we;s wdldrh Oïumofha

ths' ñksia iudcfha hym; i`oyd jk ish¨u wjia:djkag wjYH uyd¾> Wmfoia

rdYshla we;=<;a jk Oïu moh f,dalfha fkdfhla NdIdjkaf.ka oeka lshúh yelsh'

thska .;hq;= Wmfoia fndfydah' Oïu moh wfma orejkaf.a Wiia mdie,a wOHdmkhg

uq¨ukskau we;=<;a l<hq;=hhs fhdackd lrñ'

4' wdf,dalfhka wdf,dalhg hk mqoa.,hd

fldfid,a rÊcqrejkag t<sfhka t<shg fyj;a nen<Sfuka nen<Sugu hk

mqoa.,hd .ek lreKq fmkajd fok nqÿrcdKka jykafia fufia jodrd we;'

zzrÊcqrefjks" hï lsis mqoa.,fhla fmr lrk ,o uy;a l=i, l¾uhl fya;=fjka

uy;a fia OkOdkHj,ska wdVH jQ laI;%Sh uydidr l=,hl fyda n%dyauK uydidr

l=,hl fyda .Dym;s uydidr l=,hl fyda tjeks Wiia l=,hl Wm; ,nd" uy;a Okh

iy WmfNda. mrsfNda. jia;= jia;%dNrK hdk jdyk ysrKHiaj¾K

uqla;dudKslHdosfhka wkQkj iy ukdrEm we;sj" o¾YKShjQ j¾AK fi!kao¾hfhkao

o¾YkSh jQ;a is;a weokdjQ;a ÿgqjka m%idohg m;alrjk fYdNudk rEm,djKHfhkao

hqla;j" wjYH ish¨u rij;a wdydrmdkfhka o" we`ÿï me<`ÿï iy u,a iqj`o ú,jqka

we`o we;srs,s fldÜg fuÜg wdoS ish¨ fohskau iïmQ¾K jqfhah'

tfiaj" fyf;fï lhska iqisrsf;ys yeisfrhss' jpkfhka iqisrsf;ys yeisfrhs'

is;ska iqisrsf;ys yeisfrhs' tfia lhskao" jpkfhkao" is;skao iqisrsf;ys fhoS mskalï

fldg lh ì`oSfuka jk urKhhs lshk wjidkfhka miqj fyj;a wNdjhg m;aj"

ukd .;s mej;=ï we;s iaj¾. f,dalfhys W;am;a;sh ,nd.kshs' uyrÊcqrejks"

wdf,dalfhka wdf,dalhg hk mqoa.,hd tjeks Wmudjla we;s flfKlehs uu lshñ'

zzuyrÊcqrefjks" hï fia flfKla m¾hxlhlska ;j;a m¾hxlhlg udrefjhso"

wfil= msáka ;j;a wfil= msgg udre fjhso" wef;l= msáka ;j;a wef;l= msgg udre

fjhso" m%didohlska ;j;a m%didohlg udrefjhso" tfiau fï mqoa.,hd;a

fyd`o ;efklska fyd`o ;efklgu udre fjhs' tfia fï mqoa.,hd wd,dalfhka

wdf,dalhg hk mqoa.,hd hhs lshïZZ hhs jod< fial'

f,dalfhys ñksiqka w;r fun`ÿ mqoa.,hka i;r fofkla we;s nj nqÿrcdKka

jykafia wmg W.kajd we;' ñksia nj ,en Wm;la ,nd .eKSu b;d wmyiq nj;a

tfia ùug fndfyda l,a .;jk nj;a nqoaO foaYkdfjys oelafõ' tfia ksid

Tn ,nd.;a ñksia nj ;djld,sl hym; fyda i;=g fyda fjkqfjka lem lrkakg

5

f.dia m%dK>d;doS wl=i,fhys fhoùfï Nhdkl m%;sM, .ek ks;r is;kq uekú'

wm ukqIHhkaj Wm; ,nd we;af;a wfma w;S;fhys lrk,o uy;a M,odhl

Wiia l=i, l¾uhla ksid nj ks;r is;shhq;=h' tys m%;sM,fhka thg;a jvd Wiia

m%;sM, ,eìh yels ;j;a l=i,a lrkq ñi ,nd.;a Ôú;h jeros u. fhoùfuka fyda

ñ;a:Hd ,íê is;;=<g we;=<;a lr .eKSfuka fyda ;djld,sl iqj myiqlï m;d

fkdu.g fhoùfuka fyda wjdikdj;a u.g fhduq lr .eKSu iir Ôú;hg uy;a

ydkshla we;s lr .eKSuls'

by; olajk ,o mrsos Tfí Ôú;h wdf,dalfhka wdf,dalhg hk Ôú;hla njg

m;a lr .eKSug ish¨ Yla;sh fhdod bJøSh oukfhka hqla;j ls%hd lrkakg wêIaGdk

lr.; uekú' ks;r isf;ys l=i,a is;a we;s lr .kq ñi" fudku fya;=jla ksidj;a

wl=i, is;a we;s lr .eKSu wjdikdjls' fï cd;sfha fudfyd;l ,nk i;=g m;d

iir ÿlg m;a lr.eKSu wkqjK lula nj ks;r l,amkdjg .kak' f;irK

fnf,ka Tng ish¨ hym; ie,fiajd'

¶ñoaOd hod fyda;s uy.a>fida p ksoaodhs;d iïmßj;a;idhS uydprdfyda~p ksjdmmqÜfGda mqkmamqkx .íNjqfma;s uJoda~;s¶ ^hïlf,l u| kqjKe;af;a ÒkñoaOfhka uvkd ,ÿfha fndfyda fldg wyr nqÈkafka;a fõ o ksokiq¨ jQfha fm/<s fm/<S ksokafka;a fõ o fyf;u yqren;ska mqiakd,o uyyQrl= fihska mqkmqkd .eng j§ fkdfyd;a iir Wm§'&

f:ar .d:d tll ksmd; 1'2'7 odilfF:r.d:d

6

THE SIGNIFICANCE OF VESAK  

Ven. Soorakkulame Pemaratana Thero

Pittsburgh Buddhist Center, PA, USA

   Everyone seeks happiness and attempts to avoid suffering. This is a fundamental fact

that unites all living beings. Though this is a universal struggle, very rarely we achieve this

goal. The main reason for this failure is our lack of understanding what we are looking for

and what we are trying to avoid. We think that happiness is achieved when we get all what

we like and we get rid of all what we do not like. However, with our experiences in life we

know that it is not practical to have all what we like and get rid of all what we do not like.

This kind of happiness is not a goal that we can achieve in our life. It is the Buddha, the

enlightened one who saw this reality and showed to the world how we can overcome our

suffering and achieve an enduring happiness. The Buddha revealed that we need to

understand the cause of suffering in order to achieve enduring happiness. He pointed out that

the cause of suffering lies not in the external world but in our own mind. Mental defilements

headed by self-centered craving generate suffering in our minds. Whenever our mind is

defiled with craving and other related impurities such as anger, jealousy and conceit, we are

bound to become unhappy. The Buddha then showed that it is possible to transform our

minds to be free from mental defilements. When our mind is free from mental defilements, it

is full of selfless love, compassion, sympathetic joy and equanimity. However, this

transformation is not a sudden or easy. It is to be achieved through a gradual training of

mind. The Buddha taught this gradual training which is called Noble Eightfold Path. We can

transform our defiled minds, to less defiled minds and then to pure minds through following

this path. To the extent we reduce our mental defilements, we experience inner peace and

happiness even while we are still walking on this path. The full realization of these truths,

Four Noble Truths is called enlightenment. The Buddha achieved this enlightenment and

taught that we all can achieve the same.

Vesak is the day that we celebrate the possibility of this enlightenment. In the history

of human kind, this day revealed the possibility of enlightenment that every mind

embodies. Little more than 2600 years ago, Siddhartha Gautama became the Buddha and

rediscovered this human potential of becoming enlightened. After his enlightenment, He

guided and showed the method to achieve the same to others. Vesak is the day for us to cele-

7

brate the enlightenment of the Buddha with two other significant events in his life as well as

the very possibility of enlightenment lies in the minds of every one of us.

On the full moon day of the month of Vesak (May) in the year of 563 BCE, a child

was born into Queen Maya and King Suddhodana of Sakya Kingdom situated in the foothills

of the Himalayan range. With this birth on this full moon day, the Bodhisatva fulfilled his

wish to come to human world to become the supreme Buddha.

He was named “Siddhartha” which means one who fulfills his wish. From the early

childhood, he was a contemplative person and seriously concerned about problems and

sufferings that everyone is going through. In his youth he saw an old person, a sick person, a

dead body. With these sights, He saw old age, sicknesses, and death in him and in all other

living beings. He was deeply concerned about these inevitable destinies. His great

compassion for all living beings motivated him to find a way out. Then he saw a renouncing

and decided to seriously engage in a search for a solution by adapting a renouncing life.

Although his father king greatly wanted him to be the next king, at the age of 29, he

renounced his prince life and become a truth seeker. He spent his life in the forests and met

various religious teachers of his time. After learning from all prominent teachers, he realized

that those teachings are not satisfactory in finding an effective solution for human suffering.

Then he decided to strive for himself. After 6 years of searching and striving, he found the

middle path avoiding the extremes of incessant indulgence in sensual pleasures and self-

mortification and developed his mind through meditation to the highest level. He purified his

mind from all defilement and transcended from all suffering. After 35 years of his birth, on

the full moon day of May at the place called Bodhgaya in northern India under the Bodhi

tree, he attained the supreme enlightenment. On this full moon day, he fulfilled his great

wish to become enlightened to light up the world.

After his enlightenment, he started to share his experience. He started his mission

with five disciples. Then gradually he was able to effectively communicate his message and

inspire many hundred of thousand people to follow this path. Following his path, many

hundred of thousands people achieved the enlightenment and became free. He traveled to

vast number of villages and cities. He visited houses, palaces, market places, forest

hermitages and river banks to meet people who were interested in his teaching. He met

farmers, traders, ministers, and kings and taught them his discovery and established them in

morality. In his mission He established a monastic order and a lay Buddhist community to

carry on his message of enlightenment for future generations. He lived and taught on this

8

earth as an enlightened being for 45 years. Because of his long years of instruction, he was

able leave a complete set of teachings for human kind. After a very successful career as a

spiritual teacher, at the age of 80, on the full moon day of May he passed away into Maha

Parinibbana. On this full moon day, he fulfilled his career as the supreme Buddha.

On this Vesak day, we commemorate these tree significant events of the Buddha’s

life. These events are greatly significant for human civilization on this earth. It is on this day

that it was revealed to human civilization that we can overcome human weaknesses. It is this

day that the real power of human mind was revealed. Human mind is pregnant with powers.

But those powers are hindered by the defilements of the mind. When we purify our mind

from defilements, our mind becomes clear and sharp. Then its power begins to surface.

Development of these inner powers gives us a greater strength to live our lives. Then we

have a better control of our life and even events happening around us. Buddhist teaching

offers us a path and techniques to develop the power of our mind, to overcome our human

weaknesses, to improve the quality of our happiness, to become enlightened to the ultimate

reality.

This can be understood as the final phase of human evolution. After physical and

biological evolution, human beings have another phase of evolution. It is a psychological

evolution. But this evolution is not automatic. It is not involuntary. It is to be achieved

through conscious effort. It is the development of very consciousness of human beings.

Buddhism guides us to achieve this psychological evolution of human kind.

Let us make this Vesak celebration a memorable event in our life by making a

resolution to spiritually evolve. Let us all evolve from our weakness, from our defilements,

from our selfishness towards goodness, wisdom, freedom, light and enlightenment. For this

path, let us use the life story of the Gauthama Buddha as a guidance for our living, his

teaching, the Dhamma as our path and his disciples, Sangha as our support.

With the blessings of the Triple Gem, may we all have a smooth progress in our

spiritual path towards enlightenment.

9

iS,h mQcH mskak., m[a[d;siai ysñ iagegka whs,kaâ fn!oaO úydrh iS, hkafkka woyia lrkafka l=ulaoehs m<uqj wm oek.; hq;=hs' fuys tla

woyila jkafka t¿ .j wdoS i;=kaf.a m%lD;s iajNdjhhs' Tjqkaf.a m%lD;s iajNdjh

flfiao@ w;ska fkdf.k uqLfhkau wdydr .eksu" ;uka isá ;eku ksod .ekSu"

yqka ;eku u, uq;% mylsrsu jeks ,CIK oelaúh yelshs' hfula fuu i;=kaf.a .;s

iaNdjh wkqlrKh lrkafka kï th o iS, j%; iudodkhls'

nqoaO ld,fhaoS ÿlskaa ksoyiaùfï u.la f,i wdcSjlhka fujeks j%; iudoka ù

isá nj nqoaO foaYkdjg wkqj meyeos<s fjhs' tfiau isoaOd¾: ;jqia ;=udo m%Oka úrAsh

jvk wjêfhaoS fujeks ÿIalr j%; iudokaj isá nj uyd iSykdo iQ;%hg wkqj

meyeos<ss fjhs' nqÿrcdKka jykafia ÿlska ñoSug th u. fkdjk nj w;a oelSfuka u

foaYkd lr jod< fial' ;uka fj; meñKs f.daj%;h iudokaj isá mqKAK" iqkL j%;h

iudokaj isá fiaksh hk wfÉ,lhka fofokdg Tjqkaf.a urKska miq .j iy iqkL

wd;auNdjhkays W;am;a;sh .kakd nj uÊCêu ksldfha l=lal=rj;sh iQ;%fha oS fmkajd

fohs' fujeks j%; iudokaùu iS,ín; mrdudi kñka oi ixfhdackj, olajd ;sfí'

th ksjK wjqrK iir ne`o ;nk ,CIKhls' wd¾hY%djlfhda fidajdka M,hg

m;aùu;a iu`. fuu ixfhdack ÿre lr;s'

nqÿrcdKka jykafiaf.a foaYkdjg wkqj iS,h hkq zzldh jdpdkx ifudaOdkx

is,xZZ lh jpk folays ixjr Ndjh iS,hhs' lh jpk folays ixjr Ndph

we;slr .kakd wkaou iÉp úNx. iQ;%hg wkqj meyeos<s lr .; yelsfjhs' tys iïud

jdpd" iïud lïuka;" iïud wdcSj hk wx. ;=fkka iS,h úia;r lr ;sfí'

zzl;u[apdjqfida iïud lïukaf;d" mdKd;smd;d fõruKs" woskakdodkd fõruK"s

ldfïiq ñÉPdpdrd fõruKsZZ hhs m%dK>d;fhka" wo;a;dodkfhka yd ldufhys jeros

yeisrSfuka je<lSu" weje;aks" hym;a ls%hdj kïfjhs' hfula ;udf.a lhska w;amd

Woõ lrf.k i;=ka urhs kï" fidrlï lrhs kï" jeros f,i ldu fiajkfhys

fhfoa kï" th lhska ÿIaprs;h we;slsrsug fya;=jls' hfula tajdhska je<fla kï th

ldhsl ixjrh we;s lr .ekSula fjhs' ukqIHfhla fï YrSrh ,nd bmoS

10

isákafka ;j;a wfhl=f.a cSsú;hla meyer .ekSsug fyda ;j;a wfhl=g ysxid lsrSsug

fyda fkdfõ' wkqka i;= foh meyer.ekSug o fkdfõ' iudcfha iodpdr meje;au

úkdY lsrSsug o fkdfõ' tksid by; ÿ¾.=Khkaf.ka je<lS ldhsl ixjrh

we;slr .eksu ukqIHhd úiska l< hq;= fohls'

fojeks lreK iïud jdpd fyj;a hym;a jpkhhs' zzl;u[apdjqfid iïud

jdpd@ uqidjdod fõruKs" Mreid jdpd fõruKs" msiqKd jdpd fõruKs" iïmmaM,dmd

fõruKsZZ weje;aks" hym;a jpkh l=ulao@ uqid f;m,sSfuka je<lSu" Mrei joka

f;m,Sfuka je<lSu" msiqKq ^fla<dï& nia lSfuka je,lSsu" ysia jpk ^wre;a iqka joka&

lSfuka je<lSuhs' hful=f.a jpkh fï lshk i;r ,CIK j,ska ljrlska hq;= jqjo

th wmsrsisÿ jpkhls' i;r wdldr jQ fuu wmsrsisÿ jpkfhka je<lS i;H jpk l:d

lrkafka kï" th jd.a ixjrh we;sùug fya;=jls' ;udf.a jpkh yiqrejd .ekSu

jdÑl ixjrh we;s lr .ekSuhs'

iïud wdcSsjh;a iS,uh m%;smodfõ wx.hls' hfula hym;a ksjeros osú meje;afuka

f;drfõ kï th ñ:Hd wdcSjhls' ñ:Hd wdcsjh hkq jeros f,i cSú;h meje;aùuhs'

oeyeñ ms<sfj;lska neyer ù cSsúldj i`oyd jeros f,i Wmhd .ekSuhs' tjeks

m%;smodjka f,i wdhqO fj<`odu" uia msKsi i;=ka fj<`odu" úI øjH fj<`odu wdoS l%u

olajd ;sfí' tjeks ñ:Hd m%;smodjl fhfokafka kï flfkl=g ldhsl fyda jdÑl

ixjrh we;sj lghq;= l< fkdyelsh' tksid ñ:Hd csSjk meje;afuka je<lS oeyeñ

f,i hula Wmhd cSj;a ùu ldhsl jdÑl ixjrh i`oydu fya;= jkakls'

fn!oaOhdf.a mrud¾:h jkafka ks¾jdKdjfndaOhhs' iS," iudê" m%{d

hk ;%sYsCIdj wkq.ukh lsrSfuka tu mrud¾:h bgqlr .; yelsh' fuysoSs iS,hg

ysñjkafka iqúfYaI ;ekls' iS,fhka f;dr iudêhla j;a" m%{djla j;a is;sh

fkdyelsh' iudêhg;a m%{djg;a moku ilia lrkafka iS,hhs' tfy;a lsis úfgl;a

iS,h iïmq¾K lsrSsfuka miqj m%{dj;a imqrd.; hq;= hhs fuhska woyia fkdfõ'

úia;r lsrSsfïoS tfia wkqms<sfj,la we;sj olajd ;snqk o tajd úhqla; ixl,am fkdfõ'

tlsfkl ne`ÿkq ixhqla; ixl,amfhdau fj;s' iS,h jeãSu iudêhg fya;=jls' iudêh

jeãu m%{djg fya;=jls' iS,fhys we;s W;a;u Ndjh iS,j uyry;ka jykafia úiska

m%ldY lr we;s .d:d lsyssmhlska wjfndaO lr .; yelsh'

zzwdos iS,x m;sÜGd p - l<HdKxp ud;sld

muqLx iín Oïudkx - ;iaud iS,x úfidOfhZZ

iS,h l=Y, O¾uhkaf.a uQq,h fjhs' iS,h W;a;rS;r ukqIH O¾uhkaf.a moku fjhs'

iu: úo¾Ykd wdoS l<HdK O¾uhkaf.a uj fjhs' ish¨ hym;a fohl fodrgqj fjhs'

