Odds and Ends

‘Odds and Ends’ ~ I

Odds and Ends

Ven. Phrakhru Siddhiyanvidesh

[Phramaha Somboon Siddhiyano]

(เก็บเล็กผสมน้อย)

‘Odds and Ends’ ~ II

‘Odds and Ends’

copyright© 2009 By Ven.Phrakhru Siddhiyanavidesh

Author : Ven.Phrakhru Siddhiyanvidesh

[Phramaha Somboon Siddhiyano]

Editorial Board:

ï Ven.PhrakhruPanyasudhamwithet (Dr.PM.Laow Panyasiri)

ï Phramaha Phasakorn Piyobhaso

ï Phramaha Pranom Dhammaviriyo

ï Phra S. M. Sujano

Competer Graphic Concepts:

ïPhramaha Aphidech Yanasiri

ïPhra S. M. Sujano

First Published : 25th October 2009

Printed in England : By Liquid Print Birmingham

Wolverhampton Buddha Vihara

Upper Zoar Street, Pennfields, Wolverhampton,

West Midlands, WV3 0JH

‘Odds and Ends’ ~ III

Congratulation�

It brings me a great sense of achievement to witness the compilation of this book, which represents my life-span work. I would like to express my thanks to Phra S. M. Sujano for collecting and compiling these articles to produce this book. Previously, these articles were un-noticed and scattered in many different places. I hope that readers will benefit from this book.

Phavatu sabba mangalam !

Phrakru Siddhiyanavidesh

21 October 2009

‘Odds and Ends’ ~ IV

Contents Page

Preface vBiography of Luang Phor iMassage from Ajahn Laow xivMassage from DAMC Centre xxv

Chapter 1. A Short story of the Buddha 1

Chapter 2. Introduction of Buddhism 8

Chapter 3. Buddhism in Thailand and its past and present 10

Chapter 4. Manussa Dhamma : Five precepts 21

Chapter 5. The Buddhist Celebration 30

Chapter 6. Introduction to Kathina 33

Chapter 7. The Consecration of Sima 41

Chapter 8. Dhammacakka Mudra or Dhammacakka Posture 52

Chapter 9. Introduction to Meditation 55

Chapter 10. Introduction to Insight meditation 61

Chapter 11. Conventional truth and Ultimate truth 71

Chapter 12. Insight meditation and three signs of being 78Contents

‘Odds and Ends’ ~ V

Chapter 13. Hindrances and Absolute Freedom 82

Chapter 14. Ego and Vipassana Meditation 89

Chapter 15. Where is real happiness 96

Chapter 16. Merit Making : Gratitude 101

Chapter 17. Looking into the True Nature of life 107

Chapter 18. Eyes on World 112

Chapter 19. The Significance of giving Dana 116

Chapter 20. Who ate goat’s dung ? 121

Chapter 21. Welcoming Speech 124

Chapter 22. Luang Por’s 77th Birthday Celebration 125

Chapter 23. New Year Message to all 128

Chapter 24. The Foundation Stone of Buddha Vihara 132

Chapter 25. The Foundation Stone at Panjab 133

Chapter 26. Opening Speech on Dr.Ambedkar 135

Chapter 27, He donated his life’s saving 138

Chapter 28. Good to Know 140

Contents

‘Odds and Ends’ ~ VI

I feel great privilege to write an introduction for this book

‘Odds and Ends’ - article collection of Most Venerable

Phrakru Siddinyanvithet or known as Venerable Phramaha

Somboon, the most senior Theravada monks in the UK and

generally known as Luang Por. Luang Por – aged 85 - is a Thai

Buddhist missionary monk, who send to the United Kingdom by

the Department of Religious Affairs of Thailand in 1968 as a

Dhammaduta monk immediately after his completion of degree

from Mahamakut Buddhist University in Thailand. He lived in the

Buddhapadipa Temple, London for several years and also used to

be acting abbot of the temple for few years. Later, he voluntarily

accepted invitation from Indian Buddhists, Wolverhampton in the

sangha meeting at the Buddhapadipa Temple for certain months,

but that certain months last until present day and respectively all

Indian Buddhists called him as bhante Somboon.

Luang Por is a well verse in Buddhist teachings and

disciplines - calm, gentle, compassionate and generous -

Buddhist monk. He is well respected among Buddhist and non-

Buddhist locally and internationally. Apart from being spiritual

leader in different organizations, he also supports and provides

scholarships for needy pupils. He is tirelessly helping - dedicated

Preface

‘Odds and Ends’ ~ VII

and sacrificed most of his life - for the upliftment and creating

Buddhist awareness among the Ambedkarit Buddhists and as

well as supports their all activities.

This year 2009 at the request of the Luang Por, I was

chosen from the Buddhavihara Temple Kings Bromley by Venerable

Phrakru Pannyasudhammawithet or Dr. Ajahn Laow to observe

the rainy retreat with him in Wolverhampton Buddha Vihara for

three months. It was my privilege and honour. It is also a

meritorious opportunity to provide basic hospitality to Luang Por.

Although it was uncomfortable change, initially, and cultural

differences I came up with the plan to collect and publish Luang

Por’s work, which you are holding in your hands now, to make

myself fit into new culture. At the beginning, Luang Por was

slightly hesitant but later became convinced and then kindly

assisted with the project.

Over the past years since his arrival in the UK in 1968,

a number of articles have been written as a preparation or draft

for different occasions. Among them few articles have been

published and three quarters of it have been disregarded and

overlooked. Further, Luang Por has written several articles in

French, which have been excluded from the book due lack of

linguistic knowledge.

Some of the main articles describes in this book are the

short history of the Buddha, the first article of this book, in

which, Luang Por precisely presented life of the Buddha until

Preface

‘Odds and Ends’ ~ VIII

enlightenment. An article ‘A History of Buddhism in Thailand’

is of equal interest to read in order to understand Thai Sangha

community and its governance in Thailand. Out of the ordinary

articles, understanding the five aggregates –pancakhanda- by

realizing three characteristics; impermanence, unsatisfactoriness

and non-self is the main purpose of the Buddhist meditation,

which Luang Por explains clearly with simple examples in his few

articles. ‘Detachment’ further article explains ‘is initial achievement

from insight meditation’. Every little gifts or generosities are highly

considered and praised by the Buddha so does by Luang Por

as he explained in his article. He respects generosity and treats

them highly regardless of donation. Therefore, with his special

request the news of generous donation also has been added at

the end of this book.

Further, some of the articles are excluded due similar to

the articles which have been included. Some of the articles

have been edited but preserved its nature. Its contents and main

concepts are remained the same, just a slightest changes have

been made to make it clear.

Of course, all friends are positively supportive and without

them it is far difficult to complete. Financial support, I would say,

is vital important, without it, it would not have been possible

published. Therefore, I would like to thank and appreciate everyone

for your generous financial support. Equally, I also would like

to thank everyone for providing articles and valuable advice.

Preface

‘Odds and Ends’ ~ IX

Likewise, I am thankful to the members of Dr. Ambedkar Memorial

Committee of Great Britain for providing necessary needs while

I was assisting Luang Por in Wolverhampton. I also express my

humble thankfulness to Phrakru Panyasudhammawithet, the abbot

of the Buddhavihara Temple, Kings Bromley for providing necessary

advice and guidance towards the successful publication of this

book. I also would like to thank Phramaha Aphidech Netwila for

his graphic work on this book. Among all, certainly without the

kind support and assistance of Luang Por, it would have been

impossible to bring these words of wisdom. Ultimately, with the

help of all directions this book is with you today.

Ven. S. M. Sujano

Preface

‘Odds and Ends’ ~ X

‘Odds and Ends’ ~ i

My mother’s name was Mrs. Bang Prasarkok and Father’s

name was Mr. Chand Prasarkok. My Father passed away

on the nineteenth of April 2506 (1963 C.E.) whereas my mother

on Twenty-fourth April 2527 (1984 C.E.).

I was born on 2468 B.E./1925 C.E. in Kabinburi District,

Prachinburi Province, Thailand and was brought up in the

Eastern part of Thailand. I got 3 brothers including myself and 5

Sisters, one of them died, when I was about 4 years old. With

regard to Thai tradition when the family gets boys they must

be ordained as novices or monks for respecting or reciprocating

their benefactors. I ordained as a novice for reciprocating my

grandmother when she was cremated. My teacher was preceptor

and Governor of Kabinburi District and he passed away too. I

gave up the novice-hood after a week and I continued learning at

a local primary school in Nadee village, I passed an examination

of the fourth form of school.

In 2488 BE/1945 C.E. I ordained as a monk in the form

of high ordination at Wat Phansee Temple under the preceptor-

ship of Phrakhru Banhankabintharakhet, announcer-preceptor

The short Biography of Ven. Phrakhru Siddhiyanvidesh

[ Phramaha Somboon Siddhiyano]

was Phra Ajahn Kud and assistant announcer-preceptor was

Phrapalad Lieam. After the ordination I went to reside at Wat

Phraneewong Temple for a year. After the Second World War

ended, I moved into Bangkok for Buddhist studies and lived in

Wat Tasnarunsuntarikaram Temple. I went to Buddhist school

(Nak dhamma studies) and school of Pali study.

After the completion of third grade of Buddhist school (Nak

dhamma) and the fifth grade of Pali studies, I joined Mahamakut

Buddhist University for further education on Buddhist philosophy.

Later, I enrolled for a special six months intensive degree up as

a Dhammaduta monk at the Training Institute for Dhammaduta

Bhikkhu going abroad immediately after completion of Bachelor in

Buddhist philosophy.

In 2511 B.E. / 1968 C.E. I was selected as a Dhammaduta

monk for the West by Department of Religious affairs of Thailand

to run the Wat Buddhapadipa Temple in London and then later I

was appointed as Deputy of the Temple.

On the thirteenth of October 2518 B.E./1975 C.E. I was invited

to co-operate to set up the Buddhist Union of Europe in Paris

by unanimous agreement of our representatives from 8 countries,

namely the West Germany, the Netherlands, Switzerland, Austria,

England, France, Belgium and Italy. Later, in 2522 B.E./1980

B.E. I was appointed as a spiritual adviser for the Buddhist union

of Europe.

In 2529 B.E./1983 C.E. I was invited to stay and look

‘Odds and Ends’ ~ ii

‘Odds and Ends’ ~ iii

after the Wolverhampton Buddha Vihara in Wolverhampton. I am

teaching Buddhist teachings and Buddhist meditation here and

helping the temple committee to develop the Temple since its

present time.

In 2520 B.E./1977 C.E. I translated French story ‘La Fuite’

into Thai language from the French Book entitled ‘Pronons la

parole’, which has been published twice. In 2525 B.E./1982 C.E. I

compiled the chanting book entitled; Romanization of Pali chanting

book to mark on the Ratanakosindra Bicentennial celebration and

Consecration of Sima erected in the suburb of London by committee

of London Buddhist Temple Foundation chaired by Thai Prime

Minister, General Kriansakdi Chamanandana of Thailand and in

2538 B.E./1995 C.E., which was published by Wat Sanghathan

(presently Wat Santiwonsaram), Birmingham. Second book

‘Romanization of the Peak of Tipitaka and Gathachinabanchorn’

was published by The Buddhavihara Temple, Aston Birmingham

in 1995 for people who are interested in Buddhist chanting,

which help them chant easily by themselves

I have visited the following countries; In Asian countries:

Laos, Cambodia, Burma, India, Singapore, China thrice; In the

Scandinavia; Denmark, Finland, Sweden, Norway; in the Europe

countries: Austria, Germany, Netherlands, Luxembourg, Belgium,

Switzerland, Iceland, France, Italy, Spain, and United States of

America.

‘Odds and Ends’ ~ iv

‘Odds and Ends’ ~ v

‘Odds and Ends’ ~ vi

‘Odds and Ends’ ~ vii

‘Odds and Ends’ ~ viii

‘Odds and Ends’ ~ ix

‘Odds and Ends’ ~ x

‘Odds and Ends’ ~ xi

‘Odds and Ends’ ~ xii

‘Odds and Ends’ ~ xiii

‘Odds and Ends’ ~ xiv

Buddhism has been part of the history of Great Britain for

some time now. Thai Buddhist Dhammaduta monks have

also been present for some time, letting British people see the

impact of Buddhism on their lives.

The Most Ven Prarasithimuniy from Wat Mahathat,

Bangkok was the first Thai Buddhist missionary approved and

sent in 1966 by the Sangha Authority and Thai Government

to the Buddhapadipa Temple, London, which at the time was

situated at 99 Christchurch Road, East Sheen. It was there for

a while before moving to its present location in Calonne Road,

Wimbledon. The temple had belonged to a retired army general.

It became, and remains to this day, a residence for monks and

a place for Thai people to celebrate the Thai festivals and enjoy

cultural performances.

In 1968 the Most Venerable Somboon came as a monk

from Wat Tapan (Tassanrunsuntarikaram). He had obtained his

BA from Mahamakut Buddhist University.

1 Also known as Phrakru Panyasudhammawithet , The Abbot of The Buddhavihara Temple

Kings Bromley Staffordshire

PM Somboon and

His Missionary Work in the UK

By Venerable Dr Laow Panyasiri1

‘Odds and Ends’ ~ xv

Phramaha Somboon has told me that over many years

there have been many new teams who came for a while. Some

monks disrobed, some went back to Thailand for good and some

died as a monk or after disrobed. He notes that he alone has

stayed until now he is 84 years old.

Monks from many different countries who were friends

have gone now, monks like the Ven Dr. Saddatissa, Ven. Dr

Vajirayana, and Ven. Dr Revata dhamma. Meeting with each other

and learning from each other they did work of great significance

and importance for Buddhism in the UK.

The work of the Venerable Phramaha Somboon has also

been highly remarkable and important for the history of Buddhism

in Britain. I would like to say before all the Indian devotees who

are present at the ceremony at the temple that the Venerable

Phramaha Somboon has dedicated his whole life to Buddhism,

and Indian people in Wolverhampton and in the Punjab are those

who have benefited most from his service.

Let us look back briefly at the history of the Buddhapadipa

Temple in Wimbledon. The Venerable Sophon Dhammasudi had

been a very popular head monk when he was teaching the

Dhamma in East Sheen. When he left the temple Phramaha

Somboon took over as Acting Abbot for many years until the

Venerable Phra Medidhammacharaya was appointed Abbot. Phra

Medidhammacharaya came from Wat Mahathat, Bangkok and we

should note that it was Wat Mahathat which, along with the Thai

Massage from Ajahn Loaw

‘Odds and Ends’ ~ xvi

Government, had founded the Buddhapadipa Temple, so it seemed

that a tradition was emerging that the Abbot of Buddhapadipa

Temple should be sent from Wat Mahathat to continue their

missionary work. There seemed to be an understanding in the

Sangha in Thailand that this tradition should be respected when

it was being decided who should be appointed head monk.

At this time Phramaha Somboon applied to enroll on an

MA course at Lancaster University. He had already been there

for two terms when he learnt that he would not be getting

support from the authorities in Thailand to enable him to continue

his studies. A policy had been adopted that Dhammatuda monks

should not be allowed to take time off to study. If they wished to

study they had to stop being a Dhammatuda monk and become

a student monk instead. Phramaha Somboon understood only too

well that, without this financial support, he would not be able to

complete his MA course. He had to leave the University.

The number of Dhammaduta monks was very limited, and

the influence of the Education Section of of the Sangha Authority

in Thailand was very strong at that time. They felt the two roles

of missionary and student could not be combined. If we read

between the lines, I think we can see it was very hard for

Phramaha Somboon, but he agreed to accept this view and to

continue his work.

If we look at the work he has done since then, we will

understand him. In 1982, the member of Dr. Ambedkar Memorial


‘Odds and Ends’ ~ xvii

Buddhist Committee in GB approached to the Buddhapadipa

Temple for a Buddhist monk. Ven. Somboon was chosen as a

representative of the temple and accepted the invitation to stay

at Wolverhampton Buddha Vihara. At the time, the temple was

in a semi-detached house in Lea Road. He helped the Indian

community to put down Buddhist roots in English soil. There

were not many Indian Buddhists at that time and those who

really wanted to learn about Buddhism and to follow its teaching

were young and enthusiastic. Phramaha Somboon had to build

up Indian Buddhism from scratch.

When I ask him how he came to be conducting his

missionary work in the West Midlands, he replied that he had

been asked to come to Wolverhampton to serve Indian Buddhism

for one year. After that he returned to London, but after only one

week those he had been teaching came to fetch him back again,

and he has been here ever since from 1983, for over 30 years.

I understand his situation very well because my own

experience in Birmingham was very similar. I went to teach the

Indian Buddhists in Birmingham for only one year but finally

spent 11 years with them before moving to Staffordshire. The

link between Indian and Thai people is close. We have many

things in common in our way of life and culture in Buddhism. It is

perhaps harder, but we have to seek understanding of the British

way of life too, which can seem very different..


‘Odds and Ends’ ~ xviii

Phramaha Somboon has great patience and there is no

doubt he has made many sacrifices for Buddhism and the Indian

community. I admire his ambition and his missionary work and

don’t think we will find anybody else who can put their strength

and energy so single-mindedly into working like him for the Indian

community. I say this because I know that Thai monks who live

and work in India often spend most of their time helping Thai

people visiting that country for a short time instead of helping

Indian people. I have not yet met anybody else like Phramaha

Somboon. It may be that there are some Thai monks equally

dedicated, and if there are, I shall of course admire them in

the same way as I do the Venerable Phramaha Somboon. His

ambition is an ambition to serve Buddhism, and it is something

to be greatly admired that he works for Buddhism rather than for

Thailand or India. It so happens that his work has been among

Indian people and it must be said that there are not many Thai

people who have as deep and good an understanding of Indian

culture as has Phramaha Somboon.

I enjoy the company of Indian people and have lived among

them for many years. Phramaha Somboon, with his calm and

kind nature towards all people, has had a strong influence on

the Indian community, and indeed on everyone who has come to

know him.

Phramaha Somboon is an example of a Thai monk who


‘Odds and Ends’ ~ xix

has been very successful in teaching the Buddha’s Dhamma to

the Indian community. His work is a real example of a Buddhist

missionary reaching out and showing the practice of the Dhamma

through his patience and kindness to all.

Sometimes Phramaha Somboon seemed to have very little

time for himself. He was getting old and other Thai monks were

concerned about his health. We provided monks to come and

stay with him in Wolverhampton to look after him, but instead it

was the old monk who looked after the monks we had sent.

I once wrote a story about Phramaha Somboon and he was

quite happy for me to tell it without mentioning his name. I am

doing it now because I know he has an open heart and mind and

listens to what others have to say about him.

Many year ago when we first met in Wimbledon and before

I had yet got to know him, I found we both had very strong

opinions about working as a missionary monk in the UK. He

expressed his frustration at the way the Dhammaduta monks

worked and I knew from my own experience that when someone

has been away from their original Temple they might look back

and think that the monks at their old temple worked harder

than those around them. We can easily think we are working

harder than anybody else at the same task. Once we had a long

discussion, until one o’clock in the morning, and came very close

to arguing. I was sorry that I had caused him to show some of


‘Odds and Ends’ ~ xx

his frustration over his work at the Wolverhampton Temple.

After that late-night debate I got to know him better and

gained the confidence to approach him. I realised he was kind

towards me and we have always been able to joke about life in

general and what had happened in the past. We could talk very

straightforwardly about serious matters by looking at the world

and recognising that some things are very bad and some are

very good.

That night we talked about monks who came from Thailand,

and he argued that they should go out and spend their time

among people wherever they were needed, and not just stay in

London all the time. London seemed just to be too comfortable.

At that time I disagreed with him because I was in Wimbledon

and working hard, but having been away from London for over

16 years I find that now I fully agree with him. It turns out that,

in spite of all the arguing, we were on the same side without

knowing it.

Despite our argument, when it seemed to me that what I

was doing was very much in demand and of value to the public,

we both agreed that the monks working abroad seemed to be

overlooked by the Sangha Authority back in Thailand. Monks

in the UK were working hard, but their work seemed to go

unrecognised.


‘Odds and Ends’ ~ xxi

We have come now to a point where everyone recognises that

Phramaha Somboon has a great fund of kindness for all Buddhists,

whether Thai, Indian or British.

There is no doubt that Phramaha Somboon’s work with the

Indian community has been made the temple in Wolverhampton a

remarkable site of Indian Buddhism in the UK. It is a place where

Buddhists can come to visit and where all Buddhist activities

can be practised. The Wolverhampton Buddhavihara Temple is

a centre for all Indian Buddhists, who also honour the work of

Dr Ambedkar who started the temple and centre. They believe in

Buddhism because Dr Ambedkar believed in Buddhism, and they

hold Dr Ambedkar in very high respect as a great man. They

cannot imagine how they would live their lives if Dr Ambedkar

had not become interested in Buddhism

If it had not been for Buddhism, Dr Ambedkar would not

have been able to free himself from the caste system, and now

they believe that whether you are good or bad is not because of

the caste you were born into but depends on your actions. Bad

actions will bring bad effects, and good actions will bring good

results and happiness in life.

Buddhism meant so much to Dr Ambedkar, and he greatly

benefited from its teaching. He is one of the most important

figures in the returning of Buddhism to India, the land where it

was born. It is no surprise that all Indian Buddhists have such


‘Odds and Ends’ ~ xxii

respect for Dr Ambedkar and his work for the Indian nation as a

whole.

Thai Theravada Buddhism also has this way of appreciating

and admiring a Master or great teacher, and sometimes he

becomes so great a priority that the pupils ignore the Buddha

himself. But with time they come to combine respect for their

master and to recognise that the Buddha is much higher than

him in spite of all their Master’s goodness.

Dr Ambedkar is so popular and well known to all Indian

people because he converted to Buddhism, and only the Buddha

was accepting of those of all castes. Dr Ambedkar himself

came from the caste of the Untouchables.

In the end, Phramaha Somboon’s work among the Indian

Community in the UK came to be of great interest to the Thai

Sangha when they heard about it. Before he came to the

UK, and then when he was in Wimbledon, he had a very high

reputation and many people knew him. People knew he was

working as a Dhammaduta monk in the UK but they did not have

any contact with him. Eventually, when Thai monks came to

visit him in the UK they recognised that his mission had been a

wonderful success.

In 2005 he was promoted to a high rank by the King of

Thailand, and received the title of Phrakhru Siddhinayanavithet.


‘Odds and Ends’ ~ xxiii

When I talked to him about his work and his age we realised

that he was the most senior of all the Theravada monks in the

UK.

Something needs to be said about the sad fact that, despite

all he has achieved over the past 40 years for Buddhism in UK,

in London and Wolverhampton, not many people seem to know

and fully appreciate his work. It is only recently that it has

been found that to have been an example for monks working as

missionaries abroad.

I have been to India two times, and in particular to the

Punjab where Phramaha Somboon has strong links. India is a

huge country with a huge population. When I had the opportunity

to see the results of his work introduced into the local Indian

community over there I felt such admiration for all he had done

both in the UK and in India. When I saw the great temple the

Indian Buddhists have built there and Phramaha Somboon’s name

among the temple names, I could see how much the Indian

people respect and credit his work in India. He has not been

a major sponsor in financial terms, but his moral support has

made this temple possible and it is a blessing for all of them.

