Lumbini Journal 13 · - Acchaya Bajracharya Positive thinking in Buddhism 14 - Kishor B....

Volume 16Volume 16Volume 16Volume 16Volume 16 B. E. 2557B. E. 2557B. E. 2557B. E. 2557B. E. 2557 May 2013May 2013May 2013May 2013May 2013

The vajra is used symbolically in Buddhism often to represent firmness of spiritual power.

LumbiniLumbiniLumbiniLumbiniLumbiniJO U R N A L OF TH E LU M B I N I NE PA L E S E BU D D H A DH A R M A SO C I E T Y (UK)

May 2013 Lumbini 2

L u m b i n iJournal of The Lumbini Nepalese Buddha Dharma Society (UK)

L u m b i n i N e p a l e s e B u d d h a D h a r m a S o c i e t y ( U K )

Buddha was born more than 2600 years ago at Lumbiniin Nepal. His teachings of existence of suffering andthe way out of the suffering are applicable today as they were

applicable then. The middle way he preached is more appropriate nowthan ever before.

For centuries Buddhism remained the religion of the East. Recently,more and more Westerners are learning about it and practising Dharmafor the spiritual and physical well-being and happiness. As a result ofthis interest many monasteries and Buddhist organisations have beenestablished in the West, including in the UK. Most have Asianconnections but others are unique to the West e.g. Friends of WesternBuddhist Order.

Nepalese, residing in the UK, wishing to practice the Dharma for theirspiritual development, turned to them as there were no such Nepaleseorganisations. Therefore, a group of Nepalese met in February 1997and founded Lumbini Nepalese Buddha Dharma Society (UK) to fillthis gap. The society is non-political, non-racial, non-profit makingvoluntary organisation and open to all, both Nepalese and non-Nepalese,whatever their faith and tradition.

AdvisersAdvisersAdvisersAdvisersAdvisersBhikkhu Sugandha (Thailand), Lodro Thaye, Bhikkhu Sujankirti,Dr. Ratna Bahadur Sakya

Executive Committee Members (UK)Executive Committee Members (UK)Executive Committee Members (UK)Executive Committee Members (UK)Executive Committee Members (UK)Bhikkhu Sumana (President), Mr. Amrit Ratna Sthapit (Vice-President),Mr. Dinesh Sthapit (Treasurer), Dr Dharma B. Shakya (Secretary),Mr. Ram Babu Thapaliya (Joint Secretary)

MembersMembersMembersMembersMembersMrs. Nani Shova Shakya, Mr. Gyalsang Tamang, Mr. Sukman Lama,Dr. Dinesh Bajracharya, Dr. Swayambhu Tuladhar and Mr. Sujan Shakya

Organising CommitteeOrganising CommitteeOrganising CommitteeOrganising CommitteeOrganising CommitteeAll Executive Committee Members, Mrs. Pramila Shakya, Dr. RasanaBajracharya, Mrs. Anu Sthapit, Mr. Subha Ratna Shakya, Mrs. MenikaSthapit, Mrs. Padma Tara Sakya, Mrs. Reema Shakya, Mrs. SuchitaTuladhar, Mrs. Durga Thapaliya

Life MembersLife MembersLife MembersLife MembersLife MembersMr. Amrit Ratna Sthapit, Dr. Dharma B. Shakya, Dr. LochanManandhar, Mrs. Nani Shova Shakya, Mrs Sakuna Lama, Miss HimaGurung, Mrs Anita Rai, Mr. Lil Gurung, Mr. Surya Bajra Yonjan, Dr.Bhadra Dhoj Karki, Mr. Redwood MA, Mr. Shashi Manandhar, Mr.Rambabu Thapaliya, Mr. Uttam Nepal, Mr. Dinesh Sthapit, Dr. DineshBajracharya, Miss Sophia Somerville, Mrs. Vibeke Dahl, Mrs. AshaSharma, Dr. David Gellener, Mrs. Shanta Gurung, Mrs. Geeta Shrestha,Ms Jasmin Lama, Mrs Hind Maiya Vaidya

1. To make Buddhism known to the wider public and to help themunderstand the benefits of the Budha's profound teachings,

2. To have a forum for the meeting of Nepalese residents in the UKand others with an interest in Buddha Dharma as a spiritualpractice for discussion, exchange of ideas, constructive dialogueand to build Nepalese Buddhist community in the UK etc.,

3. To establish links with similar organisations in the UK, Nepal andother countries,

4. To organise voluntary work to help reduce humansuffering in Nepal and other countries, and

5. To promote and publish religious and cultural heritage of Nepal.

Editor:Editor:Editor:Editor:Editor: Amrit Ratna Sthapit

EEEEEditorial Pditorial Pditorial Pditorial Pditorial Panel:anel:anel:anel:anel: Dr Dharma B. Shakya, Ram Babu Thapaliya,Menika Sthapit

Front Cover Design:Front Cover Design:Front Cover Design:Front Cover Design:Front Cover Design: Udaya Shakya

Layout:Layout:Layout:Layout:Layout: Amrit Ratna Sthapit

LNBDS OfficeLNBDS OfficeLNBDS OfficeLNBDS OfficeLNBDS Office: Lumbini Nepalese Buddha Dharma Society (UK)11 Mulberry Drive, Slough,Berkshire, SL3 7JU, UK.Web: www.lumbini.org.ukTel: 01753-549 [email protected]

Printed by:Printed by:Printed by:Printed by:Printed by: Jeddo PrintUnit 32, 63 Jeddo Road, London, W12 9ED

LumbiniLumbiniLumbiniLumbiniLumbini is the journal of LNBDS (UK) and published annuallydepending upon funds and written material; and distributed freeof charge as Dharma Dana. It is our hope that the journal will serveas a medium for:

1.Communication between the society, the members and other interested groups.

2.Publication of news and activities about Buddhism in the United Kingdom, Nepal and other countries.

3.Explaining various aspects of Dharma in simple and easily understood language for all age groups.

4.Discussion on Dharma through a readers column.

Lumbini is run purely on donation. Therefore, any donations arewelcome and greatly appreciated. Cheques/Postal orders should bemade payable to Lumbini Nepalese Buddha Dharma Society (UK)or LNBDS (UK) and forwarded to the society.

Lumbini for you...

For the forthcoming issues of Lumbini, we welcome yourarticles, anecdotes, short stories or news features, which arelinked to Nepal and/or Buddhism. Send your contributionsand comments to:-

The EThe EThe EThe EThe Editorditorditorditorditor, J, J, J, J, Journal of LNBDS (UK), 11 Mournal of LNBDS (UK), 11 Mournal of LNBDS (UK), 11 Mournal of LNBDS (UK), 11 Mournal of LNBDS (UK), 11 Mulberrulberrulberrulberrulberry Dy Dy Dy Dy Drivrivrivrivrive,e,e,e,e,SSSSSlough Blough Blough Blough Blough Berererererkshirkshirkshirkshirkshire, SL3 7JU, UK, e, SL3 7JU, UK, e, SL3 7JU, UK, e, SL3 7JU, UK, e, SL3 7JU, UK, TTTTTel : 01753-549370,el : 01753-549370,el : 01753-549370,el : 01753-549370,el : 01753-549370,e-mail: [email protected]: [email protected]: [email protected]: [email protected]: [email protected]

Please include your full name, address and telephonenumber. We regret we cannot acknowledge or returnitems we do not publish.

Articles and opinions expressed in the journal are notnecessarily the opinions of the society.

OOOOObjectivbjectivbjectivbjectivbjectiveseseseses

3 Lumbini May 2013

L u m b i n iJournal of The Lumbini Nepalese Buddha Dharma Society (UK)

Volume 16 B.E. 2557 May 2013

Editorial

ContentsLNBDS Executive Committee and Objectives 2

Editorial 3

Significance of Vajra in Buddhism (front cover) 4

Cultivating Mindful Awareness in Daily Life 5- Martin Goodson

The Important Role of Joyous Feeling in Meditation 7- Venerable Dhammasami

Who Is Who In Buddhism In Nepal 9(Venerable Bhikkhu Maitri Mahathera)

- Vinaya Ratna Dhakhwa

Tribute to late Mr. Min Bahadur Shakya 10

Bhava Cakra (The Wheel of life) 11- Acchaya Bajracharya

Positive thinking in Buddhism 14- Kishor B. Bajracharya

:j:Yf hLjg / a'4 lzIff 16- z'e/Tg zfSo

LNBDS Activities and News 19

News about Buddhism 21

Happy 2557th Buddha Day (Buddha Jayanti, Vesak Day,Swanyapunhi) and warm wishes from LNBDS! This yearis 2557 Buddha Era since the Buddha passed away. ‘Onewho sees the teaching sees me’, said The Buddha. Thegreatest way to pay our respect and homage to the greatmaster is to follow his Noble teaching.Year 2012 was announced as “Visit Lumbini Year (VLY)2012” by Government of Nepal. Purpose of this VLY2012 was to attract more visitors particularly Buddhistfrom around the world. This was also an opportunity topresent that Prince Siddhartha, the Buddha to be, wasborn in Lumbini, Nepal. Majestically standing historicalAsokan pillar and archaeological evidences are confirmingthat there should be no doubt on the Buddha’s birth place.VLY 2012 was good time for Government of Nepal todevelop and highlight rest of Buddhist sites in Nepalrelating to the Buddha. Kapilavastu (King Suddhodana’spalace, Buddha’s childhood place), Devdaha (QueenMahamayadevi’s metarnal home), Ramgram (Pagoda madeat the Buddha’s time). According to Mr. Madhav Acharyaof Lumbini Development Trust, none of these sites weregiven attentions. On this auspicious occasion of BuddhaDay, we appeal to the government of Nepal to focus onthese heritage sites to preserve and maintain.It is 16 years ago that LNBDS (UK) was established. Thissmall society grew from strength to strength with yoursupport, encouragement and guidance. To continue andexpand the society’s activities in the future for the benefitof many, your continued support is essential and will begreatly appreciated.We can’t talk about Buddhism in Nepal withoutmentioning Newar Buddhism. Although NewarBuddhism is off shoot of Vajrayana Buddhism, it is uniquein its practice and rituals. In this issue we briefly tried totouch on significance of Vajra in Buddhism (front cover)with brief explanation inside.The society organises many activities to propagate thenoble teaching. Two monthly one day meditation is oneof them for which we invite prominent teachers,whenever possible, to give guidance. Here we are please toinclude one of the talks ‘The Important Role of JoyousFeeling in Meditation’ given by Venerable Dhammasamiin one of our meditation sessions. We hope that you willequally benefit by reading this transcribed article.Living life without ‘Mindfulness’ is like wonderingblindfolded, not knowing where one is heading. Clearvision will help one to reach destination by being able tofollow right path while avoiding wrong path. ‘Cultivating

Mindful Awareness in Daily Life’ by Martin Gordon is anenlightening article which is a must read. The writer withmany years of practice in meditation and in teachingBuddhism explains this profound teaching of the Buddhain simple terms.Executive team of the society plays vital role in the smoothrunning of our activities. The team gets together quarterlyto discuss business matters along with offering Dana tomonk/s, meditation practice, discussion on Dhammatopics and practising the teachings. ‘Bhava Cakra - Thewheel of life’ was a talk given by Acchaya Bajracharya inour October 2012 meeting. We hope that you will enjoyreading this article. We are also grateful to Kishor B.Bajracharya for his article on ‘’Positive thinking inBuddhism.’ Kishor explains how positive thinking helpedhis organisation’s work.In who is who in Buddhism in Nepal, Vinaya Dhakhwawrites a brief biography of Venerable Maitri Mahasthavirof Nepal. We have included Shubha Ratna Shakya’swinning article from essay competition 2012 conductedby the Society in collaboration with Buddhist YouthGroup, Kathmandu, on topic ‘Buddha’s teaching for healthylife’. The society organises alternatively Essay competitionone year and Art Competition another year in Nepal topromote the Buddha’s teaching.We hope all our readers will enjoy reading this journal, asmuch as we have enjoyed presenting it to you. May peaceand contentment be with you.

‘B‘B‘B‘B‘Bhavhavhavhavhavatu Satu Satu Satu Satu Sabba Mabba Mabba Mabba Mabba Mangalamangalamangalamangalamangalam’’’’’

May 2013 Lumbini 4

BUDDHA VIHARA FUND APPEAL

With aim of having our own Vihara for the benefits of all we have established a Vihara Fund.

Vihara in Pali, the language used by the Buddha himself, means a dwelling place where Buddhist monks and nunsdwell. In the Buddhist text it is written that to build or participate in any form in building a Vihara is consideredhighly meritorious act. This is the spiritual place where the nobleness is practised by many for the harmonious lifeand salvation of all.

We would like to appeal to all our well-wishers to help the society to fulfil its aim by donating whatever you can.Please forward your donations to LNBDS (UK), 11 Mulberry Drive, Slough, Berkshire SL3 7JU. Chequeshould be made payable to Lumbini Buddha Vihara FundLumbini Buddha Vihara FundLumbini Buddha Vihara FundLumbini Buddha Vihara FundLumbini Buddha Vihara Fund.

Vajra in Sanskrit (Dorje in Tibetan) is used by Vajrayanapractitioners of both Nepal and Tibet during their rituals.Vajrayana is one of the three major branches of Buddhism.Other two are Theravada and Mahayana.

The vajra is used symbolically in Buddhism often torepresent firmness of spirit and spiritual power. The useof the vajra as a symbolic and ritual tool spread from Indiaalong with Indian religion and culture to other parts ofEast and Southeast Asia.

In Tantric Buddhism (Vajrayana) the vajraand ghanta (bell) are used in many rites by a lama or anyVajrayana practitioner of sadhanas. The dorje is amale symbol that represents many things for the tantrika.The vajra is representative of upaya whereas its companiontool, the bell which is a female symbol, denotes prajna.Some deities, for example Vajrasattva, are seen holding

SSSSSignificance of ignificance of ignificance of ignificance of ignificance of VVVVVajra in Bajra in Bajra in Bajra in Bajra in Buddhism (Fuddhism (Fuddhism (Fuddhism (Fuddhism (Frrrrront Coont Coont Coont Coont Covvvvver)er)er)er)er)

the vajra in one hand and the bell in other hand -symbolizing the union of the forces of compassion andwisdom, respectively. The vajra is made up of several parts.In the centre is a sphere which represents Sunyata(emptiness) the primordial nature of the universe, theunderlying unity of all things. The five pronged vajra (withfour makaras, plus a central prong) is the most commonlyseen vajra.

One important correspondence is between the five “poisons”with the five wisdoms. The five poisons are the mentalstates that obscure the original purity of a being’s mindwhich are – desire, anger and hatred; delusion, greed andpride and envy, while the five wisdoms are the five mostimportant aspects of the enlightened mind. Each of thefive wisdoms is associated with virtues of Dhyani Buddha-Amitabha, Akshobhya, Vairocana, Ratnasambhava andAmoghasiddhi.

(Vajra at the front of the Swayambhu Maha Chaitya, Kathmandu)

”Not by birth is one an outcaste; not by birth is one a high caste (Brahmin). By deed one becomesan outcaste, by deed one becomes a high caste.”

