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May 2007 Lumbini 2

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

Lumbini Nepalese Buddha Dharma Society (UK)

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

it was applicable then. The middle way he preached is moreappropriate now than ever before.

For centuries Buddhism remained the religion of the East.Recently, more and more Westerners are learning about itand practising Dharma for the spiritual and physical well-being and happiness. As a result of this interest manymonasteries and Buddhist organisations have beenestablished in the West, including UK. Most have Asianconnections but others are unique to the West e.g. Friendsof Western Buddhist Order.

Nepalese, residing in the UK, wishing to practice dharmafor their spiritual development, turned to them as there wereno such Nepalese organisations. Therefore, a group ofNepalese met in February 1997 and founded LumbiniNepalese Buddha Dharma Society (UK) to fill this gap. Thesociety is non-political, non-racial, non-profit makingvoluntary organisation and open to all, both Nepalese andnon-Nepalese, whatever their faith.

A d v i s e r sA d v i s e r sA d v i s e r sA d v i s e r sA d v i s e r sBhikkhu Sugandha (Thailand), Bhikkhu Sumana, BhikkhuSujankirti, Dr. Ratna Bahadur Shakya

Executive Committee Members (UK)Executive Committee Members (UK)Executive Committee Members (UK)Executive Committee Members (UK)Executive Committee Members (UK)Mr. Amrit Sthapit (Founder President), Mrs Nani Shova Shakya (Vice-President), Mr. Dinesh Sthapit (Treasurer), Dr Dharma B. Shakya(Secretary), Mr. Ram Babu Thapaliya (Joint Secretary)

Member sMember sMember sMember sMember sMr. Madan Thapa, Mr. Gyalsang Tamang, Mr. Sukman Lama, Ms.Hima Gurung, Dr. Swayambhu Tuladhar and Mr. Sujan Shakya

Life MembersLife MembersLife MembersLife MembersLife MembersMr. Amrit Sthapit, Dr. Dharma Shakya, Dr. Lochan Manandhar,Mrs. Nani Shova Shakya, Mrs Sakuna Lama, Miss Hima Gurung,Mrs Anita Rai, Mr. Lil Gurung, Mr. Surya Bajra Yonjan, Mr. RedwoodMA, Dr. Bhadra Dhoj Karki, Mr. Shashi Manandhar, Mr. Uttam Nepal,Mr. Dinesh Sthapit, Mr. Rambabu Thapaliya, Dr. Dinesh Bajracharya,Miss Sophia Somerville

1. To make Buddhism known to the wider public and to help themunderstand the benefits of his profound teachings.

2. To have a forum for the meeting of Nepalese residents in the UKand others with an interest in Buddha Dharma as a spiritual prac-tice for discussion, exchange of ideas, constructive dialogue and tobuild Nepalese Buddhist community in the UK etc.

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

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

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

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

EEEEEditorial Pditorial Pditorial Pditorial Pditorial Panel:anel:anel:anel:anel: Dr Dharma Shakya, Ram Babu Thapaliya,Dr Dinesh Bajracharya, Gyalsang Tamang

Front Cover Design:Front Cover Design:Front Cover Design:Front Cover Design:Front Cover Design: Mr. Udaya Shakya

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

Printed by:Printed by:Printed by:Printed by:Printed by: Genesis Designs, 2 Station Parade, NortholtRoad, South Harrow, Middlesex HA2 8HB

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

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

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

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

4.Discussion on Dharma through a readers column.

Lumbini is run purely on donation. Therefore, any donationsare welcome and greatly appreciated. Cheques/Postal ordersshould be made payable to Lumbini Nepalese Buddha DharmaSociety (UK) or LNBDS (UK) and forwarded to the society.

Lumbini for you...

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

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

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

ObjectivesObjectivesObjectivesObjectivesObjectives

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

3 Lumbini May 2007

ContentsLNBDS Executive Committee and Objectives 2

Editorial 3

Lumbini Facts and Figures 4

Theravada Buddhism in Nepal – a brief account 5Bhikkhu Sujan

Metta on Ignorance and Habit - Dr. Ratna Sakya 6

Dana - Pramila Shakya 6

Vajrayana Buddhism in the Kathmandu Valley, Nepal 7David N Gellener

Watering the seeds of love - Dharma Shakya 9

The critical analysis of Panca Sila 11Dr. Dinesh Bajracharya

All rivers meet in the Ocean: 13The story of Buddhists world over - Bhikkhu Sumana

Who is who in Buddhism in Nepal 15Mahaprajna – the Buddhist Yogi (1901-1978)

Peace is the key to prosperity - Min Bhatta 16

Compassion (Karuna): a lay person’s account 16Padma Tara Sakya

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News 20

LNBDS Activities 21

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

Volume 10 May 2007

EditorialHappy 2551st Buddha Jayanti and warm wishes fromLNBDS! It was 2551 years ago that Buddha passed away(Mahaparinirvana). ‘One who sees the teaching sees me’,said the Buddha. The greatest way to pay our respect andhomage to the great teacher is to practice his teachings.

This year is the 10th anniversary of LNBDS. The societywas established in February 1997 with a few interestedmembers. Since then the numbers of members havesteadily increased. Celebration of the Buddha Jayanti,Meditation classes, Dharma talks, sponsorship of children’sat Ramechhap, Nepal are some of the activities of thesociety . The society is thankful to all its members,supporters and well wishers. Please continue your supportand send your constructive suggestions, views and opinionfor further improvement of society’s activities. ‘SabbaDanam Dhamma Danam Jinati’ The gift of Truth excelsall other gifts.

Although Nepal is the birth place of the Buddha,Buddhism in Nepal has taken many twist and turns.According to historians, Buddhism was the dominantreligion in Nepal until the time of King Jayasthiti Malla.He imposed caste system according to Manudharmasastra.Buddhist culture and tradition was banned and celibatemonks were forced to disrobe and to marry. Revival ofTheravada Buddhism started in the closing years of 19th

century but the earliest Buddhist monks had to face manyhardship. Venerable Bhikkhu Sujan describes the type ofhardship they have to face in his article ‘TheravadaBuddhism in Nepal – a brief account’.

David N. Gellner, on the other hand mentions in his article‘Vajrayana Buddhism in the Kathmandu Valley’ thatVajrayana Buddhism which was once very wide spread inAsia has died out in India and Kathmandu valley is thelast place in the whole of south Asia where Mahayana andVajrayana Buddhism is still practised using the originalSanskrit scriptures and liturgies.

Buddha said nothing can survive without food. DharmaShakya shares his experience of a week long family retreatin Plum village in France with Venerable Thich Nhat Hanhin his article ‘Watering the seeds of love’

Five precepts (Panca Sila) which is the basic moral codefor lay Buddhist is the subject of Dr. Dinesh Bajracharya’sarticle on ‘The Critical analysis of Panca Sila.

‘Happy is the unity of Sangha’ Venerable Bhikkhu Sumanawrites in his article ‘All Rivers meet in the Ocean: The Story ofBuddhists world over’ how various Buddhist traditions havebeen successful in maintaining unity within their diversity.

Ratna Bahadur Sakya, Min Bhatta, Padma Tara Sakya andPramila Shakya write a brief but succinct articles on ‘mettaon Ignorance and Habit’, ‘Peace is the key to prosperity’,‘Compassion (Karuna): A lay person’s account’,and ‘Dana’.We have included a brief biography of late BhikkhuMahaprajna who was the first Theravada Buddhist monksin 20th century Nepal.

We have also included two articles in Nepali which camefirst in the essay competition held in Nepal in collaborationof Buddhist Youth Group of Kathmandu. These are“Buddha Dharma and Human rights” by Dr. KabindraBajracharya and “Significance of Dana Sila and Bhavana indaily life” by Louise Maharjan.

We hope all our readers will enjoy reading this journal, asmuch as we have enjoyed presenting it to you.....

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

May 2007 Lumbini 4

LLLLLumbini’s Fumbini’s Fumbini’s Fumbini’s Fumbini’s Faaaaacts and Figurescts and Figurescts and Figurescts and Figurescts and Figures

1. Lumbini is the birth place of the Buddha and situatedin present day Nepal.

2. It is located at 22 km south-west of Siddharthanagar(Bhairawa).

3. Lumbini was visited by the Buddha several times.4. After the Buddha’s demise Lumbini became a Buddhist

holy place.5. In 249 B.C. Emperor Asoka visited Lumbini and

erected an inscribed stone pillar marking the birth placeof the Buddha.

6. The account of Shui-Ching-Chu of 4th century A.D.recorded the existence of the Asokan pillar and sevenstones marking first seven steps of the Buddha.

7. Fa-Hsian (403 A.D.) and Hiuen Tsiang (636 A.D.)Chinese travelers visited Lumbini.

8. 1312 A.D. Ripu Malla from Kathmandu Valley vis-ited Lumbini.

9. 1893 A.D. Major Jaskarna Singh of Nepal rediscov-ered it.

10.1896 A.D. Due to the efforts of General KhadgaShamsher Rana, the then Governor of Palpa, and Dr.A. Fuhrer, the Asokan Pillar was discovered on Dec 1,1896 A.D

11.1899 A.D. P. C. Mukherji, Indian archaeologist sur-veyed and excavated the site.

12.1908 A.D. and 1924 A.D. P. Landon, a renowned his-torian on Nepal visited Lumbini.

13.1932-1939 A.D. General Keshar Sumsher J.B.R. ex-cavated and restored the site.

14.1956. The idea of developing Lumbini in the rightperspective was originated during the 4th General con-ference of the World Fellowship of Buddhist in Kat-mandu, Nepal

15.1967 U.N. Secretary General U. Thant visitedLumbini and made Lumbini Development Project aninternational concern.The International Committee for the Development ofLumbini consisting of 15 members was formed underthe Chairmanship of Nepal’s Permanent Representa-tive to the UN to help prepare the Master Plan and tomobilize the resources.

16.1970-1971 A.D. B.K. Rijal, a Nepalese archaeologistlocated and excavated Lumbini village as mentionedin Asokan Pillar.

17.1978 Master plan for Lumbini’s Development wascompleted in by the renowned Japanese architect Prof.Kenzo Tange. The Master Plan was divided into threemain constructions –conservation zones: a. The New Lumbini village b. The Cultural centre/Monastic Zone c. The Sacred garden

18.1978 The Lumbini development Trust was established.19.1978. Reiyukai decided to construct and donate the

Lumbini International Research Institute facilities.20.1992 A.D. an archaeological excavation of the

Mayadevi shrine was started with Japanese archaeolo-gists’ assistance.

21.1994, Reiyukai agreed to cooperate with the LumbiniDevelopment Trust in administering and managing theLumbini International Research Institute upon its com-pletion in 1995.

22.1995, July 25 a rare terra-cotta panel depicting PrinceSiddhartha at royal ease in his bed chamber with Prin-cess Yosodhara was found at the excavation. The im-age is of Gandhara art and is date could be 4th-6thcentury A.D. Its size is 68x37 cm.

23.1996, February 4, the Prime Minister of Nepal de-clared the discovery of the exact location of Buddha’sbirth spot with the Marker Stone and a monastery com-plex nearby.

24.1998, Nov. 30 – Dec. 2 the World Buddhist Summitwas held at Lumbini

25.2000, February 1-7, Sixth Sakyaditha InternationalConference on Buddhist Women was held at Lumbini,Nepal

26.2001, November 30 – December 2. An InternationalBuddhist conference was held at Lumbini.

27.2001. An international technical meeting, organisedby Lumbini Development Trust and UNESCO, metto discuss the conservation and presentation of the ar-chaeological site of the Maya Devi Temple.

28.2003 May 16. Late king of Nepal inaugurated newlyconstructed Maya Devi temple to mark 2547th Bud-dha Day celebration.

29.2003. Various programmes were held in Lumbini andin other parts of Nepal for the world peace in generaland peace in Nepal, birth place of the Buddha, in par-ticular.

30.2004, November 30 – December 2. Second worldsummit was held at Lumbini

31.2005, September. The 16 member International com-mittee for the development of Lumbini decided toreactivate the almost defunct body in order to developLumbini as a world city. The high level mission de-cided to meet at least once a year in New York to takestock of the ongoing development in Lumbini.

32.2007. Young Men’s Buddhist Association of Nepalannounced holding of 4th International Conferenceof Young Buddhists. This week long conference willbe held from 27 -31 March 2007 at Lumbini,Kathmandu and Patan.

5 Lumbini May 2007

Theravada Buddhism in Nepal - a brief account Bhikkhu Sujan

History of Theravada Buddhism in Nepal is very vague.There are some evidences that Buddha visited Nepal duringhis lifetime, preached to his relatives and friends andordained some people.

Theravada tradition is believed to be the oldest unbrokentradition. The teaching- the Dhamma was divided intotwo sects- Sthaviravada and Mahasanghika in the secondcouncil held 100 years after the death of Buddha.Sthaviravada later developed as Theravada andMahasanghika developed as Mahayana, which alsoincludes Vajrayana.

More concrete evidences of existence of Buddhism in Nepalwere found from the visit of king Asoka of India andsome more from descriptions of Chinese travellers. KingAsoka visited Lumbini in Nepal in 250 BC and erected astone pillar, which is still standing. The inscription inBramhi script in this pillar reads in English as follows:“King Piyadasi” (another name for king Asoka), belovedof the gods, having anointed 20 years, came here himselfand worshiped saying ‘Here Buddha Sakyamuni was born(Hida Budhe Jãte Sãkyamuni)’.

Chinese travellers Fa Hian (AD 403) and Hiuen Tsang(AD 636) also described the existence of dilapidated stupas,monasteries and palaces. (Source: Holy places of Buddhismin Nepal & India – Trilok Chandra Majupuria and IndraMajupuria).

According to historians, Buddhism was a dominantreligion until the time of King Jayasthiti Malla who ruledNepal during medieval period (around 1382 C.E.). Heimposed caste system in Nepal accordingManudharmasastra, a Hindu holy book.1 Buddhist cultureand tradition were banned, the celibate monks were forcedto disrobe and forced to marry. Vajrayana or NewarBuddhism was developed following the demise ofTheravada Buddhism. The situation of Buddhist becameworse during the time of Rana government who ruledNepal from1846 to the dawn of democracy in 1950. Thatwas the age, when Buddhism was totally forgotten by non-Buddhist of Nepal. It was known and practised by onlycertain castes-Vajracharyas (Bajracharyas), Shakyas,Tuladhars etc. The Rana government banned all Buddhistreligious activities. They also banned people convertingfrom Hindu religion to Buddhism but traditionalBuddhists were allowed to become Hindus.

Revival of Theravada Buddhism started in the closing yearsof 19th century. Mr. Jagat Man Vaidya (later known asDharmaditya Dharmacariya) of Patan, Nepal started

publishing Buddhist journals from India where he wasstudying to promote Buddhism. He also started BuddhaJayanti (Vesak Day) Celebration to commemorate birth,enlightenment and death (parinibbana) of the Buddha.This was first celebrated in modern Nepal in 1926.

According to Lalit Bistara in Newari language, influencesof Dharmaditya’s campaign and Tibetan Lamas motivatedsome Nepalese to take ordination according to Theravadatradition. The first Nepali to take ordination accordingto this tradition was Venerable Mahapragna, a HinduShrestha by birth in 1928 in India under Venerable U.Chandramani, a Burmese monk at Kusinagar. OtherNepalese followed his example and took Ordination underthe same Burmese monk in India. But when they returnto Nepal, they were arrested, imprisoned and then exiled.Towards the later year of Rana regime the attitude of thegovernment towards Theravada Buddhism and Theravadamonks and nuns softened and the exiled monks wereallowed to return to Nepal to practice the religionaccording to Theravada tradition. Until that time, onlyVajrayana monks (Bajracharyas), who are really ahouseholders and Tibetan Lamas were known to Nepalese.After the advent of the democracy in 1950 Theravadatradition thrived and made rapid in road into Nepalesesociety. Both His Majesty King Tribhuvan, the father ofthe nation and his son king Mahendra were supportive toTheravada revival movements. Because of the enthusiasmof Theravada monks and nuns, their lay supporters andencouragement from their Majesties Theravada traditionprogressed and became a part of Nepalese religious life.Many more Nepalese men and women took ordinations.Theravada monasteries were opened in different parts ofthe country. At present there are 96 Theravada Viharas inthe country, 303 Bhikkhus and Samaneras Sanghamembers and 135 Anagarikas. Some are resident in Nepaland others are either studying or practising dhamma inother countries of Asia and Europe; and in Australia andUnited States of America. (Source: The Ananda Bhoomi;year 33; issues 32 and 33).

Late Venerable Amritananda Mahasthavir deservers specialmention in Theravada revival movement in Nepal. Heplayed a prominent role in promotion of TheravadaBuddhism in Nepal. He founded Dharmodaya Sabha, AllNepal Bhikshu Association (Akhil Nepal Bhikshu Sangha),travelled widely promoting dhamma and translated andpublished many Buddhist texts.

Late Venerable Bhikshu Sudharshan added a differentdimension to the movement. He started training centre

May 2007 Lumbini 6

DANADANADANADANADANA Pramila Shakya

Dana means - giving from heart for the sake of otherpeople. One can help others in different ways.

We give Bhojan dana (Alms giving) and other necessarythings to monks and nuns. We contribute to differentcharities to help poor people. Teachers give goodeducation to students, doctors treat patients, etc. whichbenefit both sides.

With the practice of Dana, we can learn aboutcompassion. Dana helps us to reduce attachment andselfishness. Dana helps us to improve the positive stateof mind.

Dana has to be given in a wise way. Otherwise it willbe harmful for both parties. Therefore it has to be givenin the right way, at the right time and at the right placewith pure mind.

It makes mind peaceful. With peaceful mind we canlive everyday heavenly. As a human being we need Danato help each other. You cannot help yourself withouthelping others. So give what you can and take whatyou need etc.

An example from Anthony De Mello's book:-Once upon a time there was a farmer who lived in avillage. He used to grow the best corn in his corn field.Its result was his corn always won the first prize in thestate fair.

This farmer always shared his seeds with his neighbours.People used to ask him why he shared his best seedswith others. His reply was “It is really a matter of selfinterest. The wind picks up the pollen and carries itfrom field to field. The cross pollination bringsimprovement to one’s own corn.”

From this point of view we learned that “All that yougive to others you are giving to yourself ” - is true.

Grant yourself a moment of peace,And you will understand

How foolishly you have scurried about.

Learn to be silent,And you will notice that

You have talked too much.

Be kind, And you will realize thatYour judgement of others was too severe

- Ancient Chinese Proverb

with the aim of broadening ordination to other ethnicgroups. Until then, Newars – original inhabitants ofKathmandu Valley were the only ones who have takenordinations in this tradition. Because of his foresight andtimely action many people from other ethnic groups haveaccepted Theravada Buddhism and some has takenordination. Ven. Nyanapurnika of Viswasanti Vihar whoestablished Novice Training Centre, Ven. Ashowghosa ofSangharama, who trained most of the present leadingmonks of Nepal and Anagarika Dhammavati ofDharmakirti (Now Bhikkhuni according to Mahayana),who established Nunnery training centre are also wellknown figures in Theravada in Nepal.

At present all three traditions Newar Buddhism(Vajrayana), Tibetan Mahayana Buddhism and TheravadaBuddhism have become acceptable Buddhist traditionsin Nepal. Theravada Buddhist monks and nuns with theirsaffron coloured robe, along with Tibetan Lamas andBajracharyas are familiar features in Nepalese society,especially in Kathmandu valley.

Metta on Ignorance and Habit

-Ratna Bahadur Sakya

When one says, ‘I like this, I want this, I don’t likethis, I do not like that’; this is the creation of confusion.This is the prison one has created. If one cannot seethis creation, this process- this is ignorance, not seeing,not being present.

What is created has an inherent ability to dissolve,of its own nature. The nature of origin is its dissolution.