This is something that Thai and British people in the UK do not

know about, and it is not known even to Thai people in Thailand,

including the monks in the Thai Sangha Authority. It is time

now for us to tell them and alert them to the great work Most


‘Odds and Ends’ ~ xxiv

Venerable Phramaha Somboon has done for the advancement of

Buddhism as a whole.

In conclusion I would like to make the important point that

in the life of each of us we have a chance to do something to

benefit the people. Phramaha Somboon has done such a good

job with his missionary work and I personally have the greatest

respect for him and for his work and dedication to Buddhism. I

have never met anyone else who has so sacrificed themselves

to work for Buddhism in a foreign land, and succeeded also in

helping to return Buddhism to its birthplace in India.


‘Odds and Ends’ ~ xxv

Bhante Somboon is a unique Buddhist Monk and has a very

long relationship with the Wolverhampton Buddha Vihara.

He was born in 1925 in Thailand and ordained as a Buddhist

monk in 1945 soon after the Second World War ended at Wat

Phansee Temple.

He came to the United Kingdom in 1968 sent by the

Department of Religious affairs of Thailand to run the Wat

Buddhapadipa temple in London and was appointed deputy of

the Temple and 14 years later he came to Wolverhampton Buddha

vihara on the invitation of Dr. Ambedkar Memorial Committee of

Great which was founded a year in 1969.

The main aim of this organization was to propagate the

mission of Dr. Ambedkar by means of publishing the books written

by and on Dr. Ambedkar and distribute the same to the India

general public both in the UK and Punjab so that people would

come to know the great contribution Dr. Ambedkar had made to

liberate the downtrodden people from centuries of suppression

due to the caste system and untouchability that existed and still

is in India.

Before he died on 6th December 1959, he embraced

Message from Raj PaulGeneral Secretary of

Dr. Ambedkar Memorial Committee GB

‘Odds and Ends’ ~ xxvi

Buddhism along with half million of his followers on 14th October

1956 and brought the Buddha to the place of his birth. As result

of this historical deed carryout by Dr. Ambedkar has brought

awareness and opened the hearts and mind of the downtrodden

people of India to unite under the banner of Buddhism.

The effect of distribution of large amount of literature

based on Dr. Ambedkar’s life members and supporters began to

learn great deal about Dr. Ambedkar’s ultimate dream. It urged it

followers to convert to Buddhism and establish Buddha vihara

to follow Buddhism, the path of liberation for the salvation of the

downtrodden people of India.

In reach of this direction Dr. Ambedkar Memorial committee

brought a house at 146 Lea Road, Wolverhampton and converted

to a Buddha vihara in 1976. This was the first India Buddha

vihara, where every Sunday Dhamma class was held and other

activities regarding the mission of Dr. Ambedkar.

Of course, in those days it was very difficult to got hold of

Buddhist monks who could teach Buddhism. The committee had

some Indian Buddhist monks invited from India for the period

of six months at a time. But the committee wanted permanent

Buddhist monks who would take care of religious duties in the

Buddha vihara.

However, in 1983, the wish of the committee was fulfilled,

when we were informed that we should approach Buddhapadipa

temple in London and request them to provide a Buddhist monk

Message from Raj Paul

‘Odds and Ends’ ~ xxvii

for our temple. Three members from our committee, including

myself went to the Buddhapadipa temple. We met the head of the

temple and bhante Somboon was introduced to us. We explained

our position and bhante Somboon agreed to our request and said

‘No Buddha Vihara should be left empty’. Ever since then from

1983 to the present time, bhante has served the Buddhavihara

Over the 26 years of Bhante Somboon staying at the

Wolverhampton Buddha vihara he has taught Buddhism to all who

attended the Buddha especially the followers of Dr. Ambedkar’s

mission. What is extraordinary about bhante Somboon is that

he never complained or discourages the committee in any ways?

But always tried his best to help the committee and continue to

do so undertaking all the religious duties to the present time.

Under his guidance and blessing the committee has

progressed so much which are worth mentioning. The committee

constructed opened the new Buddha vihara at Upper Zoar Steet,

Wolverhampton to mark the birth centenary of Dr. Ambedkar on

14th April 1991 and Bhante Somboon was given the honour of

laying the foundation stone and opening the Buddha vihara. This

Buddha has now become a world famous where monks from all

over the world visited stayed.

And again, bhante Somboon laid the foundation of the

Dr. Ambedkar Memorial Community Centre built adjacent to the

Buddha vihara and opened officially on 14th October 2000 by

Bhahujan Samaj Party president Mayawati and now the chief


‘Odds and Ends’ ~ xxviii

Minister of UP.

The other outstanding achievement of the Dr. Ambedkar

Memorial committee of Great Britain in which bhante Somboon

has been involved from the start was the Punjab project. It was

the dream of the committee members to do something constructive

that would further the mission of Dr. Ambedkar in Punjab. The

state from where most the members of the committee have

roots.

In making this dream realized, it decided to build a multi

purpose centre named as ‘Dr. Ambedkar Buddhist Resource

Centre Punjab on a one acre of land donated by Mr. and Mrs.

Amar Chand Sandi a family of member of the committee based at

Mahalpur Road, Nawan Shahr. And again, bhante Somboon was

honoured to lay the foundation stone on the 14th October 2004.

After exactly two years, the phase one, the Buddha

Vihara, named after Bhante ‘Maha Somboon Buddha Vihara’ was

opened on 14th October 2006 by the All India Bhikkhu Sangha

ven. Anand Dev Mahathero to mark the Golden Jubilee of Dr.

Ambedkar’s conversion of Buddhism. The reason we honoured

bhante Somboon naming the Buddha vihara for all he has done

for the Dr. Ambedkar Memorial Committee of Great Britain.

Bhante Somboon was very happy and travelled to Punjab

with me for the official opening of the Dr. Ambedkar Buddhist

Resource Centre, including the second phase known as ‘D. R.

Jassal Community Centre’ which took place on the 19th October


‘Odds and Ends’ ~ xxix

2008. The centre was opened by the grandson of Dr. Ambedkar

respected Mr. Prakash Ambedkar.

D.R. Jassal Community Centre was named of a member

of the committee who was the first President of the committee

and donated all his life saving the amount of one crocre rupees

(£125,000.00) towards the construction of the centre. I must

also mention here that his colleague Mr. Diwan Singha who

also donate £ 10,300.00 to the centre and he was honoured by

naming the ‘Diwan Singh Library’ at the centre. The last phase

a school will start within the complex in the near future.

On the same day of the opening, bhante Somboon was

further honoured. His portrait was installed in the Shrine Hall of

the Buddha Vihara. Bhante Somboon is a Thai Buddhist Monk

who ordained at the age of twenty. His stay in the Wolverhampton

Buddha Vihara for the past twenty-six years as Spiritual Head

has been praise worthy. Under his guidance and grace the Dr.

Ambedkar Memorial committee of Great Britain has flourished

both in spreading the mission of Dr. Ambedkar and Buddhism.

I do not believe we will find any other Buddhist monk with the

qualities and goodness and loving kindness he possesses. We

are greatly indebted to him. At the age of 84 years his devotion

to Buddhism Philosophy is unlimited

Thank you


‘Odds and Ends’ ~ 1

1. The lord Buddha was conceived in the womb of his

mother. This was calculated to be Thursday, on the full moon day

of Asalha Lunar month, in the year of cock.

2. The day of his birth was calculated to be Friday, on the

Full moon day of Visakha Lunar month, in the year of dog. The

time was late in the morning, eighty years before Buddhist Era

started.

3. The lord Buddha ascended to the throne [as crown

prince] in the year of cow.

4. He denounced the world [at the age of 29] in the year

of Rabbit.

5. His Enlightenment [at the age of 35] was calculated to

be Wednesday, on the full moon day of Visakha Lunar month, in

the year of Cock.

6. He passed away [at the age of 80] on Tuesday, in

Full moon day of Visakha Lunar month, in the year of a small

snake.

A short story of the Buddha

Chapter 1


What did the Buddha do after his enlightenment?

1. After his enlightenment [at the age of 35] the Buddha

seated himself in contemplative ecstasy for seven days under

the shade of Bodhi tree, the place where he was enlightened.

During the period he considered the Law of Dependent

Origination (paticcasamuppãda), which he had realized, in

both its normal and its reverse order.

2. After seven days he left the place and proceeded

to Banyan tree named Ajapãlanigrodha, the place of the

goat-shepherds, on the east of Bodhi tree. Here he once again

passed the next seven days in ecstatic contemplation of his

emancipation. At that time there was a Brahmin approaching

him. He was in a habit of bawling out other persons with the

interjection, ‘HU! HU’. Putting on the Buddha questions about

the dhamma that could make a brahmin of a person, he said,

‘what are the causes that transform a person into a Brahmin?

What dhamma can make a Brahmin of a person?

In reply the Buddha said, ‘whoever has all evils floated

away, having no defilements to bawl out other persons with

the rude words ‘HU!, HU!, without defilements to colour, mind

like a dye colouring a piece of cloth, being self-controlled,

having arrived at the end of Veda and perfected the chaste

life, that man, who has no other defilements to make his mind



rise and fall can be called a Brahmin by Dhammas.

3. After seven days the Buddha left the Banyan tree and

proceeded to another tree called Chik or Muccalinda, on the

southeast of Bodhi tree, and sat in ecstatic contemplation on his

emancipation for another seven days and he made the following

utterances:

‘Solitude is blissful for those who have realized the

dhamma, taking delight in such a place and knowing things as

they really are.

Blissful is non-violence, being self-restraint in dealing

with other being.

Blissful is dispassion, transcendence in all aspects

of sensual delight.

Blissful is abandonment of pride or egoism’.

During this period there was continuous drizzle accompanied

with a cold and spell. A serpent king by the name of Muccalinda

seeing this offered the Buddha his protection. He coiled himself,

making it something like a cone with seven tiers and spreading

his hood over the Buddha. This was to protect the Buddha from

both the wind and the rain. Thereafter he transformed himself into

a youth and stood paying homage to the Buddha and took leave

of him.

4. After seven days the Buddha went further to another tree

called Rãjãyatana, on the south of Bodhi tree. He spent seven

days here. At that time there were two merchants named ‘Tapussa



and Bhallika’ traveling from the town of Ukkala to that place

where the Buddha was residing. Having seen the Buddha they

approached him and sit there next to him. They were impressed

of having seen the Buddha. They offered him their Sattu rice,

both in the form of powder and in the form of balls, and stood at

a respectful distance on one side. The Buddha accepted it and

ate it. The two merchants after having enlightening discussion

with the Buddha then declared themselves as Upasaka –male

lay disciples and then departed on their ways. [They were the

first disciples who have taken two refuse (Dvevãcikupasaka); the

Buddha and the dhamma. There had not any sangha members at

that time.]

5. Furthermore, the another points were extracted from

vinaya pitaka [book of code of conducts], more accounts inserted

in the Commentary, describing the incidents while the Buddha

was staying at the Bodhi tree and Banyan tree as follows;

The Buddha went some distance northeast of the Bodhi

tree, then turned himself back and stood looking Bodhi Tree

without closing his eyes for seven days. This place was called

Animissacetiya. After that he walked back but stopped halfway

between Bodhi Tree and Banyan Tree and created out of his

psychic powers a pathway for Cankamana or walking meditation,

whereon he entered into Ratana Cankamacetiya. In the following

week, that is, the fourth week a crystal pavilion was created by

the celestial beings in the west or northwest of Bodhi tree. Here



the Buddha seated himself meditating upon Abhidhamma for seven

days. This place was called Ratanagharacetiya. It was after this

fourth week that he proceeded further to Ajapãlanigrodha Banyana

Tree. From this record, another three places connected with

Bodhi tree were inserted, being thereby called Bodhi mandala.

Thus three more weeks were added, increasing the time spent

to seven weeks for seven places, one week for each.

The calculation of Buddhist Era (B.E.) was calculated by

India, Burma and Sri Lanka, in the same year of Buddha’s

passing away, whereas in Thailand, Laos and Cambodia calculate

Buddhist era in one year after the Buddha’s passing away. So,

Buddhist era for India, Burma and Sri Lanka at the moment is

2538 and for Thailand, Laos and Cambodia is 2537.

An extract from the Mahãparinibbana sutta concerning his

last year before enter Mahãparinibbana.

1. One day, lady Ambapali heard that the Buddha had come

to her mango grove, so she went to him and invited him and his

disciples for a meal on the following day.

It so happens that the Licchavi nobles had also invited him

for a meal, but the Buddha preferred to accept lady Ambapali’s

invitation first. So, the Licchavi nobles offered lady Ambapali a

large sum of money to make her give up her chance of giving the

Buddha a meal. She, however, politely refused.

So the Buddha came and had his meal at Lady Ambapali’s



house. After the meal, Lady Ambapali, who was on the way to

becoming an Arahant, very generously offered her large mongo

grove to the Buddha.

2. It was not the rainy season, so the Buddha advised

his disciples to spend the rains retreat in Vesali. He himself

decided to spend this retreat –which was to be his last one –

at a nearby village called Beluva. This was just three months

before his death. He was eighty years old and very seriously ill.

However, he thought it was not right to die without telling his

disciples about his illness. So, with great courage and strength

of mind, he managed to make himself slightly better. One day,

soon after this he was sitting in the shade outside his temple

when Ananda came up to him and said;

‘Lord, I looked after you in your illness and I became

worried, but I was held by one thought. I knew that you would

not die until you had given us instructions about the Sangha.’

3. Then the Buddha, full of loving-kindness, spoke gently to

Ananda:

‘Ananda, what does the Sangha expect from me? I have

taught the same dhamma to all people. if there is anyone who

thinks he should lead the Sangha, then he is the one who should

give the instructions. I have no such idea myself. Why, then,

should I leave instructions about the Sangha? I am an old now,

Ananda, eighty years old. Like a worn-out cart that has to be

kept going by repairs, my body also has to be kept going by



repairs. So, Ananda, be like an island, make yourself your own

refuge. Make the dhamma your island, make the dhamma your

refuge, and make nothing else your refuse.’

4. ‘Lord’, said Ananda, ‘in the past bhikkhus came from

many places to see you, and we could meet them, and pay

respect to them. But when you are gone we will not be able to

do so any more’.

5. ‘Ananda’, the Buddha replied, ‘there are four places where

a faithful followers can get help. One is where I was born; one

is where I was enlightenment; one is where I started the wheel

of the law turning; and one is where I finally reached Nibbana.

Faithful bhikkhus and bhikkhunis; and lay followers will come

and say ‘Here a perfect one was born; here a perfect one was

enlightened; here a perfect one started the wheel of the law

turning; and here a perfect one finally reached Nibbana.

p.s. Buddhist era is 543 years before Christian era



Chapter 2

Introduction of Buddhism

Buddhism is one of the oldest world religions which began

in 2,600 years ago in Indian continent. The Buddha -the

founder of Buddhism- was born in Lumbini present day Nepal in

the year 563 B.C. and lived most of his life in present day India.

His teachings spread all over the world after the King Ashoka

the great of India. The foundation of Buddhism depends on the

Buddhist scriptures, which are of three scriptures:

1.Vinaya Scripture –concerns disciplines and etiquette for

monks and laity.

2. Suttanta Scripture – the discourse, Buddhist cannon

dealing with time, space, persons, situations, doctrinal principles,

sometimes it is in the form of personification and sometimes in

the abstract one.

3. Abhidhamma scripture is composed of ‘the great dhamma’

or the pure dhamma or ‘the Buddhist metaphysics’, which is a

kind of abstract doctrine.

Yet there are four companies of Buddhists:

1. Buddhist monks or bhikkhus

2. Buddhist nuns or bhikkhunis

3. Buddhist male-lay disciples or upasakas


4. Buddhist female-lay disciples or upasikas

These people study and practice the teachings of the Lord

Buddha from the scriptures and then put them into practice and

able to resolve the difficult problems taking place by themselves

and show the means of their practicing the Buddhist way of

life. They do not like the conflict, incitement and antagonism.

Buddhists live very happily and safely; so as in this country

United Kingdom.

Again, we would like to suggest the twin Buddhist verses

for understanding the importance of the mind function.

Manopubbangamã dhammã manosetthã manomayã

Manasã ce padutthena bhãsati vã karoti vã

tatonamฺdukkhamanveticakkamฺvavahatopadamฺ

All that we are is the result of what we have thought: it is

founded on our thoughts and made up of our thoughts. If a man

speaks or acts with an evil thought, suffering follows him, as the

wheel follows the hoof of the beast that draws the wagon.

Manopubbangamã dhammã manosetthã manomayã

Manasã ce pasannena bhãsati vã karoti vã

tatonamฺsukkhamanveti,chãyãvaanupãyini

All that we are is the result of what we have thought: it is

founded on our thoughts and made up of our thoughts. If a man

speaks or acts with a good thoughts, happiness follows him like

a shadow that never leaves him.

* This article was prepared for one of the school presentations

Introduction of Buddhism


Buddhism in Thailand; its present 1

Chapter 3

According to the census taken in 1960 the population of

Thailand numbers 25,519,965 out of this number 94 percents

are Buddhists (the rest are mostly Muslims and Christians). This

fact itself demonstrates more than anything else how influential

Buddhism is in Thailand. In their long history of existence the

Thais seem to have been predominantly Buddhists, at least ever

since they came into contact with the tenets of Buddhism. All

the Thai kings in the recorded history of present-day Thailand

have been adherents of Buddhism. The country’s constitution

specifies that the king of Thailand must be a Buddhist and the

upholder of Buddhism.

The term ‘The land of yellow Robes’ has not been

inappropriately applied to Thailand for two things strike most

foreigners as soon as they set foot in that country. Firstly,

the Buddhist temple with its characteristic architectures, and

the other one is the sight of yellow-clad Buddhist monks and

novices who are to be seen everywhere, especially in the early

hours of dawn when they go out in great numbers for alms.

‘Odds and Ends’ ~ 11Buddhism in Thailand; its present

The two sights inevitably remind the foreigners that here is a

country where Buddhism is a dominant force in the people’s life.

Indeed, to the Thai nation as a whole, Buddhism has been the

main spring from which flow its culture and philosophy, its art

and literature, its ethics and morality and many of its folkways

and festivals.

For clarity and convenience we shall divide the study of

the present state of Buddhism in Thailand into two parts, namely

the Buddha sangha or the holy order, and the laity.

The bhikkhu sangha or the Holy Order of Buddhist monks

have been in existence in Thailand ever since Buddhism was

introduced there. According to 1958 census there are in the

whole kingdom of Thailand 159,648 monks, 73,311 novices and

20,944 monasteries or temples. These are scattered throughout

the country, particularly more numerous in the thickly populated

areas. The bhikkhu sangha of Thailand, is being of Theravada or

Southern School, observes the same set of discipline (vinaya)

as the bhikkhu Sangha in order Theravada Countries such as

Ceylon, Burma, Laos and Cambodia. In spite of the fact that the

government allots a yearly budget for the maintenance and repair

of important temples and as stipends for high ranking monks,

the almost entire burden for the support of the sangha and the

upkeep of the temples rests with the public.

In 1962, the administration of the bhikkhu sangha act of

1947 was abolished; a new one was enacted instead. By virtue


of the new act, the posts of Sangha Nayaka, sangha Mantris

and Sangha Sabha were abolished. In place of these there is

Mahathera Samagama (council of the Elders) headed by the

Sangharaja (supreme patriarch) himself and consisting of not less

than four and not more than eight senior monks (Mahatheras).

Mahatheras Samagama, in collaboration with the Department of

Religious Affairs, directly governs the entire Sangha.

Education of Monks

As is well-known, the original idea of men’s entering

monkhood during the Buddha’s time or shortly later, was to

attain liberation from worldly existence in accordance with the

teaching of the Master. Such idea, of course, springs from man’s

feeling of aversion to the mundane. In order words, in those far-

off days, men entered monkhood with the sole intention of riding

themselves of life’s miseries and of abstaining spiritual freedom

or Nirvana. Instances of such self-renunciation are found in the

holy books of the practices of the early followers of the Buddha

underwent modifications. Today, over 2527 years of the passing

away of the Buddha, though the ideal of becoming a bhikkhu still

remains very lofty among Buddhists of all lands, yet in practices

it must be admitted that there have been many deviations from

the Master’s original admonitions with regard to the whys and

wherefores of man’s entering monkhood. Generalization of any

Buddhism in Thailand; its present


subject matter is often dangerous but it will not be far from truth

to say that today, in Thailand as in other Buddhist countries, the

practice of Buddhist males entering monkhood is to a considerable

extent prompted rather by the dictation of custom, the wish for

education and other external considerations than by the desire

to attain emancipation. Yet there are also many who join the

Sangha through genuine love for a religious life and religious

studies, or out of the wish to be of service to Buddhism and

their country. Finally, in the Thai Sangha also those are not

entirely lacking whose life is vigorously devoted to the aim of

ultimate emancipation and to the guidance of others towards that

goal. There have been, and still are, saintly and able meditation

masters in Thailand, with a fair number of devoted disciples

in Sangha and laity. There are also still monks the so called

Thudong bhikkhus who follow the ancient way of austere living

embodied in the ‘strict observances’ or Dhutangs.

In view of the above facts, there are two categories of

Buddhist monks in Thailand. One comprises those who become

monks for long periods, sometimes for life, and the other those

who enter the order temporarily. To serve in the monkhood even

for a short period is considered a great merit-earning attainment

by the Thai Buddhists. Even royal follow this age-old custom. For

instance the present ruler, H.M. Kings Bhumibol Adulyadej, also

observed leave with full pay for a period of half a month some



time ago. Government officials are allowed to leave with full pay

for a period of four months in order to serve in monkhood. The

idea is to enable young men to gain knowledge of Buddhism and

thereby to become good citizens. Monk life gives them practical

experience of how an ideal Buddhist life should be. In rural

districts the general tendency is still to give more deference to

those who have already served in monkhood. Such people are

supposed to be more ‘mature’ than those who have not undergone

monk life. Moreover, in Thailand wats (monasteries and temples)

used to be and are still regarded as seats of learning where all

men, irrespective of life’s position, could go and avail themselves

of education benefits.

This is especially so in the case of economically

handicapped males of the country-side. Instances are not lacking

in which people have climbed high up on life’s status ladder after

obtaining education while in monkhood. There are neither religious

restrictions nor social disapproval against monks’ returning to lay

life if and when they find themselves unable to discharge their

duties as monks. Cases exist in which, for some reason or

the other, men have entered monkhood more than at from this

viewpoint, the institution of entering monkhood in Thailand, apart

from being a way of gaining moral and spiritual enlightenment, is

a social uplift method by which those not so fortunately placed

in life could benefit. Judged from the ideal of adopting a monk’s

life is enunciated by the Buddha, whether or not such practice



is commendable, is a different story. The fact is that even today

when modernism has penetrated deep into Thailand; about one

half of the primary schools of the country is still situated in

wats. With sex and crimes on the increase in the country, the

cry for living a better Buddhist life is being heard more and more

distinctly in Thailand today.