~ Vasala Sutta, 1.7: Sutta Nipata

5 Lumbini May 2013

Martin Goodson“This is the sole way, monks, for the purification of beings,for the overcoming of sorrow and lamentation, for thedestroying of pain and grief for reaching the right path, forthe realization of Nibbana namely the four Foundations ofMindfulness.” (DighaNikaya – The Heart of BuddhistMeditation by NyanaponikaThera; pub; Weiser 1988)

The sutta dedicated to the formula known as the FourFoundations of Mindfulness is, like most suttas, quiteshort. Within a few pages which can be read in less thanan hour lies the whole of the Buddha’s teaching when itcomes to practice. This fact is made quite clear at the endof the sutta with a bold statement from the Buddha thatpractice of these Four Foundations will deliver the sincerepractitioner either in this life or at the very least in thenext!

“Suffering I teach, and the way out of suffering.” Withthis statement the Buddha summed up his teaching, thereason why Buddhas appear on this earth and why theyteach humanity. So before we can start looking at thispractice formulation perhaps we had better be clear whatthe link is between the cultivation of what is called inEnglish ‘mindfulness’ and the end of suffering.

There is a Japanese poem that describes an incident in thepublic gardens in the city of Nara. These gardens arefrequented by tourists because they are very beautiful.Visitors can see the blooms or watch the wild birds; lookinto the pools where the koi carp swim or rest and takerefreshment in the tea-houses. Suddenly, there is the soundof clapping hands; at this signal the koi carp rise up to thesurface of the pond, the heron fly away and the waitressbrings out a tea tray.

In Japan, koi carp are often kept in pools to adorn andbeautify the gardens and they are looked after and fedregularly. There is a custom of clapping and then sprinklingfish food onto the ponds so the carp associate the soundof clapping hands with feeding time. Heron are wild birds,on the other hand, and the sound of clapping hands islikely to signal alarm – the possibility of danger and sofear drives them away. In the tea house the waitress isnotified of a new guest by the clapping of hands so sheknows to bring out the tray with the tea things on it. Inthis poem we do not know why someone is just nowclapping his or her hands – it is not important. What is tobe realised is that the heart and mind of the carp, heronand waitress creates how that sound is to be experienced.It is the realisation that it is the heart/mind which, farfrom being a passive organ taking in sense data to create apicture of the world, actually manufactures our experience.

We can become familiar with this process when it goeswrong. In our relationships with each other there are timeswhen we misunderstand. We say “I got the wrong end ofthe stick” or “but I thought you said/meant…” We mightnot think anymore of it but in fact such situations arisebecause instead of actually hearing what was said I half-heard and then one of my expectations crept in and I‘assumed’ the rest. So in this case an expectation can actuallyalter what we hear. Another example of how the heart/mind can create what we experience as ‘reality’ is whenthe passions are aroused. A charismatic speaker knows thisand uses his words to affect the emotions of the audienceto make them susceptible to whatever message he wantsthem to hear and believe. This suggestibility is a qualityof the passions which encourage us to see things in a certainway. To give an example which might sound rather silly –say that I have a real terror of spiders. Even though we livein the U.K. and have no poisonous spiders here I cannotbear to have one near me! One day I go into the bathroomand shout in horror because there in the bath is a tinyhouse spider. Another member of the household comesrushing in to see what the commotion is about and wide-eyed and white-faced I point a shaking finger at the culprit.Now, I live in Finchley in North London and about sixmiles away is Regents Park Zoo. The other householderdoes not think very highly of me being so frightened ofsuch a tiny thing and so decides to play a trick on me. Hetells me “H’mm you know it might be a black widowspider escaped from Regents Park Zoo!” Suddenly, grippedby a new wave of terror I turn to him and say “Do youthink so?”

Now the possibility of a spider escaping from RegentsPark Zoo and making its way across six miles of Londontraffic and in a cold climate and just finding its way intomy bath in Finchley. What is the likelihood? Of coursewith fear there is always a tiny possibility but the fearamplifies it and makes the impossible, possible. This isprecisely what the passions do – they blow things out ofproportion. It may not be fear, it can be anger or it can belove or enthusiasm. Any passion can do this if it carriesme away. In such a deluded state all sorts of things canhappen from small misdemeanours which I later regretand have to apologise for to heinous crimes. "It is thissuffering which is caused by heedlessness, by moments of beingdeluded that the Buddha talked about as being the cause ofsuffering."

"His medicine for this condition is what is called in thesutta – ‘sati’ which is often translated into English as‘mindfulness’." Now, personally I’m not keen on that

Cultivating Mindful Awareness in Daily Life

May 2013 Lumbini 6

'ssssssssss!'~ D. II. 156

translation because it has a connotation which is notreflected in the original Pali word. The mind, in English,has an association with thought. In English we think withour minds and feel with our hearts. The Pali word ‘citta’ isalso often translated as ‘Mind’ but in the texts clearly ithas a wider meaning than that. ‘Sati’ has the sense ofattention or awareness – which is much more immanent;something which happens in and through the body andhas little or no connotation of thinking about something.To use an example - just now stop reading this article andjust pinch yourself in the arm…

Now, do I have to think about it in order to feel it? No!The pinch jumps up into awareness. Please do this exerciseand actually experience it – Do not skip it thinking I canimagine it happening!

So there is a difference between awareness of an actualpinch and thinking “Oh, I’m pinching my arm.” This mayseem a small point but it is a very important point.

Awareness (sati), of the body is the First of the FourFoundations and is perhaps the simplest to work with fora clear understanding of the nature of awareness.

Again, as you are reading this article just stop for a momentand become aware of your own body – is it sitting, standingor lying down? Is the skin sensing warm, hot or cold?Now open up to the sounds – actually lean into them.Imagine if you were at a party and the room is quite noisy.Someone is talking to you and at one point you hearsomeone nearby mention your name. You want to hearwhat they are saying about you but you cannot turn awaythat would be impolite! So you just turn your attentionto the other conversation and strain to hear the words!Now just lean into listening around you like that for afew moments!

All this awareness of sights and sound and tactile feelingsare in and through the body. A useful exercise is to take ashort walk about half-an-hour and just really open up tothe sights and sounds around. Walk a bit more slowlythan usual, be in no rush and give yourself into seeing andhearing and feeling.

In one of the courses I run on this subject we do this andthe students all report how when they begin to look theysee much more and when they give themselves intolistening they hear so much more. Of course it seemsobvious when we read it like this but this is cultivatingawareness of the body and the senses that operate throughit.

As we continue with this particular foundation anotherthing is realised. Awareness is a matter of noticing whatjust now is arising in consciousness. Just notice again ifyou are sitting or standing, if your feet touch the floor

notice the pressure of the feet on the floor or your bottomon the chair. If you really open up then you can also noticethe feel of clothes on your body; in some areas they areloose in others tight. Now that information is coming inall the time but awareness only notices it when directed orwhen strong enough to force its way to attention. Nowthe act of noticing is not something that ‘I’ do; it happensto awareness. Going out of the gate for the first timeawareness sees the spring blooms on the tree in the gardenacross the road. The sounds of the chattering starling onthe rooftops are just now noticed. All these things happenquite outside of my intention. I do not decide what I willsee or hear rather it just ‘comes in’. So awareness has to becontinually attentive, open reaching out to the objects ofawareness and those objects appear. This noticing has aquality of surprise about it! Until it happens I do not knowthen suddenly it happens, it is fresh and vital. This noticingin fact produces a sense of being really alive - this alivenessis a quality of practicing awareness.

Now we have been focussing on the physical body andthe physical senses and practicing awareness through them.What about the mental processes? After all, the other threefoundations relate to them. What we find is that as wecontinue to cultivate awareness through the body wediscover an intimate link between all four foundations.Our bodies flash what is going on in the mental realmthrough our faces and body postures. These dayspsychologists call it ‘body language’ and it is an art andscience all of its own but in truth we all read body languageand use it every day. In going about our business begin toopen up to the body language of others, the tone of avoice as well as what they say. If we practice this awarenessthen a lot more information comes in and that informationrelates to the mental processes of others.

One of the major obstacles to practicing awareness eitherto oneself or towards others is the mental faculty ofjudgement; in particular ‘my judgements’. We know theBuddha said that this ‘I’ and this ‘me’ and this ‘mine’ is adeluded way of seeing ourselves. But again if we reallylook at what this ‘I’ is, what we quickly see is an almostendless stream of ‘my’ judgments – what suits me, what Idon’t like, how that will affect me etc. When thesethoughts come up then awareness recedes into the distance.So in order to continue practicing awareness we have toalso become aware of when ‘I’ get carried away in thistype of thinking.

So starting with the body, awareness gradually widens outto cover all areas inner and outer. Not being caught in thejudgements of ‘I’ there is not only vitality to it but also aclarity which brings us closer to seeing things as they reallyare – this is the Wisdom spoken of by the Buddha throughwhich the causes of suffering can be left behind.

7 Lumbini May 2013

We have one more hour before conclusion of today’smeditation. I would like to briefly discuss about the roleof joyous feeling in meditation practice.

Especially in meditation practices dominated and led bymonastics, monks and nuns, if you look at the faces ofmeditation teachers they are very stiff and very serious; thatis because the monastics have to restrain their senses. In1999 during the retreat I was leading in Sri Lankaramayain Singapore, one Chinese lady asked me ‘How come youteach meditation and you smile a lot.’ It was a very unusualquestion. It seems as if one of the requirements ofmeditation teachers is to have stiff and serious face. If yousmile too much you are considered as not being serious.

In addition, in the teaching very often we talk aboutdetachment, we have to let go of everything, both pleasantand unpleasant feelings, you have to be equanimous. Thatis the usual explanation. You have to develop strongconcentration so that you can stand unpleasant sensation,disappointment and so on. And, you also have to developstrong concentration so that you do not get carried awayby pleasant sensation, joyous feeling, wonderful memoryetc.

Some Vipassana meditation practitioners becomemechanical and get caught up in a meditation technique,so they do not learn to develop positive feeling. You aresupposed to see that whatever arises passes away. Beforeyou see that, you have to label every thing, if you use alabelling technique. For example if you have joyous feelingjust label it as joyous feeling, register it and let it go andthen return to breathing. You are not allowed to actuallyenjoy it. If you have too much pain, just observe it; it isjust pain and then let it go and return to breathing. Donot complain. So, if the meditator does not employskillfulness and flexibility, sometimes one may becomemechanical with this technique. One may take meditationas a mechanism and tries to approach meditation in a fixedway.

It is almost a taboo to feel joyous during meditation, forinstance, to enjoy walking during the walking meditation,to enjoy sitting during the sitting, during the exercise ofbreathing awareness to enjoy breathing. To use the word‘enjoy’ is itself almost a forbidden in some meditationpractice. One day in Sri Lanka when I mentioned the wordenjoyment with regard to meditation, I was at once toldthat I should not even use the word enjoyment, let alonefeel it; , I was told, “you have to let go of it and you know

what Buddha taught: detachment!”

Because of this misunderstanding, my purpose here istherefore to convince you that joyous feeling is veryimportant for meditation. Without the joyous feeling itis very hard to develop concentration; even if developed,it will be very hard to sustain it.

We can say without joyous feeling there is noenlightenment. Enlightenment, Bodhi in Pali, means beingfully awakened; you are fully awakened to the experienceso that nothing can fool your mind. Awakening to theway things really are means you know jack fruit is jackfruit, mango is mango, and mango is not jack fruit; jackfruit is not mango. Something is not yours, you shouldnot see it as yours. Usually anger is not ours; indeed, angerdoes not belong to any one. It comes and goes. When theconditions are right for anger to arise it arises, when theconditions are right for it to go, it goes away. Anger is notBurmese, Nepalese, Sri Lankan, English, Thai or Chinese.It is neither masculine nor feminine. No such thing. Angeris just anger, just an emotion; nothing else. We think it isours. If I think it is mine, then anger is masculine andmonastic. When I claim like that, when I see like that it isvery difficult for the anger to go away. The mind isdeluding itself and the mind is fooled.

However, usually for an unenlightened mind, when painarises, we identify with it and personalise it. When we dothat it is difficult to let go of it and keep distance from it.When the mind can not distant from pain, the mind willshake and be shaken by pain. The mind becomes restlessand agitated. When we have headache see how easy it is tobecome restless. Look at the people who are not well.How moody they can be, this is because the mind is shakenby the pain. Meditation teaches us to distant mind fromthe pain. To do that first we need to develop concentrationand so that mind is strong enough to pull back a little bitand to look at pain as the third person not as me, not asmine, not as you or not as yours, some thing impersonal.This is pain; not this is my pain. This is the way weapproach pain in order not to get fooled by the discomfortit brings.

In dealing with pain, another thing we need to take careof is attitude toward pain. If there is right attitude towardspain, accepting it as something natural, as part of life, asbeing conditioned by four physical elements, then there isless problem. It is the elements of earth when you sit andwhen you feel tight. Your muscles are very tight and hard.

The IThe IThe IThe IThe Impormpormpormpormportant Rtant Rtant Rtant Rtant Role of Jole of Jole of Jole of Jole of Joooooyyyyyous Fous Fous Fous Fous Feeling in Meeling in Meeling in Meeling in Meeling in Meditationeditationeditationeditationeditation(This talk was given at the one-day meditation retreat at the SSIBC, Kingsbury, London, organised by LNBDS, on

Sunday, 2-9-2012 by Venerable Dhammasami of the Oxford Buddha Vihara, Oxford, UK)

Venerable Dhammasami

May 2013 Lumbini 8

The earth element is working in the body. That tightmuscle produces pain. This is the nature here. When youpersonalise it as my pain, this pain is killing me, I can notmeditate then it becomes a problem. That problem islargely attitude problem which makes the pain worse.

We are talking about joy here, the importance of feelingjoyous. Instead of going into detailed meditation practiceof joy, I would like to spend the rest of the time thisevening talking about joy in our daily life. You have goodhealth, you can get up in the morning, you can cook, youcan enjoy your meal, you can go to work, you can go fora walk, you can do some reading, you can sit and relaxand watch television, do some exercise, you can meetfriends and families, you have all the conditions to makeyou feel joyous and to make you feel happy. Yet, despiteall these people can not access the resources of joy, theresources of enormous conditions to make them feelhappy. As a result they need some thing exciting, somethingexpensive in their lives to make them feel happy. The heartsimply has very little ability to feel joyous and happy. Thefeeling joyous should not be taken for granted. This issome thing we need to develop.

I have mentioned this everywhere I go. I will mention ithere as well. There is group theory called “““““Eighty-twentytheory.” What is going on well in your life is eightypercents; something wrong or something problematic istwenty percents. However, your mind spends only 20%on the 80% positive things that is going well, the sourceof joyous feeling in your life, and instead you spend eightypercents of your time, 4 out of 5 hours, worrying aboutthe 20% percent negative things in life. As a result of thisimbalance in time-investment, the mind comes to perceivethe 80% percents as going wrong in your life and thatonly 20% percents are there to celebrate.

That is why when you have solved one problem at work,instead of enjoying it, you start looking for anotherproblem to solve. In your house you feel you need tochange the painting. Once you have painted the house,instead of enjoying it you start to think of the carpetneeding a change. As soon as you have changed the carpetyou start thinking of some thing else, for example, a plantin the corner is not quite right, forgetting about the nicepainting and brand new carpets.