11

tksid iSs,h msrsisÿ lr .kak'

zzfõ,du ixjrx iS,x - Ñ;a;iai wNs Ndikx

;[ap iín nqoaOdkx ;iaud iS,x úfidOfhZZ

ldh jdla ÿIaprs;j,g blau hd fkdfyk neúka iS,h fjr<ls' ldh jdla ÿIaprs;j,

W;am;a;s oajdrh jik neúka iS,h ixjrhls' is; i;=gq lrkakls' ish¨ nqÿrcdKka

jykafia,d flf<ia u< fidaod.;a;d fjhs' tneúka is; msrsisÿ lr .kak' iS,h udr

n,h ì`oSug wiydh n,hls' flf<iqka is`oSsug W;=ïu wúhls' .=K YrSrh ieriSug

W;=ï wdNrKhls' wd;audrlaIdjg ikakdyhls'

fï wkqj Ydiksl m%;smodfjys iS,hg ysñ jk iqúfYaI ia:dkh uekúka

meyeos<s fjhs' pdrs;% yd jdrs;% f,i iS,fhys m%Odk m%fNao folls' hï fohla /lsh

hq;= kï" wkq.ukh l< hq;= kï th pdrs;% iS,hhs' hï fohlska je<lsh hq;= kï th

jdrs;% iS,hhs' .sys cSú;h .;lrk mqoa.,hdg we;af;a m[ap iS,h kï jQ uq,sl

iS,hhs' th ks;H iS,h f,i o y`ÿkajd ;sfí' mialï iem ú`oSu f,!lsl Ôú;hg

wh;a fjhs' jrla fldfid,a uy rc;=ud nqÿrcdKka jykafiaf.ka mialï iem;ska

jvd Wiia jkafka l=ula oehs úuiq úg nqÿrÿka foaYkd lr we;af;a Wiiau f,!lsl

iem; zzukdmhZZ jk njhs' flfkl=f.a ukdmh wkqj rEm Yíodosfhka jvd Wiia

l=ula o hkak fjkiajk lreKls' mialï ú`osk .syshd miamúka ÿreúh hq;=fjhs'

m%dK>d;fhka je<lSu hkq ;udg fukau wkqkg o csj;aùug we;s

whs;shg .relsrsuls' fidrlï lsrSsfuka je,lSu ;udf.a fukau wkqkaf.a whs;shg .re

lsrSsuls' jeros ldu fiajkfhka je,elSu ;udf.a fukau wkHkaf.a o iodpdr Ôú;h

wdrCId lsrsuls' fndre fkdlSu ;udg fukau wkqkag o uq,d fkdú cSsj;aùug we;s

whs;sh ms<s.ekSuhs' u;a meka mdkfhka je,lSu ;udg fukau wkqkag isysuq,djlg

m;a fkdú csSj;a ùug we;s whs;sh ms<s.ekSuhs' miamõ w;rskq;a uqidjdoh jvd;a

Nhdkl tlla f,i ie,lsh hq;=h' uqidjdoS mqoa.,hdg fï f,dalfhys fkdl< yels

mdmhla ke;' meúoaod i`oyd we;s iS,h zzmínÊcdZZ iS,hhs' th idufKar Wmiïmod

jYfhka fohdldr fõ' idufKar meúoaod i`oyd we;af;a idufKar oi iS,hhs'

meúoaod ,nk Wiiau iS,h Wmiïmod iS,hhs' Ydiksl iïm%odh wkqj NsCIqjf.a

jeäuy¨ nj i,lkafka fuu Wmiïmod iS,h wkqjhs'

iS,fhys wdksixi .ek o fláfhka fyda oekSu is,a /lSug Wmldr fõ'

zziSf,ak iín iïm;a;s Wmkdfu;ss fiaú;xZZ uekúka mj;ajk iS,h il, f,!lsl

f,dafld;a;r iïm;a;Ska f.k fokafkah' iS,h rlsk kqjKe;s mqoa.,hd ks;r

m%Yxidj m%S;sh ,nk w;r u;= iaj¾. iïm;a;sh o ,nkafkah'

12

Buddhist Ethics for laity Buddhist Ethics for laity Buddhist Ethics for laity Bhante Dewananda Florida Buddhist Vihara USA

It appears that most of the people believe that Buddhism is a lofty and sublime

teaching which cannot be practiced by ordinary people like us in this workaday

society of our time. This gives rise to the wrong idea that one has to retire from the

household life into a monastic life, or some short of forest life, if somebody needs to

be a truthful practitioner of this propound teaching. It is really a misconception of the

people who did not have proper understanding about this noble teaching. Perhaps you

may also hold or accommodate such a wrong ideas about this great teaching. It is

because of our poor and a little understanding of the teaching of the Buddha. Most of

us in this work-oriented society do all in a form of instant ways and means. We make

attempt to evaluate every thing instantly as we are so busy. We read and accumulate

knowledge casually and instantly. We browse many books and magazines while

traveling by bus or a train as we live in a work-oriented society. On the other hand,

most of us read and listen something about Buddhism composed by someone, who

could not understand its real essence and its all aspects. So, probably they, present

only a partial and lopsided views and ideas of this great teaching. As you spent your

time with full engagement of the work, you don’t have much time in your hand to

read a book mindfully. As a result you may take a hasty and wrong decision by

reading such inaccurate and incomprehensive books on Buddhism

Ethical teaching of the Buddha can be rightly applicable to the life of

every-ones, not only of the Buddhist monks and nuns, but also of the ordinary men

and women living at home with their family commitments and also it can be equally

effective for even non-Buddhist too. All Buddhist ethical principles and philosophical

teaching, like The Noble Eightfold Path, The Four Noble truth, Dependant

Origination, which constitute the Buddhist way of life, are deserved for all, despite

any short of distinction such as caste, religion, class, color, race, so and so forth.

13

Buddhist Ethics could do nothing unless they are not put into practice in the

day to day life of the people. Mere listening to and reading of ethical teaching of

Buddhism, as most of the modern people usually do, do not give any result

whatsoever for the benefit either to your social life or to personal life. If you really

want to experience the value and benefit of the Buddhist ethics, it is inevitable, that

you have to lead a life with Buddhist ethical principles.

You are different one way or other from another due to different reasons. There

are no two people in the world equal to each other in every the respects. There is no

argument over this matter. We differ from our physical shape or figure. We differ from

our views, thoughts and attitudes. It is the nature of the people that they think

differently even over the same matter. Therefore, this nature is quite common even to

the way of thinking of ours on the matter of practicing Dhamma. It is very natural

because we are not equal ourselves as our life is based on the cause and effects

(Kamma). There may be some perhaps who think that it is very comfortable, easier

and more convenient to practice Buddhism, if we get or live in a very remote and

isolated place like a forest, being cut off from all family commitments and the

association of others. Mean while, some others may think that such a secluded and

private practice and life is very dull and boring and very depressive, so it would not

be very helpful to the development of their spiritual and intellectual life.

In Ethical practice of Buddhism, we know that the renunciation is highly

appreciated. It is one of the aspirations of Buddhist coming under Samma Sankappa

in the noble eight fold path. What is true renunciation? It really means giving up. True

and meaningful renunciation does not mean the isolation of oneself physically from

the society without the association of other fellow beings. Actually, you have to

renounce the wrong mental grasping not running away physically from the society.

You know, we have a proverb or saying in our culture “the tiger doesn’t change his

spots or marks though he changes his living mountain”. The place, where you

practice, is not so important than your way of practicing and thinking. In this regard a

statement made by Ven. Sariputta Thero in Anangana-sutta in Majjhima-nikaya. The

statement runs as follows: “one might live in a forest having renounced the world and

cultivating himself to ascetic practice, but might be full of impure and unworthy

thoughts and defilements. There may be another one who practices in a village or a

14

town, practicing no ascetic discipline, but his mind might be pure and worthy, and

free from defilements. Of these two, said Ven. Saripuaa, the one who lives a pure life

in the village or town is indeed far better and superior to, and greater than, the one

who lives in the forest with impure thoughts”.

No matter whether you dwell in a forest (forest hermitage) or live in the human

society, you must develop essential and preliminary ethical and moral principles

derived from your own faith. Buddhism always takes an effort to train mankind in a

perfect and correct ways and means in order to build up a human society where there

is peace, harmony, integrity and prosperity earned through the righteous way.

Buddhism is been prevailing and spreading worldwide very quietly and peacefully

over 2600 years inspiring mankind throughout the history. It has never dropped out

even a single drop of blood for the purpose of its propagation in this long period of

time. This is mainly because of the fact that it hopes to establish a peaceful

environment in the society where mankind live happily seeking each others

wellbeing. Where there is no ethical discipline and values indeed there wouldn’t be

existed peace and harmony. If any government or religious institution needs to be

established social law and order and social justice in its society, it is inevitable and

essential that must train; the people in accordance with ethical and moral principles

taught by the religion.

Some people are of the opinion that ‘the life is nothing but an entertainment’.

Meanwhile some may say that there is no any particular purpose in life; so it can be

made to use in any purpose as our will. If some one thinks and says thus, of course it

would be harmful to the entire society in very bad way. Really, such an idea or belief

would be conducive to the degeneration of the social and ethical norms and values

which are necessary for the welfare and wellbeing of the society.

Entertainment of life is not totally excluded by Buddhism. The aim of

Buddhism is the acquisition of worldly as well as transcendental happiness. Life must

have a purpose. Human life is said to be very difficult to be achieved. Such a life

should not be wasted in vain. It should be led to a meaningful living which should be

beneficial to both one and others. The purpose of your life can be attained depending

15

on basis of your way how you handle or use your life. If you use your life in wrong

and injustice ways and means by violating noble human qualities, by enhancing

immoral and illegal characters, by showing more human weakness, and abusing social

harmony and justice, it is, of course, impossible for you to obtain something

successful, peaceful and worth-while in your life time. Even if you achieve

something in unrighteous way, you may satisfy with bliss of having (atthi sukha) but

it (this bliss) will never long last and it may create a big catastrophe to your life or

you may regret and suffer yourself once you reflect over the unrighteous way that you

utilized for gathering such a material bliss. Ethical principles should be at work with

you in your day to day activities. That is why it is said that to practice Buddhist

principle it is no need to renounce your household and social commitments. What is

necessary and important is that all your commitments, duties and obligations should

be accompanied with good aspirations, thoughts and ethical norms. For example if

you want be rich in material comforts your living means should be righteous. Your

earning should be gathered by your own effort without harming and cheating others

and also avoiding different kind of stealing. In this regard Buddhism offers you a few

conditions on which you should earn your material prosperity. These important ethical

conditions are given in the Anana Sutta as follows:

1. You should earn wealth through your efforts & enterprise.

2. You should amass wealth through the strength of your arm.

3. You should pile up wealth through the sweat of your brow.

4. You should have righteous wealth righteously gained

If you wisely reflect over the worldwide valued moral and ethical principles such

as above earning conditions, five precepts, exercising patience, tolerance, sympathy,

humility, compassion, loving-kindness, coexistence and harmony then you can realize

the value of them not only to your life but also to the entire humanity. You can easily

practice all these ethical virtues in your day to day life without any difficulty. Further

you can make use of your wealth for the benefit of others with impartial and unbiased

mind. This is the real way to make your life purposive and effective. Those who develop

such noble virtues become asset to the whole would. If we individually become virtuous

and righteous then it influence on others in good way for them to think how they must

lead an exemplary life. Then, happiness, peace, harmony, calmness and satisfaction in

this world would not be far remote and inaccessible.

16

isjq jeoEreï wdrlaIdj fyj;a

zzp;=rdrlaLdZZ l¾uia:dkh

tï' ta' O¾umd, fud,f.dv lE.,a,

NslaIq-NslaIqKS" Wmdil-Wmdisld hk isjqmsßig wh;a ljrl= úiska jqj

o ;u ;ukaf.a is;a;=< n,mj;akd flf,ian, ìooeóu i|yd m%.=K l<hq;=

Ndjkdúê i;rla fuys i;r lugyka hk kñka yeoska fõ' ta i;r Ndjkd jYfhka

mqreÿ mqyqKq lrkakd ;u wdrlaIdjo ta u.ska i,ld .kakd neúka fyda ;u wdrlaIdjg

msysg jk neúka fyda zzp;=rdrlaLdZZ hk kdufhka m%isoaO ú we;' ta i;r kï"

1' nqoaOdkqiai;sh fyj;a nqÿrcdKka jykafiaf.a kj wrydoS .=K wruqKq

lrf.k isysh msysgqjd .ekSu"

2' fu;a;dkqiai;sh fyj;a ;ud fukau fiiq i;ajfhda o wffjÍ" ksfrda.S" ksÿla

iqjm;a we;af;da fj;ajd̃hs iõi;aj. flfrys fu;a is; me;srúï jYfhka isysh

msysgqjd .ekSu"

3' wY=Ndkqiai;sh fyj;a fo;sia l+Kmhlska msß fï YÍrfha wY=NiajNdjh

fufkys lsÍï jYfhka isysh msysgqjd .ekSu"

4' urKdkqiai;sh fyj;a i;ajhdf.a urKh ms<sn|j j.úsNd. lr ne,Sï

jYfhka isysh msysgqjd .ekSu hk i;rhs'

Ndjkdj kue;s l%shdjg wruqKQ jYfhka f;dardf.k we;s ksid fïjdg

l¾uia:dkh hs lshkq ,efí' tajd ish,a, .Kkska i;<sila^40la& f,i fmkajd we;'

tajd ms<sn| os¾> úia;r úNd. wgqjdpdÍ nqoaOf>daI udysñmdKkaf.a zzúiqoaêud._hZZ

kue;s fmdf;ys oelafõ' uy msrs;a fmdf;a w.g oelafjk fuu p;=rdrlaLd lugyka

i;r úiqoaêud._fha iúia;rj oelafõ' tu oS¾> úia;r b;d flálr fuu

p;=rdrlaLdj tosfkod myiq m%dfhda.sl Ndjkdjla f,ig ilialr we;snj fmfka'

fuys oelafjk wiqNdkqiai;sh Yrsrfha idudkH wY=N iajNdjh úia;r lrhs' th

17

úiqoaêud._fhys i|yka jkafka zzldh.;d i;shZZ hk kñks' fo;sial+Km oS¾> f,i

tys úia;r flf¾' úiqoaêud._fhys we;s wiqNdkqiai;sfhka úia;r jkafka ñksia u<

isrerl bosóu wdoS wjia:d oyhls^10ls&' fyj;a oi wiqyhhs" foflys fjki

tmufKls" p;=rdrlaLd kï jq fï lugyka i;r ,xldfõ b;d mqrdK ld,fha isg

fn!oaOhska w;r úfYaIfhka wdrdujdiS NslaIqka w;r oskm;d wksjd¾h lr ;snq

Ndjkdjla nj fmfka' wkqrdOmqrfha rcl< i;rjk ñys÷ fyj;a l=vd ñysfo,a rcq

^ls%(j( 956-972& úiska ñyska;,d uyd úydrfha msysgqjk ,o iqm%isoaO .,amqjre ,sms

folla we;' tajd oeka ueo u¿fõ fl,ska isgqjd we;' tod ñyska;,d úydrh fyj;a

fÉ;sh.sß úydrh md,kh lsrsfï ks;SÍ;s iuqyhla ta ,smsj, ,shjd we;' tod tu

úydrfha isá NslaIQka w¿hu msì§ fuu i;rlugyka fufkys l<hq;= njg ksfhda.

lr we;' ^m<uqjk ,smsh& l%s( j( miajk ishjfiaos mdyshka kï jk foaYixpdrl

NsCIQka jykafia ,xldfõ wkqrdmqrhg meñfKkúg fÉ;sh.sß úydrfha NslaIQka

fooyila isá nj;a Wka jykafia,dg kdhlj O¾u.=ma; kï b;d is,aj;a

uyf;rkula wjqreÿ y;<sylg jeä l,la tys .,af,kl jevúiQ nj;a Wka jykafia

jevQ fu;aisf;ys n,h fldf;lao h;a" tu .,af,k we;=f,a Wka jykafia iu. khska

yd óhka iu.sfhka isá nj;a jd¾;d lr ;sfí' ^mdyshkaf.a fn!oaO rdcOdks iy

jkaokd.uka úia;rh- msgq 106&

fuhska fmfkkafka fï i;rlugyka Ndjkdj fkdjrojdu wfma me/kakka

úiska oskm;du wdor f.!rjfhka mqreÿ mqqyqKq l< njhs' úiqoaêud._fha i|yka mrsos

fuu isjq lugyka Ndjkdfjka ,efnk wdksYxi rdYshls'

nqoaOdkqiai;s Ndjkdfjka my; i|yka wdksYxi ,efí'

1' ks;ru nqÿrÿka flfrys .renqyquka lrkafkl= ùu"

2' Y%oaOdj$isysh$m%{dj$msK hk fïfohska nyq, njg m;aùu"

3' ks;r i;=áka m%S;sfhka hqla;j jdihl< yelsùu"

4' ìfhka yd ìhckl wruqKqj,ska ;e;sfkdf.k ÿla bjish yelafll= ùu"

5' ;ud ks;ru nqÿrÿka <Õ jdih lrk wdldrfha yeÕSula we;sùu"

6' nqÿ.=K fufkys lrk isysfhka isák ksid Tyqf.a isrer jgodf.hla fuka

msoshhq;= jia;=jla ùu"

7' ljod fyda uu;a nqÿ fjïjd hk is;la yg.ekSu"

8' f,dal úfrdaë O¾u úfrdaë jrola lsÍug fm<Uqkq úgloS nqÿrÿka ud bosßmsg

isg n,dys¢;shs ,ecacd nj we;s ù ta jro fkdlr isàu"

9' nqoaOdkqiai;s Ndjkdfjka u;= ud._ M,doshla ,nd .ekSug neßjqj;a urKska

miq iq.;shl bmoSug ,eîu hk fïjdhs'

18

fu;a;dkqiai;s Ndjkdfõ wdksYxi fufiah"

1' ta fï w; fmrf<ñka" f.rùudoS úldr fkdlrñka iemfia ksod.; yelsùu"

