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MINISTERING TO THE SICK AND THE TERMINALLY ILL

Ministering to the Sick and the Terminally Ill

Lily de Silva- Buddhist Publication Society Kandy, Sri Lanka (BODHI LEAVES NO. 132)
Copyright 1994 Lily De Silva

“He who attends on the sick attends to me,” declared the Buddha, exhorting his disciples on the importance of ministering to the sick. This famous statement was made by the Blessed One when he discovered a monk lying in his soiled robes, desperately ill with an acute attack of dysentery. With the help of Ananda, the Buddha washed and cleaned the sick monk in warm water. On this occasion he reminded the monks that they have neither parents nor relatives to look after them, so they must look after one another. If the teacher is ill, it is the bounden duty of the pupil to look after him, and if the pupil is ill it is the teacher’s duty to look after the sick pupil if a teacher or a pupil is not available it is the responsibility of the community to look after the sick (Vin.i.301ff.).
On another occasion the Buddha discovered a monk whose body was covered with sores, his robe sticking to the body with pus oozing from the sores. Unable to look after him, his fellow monks had abandoned him. On discovering this monk, the Buddha boiled water and washed the monk with his own hands, then cleaned and dried his robes. When the monk felt comforted the Buddha preached to him and he became an Arahant, soon after which he passed away (DhpA.i,319). Thus the Buddha not only advocated the importance of looking after the sick, he also set a noble example by himself ministering to those who were so ill that they were even considered repulsive by others.
The Buddha has enumerated the qualities that should be present in a good nurse. He should be competent to administer the medicine, he should know what is agreeable to the patient and what is not. He should keep way what is disagreeable and give only what is agreeable to the patient. He should be benevolent and kind-hearted, he should perform his duties out of a sense of service and not just for the sake of remuneration (mettacitto gilanam upatthati no amisantaro). He should not feel repulsion towards saliva, phlegm, urine, stools, sores, etc. He should be capable to exhorting and stimulating the patient with noble ideas, with Dhamma talk (A.iii,144).
Here it is noteworthy that the nurse is expected to be efficient not only in taking care of the body by giving proper food and medicine, but is also expected to nurture the patient’s mental condition. It is well known that the kindness of nurses and doctors is almost as effective as medicine for a patient’s morale and recovery. When one is desperately ill and feels helpless, a kind word or a gentle act becomes a source of comfort and hope. That is why benevolence (metta) and compassion (karuna), which are also sublime emotions (brahmavihara), are regarded as praiseworthy qualities in a nurse. The sutta adds another dimension to the nursing profession by including the spiritual element in a nurse’s talk. Sickness is a time when one is face to face with the realities of life and it is a good opportunity to instill a sense of spiritual urgency even in the most materialistic mind. Further, the fear of death is naturally greater when a person is ill than when well. The best means of calming this fear is by diverting attention to the Dhamma. A nurse is expected to give this spiritual guidance to the patient in his or her charge as a part and parcel of a nurse’s duty.
In the Anguttara Nikaya the Buddha describes three types of patients (A.i, 120). There are patients who do not recover whether or not they get proper medical attention and nursing care; there are others who recover irrespective of whether or not they get medical attention and nursing care; there are others who recover only with appropriate medical treatment and care. Because there is this third type of patient, all those who are ill should be given the best medical treatment available, agreeable food and proper nursing care. So long as a patient is alive, everything possible should be done for his recovery.
According to another sutta (A.iii,56,65), illness is one of the inevitable in life. When faced with it, all resources available to one, even magical incantations should be utilized with the hope of restoring health. Here the question of whether such performances are effective or not is not discussed. The point seems to be that at the time of a crisis there is no harm in trying out even methods traditionally believed to be efficacious, but in which one does not necessarily have faith or belief. Of course, such methods should not clash with one’s conscience. If, in spite of these efforts, death does occur, then one has to accept it as a verdict of kamma with equanimity and philosophical maturity.
Here we are reminded of an episode (MA.i,203) where a mother who was critically ill needed rabbit meat as a cure. The son, finding that rabbit meat was not available in the open market, went in search of a rabbit. He caught on but was loathe to kill even for the sake of his mother. He let the rabbit go and wished his mother well. Simultaneously with this wish, the power of the son’s moral virtue brought about the mother’s recovery. The Buddhist tradition seems to hold that under certain circumstances moral power has healing properties that may work even in cases when orthodox medicine fails.