What prevents the ‘the nature of origin isdissolution', to be obstructed is the process ofcontinual creation, which one does not see happening.So that is habit. There is no quality of seeing in thehabit formation.

One can see how the habit is formed during theprocess of formation. Once the habit is formed, it is nolonger transparent. It is opaque.

Habit is comfortable. That is what pleasure is.Pleasure comes into being with the formation of a habit.So is pain. Pain and pleasure are the creations of habit.

If one can bear, be with the pleasure and pain, thehabit begins to unwind itself and begins to dissolve.

Habit, delusion, concept, thought cannot withstand,the heat and light of seeing, being with, metta rigpa –just as darkness cannot exist with light.

7 Lumbini May 2007

The origins of Vajrayana Buddhism lie in the middle ofthe first millennium of the common era. Similar currentsarose within Hindu traditions at the same period. Thereare striking parallels between some early Buddhist Tantricscriptures, iconographic forms, and rituals and theVaishnava traditions known as Pancaratra, and likewisebetween the later Buddhist Tantras and rituals traditionsand many Shaiva and Shakta Tantric rituals andiconography. Furthermore, there are many Siddhas(Tantric saints) who are found in both Buddhist andShaivite (Hindu) traditions, such as Matsyaripa (otherwiseknown as Machhendra or Matsyendranath).

One sees immediately that the spirit of Vajrayana or TantricBuddhism is very different from the modernizing andrationalist forms of Theravada, which have come todominate the representation of Buddhism in manyquarters.

Vajrayana Buddhism was once very widespread in Asia. Itwas widely practised in Southeast Asia: the great monumentof Borobudur in Java is a testament to all forms ofBuddhism, including the Vajrayana, and in the Hinduisland of Bali there are still Buddhist priests who practiserituals containing some of the same liturgical Sanskrituttered by Vajracharya priests in Nepal. Tibetan Buddhism,even the strict, Vinaya-observing Gelukpa school, isthoroughly Vajrayana in its orientation; the other schoolsare all the more involved in Tantric ritual and a Tantricapproach to life. Vajrayana Buddhism also spread to China,though there the notion arose that particular temples andtraditions would specialize in specific scriptures, so thatVajrayana Buddhism became a speciality of some schoolsonly. This approach to Buddhism was continued in Japanwhere Tantric Buddhist rituals are the preserve of Tendaiand Shingon schools only. Both these schools give animportant place to goma (= homa) or fire sacrifices and tothe utterance and inscription of mantara (= mantra).Indeed the special holy script used to inscribe the holysyllables on funeral markers and sutoba (= stupa) bears anuncanny likeness to the Nepalese Ranjana script. Many ofthe mantras are in fact the same, with slight differences ofpronunciation, as mantras used in Nepalese and TibetanTantric Buddhism.

As is well known, Buddhism died out in India, the landof its birth, in the thirteenth and fourteenth centuries. Itwas already in decline in many places, and had beenovertaken by Islam in Kashmir and elsewhere in thenorthwest. It depended on monastic foundations, and thegreat monasteries of north India (which were the originof the name Bihar) were attacked and destroyed by Muslim

Vajrayana Buddhism in the Kathmandu Valley, Nepal David N. Gellner,

University of Oxford

invaders. Those monks who survived fled to Nepal andsome continued on to Tibet. This means that theKathmandu Valley is the last place in the whole of SouthAsia where Mahayana and Vajrayana Buddhism is stillpractised using the original Sanskrit scriptures and liturgiesand in its original South Asian cultural context. That iswhy Sylvain Lévi, the great French Sanskritist andhistorian, came to Nepal in 1898 and wrote his history ofNepal in three volumes. He wrote that Nepal, by whichhe meant the Kathmandu Valley, was a laboratory whereone could observe Buddhism and Hinduism co-existingas they had throughout the first millennium in India, andthus by studying Nepal one could understand howmodern India emerged from that Hindu-Buddhistcivilization. Nepal was, in short, “India in the making”.

Vajrayana Buddhism survived among the Newars of theKathmandu Valley because it was embodied in the personsand institutions of Shakyas and Vajracharyas. Vajracharyasare the priests of Newar Buddhism: that is to say, theyform a caste, rather like Brahmans within Hinduism, whoalone have the right to be domestic priests for Buddhistlay people. At least half of all Newars (and the majority inthe cities of Kathmandu and Lalitpur [Patan]) haveVajracharya domestic priests. Shakyas and Vajracharyasintermarry, at least in principle, and therefore together forma single Buddhist sacerdotal caste. Their religious lives arefocused on sacred complexes known as baha or bahi intheir mother-tongue (Nepal Bhasha or Newari), andhonorifically by the Sanskrit term, vihara or monastery.Only Shakya and Vajracharya men may be members ofviharas, and thus only they may take a turn as the god-guardian (dyahpala), which comes round on a regular basis,except in Kwa Baha, Lalitpur, where the membership isso large that members have to do it for one month oncein their lifetime. Though membership, in this sense, isrestricted to Shakyas and Vajracharyas, anyone may comeand worship in these Newar Buddhist monasteries, andmany outsiders do indeed come in the early morning tomake offerings at the more important shrines.

There are also important religious cults, such as that ofKarunamaya-Matsyendranath, Swayambhu, and the‘living goddess’ Kumari, which are maintained byVajracharya (and sometimes Shakya) priests. These cultsare shared by all Newars and indeed by many other Nepalisas well.

Vajrayana Buddhism as a spiritual practice is built on ritual.It is through ritual, and in particular through personal dailyritual that is conceived of as a kind of meditation, thatpersonal transformation is achieved. Thus all serious Tantric

May 2007 Lumbini 8

Buddhists aspire to take Tantric Initiation (diksa or dekha).Ideally this should be taken with one’s wife or husband,but it can be taken alone if circumstances do not permit itbeing taken as a couple. Tantric Initiation is a long,expensive, and secret series of rites which take at least twoweeks to enact. During these rites the guru imparts to theinitiands a series of ever more secret mantras, which theyhave to keep and recite on a daily basis for the rest of theirlives. This recitation has to be performed each day withoutfail, before eating. For this reason it is not often takenwhen young, except by those planning to devotethemselves to the priesthood.

The numbers undertaking Tantric Initiation have droppeddrastically as it is considered little compatible with modernlife. Before 1951 most of those born into the Vajracharyacaste would take Tantric Initiation as a matter of course,whether or not they earned their living as a priest. Morethan half of all Shakyas likewise were committed to it, asa part of their vocation as a religious caste. Nowadays onlya small minority of Vajracharyas and Shakyas choose totake on this onerous path, others preferring alternative waysof expressing their Buddhist identity, whether through thepractice of Tibetan Buddhism, Theravada, or Goenka-stylevipassana meditation.

Vajrayana Buddhism is undoubtedly in decline in present-day Nepal. Much of the patronage from rich men thatwould in the past have been used to renovate traditionalNewar Buddhist shrines goes instead either into moresecular forms of consumption or is offered to Theravadaor Tibetan religious practitioners. At the same time, mostVajracharya young men do not wish to take up thepriesthood, saying that they receive scant respect for anextremely tough lifestyle: they must fast all day while

performing rituals for others, and at the end they areoffered paltry daksinas (ritual stipends). (Vajrayana priestscannot specify their fees but must accept whatever theirparishioners or partrons offer to them.) Thus manyVajracharyas, even those who are themselves practisingpriests, encourage their sons to become doctors, engineers,teachers – anything but priests. Some do continue to bepriests, but often only those who fail to make their wayin any other career, and this of course reduces still furtherthe respect in which the laity hold the priests of VajrayanaBuddhism.

None the less, there are some who are working actively topreserve and revive the tradition. Among these are the LotusResearch Centre (www.lrcnepal.org), Min Bahadur Shakyaand his Himalayan Buddhist Education Centre(www.nagarjunainstitute.com), Badri Guruju and histraining centre in Kathmandu, and the new BuddhistStudies programme at Tribhuvan University, run byNaresh Man Bajracharya and others. There are, in addition,many initiatives by young Vajracharyas seeking to maintainthe tradition of Tantric rituals, songs, and dances. It is, nodoubt, inevitable that the tradition should be simplifiedto some degree and that there should be a simplication ofthe amazing profusion of shrines and temples, and theenormous amount of land that was designated as guthi(that is land for religious purposes), that was characteristicof the Kathmandu Valley a hundred years ago. Largefestivals, such as that of Bungadyo (Karunamaya) willcontinue, but many minor observances are no longerconsidered necessary. Large shrines, such as Kwa Baha andSwayambhu, will last forever; many smaller ones havebeen abandoned. In the same way, some Vajracharyas willmaintain the tradition even while most adopt secularcareers.

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9 Lumbini May 2007

“When my father came to visit us from Paris we were sohappy. I was happy. My children were happy. On the nightbefore he was suppose to leave he told us ‘He was goingto take early retirement so that he could spent more timewith us’. We were so pleased and excited to hear him saythat. Unfortunately he never woke up. He died in his sleep.I was devastated. My children were devastated”

This was the story recounted by young American-Vietnamese mother during Dharma discussion on thesecond day of retreat.

My wife and I joined a week long summer retreat withvenerable Thich Nhat Hanh (Thây) – a Vietnamese Zenmeditation master in August 2006 at Plum village inFrance.

On the second day of the retreat there was a Dharmadiscussion in the afternoon in our group. The discussionstarted with the sisters leading our group asking us whatwere our expectation? What brought us to the PlumVillage?

There were 16 people in our group from seven countries- Denmark, Sweden, USA, UK, France, Vietnam andNepal. One lady from Denmark opened the discussionsaying that she had stayed in Plum Village about 10 yearsago and found very comforting and inspiring. She wasvery sad about her father’s impending death and had comespecifically to learn how to say goodbye compassionatelyto her dying father, who was in the terminal stage of cancerand she then started to cry.

This set the mood for the whole group. After this anAmerican lady told us that she was having difficulty withher sister. She had very much wanted to see her sister andher nephews. She had tried very hard but so far she hadfailed in her effort. She did not want to do anything thatmight be construed as intrusive. Even though she haddouble breast cancers her sister’s attitude towards her hadnot changed. She had come to Plum village to getinspiration how she can over come this current impassewith her sister.

Hearing this, the lady who recounted the above incidentof her father’s unexpected death told the group that shefound listening to one of the Thây’s tape helped herenormously. She came to USA from Vietnam with heryounger sister about 15 years ago. She got married andhad two children. A few years later she started havingproblem with her husband. Her younger sister also blamedher for every thing that went wrong with her life. On topof all these she had to look after her mother. Her mother

Watering the seeds of Love

was dependent on her father. Now that he was dead hermother felt helpless and came from Paris to live with them.

She suggested that listening to this tape might give herinspiration.

It was about a young couple from Paris who was havingdifficulties in their relationship. She told us she used tolisten to this tape going to work, at home and at everyopportunity she had again and again. This gave herinspiration and confidence to deal with her problems whichat first seemed insurmountable. We all wanted to knowthe title of this tape. As if to answer our questions VenerableThây recounted this story next day at upper hamlet.

After this heart rendering stories the reasons given by othersfor attending seemed trivial. Some said they came to Franceto see Thây because he was not visiting USA in 2006.Others said they have heard so much about Thây thatthey wanted to spend time in Plum village, have personalexperience and learn from him etc.

The next day we went to Upper Hamlet which was abouthalf hour’s drive from new hamlet to listen to Thây’s talkand to participate in walking meditation. Plum village inFrance was divided into three hamlets - upper, lower andnew hamlets. We stayed at new hamlet.

Venerable Thây gave a talk in French which was translatedsimultaneously into English, Italian, German, Spanish,Vietnamese etc. We stayed with English speaking group.

I. I. I. I. I. The grThe grThe grThe grThe greatest gift pareatest gift pareatest gift pareatest gift pareatest gift parents could givents could givents could givents could givents could give to theire to theire to theire to theire to theirchildren:children:children:children:children:

The first session was aimed at children, their families andothers and he spoke in simple and practical language aboutthe greatest gift parents could give to their children i.e.‘Their own Happiness’. “If parents are happy their childrenwill be happy as well. If there is no peace and harmonybetween the parents there will be nothing parents couldoffer to their children. They can not give what they donot have”. He emphasised the importance of cultivatingfour sublime states of mind - the Brahma Vihara (heavenlyabode) for our and our children’s happiness i.e. Maitri(Loving Kindness), Karuna (Compassion), Mudita (Joy)and Upekkha (Equanimity/balanced view). Children leftthe hall after this to play outside.

II. Love needs food – nothing can survive withoutII. Love needs food – nothing can survive withoutII. Love needs food – nothing can survive withoutII. Love needs food – nothing can survive withoutII. Love needs food – nothing can survive withoutfood:food:food:food:food:

In the second half of the session he told us a story about ayoung Vietnamese couple living in Paris to illustrate the

Dharma Shakya, UK

May 2007 Lumbini 10

above point.

Buddha said – love needs food, nothing can survive withoutfood.

There was a difficulty between a couple who were livingin Paris. They were living in French culture. In thebeginning there was a great love. After marriage they werehappy for some time but it did not last long. They didnot know how the situation came apart. They did notknow how to bring back that happiness.

The wife did not find any joy in cooking for her husband,did not find any joy doing house works. She did not findhappiness on hearing her husband’s footsteps cominghome from work. The husband also no longer felt happywhen he came home. There was no happiness at all.Without love life became unliveable.

One day the young woman was at home on her own. Shedid not work because her husband’s salary was enough forboth. One morning she opened the closet and suddenlysaw a beautiful Vietnamese cookie box in which she hadsaved her love letters, magnificent letters her husband hadwritten before they got married. She smiled. Out ofcuriosity she opened the box and took out a letter andread it. Some thing happened inside her while reading thisletter. She really felt better in her body and mind. Thelanguage in the letter was truly the language of love. Whenshe read this letter she watered the seeds of love. She feltrefreshed.

Since she felt good she took another letter and read it.After this she took the whole box down, sat in the kitchentable and read one by one all fifty of them, sweet lettersfull of love. Her husband did not use this type of languageany more. Her prince charming who had used this type oflanguage was no longer there. Yet he was there somewhere.She remembered the man she had married.

She also used to write similar letters to her husband. Afterreading these letters she was revived and had a desire towrite a letter and started with ‘Darling’ using the samelanguage she had used before. Her husband had not readthe letter but she already felt better. Before reading theseletters it was impossible for her to write this type of letter.The seeds of love were still there. Her prince charmingwas still there but buried with layers of sufferings. Theseeds had not been watered for so long that they had driedup. When she read these letters it was like watering a barrenland. The seeds of love had chance to grow.

She put the letter in an envelope and left on the table ofher husband’s study.“In Buddhism we speak of consciousness in terms of seeds.We have all sorts of seeds - seeds of happiness, seeds oflove, seeds of understanding, seeds of despair, seeds of

hatred etc. The name given to this type of seeds is ‘totalityof consciousnesses. It is like the earth containing all typesof seeds. If they are watered they will have chance to grow”.

Love and happiness in the past did not last because theydid not know how to maintain it. They had become dry.When she read those letters she could hear that youngman.

She was capable of writing this kind of letter after havingread 50 letters. Even if you did not save love letters, it wasstill there in the depth of your consciousness. You couldread them mentally and water them.

“We should not underestimate our capacity to love. It isstill there in the depth of our consciousness. It is possibleto revive the love that is the teaching of the Buddha.Suffering can be used as a compost to make a beautifulgarden. Suffering can be very useful. We can use it totransform our life”.

That morning that lady had practised watering positiveseeds of love and happiness. “In Buddhism we practicewatering the seeds. In Plum village we practice selectivewatering. We water seeds of love, understanding andcompassion. We do not water seeds of hatred and despair.One hour of practice of watering can make a bigdifference”.

That evening her husband came home and told her, “Ihave to go to New York’. He did not notice any changesin her wife. They were used to him travelling from work.It did not matter because she was not happy at home. Hewas not happy at home. A couple of days later her husbandcalled her from New York and told her, “I have to stay afew more days in New York”. She told him in sweet voicefull of love “If it is necessary of course you can stay inNew York, but please come home as soon as possible”.After that they hung up. A few hours later her husbandrang back. He has recognised something has changed inher wife’s way of speaking. They had not spoken like thisfor a long time. There was always a kind of bitterness inher voice. Now it was full of love. He arranged to comeback home quickly.

When he came home she knew he would go straight tohis study. He stayed there in his study for a long time andvery quiet. He has found his beloved again. He hadrediscovered his sweetheart by reading this one letter.

“Love is an art. It depends on you. It begins with you. Donot wait for other person to change”.

Both people were responsible for their situation. “Wateringthe seeds of love in you can water the seeds of love inother person. Transformation in one person can bring

Continued on page 22...

11 Lumbini May 2007

The CThe CThe CThe CThe Critical Analysis of Pritical Analysis of Pritical Analysis of Pritical Analysis of Pritical Analysis of Panca Sanca Sanca Sanca Sanca Silailailailaila Dr. Dinesh Bajracharya

Buddhism is considered to be a democratic faith as itbelieves in the principles of equality and reciprocity. Theprinciple of equality holds that all living beings are thesame in their basic orientation and outlook. In other words,all living beings want to be happy, to enjoy life, and avoidsuffering and death. This is just as true of other livingbeings as it is of us. Similarly, as we would not like to beabused, robbed, injured, or killed, so all other beings areunwilling to have such things happen to them. Therefore,we must not act toward others in a way we would notwant them to act toward us. This is the main foundationof Panca Sila in Buddhism. Panca sila are the way of lifebased on morality. They shape us to be compassionate,kind, mindful, forgiveness, helpful and so on. Any negativeaction in the name of equality and reciprocity, however, isagainst the Panca sila. If one thinks that it is reasonable toact negatively under the principle of equality andreciprocity then we can imagine how the world will bei.e., complete lawlessness, chaos, mess etc. etc.

What is PWhat is PWhat is PWhat is PWhat is Panca Sanca Sanca Sanca Sanca Sila?ila?ila?ila?ila?

Panca sila is five basic precepts of morality in Buddhism.They are: Not to kill; Not to steal; Not to indulge insexual misconduct; Not to lie; and Not to indulge inintoxication

Panca sila is the first step towards the achievement ofenlightenment. By observing panca sila one can live verydisciplined and balanced life with peace, through whichone can progress to meditation and wisdom. One can’tachieve mental power without observing panca-sila. In thesame manner panca-sila can be well observed with the helpof meditation. It is therefore panca-sila and meditationwhich can go hand in hand. Meditation without pancasila can be very dangerous because it can lead to mentalinstability if the meditation is overruled by negativities inthe mind. Similarly, mental power generated throughmeditation without observing panca sila can lead to misuseof the power. Further, panca sila without meditation canbe in stake in the time of difficulties. For example,observing panca sila when everything in life is smooth, iseasy but when things are difficult or in difficult scenarioobserving Panca sila will be very tough e.g. when we lostjob, or someone dear, or in the situation of lawlessnesslike in Iraq at present.

PPPPPanca Sanca Sanca Sanca Sanca Sila and Karma Fila and Karma Fila and Karma Fila and Karma Fila and Karma FormationormationormationormationormationKarma is action that is intentional, conscious and deliberatewhich is motivated by volition or will. The action cantake place through three doors namely body, speech, andmind. The Panca sila are mainly observed by these three

doors of action. These are the channels through which themind acts upon the material world, thereby creating karma.Material world include the five physical sense organs andthe corresponding material objects of those sense organs:the eyes and visible objects, the ears and audible objects,the nose and olfactory objects, the tongue and objects oftaste, and skin and tangible objects. Lay people are verymuch attached with these sense organs and have mainlydifficulties to get control over them. In fact the troubleall over the world or in human life arises because of lackof control over sense organs. Therefore, some religionsuggests to suppress these sense of organs i.e. (panca indriyadamana). To control sense organs does not mean tosuppress them rather to use them in disciplined way. InBuddhism Panca sila are the main tools to control overthese sense organs to have their use in disciplined way.There is one more sense organ apart from five sense organsthat is mind which links with all other sense organs in theBuddhist philosophy. A sense organ has no effect on karmaunless and until a sense of mind is associated with it. Forexample merely eyes contact with visible objects does notform karma e.g. if one sees a beautiful girl and becomesconscious that she is beautiful then it is neutral karma.But if he starts to think (mind sense) about that girl fromsexual sense then the mental formation take place and ifhe molests the girl by speech or body then an action takesplace which forms negative karma. In Buddhism karmaformation take place from the stage of mental formationafter the stage of consciousness about an object, event etc.because mind occurs in a continuous stream that consistsof an unbroken succession of separate conscious eventscalled cittas. The mental factor of volition (will) in anyone of these cittas is Karma. Although volition arises andpasses away simultaneously with its citta, the karmic energycreated by it does not dissolve until it has given its effector in some cases until it becomes defunct.