The traditional education of monks and novices in Thailand

centres mainly on the studies of the Buddhist doctrine (Dhamma)

and Pali, the language in which the Theravada scriptures are

written. Of the former, the study of the doctrine, there are three

grades with examinations open to both monks and laymen. Those

passing such examinations are termed ‘Nak dhamma’, literally

meaning one who knows the dhamma. The latter, i.e. the studies

of Pali, has nine grades, starting with third and ending with

the ninth grade. Students passing Pali examinations are called

‘Parian’ (Pali: Parinna-penetrative knowledge); in Thai language the

word ‘Parinna’ is used to mean academic degree. For example,

monks and novices passing the first Pali examination are entitled

to write ‘P.3’ after their names. Generally the dhamma and the

Pali studies go hand in hand and take at least seven years to

complete. The stiffness of the two courses, especially that of

the Pali language can be guessed from the fact that very few

students are able to pass the highest grade, the Parian 9 in

any annual examination. In the good old days when living was

less competitive than now, passing of even lower Dhamma and



Pali examinations used to be of much value in securing good

government posts. But now things are quite different; even those

successful in the highest Pali examination, the 9th Grade, find it

difficult to get suitable employment.

Of late there has developed a new outlook in the education

of monks in Thailand. With the rapid progress of science and with

the shrinking of the world, Buddhist leaders of Thailand, monks

as well as laymen, are awakened to the necessity of imparting

broader education to members of the Sangha, if the Sangha is

to serve the cause of Buddhism well, ‘for the gain of the many,

for the welfare of the many’. As a result of the new outlook

there now function in Bangkok two higher institutes of learning

exclusively for monks and novices. One is the Mahachulalongkorn

University, and the other is the Mahamakut University. Both are

organized on a modern university footing and both seem to be

making satisfactory progress towards that direction. Inclusion in

the curriculum of some secular subjects not incompatible with

monks’ discipline (vinaya) is among the notable features of these

two institutes; the aim is to give an all-round education to monks

in order to enable them to be of better service to the cause of

Buddhism amidst modern conditions.

So much for the education of ‘long-term’ monks, as for those

who enter the order temporarily, mostly for a period of three rainy

months during the vassa or Buddhist lent, the education is brief



and devoted to the main tenets and features of Buddhism only.

As pointed out above, such people enter monkhood either by their

own genuine desire for knowledge of the dhamma, by the dictum

of custom or, as generally is the case, by the two reasons

combined. Monks of this category return to lay life again as soon

as the lent is over. This is the reason why accommodations in

monasteries (wats) are usually full during the Lenten period.

Religious freedom

Buddhism, especially Theravada Buddhism, is the state

religion and the great majority of the Thai people are Buddhists.

However, the Thai Government of every period has bestowed

upon people freedom to profess any faith they like, and has been

pleased to welcome any missionary of any faith to preach its

tenets anywhere in Thailand.

Since the revolution of 1932 every constitution of Thailand

has recognized religious freedom. It has provided that a person

shall have complete freedom to profess any religion, denomination

or doctrine, and shall have freedom to practice any religious

rites in accordance with his belief except in so far as they are

inconsistent with his duties as a citizen or incompatible with

public order and good morals. Besides, the constitution affirms

that the state shall not deprive a person of any right or benefit

to which he is entitled by reason of the fact that he professes



or practices a religion different from that of others. In practice,

the Thai Government has accorded people not only religious

freedom but also full support to their faiths. The state deems

the patronage of religion one of its affairs. Moreover, under the

constitution the King is obliged to be a Buddhist and the upholder

of religion.

Religion in Thailand

As equal opportunities to practice or preach any faith

are open to people in Thailand, several religions and doctrines

have been introduced into the country. Their centres of worship

have been established throughout the Kingdom. These religions

and doctrines are: Buddhism, Islam, Christianity, Hinduism

(Brahminism), Sikkhism; Doctrines: Confucianism, Taoism,

Shintoism, Animism and others.

Law and regulations relating to various religious communities

The laws and ministerial regulations have been enforced in order

to maintain order and to give promotion and support to religions.

They are:

a. For Buddhist communities:

a. The Sangha Act, 1962

b. The Ministerial regulations issued by the ministry of



Education relating to the construction of Buddhism Monasteries,

1964

b. For Muslim Communities:

a. The Royal Decree on religious Patronage of the religion

of Islam, 1945.

b. The Act relating to the application of Islamic Laws in the

Provinces of Pattani, Narathiwat, Yala and Satun, 1955.

c. The Act relating to Mosques, 1947.

c. For Christian communities:

a. The Legal status of the Roman Catholic Church in

Thailand Act, 1909.

b. The Legal Status of the Roman Catholic Church in

Thailand (Amendment) Act, 1913.

c. The Royal Grant of Land to the Roman Catholic Mission

in Thailand Act, 1914, 1914 and so on.

The Government’s Support

The Department of Religious Affairs offers support to all

religions in Thailand. Furthermore, it promotes all faiths and

extends its protection to all members of religious orders so

that they can equally perform their religious rites. In addition, it

renders assistance to every government department in the field



of religious affairs.

Further reading: Karuna Kusalasaya, Buddhism in Thailand;

its past and its present.(the Wheel Publication No 85/86)

1 It was prepared on 20-21/11/1984



Now, we all have already been here and decided to celebrate

Dr.Ambedkar’s conversion day into Buddhism, which happened

at Nagpur, on 14th October 1956. Usually we used to celebrate

it on 14th October of every year, but this year we could not do it

because the Birmingham Ambedkar Buddhist Society celebrated it

on that day. If we were to celebrate it on the same day we could

not go to join them. We have to thank them to give us a chance

to attend Ambedkar Programme last week, in Birmingham. So

we have to postpone to today, the twenty-first of October. I think

in this time, it doesn’t matter because it is the same purpose,

the same celebration, cooperative hands. The important thing is

what should be talked about for honouring Dr. Ambedkar on this

occasion. Should be talk about Warsaw Pact, Nato-the North

Atlantic Treaty Organisation, Newclear Disarmament, Helsinki

Agreement, I.R.A. Irish Republican Army, SEATO- south East

Asia Treaty Organisation or about the Dhamma –the Buddha’s

teachings.

Chapter 4

Manussa dhamma; Five precepts


For my idea it is a safe way to talk about the Dhamma

–the Buddha’s teachings. This is because the dhamma talk does

not produce suffering, enmity and on the contrary it causes to

harmonies among the people and also it is honourable way for

Dr. Ambedkar. So for honouring him I would like to talk about

Manussa-dhamma.

What does the word ‘Manussa dhamma’ mean?

It means the five precepts and the Five Ennobling virtues

which are shown in both their negative and positive aspects.

These are

a. Not to kill, but to practise loving-kindness and compassion

to all

b. Not to take which is not given, but to practise patience

in the right means of livelihood.

c. Not to misuse the senses, but to practise contentment

in marriage life.

d. Not to tell a lie, but to practise truthfulness

e. Not to take any intoxicating drinks, but to practise

watchfulness or mindfulness.

Of these, the first one, the one concerns with not to kill,

but to practice loving-kindness and compassion will be explained

in details.

To refrain from killing The object of killing here includes animals as well as

Manussa dhamma; Not to kill or harm


human beings. Such living beings, irrespective of age sex and

size, from the time of their conception, are included under the

first precept.

The purpose of this precept is to extend the virtue of

compassion towards all kinds of beings. It is true that even

animals there can also be found this compassionate feeling. But

it is motivated merely by instinct and is limited to its own family

or group, as it necessary for its survival. It is only in human

beings that this feeling can be deliberately extended to other

person outside one’s own family or group, or even to animals.

This depends on the will of trained mind, which can scatter more

seeds of happiness as it grows in insight.

The act of killing, like all other actions, can have different

degree as its result. This is based on the three factors of

judgment applicable also to other acts, namely object, purpose

and efforts.

The first basis by which to judge an act of killing is its

object, which can be broadly divided into two categories, human

beings and animals. Killing human beings is generally thought

to be a capital crime from the points of view of the state and

the law of the country has to mate out a capital punishment or

mitigate this to life imprisonment.

The second element by which to determine the resultant

degree of killing is purpose or motive. It is of two kinds, the

intentional or premeditated one and the unintentional or one



committed through the impulse of the moment. The first one or

the former one implies a murder in cold blood, which, even with

the absence of anger or hatred in some cases, is still motivated

by a strong passion of greed. This may be seen in the case of a

gang of robbers that take to plundering and killing premeditative.

An instance of killing based on hatred without greed may be

seen when a person seeks to revenge himself on the death of

his enemy without any desire for the latter’s possessions.

The third factor for consideration is the efforts involved,

which are of two kinds, direct effort and indirect effort. Direct

effort signifies the killing done by the killer himself. Whereas

indirect effort to one done through ordering or hiring another

person to do so. This killing whether done by weapon or any

other kinds of trick or plan, is completed through the efforts of a

person or persons concerned. Both parties, therefore, are subject

to the various grades of punishment by the state and religious

laws.

Animal-killing Animals are generally regarded as objects of a less serious

crime when they are intentionally killed. With regard to the law

of country it is wrong only when the animal killed does not

belong to the killer or when it is some species protected by the

Government. From the moral or karmic point of view, however,

the inner results affecting a person’s character cannot be offset



by such formalities or the standards of law. All the animals,

those that have owners as mentioned earlier, are the objects of a

more serious crime than the ownerless ones. In the former case

it is obvious that the killer has committed a double crime; the

actual killing, which is naturally against the first precept, and a

offense against a person’s property, which is correlated with an

act of stealing – an offense against the second precept.

Bodily harm The term ‘bodily harm’ is limited to an offense against

another human being. The same act done against an animal

will be discussed under the heading ‘Torturing’. This follows the

general feeling of most people.

This act, although not depriving a person of his life, inflicts

painful suffering on the victim and is subject to punishment by

both the law of the country and the monastic code. With regard

to the former, punishment is meted out in accordance with the

weapon used and the degree of suffering inflicted upon the victim,

which may be classified as injury, disfiguration and crippling. The

first is the trouble that temporarily affects a person’s pursuit of

work or enjoyment; the second implies permanent spoiling of

the shape or appearance of any part of the body or organ which

causes shame for the victim; and the third means deprivation of

the senses or loss of any organ.



Torturing This implies the act of harming done against animals, since,

according to the general feeling; a human being is not object

of torturing (although in some places and on some occasion,

especially in the past, there was really the practice of putting a

human being to torture). As before, this connotes and underlying

evil i.e. a sadistic intention, for this reason, to keep a bird in a

cage as a pet or to put an animal to work within decent limits

is not included herein. In all cases it is to be known by the

expression of cruelty or lack of mercy.

From this stand-point an act which is usually not one of

torturing may in some cases have to be so called. The following

examples will clarify this fact. To put an ox or a buffalo to the

plough is normally not an act of cruelty or torturing. These are

working animals and beasts of burden and are the living property

of man. This is recognized both legally and morally. But at the

same time the owner has a moral duty to look after their health

and treat them with mercy. This means giving them enough

food and rest, allowing time for their pleasure and relaxation,

preventing them from contracting diseases and providing them

with proper medical care. He was has done so fulfilled his moral

duty towards them and is praiseworthy on all occasions. On

the other hand, the owner who disregards his moral obligations

is guilty of the act of cruelty. This includes starving them or

overloading them with work, neglecting to give them enough rest



or medical care and treating them brutally, such as by beating or

lashing them. These are examples of cruelty in work.

Confinement It is in fact morally permissible to keep a bird in a cage

or to tether an animal when it is necessary to do so, but the

animal needs food and rest and, what is more important here,

enough room to move about freely. The owner who fails to

provide a confined animal with enough comfort must be said to

have performed an act of cruelty in this aspect.

Crocodile-trap There are several other expressions of cruelty to animal,

each of which is wrong against the spirit of the First Precept.

The one chosen as an illustration here is the crocodile trap,

for this involves a double offense, -killing two animals for one

purpose. A person who wishes to lay a trap for a crocodile has

to fasten a live living monkey in a snare which is close to the

water. Then he cuts off some of the monkey’s fingers, causing

it to bleed freely. Now the monkey, frightened of its own blood,

instinctively dips its hand into the water, thereby unknowingly

spreading the blood-smell throughout the area. Tracing the smell,

the crocodile soon dashes to the decoy monkey and makes a

meal of it without more ado. The spring of the trap then locks in

the crocodile’s throat, killing both animals at the same time. This



is an outstanding example of the brutal killing of animals.

To practice loving-kindness and compassion This practice is also extended to animals. A person with

a compassionate nature often buys off the animals that are

going to be killed. This method of life-saving is usually followed

in addition to charity and many people prefer to release those

bought-off victims such as fish, pigs, ducks or hens in the

compound of monasteries so that they can enjoy security had

happiness for the rest of their lives. In ancient times there was

sometimes a tradition that the king declared a certain place to

be a sanctuary for a certain kind of animal. A parallel of this

may be seen today in the law prohibiting the killing of elephants

or fishing during a certain period of the year. This practice of

giving is protection to animals. It has been recognized that to

minister to the wants of the needy, especially a deserving case,

is the mark of greatness of character. Stories were often told as

illustrations of such a practice of chivalrous compassion. A king

named Abhayarajakumara, for instance, was said to have one

day come across a new-born baby abandoned by the wayside.

He took pity of it, brought it to the palace and took care of it

himself. At school-age the child was sent to study medicine

under the great teacher of Takkasila, the highest educational

institute of that time. This child later became the famous doctor

in the royal court and was known as Jivaka Komarabhacca,



who was also the bhikkhus’ as well as the Buddha’s personal

physician and who has been regarded to this day as father of

the science of medicine. Another story was told of a king who

often travelled in cognition in his kingdom to see for himself how

his people lived and worked. He was one day stopped by a child-

beggar who asked him for money to pay to the doctor with the

money and went to see the boy’s mother himself. Having stayed

with the patient for a time, he left a message together with more

money in the house and departed. It was when the doctor and

the boy came to the house later that the man who was kind to

them was revealed to be none other than their own king. These

are illustrations of how real greatness cannot be divorced from

kindness.



There are four important Buddhist celebrations in the Buddhist

tradition: Vesakha Cerebration, Atthami celebration, Magha

celebration and Asalha celebration

The Buddhist people all over the world have to celebrate

these four kinds of celebration once a year in every year when

these celebrations come to them. Today I am speaking of the

vesakha celebration and I shall leave out of the three kinds of

celebration mentioned earlier. The vesakha is a name of the

month, vesakhamasa. The vesakhapuja celebration takes place

during the full moon day of vesakhamasa. This is usually the

sixth month, but occasionally the seventh month and falls in

April or May, but usually in May. Why do the Buddhist people

have to celebrate the Vesakhamasa? Because the lord Buddha

was born, attained Enlightenment, and passed away on the full

moon day of Vesakhamasa. These events take place on the

same day that is on the full moon day of Vesakhamasa. So these

are very marvelous and wonderful indeed in the Buddhist circle.

Chapter 5

The Buddhist celebrations: Vesakha Celebration

‘Odds and Ends’ ~ 31The Buddhist celebrations: Vesakha Celebration

There have never been such events in other religions.

We, Buddhists are here in this place and celebrate Vesakha

puja and after that – after you have been converted into Buddhism.

You should listen to the talk on the dhamma. There will be a

different dhamma talk, different speakers. I myself will give you

a talk on the two kinds of dhamma- dhamma concerning with

worshipping. There are two kinds of worshipping: Amissa puja –

Material worshipping, Patipatta puja—Practical worshipping.

Material worshipping means to worship the triple Gem, the

Buddha, the dhamma and the sangha with the flowers, incense

sticks or other offerings …whereas the practical worshipping

means to follow the Buddha’s teachings sincerely and earnestly.

Of two kinds of worshipping, the practical worshipping is

recommended as the best, highest and the indispensable. But,

of cause, the Material worshipping mentioned earlier is not

discouraged or prohibited, but it must always be remembered

that Buddhists should not rest satisfied merely with the outward

forms, for without a sincere and earnest practice of the Buddha’s

teaching, there cannot be any real development or progress for

Buddhism or Buddhists themselves in the real sense of the

term.

Therefore, the Lord Buddha addressed the venerable Ananda

and other bhikkhus just before he passed away as follows:

‘The twin sala trees are all one mass of flowers out of

season and these drop and sprinkle on the body of the Tathagata.


But, Ananda it is not thus that the Tathagate is rightly honoured

and revered. Any bhikkhu or bhikkhuni or any lay disciple, man or

woman, who perform his or her duties properly, conscientiously

and wisely is said to have rightly honored, venerated, worshipped,

and respected the Tathagata with the highest kind of worship.’

‘there are four places where a faithful followers ...

will come and say

‘Here a perfect one was born (Lumbini);

here a perfect one was enlightened (Buddhagaya);

here a perfect one started the wheel of the law turning

(Saranath); and

here a perfect one finally reached Nibbana (Kusinagara).’

- Mahaparinibbana Sutta

The Buddhist celebrations: Vesakha Celebration


The word Kathina literally means ‘difficult’ but in its extended

sense it signifies a wooden frame, the frame on which a

civara (robe) is spread and cut or sewed along its line. When

the season for making yellow robes is over the component parts

of the frame will be taken apart and kept for next year’s use. In

ancient days bhikkhus used the wooden frame on which to sew

and cut their robes and also their Kathina-robe-making was to

have been finished in one day. But nowadays there is no need

to use it because there are people who are skillful in making

the robes for the monks without using the wooden frame as

mentioned above.

The origin of Kathina : at the time of the awakened

one, the Lord was staying at Savatthi City, in Jeta’s Grove in

Anathapindika’s monastery. Now, at that time there were thirty

monks2 of Patheyya province, all forest-dwellers, all almsmen,

all wearers of rag-robes, all wearers of the three robes, going to

Savatthi so as to see the Lord. when the beginning of the rains-

residence (vassupanayika) was approaching, they were unable

Chapter 6

Introduction to Kathina


to reach Savatthi for the beginning of the rains-residence. They

entered upon the rains on the way, at Saketa City. They spent

the rains in a state of longing, thinking the lord is staying close

to us, six yojanas3 from here, but we are not getting a chance

to see the lord’.

Then these monks, after the lapse of three months of the

rainy season, kept the rains, after the admonition had been carried

out, while it was still raining, while waters were gathering, while

swamps were still forming, with drenched robes and in a state of

weariness approached Savatthi, the Jeta Grove, Anathapindika’s

monastery. Having approached and greeted the lord they sat

down at a respectful distance.

Then the lord exchanged friendly greetings with the in-

coming monks and spoke thus to these monks; ‘I hope, monks,

that things went well with you, I hope you had enough to support

life, I hope that, in unity, being on friendly terms and harmonious,

you spent a complete rainy season and did not go short of alms-

food?

‘Things went well with us, lord, we had enough to support

life, and unity we, lord, being on friendly terms and harmonious,

spent the rainy season did not go short of alms-food. Here are

we, lord, as many as thirty monks of Patheyya Province, coming

to savatthi so as to see the lord, but when the beginning of

the rains-residence was approaching, we were unable to reach

savatthi for the beginning of the reins-residence; we entered on



the rains on the way at Saketa city. We spent the rains, lord, in

a state of longing for you, thinking: ‘the Lord is staying close to

us, six yojonas from here, but we are not getting a chance to see

the lord. Then we lord, having after the lapse of three months

of the rainy season, kept the rains, and after the admonition had

been carried out, while it was still raining, while waters were

gathering, while swamps were forming, with drenched robes and

in a state of weariness came along on journey.

Then the lord, on this occasion, having given the dhamma-

talk, addressed the monks, saying: ‘I allow you, monks, to make up

Kathina-cloth. Therefore, the Kathina-festival has been performed

since then.

A bhikkhu who lives throughout the rains-residence until

he makes pavarana-admonition can obtain the benefits of the

rains-residence from the patipada day (the first day of the waning

moon of the eleventh month) onwards for one month:

1. If he wishes to go wandering or travelling, there is no

need to take leave as laid down in the sixth training-rule in the

Accelaka-vagga of the pacittiya chapter.

2. When he goes wandering or travelling, he need not take

the complete set of robes.

3. He may eat in the way of Ganabhojana and

Paramparabhojana4

4. He may keep as many Atireka-civara as he pleases.

5. The civaras5 which occur to him at that place (where



he has spent the rains) and possessions which can be taken

away.

If he has the chance to accept the Kathina offering the five

benefits are extended for a further four months throughout the

cold season.

The rains-residence starts from the first day of the waning

moon of Asalha month (June-July) up to the full moon day

of Patthapada month (September-October) and Kathina season

commences from the first day of the waning moon of Patthapada

month up to the full moon day of Kattika month (October-

November), the period there of is one month altogether. From the

first day of the waning moon of Asalha month to the full day of

Kattika month it is reckoned as the rainy season and also the

period of Kathina offering. The lord Buddha allowed the monks to

accept the Kathina offering, an annual robe after they had stayed

for three full months of the rainy season as mentioned before,

without any interruption, in one particular monastery.

The Kathina offering is considered the sangha dana, that is,

it is an offering to the community of the monks and not to any

particular monk; it is called Kala dana timely donation because

it can be made only within the month after the rains-residence

and it also known as vinaya dana because its offering concerns

with the disciplinary rules. It grants merit to the donors and the

recipient monks are freed from observing certain rules which

have been imposed during the first three months of the rainy



season. That is why the Kathina Offering is held to be a special

dana, as it has to be performed within a particular background

and framework.

Code of practices for the Sangha on the Kathina day

1. Preliminary consultation of Sangha

Kathina offering this year is in the form of Kathinasamaggi –

jointly offering headed and offered by Mr. Tarsem Kaul & Mrs

Gurdev Kaur family and his relatives along side with Buddhist

people and devotes of the temple.

This Kathina is a pure material and pure cloth. It likes

floating into the sky and dropping down among the Sangha, the

community of the monks. It does not belong to any particular

monks. It belongs to the Sangha and group of venerable monks.

The Sangha only can consider and scrutinize “Who is qualified

to wear it?

2. Consideration and scrutiny of the Sangha

May the Sangha listen to me: by means of this offering Kathina-

Robe, it should be understood that Kathina-robe does not belong

to any particular monk, it belongs to the Sangha. The Sangha

must consider “who should receive this Kathina-robe and wear

it?” With regards to the discipline of Buddhism, the Lord Buddha

has allowed the Sangha to offer Kathina –robe to the monk who



is well-versed in the doctrine and discipline, who is able to

perform Kathina ceremony properly.