In your wardrobe you may have many beautiful clothesbut you hardly think about them. You are more attractedby beautiful clothes displayed in the high street. The mindis always obsessed by things you do not have. The mindforgets what you have already got. This is the habit of thetrouble-making mind.

Before you have A/Level you think once you have A/Levelthe world will be perfect. That is the only thing you want

when you are 17/18 years. But once you have got themyou start worrying about getting a place in university. Whenyou get a place in a university, instead of being feelingjoyous about it, you will worry about getting a degreewith a good grade, otherwise you cannot get a good job,you can not become somebody. Once you have a degreeyou worry about finding a suitable job. That also youmanaged to get it. Now you have achieved many things,A/Level, a university degree and a good job, conditionsare all there for you to be happy but you still can not feelhappy.

Sometimes you go to work and a small insignificant thingirritates you at work, you come home feeling irritated andunhappy, remain unhappy throughout the evening andthe night; and go back to work next day with a hangoverof bad feeling and agitated mind. You forget to access theresources that are available there to make you happy. Whythe mind behaves like this is because it is obsessed withnegative aspects of life. That is why newspapers, televisionreports always concentrate on negative things; they are whatordinary people want to read or see. That is why the Buddhasaid joy is important.

Unless your heart is able to feel joyous you can forgetabout enlightenment! There are seven factors ofenlightenment mentioned in the text. One of them is pitiin Pali which means feeling joyous. Another word is calledpassaddhi in Pali which means feeling calm and pleasant.These are the ultimate components of an enlightenedmind. Along the way in the process of development theBuddha used the word pamujja in Pali, that is joyousfeeling; without that it is not possible to maintainconcentration; concentration simply does not becomenatural. It is very hard to maintain concentration. You sitdown and the mind is just running all the time why,because you do not have access to your own heart whereyou can feel joyous.

So for the next 15 minutes I will introduce you to positivethinking meditation in other to help you with yourvipassana mindfulness meditation. In Pali it is calledanussati to reflect again and again, here to reflect on somepositive actions, for example, generous act which makesyou feel joyous. Or you can think about your ethical action,sila (silanussati) to make you feel joyous. Any action thatmakes you feel truly joyous will do. I do not want toquote too many things and burden you with text. I onlywant you to access your own heart.

Joy is a positive emotion, some thing that we shoulddevelop. People think perhaps wrongly you should nothave emotions. As a human being, as a living being howcan you not have emotions? Positive emotions are part ofenlightenment – loving kindness (metta), compassion

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9 Lumbini May 2013

WWWWWHOHOHOHOHO I I I I ISSSSS W W W W WHOHOHOHOHO I I I I INNNNN B B B B BUDDHISMUDDHISMUDDHISMUDDHISMUDDHISM I I I I INNNNN N N N N NEPALEPALEPALEPALEPAL

Venerable Bhikkhu Maitri Mahathera

We wish all our supporters a happy and a prosporous Buddha Jayanti 2557May konwledge of Wisdom prevail the world. ~ LNBDS

Venerable Bhikkhu Maitri Mahathera is one of the seniorand prominent teachers of Buddhism in Nepal. He comesfrom Shakya clan and his householder name is KiranChandra Kumar Shakya. He was born on the full moonday of 28th December 1954 inNuwakot district of Nepal. He is theonly son of Mr. Ravi Ratna Shakyaand Mrs. Shanti Shakya. He passedschool leaving certificate examinationfrom Tribhuban Trishuli High School,Nuwakot. After high schoolgraduation he was awarded a“Diploma in Buddhist Studies” fromSri Lanka Vidyalaya and University ofKelaniya, Sri Lanka.

He has been ordained both as noviceBuddhist monk in November 1968and fully ordained monk in June 1976in Sri Lanka. The Most VenerableBaddegama Wimalawansa AnunayakaMahathera of Sri Lanka and the MostVenerable Amritananda MahanayakaMahathera of Nepal were two of his main teachers.

He is currently a Council Member of InternationalLumbini Buddhist University; Spiritual Advisor ofLumbini Development Trust; President of AnandakutiVihara Trust and the Chief Abbot of Ananda Kuti Vihara,Swayambhu, Kathmandu, Nepal.

He was the Founder Chairman of International BuddhistSociety established with the goal of providing free healthcare and literacy program to serve the populace of 12adjoining village development committees of Lumbini and

Kapilvastu of Nepal. He is also theManaging Director of InternationalBuddhist Bhikkhu Training Centrewhich ordains Nepalese youth everyyear. They are given basic training onBuddhism in Nepal and later sent toSri Lanka for advanced studies. He isthe editor of Lumbini, a biannualjournal published from Nepal. Hisvaluable contribution also includesproduction of a documentary in 1990on the life and deeds of the Most Ven.Bhikkhu Amritananda MahanayakaMahathera.

He has travelled extensively and hasparticipated in various conferences,seminars and workshop in countriesaround the world. He has been made

an “Ambassador for Peace” by International ReligiousFoundation based in USA. Also Lumbini DevelopmentTrust has honoured him in a special function for hiscontribution in promoting peace through Buddha’steachings. He is loved and liked by the Buddhistcommunities in Nepal and abroad alike for his generosity,hard work and above all compassion to all living beings.

"He who has cut off the thong (of hatred), the band (of craving), and the

rope (of false views), together with the appendages (latent unwholesome

tendencies), he who has removed the crossbar (of ignorance) and is

enlightened — him do I call a holy man."

Vinaya Ratna Dhakhwa

"As a solid rock is not shaken by the wind, even so the wise are not ruffled by

praise or blame."

~ No 398, Dhammapada

~ No 81, Dhammapada

May 2013 Lumbini 10

(karuna), sympathetic joy (mudita) and equanimity(upekhha) are positive emotions. Without these four thereis no enlightenment. The Buddha is well renowned forhis great compassion. Compassion is a positive emotion.It is very important to remember some thing in your lifethat makes you feel joyous; that will help you access yourown heart. You can call this exercise by different namesbut I call it positive meditation.

Once I told one 11 year old girl about this positive thinkingand asked her to practice it with myself and others. Shesaid she was thinking about her mother who was ill andshe massaged her mother’s legs. That was the only thingshe has ever done for any one in her young life. When shethought about that she felt very happy and proud ofherself.

Another time a young man told me that, on the day hegot A/Level results he got a lot of pocket money from hisparents, uncles and aunts. Instead of going out andcelebrating with his friends drinking and having fun, hegave all his pocket money to an old people’s home. Notonly that, he also persuaded his friends to do the same.Now he is a young professional; whenever he looks backin his life that is something he has done and always isproud of it; he feels joyous about his own action andhimself.

I would like to spend about ten minute’s time allowingyou to develop this joyous feeling within you. This is veryimportant. It is going to help you to stay positive whateverhappens in your life as long as you can access the resourcesof joy in your life.

TTTTTribute to late Mrribute to late Mrribute to late Mrribute to late Mrribute to late Mr. M. M. M. M. Min Bin Bin Bin Bin Bahadur Sahadur Sahadur Sahadur Sahadur Shakya,hakya,hakya,hakya,hakya,a pra pra pra pra prominent Bominent Bominent Bominent Bominent Buddhist scholar of Nuddhist scholar of Nuddhist scholar of Nuddhist scholar of Nuddhist scholar of Nepal.epal.epal.epal.epal.

(S(S(S(S(Sabbe Sabbe Sabbe Sabbe Sabbe Sankharankharankharankharankhara Aa Aa Aa Aa Anicca)nicca)nicca)nicca)nicca)

Mr. Min Bahadur Shakya, one of the prominentBuddhist scholars of contemporary Nepal who hadcontributed considerably to Buddhism passed away onSeptember 18, 2012 around 3:00 AM in the morningat his own residence in Chakupat, Lalitpur, Nepal. Hewas sixty one. He was the director of Nagarjun Institute of ExactMethods and visiting lecturer in the department ofBuddhist studies, Tribhuvan University, Nepal. He wasalso members of many prestigious Buddhistinstitutions like Lumbini Development Council andLumbini University.

As a prominent Buddhist scholar he had participatedin many national and international conferences andmeetings and had presented papers on Buddhismparticularly on Buddhism in Nepal like Lumbini andits environment, Namobuddha, Boudhanath, andSwayambhu Maha Chaitya etc.

He had authored many books and had also writtennumerous articles on Buddhism for its propagation.He had also helped and guided several young Buddhistscholars in their research works. In recognition of hissubstantive contribution to Buddhism he had beenawarded with: -

1. Research Associate Award by Fokuangshan ChineseBuddhist Research Academy, Kaohsiung, Taiwan 1989;

2. SAARC Buddhist Fellowship by Ministry of ForeignAffairs, Bhutan 1990;

3. Dhanavajra Talent Awards by Ministry of Culture,HMG 2001 and

4. Dharmabahadur Dhakhwa Award, Patan -2010.

In his death Nepal has lost a unique scholar and one ofthe champions of Buddhism. His absence will be feltconsiderably in the Buddhist literary world. May heattain Nirvana.

Lumbini Nepalese Buddha Dharma Society (UK)

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“Whatever living beings theremay be — feeble or strong (orthe seekers and the attained)

long, stout, or of medium size,short, small, large, those seen

or those unseen, those dwellingfar or near, those who are bornas well as those yet to be born— may all beings have happy

minds.

~ Karaniya Metta Sutta,Khuddaka Nikaya

11 Lumbini May 2013

Acchaya Bajracharya

Bhava Cakra (The Wheel of life)(The Wheel of life)(The Wheel of life)(The Wheel of life)(The Wheel of life)

IntroductionIntroductionIntroductionIntroductionIntroductionBhavachakra in Sanskrit and ‘The Wheel of Life’ in Englishheld up by Yama –the god of death to depictimpermanence and to show to the ordinary people theendless cycle of birth and death (Samsara). It representsthe conditions of samsara as well as the moral and mentalfactors that cause an individual to remain within samsara.Bhava cakra are usually painted in the doorways of Tibetantemples known as Thaka. The earliest surviving exampleis a 6th-century wall paintingat Ajanta. In the MahayanaBuddhist tradition, it isbelieved that the drawing wasdesigned by the Buddhahimself in order to helpordinary people understandthe Buddhist teachingespecially the dependentorigination.

In Theravada BuddhismDependent Arising isexplained in many differentways but the simile of thewheel is found only in theVisuddhimagga (“The Pathof Purification”) and in theother commentarial literature

The three poisons:The three poisons:The three poisons:The three poisons:The three poisons:In the centre of the wheel arethree animals: a pig, a snake,and a bird (cockerel)representing three poisons ofignorance, attachment andaversion. The pig stands forignorance; being the moststupid of the animals, since it sleeps in the dirtiest of placesand eats whatever comes to its mouth. The snake representsanger; this is because it will be aroused and strike at theslightest incitement. The cockerel represents attachmenti.e. desire or clinging.

In many drawings of the wheel, the snake and the bird arerevealed as coming out of the mouth of the pig, indicatingthat hatred and attachment evolve from ignorance. Thesnake and the bird are also shown grasping the tail of thepig, indicating that they in turn support greater ignorance.Beneath the impact of the three poisons, beings generatekarma, as shown in the next level of the circle.

Second level: karmaSecond level: karmaSecond level: karmaSecond level: karmaSecond level: karmaKarma represents the universal law of cause and effect-good action resulting positive results and bad actionresulting negative results. The second level of the wheelshows two-half circles relating to karma.

The light half-circle, indicates people experiencing theresults of positive actions, shows contented people movingupwards to higher states, possibly to the higher realms.

The dark half-circle, indicatespeople experiencing theresults of negative actions,shows people in a miserablestate being led downwards tolower states, possibly to thelower realms.

Driven by their karma, beingstake rebirth in the six realmsof samsara, as shown in thenext level of the circle.

SamsaraSamsaraSamsaraSamsaraSamsaraSamsara, or cyclic existence,refers to the process of cyclingthrough one rebirth afteranother. The third level of thewheel is divided into sixsections that represent the sixrealms of samsara that beingscan take rebirth. These sixrealms are divided into threehigher realms and three lowerrealms.

The three higher realmsThe three higher realmsThe three higher realmsThe three higher realmsThe three higher realms areshown in the top half of the circle consisting of the god(Dev) realm, the demi-god (Asura) realm and the human(Manusya) realm. The god realm is shown in the topmiddle and the human realm and demi-god realms are oneither side of the god realm.

The three lower realmsThe three lower realmsThe three lower realmsThe three lower realmsThe three lower realms are shown in the bottom half ofthe circle consisting of the hell (Naraka) realm, the animal(Tiryagoni) realm and the hungry ghost (Preta) realm. Thehell realm is shown in the bottom middle of the circle,with the animal realm and hungry ghost realm on eitherside of the hell realm.

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A brief description of the six realmsA brief description of the six realmsA brief description of the six realmsA brief description of the six realmsA brief description of the six realmsSix realms of existence, as identified in the Buddhistteachings, can be understood on a psychological level, oras aspects of Buddhist cosmology. They are:

God realm:God realm:God realm:God realm:God realm: God realm is populated by godlike beings.The gods lead long and enjoyable lives full of pleasureand abundance, but they spend their lives pursuingmeaningless distractions and never think to practice thedharma. When death comes to them, they are completelyunprepared; without realizing it, they have completelyexhausted their good karma (which was the cause for beingreborn in the god realm) and they suffer through beingreborn in the lower realms.

Demi-god realm:Demi-god realm:Demi-god realm:Demi-god realm:Demi-god realm: Demi-gods are strong and powerfulbeings who are sometimes depicted as enemies of the Gods.Demi-gods are marked by their fierce envy. The karma ofhate and jealousy causes rebirth in the Demi-god Realm.The Demi-gods have pleasure and abundance almost asmuch as the gods, but they spend their time fightingamong themselves or making war on the gods which theyalways loose.

HHHHHuman ruman ruman ruman ruman realm:ealm:ealm:ealm:ealm: The Human Realm is the only realm fromwhich beings may escape samsara through enlightenment,yet only a few open their eyes and sees it. Rebirth into theHuman Realm is conditioned by passion, doubt and desire.Humans suffer from hunger, thirst, heat, cold, separationfrom friends, being attacked by enemies, not getting whatthey want, and getting what they don’t want. They alsosuffer from the general sufferings of birth, old age, sicknessand death. Yet the human realm is considered to be themost suitable realm for practicing the dharma, becausehumans are not completely distracted by pleasure (likethe gods or demi-gods) or by pain and suffering (like thebeings in the lower realms).

Animal realm:Animal realm:Animal realm:Animal realm:Animal realm: Wild animals suffer from being attackedand eaten by other animals; they generally lead lives ofconstant fear. Domestic animals suffer from being exploitedby humans; for example, they are slaughtered for food,overworked, and so on. Rebirth in the Animal Realm isconditioned by ignorance.

HHHHHungrungrungrungrungry ghost ry ghost ry ghost ry ghost ry ghost realm:ealm:ealm:ealm:ealm: They suffer from extreme hungerand thirst. They have huge bellies and long thin necksmaking it difficult to swallow food. They are characterizedby insatiable hunger and craving and associated withaddiction, obsession and compulsion.