Refrain from killingRefrain from killingRefrain from killingRefrain from killingRefrain from killingAccording to the principle of equality and reciprocity weshould not kill any living creature as we don’t like othersto kill us. Now the question here is what if we kill someliving creature unknowingly, for instance, if we step onsome insect or creature in the dark without any notice.Here, as discussed above, no intention is involved in action.Hence, the action by body of killing without intentiondoesn’t form karma. It has nothing against the panca sila.However, we must try to be vigilant always so that we canmake sure that we didn’t kill a tiny insect evenunintentionally. That is why meditation is important sothat mind can be vigilant always i.e. even while walkingor stepping.

May 2007 Lumbini 12

On the contrary, if we kill living being/creatureintentionally that is totally violation of panca sila hence,leads to negative karma. Here the argument is what if wekill some one in the course of self-defence. Here again asper the principle of equality and reciprocity, the action ofkilling someone without intention and with goodintention of defence doesn’t lead to negative karma. Herea question may be raised as whether killing unintentionallyin self-defence or defence of others leads to positive karma.According to Panca sila, killing is breach of it hence nomatter whether it is intentional or non-intentional and inself-defence or in defence of others. Only difference is if itis intentional then it forms negative karma but if it isunintentional the formation of karma is neutral e.g. takingmedicine to get well by removing germs.

Again there is an issue about mercy killing which isintentional. Apparently, killing with intention for thebenefit of one who is being killed with or without theconsent of him or her to ease from suffering seems positivekarma. But, it is also against the principle of panca sila.Hence, it forms negative karma. If we consider it aspositive karma then there will be blood shed in this worldas suffering in one way or other is everywhere witheveryone except those who are arhants.

Next issue is intentional killing for trade and business.Butchers kill animals and birds intentionally to sell themeat with a motive of profit. Here again the killing isintended for the sake of benefit of mass people hence, aquestion may be raised whether it forms negative karmaor positive karma. According to the principle of equalityand reciprocity it is absolutely against Panca sile. If abutcher thinks that killing an animal is good for the sakeof benefit of mass then does that butcher be ready to bekilled for the sake of benefit of mass animals. The answerwill be no.

Refrain from stealingRefrain from stealingRefrain from stealingRefrain from stealingRefrain from stealingWe all want safety of our property, not being robbed orcheated, and so on. Similarly, we don’t want anybody totake anything which is not been given. Likewise, we don’twant others to get undue benefit particularly by businesspeople e.g. black marketing, adulteration, unfair tradepractices, smuggling etc. Many people feel that cheatingto government or business houses are justifiable as theytake benefits from people by charging undue profits. Thisconcept is negative in the sense of equality and reciprocityas discussed above. Any negative action in the name ofequality and reciprocity form negative karma as it is linkedwith intention of the doer. Similarly, the employer whodoes not pay his employee an honest wage, commensuratewith the work performed, is guilty of taking what is notgiven. Further, when we find something unattended orunclaimed on the road or in the public places then we

think that it’s reasonable to keep that thing as its notcheating or robbing or stealing from anybody. Apparentlyit looks justifiable however, it is also other form of stealingas it is taking something which is not given. Usually peoplekeep things found unattained because of greed which isoutcome of negativity of mind.

Refrain from sexual misconductRefrain from sexual misconductRefrain from sexual misconductRefrain from sexual misconductRefrain from sexual misconductThe next precept of Panca sila is not to indulge in sexualmisconduct, that is, to respect personal relationships.Everybody who follows the panca sila must avoid sexualliaisons with people who are liable to be harmed by suchrelations. This precept is mostly applicable to marriedpeople as extra marital affair may not only destroy thefamily life but also cause more physical, mental and socialharm as it causes dangerous diseases, family break downmaking children deprived of family love, loses respect inthe society and ultimately causes mental distress. In themodern day world, one of the main reasons of trouble incommunities and societies, particularly in developedcountries, is due to extra marital sexual relations resultingto divorce or separation. The ultimate victims of thismalicious act are the children who mostly suffer mentallydue to pain of quarrel, separation or divorce betweenparents. As a result, these children are more vulnerable tohave anti-social behaviour coupled with crime and drugaddiction. However, sexual relation before marriage orbefore settlement with a partner is not violation of pancasila as long as it doesn’t harm any one physically, mentallyand socially.

Refrain from lyingRefrain from lyingRefrain from lyingRefrain from lyingRefrain from lyingProbably the most difficult precept of Panca sila is torefrain from lying as it is based on the speech. So, withinpanca sila to observe speaking truth is the first step toclimb the other precepts as speaking is most common andfrequent in our everyday life. In other words, to observepanca sila we must start from speaking the truth. It isbelieved that a person who speaks lie is not trustworthy.To put in other way, a person who breaks the precept ofrefraining from lying can’t be trusted for observing otherprecepts. However, it doesn’t mean that the person whobreaks any precept other than refraining from lying istrustworthy.

Speaking truth is most important to progress in otherprecepts as well as for mental development. Most of thetime we speak the truth as long as the situation is favourableto us. But the moment we land up in difficult situationwe tend to distort our speaking so as to be in comfortablesituation. So we mostly think about the short-term benefitsin our life and ignore its consequences in long-term.

Refrain form half truth and ExaggerationRefrain form half truth and ExaggerationRefrain form half truth and ExaggerationRefrain form half truth and ExaggerationRefrain form half truth and ExaggerationSpeaking half truth and exaggeration has become very

continued on page 24...

13 Lumbini May 2007

IntroductionIntroductionIntroductionIntroductionIntroductionBuddhism is one of the oldest of the great world religions.It has become a world religion in the sense that it has beenable to adapt itself to a variety of social systems. It managesto survive and tolerate any local culture it enters. Buddhismalso manages to co-exist with other religions because themain concern in Buddhism is happiness. The Buddhaachieved Enlightenment and taught the way to salvationhe had discovered. Therefore the Buddha’s teaching for allmankind was liberation, release from the world of dukkha- suffering, unhappiness. When theists believe that thecreation of the world, our happiness and our salvation isin the hands and the will of the Creator God, Buddhismdenies such attribution. Both the statuses of heaven andhell are impermanent in Buddhist belief. The existence ofunhappiness is survived by samsara - endless rebirth cycle.Liberation for Buddhists means the termination of thiscycle, the destruction of the cause of it. What is it thatbinds us to this samsara? It is not the soul like in manyreligions, but our own attachment. Personalisation of allexternal factors to oneself or one’s ego creates allunhappiness and conflicts. Therefore the release of, lettinggo of all things is liberation. The simple path to this ismorality, meditation and wisdom/gnosis, and has to bedone by oneself. No external entity, God, can liberate you.Therefore, Buddhism is DIY, and salvation comes throughone and one’s efforts alone.

TTTTTRIPLERIPLERIPLERIPLERIPLE G G G G GEMEMEMEMEM / / / / / TTTTTHREEHREEHREEHREEHREE J J J J JEEEEEWELSWELSWELSWELSWELS

The BuddhaThe BuddhaThe BuddhaThe BuddhaThe BuddhaBuddhists worldwide take refuge in the Triple Gem / ThreeJewels in order to find deliverance. The term Buddhismroots in the word Buddha itself which means theEnlightened One who has discovered the Four NobleTruths. The Buddha is one who sees the truth andexpounds a doctrine. Hence Buddha is a title, not a name.The historical Buddha who we refer today was known asSiddhattha Gotama. However as Buddha does not referto an individual, Buddhism is less focused on the personor its founder. The emphasis is on the teachings of theBuddha(s). Nevertheless, Buddhists show great reverenceto the Buddha for the great guidance as a supreme teacher.

The DhammaThe DhammaThe DhammaThe DhammaThe DhammaIn the first sermon ‘Dhammacakkappavattana Sutta’ (theDiscourse of putting the Wheel into motion), the Buddhareferred to these two extremes: the annihilation andeternalism. After a good pragmatic research, AsceticGotama, avoiding these both extremes – luxurious princelylife and rigorous ascetic practices, inculcated a balanced

All RivAll RivAll RivAll RivAll Rivers meet in the Oers meet in the Oers meet in the Oers meet in the Oers meet in the Ocean: cean: cean: cean: cean: The SThe SThe SThe SThe Stortortortortory of By of By of By of By of Buddhists world ouddhists world ouddhists world ouddhists world ouddhists world ovvvvvererererer[Unity within the Diversity in Buddhism]

Bhikkhu Sumana

way of life, the Middle Way, getting rid ignoble thoughtsand all self-considerations, and, attaining the state of balanceand awareness. This he presented as the Four Noble Truths.They are:

1) The Truth of Suffering2) The Truth of the Cause of the Suffering3) The Truth of the End of Suffering4) The Truth of the Path leading to the End of

SufferingIn other words:

1) The fact that unhappiness exists (dukkha)2) The cause of that unhappiness (samudaya)3) The fact that unhappiness may cease (nirodha)4) The Way leading to the cessation of

unhappiness (magga).If we interpret this in a medical model:

1) Diagnosis of the illness2) Its etiology (study of the cause of the disease)

or origin3) The prognosis for a cure4) The medicine prescribed.

These Four Noble Truths are the foundation of all theteachings of the Buddha. The Way to end suffering isfollowing the Middle Way. In his second sermon, theBuddha taught something unique: that Impermananceis a fact; that the experience of suffering is our reaction;suffering which we can reduce only if we develop ssssself-lessness / ego-lessness(non-soul identity) which theBuddha termed anatta.

The SanghaThe SanghaThe SanghaThe SanghaThe SanghaThe followers have been responsible for the preservationof the Dhamma. The Buddha did not wish to form anOrder as the existing ones [I. B. Horner] who were amonastic organisation having an elaborate set of guidingrules for clergy and laity of both sex. He frequently askedthe followers to regard his teachings only as a raft to crossthe oceans of suffering, and not a livelihood. This newlyfounded institution was known as Sangha or communityof monks. Conventional Sangha includes monk, nuns,lay men and lay women. However, the Sangha graduallyincreased in number.

TTTTTHEHEHEHEHE R R R R RIVERSIVERSIVERSIVERSIVERS F F F F FLLLLLOOOOOWWWWW O O O O ONNNNN ANDANDANDANDAND O O O O ONNNNN

The Early SchoolsThe Early SchoolsThe Early SchoolsThe Early SchoolsThe Early SchoolsDuring, the first several centuries of Buddhist history anumber of different schools took form and developedparticular traditions regarding the Buddha’s teaching andits proper interpretation. Paul Williams categorizes the earlydivisions into four groups. (i) Some schools drifted away,

May 2007 Lumbini 14

dividing themselves from ‘the Sangha’. (ii) Others groupedthemselves around noted teachers. (iii) Flexibility in therules of discipline caused some schools to arise. (iv) TheBuddha’s preference for preserving and teaching theDharma in local languages rather than the pan-IndianSanskrit which may have led to misunderstanding anddifferences between traditions. By the 3rd century BCE,the division in the Buddhist community were eighteen:the Sthaviravadins split up into eleven sects and theMahasanghikas divided into seven sub-sects (N. Dutt).

Although these monastic fraternities started to be knownfor their specific doctrinal interpretations; no one butmonks themselves distinguished each other as differentschools. Some differences were reasonable, for, somescholars find the phenomena presented by them helpfulto interpret Buddhism. But in some, connections betweeneach other can be traced. However, they play a significantrole, by laying foundations for the later phases ofBuddhism, such as Mahayana and Vajrayana traditions.Most scholars agree, how the Sthaviravada (Theravada)tradition has come to their present existence with its fullvalue and strength.

Theravada and Rise of MahayanaTheravada and Rise of MahayanaTheravada and Rise of MahayanaTheravada and Rise of MahayanaTheravada and Rise of MahayanaScholars accept that the rise of Mahayana dates some timebetween 150 BCE and 100 CE and the culmination ofthe 18 schools. According to Harvey, there are three mainfactors for the rise of Mahayana:

1) A wholehearted adoption of the Bodhisattva-path,which various early schools have outlined

2) A new cosmology arising from visualizationpractices devoutly directed at the Buddha as aglorified, transcendent being

3) A new perspective on Abhidharma, which derivedfrom meditative insight into the deep ‘emptiness’of phenomena and led to a new philosophicaloutlook.

Mahayanists modified Buddhism in two important ways:the attainment of nirvana by the individual and one whoenters enlightenment is expected to work for the good ofhis fellowmen. Such people are known as bodhisattva,‘Wisdom Being’. The Buddha was a bodhisattva in hisprevious lives. The ideal for these practices are love andcompassion. Theravada Buddhists see Buddha as ahuman being whereas the Mahayana Buddhists deifyhim and some Schools adopted worship him as a way tosalvation (Pure Land).

The early Mahayana ideas on the nature of the Buddhaswere systematised by the Yogacarins into what is knownas the Trikaya or Three-body doctrine. This centralframework of Mahayana belief sees Buddhahood as havingthree aspects, namely: (i) the nirmana-kaya or

Transformation-body (earthly Buddhas), (ii) theSambhoga-kaya or Enjoyment-body (subtle body oflimitless form, heavenly), and (iii), the dharma-kaya orDharma-body (knowledge, the inner nature shared by allBuddhas). It is also the self-existing body, the ultimatenature of reality, emptiness, the Tathagata-garbha or theBodhi-citta.

Among the Mahayanist schools, the most influentialschools are Madhyamika and Yogacara. The profoundestteaching of the Prajnaparamita scriptures is the teachingof emptiness (sunyata). The Mahayanists have added tothe three characteristics of existence: anitya, dukkha andanatman making the fourth, a kind of extension to thelast to include the ‘egolessness of things’. Conze pointsout that it would be a mistake to regard it as a purelyintellectual concept, or to make it into a thing (emptinessof emptiness = emptiness itself is ‘empty’).

So far, we have discussed the origin of Buddhism and itsfundamental teachings which are common to all schoolsof Buddhism. Today, there are two major schools ofBuddhism: Theravada (Southern) and Mahayana(Northern). Some claim Vajrayana (mixture of Tantricform) as the third.

Spread of BuddhismSpread of BuddhismSpread of BuddhismSpread of BuddhismSpread of BuddhismThe teachings of the Buddha seem to have been mainlyspread in the Indo-Gangetic valley during his lifetime.The landmark in the history of the spread of Buddhismlies on the conversion of Emperor Asoka after the battleof Kalinga in the early 3rd century BCE. Under the auspicesof Asoka, the third Buddhist Council was held. Thiscouncil of Theravadins ended with Asoka sendingmissionaries in different directions as far as Macedonia,Sriya and Egypt in the West, and Sri Lanka in the Southto propagate the Theravada doctrines.

The spread of Buddhism during the 1st century CE wasthe support extended by foreign rulers such as the Indo-Greek king Menander with a vast dominion and KingKaniska who flourished in the 2nd century CE. Hiscontribution in the lands of his conquest included today’sAfghanistan where the massive Bamiyan Buddhas hadexisted for two millennia.

After the introduction of Buddhism in Sri Lanka, in 3rd

century BCE, it has played an important role in the historyof Buddhism. The Tripitaka which was preserved so longin memory or oral tradition was committed to writing bythe monks. According to the history of Sri Lanka, twomonks were sent to Burma by Emperor Asoka topropagate Buddhism there. Buddhism seems to have beenintroduced to Thailand during the 1st or 2nd century CE.Although some argue that it was introduced by one of the

Continued on page 25...

15 Lumbini May 2007

WHO IS WHO IN BUDDHISM IN NEPAL

Mahaprajna - the Buddhist Yogi (1901-1978)The late Bhikkhu Mahaprajna was the first TheravadaBuddhist monk in the 20th century Nepal. He became aMahayana monk and then re-ordained as a Theravadasramanera in Kushinagar in 1928. He received fullordination in Myanmar in 1931. Born Prem BahadurShrestha, a Hindu from Kathmandu,he became a follower of the famousKyantse Lama in 1924 at the age of23. He followed him back to Tibet andbecame a Tibetan Buddhist monk inKyirong. Returning to Kathmandu, hewas again ordained with four others byTsering Norbu; they were all expelledfrom Nepal by the Rana regime,principally because Mahaprajna hadconverted from Hinduism toBuddhism. After going to Calcutta andmeeting the members of the MahaBodhi Society he proceeded to Tibet.He acquired both teachings andfollowers in Lhasa and Shigatse, but hereturned to India after about a year,where he was reordained as Theravadinmonk. He spent 5-6 years in Burma,returning once to east Nepal only tobe expelled once more in 1936. Whenthe Theravada movement was permitted to return to Nepalin 1942 he should have joined it as the oldest monk, andthe guru of many who were destined to become its leader.But in the meantime he had ‘fallen’ and acquired a wifewhile living in Kalimpong. He fathered two children,earned his living as a photographer, and continued to

publish in Buddhist journals as ‘M.P. Pradhan’. Eventuallyhe renounced again, returning to Kathmandu as a‘Buddhist Yogi’ (Bauddha Rishi) with long hair, a beard,and orange robes. He was much respected and in demandas a speaker. He was invited along with monks on many

occasions, though he had to be seatedslightly apart from them. Many peoplehad and still were attracted to TheravadaBuddhism by his writings, by theexperience of singing the Buddhisthymns he composed (for one of his mostfamous, see below), or by his movingsermons. But he could never return tothe Buddhist Sangha having oncecommitted the parajika of openlycohabiting with a woman. In hiscombination of Mahayana and Theravadaexperiences, as one of the famous five whowere expelled by the Ranas in 1926, asthe teacher of many of the Theravadamonks who were expelled fromKathmandu in 1940, and with hisexperience of renunciation, lay life, andre-renunciation, Mahaprajna sums upthe experience and contradictions of thewhole early period of the Theravada

Buddhist revival in Nepal.

(Information derived from ‘Rebuilding Buddhism: The TheravadaMovement in Twentieth-Century Nepal, Harvard University Press,2005, by Sarah LeVine & David N. Gellner; Mahaprajna’s hymn from‘Three Buddhist Hymns from Nepal’ Guthi Nepal Sambat 1125: 12-13)

1fg dt l;t1fg dt l;t1fg dt l;t1fg dt l;t1fg dt l;t-leIf' dxfk|1f_

‰ofng+ kmo\ jof, dt hs l;t,of] dFFf ‰ofM tLu' uo\ < ..w'..

emL+Roftf nIf0fu', g/-u'0f tgfRjg .Yj u'0f dfn]wof+, dt hs l;t ..!..

cltsg afFgnfu' < 1fg /Tg tgf Rjg .dfnf dfnFFf NjLs] dk'm, dt hs l;t ..@..

k~r tTj ofu' u[x, cltsg+ afgnfu' .afFFnf;f+ lxl;db', dt hs l;t ..#..

‰ofn]t]u' r's" b';f ‰ofMltgf s]g] k}mu' .1fg ?kL r's" db', dt hs l;t ..$..

a'4of bf;g+, wfn Goj ;fw'lk+ .OlGb|of GofkfM ‰ofn+ dg :o+sf lan ..%..