The Medicines Chapter of the Vinaya Mahavagga (Vin.I,199ff.) shows that the Buddha relaxed a number of minor disciplinary rules to accommodate the needs of sick monks. Though a strict disciplinarian, the Buddha has shown great sympathy and understanding to those who are ill. The value of health has been fully realized and it is even recognized as the greatest gain (arogyaparama labha, Dhp.204).
The Buddha teaches that the patient too should cooperate with the doctor and the nurse in order to get well. Such a good patient should take and do only what is agreeable to him. Even in taking agreeable food he should know the proper quantity. He should take the prescribed medicine without fuss. He should honestly disclose his ailments to his duty-conscious nurse. He should patiently bear physical pain even when it is acute and excruciating (A.iio,144).
The suttas show that the Buddha exercised great will power and composure on occasions when he fell ill. He experienced excruciating pain when a stone splinter pierced his foot after Devadata hurled a boulder at him, he endured such pain with mindfulness and self-composure and was not overpowered by the pain (S.i.27,210). During his last illness, too, the Buddha mindfully bore up great physical pain and with admirable courage he walked from Pava to Kusinara with his devoted attendant Ananda, resting in a number of places to soothe his tired body (D.ii,128,134). The Mahaparinibbana Sutta also reports that the Buddha once wilfully suppressed a grave illness in Beluvagama and regained health (D.ii.99).
It seems that those who are highly developed mentally are able to suppress illness, at least on certain occasions. Once Nakulapita visited the Buddha in old age, and the Master advised him to remain mentally healthy even though the body is feeble (S.iii,1). There is physical and mental pain (dve vedana kayika ca cetasika ca). If, when one has physical pain, one becomes worried and adds mental pain too, that is like being shot with two arrows (S.iv,208). One who is spiritually evolved is capable of keeping the mind healthy proportionate to his spiritual development. As an Arahant is fully developed spiritually, he is capable of experiencing physical pain only, without mental pain (so ekam vedanam vediyati kayikam na cetasikam, S.iv,209).
A number of suttas advocate the recitation of the enlightenment factors (bojjhanga) for the purpose of healing physical ailments. On two occasions, when the Elders Mahakasspa and Mahamoggallana were ill, the Buddha recited the enlightenment factors and it is reported that the monks regained normal health (S.v.79-80). It is perhaps significant to note that all the monks concerned were Arahants, and had therefore fully developed the enlightenment factors. The Bojjhanga Samyutta also reports that once when the Buddha was ill, he requested Cunda to recite the enlightenment factors (S.v,81). The Buddha was pleased at the recitation and it is said that he regained health. On another occasion, when the monk Girimananda was very ill (A.v,109), the Buddha informed Ananda that if a discourse on ten perceptions (dasa sanna) is delivered to him, he might get well. The ten perceptions are the perception of impermanence, egolessness, impurity of the body, evil consequences (of bodily existence), elimination (of sense pleasures), detachment, cessation, disenchantment with the entire world, impermanence of all component things, and mindfulness of breathing. Ananda learnt the discourse from the Buddha and repeated it for Girimananda and it is reported that he recovered.
Once the Buddha heard that a newly ordained monk who was not very well known among his fellow monks was very ill (S.iv,46). The Buddha visited him. When he saw the Buddha approaching him he stirred in his bed and tried to get up, but the Buddha cautioned him not to rise. Having taken a seat, the Buddha inquired after his health, whether the pains are decreasing and not increasing. The monk replied that he is feeling very ill and weak, that his pains are increasing and not decreasing. The Buddha then inquired whether he has any misgiving or remorse. The monk replied that he had plenty of misgiving and remorse. The Buddha then asked whether he reproached himself for breach of virtue. He said no. Then the Buddha asked why he felt remorseful if he was not guilty of any breach of virtue. The monk replied that the Buddha does not preach the doctrine for purity of virtue, but for detachment from lust (ragaviragatthaya). Greatly pleased, the Buddha exclaimed Sadhu Sadhu in approbation.
The Buddha then went on to preach the doctrine to the monk. He explained that the sense faculties are impermanent, unsatisfactory and egoless, therefore they should not be considered as “I” and “mine”. Understanding their true nature the noble disciple becomes disenchanted with the sense faculties. When this explanation of the Dhamma was being given the vision of truth (dhammacakkhu) dawned on the monk; he realized that whatever has the nature of arising necessarily has the nature of cessation. In other words he became a sotapanna, a stream-enterer.