2' ;;kñka fyda wEkqï wßñka fyda ta fï w; weUfrñka fyda ìh jqjdla fuka

fyda fkdmsì§ msmSf.k tk mshqula fia fyda w¿hu kskafoka Wodùf.k tk

iq¾hhdfia fyda l,n, fkdú ixiqkaj msìoshyels úu"

3' ;ud miqmi fydreka fyda reÿre jki;=ka M,jdf.k tk wdldr ìhckl

múgq isysk fkdfmkS is; úfkdaou;a lrk isysku oelsh yels nj"

4' lr me<os uq;=ud,hla fia ysi me<os u,aoula fia ñksiqkag m%shukdm

mqoa.,fhl= ùu"

5' wukqIHhkag mjd m%sh mqoa.,fhl= ùu" ^oUosj isg ,xldjg wjq;a fuysos

uyKj is;=,amjq úydrfha jdih lr msßksjka mE úidL kï uyry;ka

jykafia fuks&

6' foújrekaf.a ne,au wdrlaIdj ,eîu"

7' .skafkka úI j¾.j,ska fyda wú wdhqOj,ska lsislf,l úm;la fkdùu"

8' Ndjkdj i|yd f;dard.kakd l=Y, wruqKl jydu is; msysgqjd.;yels ùu"

9' uqyqfKys fYdaNdj jeäùu"

10' urK fudfydf;ys fyd| isysfhka ñhhd yelsùu"

11' fu;a;dkqiai;s Ndjkdfjka fuf,djos ry;aùug fkdyels jqjfyd;a ta

Ndjkdj n%yauúydr’ Ndjkdjla ksid urKska u;= nUf,djl bmosh yelsúu

hk fïjdhs"

^msrs;afmdf;a zzfu;a;dksixiZZ iQ;%fhao fï lreKq tfldf<di i|yka fõ'&

wiqNdkqiai;s Ndjkdfõ wdksixi fufia oelafõ'

1' mialï iem ú£ug we;s n,j;a wdYdj kï jQ r;sh;a" ta ksidu msx oyï

lsÍug we;s wm%sh nj kï jq wr;sh;a ÿreù hdu"

2' ìh yd ìhckl wruqKq ú|ord .eksfï Yla;sh ,eîu"

3' YS; WIaK yd msmdi iy lgql wñysß ;shqKq mKkeiShdug iu;a n,j;a

ldhsl ÿlaL fõokdj bjish yels Yla;shla ,eîu"

4' m%:udoS OHdk is;a y;r Wmojd .ekSfï yelshdj ,eîu"

5' wNs{d kï jQ w;s Wiia isõjeoEreï {dk Wmojd .;yels nj" ta ihska

m<uqjekak kï wyiska hdudoS ymkalï l<yels iDoaêúO {dkhhs'

fojekak kï <. fyda wE; fõjd uy;a fyda ishqï fõjd ´kEu Yíohla

weiSfï n,hla we;s osj lK kue;s kqjK" f;jekak kï wkqkaf.a is;aa j,

19

iajNdjh ye¢kSfï n,hla we;s mris;a okakd kqjK" y;r

jekakkï ;udf.a fyda fiiq ljfrl=f.a fyda w;S; cd;sj, yeu

f;dr;=rlau oek .ekSfï Yla;shla we;s fmr úiQq l| ms<sfj< olakd kqjK

h' miajkq i;ajfhl= fuf,dúka pq;jk fudfyd; iy ta jydu fjk;a

Njhl kej; my<jk fudfyd; hk pq;s máikaê fol oek.; yels

osjeikï jq kqjK h' ijkqj ish¨ flf,ia ksjd oeófuka w;am;a lr.kakd

ry;a kqjK fkdfyd;a wdY%jlaIh {dkhhs'

urKdkqiai;s Ndjkdfõ wdksYxi kï"

1' wm%udosj fyj;a ks;r isyskqjKska fhoS bIAg wruqKqj,g jy,a fkdù

wk,iaj Od¾ñl Ôú;hla f.khdug yelsùu"

2' ldu$rEm$wrEm hk lsisu f,dalhl bmoSfï wdYdj ÿreùu"

3' Ôú;dYdj fyj;a mKg we;s wdorh wvqùu"

4' mjg kskaod lsÍfï woyi we;sùu"

5' iSud rys;j nvqndysrdosh f.dv.idf.k cSj;aúfï leue;a; ÿreù iSud

iys;j nvqNdKav mßyrKh lsrsfï mqreoaola we;sùu"

6' isf;a uiqre.;sh myúu"

7' ks;r ish,a, wks;H$ ÿlaLh$ wkd;auh hk yeÕSu we;súu"

8' urK fudfydf;ys fkdìhj urKhg uqyqK oshyels ùu"

9' urKdkqiai;s Ndjkdfjka fuf,djos u.m, ,nd ry;aúh fkdyels

jqjfyd;a urKska u;= iq.;shl bmoSug yelsùu hk fïjdhs'

fï lreKqj,ska wmg meyeos,s jkafka i;r lugyka Ndjkdj mqreÿlsÍu

fl;rï m%fhdackj;ao hkakhs' f,dalh yd i;ajcSú;h ms<sn| iEnE ;;a;ajh

f;areïf.k nqÿ.=K isyslsÍu iy fu;ais; me;srùu wdÈfhka ;u is; msßisÿ lrf.k

tosfkod csú;fhaoS wm uqyqKmdk fkdfhla lror is;a;ejq,a wdosh ;djld,slj fyda

wu;l lroud iekis,a, ,nd.ekSug fï i;rdldr flá Ndjkdj Wmldr fõuh'

ckdlS¾K uyd úydr Ndjkdjg kqiÿiq ksid b;d wvq msrsila we;s

úfõlS ;ekla fidhdf.k fï Ndjkdj ksYaYíoj fufkys lsÍfuka fyda Yío k.d

icaCOdhkd lssÍfuka fyda mqreÿlr.; yel' ta i|yd md,s .d:dj, w¾: fyd¢ka

oek.; hq;=h' tneúka yels;dla ÿrg fï .d:dj, w¾: ir,j oSug W;aiyd flf<ñ'

p;=rdrlaLdj wjikg wu;r jYfhka uyd ixfõ. jia;= wg o we;=<;a lrk ,oafoa

th o fn!oaOhdg oek.ekSu iqÿiq neúks' úuid ne,Sfuka ixfõ.hg m;aúhhq;=

lreKq wgla tys we;=<;a fjhs'

20

ish¨ i;ajfhda wffjÍ" ksÿla" ksfrda." iqj we;af;da fj;ajd'

nqoaOdkqiai;sh

1' nqoaOdkqiai;s fu;a;d p - wiqNx urKiai;s

b;s bud p;=rdrlaLd - NslaLq NdfjhH iS,jd

woyi (- is,aj;a NslaIqka jykafia nqoaOdkqiai;sh" fu;a;dkqiai;sh"

wiqNdkqiai;sh iy urKdkqiai;sh hk fï i;r wdrCIdj jeäh hq;af;a h'

2' wkka;ú;a:dr.=Kx - .=Kf;d kqiairx uqksx

NdfjhH nqoaêud NslaLq - nqoaOdkqiai;s udosf;d

woyi(- fkdfhla O¾uhkays me;sr.sh wm%udK .=K we;a;djQ nqÿrcdKka

jykafiaf.a ta .=K wkqj isyslr n,ñka kqjKe;s NslaIqka jykafia úiska m<uqfldg

nqoaOdkqiai;sh jeäh hq;=h'

3' ijdifk lsf,fi fid - tfld iífí ks>d;sh

wyq iqiqoaO ika;dfkd - mqcdkx p iodrfyda

woyi (- fï nqÿrcdKka jykafia ;j;a flfkl=f.a iydhla fkdue;sj ;uka

jykafiau iir oS¾> ld,hla ;u isf;ys mej; wd flf,ia mqreÿ o iys; jq ish¨

flf,ia fndaêuq,fhaoS uq,skqmqgd oud w;sYhska msßisÿ is;a we;af;la jq fial' tfiau

yeu l,ays foúñksiqka iys; f,dalhdf.a mqoi;aldr ,eîug iqÿiq ufyda;a;ufhlao jQ

fial fyj;a zzwrydZZ jq fial'

4' iínld,.f; Oïfu - iífí iïud ihx uqkS

iíndldfrk nqcaCê;ajd - tfld iínû;x .f;d

woyi (- nqÿrcdKka jykafia w;S; j¾;udk wkd.; hk ;=ka ld,hgu wh;a

ixldr" úldr" ,laIK" ks¾jdK" m%{ma;s hk ish¨ o;hq;= O¾u iuqyh ;uka

jykafiau uekúka ÿgq wdldrfhka mfrdamfoaY rys;j wjfndaO fldg nqÿnjg m;a jQ

fial' fyj;a iïudiïnqoaO jq fial'

5' úmiakdos úcacdys - iS,dosprfKys p

iqiïoafOys iïmkafkd - ..kdfNys kdhfld

21

woyi (- ldu" rEm" wrEm hk ;=ka f,djg kdhl jq ta nqÿrcdKka jykafia

ukdfldg iïmq¾KNdjhg m;a jq o" wNHjldY fuka msrsisÿ jq úYd,jqo wgdldr

úoHdj,ska" Wiia [dKj,ska" iy mif<dia prKO¾u" ukd yeisrSïj,skao msßmqka

fial' fyj;a úcacdprK iïmKak jq fial' fuys wgdldr úoHd fyj;a wIagúoHd kï"

1' úo¾Ykd {dkh

2' ufkdauh b¾ên,h

3' b¾êm%d;syd¾h mefï n,h

4' osj lK

5' mris;a oek.kakd kqjK

6' fmr wd;auNdj oek.kakd kqjK

7' osj wei

8' ry;a kqjK hk wghs'

prK O¾u mif<di kï

1' iS,fhka ixjr ùu

2' b÷rka ixjr lr.ekSu

3' muKoek wdydr .ekSu

4' iSudiys; kskao fyj;a ? uOHu hdfuys muKla ksodf.k b;sß hdu

foflaoS uyK oï lsrsu

5' Y%oaOdj

6' mjg ,ecacd ùu

7' mjg îhùu

8' W.;anj

9' ù¾h iïmkaknj

10' isysl,amkd we;snj

11' kqjKe;s nj

12' m%:uOHdkh

13' oaú;ShOHdkh

14' ;D;ShOHdkh

15' p;=¾:OHdkh hk fï mif<dihs'

22

6' iïud.f;d iqNx Gdkx - wfud> jpfkd p fid

;súOiaidms f,daliai - [d;d ksrjfiif;d

woyi(- ta nqÿrcdKka jykafia wuduy ksjka keue;s hym;a ia:dkhg .sh

neúka fyj;a ta ksjk fidhd.;a neúka o ysia jpk yeroud w¾:j;a jpk lshk

neúkao zziq.;ZZ kï jk fial' ;=ka f,da jdiSka flfrys b;sßhla fkd;nd iqm%lg jq

fial'

7' wfkflys .=fKdflays - iíni;a;=;a;fud wyq

wfkflys Wmdfhys - kroïfu ofuis p

woyi (- ta nÿrcdKka jykafia wkka; jq .=K iuqyh lrKfldg f,dj ish¨

i;ajhskag W;=ï jq fial' wx.=,sud," wd,jl" nl n%yau" wïnÜG nuqKq" pq,a,mka;l

ia:úr wdoSka oukh lsrsïj,§fuka r¿ l%u" isksÿ l%u wdoS úúO l%u yd Wmdhj,ska

yslauúh hq;= i;=ka yslauùfuka wkq;a;r o mqrsioïuidr:s o jq fial'

8' tfld iíniai f,dliai - iínw;a:dkqidifld

Nd.H biaiÍhdoSkx - .=Kdkx mrfud ksê

woyi(- ta nqÿrdcdKka jykafia uq¿ f,dal i;ajhskaf.a yeu hym;la i|ydu jq

wiydh wkqYdil jrhdfKda jq fial' mdrñ;d l=Y,doS wfkal l=Y, rdYsh

ksid ,nk ,o Nd.Hjka;luo hduduy fm<yr mE wjia:dj,oS fuka ;ud g wjYH

mßos ;u is; yiqrejd .ekSfï Yla;sh o we;s fyhska ;u is; flfrys ;udg we;s

wêm;s nj" biqre nj" hkdos .=Kj,g Wkajykafia ksodkhla n÷ jQ fial' fufia

Wkajykafia i;a:d o N.jdo jq fial'

9' m[a[dhiai iínOïfuiq - lreKd iíncka;=iq

w;a;la:dkx mr;a:dkx - idêld .=KfcÜÀld

woyi (- wNs[af[hH jq fyj;a úfYaIfhka o;hq;= jqjo mrs[af[hHjq fyj;a

yeuw;ska o;hq;= jqo myd;ín jq fyj;a neyer l<hq;= jqo iÉýld;ín jq fyj;a

wjfndaO l<hq;= jqo Ndfj;ín jq fyj;a jeäh hq;= jqo ÿlaL" iuqoh" ksfrdaO" ud._

hk p;=rd¾h i;Hdos O¾uhkays me;sr .sh ta nqÿrÿkaf.a oin," widOdrK {dk"

i¾j{;d{dkdos uyd m%{dj o isõi;ka fj; m;< uyd lreKdjo hk fï fol

wd;aud¾: mrd¾: idOkfhys iu;a m%Odk;u Wiia .=Kfhda jqy'

23

10' ohdh mdró Ñ;ajd - m[a[dh;a;dk uqoaOÍ

WoaOÍ iínOïfu p- ohdh[af[a p WoaOÍ

woyi (- i; fj; m;< uydlreKdfjka iir jeo odkdoS iu;sia fmreïoï

mqrd fjiÕueos fmdfydaod fndaêuq,fhaoS miaureka mrojd ,;a nqÿkqjK

lrKfldg ;uka jykafia m<uqj ;uka jykafiau iißka tf.dv fldg blaì;s

fiiq i;ajhdo iir ihqfrka tf.dv l< fial' ;jo wnqoafOd;amdo ld,j,oS

Njfhka jeiS ;=nq p;=rd¾h i;H máÉpiuqmamdod oS O¾uhka o u;=lr f,dalhd

yuqfjys ;enq fial'

11' osiaiudfkd ms ;djiai - rEmldfhd wÑka;sfhd

widOdrK[dKâfV - Oïuldfha l:dj ld

woyi (- ta nqÿrcdKka jykafiaf.a fo;sia uy mqreI ,laIK" wiqjla Wm

uydmqreI ,laIK" jHdum%NduKav,h wdosfhka nn<k rEmldhiïm;a;sh fyj;a

foay,laIKh mjd msfhú weig fmfkkúg woyd.ekSug ners;rï úYsIag fõ' ta tfia

kï weig fkdfmfkk i¾j{;d{dk" p;=¾ffjidroH{dkdosfhka hq;a O¾uldh

iïm;a;sh fyj;a Wka jykafia i;= .=KkqjK iuqyh .ek ljrl:do@ flfia kï

j¾Kkd l<yelso@ fkdyelaflau h'

fu;a;dkqiai;sh

1' w;a;+mudh iìfíix - i;a;dkx iqLld u;x

miais;ajd luf;d fu;a;x - iíni;af;iq Ndjfh

woyi (- ;ud u Wmud fldg fyj;a ffjrfhka fl%daOfhka Wjÿßka ñ§ iqjfia

ùiSug leue;a;d fia fiiafida o tfia ùiSug leue;a;dyhs fufia ;udu idlals

jYfhka f.k ish¨ i;ajhska iemg leue;s nj f;areï f.k ta ish¨ i;ajhska

flfrys wkqms<sfj<ska fyj;a m<uqj ;ud flfryso fojkqj ;udg b;d m%sh mqoa.,hska

flfryso" f;jkqj ueoy;a mqoa.,hska flfryso" blaì;s ;udg ffjÍ mqoa.,hska

flfryso hk fï ms<sfj<ska ffu;%Sh jeäh hq;af;ah'

2' iqÇ NfjhHx ksoaÿlafLd - wyx ksÉpx wyx úh

ys;d p fu iqÇ fydka;= - ucaCO;a;d: p fõßfkd

24

woyi (- uu ks;r iqjm;a fjïjd" ksÿla fjïjd" ud fuka udf.a ys;j;a m%sh

mqoa.,fhdao" ueoy;a mqoa.,fhdao " kej; ud yd ffjÍ mqoa.,fhda o iqjm;a fj;ajd

ksÿla fj;ajd'

3' buïys .dulafL;a;ïys - i;a;d fydka;= iqÇ iod

;f;da mr[ap rÊfÊiq - plaljdf,iq cka;=fkda

woyi (- fï .ïm%foaYfhys i;ajfhda yeul,ays iqjm;a fj;ajd" blaì;s bka

tmsg we;s rdcHhkays o ilaj<j,ayso jik i;ajfhda yeul,ays iqjm;a fj;ajd"

4' iuka;d plaljdf<iq - i;a;dkkaf;iq mdKsfkd

iqÅfkd mq.a.,d N+;d - w;a;Ndj.;d ishqx

woyi (- yd;ami fiiq wm%udK ilaj< jik i;ajfhda" m%dKSyq" mqoa.,fhda iy

wd;auNdj kï jQ mxpialkaOh ,o ishÆu N+;fhda o iqjm;a fj;ajd"

5' ;:d b;aÓ mqud fpp - wrshd wkßhd ms p

foAjd krd wmdhÜGd - ;:d oiosidiq pd ;s

woyi(- tfiau ia;%S mqreIfhdao wdhH_ wkdhH_ mqoa.,fhdao foõ ñksiaiq iy

wmd.; i;ajfhdao iqjm;a fj;ajd" ;jo oiosidjkays jikakdjq fiiq ishÆu i;ajfhdao

iqjm;a fj;ajd'

wiqNdkqiai;sh

1' wú[a[dK iqNksNx - iú[a[dK iqNx bux

ldhx wiqNf;d miaix - wiqNx Ndjfh h;S

woyi (-flf,iqka isoì| oud iißka ñoSug n,dfmdfrd;a;= jk NslaIqka

jykafia úiska WoaOqud;l" úkS,ldoS wÑ;a;ljq u<isrere wjia:dfõoS muKla fkdj

iÑ;a;lj Ôj;ajk fuu wjia:dj,oS mjd wY=Njia;=jla fia jegfykakdjq fï

ñksiaisrer wY+N jYfhka fufkys lrñka wiqNdkqiai;s Ndjkdj jeäh hq;=hs'