The Light of Wisdom has Died (The Light of Wisdom has Died (The Light of Wisdom has Died (The Light of Wisdom has Died (The Light of Wisdom has Died (Gyân Mata SitaGyân Mata SitaGyân Mata SitaGyân Mata SitaGyân Mata Sita))))) by Bhikshu Mahaprajna by Bhikshu Mahaprajna by Bhikshu Mahaprajna by Bhikshu Mahaprajna by Bhikshu Mahaprajna

chorus:Wind came through the window, the light just went out.Oh mother! How shall I close this window?

The eighteen good human qualities are missing,While trying to find them, the light just went out. (1)

Exceedingly beautiful, the jewel of understanding is lost;Searching searching, you cannot find it; the light just went out. (2)

The house of the five elements [i.e. the human body], it is sobeautiful,It may be beautiful, but it has no grace; the light just went out. (3)

A window may have a bolt, and you can make a window seemclosed,But there is no bolt of understanding; the light just went out. (4)

Oh devotees, listen to what the followers of the Buddha have said:[Peering out] through the window, the five senses have spoilt themind. (5)

May 2007 Lumbini 16

Please forward your donation to the society. Payable to Lumbini Vihara Fund and send toLNBDS (UK) 11 Mulberry Drive, Slough, Berkshire, SL3 7JU

BUDDHA VIHARA FUND APPEAL

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

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

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

Peace is the key to prosperityMin Bhatta

Peace creates harmony at work. When we work eitherin a team or at home with family we should appreciategood deeds and discourage bad deeds. This kind ofreconciliation brings harmony at work and perfectharmony gives birth to good deeds. No work can bedone perfectly alone but can be achieved by mutualefforts. Everyone needs help from others to live in anysociety. Society is a body of harmony where peoplefrom different parts of the globe live together with theirown unique attitudes.

Peace and harmony go together. There should beharmony between employer and employee to havesmooth run of any organization. There should be peaceand harmony between teachers and students to comeup with new results. Similarly, there should be perfectharmony in nature to sprout seeds and for its growth;among lyrics, music, and vocal to create a beautifulsong; in family to have its smooth run. This kind ofharmonious environment gives outlet to various kindsof virtues; among them satisfaction, happiness, peaceand prosperity can be taken for example.

According to Buddha’s teachings there are six nobleideas that will help to lead a harmonious life. Theyare: sincerity of speech; sincerity and kindness of action;sincerity and sympathy of spirit; equal sharing ofcommon property; following the same pure precepts;and all having right views. These teachings are purelypractical and attainable if we think and apply themseriously in our lives.

We must respect the nature because nature is the kingand gives us life. We should respect the sun whichgives us warmth; respect the trees; water and soil thatbring perfect harmony in nature to live in. We shouldrespect seniors; care juniors and be trustworthy withcolleagues that will bring peace and harmony in ourdaily lives and develop harmony of minds. Harmonyof minds and harmony in nature can bring peace inany society. Peaceful society is alway ahead in progressand in humanity. Peace is the key to prosperity.

Compassion (Karuna):A lay person’s account

Padma Tara Sakya

Compassion is a sympathetic feeling towards otherbeings. It is a feeling of responsibility and concerntowards other beings, especially those in difficultiesof some sort.

It arises when one realises that after all we are allhuman beings. Any misfortunes can hit anybody atanytime. Nobody is immune to any kind of sufferingin this world. It makes us think what is there to beproud of? After all we belong to the same humancommunity. Hence we need each other’s help andco-operation.

As Dalai Lama put it in the book “Healing emotions”edited by Daniel Goleman “Compassion is a naturalstate of human life and it is intrinsic to human natureevident in the caring attentiveness between parentsand children and general caring attitude towards otherbeings. Still it needs to be cultivated."

A devoted mother is the perfect example ofcompassion. She devotes her life looking after heroffspring and continues to care for them as much aspossible.

We all thrive in compassionate environment. We allfeel confident and happy and not be afraid ofexpressing our thoughts in such surrounding.

Compassion brings a peaceful atmosphere andpromotes understanding and unity amongst peoplewhere as a hostile environment, negative thoughts andnegative actions create an unpleasant atmosphere, anddivision and bad feelings amongst people.

As Gandhi says “An eye for an eye makes the wholeworld go blind.”

Children should be taught earlier on in their life tobe compassionate and kind towards fellow beings sothat they would grow up to be compassionate andkind adults.

17 Lumbini May 2007

a'4 wd{ clx+;f, dfgjtf / ;dfgtfsf] wd{ xf] . hGdn] sf]xL a|fDx0f/ z'b| geO{ sd{n] x'G5 egL hflto k|yfsf] lj/f]w ug] wd{ xf] .dlxnf / k'?if b'j}nfO{ k|jlht u/L ;dfg clwsf/ / kmn k|fKt ug]{cj;/ k|bfg ul/Psf] wd{ xf] . lzIffsf] /fd|f] k|rf/k|;f/sf nflua'lemg] efiffsf] k|of]u x'g'k5{ egL tt\sflng duwL efiff -kfnL_sf] k|of]u wd{b]zgfdf k|of]u u/L eflifs clwsf/sf] k|dfl0ft cfwf/b]vfOPsf] wd{ xf] . wd{, 1fg / lzIffaf6 w]/}nfO{ nfe xf]; egL s'g}b'O{ leIf'nfO{ Ps} 7fFFpdf ghfg / ax'hg lxt, ax'hg ;'vsf] sfdgfug]{ wd{ xf]. s'g} Ps k|fGt jf b]zdf dfq l;ldt g/xL ljZjsfhf];'s} dflg;n] u|x0f u/] klg ;lhn} kmn k|fKt ug{ ;Sg] wd{ xf] .wd{, bz{g / hLpg] dfu{ sf]xL u'?n] eGb}df dfq}, zf:qdf n]lvPsf]dfq}, w]/} hgfn] eg]/ dfq} / ;'Gb} cfPsf] eGb}df dfq} ljZjf; gug{,a? cfkm\g} 1fgdf tf}n]/, sf/0fsf] Vofn u/]/ / w]/}nfO{ enf] x'g]ePsf dfq} :jLsfg{ cg'/f]w ul/Psf] sf/0fafbo'Qm j}1flgs wd{ xf].b'Mv, ;'v, eo, /f]u, cfgGb / lgjf{0f ;d]t c?sf] sf/0fn] geO{cfkm\g} sd{sf sf/0fn] x'G5 / s'zn sd{ u/]/ g} ;a} b'Mv lg/f]w ug{;lsG5 egL ;'dfu{lt/ cu|;f/ u/fpg] wd{ xf] . nfU5 dfgjclwsf/sf] kIfdf ljZjdf cGo s'g} klg wd{ a'4 wd{ cl3 x'g;Sb}g . dfgj clwsf/ / a'4 wd{ ;dfg'kflts 9Ën] cl3 a9]sf]k|ltt x'G5 . o:tf] dfgjLo wd{sf] ;'qkft ug]{ ljZjsf clåtLodfgjsf] ;+lIfKt hLjgnfO{ oxfF k|:t't ul/G5 .

cfheGbf @^#) aif{ cl3 O{=k'= %^# df slknj:t'sf /fhf z'4f]bg/ /fgL dfofb]jLsf] ;'k'qsf] ?kdf, a}zfv k'l0f{dfsf lbg g]kfnsf]n'lDagL jgdf jf]lw;Tj l;4fy{ uf}tdsf] hGd ePsf] lyof] . l;4fy{hGd]sf] yfxf kfO{ gfds Clif pgsf] bz{gfy{ cfPsf] lyP . afnsnfO{b]lv Ps k6s v'zL eO{ km]l/ cfFFvfaf6 cfFF;' klg emf/]sf lyP .sf/0f a'em\bf afns eljiodf a'4 x'g] t/ To; a]nf;Dddf cfkm'hLljt g/xg] atfPsf lyP . hGd]sf] & lbgd} cfdf dfofb]jLsf]d[To' ePsf]n] ;fgLcfdf k|hfklt uf}tdLn] pgsf] kfng kf]if0fu/]sf lyP . l;4fy{sf] af/]df hfGg z'4f]bgn] !)* a|fDx0fx?nfO{ef]hgdf lgDTofPsf lyP . ltgLx? dWo] & hgfn] l;4fy{ /fhsfhdf/x] rqmjtL{ /fhf x'g] / u[xTofu u/] a[4 x'g] 3f]if0ff u/]sf lyP .sf}08Go gfds j|fDx0fn] eg] pgL a'4 g} x'G5 egL 7f]s'jf u/]sflyP .

PSnf] 5f]/f /fhsfh Tofu]/ hfnf eGg] 8/n] /Do, ;'/Do / z'egfds tLg dxnx? agfP/ ;'v / o;df e'nfO{ /fv]sf lyP . pgsf]!^ aif{sf] pd]/df ozf]w/f;FFu ljjfx eof] . Pslbg ;f/yL 5Gbs;+uju}+rf 3'Dg hfFFbf =j[4nfO{ b]v] . km]l/ Pslbg /f]uLnfO{ / Pslbgd/]sf] nfz;lxt dnfldnfO{ b]v] . ;f/yLn] j[4, /f]u / d[To' ;a}sf]x'g] atfPkl5 hLjgsf] b'Mvsf] jf/]df pgnfO{ cGtjf]{w ePsf] lyof].

km]l/ Pslbg k|jlht ePsf] JolQm b]v]kl5 cfk"m klg hLjg 5+b}b'Mvaf6 d'Qm x'g] pkfo vf]hL ug{ u[xTofu ug]{ ljrf/ u/]sf lyP .

l;4fy{ @( jif{sf] x'FFbf 5f]/f /fx'nsf] hGd eof] . /fx'n & lbgsf] x'FFbfpgsf] dxfclelgis|d0f u/] . cgf]df gbLsf] lsgf/df k'u]/ ;a} u/uxgf TofUg' eof], cfkm\gf] s]z cfkm} sf6L k|jlht x'g'eof] . 5f]6f]cjlwd} pgLx?df ePsf] 1fg lnO{, cfk'mn] vf]h]sf] 1fg cem} k|fKtgeO;s]sf]n] cfkm} kQf nufpg a'4uofsf] af]lwj[If d'lg ^ jif{ ;Ddb':s/rof{ ug'{eof] . ha pgL #% jif{sf eP, a}zfv k'l0f{dfsf lbg;'hftf gfds pkfl;sfsf] vL/ ef]hg u/L 1fg k|fKt geP ;Ddgp7\g] clwi7fg ug'{eof] . pgn] a}zfv k'l0f{dfsf] /ft k|yd ofddfk'jf{g':d[lt 1fg k|fKt ug'{eof] . låtLo ofddf Ro'tf]Tklt 1fg / t[tLoofddf cf>jIfo1fg k|tLTo;d'Tkfb cjjf]w ug'{ eO{ ;Dos;Dj'4x'g' eof] . To;kl5 pgsf] d'vaf6 pb\uf/ k|s6 eof] .

æcg]s k6s hGd lnP+ bf}l8b} Pskl5 csf]{u[xsf/snfO{ vf]Hb} b'Mv hGd eP af/af/x] u[xsf/s ltdLn] km]l/ 3/ agfpg ;Sb}gf}+ltd|f ;f/f ;fdfu|L efFFlrlbP, w'/L r'0f{ ul/;s];+:sf//lxt lrQ eof] t[i0ff ljgfz eO;Sof] .Æ

af]lw1fg nfe kZrft ;ft xKtf;Dd cfk'mn] k|fKt u/]sf] 1fgsf]lk|lt;'vd} ljtfpg' eof] .

cfk'mn] k|fKt u/]sf] 1fgnfO{ ;j{k|yd ;f/gfydf k~reb|juL{o leIf'x?nfO{rt'/cfo{ ;To ljifodf k|yd wd{rqmk|jt{g ug'{eof] . b'Mv 5, b'Mvsf]sf/0f 5, b'Mv lg/f]w ug{ ;lsG5 / b'Mv lg/f]w ug]{ pkfo 5 eGg]wd{b]zgf;u} dflg;n] z/L/nfO{ clt si6 lbg] / clt ;'vljnf;Llhpg] geO{ dWod k|ltkbf, zLn, ;dflw / k|1fo'Qm cfo{ ci6f+lusdfu{df hLpg'k5{ eGg] lzIffsf] pb\3f]if ug'{eof] . pgs]f wd{b]zgf$% jif{;Dd cla/n ?kdf rln/x\of] / *) jif{sf] pd]/df clgTob]xnfO{ s'lzgu/df la;fpg' eO{ dxfkl/lgjf{0f x'g'eof] . pgs]fclGtd pkb]z lyof] "leIf'x? ;a} ;+:sf/ wd{x? clgTo x'g\, ck|dfbeO{ s'zn ;FFu ;Dkfbg ug{'" . cfkm\gf] lgjf{0f kZrft leIf';+3sf] u'?pgLåf/f lgb]{lzt wd{ / ljgo g} x'g] klg cf1f ug'{ eof] . o;/LljZjsf dxfdfgj, ;Dosb[i6f, hLjg / d'lQm kyk|bz{s cfheGbf@%%) jif{ cufl8 ;+;f/df j'4 wd{sf] jLhf/f]k0f u/L dfgjtfsf]Oltxf;df hLjGt /xg'eof] . ca pgs]f wd{, pkb]z / dfgj clwsf/ljifodf rrf{ ul/g] 5 .

dflg; r]tgzLn k|f0fL xf] . hf] sf]xLnfO{ klg :jtGq eP/ afRg]clwsf/ x'G5 . Ps dflg;n] csf]{ dflg;nfO{ p;sf] ljrf/, hLpg]tl/sf, afFFRg] clwsf/ cflbsf] xgg\ ug{ x'FFb}g jf:tjdf oxL dfgjclwsf/ xf] . cfhef]ln dfgj clwsf/;FFu ;DalGwt k|d'v s'/fx? x'g\

a'4 wd{ / dfgj clwsf/a'4 wd{ / dfgj clwsf/a'4 wd{ / dfgj clwsf/a'4 wd{ / dfgj clwsf/a'4 wd{ / dfgj clwsf/8f= sjLGb| ah|frfo{

hutkfn dxfljxf/, sLlt{k'/

To mark the 10th anniversary of the Lumbini Nepalese Buddha Dharma Society (UK), the Society in collabaration withBuddhist Youth Group, Kathmandu, organised an essay competition in Nepali was held in Nepal on February 2007. Itwas conducted on Senior and Junior levels. Topics were 'Dainik jeevan ma Dana, Sila ra Bhavana ko Mahatwo'(Significance of generosity, morality and Meditation in daily life) for Juniors and 'Buddha Dharma ra Manav Adhikar'(Buddha Dharma and Human rights) for Seniors. We have published following two articles which came first.

May 2007 Lumbini 18

prlgr hftsf] e]befj, dlxnf k'?ifsf] e]befj, lx+;f, r]nLj]6L,jfnjflnsf j]rljvg, eflifs c;dfgtf, ?l9jfb cflb . k|d'v ?kdfdfgj clwsf/;FFu ;DalGwt / a'4 wd{df /x]sf b]lvPsf ljifox?nfO{k|:t't ug]{ k|of; ul/G5 .

!= hfltjfb!= hfltjfb!= hfltjfb!= hfltjfb!= hfltjfbæo:; sfo]g jfrfo, dg;f glTy b'Sst+;+j't+ tLlx 7fg]lx, tdx+ a|"ld a|fXd0ff] ..Æ

wDdkb, a|fXd0f ju{ #(!

cyf{t, h:sf] sfo{n] argn], dgn] 5}g b':s[t;+o'Qm tLg} :yfgx?df, p;}nfO{ eGb5' a|fXd0f .

j}lbs sfndf hGdsf] cfwf/df a|fXd0f, If]lq, j}Zo / z'b| egL rf/hft -ju{_ 5'6\ofOGYof] . eujfg\ a'4n] dflg; hGdn] geO{ sd{n]a|fXd0f x']g] s'/f cl3 ;fg{'eof] . c:;not ;'Q -dlHemd lgsfo_ dfklg a|fXd0f, If]lq, j}Zo / z'b| olb g'xfPsf] v08df s] a|fXd0fsf]dfq d}nf] kvflnG5 < To:t} Pp6} a|fXd0fsf b'O{ 5f]/fx?df olbPshgf lznjfg\ / csf]{ b'a'l4 ePsf] d'v{ eP s;sf] :jfut ul/G5<egL hGdn] a|fDx0f g} ePklg sd{, cfr/0fsf] cfw/d} a|fXd0f x'g]s'/f atfPsf 5g\ .

leIf';+3df k|j]z u/]kl5 klxn]sf] hfto'Qm gfd x6fP/ gofF gfd lbg]ul/G5, ;fy} hftnfO{ /flv+b}g . o;af6 klg a'4 wd{df hflto e]bgePsf] k'li6 x'G5 .

pkfln leIf' ;lxt clg?4 cflb zfSox? k|jlht x'g cfpFFbf, xhfdpkflnnfO{ klxn] k|jlht u/]af6 a'4n] hfteftsf] s'/fdf e]bgu/]sf] b]lvG5 .

cfhsf] PSsfO;f}+ ztfAbLdf kld s}og\ dflg;x? ækmnfgf hftsf]dfG5] dlGb/ k|j]z ug'{ x'Gg egL eGb5g\ .Æ kmn:j?k dfgj clwsf/jfbLåf/f sfg'g nufpg' k/]sf] xfn;fn}sf 36gf x'g\ . hftsf] cfwf/df kfgL grNg], ljjfx gx'g] cflb h:tf ?l9jfbL rng cem} b]lvG5.t/ o:tf bf]if/lxt, ;a} hftnfO{ ;dfg b[li6n] x]g]{ a'4n] @^)) jif{cufl8 g} hflto ;dfgtfsf] gf/f rnfPsf] b]lvG5 . pgL nf]sljb'nfO{;a} hftsf dflg;x?sf] ;bf gd:sf/ /lx/xg] 5 .

@= n}lËs clwsf/@= n}lËs clwsf/@= n}lËs clwsf/@= n}lËs clwsf/@= n}lËs clwsf/a'4sf] kfng kf]if0f ug]{ k|hfklt uf}tdLn] cfk'mnfO{ klg k|jlht ug{cg'/f]w ub{f klxn] dfGg'ePsf] lyPg . t/ leIf' cfgGbsf] cg'/f]wdfdlxnfx?nfO{ k|jlht u/]/ leIf'0fL k/Dk/f klg rnfpg' eof] .dlxnfx? klg >f]tfkGg, ;s[bfufdL, cgfufdL / cx{t ePsf] pgs}hLjgsfndf b]lvG5 . leIf'0fL v]df, k6frf/f, wDdbLgf cflb o;sfpbfx/0f x'g\ . leIf'x?nfO{ h:t} leIf'0fL ljgo klg k|bfg ug'{ePsf]lyof] . leIf' / leIf'0fLsf] k|jHof k/Dk/f cfcfkm}af6 x'g'kg]{ lgodlbg'ePsf] lyof] . o;af6 g/fd|f] ;DaGwsf] bf]if gnfUg] / a'4 wd{w]/} nfdf] ;do;Dd l6Sg] atfpg' ePsf] lyof] . k'?ifn] dlxnf /dlxnfn] k'?ifdf ug'{ kg]{ efjgf, Jojxf/, ;Ddfg cflbsf] jf/]df klga'4n] 7fpFF 7fpFFdf b]zgf ug'{ ePsf] lyof] .

ljZjdf k'?if k|wfg /fi6«x? a9L b]lvPtfklg Ps /ysf b'O{ kf+u|f;/L k'?if / dlxnfsf] ;+;f/df ;dfg e'lesf /xg] s'/f gsfg{;ls+b}g . t;y{ :qL / k'?ifsf] ;dfg clwsf/ ?kL dfgj clwsf/nfO{

;'utåf/f rl/tfy{ u/]s} b]lvG5 .