According to the Sotapattisamyutta Anathapindika was once very ill, and at his request the Venerable Sariputta visited him (S.v,380). On being told that the pains are excruciating and increasing Sariputta delivered a discourse reminding Anathapindika of his own virtues. Sariputta explained that the uninstructed worldling who has no faith in the Buddha, Dhamma and Sangha and who has not cultivated virtuous moral habit goes to a state of woe on the destruction of the body. But Anathapindika has unshakable conviction in the Buddha, Dhamma and Sangha, and has cultivated noble moral habits. Sariputta told him that when these noble qualities are mindfully appreciated the pains would subside.
Further, Sariputta pointed out that uninstructed worldings reach a state of woe on the disintegration of the body as they have not cultivated the Noble Eightfold Path. But on the contrary Anathapindika has cultivated the Noble Eightfold Path. When attention is paid to them and the noble qualities are appreciated the pains would subside. It is reported that the pains subsided and Anathapindika recovered from that illness. So much so, that Anathapindika got out of bed and served the Venerable Sariputta with the meal that was prepared for himself.
The sotapattisamyutta records an account of another occasion when Anathapindika was ill (S.v,385). The venerable Ananda was summoned to the bedside and he delivered a discourse. Ananda explained that uninstructed ordinary people who have not faith in the Buddha, Dhamma, and Sangha and who are given to immoral habits are seized with trepidation and fear at the approach of death. But the noble disciple who has deep conviction in the Buddha, Dhamma and Sangha and who has cultivated moral habits does not experience trepidation and fear of death. Anathapindiaka then confessed unshakable conviction in the Buddha, Dhamma and Sangha, and declared that he is endowed with the spotless virtue of a householder. Ananda exclaimed that it is indeed great gain that Anathapindika has disclosed the attainment of the fruit of stream-entry. It is, however, not reported whether Anathapindika recovered straight away.
The Buddha recommends that a monk should not relax his energy and determination for spiritual progress even when he is ill (A.iv.335). it is possible that the illness might deteriorate, and before that happens care should be taken to advance spiritually as much as possible. After recovering from an illness, too, one should not be negligent, because, should there be a relapse, the chance of gaining higher spiritual attainments diminish.
The Buddhist method of ministering to the sick, as is evident from the canonical texts cited above, attaches great importance not only to proper medical and nursing care, but also to directing the mind of the patient to wholesome thoughts. There seems to be a belief that attention paid to doctrinal topics, especially the recitation of virtues which one has already cultivated, is endowed with healing properties. In the case of the Buddha and Arahants the recitation of the bojjhangas has restored normal health. In the case of the monk Girimananda, who was probably not an Arahant at the time of his illness, it was a discourse on the ten perceptions that restored his good health. Anathapindika was a sotapanna and a discussion on the special qualities of a sotapanna was instrumental for his speedy recovery. It may be that when one is reminded of the spiritual qualities one has already acquired, great joy arises in the mind. Such joy is perhaps capable even of altering one’s bodily chemistry in a positive and healthy manner.
Here we are reminded of a relevant episode contained in the Papancasudani (MA.i.78). a monk while listening to the Dhamma was bitten by a snake. He ignored the snake bite and continued to listen. The venom spread and the pain became acute. He then reflected on the unblemished purity of his virtuous conduct (sila) from the time of his higher ordination. Great joy and satisfaction arose within him when he realized the spotless nature of his character. This healthy psychological change acted as anti-venom and he was immediately cured. These episodes seem to reveal that when attention is drawn to one’s own spiritual qualities at times of serious illness, and pious joy wells up in the mind thereby, health-promoting factors become activated in the body, perhaps by way of the secretion of health-restoring hormones. That may be the mechanism by which spiritually advanced individuals regain health when appropriate suttas are recited.
There is much material in the Pali Canon on counselling the terminally ill. Speaking about death to a terminally ill patient is not avoided as an unpleasant topic. On the contrary, the reality of death and perhaps its imminence are accepted without any pretense and the patient is made to face the prospect of death with confidence and tranquillity.