25

2' jKaK iKaGdk .kafOys - wdifhd ldif;d ;:d

málal+,dks ldfh fï - l+Kmdksoaúfid<i

woyi (- YÍrfhys ms<sl=,a lghq;= fï l+Kmfldgia fo;sila ^32& we;' tajd

j¾Kh fyj;a mdg iKaGdkh fyj;a tla tla fldgfiys yevyqrelu" .kaOh fyj;a

tla tla fldgfiys we;s kyhg oefkk .;sh" wdih fyj;a ta tlla wdY%h lrkafka

fln÷ fldgia iu.o Tldi fyj;a ta tlla tlla isrefrys msysgd we;af;a fld;eko

hk fï lreKq my wkqj l,amkdlr n,kúg mjd we;sjkafka ms<sl=,ls'

3' m;s;ïyd ms l=Kmd - fþ.=ÉPx ldhksiais;x

wdOdfrd ys iqÖ;iai - ldfha;= l=Kfm Àf;da

woyi (- ;u YÍrfhka mjd .s,Sys bj;g jegqKq l+Kmhla fyj;a flia" f,dï"

fl," fidgq" o;a" f,a wdoS hula fya;=fldgf.k fyda we;sjkafka YÍrh ms<sno jq

ms<sl=,lau h' ta YÍrhg wdOdr jYfhka mj;afka wmú;% fldgia iuqyhls' ta wkqj

YÍrh msysgd we;af;a l+KmrdYshla u;h'

4' ó<afya lsñj ldfhdhx - wiÑïys iuqÜÀf;d

wkaf;d wiqÑ iïmqKafKd - mqKaKjÑpl=à úh

woyi (- wiqÑ f.dvl Wmka mKqjl= fia fï isrer ygf.k we;af;a wmú;%

fldgia rdYshla u;h' uqjúg f;la msÍ.ssh jeisls<s j,la fia isrer we;=< msÍ we;af;a

w;sYhska wmú;% l=Km fldgia iuqyhls'

5' wiqÑikaof; ksÉpx - h:d fuol:d,sld

kdkd lsñl=,djdfid - mlalpkaoksld úh

woyi (- fïof;,a fyj;a jqreKqf;,a WKqlrk ;dÉÑhl tu fïof;,a WKqù

mefikúg W;=rd f.dia ;dÉÑfha uqjúáka yeu ;eku je.sfrkkd fia fï isrefrys

jq weia lka kdid wdoS kj fodrlska lª¿" fidgq" u<" uq;% wdoS wmú;% foa ksn|

je.sf¾' wiql=,hl kdkdúO mKqjkag jdiia:dkhla n÷ fï isrer ysre /iska meis

meiS ;sfnk crdj;=r msrs j<la fyj;a .jrj<la fia mru ms<sl=,a iy.; fõuehs'

6' .KavN+f;d frda.N+f;d - jKN+f;d iuqiaifhd

wf;lsÉfPd;sfc.=ÉfPd - mNsKaKl=Kmqmfuda

26

woyi(- iuqiai hhs lshkq ,nk fï mxpialkaOh fyj;a isrer meij

meijd ;sfnk l,a.; jq f.ähla jekak' t;rïu fõokd iy.;h' uq¿ isreru tlu

frda. wdlrhls' tlu ;=jd,hls' l=Kq ù .sh u<isrerla jekak' lsisÿ ms<shula l<

fkdyelalls' tneúka w;sYh ms<sl=,a iy.; jia;+jla fõuehs'

urKdkqiai;s

1' mjd;oSm;=,Hdh - idhqika;;shdlaLhx

mrEmudh iïmiaix - Ndjfh urKiai;sx

woyi (- ^urKdkqiai;s Ndjkdj lrkq leu;s& ta fhda.djprhd iev iq<Õska

ksù hk myka oe,a,la n÷ wdhqld,h f.ù hdfuka isÿjk ^urKh& wkqka Wmudjg

f.k ^fyj;a uy n,j;a fiiq i;ajfhda mjd ta ta ;kaysos ñh.shd yqh' ud

jekakl= .ek lshkqu ljf¾ oehs fufia& i,lñka urKdkqiai;sh jeäh hq;=hs'

2' uydiïm;a;siïm;a;d - h:d i;a;d u;d bO

;:d wyx ußiaidñ- urKx uu fyiai;s

woyi (- hï fia fï f,dalfhys OkOdkHmßjdrdoS uyiïm;a;sfhka wkQkj

isá uyd ukaOd;= uydiqoiaikdoS uyrcjre mjd urKhg f.dÿre jqjdyqo tfiau uu o

uefrkafkñ' ugo urKh isÿjkafka h'

3' Wmam;a;shd ifyfjox - urKx wd.;x iod

udrK;a:dh ´ldix - jOflda úh tai;s

woyi (- fmd<fjka u;=jk ìïu,la tys uqÿfkys mia iaj,amhla ;ndf.ku

u;=jkakd fia" fï urKh ^udrhd& i;ajhdf.a Wm; yd iu.u tk fohls' ujql=il

yg.kakd m%;sikaê Ñ;aa;h tfia Wmka ú.ui uydm¾j;hla uqÿkska ìu

jefgk .,la fuka jyd ì£hdfuka th meyeos,s fõ' flfkl=f.a urKh ^ udrhd&

Tyq urdoeóu i|yd miqmi tkafka jOlhd ;u lvqj lrljñka >d;kh

l<hq;= ;eke;a;d fidhñka Tyq miqmi t,jdf.k tkakdla fuks'

4' Bilx wksj;a;ka;x - i;;x .ukqiaiqlx

cSú;x Wohd w;a:x - iqßfhd úh Odj;s

27

woyi (- uo fõ,djl=ÿ k;r fkdj ks;ru .ufkysu fhfok fyj;a

wdhqld,h f.ùhk fï cSù hd;%dj urKNsuqLj osj hkafka Wodjq ;eka mgka neihdu

olajd uol=ÿ k;r fkdú osjhk iqhH_hd fuks'

5' úcacqnqínq, Wiaidj - c,rdð mßlaLhx

>d;fldaj ßmq ;iai - iín;a;dms wjdßfhda

woyi (-fï i;aj Ôú;h jyd we;sj ke;sj hfkk neúka úÿ,shla jekak" osh

nqnq,la jekak" ysre/ia jegqkq msksfmdola jekak" osh u; we¢ brla jekak"

urKh ;ud keiSug n,d bkakd i;=frl= jekak" lskï ;ekloS fyda ta urKh

j<lajd.; fkdyelaflau h'

6' iqhi;a:du mq[a[soaê - nqoê jqoaê cskoajhx

>df;is urKx Åmamx - ld;= udosifl l:d@

woyi (- fï udrhd uydiïu;" uyd ukaOd;= wdoS Wiia lS¾;s we;a;jqkao"

jdiqfoaj" n,foaj" NsufiakdoS ldhn,fhka hq;a uyd fhdaOhska o" fcda;sh cá,

fuKavl mqKaKl jeks uymske;shka o" uyuq.,ka ysñ n÷ b¾êu;=kao" nqoaên,fhka

w.;ekam;a ießhq;a udysñ iy mfianqÿ" iïud iïnqÿ hk fojeoEreï nqÿjre o .sks

l|la ksjd,k uyjeiaila fia iefKlska jkid oeóh' tfia kï ud nª ÿn,hl=

jkid oeóu .ek ljr l:do@

7' mÉphdkx p fjl,Hd - ndysrÊCO;a;=moaojd

urdfudrx ksfuidms - urudfkda wkqlaLKx

woyi (- fudfyd;la fudfyd;la mdid ixialdrhka ì£hdu hhs lshkq ,nk

laIKsl urKfhka ñhhñka isákakd jq fuu YÍrh mj;ajdf.k hdu i|yd wjYH

wdydrmdk" YSf;daIaKdoS m%;H iqÿiq fia fkd,eîfuka fyda úIuj ,eîfuka o" isrer

we;=<;ska fukau ndysr jYfhka meófKk Wjÿre ksido weismsh fy,Sug .;jk

ld,hg;a fumsg fõ,djlska fyj;a b;d flá fõ,djla ;=,oS iïuq;s urK kï jQ

idudkH urKhg meñfKkafkah'

wIag ixfõ. jia;=

f,dliajNdjh wkqj iEu i;ajfhl=gu uqyqK oSug isÿjk lreKq wgla .ek

28

úuid n,kúg ixfõ.hg meñKshhq;= neúka fuu lreKq wgg zzwIagixfj.jia;=ZZ

hhs lshkq ,efí'

1' Ndfj;ajd p;=rdrlaLd - wdjcafchH wkka;rx

uyd ixfõ. j;a:qkS - wÜG wÜÀ; ùßfhda

woyi (- p;=rdrlaLd fyj;a i;r lugyka jvd blaì;s oeä ù¾hhfhka hq;a

fhda.djprhd wg jeoEreï uyd ixfõ. jia;= úuid ne,sh hq;= h'

2' cd;s crd jHdOd pq;S wmdhd - w;S; wmam;a;l jÜgÿlaLx

bodks wdydr.fjÜÀ ÿlaLx - ixfõ.j;a:qkS budks wÜG

woyi (-1' bmoSu ÿl h" 2' uy¨ùu ÿl h" 3' f,vfrda. je<osu ÿl h" 4' pq;sh

fyj;a urKh ÿl h" 5' wmdhdos ÿ.;sj, ú¢kakg we;s ÿla" 6' iir w;S; wd;auj,oS

ú¢k,o ÿla" 7' u;= wd;auj,oS ú¢kakg isÿúhyels ÿla" 8' fï ,enq wd;aufhaoS wdydr

fiùu i|yd .;hq;= ÿla hk fï wg zzwIagixfj.jia;=ZZ kï fjhs'

3' mdf;d p idhums fpj bux úêxfhd

wdfijf; i;;u;a;ys;dNs,dis

mmafmd;s fid;súmq,x y;mdßmkaf:d

fiÜGx iqLx uqksúisÜGu;x iqfÄk pd;s

woyi (- ;uyg ys; leu;s hfula fuu l%uh fyj;a p;=rdrlaLd Ndjkdj iy

ixfj.jia;= isyslsÍu Wfoa iji Ndú;d flf¾ kï fyf;fï ish¨ Wjÿre kid oud

fuf,dj jYfhka w;suy;a jq iem;g o nqÿ rcdKka jykafia,d úiska miiakd,o w;s

W;=ï wuduy ksjkgo meñfKa'

iõ i; ksÿla fj;ajd !

29

Caturarakkha Bhavana (Four Protective meditation subjects)

Ven. Kurunegoda Dhammaloka Thero (RajakeeyaPandita, MA, Yogacarya, Yogashiromani)

New York Buddhist Vihara, USA

There are four meditation subjects which are considered as protective meditations.

They are (Buddhanussati) Recollection of The Buddha, (Mettanussati) Recollection of

the Loving kindness, (Asubhanussati) Recollection on the impurities of the body and

(Marananussati) Recollection of death.

These are considered as protective meditations because they would protect one’s

mind in four phases: lack of devotion, hate, lust and heedlessness. Without been able to

protect your mind out of those unwholesome thoughts you cannot calm it down, and

without calming the mind down you cannot direct it towards insight or vipassana.

"Yamhi jhanan ca pnna ca - sa ve nibbana santike"; “one who has both the tranquility of

the mind and insight, for sure that person is close to peace and emancipation”. So, in

order to gain a lasting peace within your self and even for the attainment of ultimate

peace of nibbana, the four protective meditation subjects would play a major role in your

mind. In order to practice more easily the recollection of these meditation subjects, a

series of beautiful stanzas were written by a certain senior monk, and they have been

recited by the monks in Sri Lanka for centuries, individually or as a group. Before

practicing meditation, by reciting these, you would be able to concentrate your mind

easier. If you were to recite or chant them, knowing and contemplating the meaning of

them, that chanting would be a meditation too. Here those stanzas will be discussed in

their original Pali language and English translation with their description.

Buddhanussati – Recollection of the Buddha

By practicing Recollection of The Buddha or Buddhanussati you would gain

‘saddha’ which means confidence, faith or devotion, which is the root cause of all the

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wholesome actions (kusala dhamma). It would not only protect your mind from being

subjected to lack of devotion (assaddha) but also from any fear and stupefaction if there

is any, according to the DhajaggaSutta. When your mind is concentrated on the virtues of

the Buddha, all the mental disturbances such as worry, anxiety and even fear of death

would disappear. Even the bad spirits would not be able to make any disturbance if you

were to meditate on the virtues of the Buddha.

Pious devotees used to use a rosary which is known as ‘nawaguna wala’ in order

to develop their practice on the virtues of the Buddha. Those practitioners would make a

determination early in the morning to recollect a certain amount of times on one of the

nine virtues of the Buddha. If they have studied whole nine qualities to a certain extent

they would select one out of them, which one would feel more comfortable with for

constant practice. Those nine virtues are mentioned in many discourses delivered by the

Buddha. They would count it with the help of a rosary, whenever they get a chance in

between the day-to-day activities. This practice makes one’s mind occupied with

something wholesome while not letting in disturbing unwholesome thoughts and

experiencing the bliss of being in association as with the living Buddha in one’s heart.

Those who open their hearts and welcome the Buddha in would feel and experience great

happiness within, even at the moment of the last breath. If the Buddha dwells in your

heart there would not be any room for any evil at all, but only for sublime thoughts such

as compassion, loving kindness, tolerance, forgiveness and wisdom.

Those nine virtues are mentioned in various places in the three pitaka. It is thus stated as

a stanza:

The nine virtues of the Buddha in brief are:

1. ARAHAM

i. The one with no secrets

ii. The One who has eradicated all the defilements

iii. The One who is worthy of offerings

“Iti pi so bhagava araham samma sambuddho vijja ca-rana sampanno sugatol okavidu anuttaro purisadamma-sarathi sattha devamanussanam buddho bhagavati.”

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2. SAMMA SAMBUDDHO

The perfectly enlightened One. This means the one who got enlightened

without following any other's knowledge but by himself, with the ability to

verbalize and explain the experience of wisdom, so that others can follow the path

and attain the enlightenment too.

3. VIJJACARANASAMPANNO

The One endowed with knowledge and conduct. ‘Vijja’ or the knowledge

mentioned here can be divided either as three-fold or an eight-fold knowledge.

The three-fold knowledge:

i. The knowledge of previous existence (pubbe niwasanussati)

ii. The knowledge of passing away and re-birth of beings according to their kamma

(dibba cakkhu)

iii. The knowledge of the destruction of the mental defilements (asawakkhayakara)

The eight-fold knowledge:

i. The knowledge of insight (widassana)

ii. The psychic power of the mind (manomaya iddhi)

iii. The different kind of psychic power (iddhiwidha)

iv. The divine eye (dibba cakkhu)

v. The divine ear (dibba sota)

vi. The faculty of reading the minds of others (paracitt awijanana)

vii. The ability to remember previous existences (pubbe niwasanussati)

viii.The destruction of the defilements (asawa kkhayakara)

‘Carana’ or conduct can be divided into fifteen-fold here:

4. SUGATO

Well-gone. The Blessed One has attained the state of true happiness, by

going along the Noble Eight Fold Path, which is also known as the Middle Path.

Even his physical body is unique with 32 major and 80 or 90 minor special marks,

32

as a result of wholesome karmas performed in samsara. There for, 'gata' the body,

and sugata means the one who has a beautiful and handsome body. The Buddha is

known as 'Sugata' also because His words are wholesome, useful and leads

towards eternal and supreme happy states of 'nibbana'.

5. LOKAVIDU

The knower of the worlds.

6. ANUTTARO PURISADAMMASARATHI

The supreme trainer of persons to be tamed.

7. SATTHA DEVAMANUSSANAM

The teacher of gods and humans.

8. BUDDHO

The Enlightened or Awakened One. He became the Buddha through

realization of the Four Noble Truths.

9. BHAGAVA

The Exalted One.

The following stanzas are mentioned under the title of "Caturarakkha Bhavana":

1. Buddhanussati metta ca – Asubham maranassati

Iti ima caturarakkha - Bhikkhu bhaveyya silava.

A disciple of the Buddha who is endowed with the virtuousness would practice the

four-fold protective contemplation of the following: reflection on the Buddha, reflection

on the loving kindness, reflection on the impurities of the body and reflection on the

death.

2. Ananta vitthara gunam – Gunatonussaram munim

Bhaveyya buddhima bhikkhu - Buddhanussati madito

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An intelligent disciple would contemplate on the Buddha first, by recollecting one

after another infinite pervasive virtue of the Buddha.

Buddhanussati

1. Savasane kileseso – Eko sabbe nighatiya

ahu susuddhasantano - Pujanan ca sadaraho.

All alone by destroying all the defilements, even without a trace, He became an

extremely pure minded person and the One who is ever worthy of veneration and

offerings.

2. Sabba kala gate dhamme - Sabbe samma sayam muni

Sabbakarena bujjhitva - Eko sabbannutam gato. The Sage attained to the state of omniscience, by perfectly realizing all the

temporal dhammas in all the aspects alone by him.

3. Vipassanadi vijjahi - Siladi caranehi ca

Susamiddhehi sampanno - Gaganabhehi nayako.

He is endowed with accomplishments of the knowledge (eight-fold) such as

insight and conduct (fifteen-fold) as virtue, as bright as the sun in the sky.

4. Sammagato subhanthanam - Amogha vacanoca so

Tividhassapi lokassa - Nata niravasesato.

He has rightly gone to the blissful state. His words are fruitful and accurate. He is

the one who knows entirely the three-fold world.

5. Anekehi gunoghehi - Sabba sattuttamo ahu

Anekehi upayehi - Naradamme damesi ca.

By innumerable ocean of qualities, He became supreme of all beings. By various

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means He tamed the tamable ones.

6. Eko sabbassa lokassa - Sabba atthanusasako,

Bhagya issariyadinam - Gunanam paramo nidhi.

He is the unique advisor every aspect of welfare for the entire world. He is the

supreme repository for the qualities such as fortune and prosperity.

7. Pannassa sabba dhammesu - Karuna sabba jantusu

Attatthanam paratthanam - Sadhika guna jetthika.

His wisdom in all the dhammas and compassion towards all beings, are the main

qualities, which benefit one and others.

8. Dayaya paramicitva - Panna yattanamuddhari

Uddhari sabba dhamme ca - Dayayanne ca uddhari.

He has cultivated perfections out of compassion and has liberated himself through

wisdom. He realized all the dhammas and out of compassion rescued the others.

9. Dissmano pi tavassa - Rupakayo acintiyo

Asadharana nanaddhe - Dhammakaye kathavakati.

Though visible, it is impossible to make even a mental imagination of His

rupakaya (physical body). His dhammakaya (doctrinal body) is beyond words, which is

enriched with His unique wisdom.

Metta Bhavana (Meditation on Loving Kindness)

Metta or loving kindness is the meditation one would practice in order to

safeguard one’s own mind from ill will, anger, hate or such negative thoughts. Metta is

the first of the four sublime states of mind, called ‘brahma viharas’. Metta means the

thoughts of love and friendliness which is also void of lust and also attachment. This

35

‘metta’ is something that should be practiced, improved and developed within oneself,

towards oneself as well as throughout whole the universe.