Hell realm:Hell realm:Hell realm:Hell realm:Hell realm: As the name suggests, the Hell Realm is themost terrible of the Six Realms. Hell beings have a shortfuse; everything makes them angry. Hell beings endureunimaginable suffering for eons of time. There are believed

to be eighteen different types of hells, some are hot andothers are cold realms suffering accordingly.

These are six realms of Samsara into which beings arereborn into according to their past karma.

In some representations of the wheel, there isa Buddha or bodhisattva depicted within each realm,trying to help sentient beings find their way to nirvana.

TTTTTwwwwwelvelvelvelvelve Ne Ne Ne Ne NidanasidanasidanasidanasidanasThe outer level of the wheel is divided into twelve sectionsthat represent the Twelve Links of Dependent Origination.As previously stated, the three inner levels of the wheelshow that the three poisons lead to karma, which leads tothe suffering of the six realms. The twelve links of theouter level show how this happens—by presenting theprocess of cause and effect in detail.

These twelve links can be understood to operate on anouter or inner level.

On the outer level, the twelve links can be seen to operateover several lifetimes; in this case, these links show howour past lives influence our present life, and how our actionsin this lifetime influence our future life.

On the inner level, the twelve links can be understood tooperate in every moment of existence in an interdependentmanner. On this level, the twelve links can be applied toshow the effects of one particular action.

By contemplating on the twelve links, one gains greaterinsight into the workings of karma; this insight enables usto begin to unravel our habitual way of thinking andreacting.

The outer level represents the 12 links of dependentorigination. . . . . These twelve causal links, paired with theircorresponding symbols, moving clockwise, are:

AAAAAvidyvidyvidyvidyvidyà::::: lack of knowledge - a blind person, often walk-ing, or a person peering out. Ignorance (Avidya) - notknowing the four noble truths as taught by the Buddha.

SamskSamskSamskSamskSamskàra:ra:ra:ra:ra: constructive volitional activity – (a potter shapinga vessel or vessels). A potter moulding a pot symbolizesthat we shape our own destiny with our actions throughthe workings of karma.

VijñVijñVijñVijñVijñàna:na:na:na:na: consciousness – (a man or a monkey grasping afruit). The monkey climbing a tree represents consciousnessor the mind, which wanders aimlessly and out of control.

NNNNNàmarûpa:marûpa:marûpa:marûpa:marûpa: name and form – (two men afloat in a boat).Consciousness gives rise to name and form which areessential elements of mental and physical existence. It is

13 Lumbini May 2013

symbolized by people travelling in a boat on the river oflife.

SSSSSadadadadadàyatana:yatana:yatana:yatana:yatana: six senses – (a dwelling with six windows). Thenext link is an empty house, the doors and windows ofwhich symbolize the developing sense organs. Buddhanoted six senses: sight, smell, taste, hearing, touch andthought (eye, ear, nose, tongue, body, and mind)

SparsaSparsaSparsaSparsaSparsa: contact – (lovers consorting, kissing, or entwined).The six senses allow us to have contact with the world,which is symbolized by lovers embracing.

VVVVVedanedanedanedanedanà::::: pain – (an arrow to the eye). From contact arisefeelings - pleasant, unpleasant, or neutral. Feelings arerepresented on the wheel as an arrow piercing the eye.

TTTTTanhanhanhanhanhà::::: thirst – (a drinker receiving drink). From feelingsarise desires or attachment to pleasant feelings andexperiences, symbolized by a couple falling in love or aman drinking alcohol.

UpUpUpUpUpàdddddànanananana: grasping – (a man or a monkey picking fruit).Desire or attachment leads to grasping for an object ofdesire, symbolized by a monkey picking fruit.

Bhava:Bhava:Bhava:Bhava:Bhava: coming to be – (a couple engaged in intercourse, astanding, leaping, or reflective person). From grasping arisesexistence, represented by a man and a woman making love.

JJJJJàti: ti: ti: ti: ti: being born – (woman giving birth). Existenceculminates in birth (entry into the human realm), whichis symbolized by a woman in childbirth.

JarJarJarJarJaràmarana:marana:marana:marana:marana: (old age and death - corpse being carried).Birth naturally leads to aging and death, which issymbolized by an old man carrying a burden.

YYYYYàma:ma:ma:ma:ma:Yama is the figure holding the Wheel of Life. Yama is afurious deity who is the lord of death. It symbolisesimpermanence and the inevitability of death – ‘nothinglasts forever’.

This figure is most commonly depicted as Yama, the lordof death. Regardless of the figure depicted, the innermeaning remains the same–that the entire process of cyclicexistence (samsara) is momentary; everything within thiswheel is constantly changing.

The Buddha pointing to the moon: the path toThe Buddha pointing to the moon: the path toThe Buddha pointing to the moon: the path toThe Buddha pointing to the moon: the path toThe Buddha pointing to the moon: the path toliberationliberationliberationliberationliberationThe upper part of the drawing also shows an image ofthe Buddha pointing toward the moon; this representsthe path to liberation.

Thubten Chodron states:Thubten Chodron states:Thubten Chodron states:Thubten Chodron states:Thubten Chodron states:So the Buddha’s gesture is like the path to enlightenment.It’s not that the Buddha is the cause of nirvana. TheBuddha is a cooperative condition of our nirvana. Hepoints out to us what to practice and what to abandon inorder to be liberated. When we follow the path, we getthe result, which is nirvana.

Chögyam Chögyam Chögyam Chögyam Chögyam TTTTTrrrrrungpa states:ungpa states:ungpa states:ungpa states:ungpa states:The nature of the path is more like an exploration or anexpedition than following a path that has already beenbuilt. When people hear that they should follow the path,they might think that a ready-make system exists, andthat individual expressions are not required. They maythink that one does not have to surrender or give or open.But when you actually begin to tread on the path, yourealize that you have to clear out the jungle and all thetrees, underbrush, and obstacles growing in front of you.You have to bypass tigers and elephants and poisonoussnakes.

Summary and ConclusionSummary and ConclusionSummary and ConclusionSummary and ConclusionSummary and ConclusionSymbolically, the three inner circles (levels), moving fromthe centre outward, show that the three poisons ofignorance, attachment, and aversion give rise to positiveand negative actions; these actions and their results arecalled karma. Karma in turn gives rise to the six realms,which represent the different types of suffering withinsamsara.

The fourth and outer level of the wheel symbolizes thetwelve links of dependent origination; these linksindicate the sources of suffering. The three poisons andkarma produce lives within cyclic existence.

The demon being holding the wheel representsimpermanence; this symbolizes that the entire process ofsamsara or cyclic existence is impermanent, momentary,constantly changing. The moon above the wheel indicatesliberation. The Buddha is pointing to the moon,indicating that liberation from samsara is possible.

The entire Bhavachakra, Wheel of Life, is a depiction ofthe possibility of transforming suffering by changing theway we relate to it. Liberation from the Wheel of Lifedoes not mean escape. It means clear perception of oneself,of the entire range of the human experience.

According to the Buddhist tradition, the Buddha told hisfollowers: I have shown you the path that leads toliberation but you should know that liberation dependsupon yourself. As the Buddha taught in his final saying, itis only through becoming a “lamp unto yourself ” thatliberation can be won. ‘Atta Dipa Bhaba.’ Tathagata canonly show the path, you yourself have to tread the path foryour own liberation.

May 2013 Lumbini 14

Buddhism states that if one speaks or acts with pure mindhappiness and success will follow and if one speaks or actswith impure mind suffering and sorrow will follow.Hence success in his or her work depends on whether it iscarried out with good intention and positive attitude ornot. Positive thinking is the main cause for good result.When we think of a successful person and a successfulorganization, there are always positive thinking and hardwork of a person and good leaders of the organizationsbehind it.

Shakyamuni Buddha preached his teaching- the Dhammafor about 45 years travelling from door to door, village tovillage, city to city and so on. All his Dhamma talk isbased on compassion and loving kindness for the wellbeing of all sentient beings. Compassion and cherishingfor others’ happiness is at the very heart of the Buddhism.If you remove compassion from teachings of BuddhaIf you remove compassion from teachings of BuddhaIf you remove compassion from teachings of BuddhaIf you remove compassion from teachings of BuddhaIf you remove compassion from teachings of Buddhayou remove the heart of the Buddhismyou remove the heart of the Buddhismyou remove the heart of the Buddhismyou remove the heart of the Buddhismyou remove the heart of the Buddhism

Buddha’s central teaching is four noble truths – suffering,cause of suffering, cessation of suffering and path leadingto cessation of suffering which is noble eight fold path.They are: -

1. Right understanding

2. Right thought

3. Right speech

4. Right action

5. Right livelihood

6. Right effort

7. Right Mindfulness

8. Right concentration

Right thought is the outcome of Right Understanding.Thoughts are all important as man’s words and acts havethought as their source. Hence Right thought is necessaryto develop human positive thinking and positive attitudefor a successful endeavour.

Personally I am very grateful to Buddha’s teaching on foursublime states -Brahmavihara in Pali language. They arei. Loving kindness, ii. Compassion, iii. Sympathetic orAppreciative joy and iv. equanimity. (Pali is believed tobe the language used by Buddha in his teachings). If oneIf oneIf oneIf oneIf onecan cultivate these four sublime states in his or hercan cultivate these four sublime states in his or hercan cultivate these four sublime states in his or hercan cultivate these four sublime states in his or hercan cultivate these four sublime states in his or herdaily life he or she can live in peace and happiness.daily life he or she can live in peace and happiness.daily life he or she can live in peace and happiness.daily life he or she can live in peace and happiness.daily life he or she can live in peace and happiness.That type of person is a virtue to himself or herselfThat type of person is a virtue to himself or herselfThat type of person is a virtue to himself or herselfThat type of person is a virtue to himself or herselfThat type of person is a virtue to himself or herselfas well as to others. as well as to others. as well as to others. as well as to others. as well as to others. It is very practical teaching for human

beings to do better for his own family, for the society heor she lives in and as well as for an organization.

An organization will be successful if it follows this intopractice. We need to develop compassion to the juniors,loving kindness to the friends and sympathetic joy to theone who gets success in his or her work, and equanimityto those who don’t listen to us though it is true. In thismanner one has to develop equanimity rather than anger.

I would like to share my experience of working in anorganisation called Right Livelihood Learning Center andSCOPE Cooperative Ltd established on the principle ofSamma Ajiva (Right Livelihood) based in Patan, Nepal. Iam the founder chairman of this organisation and the mostof our members come from Patan. We have been applyingthese four sublimes states in our youth organizations andwe found it works. These four sublime states have alwayssupported us to develop positive thinking in every aspectsof our work.

We have been undertaking different activities to share theprinciple of art of living based on path of right livelihood.In addition we have also been sharing this teaching amongthe youths along with conducting some of the trainingprograms to help youths to follow the path of rightlivelihood. At one time we decided to conduct trainingprograms for sharing our experiences of working togetherand how to build up a group work for both social andeconomic activities which benefit all. We chose severalnearby villages around Patan for this training program.The villages were Khokana, Bungamati, Sunakothi andThecho.

Initially some of our friends were doubtful and theythought that these ideas of training program might notwork as most of the villagers in Nepal were dominated bypolitical parties and their leaders. Some of our friendsthought negatively that our group would be considered asa political group belonging to one of the political parties.Our friends were hesitant and doubtful for the success ofour training program.

But majority of our young friends thought that the trainingwould bring a very good positive result. The force ofpositive spirit was strong. They felt that training wouldmotivate groups and would lead them to carry out variousbeneficial activities which would benefit the villagersfinancially and will help them to carry out social services.Everybody was convinced with it. The programs wereconducted applying four sublime states - Loving kindness,Compassion, Sympathetic joy and Equanimity. The

Positive thinking in Buddhism Kishor B. Bajracharya, Patan, Nepal

15 Lumbini May 2013

training was for one week. After the training program, asit was predicted earlier, the farmers of all the villagesexpressed happiness. They heartily honoured all our friendswith great respects, offering delicious food and token oflove. The villagers promised to apply the learning fromthe trainings into practice. As a result of these trainingprogrammes they have been actively running their group’sbusinesses benefiting more poor villagers offering themboth financial and social services.

One village formally registered a cooperative society lateron. The cooperative is successfully running its activities todate. The other villages also are doing group activities intheir areas successfully. This really changed the negativethinking of some of our young friends and they wereconvinced the benefits of the positive thinking and positiveattitude.

With this success the young people started severalsuccessful training programs on forming cooperativesocieties to semi urban areas applying Buddha’s teachingto develop positive attitude based mainly on the foursublime states. We relate to friendly people with lovingkindness, to those in distress with compassion, to thesuccessful with appreciative joy and to unpleasant withequanimity.

At one time two of our friends had misunderstandingwhile carrying out some social activities but because theypractised four sublime states in their daily lives they didnot get into fight rather they practice loving kindness andcompassion for each other and overcame theirmisunderstanding. At present their friendship are strongerthan before. Such is the virtue of practising four sublimestates in our daily lives.

As present most of the youths think of easy money whichleads them to negative actions. Initially they felt they weredoing the right thing as they earned some easy money andwere able to enjoy life for short while but later they realisedthe mistakes of following the wrong path as they got intobig troubles. There were many examples where youngpeople got into trouble and had suffered because of thedifferent type of negative activities.

In this context I personally like to share a very importantteaching of the Buddha given to a businessman calledDighjaanu. I believe this teaching emphasises the value ofpractising ethics and good manner so that one can enjoylife positively. Dighajaanu met the Buddha one morningwhen the Buddha was on his alms round (Vicchatan inPali language).

As Dighjaanu was busy he did not have time to go to themonastery so he prayed to the Buddha to teach him

dhamma on the way. Lord Buddha accepted and preachedhim with four things. In Pali language they are called:

1. Uth1. Uth1. Uth1. Uth1. Uthàna Sampadna Sampadna Sampadna Sampadna Sampadà::::: It means to say that one should behonest and hard working, enthusiastic to carry out onesday to day business operation.

2. Aarakhha Sampad2. Aarakhha Sampad2. Aarakhha Sampad2. Aarakhha Sampad2. Aarakhha Sampadà::::: It means to save some moneyfor future from one’s earning and to spend on necessarythings only.

3. Kaly3. Kaly3. Kaly3. Kaly3. Kalyàna Mittatna Mittatna Mittatna Mittatna Mittatà::::: It means to say that one has to meetspiritual teachers, intellectuals, superiors and seniors whoare positive and who can guide us to go on the right path.

4. Samajivat4. Samajivat4. Samajivat4. Samajivat4. Samajivatà::::: It means to say that one has to followright livelihood. To follow such occupation which makesone to earn happily and which is not harmful to anyone.Moreover one has to spend money honestly in the needyareas only.

These teachings are still valuable even in the present world.It all supports one to develop positive thinking.

It is interesting to find some modern books written onpositive thinking such as i. “Success through a PositiveMental Attitude” by Nepleon Hill, ii. “Awaken the GiantWithin” by Antony Robins, iii. “Real Magic” by Dr. WayneW. Dyer and iv. Unconditional life discovering the powerto fulfill your dreams” by Dr. Deepak Chopara

It is clearly written in these books that positive thinkingmakes one’s life successful and it will lead one to make aright decision and develop self confidence.