The advice given by Nakulamata to Nakulapita is extremely valuable in this connection (A.iii,295-98). Once Nakulapita was seriously ill and his wife Nakulamata noticed that he was anxious and worried. She advised him thus: “Please, Sir, do not face death with anxiety. Painful is death for one who is anxious. The Buddha has looked down upon death with anxiety. It may be you are anxious that I will not be able to support the family after your death. Please do not think so. I am capable of spinning and weaving, and I will be able to bring up the children even if you are no more. Perhaps you are worried that I will remarry after your death. Please do not think so. We both led pure wholesome lives according to the noble conduct of householders. So do not entertain any anxiety on that account. It may be you are worried that I will neglect attending on the Buddha and the Sangha. Please do not think so. I will be more devoted to the Buddha and the Sangha after your death. Perhaps you are worried that I will neglect keeping to the precepts. Please do not have any doubts on that account, I am one of those who fully practise the moral habits declared to the laity, and if you wish please ask the Buddha about this matter. Perhaps you fear that I have not gained inner mental composure. Please do not think so. I am one of those who have gained inner mental composure as much as a householder could gain. If you have any doubts about this, the Buddha is at Bhesakalavana, ask him. Perhaps it occurs to you that I have not attained proficiency in the Buddha’s dispensation that I have not gone beyond doubt and perplexity without depending on another. If you wish to have these matters clarified ask the Buddha. But please do not face death with anxiety, for it is painful and censured by the Buddha.” It is reported that after Nakulapita was thus admonished by Nakulamata, he regained his health, and gone was that illness never to recur. Later on this whole incident was narrated to the Buddha, who commended Nakulamata for her sagacious advice.
The Sotapattisamyutta contains a valuable discourse on the question of counselling the terminally ill (S.v,408). Once Mahanama the Sakyan inquired from the Buddha how a wise layman should advise another wise layman who is terminally ill. Here is should be noted that both the counsellor and the patient are wise lay Buddhists. The Buddha delivered a whole discourse on how this should be done. First, a wise layman should comfort a wise layman who is terminally ill with the four assurances: “Be comforted friend, you have unshakable confidence in the Buddha, Dhamma and Sangha, that the Buddha is fully enlightened, the Dhamma is well proclaimed, and the Sangha is well disciplined. You also have cultivated unblemished virtuous conduct which is conducive to concentration.” Having thus comforted the patient with the four assurances, he should ask him whether he has any longing for his parents. If he says yes, it should be pointed out that death will certainly come whether he has longing for his parents or not. Therefore it is better to give up the longing. Then, if he says he gives up his long for his parents, he should be asked whether he has long for his wife and children. With the same reasoning he should be persuaded to give up that longing too. Then he should be asked if he has any longing for the pleasures of the senses. If he says yes, he should be convinced that divine pleasures are superior to human pleasures, and should be encouraged to aspire for divine pleasures. Then he should be gradually led up the scale of divine pleasures and when he comes to the highest heaven of the sense sphere, his attention should be diverted to the Brahma-world. If he says he has resolved on the attainment of the Brahma-world, he should be admonished that even the Brahma-world is characterized by impermanence and the rebirth personality. Therefore it is better to aspire for the cessation of the rebirth personality, then, the Buddha says, there is no difference between him and the monk who is liberated.
This, no doubt, is the highest form of counselling that can be given to a highly advanced person who is terminally ill by an equally spiritually advanced person. It is very clear from the discourse that the patient must be one who is as advanced as a stream-enterer, as the four assurances or the consoling factors mentioned at the very beginning of the discourse are identical with the qualities of a stream-enterer.
The Cittasamyutta contains an interesting episode of the death of a spiritually advanced learned lay disciple (S.iv,302). Citta the householder was a non-returned (anagamin, Aiii ,451). When he fell critically ill, a group of sylvan deities invited Citta to set his mind on becoming a universal monarch (cakkavattiraja) because the aspirations of the virtuous come to pass. He refused, saying that that too is impermanent. Though lying on his deathbed he admonished his relatives, who had assembled round him, on the importance of cultivating faith in the Buddha, Dhamma and Sangha, and on the importance of charity, then he passed away.
