eighth volume ksõ fhda¾la fn!oao úydrh 214-22 …nybv.us/jl/pdf/vesak_puja_2013.pdfthe...
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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
B-fï,a ,smskhka : [email protected] [email protected]
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: [email protected]
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:
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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
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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 !
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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,
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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…
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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.
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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.
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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.
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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
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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 @
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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'
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47
fuu ialJOhkaf.a iajNdjh ixhq;a;ksldfha fufia i|yka fjhs'2
rEm - fmKmsvla fuks'
fõokd - Èhnqnq,lg iudk h'
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Ndr[ap fjd foisiaidñ Ndrydr[ap" Ndrdodk[ap" NdrksfCLmk[ap'
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l;u[ap NsCLfj urKx" hx f;ix f;ix i;a;dkx ;ïyd ;ïyd i;a;ksldhd pq;s pjk;d fNfod wka;rOdkx uÉpq urKx ld,lsßhd LJOdkx fNfod lf<nriai ksfCLfmd Ôú;sJøshiaiqmÉfPfod box jqÉp;s NsCLfj urKx. 7
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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'
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;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'
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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'
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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'
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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'
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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. [email protected] 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.
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“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: [email protected]
http://nybv.us [email protected]
~~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.