1

Once again I would like to wish all our supporters, well wish-ers, and friends of the Dhamma a very happy new year 2009. May you all be well and happy; and may you all experience peace throughout this New Year and many years to come. This time, I would like to draw your attention to the final advice of the Buddha in my message. As you can see, there is a picture of a statue of the Buddha representing the last ad-vice given to the world out of com-passion just before entering into the final Parinibbana. This is a Burmese style Buddha statue, and now you can see this beautiful statue in the Ketumati library room. The last advice of the Buddha is: `Behold, O disciples, I exhort you. Subject to change are all component things. Strive on with diligence`. (`Handa dani Bhikkhawe amantayami wo, vayadhaama sankara appamadena sam-padetha!) Like many teachings of the Buddha this very last piece of advice is also very important for us in many ways. Therefore, it is necessary to understand correctly this valuable advice and put this into practice adequately. Now I will try my best to explain these famous last words of the Buddha as I understand them. The Pali word Vayad-hamma sankhara simply means every single part of the cos-mos is liable to change and that nothing remains unchanged, including the so called `soul`. This process of changing takes its own course. Nothing can stop this change taking place, even with the highly advanced scientific findings of recent years. In fact, all of us can experience the impermanent changing of nature. We see the people we know suddenly diagnosed with

fatal disease, and also we helplessly watch the people we like pass away from this world. Everyday, we watch the various disastrous situations, natural or otherwise, and the tragic loss of lives over the television, and we also read them in newspapers. Most of these situations are out of our

control, and are directly connected with this con-cept of change. Realising this fact of the nature (`changing`), the Buddha based his teaching on the three characteristics of phenomena. In Pali, phenomena is referred to as tilakkhana; and tilkkhana is made up of anicca (impermanence), dukkha (dissatisfaction), antta (no-soul). This pene-

trative knowledge into the nature, normally known as `Vipassana` insight, can be used to see things as they really are in the Buddhist tradition. According to Buddhism, we do not see things as they really are due to ignorance. (avijja). Due to this very powerful ignorance (the main cause of all forms of suffering), Tanha ,or the deep seated craving, dominates our thinking pattern leading all into endless suffering. Buddhism systematically explains how to overcome this endless suffering, successfully removing the ignorance and uprooting the craving. This methodology is known as ‘Dhamma’. The Pali word Dhamma has several meanings. One meaning of Dhamma is the natural laws. As long as these natural laws are ignored, undoubtedly suffering will follow. This is why Buddhism based its fundamental teach-ings on the there characteristics of the nature. (anicca, duk-kha, antta).

Be continued to Page 06

KETUMATI BUDDHIST VIHARA [MANCHESTER] fla;=u;S fn!oaO jsydrh ^uekafpiagrA&

3, Pretor ia Rd, Oldham Gtr . Manchester OL8 4NH. Tel . 0161 6789726 Ketumat i Buddhist Vihara Trust –Regis tered Char i ty No:1078176

E-mail : ketumati@tiscali.co.uk

NEWSLETTER NAMO TASSA BHAGAVATO ARAHATO SAMMASAMBUDDASSA

Volume 1 Autumn & Winter 2008

New Year message from the Abbot of Ketumati Buddhist Vihara.

2

Caption describing picture or graphic.

New Year Celebrations 2 0 0 8

This year’s Sri Lankan New Year Celebration was held on Sunday 27th April 2008 at the Polish Social Club, Oldham. Approximately 200 Sri Lankan families from all over the North West of England and other neighbouring areas such as Leeds, Liverpool etc. witnessed this colourful event.

The proceedings started with the religious ob-servances in the morning and after the midday meal the actual celebrations began with the lighting of the traditional oil lamp, while the jayamangala gatha was being recited by the children of Ketumati Dhamma School. The au-dience were entertained with traditional songs, music, dramas and games performed by the adults and children. Afterwards, the traditional Sri Lankan food Kevum and Kiribat was served.

3

To be in harmony with the world around us, both with the animate and the inanimate, is one of the principles advocated in Buddhism, in order that the human may, within his religious perimeter, attain his fullest devel-opment within himself and also secure for himself the maximum degree of success and happiness in life in the world out-side. And this latter, Buddhism insists, without violence to anyone or anything, and at the same time fostering peace on earth and goodwill among men.