In this way we can see how the Buddha’s teaching is usefulin this world to live life happily and successfully.

May all living beings be happy !

Reference:Reference:Reference:Reference:Reference:1. What Buddhist believes by K Sri Dhamananda2. Buddha Jayanti Golden Jubilee Souvenir, published fromRudra Barna Mahabihar, Buddha Shambat 25483. Boudha Darpan by Prakash Bajracharya4. What the Buddha taught by Walpola Rahula5. A Guide to Buddhism A to Z by S. Dhammika

“Just as a mother wouldprotect her only child with herlife even so let one cultivate aboundless love towards allbeings.

~ Karaniya Metta Sutta

May 2013 Lumbini 16

ljZjJofkL ¿kdf hLjg:t/sf] Ps cTofjZs cj:yf xf] æ:j:yhLjgÆ, k|To]s dflg;x¿ :j:y hLjg ¿rfpF5g\ . dflg;x¿hlt;'s} wgf9\o / zlQmzfnL lsg gxf];\ :jf:y cd'No lglw xf].ljZj :jf:Yo ;ª\u7g (The World Health Organization,WHO) n] :jf:YfnfO{ Jofks ¿kdf kl/eflift ub}{ eg]sf 5g\

“ A state of complete physical, mental and social well-being and not merely the absence of disease or infirmity”.o; kl/efiff cg';f/ /f]uaf6 d'Qm x'g'sf ;fy ;fy} dfgl;s /;fdflhs ¿kdf klg ;xL;nfdt x'g'kb{5 eGg] s'/f yk]sf5g\. ^)) O{=k'= df ljZjs} zflGt gfossf ¿kdf dxfdfgjuf}td a'4 hGdg' eof] . pxfFn] k|ltkfbg ug{‘ ePsf] wd{bz{gnfO{g} a'4 wd{ elgG5 . pxfFn] lbg'ePsf] :j:y hLjgsf] kl/efiffo:tf] 5 – “ To keep the body in good health is our dutyotherwise we shall not be able to keep our mind strongand clear .” pxfFsf cg';f/ ha;Dd tkfFO{sf] hLjg :j:y /xG5, tkfFO{sf] ef}lts z/L/ cfˆgf] d'n pb]ZonfO{ k'/f ug{sfnfuL sfo{/t /xG5 . cfˆgf] z/L/sf] x]/larf/sf] ;DaGwdfc¿nfO{ bf]if lbg ldNb}g, cfˆgf] z/L/sf] x]/ljrf/ cfkm}n]ug'{k5{ . To;}n] of] sfd JolQm :jod\n] ug'{kg]{ JolQmut sfo{xf] .

;}lgsx¿nfO{ k}/fz'6sf] tflnd lbg] qmddf qmdzM krf; lkm6,;o lkm6sf] 6fj/ km]/L xhf/f}+ lkm6 dfly xjfO{ hxfhaf6xfdkmfNg nufOG5 . To;a]nf sf/0fjz k}/fz'6 v'n]g eg]pgsf] Hofgklg hfg ;S5 . t/ To; k}/fz'6 gv'n]sf]df c¿nfO{bf]iflbg ldNb}g pm :jod\ To; b'3{6gfsf] lhDd]jf/ x'G5 . of]pbfx/0f cln crDd nfUg ;S5 t/ :jf:y hLjgsf] ;DaGwdfxfd|f] lrQ To; ;}lgs h:tf] / z/L/ k}/fz'6 h:tf] xf] . obL

k}/fz'6 v'n]g eg] b'3{6gf x'g ;S5 clg ckfË / 3fon eP/hLjgdf :jf:y u'dfof}F eg] lrQnfO{ hLjgsf clUg kl/Iffaf6u'h|g' kg]{ x'G5 . ;fgf]eGbf ;fgf] sfd b]vL 7"n7"nf s'zn sfo{jf lgjf{0f k|flKt ;Ddsf x/]s If]qdf :j:y hLjgsf] cfjZostf/ dxTjk'0f{ e'ldsf /x]sf] x'G5 .

af}4 bz{g cg';f/ lrQ, sd{, Ct' / cfxf/ ;DaGwL $af}4 bz{g cg';f/ lrQ, sd{, Ct' / cfxf/ ;DaGwL $af}4 bz{g cg';f/ lrQ, sd{, Ct' / cfxf/ ;DaGwL $af}4 bz{g cg';f/ lrQ, sd{, Ct' / cfxf/ ;DaGwL $af}4 bz{g cg';f/ lrQ, sd{, Ct' / cfxf/ ;DaGwL $j6f lgodx¿n] dfgj :j:Yodf ;Fw} k|efj kfl//fv]sf]j6f lgodx¿n] dfgj :j:Yodf ;Fw} k|efj kfl//fv]sf]j6f lgodx¿n] dfgj :j:Yodf ;Fw} k|efj kfl//fv]sf]j6f lgodx¿n] dfgj :j:Yodf ;Fw} k|efj kfl//fv]sf]j6f lgodx¿n] dfgj :j:Yodf ;Fw} k|efj kfl//fv]sf]x'G5 .x'G5 .x'G5 .x'G5 .x'G5 . oL rf/ lgodsf] c;Gt'ngn] h;/L lsNnf 3:gfn]6fo/ kGr/ x'G5 To;/L g} z/L/nfO{ plrt cf/fd, kf]if0f , x]/ljrf/ / dgdf tgfj d'Qm cj:yf gePdf lj/fdL x'G5 .a'4sf] k|d'v bz{g rt'/fo{ ;Todf /f]unfO{ Joflwlk b'MSvfsf]¿kdf JoQm ug'{ ePsf] 5 . ;+If]kdf hGdg'', a[4fj:yf, /f]u /d[To' g} b'Mv xf] / To;af6 d'Qm x'g' g} cf}ifwL xf] / lgjf0f{ k|fKtLg} :j:y hLjg k|fKtL xf] eGf]/ a'4 wd{n] l;sfpF5 .

a'4sflng ;dodf dxfsfZok :ylj/ / dxfdf}buNofog :yla/lj/fdL eP/ /f]un] lkl8t x'g'ePsf] a]nf eujfg\ a'4n] af]HemË

;'q sf] pkb]z lbg'eof] . To; pkb]zsf] >j0fn] tt\sfn To;/f]u lgjf/0f eof]. ;fy} tyfut :jod\ lj/fdL kg'{ ePsf] a]nfdfdxfr'Gb :ylj/n] af]HemË ;'q sf] :d/0f u/fpg' ePsf] cj:yfdf/f]u zfGt eP/ uPsf] lyof] . af]HemË ;'qdf pNn]v eP cg';f/;ftk|sf/sf af]HemËx¿ :d[tL ;Daf]HemË, wd{ljro ;Daf]HemË,ljo{ ;Daf]HemË, k|Llt ;Daf]HemË, k|zlAw ;Daf]HemË, ;dflw;Daf]HemË, pk]Iff ;Daf]HemË x'g\ .

To:t} u/L cfo'idfg\ lul/dfgGb lj/fdL ePsf] a]nfdf tyfutn]cfo'idfg\ cfgGb bz ;+1f pkb]z l;sfpg' eO{ To;s'/f hxfFcfo'idfg\ lul/dfgGb x'g'x'G5 ToxfF uP/ ;'gfpgsf] nfuL eGg'eof].cfo'idfg\ cfgGbn] klg a'4sf] cf1f adf]lhd cfo'idfg\ lul/dfgGbnfO{ bz ;+1fsf] pkb]z ;'gfpg' x'bfF t'¿Gt} /f]usf] kL8fzfGt eP/ uPsf] lyof] . lt bz j6f ;+1fx¿ qmdz M !_clgTo;+1f, @_cgfTd ;+1f, #_cz'e ;+1f, $_cflbgj;+1f, %_k|xf0f;+1f,^_lj/fu;+1f, &_lg/f]w;+1f, *_cgle/t;+1f, (_;j{;+:sf/clgTo;+1f, !)_cfgfkfg :d[lt;+1f x'g\ . oL bz ;+1f dWodfrf}yf] cfbLgj;+1fdf /f]usf ljleGg k|sf/x¿nfO{ tyfutn]o;/L k|:t't ug'{ eof] M– cfFvfsf] /f]u, d'vsf] /f]u, bfFtsf]/f]u, vf]lsnfUg] /f]u, :jfF :jfF cfpg] /f]u, lkgf;, 8fx, Hj/f], k]6b'Vg] /f]u, d'5f{ x'g] /f]u, /Qmlg;f/, z'n, x}hf, s'i7, uf+8f], bfux'g] /f]u, 5fnf ;'s]/ hfg] /f]u, d[uL, bfu 3f]6L, ;–;fgf w]/}vl6/f cfpg] /f]u, gËdf x'g] /f]u, ;'lGgP/ cfpg] /f]u, Ifo /f]u,dw'd]x, hf]lg{, hf]lg{ ufF7f] cfpg] /f]u, 8l08kmf]/, eu08/ /f]u,lkQ /f]u, skm, lkQ, skm jfo' lkQ ltg}j6faf6 x'g] /f]u, df};dkm]l/Fbf x'g] /f]u, cxf/ clh0f{ eP/ x'g] /f]u, c¿sf] sf/0fn] x'g]/f]u, sd{ ljkfsn] x'g] /f]u, ¿3f, uld{n] x'g] /f]u, ef]sKof;,emf8fkvfnf, lk;fa gx'g] /f]u, cflb . o;/L x]bf{ a'4nfO{ ;Dk'0f{/f]ux¿sf 1ftf Ps 8S6/sf ¿kdf lrGg ;S5f}+ . dfgl;s/f]usf] pkrf/sf tl/sfx¿, lrQ / :jf:Yo larsf] ;DaGw g}:j:y hLjg / a'4 wd{ sf] cWoog If]q xf]. a'4n] c+u'nLdfn,h:tf] 8/nfUbf] / k6frf/f, sLzfuf}tdL h:tf laifd dfgl;slk8f ePsf dflg;x¿sf] dg :j:y / zfGt kfg{ eof] . To;}n]a'4 Ps dgf]lrlsT;s klg xf] .

:jf:Yo eg]sf] /f]u gePsf] cj:yf dfq} xf]O{g . :jf:Yo eg]sf]Ps lg/Gt/ r'gf}lt xf] . k|To]s If0f ;[hgzLn :d[lt ;k|hGotfaf6 dgf]ljsf/x¿ x6fpg] d}qL s¿0ffsf] efj a[4L ug{] h:tfcEof;af6 g} k'0f{ lg/f]lutf k|fKt ug{ ;lsG5 . a'4sf /f]ulgjf/0f lalwnfO{ cFufNb} hfFbf hfkfgdf /]sL pkrf/ kBltsf]ljsf; eof] . o; k4ltdf d}qL efjgfsf] dfWodaf6 xLnLËu/L lj/fdLsf] /f]u zfGt kfl/G5 . s'g} JoQmL la/fdL xF'bf cfˆgf]3/df leIf'x¿ af]nfP/ kl/qf0f kf7 u/fpg] rng eujfg\a'4sf] kfnfb]vL /lxcfPsf] 5 . w]/} rsf]{ /f]u nfUbf pkrf/sfnflu ljk:;gf Wofgefjgfsf] cEof; ug]{, cfˆgf] dgnfO{

:j:Yf hLjg / a'4 lzIff:j:Yf hLjg / a'4 lzIff:j:Yf hLjg / a'4 lzIff:j:Yf hLjg / a'4 lzIff:j:Yf hLjg / a'4 lzIff z'e/Tg zfSo, cd[t af}4 kl/olQ lzIff

Kathmandu, Nepal

17 Lumbini May 2013

/

We Wish All Our SuppotersA Happy and A Prosporous Buddha Jayanti 2555

May Knowledge of Wisdom prevail the world. ~ LNBDS

:j:y /fVg ;s]df zf/Ll/s /f]unfO{ klg zfGt kfg{ ;Sg] af}4ljZjf; /lxcfPsf] 5 .

ljk:ogf Wofgsf] nfe ;DaGwdf af}4 /fi6« Dofgdf/df Wofga:g] of]uLx¿sf] 36gfx¿ lgs} rfv nfUbf 5g\ . o;kfnLsf]a'4 hoGtL :dfl/sfdf æ3fF6Lsf] 6\o'd/;Fu ;+3if{ ug]{ PsadL{of]uL sf] ;To 36gfÆ eGg] zLif{sdf leIf' ljz'4frf/sf]n]v 5fkLPsf] lyof] . h;df pNn]v ePcg';f/ #& alif{of g;{Nxf ldG6nfO{ 3fFl6sf] 6\o'd/ x'G5 . 8fS6/x¿n] pQ 6\o'd/nfO{SofG;/sf] z+sf u/L jfof]K;L ug{] lg0f{o uof]{ . To;af6 /f]ulgsf] x'g'eGbf klg ;fO{8Pkm]S6 / emg\ /f]u rls{g] ;Defjgfb]v]k5L Nxf ldG6 n] ljk:;gf Wofg efjgf ug]{ lg0f{o u5L{g\.pgs} zAbdf æo;sf nflu d}n] ;lhnf] pkfo /f]h]sf] 5' . olbd pkrf/df nfu]sL eP , d lgsf] x'g klg ;Sy+] gx'g klg;Sy]+ . t/ d}n] uDeL/ ;fO{8 Pkm]S6x¿nfO{ em]Ng} kYof]{ . olbd}n] Wofg u/]sf] v08df klg d]/f] /f]u lgsf] x'g klg ;SYof]gx'g klg ;SYof], t/ ;Dk'0f{ b'Mvaf6 5'6sf/f lbnfpg] lgjf{0f¿kL;fO{8 Pkm]S6 kfpg ;Sy]+. Nff} , lgjf0f{ g} k|fKt ug{ g;s]tfklgd To:sf] glhs t cjZo k'Ug]5' . lsgsL ljk:;gf Wofgdfd]/f] cuf9 >4f lyof] .Æ o:tf] cuf9 >4fn] Wofg a:g] NxfldG6n] # aif{sf] cys ljk:;gf sf] cEof;n] 8S6/L pkrf/af6 lgsf] gx'g] /f]u lgsf] eof] . clxn] pgL :j:y l5g\. Tot}Wofg s]Gb|df :jf:y pkrfl/sf eO{ cGo of]uLx¿sf] ;]jful5{g\.