I have considered as seeing that the Venerable Phramaha

Somboon Siddhinano has qualifications as mentioned earlier. So,

the Sangha should offer this Kathina-robe to him for spreading

Kathina according to the basic discipline of Buddhism. If any

monk among the Sangha who has not agreed with my words can

say “No”, … If that has agreed with you all, May the Sangha

now make this resolution, we now offer this Kathina-robe to the

Venerable Phramaha Somboon Siddhinano by unshakeable and

well-founded motion and two announcements. And then may the

Sangha utter the word Sadhu together… Sadhu Sadhu Sadhu

3. Changing new robe

a. Paccudhãrana –relinquishing from use the corresponding

old robe and then determines the new one for use:

Imamฺsanghãtimฺpaccuddhãrãmi(3times)

Imamฺuttarãsanghamฺpaccudhãrãmi(3times)

Imamฺantaravãsakamฺpaccudhãrãmi(3times)

b. Bindukappa – Marking all the robes

Imamฺbindukappamฺkaromi (3 times)

c. Adhitthãna – determining for use

Imam sanghãtim adhitthãmi (3 times)



Imamฺuttarãsanghamadhitthãmi (3 times)

Imam antaravasakam adhitthãmi (3 times)

d. Determination for Kathina Robes:

Imãyasanghãtiyakathinamฺattharãmi(3times)

Imãyauttarasanghenakathinamฺattharãmi(3times)

Imayaantaravasakenakathinamฺattharãmi(3times)

e. The appointed bhikkhu follows Pali passage for

acknowledgement on the part of the assembled bhikkhu

Atthatamฺ bhante sanghassa kathinamฺ dhammiko

kathinatthãroanumodatha(3times)

A short meaning of Pha-pa

The term ‘pha-pa’ is called by Thai people, which is a

Buddhist tradition that must be offered after Kathina offering has

been already finished.

Pha-pa is a combination of two words (Pha + Pa). Pha

means material such as cloth to make clothes, making robes for

the monks, a set of robes for Buddhist ritual like a set of robes

for ordination, a set of robes for Kathina ceremony and so on,

this is a short meaning of ‘Pha’.

The word ‘Pa’ generally mean forest but here it refers

to dense forest, in particularly a large forest, where there live

different animals such as gibbons, monkeys, birds, lions, elephants,



snakes, and deer and so on.

A person who wants to offers Pha-pa to the monks or to

the Temple. They have to set up the Pha-pa or money tree and

makes up of gibbon with the towels or handkerchief, and pictures

the gibbon’s eyes with the black colour and hangs gibbon to the

branches of the tree and takes to the temple and offers it. The

gibbon is a symbol of the forest.

Pha-pa is timeless to offer. Anybody anyone is able to

offer as they wish without limitation of period. Whereas Kathina

offering can be offer one times a year after rains-residence not

before or after this period. And the temple can receive Kathina

offering from the donors only once a year. This is a short

explanation of Pha-pa.

2 Meaning 30 bhaddavaggi bhikkhus given ordination by the Lord

Buddha in the cotton plantation

3 Yojana=15Kilometers(seevinayamukhaVol.1.Pp.235)

4 Seevinayamukkhavol.1.pp.148-151

5 Seevinayamukkhavol.1,p.83.



Consecration of Sima is one of the important subjects that

have to be understood properly. Therefore, these two

questions are ought to be considered and understood before

enter the subject. What is the Sanghakamma? What does the

term ‘Sima’ mean and how many?

A group of minimum of four monks is called the Sangha

and all official acts which require a group of monks called

the sanghakamma. The monks of all the monasteries with their

abilities, intelligence and knowledge must perform the duties; all

purely monastic rites and official acts. The monks’ duties in brief

are of two kinds –to people and to the monks themselves. The

part dealing with people is the instruction and dissemination of

Dhamma, or the doctrine; whereas the part related to the monks

themselves is the Sanghakamma. Sanghakamma literally means

the monastic rituals, which the Sangha (at least four monks)

must assemble, consider and perform, and which most people

recognize well and are familiar with particularly the Ordination of

people, recitation of Patimokkha, Kathina celebration and so on.

Chapter 7

The Consecration of Sima6 (Boundary)


All the Sanghakamma are based on the harmony and

unification of the Sangha and each of them must be performed

by the prescribed number of monks, for example, the performance

of Upasampada, or Ordination, in remote places where monks

are difficult to find. Only five monks are required to accomplish

Upasampada, Ordination. If, in the same Sima (Abaddhasima),

there are more than the prescribed number of monks, and the

other do not go and participate in the meeting and have no

intention to give their consent to the Sangha and they disapprove

of the meeting, the assembly, though complete, cannot perform

the ordination because of the lack of harmony and unification of

the Sangha. If the upasampada or Ordination is granted to a man,

he is not regarded as a monk because Sima becomes ‘Vipatti’,

-defect of precinct. So, the Sima is said to be very important in

relation to the diverse sanghakamma which is a background to

perpetuate the Buddhasasana.

Purport and type of Sima The Sima purports boundary, precinct or a limited area with

an established boundary in which the meeting of Sanghakamma

takes place. This limited area is a limitation of the harmony and

unification of the Sangha. The vinaya or discipline has laid down

two regular forms of the limited area, thus;

1. Sima limited by villagers, citizens and Government

It means that Sima follows the example of a limitation of a village,

The Consecration of Sima6


sub-district, district and province, in other words, a boundary of

town and city. These are called ‘Abaddhasima’ because they are

not limited by the Sangha. The Sangha only points out to the

monks the limitation of sima and considers which are convenient

for performing the sanghakamma limitation of a village, sub-

district, or district. Then they are decided.

Furthermore, the area that can be marked as Sima covers

forest, rivers, sea and Lakeland. The Sima which is bounded

by these natural areas has been much mentioned in the Vinaya

Pitaka – the Basket of Discipline. There is no need to use these

things as Sima at the moment and no need to explain about them

here.

All the sanghakamma such as ordination of people,

Recitation of Patimokkha and so on can be performed in this

type of sima, ‘Abaddhasima’ and also in the Sima limited by

the Sangha, ‘Baddhasima’. One inconvience of performing the

Sanghakamma in an ‘Abaddhasima’, is very difficult to control

the assembly because the area designed as a Sima is very

wide and vast. Monks, who live in the same Sima-abaddhasima,

must all attend the assembly. If they have a reason such as an

ailment, for not being able to go and attend the meeting, they

have to give the Sangha their consent. Should any monk not go

and attend the meeting and yet pass within the limits of the Sima

during the performance of the Sagnhakamma, the Sanghakamma

would be invalid. On the other hand a ‘Baddhasima’, which has



been consecrated by the Sangha in the proper area such as

around the Uposatha is convenient for the Sanghakamma. So, the

Baddhasima has more recently flourished.

2. Sima limited by the Sangha – Baddhasima

When there are many monks and monasteries the regulation

of establishment of the Sima must be encouraged. It is very

difficult to summon monks from all over the District and twon

to come and attend the Sanghakamma such as uposathakamma

–Patimokkha recitation, which must be recited on the fourteenth

and fifteenth day twice a lunar month. The monks, even though

in the same Sub-district, are not easily brought together. So, in

order to resolve the problem of the Sanghakamma, the Sangha

should consecrate the Sima according to proper standards both

in breadth and length as laid down in the vinaya pitaka; the Sima

area must not be so small that it cannot hold at least twenty one

monks, because at least twenty monks are necessary to handle

certain judicial cases as Abbhanakamma –the reinstatement of

a monk who has undergone penance for a expiable offence) and

it must not be bigger than 3 yojana which is too large to look

after properly.

a. Sima and Uposatha

It has been stated that the Sima area is designed for

the Sanghakamma, or monks’ activities. If the Sima is not

waterproof, nor rainproof, the Sangha cannot hold the meeting

and perform the Sanghakamma. Therefore, the words ‘Assembly



hall’ are introduced and following the Lord Buddha’s advice,

in one monastery or assembly hall is allowed to be erected

for meetings and performance of the Sanghakamma such as

recitation of Patimokkha, which is believed to be the foundation

of monasticism. The ‘uposatha’ is a designation of the Buddhist

Holy Day- Uposatha Day. The Pali term for the Assembly Hall

is ‘Uposathagara’ but the Thai pronounce it in a very short way

‘Bosth’ or ‘Bot’. In the Discipline it is stated that the Sangha is

not allowed to have more than one Bosth in the same monastery.

If the Sangha wants to build a new one, the old one must be

demolished.

To establish the Bosth, it must be built inside the Sima and

must not be bigger than the Sima area which has been officially

granted. This is because there could be a misunderstanding

in the course of the performance of the Sanghakamma, and at

present there are no problems about the construction of the Bosth

because it had already been erected before the Visungamasima

was granted.

The Double-floor-Bosth – with basement, The establishment

of ‘Resolution of the council of Elders in accordance with the

double floor bosth with basement is very useful because the

basement can be used for many purpose such as a library,

a lecture hall and so on. But there is a problem about the

consecration of the Sima. The Sangha does not understand how

the Sima can be consecrated on it. The consecration has been



put forward; the council of Elders has discussed it and passed

a resolution, thus Dak Nimitta, -ask about the symbol downstairs

first and then chant Sammatisamanasamvasa upstairs afterwards.

The Department of Religious Affairs has already informed and

handed this resolution to the Town Ecclesiastical Governors

throughout the country.

The establishment of the Bosth with a basement is gradually

flourishing in foreign countries, particularly in Europe and the

United States because it is in line with the physical features,

topography and finances.

b. Token for Sima

The Pali term for the word token is Nimitta. In the vinaya pitaka

there are eight: mountain, stone, forest, tree, anthill, road, river

and water. The commentator has explained clearly about the 8

tokens of which some are obsolete at the present moment. So,

there is no need to mention them here.

Nowadays, the stone is more popular than other materials.

The size of the stone is about the size of the head of a cow or

water buffalo, not bigger than the size of an elephant because

the size of an elephant is said to be equal to that of a mountain.

A single stone is said to be one Nimitta stone. Three Nimitta

stones or more than three can be used, never two. Stones are

believed to be solid. When they have been planted or buried in

the ground it is difficult to move them away. In former times the



way to plant nimitta stones was to place them uncovered, to

mark the sites, but nowadays nobody can see the Nimitta stones

which have been planted or buried in the ground because they

are covered by slabs of stone, concrete or pillars of brick to mark

the sites: “Herein is Nimitta”.

c. Cancellation of Old Sima

In former ages that particular spot of ground might have

been consecrated before and must therefore be rendered neutral

before it can be consecrated again. If this is not done, the one

which has been previously consecrated will be mixed up with

the former on (‘Simasankra’, to suad thon Ticivaravippavasa, or

chant to render invalid the place, not without the Three Robes.’

And Samanasamavasa, or ‘chant to invalidate the boundary of the

association-of-equals.’) this can be done in advance or during the

consecration of the Sima.

d. Visungamasima

A place set apart from house Visunghama Sima

(visunghama+sima). It means apart from houses, Sima means

boundary, precinct, a limited area as mentioned earlier). It is in fact

an area of the Sangha conferred by the King. The commentator

has given an example, “in the same area the King declared,

may this area be apart from houses.” Then he bestows it to

someone. Such an area which has been conferred is termed



‘Visunghamasima’ area, -being a special place devoted to the

Sangha, wherein the Bosth is erected for the Sanghakamma.

In former times it was free of tax. A person who was granted

a Visunghamasima area had various prerogative. Henceforth the

sage has regarded it as a mine or forest which has been

conceded.

In Thailand the abbot of the monastery or the head of

the Sangha has to submit a letter to the King and ask him to

grant a small area of land within the monastery precinct to be

especially consecrated and marked out with boundary stones

called Sima. When that area has been officially granted, the

officials concerned take the documents to the monastery and

hand it to the Abbot, at the same time they have to mark the

area which has been officially granted. Thereafter that area will

bnecaome visunghamasima at once, and it in its monks can be

ordained an all the Sanghakamma or purely monastic rites and

official acts can take place. When the area mentioned earlier

has been ruined, is empty or deserted, nobody can hold on to

it or occupy it at all, unless the Government issues an act of

legislation and take it back. Such an area should be consecrated

by the Sangha. Visungamasima is similar to Abaddhasima and

its importance in relation to the Law and Discipline is:

a. To make Ecclesiastical Abodes a monastery with

Visungamasima, awaiting further consecration of Sima.

b. When Visungamasima has been officially granted all the



Sanghakamma can be performed.

The resolution of the Council of Elders does not allow

the monasteries to plant or bury Nimitta stones, to consecrate

Sima nor to ask the King to come and cut Nimitta before

visungamasima is officially granted. The Department of Religious

Affairs has circulated a letter dated 22/02/16/73 to the division

ecclesiastical Governors saying, ‘Resolutions of the Council of

Elders prohibits Abbots all over the country to perform or prepare

a celebration of consecration of Sima before Visungamasima is

officially granted or recognized.’

A monastery which is in a foreign country and which is in

a piece of land controlled by the Thai Government must conform

to this regulation as well.

e. Nimitta plantation ceremony and consecration of Sima

These are said to be inseparable, interrelated. But if we

use materials, mountains or trees as a Nimitta, there is no

difficult problem about Nimitta plantation and consecration of

Sima because these things are natural in themselves, immovable,

and can easily be used as a token or symbol of Sima. But for

Baddhasima, Nimitta tend to be planted or buried within the

Uposatha or Bosth precinct. Therefore, we have to go and seek

for the 8 rocks, bringing them and making them a Nimitta. These

rocks must be properly decorated and then planted or buried in the

ground at the four cardinal points and four intermediate points of



the compass. A ninth one, the most important one is embedded in

the centre of the consecrated soil under the floor of the Uposath

or Bosth. There are prescribed numbers of the Sangha who must

assemble and suad thon Ticivaravippavasa, Samanasamvasa,

Suad dak Nimitta and suad Sammaticivaravippavasa and

Sammatisamanasamvasa which means respectively, -‘chant to

render invalidate the boundaries of association-of-equals, ask

about the symbol and chant to consecrate the place where there

is association-of-equals, and to consecrate the place, not without

the Three Robes.’

This is to proclaim, ‘Rocks planted or buried in here are a

token or symbolism of Sima’.

The greatest ceremony is said to be a Nimitta plantation,

Consecration of Sima. This is because it can take place only

after the erection of Uposath or Bosth has been completed. The

establishment of Uposath must take time because it depends on

financial standing, people’s confidence and abilities, sometimes

Yokchawpha (the elevation of the elongated and elaborately carved

apex of the gable of a Buddhist church) tends to be done while

consecration the sima. This is a celebration of success in the

construction of a Uposatha or Bosth. Many people and monks

attend the ceremony as they bear in their minds that when

the Uposatha has been erected and completed, that they must

converge and plant Nimitta and consecrate the Sima, which is said

to be a background of Buddhism the monastery and consecration


‘Odds and Ends’ ~ 51The Consecration of Sima6

of Sima produce great benefit, and in these the Sangha can

perform all the Sanghakamma and live for the dissemination of

Dhamma, the doctrine, which will perpetuate Phra Buddhasana,

Buddhism

6 The Friendly way, a Journal of the Buddhapadipa Temple, Special Edition

incommemorationofInagurationoftheUposathaHall29-31October1982.The

Buddhapadipa Temple, London, pp. 20-22


Chapter 8

Dhammacakka Mudra OR

Dhammacakka posture

Sitting in the cross-legged, elevated the right hand near the

heart in the form of the segment of the fingers and then

put the left hand on the lap. This is the attitude of proclaiming

the First Sermon at Saranath.

After Prince Siddhattha left his palace in search of En-

lightenment, he approached the Hermits Alarakalama and Uddaka

Ramaputta respectively, both of whom were supposed to have

attained the highest knowledge of reality. They welcomed him

and taught him whatever they knew. Later, they praised him as

their equal and invited him to stay helping teaching at the centre.

Having realizing that they were not able to lead him to Enlighten-

ment he had been seeking after, he left both teachers and went

forth into the state of Magadha until he reached the district of

Uruvela Senanigama. The place was a delightful verdant forest

with its smooth land and Crystal River flowing past by. The land-

ing places were also peaceful and the villages for alms begging

were around close by. Seeing this he concluded that the sylvan

‘Odds and Ends’ ~ 53Chapter 8

serenity of Uruvela was really suitable for making efforts towards

enlightenment.

The Prince Siddhattha stopped there and started the

severe practices of Self-Mortification. Meanwhile, the five

ascetics by name of Kondanna, Vappa, Bhaddiya, Mahanama and

Assaji assisted him. Those were Brahmins who having seen

or heard that the Prince-monk was endowed with the thirty-

two characteristics of the great man followed him in adopting

homeless life. Concluding that his renunciation was sure to

benefit others they regularly attended upon him in the hope that

he would also lead them to the same destination. After long

practice of self mortification prince monk found that it was not

way leading to end of samsara but may put him into death. Now,

the prince-monk had given up Self-mortification and resorted to

partaking of food once again. They all arrived at a conclusion

that he had been defeated and h ad reverted to delight in sensual

pleasures. Disgusted, they departed, going to the deer park of

Isipatana in the town of Benares with the thought that there

would no longer be any hope towards Enlightenment by prince-

monk.

With some solid food, prince-monk was refreshed and

strengthened and put forth his efforts for spiritual exertion. It was

not until six years after his renunciation that he was enlightened,

equipped with the insight that carried him to the point of finality,

enabling him to say to himself ‘I have known’. That was in the


night of the Full moon day of Visakha lunar month, under the

shade of a Bodhi Tree, forty five years before the Buddhist Era

started.

After his Enlightenment he is known as the ‘Buddha’

and thought of the persons to whom he would first make

known his discovery. The two former teachers Alarakama and

Uddakaramaputta came into his clairvoyant view. He knew that

they both were highly developed and would realize immediately

what he had achieved. But sadly, he came to know that they had

both passed away. Then the next he thought of the five ascetics

who attended upon him during his Self-mortification practices

and decided to preach his doctrine to them first. So, he set

out to Benares, the capital of the state of Kasi where the five

ascetics were residing. On the fourteenth day of waxing moon of

Asalha lunar month he reached the deer park of Isipatana, in the

town of Benares, late in the afternoon of that day. After having

friendly conversation the Buddha delivered the First Sermon

called ‘Dhammacakkappavattana Sutta’ to the five ascetics on the

full moon day of Asalha lunar month. Later, in Sri Lanka called

this day ‘Dhammacakka Day’

Dhammacakkappavattana Sutta means the discourse on the

turning the wheel of the dhamma. This discourse is the foundation

of the Buddhist teachings. Later, this is the cause of making up the

Buddha image in the form of Dhammacakka Mudra or Dhammacakra

Posture.

Chapter 8


Today I would like to speak about Insight meditation and

the three signs of being and later I show you how insight

meditation is so closely connected with the Three Signs of

being.

First of all, I would like to speak of insight meditation

because it is an excellent way to realization of the truth. What

does insight meditation mean? It means wisely seeing the three

signs of being very clearly. What are the three signs of being?

They are impermanence, suffering, and Non-self. If one gain

insight knowledge by means of meditation practice one can see

the three signs of being as they really are.

Now we are going to speak of the three signs of being.

But before going into details let me speak of the five aggregates

because they are subject to the three signs of being. What are

the five aggregates? They are Name and Rupa. Rupa means

from, the material substance which consist of the Four Primary

Elements, namely, the element of softness and hardness, the

element of cohesion, the elements, namely, the element of

softness and hardness, the element of cohesion, the element

of heat or kinetic energy and the material qualities derived from

Chapter 9

Introduction to meditation7

Chapter 9


them and the element of motion. These are elements of which

the body consists. This is meaning of the word Rupa, the form,

whereas the meaning of the word Nama refers to the mental

phenomena which are sensation, perception, volitional activity,

and consciousness.

The five aggregates are subject to the three signs of

being. That is: they are impermanence, suffering and NO-self.

What is it that is impermanent? The five aggregates themselves

are impermanent. Why are they impermanent? In answering this

question let me resort to the answer given in the visuddhimagga,

the path of purity that they are impermanent because of the

following factors;

1. Impermanent because of these four conditions: arising and

disappearing, changing, being a temporary thing like something

which is lent and in opposition to permanence.

2. Suffering because of these four conditions: frequently

making one suffer, difficult to maintain, the source of which

suffering is born and in opposition to happiness.

3. No-self because of these four conditions: absence of

self, cannot be conquered, cannot be forced to be this or that, in

opposition to self.

Out of the three signs of being, these one, the one

concerning no-self is very difficult to understand. So, let me

repeat it and make it clear, where as the first and the second

one will be left out because they are very easy to understand.

Chapter 9


Of one concerned with no-self, it can be said that no-self is

derived from the Pali term from Anatta. This may be very difficult

to discuss and in fact this idea of Anatta tends very often to

frighten people because normally they have a strong feeling of

self, but the doctrine of Anatta refuses the self. This is why

people are afraid of the teaching of Anatta. Usually people have

to feel they are somebody and they have been familiar with the

idea of self throughout their lives. So it is very hard to teach

people the Anatta-doctrine by means of theory. But, however, one

ought to know about it. When one has understood it one will not

heap sufferings upon himself.

In order to make have clear understand the teachings of

Anatta. We must refer back to the Five Aggregates and show

you how the five aggregates functions. The five aggregates are:

form, sensation, perception, volitional activity and consciousness.

Do you see which of them is self? Form? Sensation? Perception?

Volitional activities? Or consciousness? You may say ‘Form’

because you see it but you do not see sensation, perception,

volitional activities and consciousness and then you say ‘No-

self’. Even the word ‘Form’ that have mentioned before is not

self itself. All of the five aggregates are not self. They are NO-

self. Why these are no-self? Because if they are self they can

be taught and forced to be this or to be that and cannot prevent

them from experiencing old age, decay and death. You may ask

who can ? Answer would be nobody can. The unity of all these

Chapter 9


five factors is called the human beings. There is not a single

entity which we can say as self. Every factor is changing all

the time and fall in a three characteristic called impermanence,

unsatisfactoriness and non-self.

Here in this article, it will explain how the three signs of

beings are related. Meditators have to learn that the three signs

of beings, that is to say Impermanence, Suffering and No-self,

are the ‘point’ which is considered very important for insight

meditation or Vipassanana practice. So, they should continue to

practise if they desire to take advantage of their practice.

In reference of the three signs of being, is it easy for the

meditators to see them? It is not easy, nor difficult to see them,

because it depends on many factors such as understanding,

tendencies accumulated in a previous life, effort and practice of

meditatiors themselves.

What prevents the meditators from seeing Impermanence,

suffering and no-self?

The answer from the Visuddhimagga, the path of purity is

‘Continuity=santati, Postures and Density or Ghana’.

Impermanence is hidden by continuity and through its

continuation it makes one see the impermanent as the permanent.

Take for an example one experiences oneself from baby to youth,

from youth to teenager, from teenager to adult, from adult to old

age, decay, all of which rise and fall and which are impermanence.

Because of continuity, even in this case one cannot see a sign

Chapter 9


of impermanence. But when the rising and falling are grasped

and continuity is broken impermanence appears at once in the

form of properties peculiar to it.

Suffering is hidden by the postures, namely, postures in

standing, walking sitting, falling asleep, eating, drinking, working,

speaking, thinking, and so forth. These postures prevent one

from seeing a sign of suffering. But when one attends to repeats

oppression and removes the postures the characteristic of

suffering appears as it is.

NO-self is hidden by density. The word density here means

the Five Aggregates which comprise the elements and form,

sensation, perception, volitional activity and consciousness as

mentioned earlier. One is attached to the five aggregates and

tends to hold on to them as self. Therefore, as long as the

five aggregates cannot be yet grasped by means of vipassana

practice, the characteristic of NO-self will not appear. But when

they are realized the characteristic of non-self will appear as it

really is.