Expressions of goodwill with the Buddhists often take the form `May all beings be well and

happy' and its Pali refrain runs as sabbe sattà bhavantu sukhitattà. Another popular wish is that no sentient being, while being happy himself or herself [sukhã] should show hostility or enmity to another [averà] : sattà sadà hontu sukhã averà. This, we would look upon as the highest expression of respect for all life, in every known form, anywhere and every-where. It is also said about a truly good disciple of the Buddha that `he is totally at home in any part of the world, east or west, north or south and that he never runs into conflict with any one'.

Càtuddiso appañigho ca hoti. Sn. v. 47 In terms of today's very advanced scientific thinking like the Biophilia Hypothesis which requires

man to reckon with the entire ecosystem within whose midst he lives, teachings of Buddhism, more than two and a half millennia ago, required man to adopt this wholesome attitude to the total environment in which he lives, including man and bird and beast.

This requires man to live within the framework of dharma [or the good ethic of living], such liv-

ing being called dhamma-cariyà and sama-cariyà [i.e. harmonious living]. Those who practice such a way are called dhammaññhà or dhamma-dwellers. This principle primarily derives its authority from the recognition of the philosophy of mutual interdependence in the universe. Thus life on earth, taking into consideration even the wide concept of the uni-verse, has to be a co-operative process, based on the principle of inter-relatedness, not only of mutual assistance but also of mutual non-interruption and non-interference, in order that serious imbalances and consequent destruction might not be brought about. This should virtually apply to all areas of religion, ethnicity and politics. The scientists of the world today emphatically announce the disastrous movement of man in the direction of destroying the biota of the world we live in [admittedly, though unwittingly at times]. Note :

"The one process now going on that will take millions of years to correct is the loss of genetic and

species diversity by the destruction of natural habitats. This is the folly our descendants are least likely to forgive us. Although often cited and reported, the scale of the unfolding catastrophic loss of many and varied

ecosystems through human activity is still only dimly perceived, for the link between the degradation of the biota and the diminish-ment of the human prospect is poorly understood."

[The Biophilia Hypothesis Edited by Stephen R.Kellart and Edward O. Wilson, Island Press, 1993 , p.4] This philosophy of amity or friendship [i.e. mettà or maitrã = state of being a friend] which is

fully enunciated in the Metta Sutta of the Buddhists [Sn. vv. 143-152 and Khp. p.8f.], brings within its fold all grades of life, man and bird and beast, no matter how large or small they are. Seen or unseen, near or far, all life is encompassed within thoughts of loving kindness. In displeasure or in ill-will, one shall not long for or pray for the destruction of an-other. With more or less maternal affection, one is called upon to look at life in the universe. This attitude is expected to pervade all areas of Buddhist life, both religious and secular.

To begin with, it is worth noting that in terms of life in society, the Buddhist ruler is called upon

to provide peace and security, free from threats of assault or destruction, to men and animals in his kingdom. It is his re-sponsibility not only to provide for the security of his people but also assure safe living for the birds and beasts of the land [DN.III.60f. ; AN.I.109 f.]. Considerations both social and religious calls for such an attitude. It is the obligation of a righteous ruler which has been honoured and upheld as an ideal for over two thousand years in the history of our land. Out of such a philosophy which had the premier sanction of the state was born a deep-seated love for the environment, not only to include the birds and the beasts but also to tend the vegetation and foster growth of trees and plants.

BEING IN HARMONYBEING IN HARMONY THE WAY OF BUDDHIST RELIGIOUS CULTURE

BY VEN. PROF. DHAMMAVIHARI

4

People had already learnt to derive aesthetic delight and spiritual solace from them. It was al-ready present in the spirit of the religion and the first lessons in this wise were taught by the great stalwarts of the Sàsana like the Venerable Sàriputta and Mahà Kassapa. Their appraisal of the forest and all that is therein, includ-ing the birds and the beasts, must turn out to a recurrent theme on which our elders in the homes talk with fair fre-quency and therefore come to be well known to and appreciated by our younger generation.

Let it ring through the ear of every good Buddhist as the Venerable Sàriputta sings of the rich-

ness of the forest in this manner. We even conceive the possibility of these words being set to music in a manner that would certainly be spiritually edifying. Dwell upon the depth of the idea contained in this utterance. A musi-cally creative mind, enriched with a religious sanctity and sensitivity, could even create a whole symphony out of it.