Efujfg\ a'4 k|foM leIf'x¿nfO{ ækm;' laxf/fo Æ cyf{t ;'vk'j{sa:g'k5{ eg]/ :j:y hLjg Ho'gsf] nfuL k|]/0ff lbg'x'GYof]. pxfFeGg'x'GYof]– ærtf/f] k~r cfnf]k] ce'Tjf pbs+ lkj] cn+ kmf;'ljxf/foÆ cyf{t\ k]6 eg{sf] nfuL rf/ kfFr ufF; afFls x'FbfkfgL lkpg'kb{5 To;n] ubf{ :jf:Yo nfe x'G5 . Ps ;dosf]zn /fhf w]/} vfgf vfg] uy]{ . o;/L w]/} vfgf vfg] x'FbfpxfFnfO{ a'4 bz{g ug{sf nfuL klg b'O{hgf dflg;x¿n] xft;dfP/ Nofpg' kYof]{ . To;a]nfdf eujfg\ a'4n] ef]hgdf;+od\ ug'{kg]{ s'/fnfO{ ufyf agfO{ atfpg' eof] . To; ufyfcfˆgf] efGhfnfO{ s07 kfg{ nufO{ ef]hg ug]{ ;dodf jfrgug{ nufof] . To;/L lbg k|ltlbg Ps Ps ufF; sd ub}{ NofO{cfk'mnfO{ k'Ug] u/Ldfq} vfg] ug{ yfn] . o;/L g} xfdLx¿n] klgvfgfdf ;+odtf ckgfpg' k5{ . To:tf] ;+odtf ckgfpgfn]8fo\lal6h, k|];/, sf]n]:6f]/f]n, emf8fkvfnf h:tf /f]ux¿af6aRg ;lsG5 . :jf:Yo ;DaGwL ;hu x'gnfO{ g} a'4n] ljsfnef]hg ug{‘ xF'b}g eg]/ pkb]z lbg'ePsf] 5 .

ljgolk6s dxfjUuleqsf] e}ifHo v08df a'4n] leIf'x¿nfO{:j:Yf hLjg nfesf nflu / /f]u k|ltsf/sf nflu cf}ifwL;DaGwL ljwfg agfpg' eof] . pxfFn] lj/fdL ePsf] a]nfdfl3p, dvg, t]n, dx ldnfP/ agfOg] rt'dw' vfg x'g cg'dltlbg'eof] . o:t} t/Lsfn] raL{, d'n, gLd sf] af]s|fsf] cf}ifwL,kft sf] cf}ifwL, kmn, xL+u, g'g nj0f sf] cf}ifwL Pjd\ k|sf/n]!# k|sf/sf cf}ifwL agfpg] t/Lsfx¿sf tfnLsfa4 ¿knfO{ljgo lk6sdf ;+uflnPsf] 5 eg] 3fprf]6 nfUbf ug'{ kg]{

pkrf/ lawLx¿ klg pNn]v ug{‘ePsf] 5 . pxfFn] kl;gf lgsfNg]lrlsT;f, /ut lgsfNg] lrlsT;f, v'§fdf dfln; ug]{ lrlsT;f,lr/kmf/ ug{‘ kg]{ lrlsT;f, dndk§L ug]{, ;k{ lrlsT;f, ljiflrlsT;f, e't lrlsT;f, kf08' /f]u clb !! k|sf/sf lrlsT;fsfaf/]df leIf'x¿nfO{ cg'dlt lbg'x'G5 . af:tadf leIf'x¿ a'4sf]glhs /xg] xF'bf w]/} h;f] pkb]zx¿ leIf'x¿nfO{ lbg'ePsf]h:tf] nfu] klg oL pkfox¿ :jf:y nfe ug{ rfxg]x¿ ;a}sfnfluk7g of]Uo laifox¿ x'g\ .

wDdkbdf ælh3R5f k/df/f]ufÆ cyf{t ef]s g} ;a} eGbf 7"nf]/f]u ePsf] s'/f atfO{Psf] 5 . æcf/f]uf k/dfnfefÆ eGg' eP/wDdkbs} csf]{ ufyfdf lg/f]uL x'g' g} ;a}eGbf 7"nf] nfe ePsf]s'/f atfpg' ePsf] 5 . o; ufyfdf æ:j:y hLjg s;/L lhpg]ÆeGg] laifonfO{ k|i6\ofpg vf]h]sf] 5 . hLjgdf lhpgsf nflu;f]Rg]a]nfdf :jf:Yosf] af/]df klg ;f]Rg'kg]{ x'G5 . dflg; PscfWoflTds k|f0fL ePsf]n] pgsf] dlitsdf cWoflTds k|efjklg /lxg} /xG5 . k|To]s JoQmLnfO{ gsf/fTds cfWoflTdsk|efj h:t}– w]/} lbg;Dd gvfO{ a:g', b'is/ rof{nfO{ d'QmL dfu{7fGg' o:tf gsf/fTds cfWoflTds k|efjnfO{ aflx/ lgsfln Psd'Vo laifo ;To / ;dy ljk:;gf Wofgsf] cEof; ug{‘ g} :j:yhLjg nfesf] k|efjsf/L t/Lsf xf] . obL tkfFO{sf] dg tkfFO{sf]j;df 5}g eg] cGo gsf/fTds s'/fx¿n] gsf/fTds k|efjkf/L tkfFO{ sf] hLjg unt lbzfdf nlulbg ;S5 . To;n]tkfFO{sf] :jf:Yo l:ylt g} vt/fdf kfg{ ;S5 . To;}n] ¿l9jfbLk/Dk/f, cGwlj:jf; nfO{ j]jf:tf ub}{ cfˆgf] z/L/sf ;fy}dgnfO{ ;kmf /fVg'kg]{ s'/fdf a'4 wd{n] hf]8 lbPsf] b]lvG5 . hf]dflg; :jf:y x'G5 To;n] hLjgdf lht xf;Ln ug{ Ps sbdcl3 ;f/]sf] x'G5 . To;}n] elgG5 k};f u'dfof}F eg} vf;}To;}n] elgG5 k};f u'dfof}F eg} vf;}To;}n] elgG5 k};f u'dfof}F eg} vf;}To;}n] elgG5 k};f u'dfof}F eg} vf;}To;}n] elgG5 k};f u'dfof}F eg} vf;}s]lx u'd]sf] x'Fb}g lsgls k};f eg]sf] k]m/L sdfpg ;lsG5,s]lx u'd]sf] x'Fb}g lsgls k};f eg]sf] k]m/L sdfpg ;lsG5,s]lx u'd]sf] x'Fb}g lsgls k};f eg]sf] k]m/L sdfpg ;lsG5,s]lx u'd]sf] x'Fb}g lsgls k};f eg]sf] k]m/L sdfpg ;lsG5,s]lx u'd]sf] x'Fb}g lsgls k};f eg]sf] k]m/L sdfpg ;lsG5,:jf:y u'Dof] eg] s]xL a9L u'd]sf] x'G5 t/ cfr/0f g}:jf:y u'Dof] eg] s]xL a9L u'd]sf] x'G5 t/ cfr/0f g}:jf:y u'Dof] eg] s]xL a9L u'd]sf] x'G5 t/ cfr/0f g}:jf:y u'Dof] eg] s]xL a9L u'd]sf] x'G5 t/ cfr/0f g}:jf:y u'Dof] eg] s]xL a9L u'd]sf] x'G5 t/ cfr/0f g}lau|of] eg] ;Dk'0f{ s'/fx¿ u'Dg k'U5 . To;}n] eujfg\lau|of] eg] ;Dk'0f{ s'/fx¿ u'Dg k'U5 . To;}n] eujfg\lau|of] eg] ;Dk'0f{ s'/fx¿ u'Dg k'U5 . To;}n] eujfg\lau|of] eg] ;Dk'0f{ s'/fx¿ u'Dg k'U5 . To;}n] eujfg\lau|of] eg] ;Dk'0f{ s'/fx¿ u'Dg k'U5 . To;}n] eujfg\a'4n] :j:y hLjgsfnflu :j:y afgL Joaxf/ ckgfpg'a'4n] :j:y hLjgsfnflu :j:y afgL Joaxf/ ckgfpg'a'4n] :j:y hLjgsfnflu :j:y afgL Joaxf/ ckgfpg'a'4n] :j:y hLjgsfnflu :j:y afgL Joaxf/ ckgfpg'a'4n] :j:y hLjgsfnflu :j:y afgL Joaxf/ ckgfpg'k5{ eGg'ePsf] 5 .k5{ eGg'ePsf] 5 .k5{ eGg'ePsf] 5 .k5{ eGg'ePsf] 5 .k5{ eGg'ePsf] 5 .

a'4sfnLg ;do ;fl/k'q eGt]nfO{ k]6 b'Vof] . df}buNofog eGt]n];fl/k'q eGt]sf] pkrf/sf nfuL leIff6g hfg'eO{ dx / cfFk/;lnP/ cfpg' eof] . t/ ;fl/k'q eGt]n] cfˆgf] k|1f 1fgn] larf/u/L x]bf{ zqmn] 5n u/]/ leIffbfg u/]sf] s'/f yfxf x'gcfPkl5pxfFn] To; kfqdf ePsf] cfFksf /; lkpg cof]Uo ePsf]n]kmfNgnufPsf lyP . To;/L kmfNg] laQLs} pxfFsf] /f]u zfGt eP/uPsf] lyof] . To;}n] :j:ysf] ;jfndf /fd|/L kfngf ul/Psf]zLn u'0f wd{n] nfvf}+ kg{] cf}ifwL eGbf a9L nfe bfos x'G5 .

a'4wd{ Ps lsl;dsf] ;/n cfWoflTds bz{g jf l;4fGt dfqxf]Og . af}4x¿n] ;lbof}Fb]lv zf/Ll/s / dfgl;s /f]usf af/]dflrGtg u/]/ /f]uaf6 d'Qm ug]{ pkfox¿sf] vf]hL u/]sf 5g\ .h:n]ubf{ af}4 / cf}ifwL pkrf/ Ps} ;fy cWoog ug]{ ul/G5 .af}4 wd{df dg jf lrQsf] e'ldsf;Fu glhs}sf] ;DaGw /fVb5.eljiodf hlt w]/} dfgl;s tgfj;Fu ;DaGwLt lj/fdLx¿ x'G5g\Toltg} dg / :jf:Yosf] ;DaGw cem a9L /xg] lglZrt 5 .

May 2013 Lumbini 18

lsgsL /f]uaf6 cg'kl:ylt dfq :j:y xf]Og . :jf:ysf] cy{ xf]lg/Gt/ kl/jt{g, lg/Gt/ ;[hgf xFb} hfg', Ps ;hs hLjg ;Fw}cufl8 a9L/xG5, hLjgsf gofF cfofdx?tkm{ cfufl8 a9\g'af:tljs :jf:Yo hLjg xf] . ;+3{if{/t :jefjn] ;Fw} cufl8a9\g k|]/0ff jf zflGt lbO{ /fVb5 .

af}4wd{ sf/0ffsf/0f ts{df cfwfl/t eP/ cf}ifwL pkrf/ ug{‘:jefljs xf] . To;}n] la/fdL slxNo} xF'b}]g eGg] wf/0ff unt 5lsgeg] To:tf ljrf/ ug{‘ g} xfd|f] 3d08kgf xf] . ha xfdLnfO{s'g} k|sf/sf] b'Mvsf] ;+s]t b]vfk5{, Tolta]nf 8fS6/sf] ;dLkdfhfg' s]an ;xLdfq geO{ :jfefljs s'/f klg xf] . jf:tjdfxfdLx? cf:yf jf lj:jf;sf] klg cEof; ub{5f}+, lgr]l/g n]V5g\–æolb ltdL Ps lbg nfdf] afFRg ;kmn eP ltdLn] k'0o;+ro ug{;S5f}, h'g hLjgsf] ;f}efUo / dxTjk'0f{ kIf xf] .Æ o; egfO{af6xfdLn] xfd|f] dgnfO{ :jf:y hLjg kfpgsf nflu tof/ kfg'{kg]{ b]lvG5 .

Ps dxTjk'0f{ cWoog h'g ;f]sf uf]sfOsf (soka Gakkai)cg';f/ bf]>f] cWoogdf hf]zL tfbfn] Ps k6s eGg' ePsf] 5,ls cfhsf] dfG5]x?df b'O{ df}lns ;d:ofx? ljBdfg 5g\,Pp6f xf] k|1f / 1fgdf e|d x'g' / csf]{ xf] c:j:ytf / d[To'dfe|d kg'{ . 1fg / k|1f Pp6} lrh x]fOg . tL b'O{sf] lardf ePsf];DaGwaf/] w]/} eGg ;lsG5 . af}4wd{ / cf}ifwL la1fgsf];DaGwdf eGg ;lsG5 . cf}ifwL lj1fgn] /f]ul;t a}1flgs1fgaf6 ;fdgf ub{5 eg], af}4 wd{n] csf]{tkm{ dfgljo k|1fsf]ljsf; ub{5 h:n] ubf{ xfdLn] cfˆg} ult kQf nufpg ;Sb5f}+/ xfd|f] hLjg zQmLnfO{ dha't agfpF5f}+ . o;n] ubf{ xfd|f]cf}ifwL pkrf/sf] Ifdtf a9fpF5 / xfd|f] cfˆg} k|fs[lts pkrf/k4ltaf6 klg /f]u lgsf] kfg{ ;xof]u k'U5 . t/ obL cfjZos}kbf{ klg cf}ifwL pkrf/ u/]gf} + eg] Tof] d'v{tfk'0f { /cGwlj:jf;o'Qm sfd x'G5. eujfg\ a'4nfO{ klg Ps ;dob]jbQn] 9'Ëfn] lxsf{P/ 3fp kfl/lbFbf cf}ifwL pkrf/sf]cfjZostf k/]sf] x'Fbf hLjs a}Bn] cf}ifwL pkrf/ ul/lbPsflyP . To;}n] cf}ifwL / ;fwgx? a'4LdQfk'j{s k|of]u u/]//f]u;Fu hLTg'k5{ .

/f]u;Fusf] ;+3if{n] dfgj hLjgnfO{ k'0f{?kdf a'‰g d2t k'¥ofpF5.k|1f, :jf:Yo, bL3{hLjg / ;'vsf] lglDt cwf/e't u'0f x'g\ .lj/fdLkgn] d[To'lt/ g} nfG5 eGg] 5}g . lgr]l/g (Nichiren)n]Vg'x'G5– ælj/fdLkgn] xfdLnfO{ :j–k/LIf0f ug{ klg an k'¥ofpF5/ cfˆgf] cl:tTj / cfˆgf] hLjgsf] af/]klg of] Pp6f cToGtdxTjk'0f{ / cd'No dgf]efjgf xf] .Æ s;}n] o:tf] klg eg]sf5g\– æslxNo} lj/fdL gePsf] dfG5]n] dfgj hLjgnfO{ cfwfdfq}a'‰b5 .Æ Ps adL{ of]uLn] cfˆg]f Wofg efjgf cEof; ;lsPsf]a]nf Ps ;fKtflxs klqsf;Fu cGtjftf{df :j:y hLjg / a'4lzIff ;DaGwdf o:tf] eg]sf 5g\ æd ;fg} 5Fbf s8f /f]usf]lzsf/ lyPF . d Ifo/f]usf] /f]uL lyPF, To;sf/0f d}n] s]an tL;aif{ afFRg] cfzf u/]sf] lyPF . t/ d]/f] lj/fdLsf] cg'ejn] ubf{c? lj/fdLx? Aff/] hfgsf/L kfpg w}/} db\t kfPF . To;sf/0fdnfO{ x/]s knknsf] dxTj dnfO{ yfxf 5 . d}n] s] s:tf;kmntfx? xfl;n ug{‘k5{, ha;Dd d hLljt /xG5', d PsIf0f klg v]/ kmfNbLg / d}n] ljk:;gf Wofg cEof;df w]/} ;dolatfP/ oL aif{x?df d k'0f{ hLjg lhpg nfu]sf] 5' .Æ o;/L:j:y hLjg Ho'gsfnflu a'4 lzIffdf abf] dxTjk'0f{, cr'sbfz{lgs k'0f{tof Jojxfl/s 1fgnfO{ phfu/ ug{‘ ePsf a'4cfkm} klg Ps s'zn 8fS6/ / dgflrlsT;s xf] eGg] lgisif{dfk'U5f}+ . pxfFsf] wd{ g} hLjg lhg] snf xf] . To;}n] h:tf] a'4eGg'x'G5 To:t} xfdL klg s'g} kfksd{ gu/f}+, s'zn sd{ u/f}+ /lrQ z'4 kfl/ :j:y hLjg HfLcf}+ .