#= afF FRg kfpg] clwsf/#= afF FRg kfpg] clwsf/#= afF FRg kfpg] clwsf/#= afF FRg kfpg] clwsf/#= afF FRg kfpg] clwsf/;a}nfO{ afFFRg dg nfU5 . ;a}nfO{ rf]6k6s nfUbf b'V5 . of] s'/fa'emL cfk'm h:t} ;DemL c?nfO{ rf]6k6s gug'{, lx+;f gug'{ eGg]pkb]z eujfg a'4åf/f b]lzt 5 . leIf' ljgodf k|fltdf]If cGtu{txf]; jf u|x:yx?sf nflu lbOPsf] k+rzLndf s'g} tl/sfaf6 klglx+;f gug]{ lgod /fflvPaf6 pgsf] clx+;fjfbL k'li6 x'G5 . dfgjlx+;sf]t s'/} 5f]8f}+ kz'k+IfLsf] ;d]t clx+;fsf k|jt{s a'4n] j]b sflngkz'jnL, g/jnLsf] 3f]/ lj/f]w u/]sf lyP . jln lbPsf k|f0fLnfO{ :ju{k|fKt x'g] eP lsg cfkm\g} cfdf afa'nfO{ jf cfkm} alndf gxf]ldg]t ! eGg] a'4sf] ts{ lyof] .

afFFRg kfpg] dfgjsf] dfq geO k|f0fLsf] clwsf/ xf] eGg] lzIfftyfutn] k|bfg ug'{ePsf]n] pgsf] :d/0f Oltxf;df cu|:yfdf /x]sf]5 .

$= eflifs clwsf/$= eflifs clwsf/$= eflifs clwsf/$= eflifs clwsf/$= eflifs clwsf/jf:tdf lzIfflbIff lbg dft[eiff hlt ;lhnf] x'G5 c? s'g} efiffx'g;Sb}g . eflifs :jtGqtf klg Ps dfgj clwsf/sf] lgod xf] .eujfg a'4n] wd{b]zgfx? tt\sflng k|rlnt dulw -kfnL_ efiffdfug'{ePsf] lyof] . o;sf] sf/0f klg oxL lyof] ls of] hgefifflyof] . ljz]if efiff l;Sg} kg]{, To;kl5 dfq lzIff kfpg] eGg] h:tfcdfgjLo ljrf/n] ;dfhnfO{ cfwf]ult lt/ nDsfpFF5 . sf7df8f}sfcflwjf;L k|foM g]jf/ 5g\ . t;y{ g]jf/L efiffsf] k|of]u ug{ kfpg'dfgj clwsf/sf] ;jfn xf] . ;Dos;Dj'4n] b]vfPsf] / l;sfPsf]lzIffnfO{ c+lusf/ u/L eflifs clwsf/ lbg' jf:tjdf dfgjtfsf]dfu xf] .

%= afn clwsf/%= afn clwsf/%= afn clwsf/%= afn clwsf/%= afn clwsf/afnsx? cjf]w x'G5g\ . s] ug'{ x'G5, s] ug'{ x'FFb}g, sxfFF hfg' x'G5, sxfFFhfg' x'FFb}g cflb h:tf s'/fx? pgLx? hfGb}gg\ . t/ plrt jftfj/0f k|fKt ePdf ltgLx?g} eljiosf s0f{fwf/ x'g\, b]zsf jfxs x'g\ .t;y{ pgLx?nfO{ plrt jftfj/0f, OR5f cg';f/ ;'dfu{ b]vfpg],/fHosf], ;dfhsf] / cfdfafa'sf] st{Jo xf] .

eujfg\ a'4 af]lw1fg nfe kl5 ha slkna:t' kms{g' eof], 5f]/f/fx'nfO{ klg k|jlht ul/lbg' eof] . o;n] ubf{ /fhf z'4f]bgsf] dgb'lvt eof] . z'4f]bgn] ca pk/fGt afnsx?nfO{ cfdfafa'sf] cg'dltljgf k|jlht gug{ cg'/f]w ug'{eof] h;\nfO{ a'4n] :jLsf/ klgug'{eof] . of] afn clwsf/sf] Ps pbfx/0f xf] . lsgsL olb cfdfafa'n]plrt 7fg]sf] v08df dfq >fd0f]/ x'g] eof] . To:t} >fd0f]/ hj @!aif{sf] x'G5, To;kl5 p;sf] cfkm\g} ljrf/ cg';f/ pk;Dkbf u/LleIf' x'g] jf u|x:ydf kms{g] /f]Hg kfpFFb5 . of] pd]/ ;Dddfdflg;sf] lbdfv kl/kSs e};s]sf] x'G5 / cfkm\gf] lxtsf] nflu lg0f{oug{ ;Sb5 . oL lgodx?n] afn clwsf/nfO{ klg a'4 wd{n] oyf:yfglbPsf] k|ltt x'G5 .

^= /fHo ;+rfng^= /fHo ;+rfng^= /fHo ;+rfng^= /fHo ;+rfng^= /fHo ;+rfngeujfg a'4 zfSo u0ftGq /fHosf /fhs'df/ lyP . pgnfO{ ;a}eGbfdg kg]{ /fHo klg j}zfln u0ftGq lyof] . pgn] chftzq'sf dGqLnfO{hj;Dd jHhLx? lgDg ;ftj6f lgoddf /xg] 5g\ tj;Dd gk'm6\g]cf1f ePsf] lyof] . s_ x/]s lbg 5nkmn ug]{ . v_ sfo{df Pstf

continued on page 21...

19 Lumbini May 2007

k[i7e'ldMk[i7e'ldMk[i7e'ldMk[i7e'ldMk[i7e'ldMo; ;+;f/sf s'g} klg r]tgzLn k|f0fLx? b'Mv rfxFb}g . eujfg a'4n]rf/ c;+Vo clg Ps nfv sNk;Dd cg]s kf/ldtf wd{x? k'/fu/]/ @^@^ jif{ cufl8 g]kfnsf] n'lDjgLdf hGdg' eO{ ef/tsf]a'4uofdf #% jif{sf] pd]/df a'4Tj k|fKt ug{'ePkl5 ;+;f/sf] cfwf/e't zfZjt ;Tosf] ?kdf b'Mv ;TonfO{ kfpgeof] . clg ax'hglxtfo ax'hg ;'vfosf] x]t'n] wdf]{kb]z ug]{ qmddf rt'/fo{ ;Tosf]3f]if0ff ug'{ eof] . o;/L @%() jif{ cl3 g} eujfg a'4n] of] ;+;f/jf:tjdf b'Mvdo 5, clgTo 5 / ;f/e't tyf l:y/ s]xL gePsf]n]cgfTofdo 5 egL l;+xgfb ug'{eP klg of] ;+;f/sf dflg;x?b'MvnfO{ 3[0ff ub}{ ;'v – zflGt k|fKt ug]{ clenfiffdf hLjgel/cg]sf}+ b'Mv em]Nb} hLjg;Fu ;+3if{ ub}{5g\ . dflg;x? b'Mvb]lv8/fpF5g\, eoeLt /xG5g\ / b'MvnfO{ ;xL?kdf lrGg c;Ifd x'G5g\.dflg;x? ;'vsf] nfn;df cg]s k|sf/sf JolQmut 3ft – k|lt3ft,snx, lju|x / ;+3if{ u5{g\, clg cfˆg} sd{af6 cfkm}n] g?rfPsfb'MvnfO{ lgDTofO/x]sf x'G5g\ . cfˆgf] JolQmut :jfy{ / kne/sf];'vfg'e'ltsf] nflu /fd|f g/fd|f ug{ x'g] gx'g] tyf cjf+lrt s's[Tox?nf]e, å]z / df]x h:tf cs'zn d'nx?sf] sf/0f ;Dkfbg ul//xG5g\.clg cfkm}n] cfk'mnfO{ g} b'Mv / czflGt Nofpg] sfdx? ul//xG5g\.o:tf b'Mvaf6 d'Qm x'g eujfg a'4sf] dWod dfu{df cfk'mnfO{9fNg'k5{ . olb pxfFn] eGg'eP cg';f/ bfg, zLn, efjgfsf] lg/Gt/cEof; / zLn ;dfl3 k|1fsf] ;Dos cfr/0f agfpg] xf] eg] ;+;f/sf b'Mvx?af6 ljrlnt x'g'kg]{ 5}g .

bfgsf] cy{Mbfgsf] cy{Mbfgsf] cy{Mbfgsf] cy{Mbfgsf] cy{Mcfk'mn] kl;gf aufP/ d]x]gt u/L sdfPsf] b'O rf/ k};f, rLha:t'c?sf] pksf/nfO{ Wofgdf /fvL Tofu lrQn] >4fk'j{s lbg' g} bfgxf] . dËn ;'qdf pNn]v ul/P cg';f/ #* k|sf/sf dËndWo] bfgk|bfg ug{' klg dËn xf] .

-!_bftAalGt bfg+ . bftAa+ lbg'kg]{ /x]5, Olt To;}n] bfg+ bfg elgG5.r]tgf eP/ dfq bfg lbOG5 . r]tgf eGgfn] bfg+ gfd bfg eg]sf],k/+ pl2:; Ö c?nfO{ p4]Zo u/L, ;'a'l4k'lAasf Ö l;wf ;Tosf] a'l4cufl8 ePsf]n], cGgflb b; bfgjTy' kl/Rrfur]tgf Ö cGg cflb !)k|sf/sf bfga:t'nfO{ kl/Tofu ug{'sf] sf/0f r]tgf xf] eg]/ cy{syfdfelgPsf] cg';f/ 1fg k'j{ufdL eO{, lbg]nfO{ bfg elgG5 . bfg Tof]xltof/ xf], h'gn] nf]e, å]z / cljBfnfO{ x6fpF5 . nf]e Tof] cfuf]xf], h'gn] xfd|f] dgsf] ;'vnfO{ x6fOlbG5, kL/ / lrGtfnfO{ a9fOlbG5clg bfg Tof] cf}iflw xf], h'gn] nf]enfO{ lgd{'n kfl/lbG5 . xfdLn] h'ga:t' bfg lb+bf c?sf] lxt / pksf/ x'G5, To;nfO{ dfq ;xL ?kdful/Psf] bfg elgG5 . c?nfO{ laufg{ ul/g] bfg, bfg xf]Og . To:t}c?nfO{ b]vfpg, nfh, eo / k/Dk/fn] lbg'k5{ eg]/ ul/g] bfg klgjf:tljs bfg xf]Og . bfg lbg] eg]sf] t c?sf] pksf/ ug{ cfk'm;+uePsf] rLha:t' nufot ?v /f]kL, afu–au}+rf, kf6Lx?, 6fk', ljxf/agfO{ bfg lbg' xf] .

zLnsf] cy{MzLnsf] cy{MzLnsf] cy{MzLnsf] cy{MzLnsf] cy{Mcfr/0f, Jojxf/ /fd|f] kfg]{ tyf sflos / jflrs b'isd{af6 6f9f /

xg] r]tgf cflb wd{ g} zLn xf] . zLn dfgjz/L/sf] 6fpsf] h:t}dxTjk'0f{ / cfwf/e't 5 . k|lt;lDebf dfu{ -!_ u|Gyfg';f/ elgPsf]5 – zLn s] xf]< r]tgf zLn xf], r}tl;szLn xf], ;+j/zLn xf],cg'Nn+3g zLn xf] . j|tk|ltklQ cyf{t, hLjlx+;f cflbaf6 lj/t /xg]JolQmsf] r]tgf g} r]tgfzLn xf], To:t} o:tf] r]tgf ePsf] JolQmsf]lj/lt g} r}tl;szLn xf] . kfFr ;+j/ – k|flt;+j/, :d[[lt;+j/,1fg;+j/, IfflGt;+j/ / jLo{;+j/ clg kfkdf eo b]Vg] s'nk'qx?sf]cufl8 cfPsf] kfksf a:t'x?af6 lj/lt g} ;+j/zLn xf] . clg u|x0ful/Psf] zLnsf] sfo / jf0fLåf/f pNn+3g gug{' g} cg'Nn+3gzLn xf].zLn eGgfn] bz cs'zn sd{ Tofu]/ tLg k|sf/sf dfu{ qmdzM;Dos\sdf{Gt, ;Dos\jrg / ;Dos cfhLjdf ;+oldt / l:y/ x'g' xf].zLn Tof] xL/f xf] h'gn] xftv'6\6f afFl8Psf] ;j} aGwgnfO{ 5'6fOlbG5.zLn g} k[YjLh:t} of] dflg;x?sf] cfwf/ xf] s'zn / clej[l4sf] of]d'n xf], ;j} a'4x?sf] zf;gsf] of] d'v xf], df]Ifsf nflu pQd af6f]xf] . -@_ zLn xfd|f] hLjgsf] cfwf/ xf], To;}n] o;nfO{ /Iff ug{'k5{.

lssL j c08+ rd/L j afnlw+ lko+ j k'Q+ gog+ j Pss+ty]j ;Ln+ cg'/Svdfgsf ;'k];nf xf]y ;bf ;uf/jflt .

cyf{t, h;/L a6\6fO{ r/fn] cfˆgf] c08fnfO{, rf}/Ln] cfˆgf] k'R5/nfO{, cfdfn] PSnf] lk|o k'qnfO{, sfgf]n] cfˆgf] Pp6} cfFvfsf] /Iffub{5, To;/L g} zLnnfO{ /fd|/L /Iff ub}{ zLnk|lt k|]d / uf}/j ug{'k5{.

efjgfsf] cy{Mefjgfsf] cy{Mefjgfsf] cy{Mefjgfsf] cy{Mefjgfsf] cy{MlrQnfO{ lgu|x ug]{ p4]Zon] ul/g] k|oTg g} efjgf xf] . cg'zf;gxLglrQ :jefjtM otf ptf uO/xG5 . o:tf] rGrn lrQnfO{ r+rntfgePsf] cj:yfdf l:y/ /flv/fVg' g} efjgf xf] . cfˆgf] c;dflxtlrQnfO{ s'g cf/De0fdf s]lGb|t u/L ;dflxt agfpg] p4]Zon] cEof;ul/G5, ToxL cf/Dd0fdf lrQnfO{ s]lGb|t eO/xg] agfpg' g} efjgfsf]cy{ xf] . efjgf hLjgsf] dxTjk'0f{ sfd ePsfn] o;nfO{ sd{:yfgklg elgG5 . efjgf ljz]ift b'O{ k|sf/sf 5g\M ;dy / ljk:;gf .gLjf/0f cflb Sn]z / ljts{ cflb WofgfËnfO{ pkzdg ug]{ WofgnfO{;dy efjgf elgG5 eg] gfd?ksf] clgTotf, b'Mv, cgfTdf / cz'ecflbnfO{ k|1fb[li6n] b]Vg' jf gfd?ksf] pTklQ ljgfznfO{ b]Vg] wd{nfO{ljk:;gf efjgf elgG5 . efjgfsf] sf/0f xfd|f] dgdf /x]sf /fu,å]if, df]x nufotsf kmf]xf]/x? x6fO lrQ :jR5 x'G5 .

bfgsf ] dxTjMbfgsf ] dxTjMbfgsf ] dxTjMbfgsf ] dxTjMbfgsf ] dxTjMc?sf] /fd|f] / enf] lrtfP/ cfk'm;Fu ePsf] rLha:t' bfg lbg' k'0o;+ro ug]{ cj;/ xf] h;n] ubf{ c;ªVo kfk x6\5g\ . bfgsf] sf/0f/fd|f] kmn nfe x'G5 . t[i0ff /lxtsf] bfg ugf{n] ;+;f/rqmaf6 rfF8}d'Qm x'g kfOG5 . xfdLn] >4flrQ /fvL bLg b'vL nufot leIf';+3nfO{bfg lbg' eg]sf] k'0o?kL aLh cAan hUufdf /f]Kg' ;dfg x'G5 . bfglbgfn] xfd|f] JolQmut, ;dfh / b]zsf] pGgltdf ;xof]u ldN5 . bfglb+bf bftfsf] dg c?nfO{ ;xof]u ug{ kfpFbf xn'Ëf] x'G5 . bfg lng]x?klg ;xof]u kfpFbf k|;Gg x'G5g\ . bfg k|bfg ug]{ afgLn] ;dfhdfljBdfg /x]sf] cfly{s c;dfgtfnfO{ klg x6fpg d4t k'U5 .wgLx?n] u/Ljx?nfO{ bfg lbof] eg] u/Ljx?sf] ul/jLdf /fxt ldN5

b}lgs hLjgdf bfg – zLn – efjgfsf] dxTjb}lgs hLjgdf bfg – zLn – efjgfsf] dxTjb}lgs hLjgdf bfg – zLn – efjgfsf] dxTjb}lgs hLjgdf bfg – zLn – efjgfsf] dxTjb}lgs hLjgdf bfg – zLn – efjgfsf] dxTj n'O; dxh{g

kl/olQ wDd :s'n, cfgGb e'jg ljxf/

May 2007 Lumbini 20

eg] pgLx?aLr ljjfb x'Fb}g a? ;'dw'/ ;DaGw sfod x'G5 . c;dfgtf;dfgtfdf kl/0ft x'G5 . To:t} xfdLn] bfg u¥of}+ eg] xfd|f] dgdfpTkGg x'g] ;DklQk|ltsf] nf]e, cfzQmtf klg 36\5 . ;DklQk|ltsf]cfzQmtf 36\g' eg]sf] ;DklQsf] Iflt ePklg dgdf 8fx x'Fb}g /xfd|f] dg ljlIfKt x'Fb}g . To:t} bfg lbgfn] xfd|f] at{dfg hLjgnufot d[To'kl5sf] ult klg /fd|f] x'G5 egL eujfg a'4n] k~r+u'Q/-##_ df b]zgf ug{'ePsf] 5, bfg–k|bfg u¥of}+ eg] xfdLk|lt w]/}dflg;x?sf] dfg–dof{bf / :g]x a9\g]5, xfdL ;j}sf Kof/f x'G5f}+ .bfgL JolQmn] ;~hg / ;Tk'?if;Fu glhlsg] cj;/ kfpF5g\, h;sf/0f s'zn pTkGg x'G5, cd'No wd{sf] pkxf/ k|fKt x'G5 / nfe x'G5.To;}u/L, c?sf] lxt / pksf/ rfx]/ bfg lbg] JolQmsf] u'0f–j0f{g ;j}7fpFdf x'G5, h:tf];'s} kl/ifbdf klg lgeL{s ?kdf afFRg ;lsG5 .,sf]xL;Fu klg x6\g'kg{] 5}g clg kl/jf/df ;'v, ;d[l4 a8\b5 . To:t}d[To' eof] eg] klg ;'ult, b]jnf]sufdL x'g]5 .

zLnsf ] dxTjMzLnsf ] dxTjMzLnsf ] dxTjMzLnsf ] dxTjMzLnsf ] dxTjMzLn g} pGglt / k|ultsf] cfwf/ xf] . zLnsf] dxTj xfd|f] hLjgdfw]/} g} 5 . wDdkbsf] of] ufyfåf/f klg zLnsf] dxTj k|i6 x'G5 .

of] r] j:;;t+ hLj] – b':;Lnf] c;dflxtf] . PsfÚx+ hLljt+ ;]o\of] – ;LnjGt:; emflogf] .cyf{t, ;ojif{ zLn/lxt / c1fgL eP/ a:g'eGbf Ps} lbg zLnjfgeP/ 1fgk'j{s afFRg' /fd|f] .