Ramaõãyàni arannàni yattha na ramati jano Vãtaràgà ramissanti na te kàma-gavesino. (Thag. v. 992) Delightful are the forests, where no crowd [i.e. common worldlings] Doth come to take its pleasure; there will they Who are released from passions find their joy. Not seekers they for sense - satiety. (Psalms of the Brethren v. 992) Here the Venerable Sàriputta keenly observes at the same time that the untutored and therefore

uncultured worldly beings are insensitive to these. The true Buddhist disciples are very much in this line of thinking for, like Thera Ekavihàriya, they know that the Lord himself led the way in this direction. Ekavihàriya Thera says:

Handa eko gamissàmi

ara¤¤aü Buddhavaõõitaü. (Thag. v. 537) Let me alone to the forest resort, the placemuch praised by the Buddha. Thera Mahà Kassapa finds the enchantment of the forest enhanced as the trumpeting of the wild

elephants reverberates through the upland glades.

Kunjaràbhirudà rammà te selà ramayanti maü ( Thag. v. 1062) As the impact of Buddhism came to be felt more and more on the life of Emperor Asoka of In-

dia, we see him increasingly practice this love towards animals. Not only the provision of sanctuaries for animals but even a reduction in the slaughter of animals for the royal kitchen is witnessed. Almost on the day Asoka's mis-sionaries arrived in Sri Lanka, the ruler of the land, Devanampiya Tissa was out on the royal hunt. It was obviously an expression of a traditional elitist snobbery. It was undoubtedly much less prompted by the desire for venison.

But it did not take long in Sri Lanka for the turn of this tide. Rulers of the land, with sanity in

their heads, began to show consideration even for the life of animals. Ban on the slaughter of animals came to be imposed from time to time. Kings of Sri Lanka like Amandagàmani, Silàkàla, Aggabodhi IV and Mahinda III, fol-lowing this tradition of just kingship, ordered from time to time that no animals should be slaughtered [Màghàtaü kàrayi dãpe sabbesaü yeva pàõinam. Mhv. 41. v. 30], and set up veterinary hospitals for the treatment of sick ani-mals. That even fishes, birds and beasts [macchànaü miga-pakkhãnaü Ibid. 48. v. 97] came under the loving care [kattabbaü sabbaü àcari. Ibid] of a king like Sena I is undoubtedly owing to the benevolent influence of Buddhism. Sanctuaries for animals, including `safe pools' for fish in rivers and lakes became a common sight in the land. This is more to be viewed as a magnanimous change of heart and a desirable change in the value systems of the land.

In fact, one of the kings is supposed to have popularised the eating of fruits as against the `easy

way ' of meat eating and himself undertaken the growing of various types of fruit in the land. Obviously they knew what they were doing and had commendably long-range vision. They also seem to have held the view that it was too presumptuous to believe that man had exclusive rights over the land in which he lived to the exclusion of fauna and flora.

Be continued to next volume.

5

Manchester Buddhist conference 2008

The main vision and aims of the conference is to bring to-gether the Buddhist community in Greater Manchester and foster dialogue and understanding between followers of different Buddhist traditions. Manchester Buddhist Conference was successfully held for the third time at Polish Social Club in Oldham (Near the Ketumati Buddhist Vihara) on Saturday 07th June 2008 from 9.30am to 4.30pm. The Abbot of Ketumati Buddhist Vihara took a leading role, together with the Buddhist Society of Manchester University, in organising the event. The members (ordained and lay fol-lowers) of the several Buddhist centres in Greater Manchester attended the conference. There were 16 Buddhist temples and Buddhists groups in Manchester represented for this confer-ence. The welcome speech was given by Ven. P. Piyatissa, the ab-bot of Ketumati Buddhist Vihara. Dr. Danture Wick-ramasinghe, lecturer of Management Accounts and Control at Manchester University, delivered the key note address, enti-tled “Buddhist Perspectives on Management and Control”. There were six meditation sessions each lasting 30 minutes, which were conducted by different Buddhist traditions, thereby allowing people to practice meditation in different ways. The seminar under the theme of “Buddhism in the Commu-nity”, which was handled by Vishvapani of the breathworks team, Manchester Buddhist Centre, was one of the best events. Group discussions and the question-and-answer sessions with a panel of monastic order members were other useful items on the agenda.