Always begin with metta pervading towards yourself first and when you feel you

are strong and good enough to do so, try to extend it towards your closer ones such as

your family members. Then keep on practicing towards yourself and closer ones again

and again, until you break another barrier and extend metta even towards your friends.

Gradually with the practice, pervade metta towards the neutral ones. When you could

feel reduction of enmity towards the enemies, you could try and break that barrier and

pervade metta towards them too. That would be the hardest part of the practice. At this

point, if it is too hard for you to extend your metta to your enemies at all, you would

have to think about the danger of harboring the thoughts like hate and ill will.

Understand the damage physically, mentally, socially spiritually and the like, such a

negative thought could do, in this very life and even after this life. In this way you could

grant forgiveness towards so called enemies of you.

Now you are ready to practice metta towards whole the mankind, with no

boundaries. Again start from yourself and gradually spread it out again and again, and

then extend it towards the animal kingdom. Then broadcast your loving kindness towards

the unseen living beings such as deities, other spirits, hell beings and throughout the

whole universe without interruption. Now you could practice this metta back and forth

again and again andmake it stronger and stronger. This metta meditation can be practiced

in any posture or place, so try to start the day with metta, fill your heart throughout

whole the day with metta and end the day with metta by practicing till you get to asleep.

No matter how much the thoughts of metta you feel towards the others, it is

recommended to start by pervading it to yourself first, all the time.

You could begin by arousing metta in your mind by repeating the following lines:

May I be well and happy,

May I be free from harm and danger,

May I be free from mental suffering,

May I be free from physical suffering,… so as me;

May my mother and father…

May my teachers…

36

May my brothers and sisters…

May my friends…

…..whole mankind,…

All the living beings in the universe….

In this way you could repeat this or something like that in your mind according to

your own level.

The Buddha pointed out eleven benefits of metta one can achieve by practicing

repeatedly as a habit. They are: i. Sleeps well. ii. Wakes up well. iii. Does not have

nightmares. iv. Becomes affectionate to human beings. v. Becomes affectionate to

non-human beings. vi. The deities protecting that person. vii. Does not get affected by

misfortune from fire, poison and weapons. viii. One’s mind becomes calm quickly.

ix. Appearance becomes pleasant. x. One dies without confusion. xi. If one does not

reach the enlightenment during the life time will be born in the realm of Brahmas.

Mettanussati = Recollection of the loving kindness

1. Attupamaya sabbesam - Sattanam sukha kamatam

Passitva khamato mettam - Sabba sattesu bhavaye. Desire for the happiness of oneself, making an example for the desire of happiness

of all the living beings, and by seeing it, one would practice loving kindness towards all

of them.

2. Sukhi bhaveyyam niddukkho - Aham niccam aham viya

Hita ca me sukhi hontu - Majjhatthatha ca verino.

May I be well and happy! May I be free from suffering! So as me may my friends,

ones who are indifferent towards me and those who hate me also be well and happy!

3. Imamhi gamakkhettamhi - Satta hontu sukhi sada

Tato param ca rajjesu - Cakkavalesu jantuno.

37

The beings live in this village and vicinity, and those who live in other countries,

and the ones who live in all the world systems, be well and happy!

4. Samanta cakkavalesu - Sattanam tesu panino

Sukhino puggala bhuta - Attabhava gata siyum.

May all living beings, individuals, persons and creatures that are living in the

infinite surrounding world systems be well and happy!

5. Tatha itthi puma ce va - Ariya anariya pi ca

Deva nara apayattha - Tatha dasa disasu ca ti.

Likewise, female, male, noble ones, ignoble ones, gods, humans, the ones in

woeful states, be well and happy! May all those in the ten directions be well and happy!

Asubhanussati = Recollection on the impurities of the body

The first and the foremost attachment towards material things is the attachment of

one’s own body. In order to understand the selflessness one should understand the real

nature of the body. In other eastern ancient philosophies it has been taught to consider

the body as not self. But even they were not able to teach a clear method to do so. This

body is made out of and filled with completely the materials of impurities. It is advised

to consider this whole body full of impure things of various kinds. In many discourses,

those materials are divided into 32 parts, they are: hairs of the head, hairs of the body,

nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, pleura, spleen,

lungs, intestines, intestinal tract, stomach, excrement, brain, bile, phlegm, pus, blood,

sweat, fat, tears, grease, saliva, mucus, fluid of the joints, urine. And all those things are

made out of very small particles called cells. Nature of the cells are arising – staying for

a moment and decaying. Depending upon a cell another one would arise, stay and die.

Because of this, all our body parts and organs and whole the body is being subjected to

the impermanence. That is the nature and the real nature of the body. As long as you

really do not see and understand this nature, you cannot reduce the attachment of the

body and lustfulness. So, the recollection on the impurities of the body or

‘asubhanussati’ helps a lot to realize oneself, which eventually leads for the realization of

38

selflessness too. So, you could practice this for safeguarding your mind from the

defilement of lust. The one, who would practice ‘asubhanussati’ in the correct way, be

cleaner, healthier, and calmer both physically as well as mentally.

Asubhanussati

1. Avinnana subhanibham - Savinnana subham imam

Kayam asubhato passam - Asubham bhavaye yati.

This body is unattractive (filled with impurities) even with the consciousness, as

well as without consciousness (while it is dead). This way, by seen the body as an

impure, a sage would practice meditation on the loathsomeness of the body.

2. Vanna santhana gandhehi - Asayo kasato tatha

Patikkulani kaye me - Kunapani dvi solasa.

The thirty-two impure parts of my body are; loathsome in their color, form, smell,

associated location, space and appearance.

3. Patitamha pi kunapa - Jeguccham kaya nissitam

Adharo hi suci tassa - Kayetu kunape thitam.

The impurities that are still remaining in the body are more disgusting than the

ones which have fallen down from the body, because the place upon where they have

been fallen down is pure but when they were in the body, those impurities were in the

impurities.

4. Milhe kimiva kayoyam - Asucimhi samutthito

Anto asuci sampunno - Punna vacca kuti viya.

Just like a worm that is born in the filth, this body also has arisen in the filth. This

body is full of filth like a cesspit full of filth.

39

5. Asuci sandate niccam - Yatha medaka thalika

Nana kimi kulavaso - Pakka candanika viya.

How the fat would pour out of a pot when it is full, in the same way impure

matters would pour out of this body constantly. Like a decaying cesspool, this body is a

hostel for various kinds of worms.

6. Ganda bhuto roga bhuto - Vana bhuto samussayo

Atekicchoti jeguccho - Pabhinna kunapupamo iti.

This body is an incurable boil, a disease and a wound. It is comparable to an

irrupted dead body.

Marananussati = Recollection of death.

The forth one of the four type of recollections in order to safeguard the mind is

called ‘Marananussati’. If one acknowledges about the death as it is something inevitable

for anyone who so ever born to this world, that person would be one who gets the best of

life. Life cannot be understood without understanding the death.

There are certain mentalities that would make one intoxicated, such as: wealth,

health, youthfulness etc. The one, who would recollect on the death, would reduce such

unhealthy thoughts and there would be peace and harmony, not only within one’s own

mind but also in the whole society too. The human life is the most precious on the earth.

One would be able to enjoy a complete human life only as a result of a three

root-conditioned wholesome actions known as generosity, goodwill, and wisdom, done

in previous births. The human mind could be developed to the highest level in this

universe. One who really understands the value of this human life and the fragile nature

of it, would strive for the highest spiritual development to be achieved before its end.

As any other dhamma teaching, ‘marananussati’ also could be understood in a

wrong way and live an inactive life, which is quite opposite of the proper practice

according to the dhamma. Understand if you feel sad, disgusted with life, inactive or

40

pessimistic, you have taken life in a wrong way. Stop! And consult a dhamma master. If

you feel happy, energetic, active and able to see the value of the life and the rare

opportunity of human life; then you have taken and practiced ‘marananussati’ in the right

way. There is a saying, to make this clear: “The wise person would earn the wealth and

knowledge as someone who would neither get old, nor die, and would be so heedful,

when practicing the dhamma, just like one who is about to die.”

Marananussati = Recollection on death

1. Pavata dipa tulyaya - Sayusantati yakkhayam

Parupamaya sampassam - Bhavaye maranassatim.

The life continues towards its end, like a lamp kept in a windy place. One should

practice ‘marananussati’ (meditation on death) seen oneself comparing to the others.

(Who are dead and gone)

2. Maha sampatti sampatta - Yatha satta mata idha

Tatha aham marissami - Maranam mama hessati.

Just like the ones died, who achieved great wealth and success in this world, the

same way I also should die. For sure the death will come to me.

3. Uppattiya sahevedam - Maranam agatam sada

Maranatthaya okasam - Vadhako viya esati. The death has come always, together with the birth. The death is looking for an

opportunity, as an executioner would do.

4. Isakam anivattam tam - Satatam gamanussukam

Jivitam udaya attham - Suriyo viya dhavati.

The life, without stopping even for a moment, constantly runs, just like the sun

from rise to set.

41

5. Vijju bubbula ussava - Jalaraji parikkhayam

Ghatakova ripu tassa - Sabbatta pi avariyo.

This life is fragile; like a lightning, a bubble, a dew drop on a leaf, or a line drawn

on the water. Death is like an inevitable killer, who is after his enemy.

6. Suyasatthama punniddhi - Buddhi vuddhi jinadvayam

Ghatesi maranam khippam - Katu madisake katha.

Even the fully enlightened Buddha and individual Buddha who were endowed

with great glory, strength, merit and supernormal powers were instantly killed by this

death. What could be said about one like me.

7. Paccayanam ca vekalya - Bahirajjhattu’paddava

Maramoram nimesa pi - Maramano anukkhanan ti.

“I” who die constantly due to the destruction of mind and matter, would die within

a blink of an eye, due to lack of necessities of life or due to inner or outer danger.

These are the four protections of one’s spiritual life. By practicing accordingly and

correctly each and every one of them, one would gain confidence, thoughts of non-

violence, reduction of lust and understanding of the real nature of life, which would

show you the path leading towards the deathlessness.

May all beings be well and happy!

42

ukiska ud mk ÿkakd w;s W;a;u nqÿms<sfug'''

ldka;s .=Kj¾Ok ksõfhda¾la kqjr isg

f,dafla isidrd nqÿ/ia .`.=, .,k fjila Èfka wyi Wig mduq, b|f.k mshdfKks Tfí joka kqjKska isysm;a lrñka ukiska ud mk ÿkakd úYañ; Tn nqÿms<sfug ;=ka f,dj lsis flfkl=gj;a Bg Tìka lsisfjl=g;a fjkia fkdl, yels oyula iif¾ ÿla .sKs ksjkag we;s ieá isysm;a lrñka ukiska ud mk ÿkakd .,ska fk¿ nqÿ ms<fug Ôú; iekiqu ,nkak ueÿï mdr fidhd.kag mshdfKkS Tn foiQ ieá isysm;a lrñka fuf,fia ukeiska ud mk ÿkakd rYañ ujk nqÿ ms<sfug Ôú;fha ch ,nkak Wmdodk ixis¢kak mshdfKks Tn lS ieá isysm;a lrñka uefkúka iudê is; Tn mduq, ñysoka lrñka ne;sfhka ukeiska ud mk ÿkakd ksi, is;ska nqÿ ms<sfug fï fjif`.a mshdfKks Tn wm fj; lreKdfjka ;=ka f,djgu oyï t<sh úysÿjkak ta ldf,a msh igyka f;f,dj mqrd ;enQ ieá - isyslr .ksñka ukeiska ud mk ÿkakd w;s W;a;u Tn nqÿ ms<sfug

43

Future Religion of the World Already Exists Hema Senanayake B.Sc., M.Sc., Member of the American Economic Association

Science is changing the way we live today and the way we will live in future.

Future is yet to come or unfold. Future scientific discoveries are not available in the

present. Or future equipments that would be made available to humanity and not

available in the present and were not available in the past. Similarly, when we talk about

the "future religion" of the world, someone would imagine that the "future religion" is

yet to appear in the future.

Yet, amazingly the "future religion", according to the views of a great scientist,

already exists in the present and had been existed in the past since 2600 years ago. That

religion is Buddhism.

What are the essential elements that require to be belonged in a future religion?

Firstly, it cannot be a religion limited to this world. Scientific discoveries have

revealed that universe is much larger, obviously go beyond our planetary system. So, the

future religion essentially must be a cosmic religion. With scientific insight into the

nature of the cosmos, the religion of the future will dispense with the primitive idea of a

personal God who created the world and who bestows rewards and metes out

punishments to his creatures.

Secondly, the future religion will consist both the spirituality and the nature in a

harmonious way. It will require no rituals that re-enact forgotten myths and it will have

no dogmas.

Thirdly, there will be no damnation, only salvation, a salvation not through grace

but through experience, the experience of the individual’s sense of oneness with the uni-

verse.

44

And, finally, it will be compatible with science.

These will be the elements of a future religion. Having explained above, now look

at what the great scientist Albert Einstein has told in his own words. He said "The

religion of the future will be a cosmic religion. It should transcend a personal God and

avoid dogmas and theology. Covering both the natural and the spiritual, it should

be based on a religious sense arising from the experience of all things, natural and

spiritual as a meaningful unity. If there is any religion that would cope with modern

scientific needs, it would be Buddhism."

Is this the reason for Chinese archaeologists to draw the universal symbol of atom

on the forehead of the recently reconstructed Buddha statues? They found a large number

of Buddha statues made of granite, marble and wooden materials when the constructors

prepare a land to build a school playground in mid 1990s. Those dilapidated statues are

believed to be belonged to 12th century. Chinese archaeologists reconstructed those

statues. As we all know on the forehead of the Lord Buddha there was a curled single

hair which is believed to be one of the 32 great personality characteristics. Instead of

drawing this curled hair between eyebrows, Chinese put the universal symbol of atom on

its place. Though we do not agree in disfiguring Buddha statues, we can view the

Chinese artists' effort as an effort to depict that Buddhism is compatible with science.

Lord Buddha described a universe that was not created by God but that functioned

according to laws of cause and effect. The law of cause and effect is well accepted in

natural science. Further Lord Buddha explained that these laws were not limited to the

material world, but extended to the moral realm, where virtue leads eventually to

happiness and to suffering, not through the whims of a God, but through the natural law

of karma.

Buddhism will be the future religion for many in the world. But we being

Buddhists, are fortunate to experience this "future religion" now in the present in order to

be truly happy and free.

45

ch ux.,dkS

oyia w;a ujdf.k ish¿ wú .;a ure we;= msáka .sß fïL,d fikÕ msß jerE ìysiqkka merÿ uqks odkdÈ oï msrE wkq yiska fõ Tng chu.=,a ksis hqre wd,jl hCIhd ureg jeä oreKq úh ìysiqfkka fkdbjik uq¿ /hla hqOh úh yslaóu bjiSu uÕska ch uqksg úh ta wdkqNdjfhka Tng ch uÕ=,a fõh kd,d .sß we;a rcd w;s u;g m;a l,d ,eõ .sks j<¨ ueõ oreKq fyk jeks l,d fu;a c,h flñka ,d ieu mrdch l,d uqks÷f.a ta nf,ka Tng ch ux Õ,d ;=ka fhdÿka uÕla È. lvqj;ska /f.k tk ta fydrd oreKq wx.=,sud, lõo fjk b¾ê is; fhdud Tyq mrojd uqks f; Èk .;a fnf,ka Tng ch uÕ=,a w;a fõ fu Èk .eìkshlf.a nvla fuka ofrka T;d f.k ÿIaG Ñxpdf.a wmydi ueo uyd ck fidñfi;a meje;afuka uqks÷ yg ch ,e ìk fõh Tn ygo wo chuÕ=,a ta fn f,k we;a; msgq md ks.KaGh ke.+ ch fldäh jdohg ke.+ is;a w;sihska wkao úh meK myka o,ajd,ñka uqks÷ ch ,eìh ta wkq yiska Tn ygo ch uÕ=,a fõh kkafodam kkao kd rc uyd iDoaê we;S oukhg uq.,kqka ,jd ima fjia .;S uqks÷f.a W;=ï Wmfoia u.ska ch .;S ch uÕ=,a Tng tu wdkqNdfjka fj;S kmqre ñi ÿgq kfhl= fia ;Èka oIaG l, is;a i;ka kue;s w;a we;s uyd iDoaê n, nl nuqKq mer¥ uqks÷kaf.a meK Tiqfõ n, uysufhka Tn ygo iefoajd ch uÕ=, nqÿ ysñf.a fufia jQ ch uÕ=,a wgla fjk flfkl= isys lr;a kï fkdlvjd Èfkka Èk fkdfhla jQ Wjÿreo w,i lï ÿre flfrk Ndjfhka ,Õdfjhs keK j;=ka fj; ksjk

lE.,af,

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yS'ms'

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46  

m[apialJOfha meje;au yd keje;au ms<sn| O¾udkql+, ú.%yhla

f.dakfoKsfha m[a[dr;k ysñ

YS% ,åld fn!oaO yd md,s úYaajúoHd,fha lÓldpd¾h

B.A, M.A.,M.Phil. (Kelaniya), Royal Pandith, ED(Colombo).

iFj mqoa., kñka y÷kajkq ,nk Ôúhdf.a meje;au ms<sn| fmr wmr od¾Ykslhka yd úh;=ka úúO u; m< lroa § nqÿoyu ta ms<sn| olajk oDIaáfldaKfha tal foaYhla idlÉPd lsÍu fuu ,smsfha wruqK hs' tys § úfYaIfhka u ñksid yd iïnJO ialJOhkaf.a meje;au ms<sn| wjOdkh fhduq lsÍu uQ,sl fjhs' m%Odk jYfhka ud;Dld lsysmhla hgf;a fuu ú.%yh bÈßm;a lsÍug n,dfmdfrd;a;= jk w;r fuf;la úh;=kaf.a wjOdkhg ,la fkd jQ Nj iJêhla ms<sn| j Y%djlhdf.a wjOdkh fhduq lÍu úfYaI wfmaCIdj hs'

m[apiaLJOh hkq l=ula o @

tys ixhq;sh flfia fõ o @

tys meje;au isÿjkafka flfia o @

tys keje;au flfia isÿ fõ o @

th keje;aùfï ud¾.h l=ula o @

m[apiaLJOh hkq ialJO fyj;a fldgia myl tl;=jls'

hx ls[aÑ iS;d§ys remamk,CLKx Oïucd;x iínx ;x tlf;d lFjd rEmCLfJOd;s fjÈ;ínx hx ls[aÑ fjohs;,CLKx iínx ;x tlf;d lFjd fjokdCLfJOd;s fjÈ;ífnd hx ls[aÑ i[acdkk,CLKx iínx ;x tlf;d lFjd i[a[dCLfJOd;s fjÈ;ífnd hx ls[aÑ wNsiåLrK,CLKx iínx ;x tlf;d lFjd ixLdrCLfJOd;s fjÈ;ífnd hx ls[aÑ iS;d§ys úcdkk,CLKx iínx ;x tlf;d lFjd ú[a[dKCLfJOd;s fjÈ;ífnd'1

th kdu rEm jYfhka fldgia follg fnfohs' tu kdurEm kej; fldgia mylg fnod olajkq ,nhs'

rEm rEm fN!;sl

fõokd

i[a[d

ixLdr kdu udkisl

ú[a[dK

                                                            1. úiqoaêu.a. LJOksoafoaih 

47  

fuu ialJOhkaf.a iajNdjh ixhq;a;ksldfha fufia i|yka fjhs'2

rEm - fmKmsvla fuks'

fõokd - Èhnqnq,lg iudk h'

i[a[d - ñrs.=jla fuks'

ixLdr - flfi,a .ia fuka yriqka h'