This is one of the prize winning articles from EssayCompetition held in Nepal organized by Lumbini NepaleseBuddha Dharma Society (UK) in collabaration withBuddhist Youth Group, Kathmandu, in 2012. Such Essaycompetition has been held since 2007 as a small step takenby us to encorage among the youth and to promote TheBuddha's teaching in Nepal. LNBDS would like to expressour gratitude to all our well wishers in making such nobletask successful.

Lumbini Dana FundThe LNBDS has launched the Lumbini Dana Fund in May 1998

on the auspicious day of Buddha jayanti. The purpose of the fund is to put the Buddha’steachings to practice. Karuna (compassion) is to extend our kindness to others in need.

The fund intends to help poor and orphans in Nepal. Up to now the society hassponsored six orphans from Ramechhap village regularly since 1998, five destituteCancer patients from Nepal in 2003 and regular donation to Dallu orphanage in

Patan from January 2009. LNBDS hopes to expand such noble work. The LNBDS’saim is to concentrate on education, health and religion. The LNBDS depends on your

generosity to make this task a success.Please make cheque payable to the Lumbini Dana Fund

19 Lumbini May 2013

I offer Thee, The Buddha, these flowers, May this virtue aid in my emancipation.Our bodies undergo decay, even as these flowers must

fade.

LNBDS (UK) Activities and News 2012/2013

25562556255625562556ththththth Buddha Jayanti Celebration in UK (13 Buddha Jayanti Celebration in UK (13 Buddha Jayanti Celebration in UK (13 Buddha Jayanti Celebration in UK (13 Buddha Jayanti Celebration in UK (13ththththth May May May May May2012): 2012): 2012): 2012): 2012): Lumbini Nepalese Buddha Dharma Society (UK)celebrated 2556th Buddha Jayanti in the afternoon ofSunday, 13th May 2012 at Harrow Borough FootballClub. Buddhist monks from both Theravada andMahayana traditions graced the occasion. The programmestarted with Buddha Puja, administration of five precepts(Panca Sila) and chanting according to Mahayana tradition.

Nepalese ambassador HHHHHis Eis Eis Eis Eis Exxxxxcellency Dcellency Dcellency Dcellency Dcellency Drrrrr. S. S. S. S. SururururureshesheshesheshChandra ChaliseChandra ChaliseChandra ChaliseChandra ChaliseChandra Chalise emphasised the need for peace not onlyin Nepal but also in the world and said who is better thanthe Buddha himself for promotion of this. He hopedthat peace will prevail in the world.

Visiting Buddhist monk of Mahayana traditionVVVVVenerable Khempo Benerable Khempo Benerable Khempo Benerable Khempo Benerable Khempo Bagindasilagindasilagindasilagindasilagindasil of Triyana DharmaShangha, Kathmandu informed the audience that Nepaleseare very proud that Buddha was born in Nepal but mostNepalese pay little attention to his teachings. Hisorganisation is trying to rectify this situation by providingopportunity to learn Buddhism.

Venerable Bhikkhu Sumana, President of our society gavea talk on Panca Sila and founder president Mr. AmritRatna Sthapit spoke on ‘How to be happy’. VenerableBhikkhu Sujan led the audience to a brief guidedmeditation to calm the mind which every one appreciated.

Talks were followed by lively question and answer session.Unfortunately venerable monks were unable to answerall the questions raised because of the lack of time.

2012 is ‘2012 is ‘2012 is ‘2012 is ‘2012 is ‘VVVVVisit Lisit Lisit Lisit Lisit Lumbini umbini umbini umbini umbini YYYYYearearearearear.....’ To emphasise this shortfilm on Lumbini was shown. This was followed byblessing from both traditions, distribution of Paritranthread and light refreshments.

To mark the occasion, the society’s journal LUMBINI2012 with one of the art work from art competition heldlast year in collaboration with Young Men’s Buddhist

Association of Nepal was released and distributed as aDharma Dana for the benefit of all.

Art work from the above competition on Mahasattva Rajaalso was displayed.

Mrs. Suchita Tuladhar conducted the celebrationprofessionally.

PPPPPrivr ivr ivr ivr ivate vieate vieate vieate vieate view of Ancient trw of Ancient trw of Ancient trw of Ancient trw of Ancient treasureasureasureasureasurers of ers of ers of ers of ers of TTTTTibetanibetanibetanibetanibetanBuddhism and contemporary art (May 2012): Buddhism and contemporary art (May 2012): Buddhism and contemporary art (May 2012): Buddhism and contemporary art (May 2012): Buddhism and contemporary art (May 2012): Dharmaattended this exhibition at the invitation of Diamond WayBuddhism at ‘The Spring’, Vauxhall Walk, London on29-5-2012. Venerable Lama Thaye welcomed the guestsand explained the purpose of the exhibition.

LNBDS (UK) meeting (LNBDS (UK) meeting (LNBDS (UK) meeting (LNBDS (UK) meeting (LNBDS (UK) meeting (JJJJJuly 2012): uly 2012): uly 2012): uly 2012): uly 2012): Society’s executivecommittee meeting was held at the residence of Dharmaand Pramila on Sunday, 22-7-2012. As a part of Dharmadiscussion the importance of ‘The Wheel of Life’ wasdiscussed.

FFFFFamily Pamily Pamily Pamily Pamily Picnic (Aicnic (Aicnic (Aicnic (Aicnic (August 2012): ugust 2012): ugust 2012): ugust 2012): ugust 2012): The family picnic wasorganised to promote team building on 19 August 2012at Ruislip Lido.

One day meditation and Dana offering for venerableOne day meditation and Dana offering for venerableOne day meditation and Dana offering for venerableOne day meditation and Dana offering for venerableOne day meditation and Dana offering for venerablemonks at Kingsbury Vihara, London (Septembermonks at Kingsbury Vihara, London (Septembermonks at Kingsbury Vihara, London (Septembermonks at Kingsbury Vihara, London (Septembermonks at Kingsbury Vihara, London (September2012): 2012): 2012): 2012): 2012): Our society has been organising this events sinceJanuary 2012 regularly once every 2-3 months. We invitedVenerable Bhikkhu Dhammasami, abbot of OxfordBuddha Vihara, Oxford, UK to lead the meditation onSunday, 2-9-2012., 2-9-2012., 2-9-2012., 2-9-2012., 2-9-2012. Every one appreciated his practicalapproach to Dhamma practice.

Afternoon session withrelaxing meditation, talkand meditation onJoyous Feeling in Lifewas really good. Hisquestion and answersession was excellent. Hisanswers to questionsraised during the day withillustration from dailylives were not onlyexcellent but some thingwe can all use in our daily

life. So also his advice to reflect on at least one ‘Joyousfeeling’ from time to time was very helpful. He remindedus most of us most of the time dwell on negative aspectsof our life and become miserable. So if you can spend atleast some time contemplating on at least one event inyour life that make you feel happy it will act as an antidoteto our usual habitual pattern of feeling sorry for yourself.

May 2013 Lumbini 20

It was encouraging to learn that every one who attendedmeditation showed keen interest in continuing this typeof Dhamma practice. Every one felt that we should invite

Dhammasami Bhante and other well known meditationteachers from time to time to lead the meditation.

We have been continuing this practice of one daymeditation and Dana offering and will be continuing in2013 as well. Please check our website:www.lumbini.org.uk for further information.

LNBDS meeting (OLNBDS meeting (OLNBDS meeting (OLNBDS meeting (OLNBDS meeting (October 2012): ctober 2012): ctober 2012): ctober 2012): ctober 2012): Society’s executivecommittee meeting was held at Dinesh and RasanaBajracharya’s residence in Tunbridge Wells, Kent.

Acchaya Bajracharya made an excellent power pointpresentation on ‘The wheel of Life’ as a follow on to earlierdiscussion in July 2012.

Essay Competition PEssay Competition PEssay Competition PEssay Competition PEssay Competition Prizrizrizrizrize giving cere giving cere giving cere giving cere giving ceremonyemonyemonyemonyemony, N, N, N, N, Nepalepalepalepalepal(N(N(N(N(Nooooovvvvvember 2012):ember 2012):ember 2012):ember 2012):ember 2012): Prize giving ceremony of The EssayCompetition of 2012 took place on 24 Nov 2012 at JagatSundar Bwonekuthi, Kathmandu, Nepal. Lumbini Nepa-lese Buddha Dharma Society (UK) in collaboration withYuba Baudha Samuha (Young Men’s Buddhist Associa-tion) of Kathmandu has been holding Essay Competi-tions every other year on Buddhism since 2007. Accord-

ingly an essay competition on “'Buddha's Teaching forHealthy Life” was held on 2012. People of different agegroups from Kathmandu, Patan and Bhaktapur took partin the competition. Prizes were given to Ms SunitaManandhar, Mr. Juju Man Maharjan and Mr. ShubhaRatna Shakya who came first, second and third respec-tively. A consolation prize was given to Ms. RasanaBajracharya. We hope to continue the essay competitionsin future as well for the promotion of Buddha Dharmaamong the youth of Nepal.

One day meditation, Dana offering and LNBDSOne day meditation, Dana offering and LNBDSOne day meditation, Dana offering and LNBDSOne day meditation, Dana offering and LNBDSOne day meditation, Dana offering and LNBDSmeeting (meeting (meeting (meeting (meeting (JJJJJanuaranuaranuaranuaranuary 2013): y 2013): y 2013): y 2013): y 2013): Another one day meditationand Dana offering followed by a brief meeting of executivecommittee took place at Kingsbury Vihara on 27-1-2013.

Invitation to Advisory Meeting and Dinner byInvitation to Advisory Meeting and Dinner byInvitation to Advisory Meeting and Dinner byInvitation to Advisory Meeting and Dinner byInvitation to Advisory Meeting and Dinner byKalyana MKalyana MKalyana MKalyana MKalyana Mitra BCSG (Fitra BCSG (Fitra BCSG (Fitra BCSG (Fitra BCSG (Febrebrebrebrebruaruaruaruaruary 2013): y 2013): y 2013): y 2013): y 2013): VenerableBhikkhu Sumana and Dharma attended this meeting atCHAK 89, 105 Bond Road, Mitcham Surrey CR4 3HGon 22nd February 2013 at the invitation of The BuddhistChaplaincy Support Group - Kalyana Mitra.

The spirit of Kalyana Mitra is to offer friendship, kindnessand compassion to those struggling with their lives orwork, in one way or another

TTTTTrialogue on Erialogue on Erialogue on Erialogue on Erialogue on Ethics, Bthics, Bthics, Bthics, Bthics, Belonging and Uelonging and Uelonging and Uelonging and Uelonging and Understandingnderstandingnderstandingnderstandingnderstanding(March, 2013): (March, 2013): (March, 2013): (March, 2013): (March, 2013): Dharma attended this unique trialogueamong Hindu, Buddhist and Christian scholars held atThe Buddhist Society, London on 27th March 2013 atthe invitation of Inter Religious Affairs to the Archbishopof Canterbury, Lambeth Palace, London, SE1 7JU.

A similar meeting-a dialogue between Buddhists andChristians was held last year on 5th March 2012 at thesame venue which was attended among others byArchbishop of Canterbury Dr. Rowan Williams, VenerableBhikkhu Seelawimala, the head of the London BuddhistVihara, Ajahn Amaro, Abbot of the Amaravati BuddhistMonastery, Ven. Cheuh Ru Shih of London Fo GuangTemple and Prof Kemmyo Taro Sato of Three WheelsTemple, London.

The purpose of these meetings is to encourage dialogueand understanding among various faith groups. Hence thefuture meetings will be organised by Inter Religious Affairsto the Archbishop of Canterbury in collaboration withthe Buddhist Society.

One day meditation and Dana offering (March 2013):One day meditation and Dana offering (March 2013):One day meditation and Dana offering (March 2013):One day meditation and Dana offering (March 2013):One day meditation and Dana offering (March 2013):Another one day meditation and Dana offering was heldon 17th March 2013 at Kingsbury Vihara, London.

LNBDS MLNBDS MLNBDS MLNBDS MLNBDS Meeting (Aeeting (Aeeting (Aeeting (Aeeting (April 2013): pril 2013): pril 2013): pril 2013): pril 2013): Society’s executivecommittee meeting was held at Dinesh and MenikaSthapit’s residence in Manor Park, London on 28th April2013 to finalise the 2557th Buddha Jayanti programme.

21 Lumbini May 2013

NNNNNeeeeews about Bws about Bws about Bws about Bws about BuddhismuddhismuddhismuddhismuddhismDDDDDalai Lama givalai Lama givalai Lama givalai Lama givalai Lama gives £1.1m es £1.1m es £1.1m es £1.1m es £1.1m TTTTTempleton Pempleton Pempleton Pempleton Pempleton Prizrizrizrizrize money to charitye money to charitye money to charitye money to charitye money to charity,,,,,UK (May 14, 2012):UK (May 14, 2012):UK (May 14, 2012):UK (May 14, 2012):UK (May 14, 2012):

A special service was held for the Dalai Lama at St Paul’sCathedral in London

The Dalai Lama has said he is giving away to charity £1.1min prize money that has been awarded to him.

The Tibetan spiritual leader received the annual TempletonPrize in London for exceptional contributions to “affirminglife’s spiritual dimension”.

About £900,000 is going to Save the Children in India,with £125,000 set aside for The Minds and Life Institute.

Money is also going towards a fund to educate Tibetanmonks about science.

The 76-year-old was awarded the prize for encouraging“serious scientific investigative reviews of the power ofcompassion”, and its potential to address world problems.

The John Templeton Foundation said he was chosen forexploring these issues - which are key themes of histeachings - with people beyond his own religious traditions.

A service was held at St Paul’s Cathedral in London tomark the occasion.

Other people to have received the Templeton Prize includefellow Nobel laureate Mother Teresa, the first recipient ofthe prize in 1973.