zLnljgfsf] dflg;sf] dxTj sd x'G5 . 1fg, ?k / wg 5 t/ zLn5}g eg] Tof] dflg; af;gf cfpg] nfz h:t} xf], x]bf{ /fd|f] t/ sfdeg] nfUb}g . zLnn] xfd|f] hLjgdf dxTjk'0f{ e"ldsf v]n]sf] x'G5 .xfd|f] ;dfhdf cfOkg]{ x/]s ;d:ofsf] sf/0f g} zLn kfng gug{' xf].zLn kfng u¥of] eg] kfksd{x? sd x'G5g\ clg b'Mv sd x'G5 .dfghLjgdf Go"gtd ?kdf kfn ug{'kg{] zLn k~rzLn xf], k|f0fL3ftgug]{, rf]/L gug]{, sfd ldYofrf/ gug]{, e'm7f] gaf]Ng] / gzfn' kbfy{;]jg gug]{ . oL zLnx? kfng ug]{ xf] eg] ;dfhsf kfksd{x? x6\5g\h;n] ubf{ ;dfh pGglt tkm{ nlDsG5 . zLn kfng ugf{n] xfd|f]hLjgdf x'g] k|ToIf kmnx? bL3lgsfo -@, #, !_ / pbfg -*, ^_cg';f/ o; k|sf/ 5g\M zLnjfg JolQm ck|dfbL x'g] ePsfn] w]/}wg;DklQ k|fKt u5{, To:t} p;sf] zLnfr/0fsf] sf/0f p;sf] Voflt/ OdfGbf/L klg ;j} 7fpFdf km}lnG5 . zLn kfng ug{] JolQm h'gh'g;dfhdf hfG5, pm lgeL{s lgM;+sf]r ?kn] hfG5 . p;df ;+odtf /;xgzLntf x'G5 t;y{ b'Mvdf ljrlnt x'Fb}g . pm a]xf]zLdf db}{g a?;+oldt eO{ cf/fdn] d5{ . To:t} p;sf] d[To'kl5 p;nfO{ ;'ult k|fKtx'G5 . p;n] lgjf{0f klg k|fKt ug{ ;S5 .

efjgfsf ] dxTjMefjgfsf ] dxTjMefjgfsf ] dxTjMefjgfsf ] dxTjMefjgfsf ] dxTjMlrQ Psfu| /fVg' g} efjgf xf] . ;j} k|sf/sf dfgl;s ;d:ofnfO{;dfwfg ug{' / lrQ /fd|/L lgIf]k / ljk|sL0f{ geO{ l:y/ x'g] cj:yfg} efjgf xf] . efjgf ugf{n] xfd|f] lrQ z'4 / kljq x'G5 . olb xfdLbfg / zLndf lgk'0f 5f}+ eg] xfdLn] c?nfO{ pksf/ ul//x]sf x'G5f}+.xfdLn] t c?nfO{ xfgL ub}{gf}+ t/ c?n] t xfdLnfO{ ug{;S5g\ . c?n]xfdLnfO{ ug]{ qmf]w, Oiof{, 8fxh:tf cz'lrx? pTkGg x'G5g\ h;sf]sf/0f xfdLn] xfd|f] hLjgdf afwfx? em]ln/x]sf x'G5f}+, h;nfO{ xfdL;xh ?kn] lng ;Sb}gf}+ clg cfk'mn] cfkm}nfO{ b'Mv lbO/xG5f}+ .efjgsf] cEof;n] xfdLnfO{ o:tf s'/fx? ;xh 9Ën] ckgfpg

-!_ Gx'u' kl/qf0f lgqo, k]h+ !)!-@_ ldlnGb k|ZgM cg' — leIf' zf]dg -g]kfnL_ k|yd ;+:s/0f lznflb nIf0fk|Zg, k]h g+= @^

;xof]u ldN5 . efjgf ugf{n] xfd|f] lrQ Psfu|, lgd{n x'G5 . lrQxfd|f] jzdf /xG5 / ljsf/ pR5]bg ug{ ;lsG5 . To:t} efjgf ugf{n];Dk"0f{ Sn]z bdg u/L hGd Joflw / d/0fsf] aGwgaf6 d'Qm /x]sf]lgjf{0f ;d]t ;fIffTsf/ ug{ ;lsG5 .

lgisif { Mlgisif { Mlgisif { Mlgisif { Mlgisif { Mxfd|f] hLjg ;f/k'0f{ / ;kmn agfpg s'zn sfo{x? ug'{k5{ . cs'znsd{x? Tofu]/ bfg, zLn / efjgfsf] cEof; u¥of}+ eg] xfd|f] dgsfSn]zx? x6L xfd|f] dg lgd{n / s~hg x'G5 clg hLjgdf ;d:ofx'Fb}g .Tofu lrQ pTkGg u/L bfg lb+bf dgsf] nf]e x6\5 h;sf] sf/0fxfdLdf ;DklQk|ltsf] cfzlQm 36\5 / cfzlQm 36\of] eg] xfd|f]cfˆgf] rLha:t'x? x/fpFbf klg xfd|f] dg ljlIfKt x'Fb}g / xfdLnfO{b'Mv x'Fb}g . To:t}, xfd|f] lz/;dfg /x]sf] zLn kfng u¥of] eg];d:ofx? x6\5g\ . ;d:of cs'zn sd{sf] sf/0fn] pTkGg x'G5 t/ha zLn z'4?kdf kfngf u5f}{+, xfd|f] cfr/0f / Jojxf/ z'4 x'G5clg s'g} sfo{ ubf{ klg ;xh} ;kmntf xfFl;n ug{;S5f}+ . hLjgdfxfd|f] sf/0f dfq geO{ c?sf] sf/0fn] klg b'Mv x'g;S5 . c?x?n]klg xfdLnfO{ b'Mv lbg ;S5g\, h;sf] sf/0fn] xfd|f] dg cl:y/ x'G5/ b'Mv a9\5, clg xfd|f] sfo{x? ;kmn x'Fb}gg\ . xfd|f] dgnfO{ ;oldtkfg{ / tgfjx?af6 d'Qm /fVg efjgfsf] cfjZostf k5{ . efjgfugf{n] xfd|f] lrQ l:y/ / Psfu| x'G5, h;n] ubf{ xfd|f] sfd ;kmn x'G5/ nIo k|fKt ug{ ;S5f}+ . To;}n] bfg–zLn–efjgfsf] lg/Gt/ cEof;u¥of}+ eg] xfd|f] hLjg cfgGb, cf/fd / ;f]xfb{k"0f{ 9Ën] JotLtug{;S5f}+ eGbf plrt xf]nf . c:t'M

Letter to EditorDear Editor

We enjoyed reading the articles and we are very happyto go through them. Sorry to inform you that VenerableSubodhananda Mahasthabir, who you have mentionedin para one of page 11 is no more with us. He passedaway in June, 2006.

As Venerable Sudarsan Mahasthabir has passed awayfor his heavenly abode some three/four years ago, “Late”could have been mentioned in the article he haswritten.

In the case of the Lord Buddha, on his Maha PariNarwana, the synonym of ”Dead” was used in the textin para one of page 21, so a milder word other than“Death” could have been more appropriate. Maha PariNirawana is much higher than “Death”.

To end we enjoyed reading the magazine very muchand thanks for the effort you and your Dharma friendshave made to bring out the publication. !

With warm regards,Vinaya Dhakhwa, Chakupat, Patan, Nepal

21 Lumbini May 2007

. u_ k'/fgf s'/fdf ljrf/ 3_ 7"nfsf] cfb/ ª_ k'hf k|fy{gfsf] nflu7fpFFsf] Joj:yf r_ dlxnfsf] cfb/ / 5_ cx{t, 1fgL u'?x?sf] /Iff

o;/L x]bf{ /fHo ;+rfngsf] k|d'vdf hgtfåf/f r'lgPsf] JolQm g}lgo'Qm x'g] k2tL a'4nfO{ dg k/]sf] b]lvG5 . /fHosf] ;'Joj:yfsfnflu b}lgs 5nkmn ug]{, 7"nf, dlxnf tyf leIf', u'?x?sf] cfb/x'g'kg]{, ;a}sf] Pstf x'g'kg]{ h:tf s'/fx? klg dfgjclwsf/ ;DdtePsf] b]lvG5 .

&= ax'hg lxt&= ax'hg lxt&= ax'hg lxt&= ax'hg lxt&= ax'hg lxtk~r eb|jlu{onfO{ u/]sf] k|yd wd{b]zgf kZrft ;+3sf] klg :yfkgfeof] . To;kl5 pQm ;+3 emg\emg\ a9b} uof] . aiff{jf;sf] ;dodfjfx]s cGo ;dodf jx'hg lxt / ;'vsf nflu pgL / pgsf] ;+3sf]kfOnf $% jif{;Dd cgj/t rlng} /x\of] . pgsf] cfb]z lyof] ls s'g}b'O{ leIf' Ps} 7fpF / lbzfdf ghfg' o; jfSon] ax'hg lxt / ;'vsf]nflu cflek|]l/t u/]sf] b]lvG5 . o;df g} a'4 wd{sf] ;kmntf klglglxt /x]sf] b]lvG5 . g]kfndf hGd]/ ef/tdf k|fKt u/]sf] / b]zgfu/]sf] a'4 wd{ blIf0fk'jL{ Plzofdf >Ln+sf, yfOn]08, jdf{, pQ/k'jL{Plzofdf rLg, ltAat, hfkfg, sf]l/of cflb h:tf b]zx?df ;d]tcfh af}4 wd{g} k|d'v wd{ ePsf] b]lvG5 . a'4 wd{ c+lusf/ u/]/ g}ltAatsf /fhf ;|f]ªrf]ª uDkf]n] cfkm\gf] b]znfO{ ;Eo, efiff, lnlk /;flxTosf] wgL agfP . hfkfg, rLg, sf]l/of h:tf ljsl;t /fHon]klg plgx? cfhsf] l:yltdf k'Ug a'4 wd{sf] b]gnfO{ d'n >]o glbO{/xg ;Sb}gg\ . ;g\ !(%( df rLgn] ltAatdf cfqmd0f u/]af6,ltAatL af}4 wd{ emg\ ;+;f/el/ km}lng] df}sf kfPsf] 5 . ;+rf/sf]ljsf;df sf/0fn] klg a'4sf] ;j{sflng, ;j{dfgj hfltsf] lxt ug]{wd{ rfFF8}g} df}nfpb} hfgaf6 s;}n] /f]Sg ;Sb}g .

a'4wd{nfO{ x]t'jfb, sd{jfb, clgZj/jfb, dWodjfb -dfu{_ clgTojfb/ cgfTdfjfb klg elgG5 . x/]s sfo{sf k5fl8 s]xL sf/0f -x]t'_x'G5 / x/]s sfo{ g} sf/0f jg]/ eljiodf s]xL sd{ u/fpg] s'/fdfljZjf; ug]{ x'gfn] x]t'jfb / sd{jfb elgG5 . a'4sf cu|>fjs;fl/k'qnfO{ c:;lh gfds leIf'n] a'4 wd{sf] ;+lIfKt kl/rosf ?kdfeg]sf lyP,

æo] wDd x]t'k|ejf, t]; x]t' tyfut cfxg];+r of] lg/f]wf] Pj+ jfbL dxf>d0ff] ..Æ

cyf{t, x]t'af6 pTkGg ;a} wd{ jf ljifoj:t' 5, lt ;a}sf sf/0ftyfut eGg' x'G5 / To;sf] lg/f]w klg, oxL dxf>d0f -j'4_ sf] jfbxf] .

;'v / b'Mvsf] cGo s'g} klg sf/0f -h:t} O{Zj/_ elgPsf s;}n] klgs'zn sd{ ub}{g . sd{ u/]sf] kmn x'g}k5{ / 5 klg . olb cfk'm afx]sc?df sf/0f vf]h]sf] v08df O{Zj/jfbL eO{G5, h'g a'4sf] wf/0ffdf;Dos -l7s_ 5}g . of] lzIffn] klg dfgjtfnfO{ s'zn sd{ ug]{lt/clek|]l/t u/]sf] b]lvG5 . To;}n] a'4jfb cgLZj/jfb klg xf] . rfjf{sbz{g h:tf -pR5]bjfbL_ x?n] C0f lnP/ klg £o' vfp, h;/L klgof] hLjg ;'vdo agfpm eGg] h:tf] cltef}ltsjfbL lzIffn] klgdfgjtfnfO{ ;xL lgb]{zg ug{ ;Sb}g . cfkm\gf] v'zLsf nflu lx+;f,rf]/L, Jolerf/L, dfbs kbfy{;]jg, cflb a9\g]5 . To;}n] t a'4sf]k+rzLn dfgjtfsf] slt lxtdf 5, ljrf/ ug{ ;lsG5 .

hLlat k|f0fL xf];\ jf ef}lts a:t'x\?, ;a} x/]s If0f kl/jt{g eO{/x]sf5g\ . sf]xL / s]xL lgTo 5}g . clgTo z/L/ / lrhj:t'sf] cfnDagdfcfTdf dfg]/ a;]sf] x'gfn] g} kl/jt{g wd{n] dflg;x?nfO{ b'MvhufO{/x]sf 5g\ egL a'4sf lqnIf0f bz{g plePsf] kfpFF5f}+ . clgToz/L/ ePsf] sf/0fn] z/L/ 5b} zLn, ;dflw / k|1fsf] dfu{af6ljd'lQm jf lgjf{0flt/ cu|;/ x'g a'4 wd{n] k|]/0ff lbO{/x]sf] b]lvG5 .

;a} k|f0fLx? ldq x'g\ “d}qL efjgf”, b'vL lk8Lt dfly “s?0ff”b[li6 hufpg, c?sf] v'zLdf O{Zof gu/L d'lbt x'g / cGTodf pk]Iffefjdf l:yt eO{ rt'a|{Xd ljxf/df ljxg{ cf1f ePsf] 5 . sfoaf6x'g] lx+;f, rf]/L, Jolerf/L, argaf6 x'g] e'm7f] af]Ng], r'unL, s8farg / Joy{s'/f, / lrQaf6 nf]e, å]if / ldYofb[li6 cflb bzcs'znTofUg] pkfo atfpg' ePsf] a'4 jf:tjd} dfgjtfsf] Oltxf;d}wd{sf] clåtLo j}1flgs x'g'x'G5 .

s'g} O{Zj/sf] cfjZotf ljgf g} hLjg d/0fsf] rqm JofVof ug]{k|tLTo;d'Tkfb bz{g xf]; jf o; rqmsf] lg/f]waf6 k'Ug] lgjf{0fsf]cj:yf xf];, ;a} dfgjtfsf] k|d'v ;d:of …b'MvÚ h'g ;a}n] dfGg] kg]{x'G5, o; ;Tosf], o;sf] sf/0f, lg/f]w / lg/f]wsf] pkfo ;d]t b]zgfug{' x'g] eujfg\ a'4 ;j{>]i7 8fS6/ x}g egL sf] eGg ;S5g\ <

a'4 wd{sf] bfz{lgs kIf ljrf/ u/]tf klg, a'4s} hLjgsfn kN6fP/x]/]tf klg, a'4 kl5 cg'j/t rNb} cfPsf] pgs]f dfu{df lx8\g] dfgjOltxf; kN6fP klg a'4 wd{ c+ufNg] ;d|f6 czf]s xf];, ;d|f6 slg:sxf];, ;d|f6 ;|f]ªrf]ª uDkf] xf];\, ;a}af6 dfgj ;Eotfsf] ljsf;,dfgjs} nflu cfjZos c:ktfn, s'nf], lzIffno, j[4f>dsf] :yfkgfePsf] kfp5f}+ .

j'4n] hftsf] ljifodf,“sf]xL hGdn] a|fXd0f x'FFb}gsf]xL hGdn] z'b| x'FFb}gsd{n] g} a|fXd0f x'G5sd{n] g} z'b| x'G5 .”

egL hfgsf] ;xL klxrfg u/fpg' eof] . aln k|yfsf] 3f]/ lgGbfug'{eO{ clx+;fsf] k|jt{g ug{'eof] . x/]s JolQm rl/qjfg, g}ltsjfgx'g'k5{ eGg] pgsf] egfO{ lyof] . jx'hg lxtsf] nflu leIf'x?nfO{ljleGg 7fp / lbzfdf hfg', hgefiffdf pkb]z lbg' eGg' eof] .k/Dk/fut, ;'g]sf], w]/}n] eg]sf] egL cfFFvf lrDn]/ g:jLsfg'{ a?cfkm\gf] 1fgdf tf}n]/ ax'hgsf] enf] x'g] ePdf dfq :jLsfg'{ eGg'eof] . x/]s JolQm a'4sf] jLh xf] / k|of; u/]df k/lxt ub}{ cx{t,a'4kb;Dd k|fKt ug{ ;lsg] cf1f ug'{eof] . “cQflx cQgf] gfyf]sf]lx gfyf] k/f]l;of” cyf{t cfkm\gf] gfy cfkm} c?sf] x'g ;S5<To:t} “cQ lbk ej”, cyf{t, cfkm\gf] lbk cfkm} afn, eGg] h:tfx/]s dfjnfO{ k'0f{tf k|bfg ug{] pkb|i6f ljZjsf] Oltx;d} clåtLodxfdfgj, zf:tf, ;'ut, nf]sljb", tyfut, cx{Gt, ;Dos ;Da'4nfO{;Dk'0f{ dfgjsf] tkm{af6 gd:sf/ .

gdf] a'4fo .

continued from page 18...

Contentment is happiness!

May 2007 Lumbini 22

Continued from page 10...

transformation in other person. To bring change you donot have to wait for other person to change. The changein you will be able to bring changes in others. This is forsure. If you change, transformation in other person is onlya matter of time”.

Each of them was reflecting deeply in what they havedone. They had not been skilful in maintaining their love.

“Some times you say you can kill two birds with one stone.I will say one can save two lives with watering seeds in oneperson. Everything is there. Nothing is lost. We must notbecome the victim of despair”.

“I wish every one good practice”.

Everyday Venerable Thây gave equally inspiring talks. Themonks and nuns from Plum village organised equallyinspiring activities. Plum village with its peacefulsurrounding; kind and compassionate attitude of monksand nuns had a profound effect on us.

However not every one felt that way. There was younglady from Sweden who was not so impressed. She camebecause her boy friend had liked the place when he camein 2005. She told us so far she had found it very boring.

But for the rest of us in our group, after a week of stayingtogether we really felt we knew each other very well andfelt that we were a family unit. We exchanged our e-mailsand other contact details and were very sad to take leaveof each other. We had invitation to visit Denmark, USAand France from members of our group. We had gone on

package holidays for longer period but had never made this type of bond.

When we left the Plum village, monks and nuns preparedpacked lunches for each of us to take with us in our journey.We were touched with this gesture of kindness.As I have mentioned before this was a family retreat. Therewere many families with their children who stayed morethan a week. There were about 100-150 children in theretreat. About seven hundred people representing 47nationalities of different faiths like Christians, Hindus,Sikhs, Muslims etc. attended the retreat.

On the last day during question and answer session, oneMuslim lady asked Thây if he would be willing to conductsuch a retreat for Muslim leaders of Europe. To which hereplied it would be difficult to arrange but if it could bearranged he would be happy to conduct it. If you couldorganised such a retreat not only for Muslims but includeother faith groups as well, it will give you an opportunityto show to the world that “Islam is a truly peacefulreligion”.

One more pleasant surprise was waiting for us. We wentto buy some DVDs of talks from previous days but wedid not have enough Euros and they did not have facilitiesfor debit/credit cards. So the gentle man selling these toldus “you write them down what you want in the order formand send the money from England”. The total came to 45Euros. When I asked him “will you post the DVDs to usonce you get the money?” He said “No, No”; you takethem now and send the money once you are in the UK’.

I did not believe what I was hearing but it was the truth.

Mr. J B Tandon, ex-executive committee member ofthe society who passed away in August 2006

Mr. Laxman Thapa, who passed away in August2006. Late Mr. Thapa was the elder brother of oursociety’s executive committee member Mr. MadanThapa.

Mrs. Guna Laxmi Shakya who passed away on 18February 2007 and Prof. Asha Ram Shakya whopassed away on Tuesday 24 April 2007 in Patan,Nepal. They were parents of our society’s life memberDr. Rasana Bajracharya.