With regard to realization of the three signs of being it

should be noticed that the sight of Impermanence, suffering and

NO-self may not arise at the same time. Sometimes, impermanence

appears in the meditators and then they see it very clearly.

In this case they are said to gain Nibbana which is called

‘Sunnatavimokkha’. Nibbana is characterized by the condition of

Emptiness. Sometimes suffering appears and arises very clearly

Chapter 9


to the meditators. They see it in meditation and by this way they

achieve Nibbana which is called “Animittavimokkha’. This refers

to Nibbana which is characterized by the condition of having no

sign. And sometimes during practice NO-self appears very quickly

and clearly to the meditators and through their seeing it they are

said to realize nibbana which is called ‘Appanihitavimokkha’ that

means Nibbana which is characterized by the condition of having

no foundation.

In the course of meditation practice, again, if the three

signs of being, that is to say, Impermanence, Suffering and NO-

self, appear together at the same time in this case the meditators

are said to realize the three Nibbans, namely, ‘Sunnatavimokkha’,

‘Animittavimokkha’ and ‘ Appanihitavimokkha’. The term vimokkha,

like vimutta, refers to the condition of Emancipation or Deliverance

or Nibbana and this word is used in a limited sense, implying

only the highest stage of emancipation or deliverance, and not

the lower ones.

According to the commentary, it is explained that deliverance

is endowed with the condition of emptiness because it is empty

of greed, hatred and delusion. It is said to have no sign whatever

in that there is in it no trace of those three passions. It is again

said to have no foundation because it likewise contains no

foundation or support for these three to exist.

7ThistalkwasgivenattheBuddhaviharaTemple,October1974

Chapter 9


This is based on the Pancakkhandas and the method of

meditation practice. Pancakkhanddha is concerned direct with

insight meditation practice. The meditators should understand it

in both classification and separation, what they are and how

they function, this is very important for the progress in meditation

practice. The word ‘Pancakkhandhas’ is a Pali word means the

‘Five Aggregates’. They can be divided into two groups; Rupa –

material phenomena and Nama – mental phenomena.

The Rupa literally mean matter, form, the material substance

which is endowed with the four primary Elements, that is to say,

the element of softness and hardness, the element of Cohesion,

the Element of heat or Kinetic energy and material qualities derived

from them, and the Element of Motion. These are the elements

of which the body consists. The Nama literally mean the mental

phenomenon, which can be sub-divided into four factors and

that is feeling, perception, volitional activity and consciousness.

However, in general, we tend to speak of the Five Aggregates

in the sense of form, feeling, perception, volitional activity and

consciousness.

Introduction to Insight meditation8

Chapter 10


In the Anattalakkhana sutta, the Lord Buddha said thus: the

five Aggregates are impermanent, Suffering and Non-self. They

change all the time; they do not depend on ourselves; they are

not conducive to what we desire to what we desire and want;

they are unable to prevent us from experiencing Old age, Decay

and Death!

In order to understand the five Aggregates clearly, I would

like to give you and a simple example. Suppose, we shall speak

of Mr. A, we tend to mean the whole of his body. We do not

speak of one part of his body like his eyes, ears, nose, and

tongue as Mr. A. The eyes, ears, nose, tongue is not called Mr.

A, but Mr. A refers to the whole of his body, not only one thing,

eyes, ears and so forth. So, the combination of all different part of

the body called a Mr. A. The word which is called ‘Mr. A’ is only

conventional truth. It is not absolute Truth; there is no real self

existing in him. He is so-called for the sake of remembering him

as Mr. A. The other persons are referred to in the same way in

different names. In consequence of the conventional truth, we can

understand the names of everything in the world correctly, such

as ‘this is a giraffe, this is a cat, this is Mr. and Mrs. Robinson,

and this is a pen and a pencil’ and so on. Nevertheless, without

conventional truth we cannot recognize the names of anything

that is present yet these things mentioned are impermanent,

suffering and non-self in the Absolute Truth. They are endlessly

changing substance.

Chapter 10


Having learnt and understood the five aggregates as

the substance of change, one does not cling to them and is

able to relinquish wrong understanding like Eternity Belief and

Annihilation View. Thus, during meditation time we are taught

not to think about and brood over the past and future. This is to

direct our minds to what we desire and that is the breathing in

and the breathing out via the nostrils and then our minds will go

deeper and deeper until the Three Signs of Being, that is to say,

Impermanence, Suffering and Soullessness, are clarified.

With reference to the Three Signs of Being, there is

nothing either divine or human, either animate or inanimate, either

organic or inorganic, which is permanent or stable, unchanging or

everlasting. So the meditators should scrutinize all compounded

things, both animate and inanimate, as impermanent, suffering

and non-self, as they really are. If they do not yet see the Three

Signs of Being as they truly are they still see themselves as

selves, they see the Five Aggregates which are impermanent,

suffering and non-self as permanent, satisfactory and self, and so

they will be unable to progress in Insight meditation. Vipassana

or Insight meditation gets rid of the concept of self and leads the

meditators to the Absolute Truth which is beyond the mundane

level. When the meditators practice step by step, the level of

their minds will become higher and higher and in the end they

can see for themselves that everything, including themselves, is

impermanent, suffering and non-self. So, all compounded things,

Chapter 10


both animate and inanimate change all the time and should not

be clung to. While practicing meditation, if we see something

in front of us, we say mentally ‘seeing, seeing, seeing’ until it

vanishes or while practicing meditation and hearing sounds, we

say mentally ‘hearing, hearing, hearing’ until it ceases and then

our minds will return to the main object which is the breathing

in and the breathing out as already mentioned.

As already expounded, the Five Aggregates are impermanent,

suffering and soulless. In them there is also consciousness

which is considered as impermanent, suffering and soulless. The

meditators may have doubts about it. If consciousness is non-

self, who will receive the result of the actions, who will receive

the fruition of practice, who will enter Nibbana or Summum-

bonum and after their death who will go to Hell and Heaven. In

reference to the questions, we must learn very carefully otherwise

we are going to misunderstand the meaning of consciousness

in the sense of Self. In the Buddhist scriptures, especially in

Abhidhammic Scripture, it will be seen that Buddhism does

not accept the permanence of consciousness but accepts the

continuity of consciousness in the belief that one’s mind or

consciousness in manifested in the form of continuity and is

not perpetuated in a permanent form. It has a current which is

called ‘mind-current’. It is similar to that of electric light. The

frequency of mind-current cannot be seen but exists in itself. This

point of view is different from other religions. The Lord Buddha

Chapter 10


emphasized this point saying thus: “Faring far, wandering alone,

bodiless, living in a cave, is the mind. Those who subdue it are

freed from the bonds of Mara.”

This mind is the forerunner of all conditions, it is a chief

in itself; it does not function only when one lives in the present,

but also keeps on endlessly after one’s death. No beginning

or ending can be discovered. It cannot be proved by means

of scientific method and logic. When the meditators practice

meditation more and more, their minds become higher and higher

until they go beyond the conventional truth and afterwards they

see for themselves the truth and by themselves they are able to

answer the questions: who will receive the result of the actions,

who will receive the fruition of practice, who will enter Nibbana,

and after their death who will go to Hell or Heaven.

In order to simplify meditation practice we take into

consideration the three following practical methods of meditation:

1. Sitting Meditation

2. Walking Meditation

3. Lying down Meditation

1. Sitting Meditation:

Those who desire to practice sitting meditation should find

a suitable place and then sit on the chair, on the cushion, on

the bed or on the floor as they like. Their hands can be placed

in the lap. The eyes should be closed. Their bodies must be

Chapter 10


in a balanced upright position so as to remain steady but not

tense or stiff and then the breathing in and the breathing out

through the nostrils has to be observed very carefully, as already

explained.

2. Walking Meditation:

This can be sub-divided into six exercises:

1. Right goes thus, left goes thus

2. Lifting and treading

3. Lifting, moving and treading

4. Heel up, lifting, moving and treading.

5. Heel up, lifting, moving, dropping and treading.

6. Heel up, lifting, moving, dropping, touching and pressing.

Exercise 1 consists of three phases – i.e. ‘Right or Left’

that is the lifting or the corresponding foot; secondly, ‘goes’

which is the moving forward of it and thirdly ‘thus’, the dropping

and replacing of the foot on the ground. The distance for each

step should be one foot in length. The acknowledgement should

be done mentally throughout the exercises, this one and the

following ones, and it should be made simultaneously with the

corresponding movement. In this manner we walk, mentally

concentrating upon the movements of the walking process and

the phases of each step until we reach the end of our allotted

walking space. We halt then, having brought both our feet

together in the standing posture. We acknowledge again this

Chapter 10


posture, say in the mind, ‘standing, standing, standing,’ three

times. Now we return. We may return to the left or to the right.

The turning movement consists of gyrating the right foot on its

heel if we turn towards the right; gyrating the heel means we

turn the foot, leaving the heel on the spot. After each turning

of one foot on its heel we draw the other foot parallel to it by

lifting it and replaying it down again beside the foot we turned

round. Each movement, i.e. the turning on the heel of the one

foot and the lifting and replacing on the ground of the other foot,

we acknowledge by saying mentally, ‘turning.’ When we have

completely turned we halt again and acknowledge the standing

posture with ‘Standing, standing, standing.’ Subsequently, we

begin to walk again, ‘right goes thus, left goes thus,’ until we

reach the end of our walking distance where we stand, turn,

stand and walk again. We should keep in mind that the exercise

should be done as slowly and as mindfully as possible so that

the whole process of standing, walking, standing and turning,

standing, walking and so on comes gradually to be more and

more conscious. The time for exercise 1 should be about 10

minutes or more.

For exercise 2 the walking consists of two phases, lifting

and treading’. When we lift the foot until it reaches its highest

point, we acknowledge mentally ‘lifting’ and when we lower the

foot until we tread on the ground; we acknowledge mentally

‘treading.’ The distance between each step should now be three

Chapter 10


quarters of a foot. Otherwise, the instructions and the practice

of acknowledging the intention as given in exercise 1. The time

for exercise 2 should be about 20 minutes.

For exercise 3 the walking consists of three phases –

‘lifting, moving and treading’. These three words are used for the

same phases as outlined in exercise 1. When we lift the foot

we acknowledge ‘treading.’ The only difference to exercise 1 is

that a different wording is used for the acknowledgement of the

movements and that the length of the step is now reduced to

half a foot. The same instructions as given in exercise 1 and 2

apply here too. The time for exercise 3 should be extended to 30

minutes.

For exercise 4 the walking comprises of four successive

phases –‘heel up, lifting, moving and treading’. The walking begins

with the lifting up of the heel, the ball of the foot with the toes

still remaining on the floor. This movement we acknowledge

mentally saying ‘heel up’ then we lift the entire foot; this we

acknowledge in the mind as ‘lifting.’ After having lifted the foot

we push it forward and acknowledge ‘moving’, then we lower the

foot and replace it on the ground, acknowledging ‘treading’. The

length of the step is half a foot. Otherwise, we should practice

as already stated. The time for exercise 4 should be about 40

minutes.

For exercise5 the walking comprises of five phases –

‘heel up, lifting, moving, dropping, and treading.’ At first we lift the

Chapter 10


help up as in the foregoing exercise and acknowledge mentally

‘heel up,’ then we lift the whole foot and acknowledge ‘lifting’,

we push it forward and acknowledge ‘dropping.’ When we tread

on the ground we acknowledge ‘treading’. The length of the step

remains the same as in the preceding exercises. The duration for

the walking exercise 5 should be extended to 50 minutes.

For exercise 6 the walking comprises of six phase –‘heel

up, lifting, moving, dropping, touching and pressing’. The new

movements introduced are two, namely ‘touching and pressing.’

The other movements and the length of the steps remain the

same as in the foregoing exercise. In the forgoing exercise we

see that we lift the heel up acknowledging ‘heel up.’ Lift the

whole foot acknowledging ‘lifting,’ move it forward acknowledging

‘moving’ then we lower it and acknowledge ‘dropping’. The next

new movement is the touching of the foot on the ground with

the toes and ball of the foot. This we acknowledge mentally

saying ‘touching’. The last movement is pressing the whole foot

on the ground and acknowledging this with the word ‘pressing.’

The exercise should be practiced as for the former ones with

intention. The time for this exercise is an hour altogether.

3. Lying Down Meditation

It is mostly for a sick person, particularly for the person

who is mentally sick or for the person who goes to bed and

Chapter 10


then must practice the lying down meditation before going to

sleep. The practical method is to observe the breathing in and

out through the nostrils as given in the sitting meditation.

8 This article originally published ‘The Friendly way, Vol. 6/ No. 1, the

BuddhapadipaTempleJournal,May2514/1971


Meeting with you this time, I have got a feeling that there

is a bar between us, preventing us from getting to one

another; that is, I, the speaker, trying to convey to you my

thought and understanding through a foreign tongue. You on the

other hand, listeners are paying an admirable attention to catch

what I am going to say. This is the problem of language itself.

If, however, we talk about conventional things in general, we

understand without difficulty. But there is another kind of language

which is spoken by people who know reality, quite opposite to

that of ordinary people. You may call it ‘Dharma language’ the

Inner language. So when the dharma is taught only the dharma

language is used; and you should put aside the conventional

meaning of the words and try to understand it in the ultimate

sense. Those who have realized the ultimate truth speak only

the Inner language. Sometimes of finger is pointed and an eye-

brow raised and the ultimate meaning of reality is understood. No

sound at all is made. One can talk in silence. One can conveys

Chapter 11

Chapter 11

Conventional truth and Ultimate truth


to one another the truth through reminding silence.

It is said that once the Buddha was sitting among a great

number of monks, He picked up a lotus flower and held it a while

above this head without saying a word. All the monks, except

Maha Kassapa, became astonished and did not know what was

meant by the Master. Maha Kassapa then smiled as if saying;

‘It has been well understood, Lord’. This is the inner language

through which the nature of the ultimate reality is discussed and

understood. But that is too much for worldly people like us and

seems incredibly impossible. If however, we sincerely want to

understand the dharma, we should study and examine it in the

ultimate sense, forgetting its conventional usage and meaning.

Now I should like to give a short talk on the doctrine of Sunnata

which is considered the whole embracing spirit of Buddhism.

The word is a Pali term. It is generally rendered as emptiness,

voidness. According to Buddhism, everything is in a constant

flux, ever changing, having no permanent entity. What we call

‘individual’ or ‘man’ is nothing but a false idea arising on account

of mind and body made up of the six elements (Dhatuvibhanga

sutta). If we dissect it through our penetrative wisdom, we find

nothing but emptiness, voidness. It is only because we do not

know things as they truly are that we differentiate one thing from

another.

Take water for example, one may think that there are many

kinds of water. He will view these various kinds of water as if

Chapter 11


they have nothing in common. He sees rain water, well water,

underground water, water in canals, water in rivers etc. this

average common man will insist that these waters are completely

different. No a person with some degree of knowledge however

knows that no matter what kind of water it is, in it pure water

can be found or be distilled. A person who thinks in this way

knows that all those different kinds of water are the same as far

as water is concerned. For these elements which make it impure

and look different is not water. If you look through the polluting

elements you can see water in its essential nature, which is in

every case the same. To sum up, however many kinds of water

they may be all in the same as far as the essential nature of

water is concerned. If you take that pure water and examine it

further, you will come to conclusion that there is, in reality, no

water at all –only hydrogen and oxygen. The substance which

we call water has now disappeared – only voidness remains.

If you look at things from this point of view, you can see even

that all religions are the same. They appear different because

we are making judgments on the basis of external forms. There

is only a kind of nature you can call whatever you like; you can

call it ‘Truth’, ‘Dhamma’ or ‘Nirvana’ [or God] anything at all. But

that kind of things should not be particularized as belonging

to any religions. For whatever it is, it is. You cannot confine

it by labeling or naming. It is that and there. ‘THAT’ does not

necessarily mean ‘a thing’, and ‘there’ is not necessarily a ‘Place’

Chapter 11


or a ‘State’. The Buddha taught us to understand and to be able

to see that there is no person, no individual, in ultimate reality.

There are only natural phenomena. Therefore, we should not hold

the belief that there is this and that religion.

The label ‘Buddhism’ was attached only afterwards, and it

is the same with Christianity and any other as world religion.

None of the great religious teachers ever gave a name to their

teachings; they just went on teachings throughout their lives

about how we should live in peace and mutual understanding.

Although we claim ourselves as Buddhists, we mostly have not

yet attained the truth. We are attached too much to the word

‘Buddhism’ and are aware of only tidy aspect of Buddhism, its

outer covering which makes us think it is different from this or

that other religions. Outsiders are not part of our fellowship; they

are wrong, only we are right, and so on and so forth. This kind

of view is not only with Buddhists but with all followers of major

religion in the world. This shows how stupid and foolish we are!

We are just like little babies who know only their own belief.

When you tell a small child to go and take a bath and to wash

with soap to get all the dirt off, he will scrub only his belly;

he does not know how to wash all over. He will never think of

washing behind his ears or between his toes or anywhere like

that. He only scrubs and polishes his stomach vigorously. In just

the same way, most of the so-called religious person knows

only a few things such as intending to get and intending to take.

Chapter 11


In this case it will be more accurate to say that those people

know nothing at all, for they are acquainted only with how to

get and how to take. That is not religion. If anything at all, it is

the religion of getting, the religion of taking. If they cannot get

or cannot take something, they are frustrated and suffer. Real

religion is to know how to get without getting, and take without

taking so that there is no frustration and no suffering at all.

This must be spoken about very often to acquaint you with

the heart of religion. In Buddhism it calls non-attachment –not to

try to grasp or cling to anything, not even to the teaching itself,

until finally it is seen that there is no Buddhism. That means, if

we speak straight, that there is no Buddha, no dharma, no Sangha!

However, it is expressed in this way, nobody will understand it.

They will be shocked and frightened instead. If people understood

in ultimate sense, they would see that the Buddha, the dharma

and the Sangha are the same. They would see them as being

real nature or something like that. They would not grasp or hang

on to it as that particular thing or this particular idea; it is, but

is not individualized. As a matter of fact, most people think that

there is happiness and suffering. However, if it is expressed in

the ultimate sense, there is nothing, nothing to get, nothing to

have, nothing to be –no happiness, no suffering, nothing at all,

and this is called ‘being void’. Everything still exists, but all

awareness of them in terms of ‘I’ or ‘Mine’ is voided. For this

reason we say ‘void’.

Chapter 11


To see everything as void is to see it as not being an

aspect of oneself, or in any way possessed by one self. The

word ‘void’ in the common language of people means nothing

exists, but in the language of the Buddha, the Enlightened One,

means everything exists, but there nothing to be thought of as ‘I’

and nothing to fell attached to as ‘Mine’, where can suffering take

place? Suffering must happen to an ‘I’ –so you see, possessing

‘I and ‘mine’ is the real cause of suffering. Pull out the root; that

is the real cure; do not just be engaged in a futile search for bits

and pieces of happiness to smooth it over and cover it. As for

happiness, as soon as you cling to it and have attachment for

it, it becomes unhappiness, one more way to suffer. Most people

always have attachment in one form or another to everything

that is or is not. As a result, desirable things are all converted

into causes of suffering. Good is also transformed into suffering.

Praise, fame, honour and the like are all turned into forms of

suffering as soon as you try to seize and hang on to them. All

becomes unsatisfactory because of grasping and clinging. When

you are wise enough to be detached from any forms of dualism,

then you will no longer have to suffer because of those things.

To many people detachment appears to be a negative state, but

in fact it is attachment that is negative. Why? Because when

you are attached to something, the mind is really in a negative

state of not wanting to understand reality. It wishes to hold on

to possessions or qualities. This is not creative, but when you

Chapter 11


are detached, especially from pleasant or unpleasant feelings and

from all active states of mind, you are truly creative because

you understand what to do and how to do it. This is clarity of

understanding. A detached mind, born of understanding reality

in which there is full capacity to do, is a creative mind. It is

free and can work correctly. The attached mind brings trouble to

yourself as well as to others, and is a harmful thing, whereas

detachment can harm on one –the mind is liberated and free

from all conditions. The Buddha said; ‘of all conditioned a

non-conditioned things ‘DETACHMENT’ is the best. Try to do

things with a detached, free mind and you will see whether you

are creative or not. To work with the acquisitive mind is very

different from working with the detached mind. If you do not

get what you want you need not lose your mental balance. You

need not become a victim of what you want to get. You can

remain calm, peaceful and steady. This inner equilibrium is the

most positive state and through it we can live happily. Do not

worry about achieving things. If you have detachment – liberation

within – everything can be achieved. It is not a state of laziness,

in which nothing can be done, but a profoundly creative state in

which everything can be done.

So try to be detached, and work with a detached mind, you

will finally come to the real state of awakening.

Chapter 11


In meditation practice it can be seen that insight meditation is

so closely connected with the three signs being, Impermanence,

suffering and non-self. Meditator who wants to practice insight

has to learn Form, Feeling, Perception, Volitional Activity and

Consciousness which are collectively called ‘Five Aggregates

(Pancakkhandha)’ and Nama-Rupa which are derived from five

aggregates (Five aggregates are divided into Nama-Rupa). Nama

means Feeling, Perception, Volitional Activity and consciousness

which know things as they really are whereas Rupa refers

to Form, the material substance which is not ability to know

anything at all and it comprises the Four Primary Elements,

namely, the element of earth, element of water, of air and fire.

These are elements of which the body (form) is formed.

Nama-Rupa is impermanence, suffering and non-self because

it arises, stabilizes and passes away without ceasing – (Udaya,

Thiti, Bhanga). So this is very important for meditators who

practice insight meditation. They must understand the arising,

stabilizing and passing away of Nama-rupa as they are for the

chapter 12

Insight meditation and three signs of being


sake of their practice. In the Visuddhimagga, the Path of Purity, it

has been stated that Nama rupa is in the form of Impermanence,

suffering and non-self because of the following conditions:

1. Impermanence because of four conditions:

i. Udayavayanto – arising and disappearing.

ii. Viparinamato – changing

iii. Tavakalikato – being temporary things like something which

is lent.

iv. Niccapatipakkhato – in opposition to permanence.

2. Suffering because of four conditions:

i. Abhinhasanpilato – frequently making one suffer.

ii. Dukkhakhamato –difficult to maintain.

iii. Dukkhavatthuto – the source of which suffering is born.

iv. Sukhapatipakkhato –in opposition to happiness.

3.Non-selfbecauseoffourconditions:

i. Sunnato – absence of self.

ii. Asamikato – cannot be conquered.

iii. Akamakariyato –cannot be forced to be this or that.

iv. Attapatipakkhato – in opposition to self.

As I have said before, insight meditation is so closely

connected with the three signs of being. The meditators who

practice meditation have to practise it regularly until they can

chapter 12

‘Odds and Ends’ ~ 80 chapter 12

see Impermanence, suffering and Non-self of Nama-rupa with

wisdom. But to see Impermanence of Nama-Rupa is very difficult

because it is hidden by Santati, the continuity of life. For example

one experiences the growth of physical body from bodyhood

to childhood, from childhood to adolescence, from adolescence

to adult, from adult to old age and decay. Such a process

is manifested in the form of continuation and changing. But

nevertheless when the arising, stabilizing and passing away

of Nama-Rupa are grasped and realized by vipassana panna,

wisdom. The Impermanence will spontaneously appear to be

seen at once.