According to the Sotapattisamyutta the Buddha once visited the bedside of Dighavu the lay disciple who was terminally ill (S.v,344). The master advised him to fix his attention on unwavering confidence in the noble qualities of the Triple Gem and to will that he be endowed with spotless virtuous conduct. Dighavu replied that these qualities of a stream-enterer are already found in him. Then the Buddha advised him to established in those virtues and develop the six qualities conducive to understanding, namely, the perception of the impermanence of all component things, the unsatisfactoriness of all that is impermanent, the egolessness of what is unsatisfactory the perception of elimination, detachment and cessation. Dighavu replied that these qualities too are found in him, but he is concerned that his father will be sad when he dies. Then Jotipala, his father, advised him not to be worried on that account, but to pay heed to what the Buddha says. The Buddha, having admonished him, left and Dighavu died soon after. Later the Buddha declared that Dighavu passed away as a non-returner.
The Brahmin Dhananjani was an unscrupulous tax collector who exploited both the king and the public (M.ii,184-96). The Venerable Sariputta met him once and exhorted him on the evil consequences of an unrighteous life. Shortly thereafter Dhananjani was seriously ill and Sariputta was summoned to his bedside. On being inquired about his health, Dhananjani informed Sariputta that he has an unbearable headache. Sariputta then engaged him in a conversation gradually drawing his attention from lower to higher realms of existence as far as the Brahma-world. Having thus diverted the attention of the near-death patient to the Brahma-world, Sariputta went on to explain the path leading to the attainment of the Brahma-world, namely, the full development of the brahmaviharas-loving kindness, compassion, altruistic joy and equanimity-to suffuse all quarters. At the end of the discourse Dhananjani requested Sariputta to convey his respects to the Buddha. Sariputta departed and shortly afterwards Dhananjani died. It is reported that he was reborn in the Brahma-world. Later when the matter was related to the Buddha, he found fault with Sariputta for not having led Dhananjani further on the spiritual path.
This sutta shows that a man who has been unscrupulous in his dealings could also be guided to a happier rebirth by counselling during the crucial period just prior to death. It is highly doubtful whether any and every evil doer could be thus guided towards rebirth in a happy realm. Perhaps Dhananjani’s good qualities out weighted his evil deeds (Dhp.173) and that may be the reason why it as possible to lead him to rebirth in a happy state by counsel offered by a noble Arahant at the hour of death.
That this may have been so can be inferred from the facts reported in the sutta (M.ii,185). Sariputta made it a point to inquire about Dhananjani’s spiritual zeal, soon after inquiring about the Buddha’s health, from the monk coming from Rajagaha, when he himself was touring in the far away Dhakkhinapatha. It is very likely that Dhananjani was a faithful patron of the Sangha when his first wife, a lady full of faith, was alive. His second wife, a less woman. When Sariputta heard that Dhananjani was negligent he was dismayed, and made up his mind to talk to Dhananjani should the occasion arise to meet him.
Another important noteworthy feature in this discourse is that the Venerable Sariputta starts the discourse from the lowest state of existence, and works upwards as far as the Brahma-world. Perhaps he started from the hells because Dhananjani had deteriorated to that level. Sariputta may have helped to remind him of his former good deeds, and also may have drawn his attention to a relevant Dhamma discourse Sariputta had delivered to him, perhaps only a few days prior to his illness. Thus by drawing on the spiritual potential that was hidden in him, Sariputta may have been able to help Dhananjani attain a happy rebirth by last minute counselling.
Here we are reminded of the episode of young Mattajundali (DhpA.i,26). When he was lying on his death-bed the Blessed One appeared and Mattakundali, being greatly pleased, generated much faith in the Buddha. Dying soon after, he was reborn in a celestial realm.
A sutta in the Sotapattisamyutta (S.V,386) maintains that when an uninstructed ordinary person at the threshold of death sees that he has no faith in the noble qualities of the Buddha, Dhamma and Sangha, and that he has led an immoral life, great fear of death and trepidation arise in him. But a person who has deep unwavering faith in the noble qualities of the Triple Gem, and who is spotlessly pure in his conduct, experiences no such fear of death and trepidation. It seems to be the guilty conscience that causes much anguish at the moment of death. When there is fear and anxiety at this crucial moment rebirth must take place in a sphere that is proportionate and commensurate to that experience of anguish.
It is appropriate to record here a relevant discussion Mahanama the Sakyan had with the Buddha regarding the fate of one who meets with a violent death (S.v,369). Mahanama tells the Buddha that when he comes to the serene atmosphere of the monastery and associates with pious monks of noble qualities, he feels quite calm and self-possessed. But when he goes out in the streets of Kapilavatthu, busy with constant traffic, he feels frightened over the future birth that would await him should he meet with a violent death in a traffic accident. The Buddha assures him that a person who has cultivated morale virtues and led a righteous life need not entertain such fears. He explains the situation with the help of a simile. If a pot of ghee is broken after being submerged in water, the potsherds will sink to the riverbed, but the ghee will rise to the surface. Similarly, the body will disintegrate, but the cultured mind will rise up like the ghee.