ú[a[dKh - udhdjla nÿ h'

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h:dys wå. iïNdrd fyd;s ioafod rf:d b;s" tjx LfJOiq ikaf;iq fyd;s i;af;d;s iïuq;s' 3

jðrd NsCIqKshf.a fuu m%ldYfhka meyeÈ,s jkafka iFjhd hkq ialJOhkaf.a tl;=jla nj hs' fuu m[apialJOh N+; ksñka y÷kajkafka th fya;= m%;Hhkag wkqj yg.;a neúks'4 fuu m[apialJOh nr nj nqÿyq jodr;s'

Ndr[ap fjd foisiaidñ Ndrydr[ap" Ndrdodk[ap" NdrksfCLmk[ap'

Ndfrd" m[apqmdodkCLJOd;siai jpkShx

Ndrydfrd" mq.a.f,d;siai jpkShx

Ndrodkx" hdhx ;Kayd fmdfKd Núld kJÈrd. iy.;d ;;%;;%dNskkaÈkS

NdrksfCLmkx" fhd ;iaidfhj ;Kaydh wfiiúrd.ksfrdfOd pdf.d máksiai.af.d uq;a;s wkd,fhd 5.

fï wkqj nr hkq m[apWmdodkiaLJOh hss' nr f.khkakd jkafka mqoa.,hd hs' nr §u hkq ;DIaKdj fyj;a ;ek ;ek we,Su hs' nr nyd ;eîu hkq ;DIaKdfjka ksoyia ùu nj meyeÈ,s fjhs' cd;s fyj;a Wm; hkq ialJOhkaf.a meje;afï wdrïNh hs'

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fuys i|yka LJOdkx md;=Ndfjd hk mofhka Wm; hkq ialJOhkaf.a my< ùu nj m%ldY fjhs' urKh hkq o ialJOhkaf.a ì§hdu ñi ialJOhkaf.a meje;afï wjidkh fkdfõ'

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ixLdr - fiiq ffp;isl 50

ú[a[dKh - Ñ;a; 89 $ 121

m[apialJOh ksIamdokh jkafka wruqKq Wmdodk lsrSfuks' wruqKq Wmdodk lrkqfha ;Kaydj we;s ksid h' ;Kaydj mj;skafka fõokdj fya;= fjks' ;Kaydj úiska i;aFjhd ksIamdokh lrkq ,n hs' ;Kayd cfk;s mqßix'8 tfia u ;Kaydh cdh;S fidfld" ;Kaydh cdh;S Nhx 9 hkqfjka ;Kaydj ksid fYdaalh yd ìh we;sjk nj nqoaOfoaYkdfõ i|yka fjhs' ;Kaydjf.a we;sùu yd ke;sùu nqÿrÿka Wmud lsysmhlska fufia olajd we;'

.sksf.k ±fjk orf.dvg ;j;a or ±óu10

mykg f;,a ouñka ;srh ieliSu 11

uq,aj, wdOdrfhka .ia fndfyda l,la mej;Su12

iïuq;s jYfhka iFjfhla mqoa.,fhla ms<sn| nqÿrÿka foaYkd l< o mrud¾: jYfhka i;aFjfhla mqoa.,fhla nqÿoyu fkd ms<s.ks hs' úiqoaêud¾.fha i|yka jk wdldrhg úÈkakd jQ mqoa.,fhla ke;'

ÿCLfujys" k fldÑ ÿCÅf;d" ldrfld k" lsßhdj úÊc;s wFÓ ksínq;s k ksínqf;d mqud u.a.uFÓ .ñfld k úÊc;S;s. 13

                                                            7. §>ksldh II, uydi;smÜGdk iQ;%h" 480 msgqj' 8. ixhq;a;ksldh I, i.d:l j.a.h" 68 msgqj' 9. Lqoaolksldh I, Oïumoh" msh j.a." 80 msgqj' 10. ixks' II, wNsiuhixhq;a;" ÿCL j.a." Wmdodk iQ;%h" 134 msgqj' 11. ixks' II, wNsiuhixhq;a;" ixfhdack iQ;%h 136 msgqj' 12. ixks' II, wNsiuhixhq;a;" uydreCL iQ;%h 138 msgqj' 13. úiqoaêu.a. bJøshiÉp ksoafoaih u.a.ksoafoai l:d 

49  

lïuiaildrfld kFÓ" úmdliai p fjofld" iqoaOOïud mj;a;ka;s" tfj;x iïuoiaikx 14

fud<shM.a.=k f;reka úiska ljfrla ú[a[dKdydrh wdydrh wkqNj flf¾±hs ljfrla ú§ o" ljfrla ;DIaKd flf¾ o" ljfrla Wmdodk flf¾ o hkqfjka nqÿrÿkaf.kaa m%Yak l< úg tu m%Yak iqÿiq fkd jk nj;a mqoa.,fhla ms<sn|j ;uka jykafia foaYkd fkd lrk nj;a mjid fuu lreKq u;= mqk¾Njh msKsi m%;H jk nj ;uka jykafia foaYkd lrk nj mejiQy'15

nqÿrÿka fkdfhla iQ;% foaYkdj, § is; fõokdfjka ;Kaydjg .uka lsÍu ksid ÿla /i ìysjk whqre foaYkd fldg we;' Wodkmd<sfha § odreÖßhg nqÿrÿka lrk m%ldYfhka th uekúka meyeÈ,s fjhs'

ÈÜfG ÈÜGu;a;x Núiai;s" iqf; iq;u;a;x Núiai;s" uqf; uq;u;a;x Núiai;s" ú[a[df; ú[a[d; u;a;x Núiai;s' 16

ÿgqfjd;a ÿgqjd muK hs' weiqfKd;a weiqKd muK hs' ±kqfkd;a ±kqkd muK hs' fuu foaYkdj wjidkfha odreÖßh ry;a Ndjhg m;a fjhs' fuhska woyia jkafka fmfkk wefik ±fkk foaj,a ;Kayd Wmdodk jYfhka fkd .; hq;= nj hs'

nqÿ mfianqÿ uyry;ka jykafia,df.a is; fõokdfjka ;Kaydjg .uka fkd lr hs' tu ksid Wkajykafia,dg m[apialJO ks¾udKh fkd fõ' Wkajykafia,d ú§ï ,nk whqre ms<sn| ;%smsglh mqrd u f;dr;=re i|yka h' ks|iqka lsysmhla fufia h'

nqÿrÿka yd uyry;ka jykafia,d hï hï wjia:dj,§ isky my< lsÍu'

uʯuksldh >àldr iQ;%h" nqÿrÿka fldai, ckmofha § isky my, lsÍu'17

uʯuksldh uLdfoj iQ;%h" nqÿrÿka ñÓ,d kqjr wUjkfha § isky my, lsÍu'18

ixhq;a;ksldh" i.d:l j.a." i;a;=,a,mldhsl j.a.h" tu iQ;%h foúhka fodia lshd miqj nqÿrÿkaf.a jpk wid iudj .ekSfï § nqÿrÿka isky my, lsÍu'19

ixhq;a;ksldh ,CLKixhq;a; wÜÀ iQ;%h yd mdrdðldmd<s uq.,ka f;reka wegiels,s f.dvla wyiska hkq ±l isky my, lsÍu'20

nqÿrÿka yd uyry;ka jykafia,d mßirfha iqkaorFjh ±lSu

ruKSSSSSSShd wdkkao fjid,s" ruKShx Wfok fp;shx" ruKShx f.d;ul fp;shx" ruKShx i;a;ïnx fp;shx" ruKShx nyqmq;a;l fÉ;shx" ruKShx idrkaoo fp;shx" ruKShx pdmd, fÉ;shx. 21

                                                            14. úiqoaêu.a. låLdú;rKúiqoaê ksoafoaih" mÉphmß.a.y l:d 15. ixks' wNsiuh ix' fud<shM.a.=k iQ;%h 22 msgqj' 16. Wodkmd<s fndêj.a. ndysh iQ;%h 17. uks' II, >àldr iQ;%h 404 msgqj' 18. uks' II, uLdfoj iQ;%h 452 msgqj' 19. ixhq;a;ksldh I, i;a;=,a,mldhsl j.a. tu iQ;%h 44 msgqj' 20. ixhq;a;ksldh II, ,CLK ixhq;a;h wÜÀiåL,sl iQ;%h 390 msgqj'

50  

;F:oaoix ruKShx N+ñNd.x" mdidol[ap jkiKavx" kÈ[ap ikaoka;sx fi;lx

iqm;sF:x" iuka;d p f.dpr.dux'22 ruKShdks wr[a[dks hF: k ru;S cfkd" ù;rd.d rfuiaika;s k f; ldu.fjisfkd.23

nqÿrÿka yd uyry;ka jykafia,d ye.Sï m%ldYk

ls,kaf;diañ" wdkako" ksiSÈiaidñ" wdkako" mdkShx wdyr" msmdisf;diñ" wdkako" msúiaidñ'24

mßmlafld jfhd uhayx" mß;a;x uu Ôú;x" mydh fjd .ñiaidó" l;x fu irKu;a;fkd 25

woaoid fLd N.jd wdhiauka;x wå.=,sud,x ¥rf;dj wd.ÉPka;x'26

woaoid fLd N.jd wdhiauka;x f.dêlx ¥rf;dj u[apfl új;a;CLJOx fiudkx'27

 

oajdoidå. máÉpiuqmamdoh úuiSfuka fuh jeäÿrg;a meyeÈ,s fjhs' fõokdj ksid ;Kaydj WmÈk w;r ;Kaydj ksid Wmdodk we;s fjhs' Wmdodk Njhg fya;= fjhs' Njh ksid cd;sh we;sjk w;r cd;sh ÿla fodïkia cks; lrhs'28

tla wjia:djl nqÿrÿka iq;a;ksmd;fha mdrdhk j.a.fha wð; m[ayfha .d:djla olajñka Ydßmq;% ysñhkaf.ka tys woyi úuihs' wð; úuid we;af;a ÿla wjika lrk ffYCI mqoa.,hdf.a ud¾.h hs' tys § ießhq;a f;rekaf.a ms<s;=r jkqfha ffYCI mqoa.,hd fuu N+; fyj;a m[apialJOh wdydrfhka yg.;a nj ±k tys l,lsfrk nj hs' tu ksid Tjqkag iir ks¾udKh fkd jk nj meyeÈ,s lrk w;r nqÿrÿka o tu ms<s;=r wkqu; lr we;'29

iqL" ÿCL" WfmCLd hk ;%súO fõokdjka wks;H" ÿCL" wkd;au jYfhka olsk neúka tu fõokdjkays hï ;DIaKdjla fõ o th ;ukajykafiag fkd ue;s nj ießhq;a f;reka m%ldY lr ;sîfuka ry;ka jykafiaf.a is; fõokdfjka ;Kaydjg .uka fkd lrk nj meyeÈ,s h' 30 tnÿ W;=ukaf.a isf;a iajNdjh ±lafjk ks|iqka lsysmhla fufia h'

                                                                                                                                                                                                21. §>ksldh II, uydmßksíndk iQ;%h 160 msgqj' 22. uÊCêuksldh I, wßhmßfhaik iQ;%h 406 msgqj $ -tu-II, fndaêrdcl=udr iQ;%h" 488 msgqj' 23 . Lqoaolksldh v, f:r.d:dmd<s" ;sxil ksmd;" idßmq;a; f:r.d:d" 230 msgqj' 24. §>ksldh II, uydmßksíndk iQ;%h 200 msgqj' 25. §>ksldh II, uydmßksíndk iQ;%h 188 msgqj' 26 uÊCêuksldh II, wå.=,sud, iQ;%h 524 msgqj' 27 ixks' i. udr ixhq;a;h" f.dêl iQ;%h" 222 msgqj' 28 ixks' ii. wNsiuh ix' úNx. iQ;%h 04 msgqj' 29 ixks'ii. wNsiuh ix' ld<drL;a;sh j.a." N+; iQ;%h 74 msgqj' 30. ixks' ii. wNsiuh ix' ld<drL;a;sh j.a." l<dr iQ;%h 82 msgqj' 

51  

udrhd wjqreÿ 7la W;aidy fldg fkd yels jQ wjia:dfõ § udr ¥jreka meñK ±la jQ /.=u bÈßfha nqÿrÿkaf.a m%d;syd¾h 31

fodaK nuqKdg nqÿrÿka ;uka jykafia y÷kajd ÿka wdldrh mqKavÍlx h:d j.a.=" f;dfhk kQm,smam;s kQm,smamdñ f,dflk" ;iaud nqoafOdiañ n%dyauKd;s. 32

úu,d .Ksldj uq.,ka ysñhka lduhg fmd<Ujd .ekSug ±rE W;aidyfha § uq.,ka f;reka ±la jQ m%;spdrh 33

Ôjlïnjkfha iqNd f;rKsh OQ¾;hd bÈßfha ±la jQ m%;spdrh 34

f.daêl yd jlal,S ysñjre ishÈú kid .ekSu;a iu.u msßksjka mEu yd udrhd meñK ú[a[dKh fiùu'35

fï lh wmf.a fkd jk nj;a fjk whl=f.a o fkd jk nj;a fuh mqrdK l¾uhl úmdl nj;a k;=ïy iQ;%fha i|yka ùfuka meyeÈ,s jkafka o l¾u /ialsÍu ksid wmg fï lh ,efnk nj hs'36

idudkH mqoa.,hdf.a is; fõokdfjka k;r fkdù ;Kaydjg .uka lrhs' tu ;Kaydj Wm;g fya;= jk whqre úúO iQ;% foaYkdj, meyeÈ,s lr we;' uks' uOqmsKaäl iQ;%fha i|yka jk wdldrhg pCIq wd§ bJøshkaf.ka .kakd wruqKq mqoa.,hdf.a meje;au ks¾udKh lrhs'

pCLq[apdjqfid máÉp rEfm p WmamÊc;s pCLqú[a[dKx" ;sKaKx ix.;s Miafid" Miai mÉphd fjokd" hx fjfo;s ;x i[acdkd;s" hx i[acdkd;s ;x ú;lafl;s" hx ú;alafl;s ;x mm[afp;s" hx mm[afp;s ;f;dksodkx mqßix mm[api[a[diåLd iuqodprka;s w;S;dkd.;mÉpqmamkafkaiq pCLqú[af[fhHiq rEfmiq' 37

fuu m%ldYh wkqj wei rEmh yd pCLqú[a[dKh tl;= ùfuka iam¾Yh we;sjk w;r iam¾Yh ksid fõokdj we;s fjhs' wjik tu is;=ú,a, m%m[ap njg m;afjhs'

pCLq[ap máÉp rEfm p WmamÊc;s pCLqú[a[dKx ;sKaKx ix.;s Miafid" Miai mÉphd fjokd" fjokd mÉphd ;Kayd' 38

fõokd mÉphd ;Kayd hkqfjka i|yka jk wdldrhg fõokdj ;Kaydjg fya;= fjhs' tfy;a ry;ka jykafia,df.a is; fõokdfjka k;r fjhs' ú;¾l we;s fkdfjhs' bka Tíng .uka fkd lrhs' tu ksid Wkajykafia,df.a is; ;=< m%m[ap we;s fkd fõ'

                                                            31. ixks' i. udr ix' i;a;jiaisl iQ;%h yd udrë;= iQ;%h" 222 - 230 msgq' 32. wå.=;a;rksldh II, p;=lal ksmd;h" fodK iQ;%h" 78 msgqj 33 Lqoaolksldh f:ß.d:d wÜGl:d" m[apl ksmd;" úu,d f:ß.d:d 34. Lqoaolksldh V, f:ß.d:dmd<s ;sxil ksmd; Ôjlïnjkfha iqNd f:ß.d:d 84 msgqj' 35 ixks' i. udr ix' f.dêl iQ;%h $  ixks' LJO ix' jlal,S iQ;%h 36 ixks'ii. wNsiuh ix' ld<drL;a;sh j.a." k ;=ïy iQ;%h 100 msgqj' 37 uÊCêuksldh I, uOqmsKaäl iQ;%h" 280 msgqj' 38 uÊ°uksldh III., i<dh;k j.a." PPlal iQ;%h 584' 