Suffering is hidden by Iriyapatha –the posture, namely,

posture of standing, walking, sitting, sleeping, eating, drinking,

walking, speaking, thinking and so on. These postures prevent

one from seeing the sign of suffering. But when one attends

to the repeated oppression and removes the postures and then

suffering appears as it is.

Non-self is hidden by Ghana. The word Ghana means

massiveness, Ghanasanna, the idea of massiveness of the five

aggregates which consist of the form, sensation, perception,

volitional activity and consciousness as mentioned before. One is

attached to the five aggregates and tends to hold on to them as

self. Therefore as long as the five aggregates cannot be grasped

and broken by means of Vipassana practice. The characteristic

of non-self will not appear, but when the five aggregates are

‘Odds and Ends’ ~ 81chapter 12

grasped and realized by Vipassana panna, wisdom being born of

Vipassana practice, then the characteristic of Non-self appears

as it really is.

During the course of meditation practice, if the three signs

of being, Impermanence, Suffering and Non-self appear to the

meditators simultaneously, they are said to realize the three

Nibbanas, namely Sunnatavimokkha, ‘Animittavimokkha’ and

‘Appanihitavimokkha’ respectively. The term vimokkha, like Vimutti,

refers to the condition of imptiness, deliverance or Nibbana. So,

sunnatavimokkha signifies Nibbana which is characterized by

the condition of Emptiness, Animittavimokkha by the condition or

having no sign and appanihitavimokkha by the condition of having

no sign and appanihitavimokkha by having no foundation.

According to the commentary it is explained that Deliverance

is endowed with the condition of Emptiness because it is empty

of Greed, Hatred and Delusion, it has no sign because there is

no trace of those three passions and no foundation because it

does not contain the foundation or support for such those three

passion to exist.


To understand hindrances and absolute freedom is very

important because both are dhammas which should be

clarified. We can reach absolute freedom through getting rid

of hindrances, as these are considered to be the obstacles to

any progress, especially spiritual progress, which is the path

to absolute freedom. What are the main obstacles to absolute

freedom?

This is a problem to be spoken of further. By reading

mindfully and very carefully one particular section of the

Satipatthana Sutta, the section on mental objects, you can find in

that section what the Buddha mentioned. The Buddha pointed out

the five hindrances, the five aggregates10 , the six sense-bases11

, the seven factors of Enlightenment12 , and the Four Noble

Truths13 . As for the five aggregates, the six Sense-bases, and

so on, I shall not explain in detail what these are because they

have been described in several places: if one desires to read

about them in detail, one can find out about them in pamphlets or

other books on Buddhist meditations. But here I would like only

to give you detail about five hindrances.

chapter 13

Hindrances and Absolute Freedom9


Now let us return to the question given earlier, and that is:

What are the main obstacles to absolute Freedom’?

It is very important for us to know about this. In the

Satipatthana Sutta the section on Mental Objects stated that the

obstacles to absolute freedom are the five hindrences, or the five

nivaranas.

What are the five hindrances? Five hindrances are:

1. Lustful desire

2. Ill-will, hatred or anger

3. orpor and languor

4. Restlessness, worry or scruples

5. Skeptical doubts

In fact, there are many defilement that are obstacle to

absolute freedom, but these are mostly included in the term ‘Five

Hindrances’. The first hindrance to absolute freedom is lustful

desire. This means the searching for gratification, happiness or

enjoyment through imagination, thinking, or by being concerned

with. Any state of satisfaction or pleasure received from lustful

desires or cravings plays a very active role in life. You can see

this when you start to meditate. The mind seeks for satisfaction,

happiness, pleasure, peace, loving, affection, enjoyment, and so

on. The nature of mind ruled by the first hindrance (lustful

desires) is never satisfied with anything. It wants to be this or

that; when it has had this then it desires to have that, and when

it has got the first things then it desires to have new one. There

chapter 13


is no stopping need unless you can remove the craving for it.

The way to remove craving is to look at it and to observe it very

carefully. The very moment you do so it will stop and disappear;

you can see ‘nothing’. The mind arises and deceives you. So,

you must look very closely at the arising and disappearing of

the mind and then dullness vanishes; clarity or illumination will

replace it.

The second hindrance to absolute freedom is ill-will, hatred

or anger. It is in the form of harmful and violent consciousness.

Sometimes we do something stupidly and violently, and sometimes

we have memories of people doing something unpleasant to

us. We cannot forgive these persons. We want revenge. This

is because there is hatred or violence within us. This violent

state within arises and forces us all the time until we become

the slave of hatred, violence and anger, and in the end our

mind becomes confused. These states are obstacles to spiritual

progress, the path to absolute freedom, and we should find the

way to get rid of or to remove them. The best way to remove

them is to increase or to cultivate mindfulness and through

mindfulness, maintained from meditation practice. We can avoid

the arising of hatred, anger and violence. The violent state within

will not appear if we have constant mindfulness, but when we

lack mindfulness or awareness then the state of violence, anger

or hatred will arise at once. So, ill-will, hatred or anger arises in

the form of harmful and violent consciousness, and is the second

chapter 13


hindrance to absolute freedom.

The third hindrance is torpor and languor. Both are

manifested in the forms of sleepiness and tiredness; they also

are barriers to absolute freedom. As usual, they tend to arise in

us when we want to start to meditate or when we are taking

meditation, particularly intensive meditation, for spiritual progress

or when we have to do something for our progress in life. Sloth,

sleepiness and tiredness will arise and intervene, preventing us

from making any progress, especially from spiritual progress, the

way to absolute freedom. When I was at the Buddhist Temple in

Cannes in the south of France last year [in 1973], one lady, after

my talk about Buddhist meditation, came to me; she told me that

she felt very tired and slothful when she practiced meditation.

She could not solve the problems about it. That meant that she

had been overwhelmed by torpor and languor, the third hindrance

of the five hindrances to absolute freedom.

At the time of the Buddha, Ven. Moggallana, the famous

disciple of the Buddha, seven days after his ordination, went to

a village known as Kallavalamutta in Magadha City to practice

meditation. He was overwhelmed by torpor and langur, the third

stage of the five hindrances. So, he found that he could hardly

concentrate and could not practice meditation in that village. The

Buddha heard of him and went to the village with instructions on

the way to get rid of hindrances by saying:

‘Moggallana, when you are in a state of laziness and

chapter 13


sleepiness you should ponder the teachings that you have

learned; if you do so and sloth and tiredness still exist, you

should take walking meditation or walking exercise, and then

they will disappear.’

When venerable Moggallana followed what the Buddha

advised him, he could finally destroy his laziness, tiredness and

sleepiness. After that he could continue to practice meditation

and enter Arahantship in the end.

The restlessness and worry is forth stage of the five

hindrances. Why do you worry and why are you restless? And

what is it that forces you to be worried and to be restless? It

is necessary for us to find the answers otherwise we cannot

understand what their causes are. In order to make it clear I am

going back to the questions asked earlier [in this article];

‘why do you worry and are restless?’

The answer is you worry because of your fears; fear of

loosing, fading; fear of sons and daughters being debauched into

depraved habits, fear of losing your position in society, and so

on. You are restless because of attachment that you are attached

to some things and accumulate them in your mind. Within the

mind is an absence of peace and it becomes contaminated

by impurities, becomes disturbed, restless. In fact, the intrinsic

nature of mind is glorious, radiant, and luminous: as the Buddha

said in the dhammapada that; ‘Pabhassaramidam bhikkhave cittam’

chapter 13


which means Oh! Bhikkhus, this mind is radiant, luminous. But

it becomes dirty because of defilements, namely: hatred and

delusion. These unwholesome states of mind are included in the

five hindrances and they are obstacles to absolute freedom, and

disturbances within meditation. Many things which have been

accumulated in life rise up but we do not like to observe and

notice them: we try to escape from them. That is not good, nor is

it the right way to remove the barriers and disturbances within.

The best way is to observe and to look at them very closely,

and then all the barriers and disturbances will disappear: the

mind will be in a state of peace, and afterwards we shall have

a feeling of happiness, serenity and calmness.

The last hindrance to absolute freedom is skeptical doubt.

Doubt may arise because of two reasons; the first one arises

because of not seeing things as they really are. Second doubt

arises because of a confused mind. For example, if your friend

tells you he has a gem hidden in the folded palm of his hand, the

question of doubt arises because you do not see it for yourself;

but if he unclenches his fist and shows you the gem then you

see it for yourself and the question of doubts does not arise.

Sometimes we cannot remember what we have done because

the mind is confused; we are in a state of perplexity and doubt.

It is an undeniable is possible. It is also equally undeniable that

there must be doubt so long as one does not understand and see

clearly. In order to progress further it is absolutely necessary to

chapter 13


get rid of doubts. To get rid of doubts one must understand and

see creation, doubt, attachment and the confused mind, and then

doubt will disappear.

The five hindrances that mentioned are:

- lustful desires,

- Ill-will , hatred or anger

- Torpor and languor

- Restlessness and worry or scruple

- Skeptical doubt

These are the main obstacles to achieve absolute freedom.

The term ‘absolute freedom’ here means absolute truth, ultimate

reality, summum bonum, or Nibbana (extinction of suffering

–rebirth).

9 This article was prepared for regular talk in January 1974 and later Published in

Journal of the Buddhapadipa Temple, The Friendly way, Vol. 9, No. 1, May 2517/1974.

Pp. 7-9

10 Five Aggregates: Rupa=Matter, Vedana=Feeling, Sanna= Perception, Sankhara=

Volitional actions or Karma formation and Vinnana = consciousness.

11 Six Senses: Eye, Ear, Nose, Tongue, Body and Mind

12 Sever factors of Enlightenment: Sati=Mindfulness, Dhammavicaya=truth-

investigation, Viriya=effort, Piti=zest, joyfulness, Passaddhi= tranquility, Calmness,

Samadhi=concentration and Upekkha =equanimity

13 Four Noble Truth: Dukkha=un-satisfactoriness, Samudaya= Cause, Nirodha=cessation

and Magga= middle path

chapter 13


chapter 14

Ego and Vipassana Meditation14

I would like to speak about the subject on ‘Ego and Vipassana

Meditation’, because it is very important. When you have

understood it, you wrong ideas concerning the self will be reduced

and gradually disappear. The intrinsic nature of your life will be

revealed as it really is and then you feel more able to practice

meditation without believing in yourself as a self.

The search for the source of the self is very important.

Having discovered and tested it very carefully, we will find out

that what we believe to be self is really compounded things

which are separated into two parts, namely Nama-Rupa. In the

Abhidhamma sense, there are three such compounds : form,

consciousness, and mental formation; but in the sutta sense

there are five, that is , the aggregate of form, of feeling, of

perception, of mental formation and consciousness, all of which

disappear without ceasing. The aggregate of form is form. The

aggregate of feeling, perception, and mental formation, are mental

states whereas the aggregate of consciousness is mind. Form is

visible objects whereas feeling, perception, mental formation and

consciousness are invisible objects. The mental states are fifty-

‘Odds and Ends’ ~ 90 chapter 14

two; one of them is feeling another is perception. The remaining

fifty are collectively called mental formations. Mental states

mean the functions of the mind and they arise together with the

mind.

In the five aggregates there are different characters as

follows; form is ‘objective consciousness’ whereas the mind

or consciousness is called ‘subjective consciousness’. Feeling

determines whether the objects are pleasant, unpleasant or

indifferent, which are impressed on the mind or consciousness.

The duty of mind is to accumulate the objects. The mental

formation constitutes the mind to be this or that. Mental formations

are classified into many kinds, which I cannot explain in a short

time but I can give some examples. Sati (mindfulness) and

Metta (loving kindness) are said to be the wholesome mental

formations because they constitute the mind to be good. Ahira

(shamelessness of sin) and Anottapa (fearlessness of sin) are

the unwholesome mental formations because they constitute the

mind to be bad. Viriya (effort), however, is both a wholesome

and unwholesome mental formation because it can be associated

with both.

In order to make the five aggregates clear, let me give

an example of them arising through the door of the ears: the

sound coming into contact with the ears is regarded as the form.

The experience in the sound, pleasant, unpleasant or neutral,

is considered feeling, recognizing the sound is perception.

‘Odds and Ends’ ~ 91chapter 14

What constitutes the thoughts in the sound is regarded as

the ear-consciousness, and the acknowledgement of the sound

is considered mind-consciousness. The five aggregates, form,

feeling, perception, mental formation and consciousness arise

together at the rise of the sound and disappear together at the

absence of the sound and then new ones arise again. They arise

and disappear ceaselessly. There is nothing to be called a self

or ego, living entity or person. These five aggregates, if they

are attributed to the noble ones, are ordinarily called Khanda;

but if they belong to a common man they are considered to be

upadanakhanda, which comprise impurity, attachment and idea of

self and which are the cause of selfishness.

Whatever a common man does belongs to the idea of

self in his subconscious mind and is selfishness. The action,

whether it is good or bad, is considered kamma. If it is good, it

is called a wholesome action; but if it is bad, it is regarded as an

unwholesome action. It is so called because he firmly believes,

‘it is I who eats, I work, I act, I sit, I sleep, I do good, I do bad, I

am rich, I am poor,’ and so on. But what should not be forgotten

is that the actions of the Noble ones is not called Kamma since

it does not comprise the idea of self in their subconscious mind

and there is not the slightest trace of egotism or selfishness.

Therefore the good actions the Noble Ones do are only Kiriya. It

is not like the good and bad actions the common man does. So

the Noble Ones’ Khanda is absolutely pure. The action is whether


good or bad brings about its result. The result of action is called

Vipaka. To every action there must always be a consequence;

all the consequences are results of past actions, as Assaji the

disciple of the Buddha explained to Saripautta; ‘Whatever is of

the nature of arising is of the nature of cessation.’ This is the

most fundamental teaching of Buddhism, which is the law of

Causality.

Action arises because of defilements, ignorance, craving,

and attachment. Tanha, craving, is of three kinds, Kamatanha,

bhavatanha, and Vibhavatanha. Kamatanha means craving for

the satisfaction of the senses, such as a desire to see a

beautiful things, to hear a melodious sound, to smell a fragrance,

to taste delicious food, and to touch a good thing in order

to cause pleasant feeling. Bhavatanha applies to craving for

living, for survival and for existence as Professor Darwin called

‘Struggle for living’ and Wallace called ‘Struggle for existence’.

Vibhavatanha can be related to Ucchedaditthi. Nihilism,” that the

physical life of man and animal exists only once, and is therefore

final after death. Such an idea causes selfishness and is very

dangerous because one believes that when one dies one is

absolutely annihilated, that there is nothing to be reborn. Such

a person, unafraid of hell and bad action, does not believe in

actions and their results; he thinks he can do whatever he likes.

The three cravings mentioned above are conducive to ignorance,

that is to say, ignorance of the intrinsic take the wrong path and

chapter 14


prevents them from realizing the four Noble Truths, the Law of

Dependent Origination and the continuous rotary process of the

working of the Machinery of the illusion of self, which the Noble

Ones know.

Kamma or action is of three kinds: Kayakamma (bodily action),

Vacikamma (Verbal action) and Manokamma (mental action). This

mental action is grouped in the aggregate of the mental formations

because it is the constitution of the mind and it is divided into three

aspects. They are Punnabhisankhara, Apunnabhisankhara and

Anenjabhisankhara. Punnabhisankhara means the constitution of

wholesome states; Apunnabhisankhara means the constitution of

unwholesome states and Anenjabhisankhara means constitution

of the formless absorption. The three actions or constitutions

bring about the results; the old nama-rupa disappears, the new

one arises. This new nama-rupa is the aggregate of Vipaka-

result of the action.

Where does the Kamma come from?

It comes from craving and attachment because if there is no

craving and attachment, all the action is Kiriya. It is not regarded

as Kamma. This kiriya is not a constitution of the kamma.

Where does craving and attachment come from? It comes

from ignorance because ignorance is the root of all defilements.

What is ignorance?

Ignorance is unconsciousness and the ignorance of the process

of the working of the machinery of the illusion of self. When the

chapter 14


action works with nama-rupa, the process of changing arises. So

the action bears another nama, sankhara –the state of constitutor.

But here it does not mean the constitution of one’s face. It is

absolute constitution, that is, it annihilates the former nama-rupa

and reconstitutes the new one immediately. When the new action

is born, the old one disappears. In it there is still ignorance,

craving, attachment, which constitutes again. Thus the former

replaces the latter and the latter replaces the former. It is a

ceaseless interaction.

Vipassana meditation aims at letting the meditators know

the self clearly as it truly is because people who are without

training and knowledge of vipassana meditation tend to believe

that in the case of seeing, it is the eye which actually sees:

they think that seeing and the eye are one and the same things.

They also think, ‘seeing is I: I see things; eye, seeing, and I are

one and the same person.’ In actual fact, that is not so. Eye is

one thing, seeing is another, and there is no separate entity such

as ‘I’ or ego. There is only the fact of seeing coming into being

depending on eye. To quote and example, it is like case of a

person who sits in a house. House and person nor is person the

house. Similarly, it is so at the time of seeing. Eye and seeing

are two separate things: eye is not seeing nor is seeing the

eye.

To quote another example, it is just like the case of a

person in a room who sees many things when he opens the

chapter 14


window and looks through it. If it be asked: what is it that sees?

Is it window or a person that actually sees? The answer to

this question is: the window has no ability to see. It is only the

person who sees. If it be asked again, ‘will the person be able

to see things on the outside without the window?’

Then the answer will be: it will not be possible to see

things through the wall without a window. One can only see

things through the window. Similarly in the case of seeing, there

are separate things of eye and seeing: eye is not seeing, nor is

seeing the eye. It is now evident that in the body there are only

two distinctive elements of matter and mind. Eye is rupa and

seeing is nama. As long as one is not free from the attachment

to the idea of self, one cannot expect to escape from the risk of

falling into miserable existences, animal or peta. Though he may

be leading a happy life in the human or deva world by virtue of

his merits, yet he is liable to fall back into the state of miserable

life at any time when his demerits operate. For this reason the

Lord Buddha pointed out that it was essential to work for the

total removal of self.

14 From a talk given at Kosmos, Prins Hendrikkade 142, Amsterdam,

theNetherlandson26Feb1979

chapter 14


chapter 15

Where is real happiness15

A human being is composed of two essential elements; thy are

physical body and mind. He does not want suffering. He and

all men pursue happiness, the supreme goal. Man is like a bird

caught in a snare. He has to be freed; he cannot free himself.

There are two kinds of happiness –physical and mental –

and there are two causes of happiness. Samisa sukha, material

happiness, comes from having good fortune or rank an authority.

Material happiness can also result from form, sound, smell, taste

or tangible objects which are known as the Pancakammagunas.

However, happiness gained through these factors is false; it is not

real. Niramissukha, non-material happiness, stems not from material

sources but from the practice of the dhamma, which is based on the

cultivation of the mind. This type of happiness is mental happiness.

It is real, not false.

The search for the four requisites – food, shelter, clothing

and medicine, is necessary for human beings who are born in the

present. These are necessary to their survival, to the decrease of

physical suffering, and to the increase of physical happiness. They

are not


the cause of real happiness. Human beings attempt to seek

happiness by looking at beautiful things, listening to melodious

sounds, smelling fragrant scents, tasting delicious flavour and

touching shapely forms. All of these are desirable, lovable and

conducive to a temporary pleasure, but they produce suffering

and dis-satisfaction because they are not intrinsic happiness.

They are said to produce a false happiness, which one desires

evermore.

In the life of a human being there is one essential element;

that is mind. People tend to overlook it. They are not interested

in this essence. The mind is Namadhamma but with memory and

thought. The mind perceives objects –Arammana and experiences

objects, both pleasant and unpleasant. The sage says, ‘The mind

is master; the body is its servant’.

People seek material happiness through adornment, food and

an attractive and comfortable dwelling, thereby hoping to serve and

support the body. They are not interested in the quest for moral

principles, which are food, ornament, foundation and medicine for

the mind.

The wise man perceives the essential element of mind. He

searches for moral principles to strengthen, refresh, purify and

calm the mind. He tries to fill it will rapture. He lives with love,

loving-kindness, benevolence, compassion and with freedom from

jealousies and hostilities. He is generous to his fellow man and

gives him the necessities of life. This generosity is called Dana.

chapter 15


He has the desire to refrain from bad actions (physical and verbal).

This is called Sila –morality. He cultivates his mind by freeing it

from defilements and purifies it with wisdom. This is bhavana, mind

development.

Intrinsic happiness is not dependant on the physical body

but on a pure mind, tranquil, glorious luminous with mindfulness,

concentration and wisdom. This real happiness does not occur of

itself, nor is it engendered by an external element. Man must work

for it and develop it in himself. It is like food. When we eat, each

of us knows for ourselves when we are satisfied.

No one can take responsibility for our actions. Good action

yields good results both in the present and in the future. Bad

actions yield bad results, bringing suffering in the present and in

the future. The Buddha, ‘As you now, so you reap. Those who do

good receive good result; those who do bad receive bad result’.

If you want authentic happiness and not a false one which immerses

you in the aggregation of suffering, namely birth, old age, decay,

grief and lamentation, you should learn and practice the dhamma.

The dhamma is the Buddha’s teaching, which he discovered six

years after his renunciation. He realized the Noble Truth, the true

nature of life. His mind had transcended dualism, suffering and

happiness. He realized the purest happiness, which is real. He did

not return to the world after his passing away.

The Buddha’s teaching exceeds eighty thousand units or

Dhammakhanda, which can be divided into two aspects –suffering

chapter 15


and the extinction of suffering. Lord Buddha taught the Noble Truth

of suffering and the extinction of suffering. Those who absolutely

realize suffering, can extinguish it. But if they do not possess a

true understanding of it, they will be unable to find the way to

put an end to it. Such persons will not touch intrinsic happiness

because such happiness arises only through the extinction of

suffering. When heat is reduced, coolness replaces it at once.

To permeate the mind with morality, concentration and wisdom, to

calm the mind and to purify it from defilements is not very easy.

Over a long period of time man has accumulated defilements and

actions, so man must be patient and make an effort to put and end

to suffering. Thus according to his practice, he will gain happiness.

He may acquire temporary happiness, if he extinguishes suffering

temporarily. But if eliminates suffering for a long time he can attain

a longer lasting happiness. If he absolutely extinguishes suffering,

he can attain eternal happiness.

The Buddha said, ‘Natthi Santi Param Sukkham’ which means

there is no other happiness than peace’.

The study and practice of Buddhadhamma is based on four

moral principles.

1.Association with Buddhist teachers

2.Attention to their instruction

3.Examination of their teachings

4.Practice of their teaching

If you have the tendency towards the good accumulated in a

chapter 15


previous life and you practice the moral principles mentioned earlier,

you can gain the result of your practice. Real happiness will be

yours in the end. ‘Where there is a will, there is a way’. One can

go beyond suffering through perseverance. Suffering or happiness

is born of the mind. If one is attached to the mind, suffering arises,

but if one is detached from the mind, happiness arises. So, one

should travel on the road to the empty mind.