It is the same idea that is emphasised in suttas such as Sankharuppatti, (M.iii,99) Kukuravatika (M.i,387) and Tevijja (D.i,235). Rebirth usually depends on the thoughts that are most often entertained during a life-time. If one entertains thoughts and dispositions that are suitable for an animal, for a dog or a cow as given in the Kukkuravatika Sutta, then it is like one will be reborn among these animals, i.e, among beings who have similar dispositions. If, on the other hand, one has entertained thoughts and dispositions comparable to those among the Brahmas, by the cultivation of sublime emotions such as universal love and compassion, one has a good chance of being reborn among the Brahmas. Therefore preparation for death really has to be done while living. Even to be guided in thought to a higher rebirth when death is imminent one needs the prior requisite of faith in the ideal of human virtue and understanding-for this is what is meant by having faith in the Buddha, Dhamma and Sangha-and the cultivation of moral habits. If one lacks virtue, guidance of thought patterns at the hour of death to a higher level will be difficult to the extent that one is deficient in virtue. But however difficult and effective the actual guidance may be, it is a Buddhist custom to invite a monk to the bedside of a terminally ill patient with the hope that the chanting of certain protective suttas (paritta) will help the patient to develop faith and elevate his thoughts to a higher plane of spiritually.
We are reminded here that, according to Vinaya (iii,8)f, some previous Buddhas such as Vessabhu, whose dispensations did not last long, used to instruct their disciples by looking into their minds with telepathic powers and guiding their thought patterns thus: “Think thus, do not think thus, pay attention thus, do not pay attention thus, give this up, develop this,” etc. Perhaps this may be the technique used by Gotama Buddha and his eminent disciples to guide thought patterns of amenable adherents at the hour of death. They seem to have mainly used more general techniques with lengthy doctrinal discourses at other normal times in preference to guided meditation with insight into the thought patterns of individuals.
The question may arise of how effective spiritual guidance will be if the terminally ill patient is unconscious. Here is what is actually important is that we are really unaware of the patient’s mental condition at the hour of death. The doctors and onlookers might conclude that the patient is unconscious because he does not respond to his surroundings and to the questions put to him. His five faculties may have become partly or completely defunct, but nobody can be certain whether or not his mental faculty is active. We certainly do not know what special potentialities the mind harbours on the occasion of death. It is quite likely that the mental faculty is most active at this crucial hour. Perhaps this is the time that one has the most violent mental struggle, yearning for life with the firm habitual resistance and protest against death.
It is our conjecture that yearning for life is greatest when the fear of death is greatest. The fear of death is greatest when one’s sense of quilt is greatest, the fear that one has squandered the great opportunity of human life, and opportunity which could have been well utilized for spiritual growth. If, on the other hand, one has well utilized the opportunity of human life for spiritual growth, one can face the inevitability of death with relative calm, contentment and happy satisfaction. One’s rebirth seems to be commensurate with one’s spiritual potential, which in Buddhist terminology is called kamma.
It is appropriate to conclude this essay by giving thought to what we should do when we visit a terminally ill patient. Our normal attitude is one of sadness and pity, but Buddhism holds that it is wrong to entertain negative thoughts at such a moment. It is my opinion that it would be helpful to the terminally ill patient, and to any patient for that matter, if we radiate thoughts of metta, loving kindness to him. As the dying person’s mind may be working at this crucial hour, unencumbered by the limitations imposed by the physical sense faculties, it is possible that the person’s mind will be sensitive and receptive to the spiritual thought waves of those around him. If negative thought waves are generated by grief and lamentation the dying person may be adversely affected. But if gentle thoughts of love and kindness are extended, such thoughts may function as a subtle mental balm that allays the distress and anxiety brought on by the approach of death and envelops the dying person’s mind in a warm protective cloak of consoling peace.