52  

tfia u is; fõokdfjka ;Kaydjg .uka lsÍu ksid úúO iudc m%Yak ks¾udKh jk whqre §>ksldh uydksodk iQ;%fhka meyeÈ,s fjhs'

b;s fLd mfk;x wdkkao fjokx máÉp ;Kayd" ;Kayx máÉp mßfhikd" mßfhikx máÉp ,dfNd" ,dNx máÉp úksÉPfhd" úksÉPhx máÉp PJordf.d" Pkaord.x máÉp wÊf®didkx" wÊf®didkx máÉp mß.a.fyd" mß.a.yx máÉp uÉPßhx" uÉPßhx máÉp wdrfCLd" wdrCLdêlrKx oKavdodk iF:dodk l,yú.a.yújdo ;=jx ;=jx fmiq[a[uqidjdod wfkfl mdmld wl=i,d Oïud iïNjka;s' 39

fï wkqj is; fõokdfjka ;Kydjg .uka lsÍu ksid wfkal úO jQ wl=i, O¾ufhda is; ;=< my, fj;s' ixhq;a;ksldh wdydr iQ;%hg wkqj ;Kaydj WmÈkqfha fõokdj wydr fldg .ekSfuks'

bfu p;a;dfrd wdydr ;Kayd ksodkd ;Kayd iuqohd ;Kayd cd;sld ;Kyd mNjd" ;Kayd pdhx NsCLfj lsx ksodkd lsx iuqohd lsx cd;sld lsx mNjd" ;Kayd

fjokdksodkd fjokdiuqohd fjokdcd;sld fjokdmNjd' 40

ixhq;a;ksldh ÿCL iQ;%fha § wei;a rEmh;a tl;= ùfuka pCLq ú[a[dKh bmso tu ;%fha tl;=fjka Miaih we;sjk w;r Miaih ksid fõokdj o fõokdj ksid ;Kaydj o we;s ù ÿla yg.kakd whqre meyeÈ,s lr we;'41 Wmdodkhkag m%;H Ou_hka úIfhys wdYajdod;aul j n,ñka jikakyqf.a ;DIaKdj fnfyúka jefvk nj Wmdodk iQ;%fha i|yka ùfuka meyeÈ,s jkafka m[apldujia;+kays we,Su iirg fya;=jk wdldrh hs'42 ;DIaKdjg fõokdj WmksY%h fjhs' 43

m[apialJOh ke;s lsÍug kï tys Wmdodkh w;ay< hq;= h' th Wmdodk lsÍu ksid ÿl we;s fjhs' ÿl mj;skqfha m[apialJOh we;s neúks' Oïuplalmamj;a;k iQ;%fha § iåÅ;a;fk m[apqmdodkCLJOd ÿCLd44 hkqfjka th i|yka fjhs' OïuÈkakd NsCIqKsh i;aldh hkqfjka úidL .Dym;shdg meyeÈ,s lrkafka o m[apialJOh Wmdodk lsÍu i;aldh oDIaáh nj hs'

m[ap fLd bfu úidL" WmdodkCLJOd ilaldfhd jq;af;d N.j;d" fihHÒox" rEmQmdodkCLfJOd fjokQmdodkCLfJOd i[aC¥mdodkCLfJOd ixLdrEmdodkCLfJOd ú[a[dKqmdodCLfJOd bfu fLd wdjqfid úidL m[apQmdodkCLJOd ilaldfhd jq;af;d N.j;d' 45

                                                            39 §>ksldh II, uydksodk iQ;%h 86 msgqj' 40 ixks'ii. wNsiuh ix' wdydr iQ;%h 20 msgqj nqcuq' 41 ixks'ii. wNsiuh ix' ÿCL iQ;%h 112 msgqj' 42 ixks'ii. wNsiuh ix' Wmdodk iQ;%h 134 msgqj' 43 ixks'ii. wNsiuh ix' Wmksid iQ;%h 48 msgqj' 44 ixks' V-II, uydj.a." iÉp ixhq;a;" Oïuplalmamj;a;k i%;%h' 270 msgqj' 45 uʯuksldh i. pQ,hul j.a." pq,a,fõo,a, iQ;%h' 702 msgqj' 

53  

meje;au ms<sn| ;j;a jeo.;a foaYkdjla f,i ixhq;a;ksldh fÉ;kd iQ;%h y÷kajd Èh yels h' tys § nqÿrÿka meyeÈ,s lrkafka hula is;hs o l,amkd lrhs o mj;ajd o th ú[a[dKhdf.a meje;aug wruqKq jk nj hs' wruqK we;s l,ays ú[a[dKhdf.a msysàu fjhs' ú[a[dKh msysá l,ays jevqKq l,ays u;= mqk¾Njh yg.ekSu fjhs' fkd is;d l,amkd fkd lr isáh o ú[a[dKhdf.a meje;au k;r l< fkd yels h' wruqK mj;sk l,ays ;DIaKdj mj;sk w;r th mqk¾Njhg fya;= fjhs'46

;Kaydj ihdldrh' fõokdj ihdldr neúks' iam¾Yh o fï ksid ihdldrhlska bÈßm;a fjhs'47 ú[a[dKh kdu rEm fol blaujd fkd hhs' mÉpqodj;a;;s fLd box ú[a[dKx kdurEmïyd k mrx .ÉP;s'48

kdurEm we;s l,ays ú[a[dKh fjhs' ú[a[dKh we;s l,ays kdurEm fjhs' kdurEm ke;s l,ays ú[a[dKh fkd fjhs' ú[a[dKh ke;s l,ays kdurEm fkd fjhs'49 fuh ish¨ nqÿrcdKka jykafia,d úiska nqoaOFjfha § wjfndaO lr.kakd ud¾.hls'

tjfujÄjdyx" NsCLfj woaoix mqrdKx u.a.x mqrdK[acix mqínflys iïudiïnqoafOys wkqhd;x'50

ish¨ u nqÿrcdKka jykafia,d nqoaOFjhg fmr fndaêiFj wjêfha § m<uqj l,amkd lrkafka ;ukag m%;HCIj fmfkk crdurK folska ksoyia jkafka flfia o hkakhs' túg Wkajykafia,dg crdurK we;sjkafka l=ula ksid o hk m%Yakh we;s fjhs' túg m%{dkqidrfhka uekúka l,amkd lrk úg Wm; ksid crdurK we;s jk nj wjfndaO lr .kshss' fufia fuu kHdh wúoHdfjka mgka .kakd whqre wjfndaO lr.kshs' tfiau Wm; ke;s l,ays crdurK o ke;ehs ±k .kshs' fï whqßka wúoHdj ke;s l,ays ixLdr fkd jk nj wjfndaO lr .kshs' túg ksfrdaO {dkh my< fjhs'51

ln,sxldydr Miaidydr ú[a[dKdydr ufkdai[afÉ;kdydr hk i;r wdydrhkays rd.h we;af;a kï th iir meje;aug fya;= fjhs' ixhq;a;ksldh wFÓrd. iQ;%h ta nj i|yka lrhs'52 fuu i;r wdydrhka ukdfldg wjfndaO lr.ekSu ;DIaKdjf.a ksfrdaOh nj ixhq;a;ksldh mq;a;uxi iQ;%fha i|yka fjhs'53

ln,sxldydrh msßis| o;a l,ays m[apldu.=Ksl rd.h o;af;a fjhs' kej; fuf,djg tk ixfhdack t;=udg ke;'

Miaidydrh msßis| o;a l,ays ;%súO fõokdjka o;af;a fjhs' túg wd¾h Y%djlhdg bÈßhg l< hq;a;la ke;'

                                                            46. ixhq;a;ksldh ii., wNsiuh ixhq;a;" fp;kd iQ;%" 102 - 104 msgqj' 47. ixks'ii. wNsiuh ix' úNx. iQ;%h 4-6 msgq' 48. ixhq;a;ksldh ii., wNsiuh ixhq;a;" k.r iQ;%h" 162 msgqj' 49. ixhq;a;ksldh ii., wNsiuh ixhq;a;" k.r iQ;%h" 164 msgqj' 50. ixhq;a;ksldh ii., wNsiuh ixhq;a;" k.r iQ;%h" 164 msgqj' 51. ixhq;a;ksldh ii., wNsiuh ixhq;a;" nqoaO j.a." úmiaiS iQ;%h" 08 msgqj' 52. ixhq;a;ksldh ii., wNsiuh ixhq;a;" wFÓrd. iQ;%h" 158 msgqj' 53. ixhq;a;ksldh ii., wNsiuh ixhq;a;" mq;a;uxi iQ;%h" 154 - 156 msgqj'

54  

ufkdai[afÉ;kdydrh msßis| o;a l,ays ;%súO ;Kaydjka o;af;a fjhs' túg wd¾h Y%djlhdg bÈßhg l< hq;a;la ke;'

ú[a[dKdydrh o;a l,ays kdurEm msßis| o;af;a fjhs' túg wd¾h Y%djlhdg bÈßhg l< hq;a;la ke;'

ry;ka jykafia,d hï fõokdjla úÈkqfha tys fkd we,Su th úÈhs'54 Wkajykafia,df.a is; fõokdfjka ;Kaydjg .uka fkd lrk neúks' ksrjfYaI fõokd ksfrdaOfhka ;Kaydj we;s fkdfõ'55 ry;ka jykafiaf.a ;DIaKd ksfrdaOh nqÿyq b;d úis;=re Wmudjlska fufia meyeÈ,s lr;s' l=U,alrefjl= j,x idod fmdrKqfõ oud mq¿iaid kej; j,x f.k ìñka me;a;l ;nhs' túg l%ufhka j,foa rYañh wvq ù isis,a fjhs' tfia ry;ka jykafiaf.a o ish¨ fõokdjka ixis§ isis,a ù Od;= YÍrh muKla b;sß fjhs' th ì§ hdfuka miq kej; ks¾udKh fkd fõ' fõokdjka ixisojd we;s neúks'56

fõokdfjka is; ;DIaKdjg .uka fkdlrk ;;a;ajhg m;a lr.ekSu i|yd l< hq;= tl u foh f,i nqÿ oyñka ks¾foaY jkafka wd¾h wIagdx.sl ud¾.h wkq.ukh lsÍu hs'57

uʯuksldh iíndij iQ;%fha § NsCIQkag flf,ia úúOdldrfhka m%ydKh l< hq;= whqre meyeÈ,s lr;s'58 uʯuksldh uydÿCLLJO iQ;%fha § wiaido wd§kj ksiairK hkqfjka wjia:d ;=kla meyeÈ,s lsÍfuka o fuu ;Kayd ksfrdaOh bÈßm;a fjhs'59 §>ksldh uydi;smÜGdk iQ;%fhka o fuu ;Kayd ksfrdaOh bÈßm;a fjhs'60 uydlÉpdk ysñhka yd,soaÈldks .Dym;shdg mjikafka nqÿrÿka wfkalidÍ jkafka m[apialJOfha ;DIaKdj" Wmdodkh uq,ska u Wÿrd oud kej; kQmÈk ;;a;ajhg m;afldg we;s neúka nj hs'61 wd¾hhka jykafia,d ;DIaKdj ksrjfYaIfhka wjika fldg we;s neúka Njfha bÈß meje;sula ke;' fuf,dj isákqfha Y%uKhka isõ fofkl= muKs' tu isõ fokd u isákqfha ;:d.;Ydikfha njg mjiñka isxykdo lrk f,i nqÿrÿka mjid we;'62 tfiau wdijLH {dkhla ms<sn| b.ekafjkafka o nqÿoyfï muKs' wdijLH {dkh Wodjkqfha ish¨ flf,iqka m%ySK lsÍfuks' ish¨ flf,iqka m%ySK fkd fldg iir meje;au wjika fõh hkak isÿ fkd jkakls'

                                                            54. ixks'ii. wNsiuh ix' mßùuxik iQ;%h 130 msgqj' 55. ixks'ii. wNsiuh ix' mßùuxik iQ;%h 132 msgqj' 56. ixks'ii. wNsiuh ix' mßùuxik iQ;%h 131 msgqj' 57. ixks'ii. wNsiuh ix' mÉph iQ;%h 66 msgqj'  58. uʯuksldh i. uQ,mßhdh j.a." iíndij iQ;%h 20 msgqj' 59. uʯuksldh i. iSykdo j.a." uydÿCLLJO iQ;%h 202-210 msgq' 60. §>ksldh ii. uydj.a. uydi;smÜGdk iQ;%h 492 msgqj' 61. ixks'iii. LJO ix' yd,soaÈldks iQ;%h 16 msgqj' 62. uʯuksldh i. iSykdo j.a." pQ<iSykdo iQ;%h 156 msgqj' 

55

fn!oaOfhla fjkafka flfiao @

fldÜgdfõ kkao ysñ

Long Island Buddhist Meditation Center, U.S.A.

Wmdil Wmdisldjka úiska fn!oaOlu ms<sn`oj o; hq;= lreKq lsysmhla meyeos,s lsrSu

fuu ,smsfha wruqKhs' ;%smsgl iQ;%d.; O¾u ldrKd uekúka f;areï .ekSu kshu

fn!oaOfhla ùug yd ksjeros wdldrfhka mskalï isÿ lsrSug ufydamldrS fjhs'

hfula nqoaO r;akh" O¾u r;akh iy ix> r;akh hk f;rejka irK .sfha kï

t;eka mgka fyf;u fn!oaO Wmdil Wmdisld kdufhka y`ÿkajhs' r;ak;%h irK .sh

iefjdu ;:d.; iïnqÿmshdKka jykafiaf.a m%;sm;a;s Ydikhg we;<;a fjhs' .sys" meúos

jYfhka iy isõ msrsi jYfhka Tjqyq kï flf¾' NslaIq NslaIqKS iy Wmdil Wmdisld

hkqfjka .;a l, iuia: .sys fn!oaO iudch Wmdil kduhg we;=<;aj ;sfí'

.sys iudcfha mskaj;=ka úiska NslaIQka jykafia Wfoid isõ mifhka Wjgeka lrñka"

Ydiksl m%;smodjka f;areï .ksñka w¾:j;a Ôú;hla .; l< hq;=h' tu ldrKfhaoS kshu

Wmdilhl= fyj;a fn!oaOhl= jkafka flfiao hkak;a" Wmdil;ajh flf<fik whqre;a

jgyd .ekSu jeo.;ah'

Wmdilhdf.a ^fn!oaOfhl=f.a& mrsydksh we;s jk lreKq wx.=;a;r ksldfha olajd ;sfí'

1' ix>hd oelSug wlue;s nj

2' ioaO¾u Y%jKh mud lsrSu

3' mkais,a wgis,a wdoS Wiia iS,hkays fkdyslaóu

4' ia:úr" uOHu" kjl hk NslaIQka flfrys wm%idofhka hq;=ùu

5' fodia olakd is;ska" isÿre fidhk is;ska nK weiSu

6' oka oSu i`oyd fï nqÿiiafkka neyer wh fiùu

7' m<uqj Tjqkg .re i;aldr fldg miqj NslaIQka foi ne,Su

tfukau" NslaIQka oelSug leu;s" nK weiSu m%sh lrk" Wiia iS,hkays yslafuk"

f,dl= l=vd ysñjreka fj; m%idoh we;s" fodia olakd is;ska nK fkdwik" nqoaO Y%djlhka

56

fj; oka fok iy m<uqj Wkajykafia fj; mqo i;aldr lrk Wmdil f;u oshqKqjg

m;ajk w;r" lS¾;shg o m;afjhs'

Wmdil pKavd,fhla jk whqre Wmdil pKavd, iQ;%fhys olajd ;sfí'

1' Y%oaOdj ke;s nj

2' ÿis,aj;a nj

3' wik olsk foaj, fyd`o krl folska iqNdiqN isoaê fj;ehs ms<s.ekSu ^flda;=y,

ux.,sl nj&

4' flda;=y, ux.,sl nj ms<sf.k l¾uh fkdi,ld yerSu

5' nqÿ iiafkka msg; olaIsKd¾yhka fiùu

tlS ldrKd j,ska fjkaù" ieoeye;sj" is,aj;aj" fld;=y, ux.,sl fkdú" fyd`o krl

l¾u .ek ie,ls,su;a jk" mika is;ska nqoaOY%djlhka fj; oka fok Wmdilhd Wmdil

r;akhla o" Wmdil mqIamhla o fjhs'

;ud hym;a .=K O¾uhla wkq.ukh lrkafka kï fiiq whgo tys jákdlu

wjfndaO lrùu ;udf.a iy wkqkaf.a hym;g ms,smka fn!oaOfhl=f.a ,laIKhls' tan nj

nqÿ rcdKka jykafia uydkdu YdlH rcq úiska wik ,o m%Yakhlg ms<s;=re foñka fufia

jodr;s'

zzuydkduh" hï oskl mgka Wmdil f;fï ieoeyefhka hq;= jQfha fiiq who Y%oaOd

iïm;a;sfhys msysgqjhs' f;fï is,aj;aj wkHhkao is,aj;a lrkakg Wkkaÿ lrhs' ;uka

odk m;sfhlaj" ;Hd.YS,Sj fiiq wh o mrs;Hd.YS,Ska lrkakg W;aiql fjhs' ;ud NslaIQka

olskakg wdidfjka isáñka wkHhka o NslaIQka olakg leue;a; we;slrjhs' ;ud nK wikq

leue;af;a fiiafida o O¾uY%jKfhys fhdoj;s' weiQ oyïys wre;a oek.ksñka wkHhka o

ta ;;a;ajhg m;alrjhs' f;fï wre;a oek oyu oek weiQ oyu wkqj m%;sm;a;s .rel fjñka

fiiq who oyug wkqj m%;sm;a;s .rel lrùug m%h;ak orhs'

fn!oaOlu ksis mrsos f;areï f.k kshu Wmdilfhl= ú,iska oyug ,eosj l%shd lrk

mqoa.,hd w;s úYd, oshqKqjlg m;ajk nj fmkajd osh yel'

f;rejka irKhs'

57

Who is a Buddhist? P.B.Somasiri Maharagama,Sri Lanka. dipkays@gmail.com The existence of living beings (‘satta’) sees no a beginning and is eternal. The practices they have carried on for such a long time is infinite and countless. The craving for existence, craving for wealth, for fame, for tasty food for pleasing the five senses, feeding and nourishing of the family are deep rooted in living beings from time immemorial. They are constantly involved themselves in the process of finding ways and means of supplying the objects of craving absorbed or received through eyes, ears, nose, tongue and body. Everything that belongs to the world belongs to these five senses. In order to please these five senses the living beings are in the habit of sacrificing the wealth, the limbs, and even their lives. They have to make great sacrifices day and night to possess and to enjoy the sensual pleasures, which they consider as the supreme achievement. They undergo immense hardships, tremendous efforts for this process of pleasing the eyes with eye catching sights and images, ears with lovely sounds, nose with fragrance, tongue with good taste and body with comfortable and pleasurable feelings and in this process of experience, if your objectives of pleasing sight, pleasing sound., fragrance, taste and comfortable feelings are fulfilled you will be happy and you will be attached to it. If what you see hear smell taste and feel are contrary to your requirements you will get annoyed and will cry, lament be unhappy and sad. If the objects are neither good nor bad you will be deceived.

The living beings are in the habit of engaging themselves constantly on the selfish

belief, ‘me and mine’ (’sakkãya–ditthi) As a result of this belief which they constantly

practice like a meditation, they are endowed with thirty two varieties of impurities,

(‘dethis kunapa’) such as, (kēsā, lōmā ,nakā, danthā) hair, fluff nail, teeth etc and having

received them as fortune and engage themselves in supervising and maintaining them.

Having covered these impurities and thus creating a deceptive appearance they move

about with arrogance. Although they touch these impurities they never realize that they

are impure. What they eat as food, which was earned by them with great efforts of day

and night, is pushed out of the body as excreta but they never take the trouble to think

that it is the final result of their exertions. All attempts taken by them are sacrificed to the

toilet at the end, finally they have to leave unwillingly all that they have earned and have

to face death without considering the anguished state of affair. This is the system adopted

by living beings from a beginingless and incalculable period of time. They never get an

58

opportunity to think of this unworthy and useless situation. These living beings are called

(‘anda prathgjana’) ‘blind humans’. Among them there are different beliefs, devotions

and cults. These beliefs contribute to make them more and more blind. All of them can

be regarded as non-Buddhists.