Speaking at St Paul’s Cathedral ahead of Monday’s service,the Dalai Lama warned British people against feeling“hopeless” and “helpless” in the face of economic troubles.(BBC News 14 May 2012)

India: Rare Buddhist manuscript Lotus Sutra to beIndia: Rare Buddhist manuscript Lotus Sutra to beIndia: Rare Buddhist manuscript Lotus Sutra to beIndia: Rare Buddhist manuscript Lotus Sutra to beIndia: Rare Buddhist manuscript Lotus Sutra to bereleased (May 2012): released (May 2012): released (May 2012): released (May 2012): released (May 2012):

A rare Buddhist manuscript, discovered by cattle grazersin 1931, is set to be released in a book form in India onThursday. The Lotus Sutra was found in Gilgit, now inPakistan-administered Kashmir. The document, whichdates back to 5th century, is perhaps the only Buddhistmanuscript discovered in India. Believed to be one of themost revered Buddhist scriptures, it represents the

discourse delivered by Buddha towards the end of his life.The Gilgit Lotus Sutra is kept at the National Archives ofIndia in the capital, Delhi in the section ‘Important find’ ‘Important find’ ‘Important find’ ‘Important find’ ‘Important find’

The book - a facsimile edition which is the exact replicaof the manuscripts - will be launched by the NationalArchives jointly with the Institute of Oriental Philosophyand Soka Gakkai, Japan-based UN-recognised non-governmental organisation.

“This will help greatly to preserve the rare documents forposterity and make them available for future research,” ProfMushir-ul Hasan, Director General of National Archivesof India, said.

The manuscripts were discovered in a wooden box in acircular chamber inside a Buddhist stupa by cattle grazerswho brought the box to the Wazir of Gilgit.

The Wazir of Gilgit sent it to the Maharaja of Kashmir inSrinagar.

The document was studied by Hungarian-Britisharchaeologist Sir Aurel Stein who announced the importantfind to the world.

Officials at the National Archives say the ancientmanuscripts managed to survive for centuries because theywere written on the bark of bhoj (birch) tree which doesnot decay and the freezing sub-zero temperatures of theGilgit region. The Lotus Sutra is one of the most sacredscriptures of Mahayana Buddhism which is strongest inTibet, China, Taiwan, Japan, Korea, and Mongolia.

(BBC 3, May 2012 http://www.bbc.co.uk/news/world-asia-india-17935041)

The FThe FThe FThe FThe First Constitutional Affairs Committee of theirst Constitutional Affairs Committee of theirst Constitutional Affairs Committee of theirst Constitutional Affairs Committee of theirst Constitutional Affairs Committee of theChamber of Deputies has approved the Agreement/Chamber of Deputies has approved the Agreement/Chamber of Deputies has approved the Agreement/Chamber of Deputies has approved the Agreement/Chamber of Deputies has approved the Agreement/TTTTTrrrrreaty signed beaty signed beaty signed beaty signed beaty signed by the Gy the Gy the Gy the Gy the Gooooovvvvvernment with the Iernment with the Iernment with the Iernment with the Iernment with the ItaliantaliantaliantaliantalianBBBBBuddhist Uuddhist Uuddhist Uuddhist Uuddhist Union, Inion, Inion, Inion, Inion, Italy (Dtaly (Dtaly (Dtaly (Dtaly (December 11, 2012):ecember 11, 2012):ecember 11, 2012):ecember 11, 2012):ecember 11, 2012):

This act ends the long process for the institutionalrecognition of Buddhism in Italy.

On this occasion the Executive Council of the UBI wantsto single out the pivotal role played by Vincenzo Piga inpromoting the Italian Buddhist Union, for his vision andhis work, and all those who have worked to achieve thisoutstanding result

There are an estimated 160,000 Buddhists in Italy out ofa population approaching 60M.

The first effect of the signing of the Treaty that comes tomind is the following:

“The law in which Italian taxpayers allocate 0.8% (‘eightper thousand’) of their income taxes to selected religions orthe State.”For further details visit: http://en.wikipedia.org/wiki/Freedom_of_religion_in_Italy(Network of Buddhism, UK, http://www.nbo.org.uk)

May 2013 Lumbini 22

LLLLLumbini umbini umbini umbini umbini YYYYYear fails to connect Bear fails to connect Bear fails to connect Bear fails to connect Bear fails to connect Buddhist ciruddhist ciruddhist ciruddhist ciruddhist circuit, Ncuit, Ncuit, Ncuit, Ncuit, Nepalepalepalepalepal(D(D(D(D(Decemberecemberecemberecemberecember, 2012):, 2012):, 2012):, 2012):, 2012):

BBBBBUTUTUTUTUTWWWWWAL, NAL, NAL, NAL, NAL, Nepal —epal —epal —epal —epal — The Visit Lumbini Year (VLY-2012)has failed to connect well known Buddhist Circuits aroundLumbini though the government had announced 2012 asa national campaign with an aim to attracting a milliontourists and collecting the funds for the development ofLumbini.

Around a dozen of Buddhist circuits in Kapilvastu,Rupandehi, and Nawalparasi districts related to Buddha’slife have fallen under shadow when the LumbiniDevelopment Trust could not bring any program for thedissemination and development of these places. The VLYcould not even touch the Tilaurakot of Kapilvastu, whereSiddhartha Gautam was born and spent his childhood andearly adult life until he was 29years. Besides these, Devdaha,Ramgram, Ashok Pillar among others have been ignored.

Budget was not allocated for the implementation of VLY-2012 from the centre and district level programmes werenot set up for the promotion of the Buddhists centres,said Madhav Acharya, Chief of Branch Office of theLumbini Development Trust.

However, an entry to border of Nepal-India,Chakarchauraha, has been built at the initiative of DistrictDevelopment Committee, he added. (My Republica, Dec 11,2012 courtesy: http://www.buddhistchannel.tv/index.php?nepal)

DDDDDeath of eath of eath of eath of eath of ThrThrThrThrThree Dee Dee Dee Dee Dharmadutta Mharmadutta Mharmadutta Mharmadutta Mharmadutta Monks ronks ronks ronks ronks rememberememberememberememberemembered,ed,ed,ed,ed,UK (December 2012):UK (December 2012):UK (December 2012):UK (December 2012):UK (December 2012):

Samye Ling Buddhist Monastery, Amaravati BuddhistMonastery and other Buddhist Centres in the UKremembered in their prayers the untimely deaths of theThree Dharmadutta Buddhist monks from Thailand inthe early hours of Christmas Eve 2012 in Scotland in a carcrash.

Phramaha Pranam Thongphaiboon aged 44, abbot of WatBuddharam in Aberdeen, Phramaha Chai Utamedhi, aged

34 and Pramaha Kringkai aged 34 who has been to theUK only for four days were being driven from WatBuddhapadipa, London to Wat Buddharam in Aberdeenand were about ten miles from Edinburgh when the crashhappened. The three monks were sitting in the back seatand were killed instantly. The front passenger suffered neckinjuries but the driver managed to get out herself. Maythey attain Nirvana.

1616161616ththththth Annual G Annual G Annual G Annual G Annual General Meneral Meneral Meneral Meneral Meeting of eeting of eeting of eeting of eeting of WWWWWomenomenomenomenomen’’’’’s Bs Bs Bs Bs BuddhistuddhistuddhistuddhistuddhistAssociation of NAssociation of NAssociation of NAssociation of NAssociation of Nepal (epal (epal (epal (epal (JJJJJanuaranuaranuaranuaranuary 2013):y 2013):y 2013):y 2013):y 2013):

Bhrikutimandapa, Kathmandu: Bhrikutimandapa, Kathmandu: Bhrikutimandapa, Kathmandu: Bhrikutimandapa, Kathmandu: Bhrikutimandapa, Kathmandu: 16th annual generalmeeting of Women’s Buddhist Association of Nepal washeld on 26th January 2013 under the chairmanship ofBhikkhu Dharmamurti Mahasthavira, general secretaryof All Nepal Bhikkhu Mahasangha in Kathmandu.Sangha Nayaka Venerable Bhikkhu AshwogoshMahasthavira was the guest of honour.

Senior vice president of Dharmodaya Sabba and othersattended the meeting. Successful Pariyati students fromParopkar High school were give prizes.

Mahaparitran Chanting at Hanuman Dhokha,Mahaparitran Chanting at Hanuman Dhokha,Mahaparitran Chanting at Hanuman Dhokha,Mahaparitran Chanting at Hanuman Dhokha,Mahaparitran Chanting at Hanuman Dhokha,Kathmandu, Nepal (March 2, 2013):Kathmandu, Nepal (March 2, 2013):Kathmandu, Nepal (March 2, 2013):Kathmandu, Nepal (March 2, 2013):Kathmandu, Nepal (March 2, 2013):

Historic Mahaparitran Chanting was inaugurated by thenminister of Science and Technology Dr. Keshab ManShakya on Saturday, 2 March, 2013 at HanumanDhokaha, Kathmandu amidst the colourful surrounding.This was the first time in the history of Nepal that such achanting had taken place.

This event was organised by All Nepal BuddhistMahasangha and sponsored by Mahadev Makhan Club,Sri Sweta Bhairab Bhajan Khala and Women’s BuddhistAssociation.

Sangha Nayak Venerable Bhikkhu AshwoghoshMahasthabir administered the five precepts (panca sila)and Bhikkhu Ananda explained the purpose of theParitrana chanting.

Membership of the SocietyMembership of the SocietyMembership of the SocietyMembership of the SocietyMembership of the SocietyMembers whose valued memberships are due for renewal and new members who would like to support the society by becominga member are requested to complete the section below and return it to the society’s address 11 M11 M11 M11 M11 Mulberrulberrulberrulberrulberry Dy Dy Dy Dy Drivrivrivrivrive, Se, Se, Se, Se, Slough,lough,lough,lough,lough,Berkshire, SL3 7JU, UK Berkshire, SL3 7JU, UK Berkshire, SL3 7JU, UK Berkshire, SL3 7JU, UK Berkshire, SL3 7JU, UK with your cheque made out to Lumbini Nepalese Buddha Dharma Society (UK) or LNBDS (UK).We very much hope you will support the society by renewing your membership or by becoming a member.MMMMMembership embership embership embership embership for 1 year: IIIIIndividual ndividual ndividual ndividual ndividual -£ 10.00, FFFFFamily - amily - amily - amily - amily - £ 25.00, Life MLife MLife MLife MLife Membership - embership - embership - embership - embership - £ 150.00

I/We would like to support the LNBDS’s work and would like to renew my membership/join the society.

Name:…………………………………………………… Address:…………………………………........……

…………………………………………………………………………… Tel:……………………………….....

Email:……………………………………………………….

I/We enclose the membership fee for the year of £ ................................ to renew my membership/join the society.In addition, I/We wish to donate £ .................................. Total amount enclosed £ .................................Signature: ............................................................ Date: ................................................

23 Lumbini May 2013

E-mail: [email protected]: http://www.greenwichlondoncollege.co.uk

Greenwich London CollegeSpinnaker House, 142 Greenwich High Road, Greenwich, London SE10 8NN

Tel: 020 8293 9374

We wish all readers Happy 2557th Buddha Jayanti!We wish all readers Happy 2557th Buddha Jayanti!We wish all readers Happy 2557th Buddha Jayanti!We wish all readers Happy 2557th Buddha Jayanti!We wish all readers Happy 2557th Buddha Jayanti!

Paritta” in Pali, “paritrana” in Sanskrit and “pirit”(pronounced pirith) in Sinhala mean principallyprotection. Paritta suttas describe certain suttas or discoursesdelivered by the Buddha and regarded as affordingprotection in order to avert illness or danger, to ward offthe influence of malignant beings, to obtain protectionand deliverance from evil, and to promote health,prosperity, welfare, and well-being . This protection is tobe obtained by reciting or listening to the paritta suttas.The practice of reciting or listening to the paritta suttasbegan very early in the history of Buddhism. (Source: TheBook of Protection Paritta translated from the original Pali,with introductory essay and explanatory notes by PiyadassiThera)

Ambassadors of Sri Lanka and Thailand along with largenumbers of Buddhist monks, nuns and general public tookpart in the ceremony.

GGGGGooooovvvvvernment of Mernment of Mernment of Mernment of Mernment of Myanmaryanmaryanmaryanmaryanmar’’’’’s awars awars awars awars awards to Bds to Bds to Bds to Bds to BhikkhuhikkhuhikkhuhikkhuhikkhuJnanapurnik and BJnanapurnik and BJnanapurnik and BJnanapurnik and BJnanapurnik and Bhikkhuni Dhikkhuni Dhikkhuni Dhikkhuni Dhikkhuni Drrrrr. D. D. D. D. Dhamma Bhamma Bhamma Bhamma Bhamma Bijayaijayaijayaijayaijaya(March 2013):(March 2013):(March 2013):(March 2013):(March 2013):

The government of Myanmar, ministry of religion hasbeen awarding prominent Buddhist teachers for many yearsin recognition of their service to the mankind. This yearBhikkhu Jnanapurnik Mahasthavira Bhikkhu Jnanapurnik Mahasthavira Bhikkhu Jnanapurnik Mahasthavira Bhikkhu Jnanapurnik Mahasthavira Bhikkhu Jnanapurnik Mahasthavira president of AllNepal Bhikkhu Maha Sangha and abbot of Vishwa ShantiVihara, Kathmandu and B B B B Bhikkhuni Dhikkhuni Dhikkhuni Dhikkhuni Dhikkhuni Drrrrr. D. D. D. D. DhammahammahammahammahammaBijaya, Bijaya, Bijaya, Bijaya, Bijaya, abbess of Kindol Vihara Kindol Vihara Kindol Vihara Kindol Vihara Kindol Vihara were awarded withprestigious awards of Aggamahapandita andGanthakvachak Pandit respectively on 26th March 2013.

PPPPPariyatti Eariyatti Eariyatti Eariyatti Eariyatti Examination rxamination rxamination rxamination rxamination results published, Kathmandu,esults published, Kathmandu,esults published, Kathmandu,esults published, Kathmandu,esults published, Kathmandu,Nepal (March 2013):Nepal (March 2013):Nepal (March 2013):Nepal (March 2013):Nepal (March 2013):

Examination results of Pariyatti classes conducted by AllNepal Bhikkhu Maha Sangha were published in March

2013. All together 3474 students took part in this year’sexamination. A resident of Sinchahiti, Patan, MissPuspanjali Shakya from Shakya Singha Boudha Pariyattiand Adult Education came first. Presently she is workingin Dhulikhel Hospital, Nepal as nurse educator.

PPPPPariyatti Bariyatti Bariyatti Bariyatti Bariyatti Baoudha Daoudha Daoudha Daoudha Daoudha Dhamma cup Qhamma cup Qhamma cup Qhamma cup Qhamma cup Question anduestion anduestion anduestion anduestion andanswer competition held, Nepal (April 2013):answer competition held, Nepal (April 2013):answer competition held, Nepal (April 2013):answer competition held, Nepal (April 2013):answer competition held, Nepal (April 2013):

With the aim of promoting Buddha’s teaching among theyouth of Nepal a nation wide Pariyatti Dhamma cupquestion and answer competition was organised jointlyby Amrit Dhamma Boudha Pariyatti School andMatatirtha Boudha Pariyatti Education from 6 – 10 April2013. Previously similar competitions were organised bySukhihotu Nepal for three years from the year 2005. Allstudents of Pariyatti classes were eligible to take part inthis competition.

Lumbini Pariyatti Kendra, Lumbini was declared thewinner of the Pariyatti dhamma cup 2556 on 10th April2013.

Good are friends when need arises; good is contentment with just what one has;good is merit when life is at an end, and good is the abandoning of allsuffering (through Arahantship). ~ 331 Dhammapada

May 2013 Lumbini 24

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