Sadhu Sadhu Sadhu!

Abbreviations
All references in text are to the editions of the Pali Text Society, Oxford.
A Anguttara Nikaya
D Digha Nikaya
Dhp. Dhammapada
DhpA. Dhammapada Atthakatha
M Majjhima Nikaya
MA Majjihma Nikaya Atthakatha
S Samyutta Nikaya
Vin Vinaya Pitaka

About the Author
Lily de Silva is Professor of Pali and Buddhist Studies at the University of Peradeniya in Sri Lanka. A regular contributor to Buddhist scholarly and popular journals, she is also the editor of the Digha Nikaya Taka, published by the Pali Text Society.. Her previous BPS publications include One Foot in the World (Wheel No. 337/338), The Self-Made Private Prison (Bodhi Leaves No. 120), and Radical Therapy (Bodhi Leaves No. 123).

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NIBBANA OR THE KINGDOM? WHY I BECAME A BUDDHIST...

An excerpt from the Book Nibbana or The Kingdom? The author was a one-time Roman Catholic searching for the truth after his mother's death in Christianity and Buddhism, WHY I BECAME A BUDDHIST .....A must read and book available now at:
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MN 141 SACCAVIBHANGA SUTTA - THE EXPOSITION OF TRUTHS

NAMO TASSA BHAGAVATO ARAHATO SAMMASAMBUDDHASSA
NAMO TASSA BHAGAVATO ARAHATO SAMMASAMBUDDHASSA
NAMO TASSA BHAGAVATO ARAHATO SAMMASAMBUDDHASSA

SACCAVIBHANGASUTTAM

EKAM SAMAYAM BHAGAVA, BARANASIYAM VIHARATI ISIPATANE MIGADAYE,
TATRA KHO BHAGAVA BHIKKHU AMANTESI BHIKKHAVOTI.
BHADANTETI TE BHIKKHU BHAGAVATO PACCASSOSUM.

BHAGAVA ETADAVOCA: TATHAGATENA BHIKKHAVE, ARAHATA SAMMASAMBUDDHENA, BARANASIYAM ISIPATANE MIGADAYE, ANUTTARAM DHAMMACAKKAM PAVATTITAM,
APPATIVATTIYAM SAMANENA VA BRAHMANENA VA DEVENA VA MARENA VA
BRAHMUNA VA KENACI VA LOKASMINTI.

CATUNNAM ARIYASACCANAM ACIKKHANAM, DESANA PANNAPANA PATTHAPANA,
VIVARANA VIBHAJANA UTTANIKAMMAM.

KATAMESAM CATUNNAM?
DUKKHASSA ARIYASACCASSA ACIKKHANA, DESANA PANNAPANA PATTHAPANA, VIVIRANA VIBHAJANA UTTANIKAMMAM.
DUKKHASSAMUDAYASSA ARIYASACCASSA ACIKKHANA, DESANA PANNAPANA PATTHAPANA,
VIVARANA VIBHAJANA UTTANIKAMMAM.

DUKKHANIRODHAGAMINI PATIPADA ARIYASACCASSA ACIKKHANA, DESANA PANNAPANA PATTHAPANA, VIVARANA VIBHAJANA UTTANIKAMMAM.

TATHAGATENA BHIKKHAVE, ARAHATA SAMMASAMBUDDHENA, BARANASIYAM ISIPATANE MIGADAYE, ANUTTARAM DHAMMACAKKHAM PAVATTITAM, APPATIVATTIYAM SAMANENA VA BRAHMANENA VA DEVENA VA MARENA VA BRAHMUNA VA KENACI VA LOKASMINTI.

IMESAM CATUNNAM ARIYASACCANAM ACIKKHANA, DESANA PANNAPANA PATHAPANA, VIVARANA VIBHAJANA UTANIKAMMAM.