15 OriginallywritteninThaibyPhraMahaBoonrodPannavaro,TheabbotofWat

Kiriwong, Pakhnampo, Nakhorn Sawan, Thailand and Luang Por translated later into

English.

chapter 15


Namo tassa bhagavato arahato Samasambuddhassa

Rupam jirati maccanam namagottam na jirati

The body dies, but not honour and fame.

I would like to tell you about some aspects of Buddhism, especially

the aspects of the Buddhist teachings concerning the memorial

service for the dead. But before going into details, I would like to tell

you something about the life of Princess Elisabeth Chakrabongse.

The Prince died recently at her home near Bodmin. She earned

a unique place in the affections of the people of Cornwall where

she had lived for over 30 years. Princess Elisabeth Chakrabongse

was a daughter of Edward Hunter, the Founder and Chaiman of

the Sun Engraving Company, born on the 29th of November 1915,

educated at Prior’s School, Godalming, Surrey; Florence in Italy,

and Byan Shaw school of art in London. She married Prince Chula

Chakrabongse of Thailand on the 30th of September 1938, had

one daughter, Mom Rajawongse narisa Chakrabongse, born on the

chapter 16

Merit Making : Gratitude16


2nd of August 1938, had one daughter, Mom Rajawongse Naria

Chakrabongse, born on the 2nd of August 1956. Prince Elisabeth

Chakrabongse was an accomplished Artist mainly in water-colours

and a lover of music. The Princess’s maind interest in Cornwall

was the St. John’s Ambulance Brigade, of which she had been a

member for thirty years, and country superintendent for the past

seventeen years. She was made a Dame Commander of the

Order of St. John in 1964. She also had an immense interest

and took an active part in every aspect of nursing, social welfare,

care of children, hospitals, education and all local organizations-

particularly those connected with the arts. She had a great love of

the countryside, and was actively concerned with its preservation.

She also practiced these same interests in Thailand, co-operated

with, and helped the Red Cross there, gave English lessons at the

Rajinee School and, through the Chula Chakrabongse Foundation,

donated large sums of money to deserving causes. Her delightful

personality, nature dignity, genuine, and sincere concern for others,

earned her the love of everyone contact with her.

Let us return to talk about Buddhism, concerning the memorial

service for the departed. What does Buddhism teach about the

death and where they go after death?

It teaches that birth and death are natural and common to

all beings. In the Dhatuvibhanga Sutta, it has been stated that

man is composed of six elements, namely the elements of earth,

water, fire, wind, space and consciousness. The first five are non-

chapter 16


conscious elements, while the last one is a conscious element.

Both non-conscious and conscious element, are formed into man.

From this sutta, it will be seen that our body is made up of these

six elements, and in the Dhammacakkappavattana sutta, which

means the Four Noble Truths, our body is called ‘Pancakkhandas’

or the Five Aggregates which are form, feeling, perception,

volitional activity and consciousness and in the Anattalakkhana

Sutta or Anatta doctrine it was further expounded that form, feeling,

perception, volitional activity and consciousness are impermanent,

suffering and soulless. They change all the time; they are not

conducive to what we desire or want; they are unable to prevent

us from experiencing old age, decay and death. Absolutely speaking

there is nothing permanent in our body except good deeds and

bad deeds. Good deeds and bad deeds or wholesome states and

unwholesome states are not changeable themselves. They are in

a absolute reality, everlasting, permanent, immortal. So, wisemen,

abserving, scrutinizing the five aggregates of our bodies deeply,

understand them as they really are. They do not cling to them.

They are not grievous, and they do not lament when their parents,

children, relatives and friends die. They try to do good actions and

to cultivate virtues in themselves.

Princess Elisabeth Chakrabongse was a good person,

respectable and honourable. She had done a great many good

actions as mentioned before. Goodness, honour and fame never die.

The Buddha said:

chapter 16


Rupan jirat maccanam namagottam na jirati

The body dies but not honour and fame.

A further point I would like to talk to you about is the path

along which the dead go when they die. Where do they go? In

Buddhism it is believed that there are five paths for the dead to go

to the Hereafter:

1.The path to be born in the Hell

2.The path to be born in the Human form

3.The path to be born in the Heaven

4.The path to be born in the Brahmaloka

5.The path to Nibbana

Those who have wrong understanding do bad actions such

as killing their own fathers and mothers. They are against or break

down the moral code and after death they must be born in the

Hell. On the other hand, those who have right understanding, and

practise the five precepts and the Ten kinds of meritorious actions,

will be born in the Human Form. Those who practice the eight

precepts, fear of the results of sin, giving donations, listening to

sermon, erecting chapels, churches, temples, monasteries, hospitals

and schools, will be born in the Heaven after death. Those who

put into practice the four divine states of mind composed of

Loving-Kindness, compassion, Sympathy and Equanimity and then

Samadhas- calming down Meditation, that is to say, meditation

on the Ten kinds of Impurity of the body, on the four elements,

on the Loathsomness of Nutriment, and on the four formless

chapter 16


attainments, will be born in the Brahmaloka after death and those

who practice Vipassana or Insight meditation will reach Nibbana

at the dissolution of the Body. These are some aspects of the

Buddhist teachings concerning the memorial service for the dead

and in which the majority of Thai people believe. Calming down

meditation and Insight meditation are very important and time should

be found to learn these because they can bring about peace of

mind. The merit-making and memorial service dedicated to the dead

are considered very important. This is because it is believed that

the dead person who has gone to Paraloka –the Hereafter, has no

food to eat, no cloths to put on, because in the Hereafter there is

no farming, no trading. The dead people receive part of the merit

from what they have done in the present life and from what their

parents, children, relatives and friends dedicated or devote to them.

In the sigalovada Sutta, Lord Buddha said ‘there are duties between

parents and children; children and parents; teachers and pupils;

pupils and teachings;

Husbands and wives; wives and husbands; persons and

friends; friends and persons; masters and servents; servants and

masters; laymen and monks; monks and laymen. Of these duties

only duties between parents and children; children and parents will

be explained in detail.

Parents minister to their children, bring them up, show their

love for them in these five ways:

They prevent them from evil; Directing them towards good

chapter 16


Train them to a profession, Arrange suitable marriages for

them and

In due time, hand over the inheritance to them.

Children should help their parents in these five ways; once

they were supported by the parents, now they will be their support;

perform duties they have to perform; maintain the lineage and

tradition of their families; look after their inheritance and give alms

on behalf of their parents when they are dead.

Today his Exellency, prof. Konthi Subhamongkhon, the Thai

Ambassador, and Mom Rajawongse Narisa Chakrabongse, Princess

Elisabeth’s daughter, have invited you all to come to attend the

memorial service for her who has gone to paraloka the hereafter.

This is a good example of the Buddhists and there is a Buddhist

proverb that has been said;

Nimittam sadhurupanam katannukatavedita

Gratitude or mindfulness of the benefit done is a character of the

virtuous

16 Sermon by the Ven. Phra Maha Somboon Siddhinano, Assist. To chief of

Dhammaduta bhikkhus and senior Incumbent, on the occasion of the memorial service

for the late Princess Elisabeth Chakrabongse, on

chapter 16


Today I would like to talk about the true nature of life. It is a

matter that should be understood and this matter is concerned

with meditation practice. One mostly tends to overlook the true

nature of life or look at it superficially, not looking into it deeply

and attentively. So, one cannot see the true nature of life which

is an alternate endless process of change and because of its

changing we sometimes have feelings of happiness and feelings of

suffering. Happiness arises in us and then changes into suffering.

In our life we can notice that sometimes we enjoy happiness,

sometimes suffering or sometimes we experience more suffering

than happiness: we have a temporary happiness and then it is

changed into a state of suffering. We shall never know eternal

happiness in our lives. This is because we cannot go beyond it.

We are enclosed in and trapped by dualism.

Dualism is inherent in every religion. It manifests as whole

chapter 17

Looking into the true nature of life17


as wholesome states, unwholesome states, suffering, happiness,

it include the theory of heaven and hell. Heaven promises a good

existence for human beings and hell threatens a bad existence

to human beings. It is believed that heaven is in the sky and hell

below. So, the theory of heaven and hell together contribute to the

dualistic element because when one is spoken of the other must

also be mentioned but both of them cannot be seen in the physical

world.

In Buddhism the Buddha said in the Lokadhamma Sutta

that the dhammas can overwhelm beings who live under their

influence and those who are liable to be swayed by them are

called Lokadhamma –worldly dhamma. There are eight Worldly

Dhamms:

1. Labha – to have good fortune

2. Alabha – not to have good fortune

3. Yasa – to have rank and authority

4. Ayasa – not to have rank and authority

5. Ninda – blame

6. Pasamsa – praise

7. Dukkha – Suffering

8. Sukha - happiness

From the Buddhist point of view it can be said that the

Lokadhammas- the Worldly Dhammas mentioned above, by their

very nature are dualistic and impermanent. They arise and then

disappear. So, when any of these eight Lokadhammas arises one

chapter 17


should scrutinize them thus:

‘This condition has arisen in me, but it is unstable and it is

dukha –suffering, its nature is changeable and impermanent, and

it should be looked at as it truly is and not allowed to overwhelm

the mind.’ In other words one should neither react positively nor

negatively to those states which are desirable or undesirable.

To make this clear let me go back over them once more and

explain some of them. One knows good fortune and then loses it.

One has had rank and authority and then it is taken away. One

is blamed. One is praised. One has feeling of happiness and one

knows suffering. There is nothing permanent in itself. And then

again, some people have got a great deal of property and many

possessions, or they have been appointed to high position in

society. They are praised and very happy in their property, rank and

happiness. They are blamed and face chaos in their lives. This is

due to the fact that they are overwhelmed with the Lokadhammas

and live under their influence. Lokadhammas are dualistic as I have

said earlier but nevertheless they are the true nature of life which

nobody can escape from, with the exception of those who can go

beyond them.

How can one go beyond the lokadhamma?

One could go beyond them if one were not attached to

Sammutisacca or conventional truth. But most people tend to be

attached to conventional truth or relative reality: they are attached

chapter 17


to everything whether they are animate or inanimate. They are

attached to society, names and forms, persons, fame, honour,

tradition, religions, ceremonies and so forth and because of their

attachment they are unable to go beyond the Lokadhammas as

mentioned before and cannot see things as they are. They become

slaves of the conditioned things and are immersed in the samsara,

the cycle of rebirth. But no the people who try to root out ignorance:

who try to be detached from conditioned things and relative reality.

These people attain full concentration gained by meditation practice.

They have full wisdom and see Paramatthasacca or absolute truth

as it is. They cannot be swayed by the Lokadhammas –the worldly

dhammas. They are not reborn after death. They go into a state of

peace.

Before the end of my short talk about looking into the true

nature of life, let me reiterate the two pali words: Sammautisacca’

and Paramatthasacca’. Both of them are very important for the

study of Philosophy and religion. You, the meditation students

should understand them otherwise you will doubt them and then

you will become confused when you listen to someone talking

about the truths in a religious and philosophical field.

Sammutisacca is the conventional truth or relative reality. It

includes conditioned things such as people, tables, places, animals

and so on, all of which are assumed and conditioned by anything

or anyone and through assuming them you cannot refuse accepting

them. You must accept them as conventional truth. That is a glass:

chapter 17


this is a person; this is a cat and so forth. But if you see that

this is not a glass, not people, not a cat and so on, it means that

you speak in absolute truth instead of conventional truth but in the

sense of Paramatthasacca or absolute truth there is nothing to be

assumed.

Paramatthasacca refers to absolute truth; it means the truth

in itself and it is very easy to say that Paramatthasacca or absolute

truth does not depend on conditioned things but on itself.

17 This article published in ‘the friendly way’ the Journal of the Buddhapadipa temple.

November2517/1974,Vol.9/No.3;pp.45-46

chapter 17


Now the world is on the brink of destruction because it is

overcome by the fire of lust, the fire of hate and fire of

delusion-ragaggi, dosaggi and mohaggi. These fires are established

in the hearts of people. People who are a slave of these fires

became narrow-minded, hard-hearted and a hard-liner. They do not

need to follow the human rights and build up dignity, equality and

fraternity among their friends. This matter happened recently in the

Indian sub-continent: the V.P. Singh Government wanted to uphold

Indian society and offer the fellow countrymen a social level which

is only way to be united and superpower like the united states

and Chine because India is the biggest country, the second to

china. But this objective cannot be achieved because people who

are dominated by the fire of lust, the fire of hate and the fire of

delusion demonstrated, interrupted against the government and of

cause some of them burned themselves alive for their own sake,

but not for the sake of the dignity, equality and fraternity of the

chapter 18

Eyes on world18


nation as a whole.

So, the voice of Asian Community, No. 56, Wednesday,

November 21 1990, published in London, put forward, ‘Momentous

changes sweeping Europe are having their ripple effect on the

Indian sub-continent. The ending of the cold war, the crashing

down of Iron Curtain and the unification of two Germanies--- Blocs

and barriers, fences and differences, divisions and dissensions

are being blown away by the hurricane of change --- while the

politicians in India, Pakistan and Bangladesh play petty games of

power, a feeling is gathering steam among the intelligentsia of the

three nations that should be one again. These nations have a rich

common heritage. The languages their people speak, their customs

and manners and similar. India has more Muslims than Pakistan

and if its 100 million Muslims can live under a secular umbrella,

why not reunited and become a single power! It can possibly be

right if the people are devoid of greed, hatred and delusion.

The fire of lust, the fire of hate and the fire of delusion as

mentioned before cannot be extinguished by the extinguisher but

can be done only by the means of the religious practice, that is,

people have to practice morality, concentration, wisdom and follow

Majjhima Patipada –the middle path of practice which comprises

the right understanding, right motive, right speech, right action,

right means of livelihood, right afford, right mindfulness and right

concentration and then apply this means to solve the problems.

The problems are solved by this means will bring about success,

chapter 18


friendship, dignity, equality, fraternity and peace.

The doctrine of some religion is not based on the Middle

way of practice, but based on the extremity. It is intolerant, does

not like any kind of Faith to propagate or participate in their fields.

David Sharrock in Jeddah wrote the article on the band playing

on for foreign workers and printed in the Guardian, on Monday

November 19, 1990, ‘Somewhere off the Medina Road, down two

dark alleyways and past a tough little lookout man who warily eyes

the blackness as he allows you entrance, 200 of Saudi Arabia’s

foreign workers and doing something illegal --- praying to Jesus.

This clandestine evangelist church --- three rooms unkindly lit by

fluorescent tubes, the walls clad in the egg boxes to muffle the

congregation’s joyful singing --- is taking a big risk. Mecca is only

45 miles away, the heart of an Islamic Kingdom which forbids all

other religious practices’.

Jack Pizzey interviewed the Thai Diplomat, Mr Romyanond at

Tamnakthai Restaurant in Bangkok, under the headline, ‘Slow Boat

from Surabaya’, televised on B.B.C., August 7, 1990, ‘How did the

Thai people manage to preserve the independence? Mr Romyanond

replied, ‘Buddhism teaches the Middle path and people follow it. It

is a very short answer but covers the overall questions.

The changes of the Eastern Europe as mentioned in the second

paragraph, we do not forget to honour the President Gorbachev

of Russia and Mr. Leck Walesa of Poland who are behind the

changes. Now the relationship between the East and the West is

chapter 18


a very high degree and rich. The Eastern and Western people live

under the same umbrella, the umbrella of the Human Rights.

Dr. Ambedkar studied and practiced Buddhism and then he

certainly realized that in the past Buddhism was legacy of Indian

nation. The Indian people adopted Buddhism and worshiped it.

There was no caste system for them. They preserved their own

traditions, customs and cultures. They lived happily and richly

under a single umbrella, the umbrella of Buddhism. Buddhism was

a good way for people to practice and then it could be able to bring

out happiness. Benefit, dignity, equality and fraternity to the Indian

nation. Dr. Ambedkar gave a lecture tour and persuaded people to

follow and joined him. People who listened to his talks and wanted

to be free from the downtrodden respected him and joined him.

Buddha Vihara as in presence of your own eyes marks the

Birth Centenary of Dr Ambedkar and it can eternally remind us of

him, ‘Here a Temple he was dedicated to; Here a Shrine room people

can come and see, worship and chant, meditate and talk, make

merit and perform service; here a peacefulness and enlightenment

can be attained; here a holy place monks can come and stay for

the benefit and happiness of people; here a good relationship and

friendship between man and man, society and society, country and

country can be met; here Ambedkar library can be found.’

May all beings be happy

18 1st published in 1991, Souvenir, the opening of the New Buddha Vihara and Ambedkar’s

Birth Centenary Celebration. P. 19chapter 18


Venerable sirs, and friends in the dhamma,

Today is a seminar day (4th Seminar on Buddhist meditation), a

seminar on Buddhist meditation. All of us have been following

the programme up to now and now we must go on until the end

of time mentioned in our programme and in this is included my talk

on the significance of giving Dana or Charity. Now in order not to

waste time I would like to go into Dana and its significance. But

before going into details we should understand what should be

offered. In the Mangala sutta (the discourse on highest blessings)

it has been stated that what should be offered is often. What are

the ten?

They are: 1. Rice, 2. Water, 3. Cloth, 4.transport, 5.flowers, 6.

Perfumes, 7. Ointments, 8. Sleeping place, 9. Shelter and 10. Light

such as lamps and candles.

When we offer or donate something to someone we are said to be

‘offerers’ or ‘Donors’. To whom should we offer? And who should

chapter 19

The Significance of giving Dana19


be the receivers? According to the Buddhist teachings, it have

been explained that persons who should be offered are bhikkhus,

novices, nuns, blind persons, deaf persons and so on. We should

offer or support these people who are said to be ‘receivers’ and

who should be offered and respect.

In is unsuitable for us to offer and support lazy people

because when we offer and support them they will forget to look

after themselves. They will be parasites of society and then they

themselves and society will deteriorate because of their laziness.

And beside these, one should dedicate properties and possessions

to churches, hospitals, schools and so forth for promoting them as

they can.

So far we have understood the things to be offered and

persons who should be offered. Now we should learn the factors

of offering. How are we offering when deciding to offer? In the

Patimokkha, bhojanavagga, the section on food, has been said:

‘Yo pana bhikkhu adinnam mukhadvaram aharam ahareyya annattra

udakadantapona pacittiyam’

‘If a bhikkhu puts food into his mouth which has been not

formally offered to him (or to any other bhikkhu) by a lay person,

and he swallows it, it is a pacitti. An exception is made in the

case of pure water and toothsticks.’

Ahara in other place means yavakalika but here since there

is the exception of pure water and tooth-sticks, it refers to general

eatable things. Water should be understood as ordinary water and

chapter 19


does not refer to soups, sugarcane-juice and so on. Tooth-sticks

should be understood as non-edible. The term ‘adinnam’ means, it

was not offered into a bhikkhu’s hands.

From bhojanavagga, the section on food mentioned, the five

factors of offering have been formulated. What are the five?

They are:

1. The things to be offered are not so big and heavy that a

man of middling stature cannot lift them/

2. the offerer comes within a forearm’s length;

3. He has a humble manner when offering;

4. the manner of offering can be done through direct bodily

contact, through objects in contact with the body, or giving by

throwing;

5. a bhikkhu receives it through direct bodily contact or

through objects in contact with his body.

Giving and receiving mentioned above, except by throwing, are done

through mutual respect and polite behavior. But as regards giving

by throwing, I do not know the ‘vibhanga’s meaning. Perhaps I may

have been the manner of giving many small things to a crowd and

may be it was not regarded as impolite.

With reference to the significance of giving Dana let me

speak of the previous life of Prince Siddhattha and then we can

see how very important dana is! The Prince siddhattha before being

the Buddha, cultivated the ten spiritual perfections:

1. Dana - Charity

chapter 19


2. Sila - Morality

3. Nekkhamma - renunciation

4. Panna - wisdom

5. Viriya - effort

6. Khanti - patience

7. Sacca - truthfulness

8. Adhitthana - decisiveness

9. Metta - loving –kindness

10. Upekkha - equanimity

From the ten spiritual perfections, it will be seen that dana

is one thing that the Buddha cultivated in the former life. When the

Buddha was born vessantara, one life before being the Buddha, he

offered a white elephant, the holy elephant of the country to King

Kalingarath. The citizens were very upset and then they went to

meet his father to request him to expel his son because he offered

the holy elephant to another country. So, vessantara was exiled

from his country to the jungle and with his wife, one son and one

daughter, lived in it.

Vessantara, even when living in such a jungle, continued

to give dana. This was because he needed perfecting of dana

towards his being a future Buddha.

Once there was a beggar who heard that vessantara was

exiled from his country to the jungle and was staying there with

his wife and children. He went into the jungle to meet him and

begged of him the two children. Vessantara gave him them at

chapter 19


once. And then sakka, the king of Devas from their Heaven, decided

to test once more Vessantara’s charity. He disguised himself as

an old man and then went to vessantara to beg of him his wife.

Vessantara was very excited because he wanted to offer his wife to

the old man but he gave her back to him and then disappeared.

The dana, vessantara had done is called ‘great dana-mahadana

–dana becoming of the Buddha. This is not very easy for the

ordinary person to do.

What is the purpose of giving dana?

•It is to help other people

•To promote societies

•To get rid of unwholesomeness

•To cultivate wholesomeness

•To purify the mind

Dana will be great benefit depending on three compositions:

1. Donors, before offering, have a pure mind;

2. Donors, during offering, have a pure mind and

3. Donors, after offering, have a pure mind.

19 Thisarticlefirstpreparedforaregulartalkatbuddhapadipatemple,30th September

1973andlaterpublishedin‘thefriendlyway’theJournalofthebuddhapadipatemple.

November2517/1974,Vol.9/No.3;pp.13-15

chapter 19


One upon a time in India there was a dwarf, very short man

indeed. He was very clean at arts in flicking grit into different

things as he liked. He went to a paddy field. In the paddy field,

there was a big banyan tree and under the banyan tree he sat

flicking a grit to pierce the banyan tree into animals such as bird,

rabbit, dog, cat squirrel, and elephant and so on. When, sun

shone through the leaves of tree to the ground. The shadow of the

animals appeared at once.

At the same time, the king of Baranasi had a religious

adviser. When he talked he talked too much. The king talked one

word. He talked five words. The king was very upset and disturbed

very much because he could not follow him.

One day, the king and his colleagues went to survey and

arrived at one the paddy field. The king saw from a far the big

banyan tree, very big tree. They approached it and went inside and

chapter 20

Who ate goat’s dung ?


sat under the banyan tree for their rest and suddenly they saw

bird, dog, rabbit, cat, squirrel and elephant on the ground and on

their own body. They were very surprised. The king himself saw

the same and he looked round on the right and on the left. He

saw a dwarf man, very short man, who sat flicking a grit to pierce

the leaves of banyan trees into animals and suddenly he told his

colleagues to go and fetch him to him immediately. And then the

king put him question,

‘Did you make the leaves of banyan tree become animals?

‘Yes sir, My Majesty’, the dwarf answered respectfully.