Mrs. Purna Maya Shakya who passed away onFriday, 23rd February 2007 in Kathmandu Nepal at theage of 79. She was the mother of our society’s advisorvenerable Bhikkhu Sugandha

Mr. Padma Bahadur Tamrakar who passed awayon Sunday, 22nd April 2007 in Kathmandu, Nepal atthe age of 72. He was the beloved father of Mr. BijendraTamrakar. Late Tamrakar was uncle of our society’sPresident Mr. Amrit Sthapit.

C o n d o l e n c e sC o n d o l e n c e sC o n d o l e n c e sC o n d o l e n c e sC o n d o l e n c e sPresident and all the members of the Lumbini Nepalese Buddha Dharma Society (UK) would like to express oursincere sympathy to families of the following. We wish them eternal peace Nirvana.

Anicca Vata Samkhara(All Conditions are impermanant)

23 Lumbini May 2007

On the auspious occasion of 2551st Buddha Jayanti

'May all misfortunes be warded off,May all ailments cease:

May no calamities befall to anyMay all live long in peace'

Kathmandu KitchenKathmandu KitchenKathmandu KitchenKathmandu KitchenKathmandu KitchenArora Park Hotel - Heathrow/PoyleOld Bath Road, Colnbrook, Poyle,

Berkshire SL3 0NZ, UK

Tel: +44 (0) 1753 681555 Fax: +44 (0) 1753 683 555

Nima and Sakuna Lama

Our Appreciations for providing supports to the Society in various ways:Our Appreciations for providing supports to the Society in various ways:Our Appreciations for providing supports to the Society in various ways:Our Appreciations for providing supports to the Society in various ways:Our Appreciations for providing supports to the Society in various ways:

Nepalese Embassy, London, Yeti, Nepalese Association in UK, nepalisamajuk.com, Sagarmatha Times,nepaluk.com, Greenwich London College, London Buddhist Vihara, Chiswick,

Sri Saddhatissa Int'l Buddhist Centre, Kingsbury and all well wishers

Lotus Restaurant(Nepalese Cuisine)

2 New BroadwayUxbridge Road, Hillingdon, UB10 0LH

Tel: 01895 234 679, 01895 251 991

Contact: Shubha Ratna Shakya and Shyam Darshan Kunwar

We wish all readersWe wish all readersWe wish all readersWe wish all readersWe wish all readersHapHapHapHapHappppppy 2551st Buddha Jayanti!y 2551st Buddha Jayanti!y 2551st Buddha Jayanti!y 2551st Buddha Jayanti!y 2551st Buddha Jayanti!

May 2007 Lumbini 24

continued from page 12...

common in modern day life as people feel that it containsa part of truth. It is in fact very dangereous and havenegative consequences to everyone involved hence formnegative karma. Business world virtually based on half truthand exaggeration in many aspects. For example, advertising,promotion activities, competition and so on. If we analysea business advertisement we can find either it has only apart of truth or it is exaggerated. If we go for shopping wesee lots of deals like SALE. In promotion claim of buyone get one free it gives impression that we can get a freewhen we buy the other. But in practice the price of productis increased in first hand then only it gives free offer. So itis a misleading act of the business.

RRRRRefrain frefrain frefrain frefrain frefrain from Som Som Som Som Slanderlanderlanderlanderlander, malicious gossip, malicious gossip, malicious gossip, malicious gossip, malicious gossip, back biting, back biting, back biting, back biting, back bitingetc.etc.etc.etc.etc.

Slander, back biting, malicious gossip etc are the negativitiesof mind which can come out of jealousy, fear, anger, greed,ego, ignorance, complexions and so on expressed by theaction of speech. These are the causes of breach of pancasila in most of the cases. As we don’t like people to behavewith us with jealousy, anger, fear, greed, ego etc. weshouldn’t behave to others with those negativities in mind.In psychological term these are the latent feeling everyhuman being possess during their life time in the form ofcitta. And, these are the mental formation which producenegative karma causing bad effects either in this life or innext life. The immediate effects of these actions can leadto high blood pressure, anxiety, depression, delusion etc.which may cause loss of social life.

Refrain from intoxicationRefrain from intoxicationRefrain from intoxicationRefrain from intoxicationRefrain from intoxication

Refrain from Intoxication is another difficult part of pancasila as drinking liquor is considered to be a part of so calledsocial life. Besides, intoxication has been proved to havehealth benefit when taken in the form of medicine.Therefore many countries have allowed to consume liquorand certain form of intoxicating drugs to certain extentunder the strict enforcement of laws. For example, drinkinglimit for driving, sale of certain class of controlled drugsfor chronic drug users, sale of some tranquillising drugsetc. In spite of positive aspect of intoxication it has seriousconsequences if misused. It is in fact very important issueof panca sila because intoxication directly affects the mind.It not only make one loose metal balance but also make akind hearted man or a woman who follows other preceptsof panca sila to behave nonsensecal way and break the restof panca silas.

ConclusionConclusionConclusionConclusionConclusion

In practical life it is indeed difficult to observe panca silain every step. It is mental formation (citta) or intentionrather than actions which is more important as it is directly

link to action resulting karma formation. In other wordif we can control over our mind it doesn’t matter whetherwe break panca sila for the sake of good reasons. Usuallypeople break panca sila because of negativity of mind hence,we must control the mind first from arising thenegativities. Observing panca sila with negativity in mindis ineffective as it still forms negative karma. If we observepanca sila reluctantly or by force without good intentionthen it is unworthy. In Buddha’s time a merchant offeredBuddha a meal one day. When Buddha left after the mealthe Merchant repented that he should have offered oldfood rather than fresh one so that he could have savedmoney. Because of good deed of meal offering he wasreborn as a rich person but becasue of nagativity of hismind in offering food to the Buddha in his previous lifehe always ate old food instead of fresh food in his presentlife. We can see people around us who despite being richrely on inferior quality of life because of their past deedand negativity of mind. So to act according to panca silawith negativity in mind is more dangerous than to actagainst panca sila with positivity in mind. However, itdoesn’t mean that we kill someone with positivity in mindthat we are saving many people from him. This type ofact will have always effect of mixed karma as explainedabove. It is clear from the above example that it is mentalformation (citta) which bears the effects of karmaprimarily. The action or deed is secondary for karmaformation. Merely to have compassion is enough to leadto form positive karma. When we act positively withposivitve form of mind it directly leads to solid positivekarma. So in a hypothetical case, if we observe the preceptof refraining from killing of an animal but crave to eat themeat of that animal then we develop the mental formationwhich forms negative karma. In the same manner if webreak panca sila say by telling a lie to a person, who is inthe state of anger or drunkenness with a dragger in hishand looking for someone, gives more postive karma asthe mental formation begins with compassion and goodintention. The effect of negative karma for telling lie inthis case will be negligible.

It is therefore panca sila which lead us to formation ofkarma that is, if we observe panca sila we form positivekarma and vice versa. Panca sila can be observed bycontrolling the actions of body and speech. However,actions of body and speech are the outcome of mentalfactor. Without controlling the mental factor it will bevery difficult to control the actions of body and speech.Mental factor, thus, is considered as the main action to becontrolled which cause other actions of body and speechthereby forming the karma.

The Buddha practised what he taught;He taught what he practised

25 Lumbini May 2007

Asokan missionaries. These three countries host themajority population of TheravTheravTheravTheravTheravada Bada Bada Bada Bada Buddhistsuddhistsuddhistsuddhistsuddhists today.

Although Buddha was born in NepalNepalNepalNepalNepal, his teachings donot seem to have influenced the people of Nepal very muchduring his life time. The missionary activities of Asokaare records of first propagation of Buddhism there, led byVen. Majjhima Thera. Nepal being a mountainous countrywhere the highland inhabitants are composed of ethnicgroups (Sherpas, Gurungs, Magars, Thakalis, Tamangs andTharus) whose socio-religious and culture are heavilyinfluenced by Buddhism. Buddhism practiced by theseethnic groups today is unique in their own ways. Theyhave developed different styles of Buddhism, HighlandHighlandHighlandHighlandHighlandBuddhismBuddhismBuddhismBuddhismBuddhism, (Anil M. Shakya) from its main reference ofTibetan Buddhism.

The Tibetans were originally the followers of an animisticreligion called Bonpo. Buddhism found its way to TTTTTibetibetibetibetibetin the 7th century CE when the ruler Srong-Tsan-Gam-pomarried a Nepalese Buddhist princess. As Buddhism wasflourishing even in terms of writing, Padmasambhavaarrived in Tibet in the 8th century CE and introducedTTTTTantric Bantric Bantric Bantric Bantric Buddhismuddhismuddhismuddhismuddhism. Tibetan Buddhism today is verypopular around the world and has also been influential bythe charismatic leadership of His Holiness the Dalia Lama.

Buddhism was introduced in CambodiaCambodiaCambodiaCambodiaCambodia during the 5th

century CE. In the neighbouring country Vietnam,Buddhism seems to have been introduced during the 1st

centuries CE. But the Chinese form of Buddhism has beenpredominant ever since China sacked the city of Campain 605 CE. From Java, Buddhism was introduced toMalaysia during the 7th century CE.

According to Chinese tradition, Buddhism was introducedinto ChinaChinaChinaChinaChina as early as 217 BCE when Confucianism andTaoism were already rooted in the social ideologies. It isrecorded that some of the prominent monks from Indiavisited China during the 4th and 5th centuries CE to helpspread the popularity of Buddhism by translating andexpounding Buddhist texts and philosophy. Buddhismcontinued to flourish in China under the patronage ofT’ang and subsequent royal dynasties until theintroduction of Lamaism in about the 13th century CE.

Buddhism was introduced to KoreaKoreaKoreaKoreaKorea in the 4th centuryCE and reached the heights of its power in the 11th centuryCE. Modern Korean Buddhism is, in fact, Zen traced witha belief of Amitabha Buddha or Maitreya Buddha.Mahayana Buddhism first flourished in China andgradually travelled to JapanJapanJapanJapanJapan via Korea, by 538 CE whenthe indigenous religious tradition of Japan was Shinto.Tendai (school) from China was introduced in 850 CE.

In the history of Japan, the Kamakura era (1192-1333CE) has been a landmark. Though Zen meditation wasincluded in Tendai and Ch’an, it never rooted as a separateschool until the Kamakura period. The Nichiren schoolof Buddhism was established in the 13th century CE.

This is the spread of Buddhism in Asia. However theAsoka inscriptions state that missionaries were also sentto the kingdoms under the Greek rulers Philadelphus ofEgypt. Due to Orientalists of the 19th century CE,Buddhism has been introduced to the West, and today ithas become one of the growing religions not only in theWest but worldwide. You can find all forms of Buddhismfrom all these countries all around the world even in theUK.

In the UUUUUnited Kingdomnited Kingdomnited Kingdomnited Kingdomnited Kingdom, Buddhist population is formedby native converts and Asian migrants. The AsianAsianAsianAsianAsianBuddhistsBuddhistsBuddhistsBuddhistsBuddhists bring with them from their birth-countriescenturies-old Buddhist beliefs which are profoundly fusedin their culture. In the United Kingdom, the AsianBuddhists founded Buddhist centres to preserve theirreligious belief and culture, and those centres are organized,as Cousins notes, along the ethnic lines.

The British Buddhists, British Buddhists, British Buddhists, British Buddhists, British Buddhists, on the other hand, retain theirChristian-oriented culture while adopting a new faith. Ifthe early converts can be categorized as “ex-colonials”,“scholars” and “esotericists”, they all shared one commonfeature: they adopted the Buddhist faith through self-reading. (Cousins) In other words, they were self-converts.The writings of various travellers, missionaries, diplomatsmade information on Buddhism available; the best knownamong them was the Light of Asia by Sir Edwin Arnoldin 1879. Unlike their Asian counterparts who were borninto and then maintain a certain tradition of Buddhismalong ethnic lines, they owe no loyalty to any Buddhistschool on the basis of their ethnicity. They practice allallallallallforms of Bforms of Bforms of Bforms of Bforms of Buddhismuddhismuddhismuddhismuddhism that are found in this country.Baumann categorizes the western followers of differentBuddhist schools into four groups: Theravada (18.5%),Mahayana (Zen) (18.1%), Tibetans (36.9%) and non-aligned (26.5%). (Baumann 2002:94) According to TheBuddhist Directory, there are 420 Buddhist centres butthe number could be higher.

In the USAUSAUSAUSAUSA, centres set up by Chinese migrants early 19th

century in San Francisco and the founding of theTheosophical STheosophical STheosophical STheosophical STheosophical Societyocietyocietyocietyociety in 1875 in New York by ColonelHenry Steel Olcott and Madame Helena P. Blavatskyestablished Buddhism in America. Similar form ofestablishment may have taken place in AustraliaAustraliaAustraliaAustraliaAustralia. Arrivalof Chinese migrants early 19th century and the foundingof a branch of the Theosophist Society in Tazmania setroots to Buddhism in Australia.

Continued from page 14...

May 2007 Lumbini 26

Buddhism / Buddhism-s?Buddhism / Buddhism-s?Buddhism / Buddhism-s?Buddhism / Buddhism-s?Buddhism / Buddhism-s?The Buddha’s Teachings or Buddha Dhamma, accordingto the Theravada school, can be divided into three “Baskets”(Tipitaka): Sutta Pitaka (discourses), Vinaya Pitaka(monastic rules) and Abhidhamma Pitaka (systematicphilosophy). These three Baskets are often referred to asPPPPPali Bali Bali Bali Bali Buddhismuddhismuddhismuddhismuddhism, after the language in which they arepreserved. Modern scholars have found that a great portionof the Theravada canonical literature can be considered aswhat they term ‘Early B‘Early B‘Early B‘Early B‘Early Buddhismuddhismuddhismuddhismuddhism’. Some call it ‘P‘P‘P‘P‘PururururureeeeeBBBBBuddhismuddhismuddhismuddhismuddhism’’’’’ (Cousins), or ‘‘‘‘‘TTTTTrrrrrue Bue Bue Bue Bue Buddhismuddhismuddhismuddhismuddhism’’’’’ or ‘O‘O‘O‘O‘OriginalriginalriginalriginalriginalBBBBBuddhismuddhismuddhismuddhismuddhism’’’’’ (Bechert; Southwold). The philosophicalappeal of this ‘Early B‘Early B‘Early B‘Early B‘Early Buddhismuddhismuddhismuddhismuddhism’’’’’ is, however, restrictedto some scholars and monks. These early texts emphasise,as mentioned earlier, soteriological aspect of Buddhistpractice.

Moving on from textual categorical analysis, let us lookinto some practices. Monastic life, theoretically, gives thebest opportunity for one to fulfil one’s potential indeveloping the Path. This central belief has led to monasticlife being seen as the most important symbol of Buddhismin many schools and practices of Buddhism. However,the practical aspect of Buddha Dhamma would differ fromthis philosophical form. Some (Gombrich) argue that thisPPPPPalialialialiali originalsoriginalsoriginalsoriginalsoriginals do not reflect the state of Buddhist religionat one given moment. Buddhism is a religion that iscapable of absorbing local religious belief into practice.SyncretismSyncretismSyncretismSyncretismSyncretism is found throughout where followers havebeen able to cherish local ritual prospects that blendedwith local cultural features. According to Baumann andPrebish, the teaching reaches the lower strata of society as‘not by practice but by way of ritual and performance’.However syncretistic the religion may be, every Buddhistis aware of the goal of Buddhism, nibbana or nirvana.

The term ‘popular’ in comparison to Fuller’s applicationof ‘Popular Hinduism’ with regards to the ritualistic aspectcan also be applied to Buddhism as ‘‘‘‘‘popular Bpopular Bpopular Bpopular Bpopular Buddhismuddhismuddhismuddhismuddhism’’’’’.This ‘‘‘‘‘popularpopularpopularpopularpopular’’’’’ or ‘‘‘‘‘cercercercerceremonialemonialemonialemonialemonial’’’’’ label is also applied byNumrich (cited in Baumann 2002:61). This ‘‘‘‘‘traditionaltraditionaltraditionaltraditionaltraditional’’’’’form of Buddhism widely practised in the East whereBuddhism has roots in the countries like Sri Lankan,Burma (Myanmar) and Thailand. Spiro discusses thepractice of Buddhism, in Burmese context, which he termsas ‘‘‘‘‘nibbânic Bnibbânic Bnibbânic Bnibbânic Bnibbânic Buddhismuddhismuddhismuddhismuddhism’’’’’ – religion of radical salvation,and ‘kammatic B‘kammatic B‘kammatic B‘kammatic B‘kammatic Buddhismuddhismuddhismuddhismuddhism’’’’’ – religion of proximatesalvation and the central concept of merit. For Southwold‘‘‘‘‘actual Bactual Bactual Bactual Bactual Buddhismuddhismuddhismuddhismuddhism’’’’’, which is popular Buddhism, appearsto be ‘more human and worldly, more ritualistic andsuperstitious’. It is inappropriate, he argues, to considerthe Buddhist scriptures as the key or criterion to Buddhismand Buddhist practices.

Modern technological developments and deterioration invalues and care of the world has led Buddhist monks and

laity to practice the religion in un-traditional way, buthowever incorporating the core teachings and putting faithinto action. Engaged BuddhismEngaged BuddhismEngaged BuddhismEngaged BuddhismEngaged Buddhism is found in almost allcountries where many people are looked after and globalissues are dealt with efficiently by Engaged BuddhistsEngaged BuddhistsEngaged BuddhistsEngaged BuddhistsEngaged Buddhists.For example, ordaining trees in Thailand to avoiddeforestation and camping drug rehabilitationprogrammes. Revival or re-establishment approach of earlyreformers was labelled as Protestant BuddhismProtestant BuddhismProtestant BuddhismProtestant BuddhismProtestant Buddhism (G.Obeysekere; R. Gombrich) as it took form of reactionagainst and imitating Christianity and its associatedWestern political dominance.

Over the years, there have been certain developments inBuddhist world of some non-monastic movementsnon-monastic movementsnon-monastic movementsnon-monastic movementsnon-monastic movements.Initial and certainly oldest is the Newar Buddhisminfluenced by Vajrayana practised by the Bajracaryas. TheFFFFFriends of the riends of the riends of the riends of the riends of the WWWWWestern Bestern Bestern Bestern Bestern Buddhist Ouddhist Ouddhist Ouddhist Ouddhist Orrrrrderderderderder (FWBO), anecumenical movement, founded by Sangharakshita, whilstaccepting the whole Buddhist tradition has adapted to itsethical, economical and spiritual paths. It is open to allregardless of nationality, race, colour, education, class orcaste, cultural background, gender, sexual orientation, orage. Another such movement is the Soka GakkaiSoka GakkaiSoka GakkaiSoka GakkaiSoka GakkaiInternationalInternationalInternationalInternationalInternational (SGI), an international organisation withover 12 million members in over 180 countries, aims torealize the absolute happiness (enlightenment) ofindividuals and the prosperity of each country by spreadingunderstanding of the Buddhism of Nichiren Daishonin(1222-1282). The SGI engages in various activities topromote peace, culture and education based on Buddhism.

AAAAALLLLLLLLLL R R R R RIVERSIVERSIVERSIVERSIVERS MEETMEETMEETMEETMEET INININININ THETHETHETHETHE O O O O OCEANCEANCEANCEANCEAN

Although both Major schools of Mahayana (Northern)and Theravada (Southern) have many sub-sects they stayhand in hand without conflicts. While both groupssupport non-violence the former has produced manyprominent peace promoting leaders. No violence isrecorded within these groups. No matter whatever versions,schools or roots of Buddhism, they all aim to one andonly one thing, individual or collective happiness, yet notforgetting the ultimate goal of nirvana, end of suffering.Teachings, philosophies, rituals, practices, beliefs all aimthat end of suffering. However, to meet in the ocean,identities and differences have to be shed and Buddhistshave been able to do so. Being ego-lessness in the ego-centric world; not personalising any external factors orevents and letting it go, all forms of Buddhists have beenable to leave their background identities and forms ofpractices behind to unite within the Buddhist world.Hence, unity within diversity, and here we are today,together as one in the ocean of Buddhism. The Buddha’sappreciation was, “Happy is the unity of Sangha” (Sukhasanghassa samaggi) [Dhammapada: v194].