6

Final exam result of Ketumati Dhamma School 2008

Pasan Fernando Yashasvi Jayawardena Rahul Rathnayake Yenu Amarasena

90 56 55 54

Name Paper 01

Key stage 3

Home improvement for Ketumati. New Conservatory

A new spacious conservatory was built for the Vihara this year. Several families, including Dr. Nilani Gajaweera from Black pool, voluntarily contributed for this noble task.

New Bathroom

The very old-style bathroom was replaced with brand new appliances. Drs Indra Ariyawansa & Sarath Perera and Dr. Yapa`s family voluntarily contributed for this noble task.

New Floorings for the Shrine Room

The very old carpets belonging to the floor of the shrine room were replaced with laminate floorings. Laminates were bought and fitted by Dr. Thilak Peries and Mrs. Nimala Peries.

New Floorings for Upstairs

It was decided to replace the very old carpets in the upstairs with laminate floorings. One family has already volunteered to contribute for this noble task. If you are willing to donate any money for this purpose please contact the Vihara.

New Front Door

Dr Panditaratne’s family kindly volunteered to meet the ex-pense for the front door of the Vihara. A new door will be fitted in the due course.

Dhamma School Leaver`s Examination

174 137 135 130

Lahiru Wjesiri Parmudi Wijesiri Lusanthi Edirisuriya

76 76 72

78 76 77

154 152 149

84 81 80 76

Name Paper 02 Total Paper 01 Paper 02 Total

Ven Piytissa together with the Kendal Theravada Buddhist group invited to attend the mayor's parlour in Kendal for special blessing

TEMPLE NEWS

From first Page ……… The last advice concludes this important theory, and re-minds us all to take the maximum advantage of being born a human being and having the opportunity to learn the Dhamma. These two opportunities, to be born as a human being and the chance to learn the Dhamma, are very rare (in Pali, we say Kicco manussa patilabho-kiccam saddhamma savanam). The Ketumati Buddhist Vihara is a well established insti-tution in the North West of England thanks to the devoted generous supporters and committed members of the Maha Sangha. Ketumeti is able to provide opportunities and facilities to learn and practice Dhamma for all age groups According to my own lengthy experience of practicing Dhamma, I can assure you the more knowledge and prac-tice one has of Dhamma, the more positive thinking, life satisfaction, and lasting peace one will have in their life. Therefore, once again I would like to invite you all to take the maximum advantage of our Vihara.

May you all be well and happy (Sukhi Hotu)

7

KATINA CELEBRATIONS 2008

Ketumati Buddhist Vihara, ceremoniously held its 9th Kathina on Sunday 2nd Novem-ber 2008. Ten members of The Maha Sangha were present. These included: Venerable Gunawansa Thera the chief monk of Jethawana Buddhist Vihara, Birmingham; Vener-able Amitha Thera of Leicester Buddhist Vihara; and Pidiville Piyatissa, the head of Ketumati Buddhist Vihara. The ceremony was well attended by the people living in Manchester and its surround-ing areas such as Bolton, Preston, Burnley, Leeds, Liverpool, Stoke-on -Trent and Ken-dal. On this occasion, Venerable Kirimetiyane Dhamika Thera and Venerable Galpottayaye Pemananda Thera of Ketumati Buddhist Vihara gave a Dhamma talk on the signifi-cance of Kathina. The children of the Ketumati Dhamma School recited jayamangala gatha. The main sponsors Dr Indra Ariyawansa, Dr. Sarath Perera and families, together with the Dayaka Sabha of Ketumati Vihara offered the Kathina robe to the Maha Sangha.