I have one adviser, when he talked, talked too much. I talked

one word, he talked five words. I was very upset, annoyed and

disturbed very much. Could you stop his talking by your way?

Yes, Majesty, I could but you have to tell your colleagues to set up

the tent and made the hole on the canvas of the tent and then bring

the goat’s dung to me. When you talked to him and he talked back

to you I would flick the goat’s dung through hole of the canvas into

his mouth while he was opening his mouth to talk to you.

The King agreed and prepared all requirements as the dwarf

requested. Having completed preparation the king and his adviser

got in and sat inside the tent whereas the dwarf sat opposite near

the hole, being able to see the mouth of the king’s adviser very

clearly. At the moment, the king’s adviser began to open the mouth

to talk to the king. The dwarf very quickly flicked the goat’s dung

through the hole into his mouth until his mouth was full of the

chapter 20


goat’s dung and, above all, he was no longer to speak to the king

at all. The king understood very well and asked his colleagues

to take the tent out. They did accordingly. When, people saw the

mouth of the king’s adviser full of the goat’s dung. They applauded

a long time and hailed ‘bravo, bravo, bravo’. Some of them laughed

too much to stop their tears.

This story concludes with a verse that;

Sãdhukhosippakamฺnãmãapiyadisikidisamฺ

Passaajapฺpaharenaladฺdhãgãmecatudฺdisã

Any kinds of whether be dancer, be singer, be sculpture, be

carver and so on can bring about a complete success to skilled

like the King Baranasi granted the four villages to the Dwarf in the

four directions.

Pali-English translation

Pithasappi – dwarf Sakkhara – grits

Khipitva – flick Purohito – kings advisor

Ajalankikam – goat’s dung Saniya – curtain

17/08/01

chapter 20


We have a great pleasure to welcome Chief Guest honorable

Kumari Mayawati Ji M.P. Vice-president of Bahajan Party

and the former chief Minister of U.P. India.

We are all concerned with Dr. Ambedkar Memorial Community

Centre and we do hope that when you have officially inaugurated

Dr. Ambedkar Memorial Community Centre, this Centre will be

consecrated, holy, go right and bring about benefit, happiness,

satisfaction, prosperity, and wealth to users afterwards.

On behalf of the temple, I wish you well by the lord Buddha’s holy

words:

Hotusabฺbamฺsumangalamฺ

Rakkhanฺtusabฺbadevatã

Sabbabuddhãnubhãvena,

Sabbadhammãnubhãvena

Sabbasanghãnubhãvenasothihontunirantaramฺ

May all good blessings be may all the devas guard you well,

by the power of all the buddhas, by the power of all the dhammas,

by the power of all the Sanghas may you be safe forever and

ever.

Thanks you

13/10/00

chapter 21

Welcoming Speech: Honorable Kumari Mayawati MP


Siddhinanamahatherassa Sakkaro

“ Ratanatฺtayatejenaamฺhamฺkalyãnacetasã

SiddhinฺãnomahãtheroBuddhaviharassanãyako

Dighãyu sukhito hotu anigho nirupaddhavo

Buddhasasãnacakkamhi dhajo hotu divakaro ”

May the power of triple Gem and with our good wishes,

May most venerable Siddhinano the abbot of Buddhavihara be

blessed with longevity, happiness and be saved from all enimity

and misfortunes. May you carry the flag of Buddhism and illuminate

the way for many more years to come.

by Dr. Anilman Dhammasakiyo

(Secretary of H.H. Sangharaja of Thailand)

chapter 22

Luang Por’s 77th birthday Celebration


Venerable monks

The president of Dr Ambedkar Memorial Committee of

Great Britain, Ven. Phramaha Laow Pannasiri, the Abbot of the

Buddhavihara Temple Aston, Birmingham, and all devotees, Indians

and Thais communities, who organize my 77th birthday today.

First of all, I would like to say ‘thank you to all of you to organize

to celebration of my birthday. It is quite difficult and hard work for

your preparation.

I told committees that I didn’t really want them to spend much

for this purpose but they have decided to do so. I am appreciated

what they are doing for me today and impressed by seeing many

people joining this ceremony.

I have been England for 33 years. I came to Wimbledon

in London first, and worked with a group of Dhammaduta monks

for 15 years until 1982. I was invited to teach Buddhism among

Indian Community, here in Wolverhampton. When I first came to

Wolverhampton the member of Temple was very small group until

in 1991 the community put the stone foundation into this place and

mad proper temple.

Community also put up the Dr Ambedkar project and completed

the building this year. Wolverhampton Indian Community has been

working hard and today is result of harmony among the member of

community.

Buddhism is from India; Buddha was born in Indian region

and his teaching spreads all over the world.

chapter 22


As a good Buddhist we should work hard and harder to support

people who practice Buddhism and to bring peace to the world.

What the Indian Community here has done is one of the

best quality works for Buddhism as a whole. It benefits Indian

community directly and for the name of Buddhism indirectly.

Since I came here I have seen the progress of community here

and members have more knowledge about being Buddhists years

by years. We should spread the Buddha’s teachings everywhere

for the sake of real happiness to people in any regions.

You are holding my birthday for me today I would like to thank

all of you again for arrange this day. I am pleased to see many monks

and members of the community.

At the end of my Sombothaniyakatha, my friendly talks I would

like to bless all of you by the holy words of the lord Buddha.

Hotu sabbam sumam galam rakkhantu sabbadevata

Sabbabuddhanubhavena sabbadhammanubhavena

Sabbasanghanubhavena sothi hontu nirantaram

May all good blessing be, may all the deva guard you well

By the power of the buddhas, by the power of the dhammas

By the power of the sanghas, may you be happy and safe

forever and ever.

Thank you

chapter 22


It is very essential at this time to remember all that we have done

during 1990. Now it has ended and New Year, the year of 1991

has already come. That is, the former one ended and the latter one

has come to replace the former. This is accord with the cosmic

law, lunar and solar calendar system.

The days, the weeks, the months and the years pass by

and in that time many things arise and pass away everything

including human beings who are constantly being born and dying

in the Manussaloka –the world of human beings. There is no

gap for them between birth and death. It is a process which,

according to the Buddhist philosophy is called ‘Tivatta’ the three

cycles, Kilesavatta-the cycle of passion, Kammavatta –the cycle

of action and Vipakavatta –the cycle of effect. These three cycles

are interrelated and intertwined, each being both the cause and the

effect of each other, the rising of passion constitutes a person to

chapter 23

New Year message to all


perform action, the effect of action causes once again the arising

of passion of one kind or another. This process goes on endlessly

unless and until it is cut off by following the path of the enlightened

one.

The celebration of the passing year and welcoming the New

Year is very important because it is a good opportunity for us to

examine what we have done in the past year and what we will do

in the New Year. In the passing year all things we have done ought

to be considered. That we have done in the past year is bad we

have to put it aside. That is, we will not carry on the actions of

the past year, but we will continue to ‘store’ only good actions that

we have done in the past year and add them to the activities which

will be done in the New Year. In this way we are said to decrease

a bad thing and increase a good thing for the benefits, happiness

and well-being of society. That is a very good opportunity for all of

us, isn’t it?

But, must people ware careless and unaware of what they

do. They think simply that the good and the bad they do will

not affect them. But in fact it does. Let us take into account the

dhammapada –the way of the dhamma which has been said:

‘mavamannetha papassa na mattam agamissati

Udabindunipatena udakumbhopi purati

Purati balo papassa thokem Thokampi acinam [121]

Do not think lightly of evil, by saying that it will not come

to touch me. Even a water-pot is filled by the drips of water;

chapter 23


likewise the fool becomes full of evil even if he gathers it little by

little.

And then,

‘mãvamannethapunñãssanamattamฺãgamissati

Udabindunipãtenaudakumฺbhopipurati

PuratidhiropuñnãssathokamฺThokamฺpiacinamฺ [122]

Do not think lightly of good, by saying that it will not come to

touch me. Even a water-pot is filled by the drips of water; likewise

the wise man becomes full of goodness even if he gathers it little

by little.

In reference to the dhammapada mentioned above it is firmly

asserted that that meritorious and demeritorious deed which has

been done does not disappear from the world. It impresses itself

on the good-doers and the evil-doers’ mind. It cannot be rubbed out

or removed out from the mind. It is really indelible.

People all over the world whether they are reared in the

Communist Bloc or in the Free States celebrate their new year

for the sake of happiness and prosperity as mentioned before, but

their ceremonies are a manifestation of their particular society,

religion, culture, tradition and faith. Now in Thailand, particularly in

the nation’s capital, Bangkok, the outstanding feature of the national

holiday marks on the New Year; the time is from about 45 minutes

to midnight of December 31 until 10 minutes past one on January

1 monks have to chant and broadcast their chanting through the

chapter 23


national television stations. The Supreme Patriarch gives a sermon

to the Sangha and people all over the country and so also do

Prime Minister. The monks in monasteries throughout the country

chant simultaneously Jayaparitta – the victory protection and ring

the bells when the long hand of the clock moves from midnight of

December 31 to January 1 and then monks are fed on New Year’s

morning. At dawn hundreds of monks with their iron bowls proceed

to certain large parks and there receive food offered by thousands

of householders intent on starting the new year by making merit.

On the preceding day the King and Queen including members of

Royal Family and senior officials present food to the monks at the

Grand Palace. Later there is New Year ceremonies in the Royal

Chapel which include reverence paid to the deceased members of

the Chakri Dynasty. In the evening the King gives a New Year’s

messages to the nation.

Furthermore, for the sake of world peace, let us consider the

following Pali passages:

‘nãññatarã bojjhangha tapasã

‘nãññataraindriyasamฺvara

‘nãññatara sabbanissagga

Sotthimฺpassamipãninamฺ

I [the Tathagata] cannot see welfare of human beings except

through wisdom, perseverance, restraints and altruism.

chapter 23


The foundation stone of the new Buddha vihara and the

Ambedkar Community Centre was laid at a special ceremony

at Upper Zoar Street, Wolverhampton, by the Venerable Phramaha

Somboon Siddhinyano under the auspices of the Dr. Ambedkar

Memorial Committee of Great Britain.

The foundation stone was carried to the site in a procession

led by a group of Buddhist monks from the Buddha Vihara, Lea

Road.

After the ceremony the birth anniversary of Dr. B.R. Ambedkar

was celebrated at Wulfrun Hall, Wolverhampton.

The president of the committee, Mr. Sant Ram, Mr Chanan

Chahal, Chairman of the Ambedkar Centenary celebration committee,

UK Mr. Gautam Chakraborty, Secretary, Ambedkar Centenary

Celebration Committee, UK, welcomed the guests. These included

Ven. Somboon Siddhinyano, Ven. Nagasena, Ven. Piyatissa, Mr.

Bhagwan Das, Mr. Dennis Turner MP, Mr. Norman Davies Chairman

Wolverhampton Labour Pary, and Mr. Harblas Birdee, President

Ambedkarite & Buddhist Organizations, UK.

chapter 24

The Foundation Stone of Buddha Vihara laid at Wolverhampton

India Weekly, 11th May 1990


1. I have been invited to come here for laying down the

Foundation stone for the construction of Dr. Ambedkar Buddhist

Centre in the Buddha-land the land of the Lord Buddha who passed

away some 2547 years ago.

2. In India after prince Siddhattha left his family to seek

for Enlightenment and with his effort he entered Enlightenment at

the end and after that he went from places to places to proclaim

his doctrine. People enjoyed listening, following, understanding,

practiced and gained consequences of their practice and someone

like Anathapindika and Visakha Upasika lady, both of them were

very sincere Buddhists and accordingly Visakha lady erected the

Bubbaram Temple and endowed it to the Lord Buddha and his

disciples whereas Anathapindika constructed the Jetavana Temple

and donated to the Lord Buddha and his disciples for their residence

as well.

chapter 25

The foundation stone at Punjab, India


3. In Europe and the United States of America many Buddhist

temples have been built for the world peace and recently Thai

Sangha and Thai people laid down the Foundation stone for the

construction of Uposatha in the precinct of Wat Mongolratanaram

at Temple, Florida State in USA.

4. So, Dr Ambedkar Memorial Committee of Great Britain

and their people have decided to construct or build Dr. Ambedkar

Buddhist Centre for all the people, are said to be the most highest

objective and the great-merit making and for being remark of Dr

Ambedkar Diksha Divas – Conversion Day to Buddhism which

took place on 14 October 1956 at Nagpur, India.

5. Today, I am very happy to come to this site to lay the

Foundation stone for the construction of Dr. Ambedkar Buddhist

Centre. Now, it is an auspicious occasion and reasonable time. Let

all of us draw attention to it and I will lay it down.

May sangha chant Jayaparitta the Victory protection

Please Venerable sirs.

chapter 25


Namo Buddhaya, Sawasdee, Namastee

Dear Venerable Sangha, president, secretary general,

distinguished guests and friends in the dhamma

It affords me the greatest pleasure to be here today to

inaugurate the Buddha Vihara which is one department of the three

major facilities as mentions in ‘Appeal document for construction

of Dr. Ambedkar Buddhist Resource Centre’ the two remaining of

major facilities, that is, Ambedkar community centre and school for

children will be continued to complete afterwards.

When the construction of Buddha vihara, Dr. Ambedkar

Community Centre and School for children have been completed,

it would be constructive, useful and helpful for the people who

are interested in Buddhism, who desire to study the life of Dr.

Ambedkar, his works and also who want to join being a member

of community and who need to learn and improve quality of their

life can come to this centre and take advantage of this centre to

chapter 26

Opening speech on Dr. Ambedkar Buddhist Resource Centre

At Mahalpur Road, Village Katarian

Nawan Shar, Punjab, India


fulfill their multi purposes.

Again, this Dr. Ambedkar Buddhist Resource Centre has

been constructed in your mother land – the land is not far from

JALANDHAR District on the North of Indian country. It is bahut

bahut abundant district and name of its capital is Chandigarh. In the

past Jalandhar used to be the place where the fourth Sabbatthika

Sanghayana –Sanghayana was held together with the two group

of the Sangha –Theravada and Mahayana under the sponsorship of

the King Kanishaka as recorded in the Buddhist history.20

All of you, Punjabi people who were born in Punjab state or

Punjabi –overseas having been seen, told and understood, you must

be pride and proud of this centre. Beside this yet you are said to

be gratitude to the Lord Buddha, his disciple such as Venerable

Sariputta and Moggallana and his lay disciple like Anathapindika

Upasaka who built the Jetavana Temple and Visakha Mahaupasika

who erected the Pubbarama temple for residence of the Lord

Buddha and his disciples.

This year 2550 Buddhist year and Jubilee year of Baba

Saheb Dr. Ambedkar who fought for the freedom and upliftment of

Dalits of India embraced Buddhism in 14th October 1956. To remark

this Jubilee year of conversion you all are gathering here today, the

day of 14th October to celebrate by inaugurating Buddha vihara in

this site. You are also said to be gratitude to your beloved leader

Baba Sahab Dr. Ambedkar and your ancestors, posterities and

at the end to your generation. With regard to your determination

chapter 26


you are all said to respect and reciprocate your pubbakari –your

benefactors.

On this special occasion of inauguration may I think Dr.

Ambedkar memorial committee of Great Britain and its members

for their generosity and contribution to return –back Buddhism to

its country of origin. Further, Mr. Darshan Ram Jassal who bought

a car and gave away to the temple and bahut bahut monies to

support, Mr. Gurdial Chand who offered the land to erect this

Dr. Ambedkar Buddhist Resource Centre. Further, all engineers,

workers and people concern, who strongly strived this noble project

to take place and to be successful in this part of India and able to

open on the day of 14th October, May the protective power of the

Triple Gem: the Buddha, the Dhamma and the Sangha bless you

all have successful life and attain highest blessings of Nibbana in

very near.

It is now time, I would like to invite you all too officially

inaugurate this noble project for the benefit of many. May I invite

venerable Bhikkhu Sangha to chant parittas for the successful,

happiness and benefit of many.

Thank you

Bhavatu Sabba Mangalam

With metta and blessing

14th October 2006

20 Sujiv Punnanuphab, ‘Pratraipidok for people (tran: Tipitaka for general people)’, Bangkok:

MahamakutBuddhistUniversity,Thailand,2526B.E./1983C.E.chapter 26


Jalandhar: brought up in a poor dalit family of abdpura locality in

Jalandhar, he is an ordinary factory worker in England who at

the age of 64, Works for 12 hours a day. But his philanthropy has

become extraordinary. Darshan Raj Jassal, who worked in a forging

unit in England for four decades, donated the hard earned saving

of his entire life, to the tune of Rs 1 crore, for raising Dr Ambedkar

Buddhist Resource Centre near village Soondh, Nawanshahr.

Jassal told TOI that while he was living in Jalandhar, he was

impressed by the ideology of Dr Ambedkar. He went to England

in 1961, but the zeal for the accomplishment of the ‘mission’ kept

simmering inside him. This finally took shape in the form of Dr

Ambedkar Memorial committee Great Britain in year 1970, of which

he was the founder-president.

chapter 27

He donated his life’s saving

The times of India, New Delhi Chandigarh,

Wednesday, October 18,2006

By I P Singh (TNN)


A few years back, the idea of establishing Dr Ambedkar

Buddhist Resource Centre started taking shape and its foundation

stone was laid on October 14, 2004, for which an NRI and an

Ambedkar follower Gurdial Chand Soondh donated one acre land.

On April 17, 2005 while celebrating the 114th birth anniversary of

Dr Ambedkar, he announced to donate Rs 1 crore for the centre.

Major chunk of this money was paid to him as redundancy fund by

the company in which he was working. The committee purchased

3.5 acres extra land for the centre, and the community centre in it

would be named after him.

Jassal informed that he still works for 12 hours a day in

another company, and would donate his house in England to the

Committee. Raj Kumar Paul, president of the Committee said such

a huge donation by a single person to the mission of Dr Ambedkar

had never been made.

chapter 27


T he story of PagodasThe following terms: Pagoda, Thupa, Prang, and Cetiya are

symbols of Buddhism and they are the same meanings. They have

been built up for commemoration of Buddhism and recollection of

the Buddha

Categorization of Cetiya is of four types;

1. Uddesika cetiya – referring to the Buddha image

2. Dhatu cetiya –for enshrining the Buddha’s relics

3. Dhamma cetiya – for containing the scrolls or sheets of

metal on which were recorded the Buddha’s teachings

4. Paribhoga cetiya – for housing other things such as

the robes, the bowl, the umbrella and so on connected with the

Buddha.

chapter 28

Good to Know


Dhammaduta to be trained

They should train themselves to be endowed with the

qualities of a dhamma messengers such as possessed by the

venerable Sariputta who was thus praised by the Lord Buddha.

It is reported in the Atthanipata of the Anguttaranikaya that the

venerable Sariputta was worthy go to as a dhamma messenger

since he was endowed with eight qualities, namely;

1. Sota: he was listener, i.e. he was quick grasp the essential

paints

2. Saveta : he was a speaker, i.e. he was capable of

expression himself.

3. Uggaketa: he was a learner, i.e. studious

4. Dhareta: he had a good memory

5. Vinnata: he was a knower i.e. he capable of knowing

quickly, clearly and exactly

6. Vinnapeta : he was an expounder, i.e. he was capable to

make others know quickly, clearly and exactly

7. Kusalo sahitasahitassa : he knew what was profitable and

what was unprofitable

8. No Kalahakarako : he was not given to quarrelling, bhikkhu

who are entrusted as dhammaduta should also be endowed with

these eight qualities.

chapter 28


Venerable Phramaha Somboon Siddhiyano:

The Spiritual Head Adviser of Ambedkar Buddhist Centre

Wolverhampton

Born in Thailand venerable Phramaha Somboon Siddhiyano

Mahathera ordained as a monk in 1945, holding a certificate

in Pali studies, B.A. in Philosophy from Mahamakut Buddhist

University and a special certificate from the Training Institute for

Dhammaduta Bhikkhus going abroad. In 1946 he was sent to the

west by the department of religious affairs to run the Buddhapadipa

Temple in London and then later he was appointed Deputy Abbot of

the temple. In the same year, he was appointed as spiritual advisor

for the Buddhist union of Europe.

In 1983, Ven Somboon came to Wolverhampton Buddha Vihara

to a position of Spiritual leader of Dr. Ambedkar Memorial Committee

of Great Braitain. Ven. Somboon came to Wolverhampton when

the vihara was in a small converted house, not far from the present

location. Ven. Somboon was an inspiration from the first moment

and can be said to have been the fundamental reason for the life

and success of Dr. Ambedkar Memorial Committee and the Indian

Buddhist devotees and the community in increasing the Buddhist

faith and practice.

With his untiring efforts and hard work in spreading the


Dhamma among the Indian community, he has helped them to

establish one the largest Buddhist centre in the UK and helped the

committee to its present status.

It is with his blessing that all this has been achieved. He

has been a teacher not only by preaching the Dhamma but also by

his living practice of the Buddhist way. To his example we owe

the excellent spirit of love, Karuna, Metta, Loving-kindness and co-

operation in daily work with the lay devotes.

May we all approach Buddhahood through his example.

By Mrs. Kamla Chumber

Gen. Sec 2006

��

(Souvenir: A memorial to the greatest Peaceful revolutionary of modern

timesDr.B.R.Ambedkarp.35)


1. Phrakru Panyasudhamwithet £ 200

2. Phramaha Boonchauy Pannawajiro £ 20

3. Phramaha Pranom Dhammaviriyo £ 100

4. Phra Sujan Maharajan £ 100

5. Phramaha Bhasakorn Piyobhaso £ 50

6. Phra Varaphong Dhammavomso £ 20

7. Phramaha Udon Uttamawangso £ 50

8. Phramaha Wattana Yashwatthano £ 50

9. Phramaha A. Yanasiri £ 30

10. Huddersfields Thai Group £ 190

11. Mrs.ratanaporn Eaton & Family £ 100

12. Mrs.Jansiri Muangmani £ 100

13. Miss Panisara Pavapanyakul £100

14.Wolverhampton Thai Group £ 55

15.Miss Vanida Ratanakevin £ 50

16.Mrs.Siriporn Crichton £ 50

17.Mrs.Pratuang Sinduphan £ 50

18.Mr.&Mrs. Jaga R. Chumber £ 50

19.Mrs.Pajaree Newlove £ 50

20.Mrs.O. Sylvester (Nid) £ 30

21.Mr.Kamal Sheel & Namta Kaul £ 25

22.Mr.Tarsem Kaul & Gurdev Kaur £ 25

23.Mr. & Mrs. Hans Raj Bains & Family £ 25

24.Mr. & Mrs. R. P. Jakhu £ 25

25.Mrs.Wongchan Techo £ 20

26.Mrs.Chayanan Lijka £ 20

27.Ms.Sombatt Keawvilai £ 20

28.Mr. & Mrs.Satya & Gyan Chand Rattu £ 10

29.Unreleased name £ 10

30. Dr Ambedkar Memorial Committe GB £100

31. Wolverhampton Buddhavihara Ladies Group £ 200

32. Mrs.Areerut Hollis £ 20

SPONSORSHIP FOR PUBLISHING BOOK


Documents

Odds and Ends