27 Lumbini May 2007

News

BBBBBuddhism in Suddhism in Suddhism in Suddhism in Suddhism in Sikkim, Iikkim, Iikkim, Iikkim, Iikkim, India Fndia Fndia Fndia Fndia Faces Faces Faces Faces Faces Fatal declineatal declineatal declineatal declineatal decline“All it takes for Buddhism to Disappear –- is for Buddhists to do Nothing”.

Sikkim merged with India in 1976. Influx of outsiders hadgathered pace a year before that and Christian missionarieshad been successful in wooing many Lepchas from theirtraditional Buddhist path. According to some monks ‘thereis a deep malaise and the Buddhist religion has beenmarginalised. Their peaceful way of living is slowly andgradually disappearing’. Many monks felt that their cultureof non-violence had allowed others to take advantage ofthem. “We are becoming like refugees in our own land”said Tseten Tashi Bhutia. The state’s few Buddhist schoolsare woefully under funded; their teachers paid just a fractionof the salary paid to school teachers in the state sector.Most of the children who studied at Sikkim’s monasticschools come from poor families, while rich Buddhists sendtheir children to the Christian schools in the main towns.There is a real danger that Buddhism once the state religionwill soon become a religion of minority. (Daily MirrorWednesday, 14th June 2006, Sri Lanka.)

Construction of a stupa in RussiaConstruction of a stupa in RussiaConstruction of a stupa in RussiaConstruction of a stupa in RussiaConstruction of a stupa in RussiaNepali Lama Rang Ring Rinpoche with the help of GuruPadmasmbhava society of Russia has established a stupa ina small island in the Lake Baikal in 2005. Venerable RangRing Rinpoche has also travelled to various cities of Russiato promote Buddha Dharma. He has also laid foundationfor construction of another stupa at Kalamiki in Russia.(Sandhya Times, 8 Sept. 2006)

Conversion of Dalits to Buddhism in IndiaConversion of Dalits to Buddhism in IndiaConversion of Dalits to Buddhism in IndiaConversion of Dalits to Buddhism in IndiaConversion of Dalits to Buddhism in India

Around 3 million people from various parts of Indiaconverted to Buddhism as part of 50th year celebration ofBabasaheb Ambedkar’s deeksha. The programme ofconversion started in the run up to Dusshera through Dr.Ambedkar’s birth anniversary in October 2006. Theseconversion ceremonies were the largest ever to be seen tillnow since India gained independence from Britain.(Personal communication from Punjab Buddhist Society,UK)

TTTTTakshila Makshila Makshila Makshila Makshila Maha Baha Baha Baha Baha Buddha uddha uddha uddha uddha VVVVVihara in Pihara in Pihara in Pihara in Pihara in Punjabunjabunjabunjabunjab, I, I, I, I, IndiandiandiandiandiaThe inauguration of Takshila Maha Buddha Vihara tookplace in Ludhiana, India to mark the golden jubilee of themass conversion of Dalits to Buddhism under the leadershipof Dr. Ambedkar in 1956. Thousands of people from Indiaand abroad attended the inaugural ceremony. The Viharawas constructed by the Punjab Buddhist society withdonations received from Punjabi Buddhists across the world.(Tribune News service, 8th Oct. 2006)

FFFFFirst Iirst Iirst Iirst Iirst International Congrnternational Congrnternational Congrnternational Congrnternational Congress of Bess of Bess of Bess of Bess of Buddhist uddhist uddhist uddhist uddhist WWWWWomenomenomenomenomen’’’’’s Rs Rs Rs Rs Roleoleoleoleolein the Sangha in Hamburg, Germanyin the Sangha in Hamburg, Germanyin the Sangha in Hamburg, Germanyin the Sangha in Hamburg, Germanyin the Sangha in Hamburg, Germany

The Foundation for Buddhist Studies, Hamburg is holdingan International Congress on July 18/19/20, 2007 inHamburg. The Mulasarvastivada transmission line ofordination for nuns in Tibet has been broken for manycenturies. The only transmission line of ordination thatstill exists is the Dharmagupta transmission line, whichallows the ordination of nuns in China, Taiwan, Korea andVietnam. In 1987 H. H. XIVth Dalai Lama demandedthe re-establishment of full ordination for nuns in Tibet,as was the previous tradition in the times of the historicalBuddha (around 500BC). For many years Buddhist womenfrom around the world have been involved in reviving theordination for nuns of the Tibetan Sangha, so that theycan live and act as fully ordained nuns. There are around130.000 nuns living in various nunneries worldwide.

The objective of this congress is to bring the views andpositions of monks and nuns of the Tibetan traditiontogether with other Buddhist groups, to finally achieve aconsensus on the issue. This will then lead to a declarationof the reintroduction of ordination for nuns in Tibetthrough H. H. XIVth Dalai Lama at the Hamburg congressin 2007. (The Buddhist Channel, Nov 8, 2006)

WWWWWorld Porld Porld Porld Porld Peace Peace Peace Peace Peace Pagoda Pagoda Pagoda Pagoda Pagoda Pokahra, Kaski Nokahra, Kaski Nokahra, Kaski Nokahra, Kaski Nokahra, Kaski Nepal (epal (epal (epal (epal (eKantipur.com4-11-06)))))

A pictorial biography exhibition of PA pictorial biography exhibition of PA pictorial biography exhibition of PA pictorial biography exhibition of PA pictorial biography exhibition of Peace Ieace Ieace Ieace Ieace Icons of ourcons of ourcons of ourcons of ourcons of ourtimetimetimetimetimeNepal Art Council held an exhibition at their gallery (Nov9-19, 2006), a day after government and Maoists signedthe peace treaty on the theme “the power of one’ portrayingimportant events in the lives of three prominent Peace Icons-Mahatma Gandhi of India, Martin Luther King Jr of theUS and Daisaku Ikeda, President of Soka GakkiInternational of Japan.Gandhi is revered for national freedom through peace, Kingfor upholding the human rights of blacks in America andIkeda for promoting peace, fraternity and feelings ofbrotherhood propagated through Buddhist philosophy.These three people have sought to forge an existence filledwith dignity, freedom and happiness for all people aroundthe world.

Change cannot bring progress unless it is non-destructiveand the initiator has feeling of love for all. As Gandhi said,

May 2007 Lumbini 28

May 2006:May 2006:May 2006:May 2006:May 2006:25502550255025502550ththththth Buddha Jayanti Celebration in London, UK Buddha Jayanti Celebration in London, UK Buddha Jayanti Celebration in London, UK Buddha Jayanti Celebration in London, UK Buddha Jayanti Celebration in London, UK

Lumbini Nepalese Buddha Dharma Society (UK) celebrated2550th BBBBBuddha Juddha Juddha Juddha Juddha Jayanti (Bayanti (Bayanti (Bayanti (Bayanti (Buddha Duddha Duddha Duddha Duddha Day) ay) ay) ay) ay) on Sunday, 14thMay 2006 at the Priory Community Centre, Acton,London. The celebration started with Buddha Puja followedby administration of Pan a Sila, chanting according to aTibetan tradition by Venerable Lodro Thaye and blessingfrom Venerable monks. Mr. Pabitra Man Shakya sang twovery beautiful devotional songs appropriate to the occasion.Mr. Bishwo Shahi accompanied him in harmonium. Mr.Dipendra Bista, Councillor, Royal Nepalese Embassy in

LNBDS (UK) Activities 2006/2007

“In the moment of our trial and our triumph, let me declaremy faith, I believe in loving my enemies.”

At a time we begin our peaceful transition, the stories ofthese three peace idols would help the people, especiallythe youngsters, for internal change in their perspectives tobelieve in peace and love, says Nabin Manandhar of SokaGakkai Nepal, the organiser of the art exhibition.(nepalnews.com Nov 13, 06)

VVVVVenerable Denerable Denerable Denerable Denerable Drrrrr. . . . . VVVVVajiragnana passed awayajiragnana passed awayajiragnana passed awayajiragnana passed awayajiragnana passed awayThe most venerable Dr. Medagama Vajiragnana, head ofthe London Buddhist Vihara and Sangha Nayaka of GreatBritain passed away on 15 December 2006 at 9.15 AM atthe age of 78 at Hammersmith Hospital, London. . . . . LateVenerable Dr. Vajiragnana was very kind to Nepalesecommunity and has always provided support andencouragement to our society from the beginning. Manymembers of our society attended his funeral service on 21December 2006. In the passing away of venerable Dr.Vajiragnana, our society has lost one of the great supportersof our society.

IIIIInternational Confernternational Confernternational Confernternational Confernternational Conference of ence of ence of ence of ence of YYYYYoung Boung Boung Boung Boung Buddhists in Nuddhists in Nuddhists in Nuddhists in Nuddhists in NepalepalepalepalepalYoung Men’s Buddhist Association of Nepal has announcedholding of 4th International Conference of YoungBuddhists. This week long conference will be held from27 -31 March 2007 at Lumbini, Kathmandu and Patan.The aim of the conference is to forge deep and meaningfulrelationship between International Young BuddhistAssociations and young Buddhists of Nepal on the basis ofBuddha’s teaching. At a time when Nepalese areexperiencing uncertainty, fear, and unhappiness, it is hopedthat this conference will bring awareness of Buddha’steaching of peace and help re-establish peace, stability andharmony in the society. (Sandhya Times, 23rd March 2007)

Establishment of NEstablishment of NEstablishment of NEstablishment of NEstablishment of National National National National National Networetworetworetworetwork of k of k of k of k of YYYYYoung Boung Boung Boung Boung BuddhistsuddhistsuddhistsuddhistsuddhistsNational Young Buddhist conference decided to establish‘National Network of Young Buddhists’ to highlight tothe world that Nepal is where a messenger of world peacewas born. This decision was taken at a three day conference

held in Kathmandu, Nepal. Sixty Buddhist Associationsfrom twenty five districts took part in this conference.(Sandhya Times 27 March 2007)

Missing ‘Buddha boy’ found meditatingMissing ‘Buddha boy’ found meditatingMissing ‘Buddha boy’ found meditatingMissing ‘Buddha boy’ found meditatingMissing ‘Buddha boy’ found meditatingRam Bahadur Bomjon, popularly known as the ‘BuddhaBoy’, has been found meditating inside a pit dugunderground at Ratanpuri recently. The meditation holeis seven feet deep and seven feet wide.Bomjon, who had started meditation under a Pipal tree inthe village, had gone missing since March 11, 2006, andagain reappeared on December 25 the same year. He hadagain disappeared suddenly from his earlier meditationvenue on March 9.

After his mysterious disappearance last year, his ‘disciples’had claimed that he had gone in search of a peaceful placefor meditation, as thousands of curious people began visitinghim daily then. Seventeen-year-old Bomjan claims that hehas meditated without taking any food since May 17 2006.nepalnews.com pb Mar 28 07nepalnews.com pb Mar 28 07nepalnews.com pb Mar 28 07nepalnews.com pb Mar 28 07nepalnews.com pb Mar 28 07

FFFFFilm about ilm about ilm about ilm about ilm about PPPPPatacaratacaratacaratacaratacaraaaaaShyam Audio Video, Nepal is planning to make a film aboutPatacara. It was based on life of Patacara. Due to loss ofparents, husband and children, Patacara lost her mind andwandered madly. With kind and compassionate words ofthe Buddha, Patacara came to realise the nature of the worldand death. Following the teaching of the Buddha shebecame Bhikkhuni (nun). (Sandya Times 2 April 07)

HHHHHis His His His His Holiness Doliness Doliness Doliness Doliness Dalai Lamaalai Lamaalai Lamaalai Lamaalai Lama’’’’’s s s s s VVVVVisit to Misit to Misit to Misit to Misit to Milan, Ii lan, Ii lan, Ii lan, Ii lan, Ita lyta lyta lyta lyta ly.....77777ththththth - 9 - 9 - 9 - 9 - 9ththththth December 2007 December 2007 December 2007 December 2007 December 2007.

His Holiness Dalai Lama will be visiting Milan, Italy from7 -9 December 2007. He will give teachings on ‘‘‘‘‘The The The The The WWWWWayayayayayTTTTTooooowarwarwarwarward Id Id Id Id Inner Pnner Pnner Pnner Pnner Peaceeaceeaceeaceeace’. For information and reservation:please contact Center for Tibetan Studies, Ghe Pel LingVia Euclide 17 - 20128 Milan, Italy. mail: [email protected]; web: www.dalailama-milano2007.orgPhone (+39) 02 2576015 - (+39) 02 25707338; fax (+39)02 27003449

London and Mr. Nima Lama, president of Yet NepaleseAssociation in the UK gave brief speeches in Nepali. Mr.Bista emphasized the importance of remembering varioussuffering human beings have to endure from the time ofbirth until we die. He told the gathering that Buddha’steaching is more important today than ever before. Mr.Nima Lama also emphasized the importance of Buddha’steaching and expressed his happiness that Yeti is able tocooperate with Lumbini Nepalese Buddha Dharma Society(UK) in this celebration.

29 Lumbini May 2007

2550th Buddha Jayanti (Buddha Day) was celebrated allover the world on Saturday, 13 May 2006 to mark thebirth, enlightenment and death (parinirvana) of Buddha.It was 2550 years ago that Siddhartha Gautama Buddhapassed away at Kusinagar in India. In Nepal people enjoynational holiday to celebrate this day. In United Nation’sheadquarter in New York, it is celebrated as Vesak Day(Buddha Day) and Buddhist get day off to celebrate thisauspicious event.

During the occasion Venerable Sumana spoke on “B“B“B“B“Buddhauddhauddhauddhauddha’’’’’sssssMMMMMessage of Pessage of Pessage of Pessage of Pessage of Peace.”eace.”eace.”eace.”eace.” He emphasized the Buddha’s messageof need to conquer greed, hatred and ignorance – threefires to gain freedom and real peace. Mr. Amrit RatnaSthapit, founder president of the society gave an excellenttalk on “B“B“B“B“Buddhauddhauddhauddhauddha’’’’’s Bs Bs Bs Bs Basic asic asic asic asic TTTTTeaching–The Feaching–The Feaching–The Feaching–The Feaching–The Four Nour Nour Nour Nour Noble oble oble oble oble TTTTTrrrrruths.”uths.”uths.”uths.”uths.”They are: (1) there is suffering (Dhukkha), (2) there iscause for suffering which is desire/craving (Tanha), (3) thesuffering can be ceased (Nirodha), and (4) the way out ofsuffering – the eight fold path (Astangika Marga). Hereiterated stories to illustrate what he meant. VenerableBhikkhu Sujan explained briefly in Nepali on ‘what ismeditation, why we should meditate and then led theaudience through a short period of guided meditationpractice. Dr. Prabhat Sakya thanked every one for their helpand for attending the celebration.

The hall was decorated with Buddhist flags appropriate forthe occasion. The arrangement of the dais itself gave religiousatmosphere with Buddha Murti and venerable monksbetween the trees. About 150 devotees including presidents,general secretaries, and members of various Nepaleseorganisations attended the ceremony. The editor of NepaliSandesh and coordinator of Nepali Samaj UK took notesand photos for their respective publications. Nepali TV tookvideo of the proceeding. Sujan Shakya and Sidhir Shakyaprovided an excellent sound system. After the formalprogramme every one enjoyed the traditional Nepalirefreshment generously provided by members and well-wishers of the society.

JJJJJune 2006une 2006une 2006une 2006une 2006Members attended Buddha Day celebration organised byLondon Buddhist Vihara, on Sunday, 25 June 2006 atEaling Town Hall.

JJJJJuly 2006uly 2006uly 2006uly 2006uly 2006LNBDS (UK) executive committee meeting held at theresidence of Sujan and Reema at Hanwell, London

August 2006August 2006August 2006August 2006August 2006Members attended condolence service for former executivecommittee member Mr. J B Tandon and Mr. Laxman Thapa,elder brother of executive committee member Mr. MadanThapa organised by Pasa Puchah Guthi (UK) andSagarmatha Times on Sunday, 27 August 2007 at theLondon Buddhist Vihara.

October 2006October 2006October 2006October 2006October 2006The society’s executive committee meeting held on Sunday,

8 October 2006 at the residence of Dr. Ratna and Mrs.Padma Sakya in Beckenham, Kent.

January 2007January 2007January 2007January 2007January 2007Society’s executive committee meeting held on Sunday, 14January 2007 at Lotus Restaurant in Hillingdon. Venuewas kindly provided by Shubha, Nani Shova Shakya andfamily.

FFFFFebrebrebrebrebruaruaruaruaruary 2007y 2007y 2007y 2007y 2007An essay competition was held in collaboration withBuddhist Youth Group of Kathmandu, Nepal on followingtwo subjects1). Importance of Dana, Sila and Samadhi in daily life2). Buddha Dharma and Human rightsFollowing were declared first, second and third:

A.A.A.A.A. Importance of Dana, Sila and Samadhi in daily life:Importance of Dana, Sila and Samadhi in daily life:Importance of Dana, Sila and Samadhi in daily life:Importance of Dana, Sila and Samadhi in daily life:Importance of Dana, Sila and Samadhi in daily life:1st Luis Maharjan2nd Pranesh Shakya 3rd Shaker Maharjan

B.B.B.B.B. Buddha Dharma and Hunman rights:Buddha Dharma and Hunman rights:Buddha Dharma and Hunman rights:Buddha Dharma and Hunman rights:Buddha Dharma and Hunman rights:1st Dr. Kabindra Bajracharya 2nd Sunita Manandhar 3rd Anita Buddhacharya

Prize distribution will take place in May/June 2007 inKathmandu, Nepal. This event was kindly sponsored byGreenwich London College.

Members attended Pasupatinath pratisthapana at The Shree Ram Mandir, King Street, Southall, Middlesex on Friday16 February 2007 and Democracy Day on Sunday, 18February 2007 at Nepalese Embassy London.....

March 2007March 2007March 2007March 2007March 2007Editorial Panel meeting held at Amrit and Anu Sthapit’sresidence in Hayes, Middlesex to discuss publication ofLumbini 2007.

April 2007April 2007April 2007April 2007April 2007- Editorial Panel meeting held at Dharma and PramilaShakya’s residence in Slough, Berkshire- Editorial Panel meeting held on 9 April at the residenceof Dinesh and Rasana Bajracharya in Tunbridge Wells,Kent.- Members attended prabachan by Pujya Shree Nepal Babaat The Shree Ram Mandir, Southall, Middlesex on Sunday,8th April 2007 PM

- Society’s executive committee meeting held at Ram Babuand Durga’s residence in Charlton, London to finalise theprogramme for the forthcoming 2551st Buddha Jayanticelebration.

Be your own Master

May 2007 Lumbini 30

New Branch Opening Soon in West Ealing at 76 Uxbridge Raod, W13

T a n d o o r i R e s t a u r a n tFully Air Conditioned, Fully Licensed

Usha's

Greenwich London College

2 College ApproachGreenwich

London SE10 9HYTel: 020 8293 9374

emal: [email protected]: www.greenwichlondoncollege.co.uk

2nd Floor West, Neil House3/15 Whitechapel Road

London E1 1DITel: 020 7539 3747

We extend our heartiest wishes for yourprosperity & longivity on the auspicious

occasion of 2551st Buddha Jayanti.May the Lord Buddha bless you all.

29 Thomas StreetWoolwich

London SE18 6HUTel: 02088543965

31 Lumbini May 2007

Beauty is skin deep. Life is impermanant, death is permanant.ainTymy sãs;rainTymy sãs;rainTymy sãs;rainTymy sãs;rainTymy sãs;r

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