8

REGULAR PROGRAMMES AND SERVICES OF THE TEMPLE

Daily Programmes and Services 6.00am-8.00am Morning Chanting and meditation 7.00pm-9.00pm Evening Chanting and meditation

Weekly Programmes and Services 7.30pm- 9-30pm (Wednesday) Meditation and Dhamma

Discussion 7.30pm- 9-30pm (Sunday) Meditation and Dhamma Dis-

cussion 2.00pm-6.00pm (Thursday) Ven. Piyatissa the Chief Monk

of the temple visits the university of Manchester for Chap-laincy Service

Monthly Programmes and Services

7.30pm-9.30pm Dhamma Sermon by a invited guest Monk (on every 1st Saturday of the Month)

9.00am-6.pm `Full day meditation retreat` at Ketu-mati Vihara (on every 1st Sunday of the Month)

1.00pm-5.00pm Sunday Dhamma School for Children (on every 2rd Sunday of the Month)

9.00am-6.pm Full day meditation retreat` at Plais-tow Buddha Vihara, East London (on every 3rd Saturday of the Month)

2.30pm-5.30pm Meditation and Dhamma Discussion at Kendal (on the every last Sunday of the Month)

Annual Programmes and Services Sinhala new Year Celebrations (Normally held in April )

Buddha Jayanthi Celebrations (Normally held in May to Com-memorate the Triple events of the Buddha)

Kathina celebrations (Normally held in October or November)

In additions to the above programmes and services we ar-range monks to visit schools, colleges to give talks on Bud-dhism and hospitals to give blessing to our sick devotees. We also perform funeral services and give blessing on vari-ous occasions such as birthdays, house warming etc.

POYA (OBSERVANCE) DAYS – 2009 [Revised Dates]

ALL ARE WELCOME TO PARTICIPATE IN

RELIGIOUS OBSERVANCES AT THE VIHARA ON ALL POYA DAYS

Moon Phase

Poya

FIRST QUARTER

FULL MOON

LAST QUARTER

NEW MOON

DURUTHU

(JAN ) 04 JAN 09

(SUN) 10 JAN 09

(SAT) 17 JAN 09

(SAT) 25 JAN 09

(SUN) NAVAM (FEB )

02 FEB 09 (MON)

08 FEB 09 (SUN)

16 FEB 09 (MON)

24 FEB 09 (TUE)

MEDIN (MAR )

04 MAR 09 (WED)

10 MAR 09 (TUE)

18 MAR 09 (WED)

25 MAR 09 (WED)

BAK (APR)

02 APR 09 (THU)

08 APR 09 (WED)

17 APR 09 (FRI)

24 APR 09 (FRI)

VESAK (MAY )

01 MAY 09 (FRI)

08 MAY 09 (FRI)

16 MAY 09 (SAT)

23 MAY 09 (SAT)

POSON (MAY/JUN)

30 MAY 09 (SAT)

06 JUN 09 (SAT)

15 JUN 09 (MON)

22 JUN 09 (MON)

ESALA (JUN/JULY)

29 JUN 09 (MON)

06 JULY 09 (MON)

15 JULY 09 (WED)

21 JULY 09 (TUE)

NIKINI (JULY/AUGUST)

28 JULY 09 (TUE)

05 AUG 09 (WED)

13 AUG 09 (THU)

19 AUG 09 (WED)

BINARA (AUGUST/SEP)

27 AUG 09 (THU)

03 SEP 09 (THU)

11 SEP 09 (FRI)

18 SEP 09 (FRI)

VAP (SEP/OCT)

25 SEP 09 (FRI)

03 OCT 09 (SAT)

11 OCT 09 (SUN)

17 OCT 09 (SAT)

IL (OCT/NOV))

25 OCT 09 (SUN)

02 NOV 09 (MON)

09 NOV 09 (MON)

16 NOV 09 (MON)

UNDUVAP (NOV/DEC)

24 NOV 09 (TUE)

01 DEC 09 (TUE)

08 DEC 09 (TUE)

15 DEC 09 (TUE)

Special on coming Programmes for 2009.

New Year Celebrations 2009 ( ~aUw~ avEr#qE uw~svy)

New year Celebrations will be held At Polish Centre (near the Ketumati Buddhist Vihara premises) on Sunday

05th of April 2009

**************** Vesak Celebrations 2009

(@vsk~ uw~svy)

Vesak Celebrations will be held At Unitarian Chapel on Saturday 09th of May 2009.

All are cordially invited to attend these programmes.

KONU HASO KIMANANDO NICCHAM PAJJALITE SATI

ANDHA KARENA ONADDHA PADEEPAM NA GAVESSATA

When this world is ever ablaze, why this

jubilation? Shrouded in darkness, why don’t you seek the light?

(Jara vagga in Dhammapada )