A Buddhist is an entirely different person from this lot. He possesses entirely

different characteristics and beliefs. A Buddhist is a person who regards Gauthama the

Buddha as his Teacher, and according to His teachings he tries to realize the Four Noble

Truths.’ Ariya sacca’ dukkha sacca’ (truth of sufferings) samudaya sacca’ (truth of the

origin of suffering) ‘nirodha sacca’ (truth of extinction) ‘magga sacca’ (path that leads

to extinction) .The first lesson of Buddhist education is that the world is sorrowful or is

full of suffering.

When a person has converted himself to Buddhism by accepting the teachings of

the Buddha he will shed the delusion, which kept him bound to the worldly pleasures. He

begins to realize that the world is full of suffering the origin of suffering, is ‘samudhaya

the extinction of suffering is ‘nirodha’or ‘nibbana’ (ultimate goal of all Buddhist

aspirations) and the path that leads to ‘nibbana’is the Noble Eight fold Path. When he

comes to this stage or tries to realize the right view, ’sammā diţţhi’ he will automatically

ignore the wrong beliefs such as Sassata-diţţhi‘eternity-belief’ and Uccheda-diţţhi’ or

annihilation-view’. All his exertions, desires he had for the development and pleasing of

five senses are now utilized to eradicate them and consequently he is absorbed into the

path that leads to the extinction of suffering. All his exertions and sacrifices of wealth,

body part and life are now utilized to reject the ‘world’, which means the five senses.

“With knowledge and wisdom I will try to realize the Four Noble Truths and get rid of

all defilements. He says “ I will try to attain the stages of stream-winners as ‘sotāpanna’

and cease defilements .I will take this path of knowledge and wisdom in order to

eradicate defilements and to be of equal status with the stream-winners”. The Buddhists

who entered the Buddhist Dispensation with the above-mentioned likings or

determination viz, I will realize the Four Noble Truths, I will attain to the position of

stream winners, I will be of the equal status of stream winners that belongs to two

categories such as laymen and clergy.

The clergy or priests must adhere to the four fold sīla or ‘morality’ viz restraint

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with regard to the monks’ Disciplinary Code: restraint of the senses, refraining from

earrings and without expecting any praise or commendation but devoting life for the

benefit of others, and to go ahead straight, leisurely but with out delay in the path to

Nibbana by practicing ‘samatha-vipassana,(tranquillity and insight) ‘bhavana mental

development . The layman on the other hand observes the precepts without breaching a

single one and he engages in a righteous profession. He is contented with what he

receives. He tries to understand and to realize the impermanency of visual, auditory,

olfactory, gustatory and tactile consciousnesses and always try to attack the craving that

is trying to come into effect. He constantly engages in meditation, ’samatha-vipassanā’

hoping and uttering ‘when will I be able to get rid of this heap of impurities called,

pancha-skandha ie rūpa, body, material form,. Vedanā, feeling, saññā perception

sankhāra, mental construction and viññna consciousness. He totally refuses the

association of the irreligious persons, whether laymen or clergy and by being engaged in

a working ground (‘kammaţţhana) for meditation tries to achieve the wisdom which

explains that every thing is ‘impermanent’ ‘anicca’, ‘painful’ ‘dukkha’, ‘non-self’

impersonal ’anatta’. He is disgusted with the present existence as well as the next to

follow. He is constantly engaged in the activities, which cease the birth or existence. A

person of these qualities and mentalities is called a Buddhist. From incalculable and

beginning-less period of time the living beings are in the habit of going in the direction

of the current of defilement but when once a person becomes a Buddhist, he will go

against the direction of the current aiming at ‘Nibbana’. Nibbana constitutes the highest

and ultimate goal of all Buddhist aspirations and is the absolute extinction and also the

deliverance from all future rebirths.

This person is called, ’patisothagami’ which means one who goes against the

direction of current. The unworthy human beings who follow the heretical concepts of

‘Mara’ the evil one who shows the anicca the impermanence as permanent, ’dukkha’

pain as pleasure, anatta non self as self, ’asubha’ impure as pure are perpetually

wandering in ‘samsara’. Samsara’ is designated as the sea of life ever restlessly heaving

up and down, the symbol of this continuous process of ever being born, growing old,

suffering and dying. It is dreadful and worthless. It is therefore of vital importance to

become a Buddhist and leave no stone unturned to get out of this grave situation.

60

ÿl ke;s lsÍfï ud¾.h ,S,d f.dauia ksõ fhda¾la

kfuda ;iai N.jf;da wryf;da iïud iïnqoaOiai

idrdixLH l,am ,CIhla uq¿,af,a oi mdró" oi Wm mdró" oi mru;a; mdró

hk iu;sia fmreï oï imqrd YdlH uyd uqkSkaøhka jykafia nqoaO rdcHfhys

wNsfIal ,enqfõ wo jf.a W;=ï fjila fmdfyda Èklh' iïud iïnqÿrcdKka

jykafiaf.a mßks¾jdKfhka fooyia mkaish mkia y;la imsfrk wo o ish¨u

fn!oaO rgj,aj, fn!oaO ck;dj Wmydr mj;ajkafka t;=uka flfrys jQ wmßñ;

.=K iuqodh fjkqfjks' wms;a nqÿrcdKka jykafiaf.a tn÷ .=K j,ska tlla fyda

f.k w,am ud;%hla fyda wm ;=<;a j¾Okh lr .ekSug W;aidy lrf;d;a fl;rï

w.fkao" wm nqÿka irK .sh wh jkafka tfia l<fyd;a muKs'

nqÿrcdKka jykafia úiska foaYkdlrk ,o Y%S ioaO¾uh p;=rd¾h i;Hh mokï

lr.;a foaYkdjls' fya;=M, jdoh oelafjk O¾uhls' ;kayd fya;= fjka mxpialkaO

ÿl yg.kakd nj p;=rd¾h i;H foaYkdfjka meyeÈ,s fjhs' máÉp iuqmamdofhys o

fya;= yd M, fol meyeÈ,sj fmkajd § we;' ÿl yg.ekSug tlska tlg fya;= jQ O¾u

iuqyhla fmkajd we;' fï wkqj ÿl yg.ekSug uq,a fya;=j wúoHdjhs' ;kayd fya;=j

o fmkajd we;'

fya;= yd M,hka

wúÊcd mÉphd ixLdrd - ixLdr mÉphd ú[a[dKx

ú[a[dK mÉphd kdurEmx - kdurEm mÉphd i<dh;kx

i<dh;k mÉphd Miafida - Miai mÉphd fõokd

fõokd mÉphd ;kayd - ;kayd mÉphd Wmdodkx

Wmdodk mÉphd Nfjda - Nj mÉphd cd;s

zzcd;s mÉphd crd urKx fidal mßfoaj ÿCL fodaukiaiqmdhdid iïNjka;s taj

fï ;iai flaj,iai ÿCLCLkaOiai iuqofhda fyda;s'ZZ

wd¾h i;Hhka ms<sn| b.ekafjk nqÿ oyfï w.h jegySug b;d wvq;rñka

ÿCL i;Hh .ekj;a wmg wjfndaOhla ;sìh hq;=h' ÿCL i;Hh wjfndaO fkdjk

flfkl=g wks;a i;Hhka wjfndaO fkdfõ' tÈfkod Ôú;fha fld;rï ÿla ú| ú|

61

ysáh;a f,dalfha iajNdjh ÿCL i;Hlehs wmg fkdjegfya' ñksia f,dj iem iïm;a

wks;Hhhso iodld,sl fkdfõ hehso ÿlanr iir Èlaùug fya;=fõ hehs o wjfndaO

fkdfõ' f,!lsl iïm;a j,g we,Su ksidu ÿCL i;Hhfhys .e,S isá;ehs wms

f;areï fkd.ks;s' tu ksid tu iïm;a j,gu we,S isá;s'

nqoaO foaYkdfõ fya;= ksfrdaOfhka M, ksfrdaOjk nj o fya;= ksfrdaohg

muqKqjk úÈho fmkajd we;'

ÿCL i;Hh - M,

iuqoh i;Hh- fya;=

ksfrdaO i;Hh - fya;= M, ksfrdaO

ud¾. i;Hh - fya;= ksfrdaOhg muqKqjk úêh

ud¾. i;Hh ms<sme§fuka iuqoH fyj;a fya;= i;Hh jQ wúÊcd ;kayd§kaf.a

keiSu isÿfõ' uQ,sl fya;=j jQ wúoHdj keiSfuka wjidk M,h jQ ÿCL i;Hh kefia'

wúÊc ;kayd fya;= ksfrdaOh lsÍu i|yd ms<smeÈh hq;= ud¾.h ;%s YsCIdjhs'

iS,

iudê

m[a[d

wgis,a oiis,a wd§ by, is,a /lSfuka wei lk wd§ m[afÉJøsfhdau ixjrùu

iS,hhs' iu: úmiaikd Ndjkdfjka we;s fjk Ñ;a; tal.a.;djh iudêhhs'

úmiaikd Ndjkdfjka we;sfjk p;=rd¾h i;Hh ms<sn|j jQ wjfndaOh m%{a{djhs'

fuu ;%S YsCIdj ms<smeÈfuka wúÊcd" ;kayd" fya;= ksfrdaOhg meñfKa' fya;=

ksfrdaOfhka ÿCL ksfrdaOfõ' ÿla ixis§u fY%aIaG;u iemhhs' th f,!lsl iemh

fuka ÿla Wmojk iemhla fkdfõ' ioygu ÿla ksùhduls'

iïud iïnqÿ irKhsæ

62

A Buddhist Nun’s Perspective of Trauma

Stacey Polacco New York

Recently, I joined an interactive inquiry conference call led by Amma

Thanasanti Bhikkhuni, who after being a nun for 19 years, was ordained as a

Bhikkhuni at Aranya Bodhi Forest Hermitage, in the historic first dual Theravada

Bhikkhuni ordination to be conducted in North America in August, 2010.

Ayya Tathaaloka is her preceptor. During the call some people shared their

experience and thoughts on personal trauma, and how difficult it was overall to deal

with. Amma shared that in all her years of being a nun, she had never came across

any teachings that specifically dealt with the subject of trauma and how important it is

to deal with personally and professionally in order to advance on the Buddhist path.

On her website, Awakening the Truth, there are recorded talks Amma gives

specifically on the subject of trauma. Trauma defined by The American Heritage

Dictionary is 1. A serious injury or shock to the body, as from violence or an accident.

2. An emotional wound or shock that creates substantial, lasting damage to the

psychological development of a person, often leading to neurosis, and 3. An event or

situation that causes great distress and disruption. Amma, in one of her talks,

describes trauma as a specific thing we experience any time we are in a situation

where we feel our life is in danger and we cannot escape. She explained that even

though there often is no actual danger, it’s the individual’s perception of the danger

rather than the actuality. In such cases, the body goes into fight, flight or freeze

mode, which become physiologically embedded in our systems, specifically our

nervous system and stays there until it is released. Without proper release, the trauma

becomes a feature of one’s life, effecting ones behavior and one’s perception.

Trauma, according to Amma is a lot more prevalent than many of us realize. “It has a

huge effect on many of our lives for a very long time and we’re just not aware of it.

So we’re using other kind of things to address stuff that needs something slightly

different, it needs something quite specific.

63

“Amma explained that when there is unreleased trauma, our body mechanisms

influence our thoughts which influence our habits and patterns, setting up a cycle,

which can often include addictive and aggressive behavior. Experts in the field, like

Peter Levine use physical modalities to help people resolve trauma, rather than

psychological, suggesting the need to be present in order for the trauma to be released

from the body. “An activated trauma mechanism is not interested in our thinking

process and our thinking process has very little effect on it.”Amma suggests that

when you take these transpersonal teachings that come out of Buddhism and try to use

them to apply it to suffering which is physiologically embedded, it has very little

effect. “It can give one perspective that suffering is universal, but it’s a bit like

chanting when you have a broken arm - it’s not actually what’s needed.”So if you say

to a meditator dealing with trauma that suffering is universal, or that it will change, or

that it’s not personal and doesn’t belong to you, that’s all true, but not at all helpful.

Fortunately, “it is not that complicated. With some training, the stuck energy can be

discharged through the body, and the trauma will stop being reactivated every time a

trigger happens.”

According to Awakening the Truth website, Amma’s work spans rigorous

understanding of Buddhist teachings, non-dual meditation, depth psychology, subtle

body energies, and the Divine Feminine. She teaches meditation as an art and skill,

integrating body, heart and mind with finesse and compassion. Currently Amma

Thanasanti Bhikkhuni is based at the Shakti Vihara hermitage in Colorado Springs,

Colorado as a solitary alms mendicant nun where her time is interspersed between

writing, teaching and time meditating in the nearby Garden of the Gods.

Program of the Vihara - 2013 New York Buddhist Vihara ksõfhdarAla fn!oaO úydrh

January 01 New Year's Day – Offering of the Buddha puja and chanting 5.30 P.M. w¨;a wjqreÿ W;aijh" iji 5'30 g u,a myka mQcdj

January 27 Durutu Full Moon day Observance 9.00 A.M. to 5.00 P.M. ÿre;= fmdfydh" iS, Ndjkd jevigyk Wfoa 9'00 isg iji 5'00 olajd

February 04

Sri Lankans Independence Day Celebration 6.30 P.M. ksoyia osk W;aijh iji 6'30 g

February 24 Navam Full Moon day Observance 9.00 A.M. to 5.00 P.M. kjï fmdfydh" iS, Ndjkd jevigyk Wfoa 9'00 isg iji 5'00 olajd

March 31 Madin Full Moon day Observance 9.00 A.M. to 5.00 P.M. ueoska fmdfydh" iS, Ndjkd jevigyk Wfoa 9'00 isg iji 5'00 olajd

April One day Meditation program 9.00 A.M. to 4.00 P.M (to be Announced). tla osk Ndjkd jevuq¨j Wfoa 9'00 isg iji 4'00 olajd ^oskh miqj oekqï fokq ,efí&

April 14

New Year Celebration 4.00 P.M. isxy, w¨;a wjqreÿ W;aijh iji 4'00 g ^u,a myka mQcdj&

April 28 Bak Full Moon day Observance 9.00 A.M. to 5.00 P.M. nla fmdfydh" iS, Ndjkd jevigyk Wfoa 9'00 isg iji 5'00 olajd

May Vesak celebration at the UN (to be Announced) tlai;a cd;Skaf.a ixúOdkfha fjila W;aijh ^oskh miqj oekqï fokq ,efí&

May 25

Vesak celebration - New York Buddhist Vihara 8.00 A.M. to 5.00 P.M. fjila mqr mif<diajl fmdfydh iS, Ndjkd jevigyk Wfoa 8'00 isg iji 5'00 olajd

May Vesak celebration at New York Buddhist Council (to be Announced) ksõ fhdarAla fn!oaO ljqkais,h u.ska mj;ajk fjila W;aijh ^oskh miqj oekqï fokq ,efí&

June 23 Poson Full Moon day Observance 9.00 A.M. to 5.00 P.M. fmdfidka mqr mif<diajl fmdfydh iS, Ndjkd jevigyk Wfoa 9'00 isg iji 5'00 olajd

July 21 Esala Full Moon day Observance 9.00 A.M. to 5.00 P.M. wei< fmdfydh iS, Ndjkd jevigyk" jia wdrdOkd mskalu Wfoa 9'00 isg iji 5'00 olajd

August 25 Nikini Full Moon day Observance 9.00 A.M. to 5.00 P.M. kslsKs fmdfydh iS, Ndjkd jevigyk Wfoa 9'00 isg iji 5'00 olajd

August 21,22,23,24

Summer Dhamma School for Children 9.00 A.M. to 5.00 P.M. oyï lel=¿ <ud l|jqr Wfoa 9'00 isg iji 5'00 olajd

September 07 Blessings for New School term 6.00 P.M. kj wOHhk jdrh fjkqfjka mdie,a orejkag fi;a me;Su iji 6'00 g

September 22 Binara Full Moon day Observance 9.00 A.M. to 5.00 P.M. ìkr fmdfydh iS, Ndjkd jevigyk Wfoa 9'00 isg iji 5'00 olajd

October 20 Vap Full Moon day Observance 9.00 A.M. to 5.00 P.M. jma fmdfydh iS, Ndjkd jevigyk Wfoa 9'00 isg iji 5'00 olajd

November 2-3 Kathina Ceremony lÀk mQcd W;aijh

November 17 Il Full Moon day Observance 9.00 A.M. to 5.00 P.M. b,a fmdfydh iS, Ndjkd jevigyk Wfoa 9'00 isg iji 5'00 olajd

December 15

Sanghamitta day 9.00 A.M. to 5.00 P.M. W÷jma fmdfydh iS, Ndjkd jevigyk Wfoa 9'00 isg iji 5'00 olajd

New York Buddhist Vihara, 214-22 Spencer Avenue, Queens Village, NY 11427

Telephone & Fax: (718) 468-4262

Webs: http://newyorkbuddhist.org Emails: nybv@newyorkbuddhist.org

http://nybv.us info@nybv.us

~~iín odkx Oïu odkx ðkd;s~~

^ish¨u mskalï miqfldg O¾u odkuh mskalu uq,ska isáhs'&

fjila mQcd wgjk fj¿u i|yd uqøK wkq.%yh''' u¾úka f.dauia uy;aud" ish wdorKSh fouõmshka jQ ihsuka f.dauia uy;audg

iy tu uy;añhg mska wkqfudaoka lrñka o ,S,d f.dauia uy;añh" ish

wdorKSh mshdKka jQ úlag¾ ys÷rka.,f.a uy;audg iy uEKshka jQ frdi,ska

fiakdr;ak uy;añhg mska wkqfudaoka lrkq msKsi;a ls%iafgdam¾ uy;aud ish

wdorKSh mshdKka jQ fcda¾Ê msh¾ia uy;aud isysm;a lrñka o iy Ôj;ajk ish¨

fokdg ksÿla ksfrda.s iqjh m%d¾:kd lrñka fujr fjila mQcd iÕrdj i|yd

fkduiqre odhl;ajh or;s'

The Eighth "Vesak Puja" has been sponsored by the

following:

Mr. Marvin Gomes to share merits with his beloved parents, late

Mr. and Mrs. Saiman Gomes.

Mrs. Leela Gomes to share merits with her parents the late Mr.

Victor Hindurangalage and Mrs. Rosalin senarathne.

Mr. Christopher to share merits with his beloved farther, the late

Mr. George Pius and to wish good health and well being to all.