SEVETHA BHIKKHAVE SARIPUTTA-MOGGALLANE, BHAJATHA BHIKKHAVE SARIPUTTA-MOGGALANE.
PANDITA BHIKKHU ANUGGAHAKA BRAHMACARINAM, SEYYATHAPI BHIKKHAVE JANETTI EVAM SARIPUTTO, SEYYATHAPI JATASSA APADETA EVAM MOGGALANO. SARIPUTTO BHIKKHAVE, SATTE SOTAPATTIPHALE VINETI MOGGALANO UTTAMATTHE VINETI.
SARIPUTTO BHIKKHAVE, PAHOTI CATTARI ARIYASACCANI VITTHARENA ACIKKHITUM DESETUM, PANNAPETUM PATTHAPETUM VIVARITUM VIBHAJITUM UTTANIKATUMTI.
IDAMAVOCA BHAGAVA IDAM VATVA, SUGATO UTTHAYASANA VIHARAM PAVISI. TATRA KHO AYASMA SARIPUTTO, ACIRAPAKKANTASSA BHAGAVATO BHIKKHU AMANTESI:
AVUSO BHIKKHAVOTI AVUSOTI KHO TE BHIKKHU AYASMATO SARIPUTTASSA PACCASSOSUM.

AYASMA SARIPUTTO ETADAVOCA:
TATHAGATENA AVUSO ARAHATA SAMMSAMBUDDHENA, BARANASIYAM ISIPATANE MIGADAYE, ANUTTARAM DHAMMACAKKAM PAVATTITAM, APPATIVATTIYAM SAMANENA VA BRAHMANENA VA DEVENA VA MARENA VA BRAHMUNA VA KENACI VA LOKASMINTI.

CATUNNAM ARIYASACCANAM ACIKKHANA, DESANA PANNAPANA PATTHAPANA VIVARANA VIBHAJANA UTTANIKAMMAM.

KATAMESAM CATUNNAM?
DUKKHASSA ARIYASACCASSA ACIKKHANA, DESANA PANNAPANA PATTHAPANA VIVARANA VIBHAJANA UTTANIKAMMAM.

DUKKHANIRODHASSA ARIYASACCASSA ACIKKHANA, DESANA PANNAPANA PATTHAPANA VIVARANA VIBHAJANA UTTANIKAMMAM.

DUKKHANIRODHAGAMINI PATIPADA ARIYASACCASSA ACIKKHANA, DESANA PANNAPANA PATTHAPANA VIVARANA VIBHAJANA UTANIKAMMAM.

KATAMANCAVUSO DUKKHAM ARIYASACCAM?
JATIPI DUKKHA JARAPI DUKKHA, BYADHIPI DUKKHA MARANAMPI DUKKHAM, SOKAPARIDEVA DUKKHADOMANASSUPAYASAPI DUKKHA,APPIYEHI SAMPAYOGO DUKKHO, PIYEHI VIPPAYOGO DUKKHO, YAMPICCHAM NA LABHATI TAMPI DUKKHAM, SANKHITTENA PANCUPADANAKKHANDHA DUKKHA.

KATAMACAVUSO JATI?
YA TESAM TESAM SATTANAM TAMHI TAMHI SATTANIKAYE JATI, SANJATI OKKANTI ABHINIBBATTI, KHANDHANAM PATUBHAVO AYATANANAM PATILABHO AYAM VUCCATAVUSO JATI.

KATAMACAVUSO JARA?
YA TESAM TESAM SATTANAM TAMHI TAMHI SATTANIKAYE JARA, JIRANATA KHANDICCAM PALICCAM VALITTACATA, AYUNO SAMHANI INDRIYANAM PARIPAKO AYAM VUCCATAVUSO JARA.

KATAMANCAVUSO MARANAM?
YA TESAM TESAM SATTANAM TAMHA TAMHA SATTANIKAYA CUTI, CAVANATA BHEDO ANTARADHANAM MACCUMARANAM KALAKIRIYA, KHANDHANAM BHEDO KALEBARASSA NIKKHEPO IDAM VUCCATAVUSO MARANAM.

KATAMOCAVUSO SOKO?
YO KHO AVUSO, ANNATARANNATARENA BYASANENA SAMANNAGATASSA ANNATARANNATARENA DUKKHADHAMENA PHUTTHASSA SOKO, SOCANA SOCITATTAM ANTOSOKO, ANTOPARISOKO AYAM VUCCATAVUSO SOKO.

KATAMOCAVUSO PARIDEVO?
YO KHO AVUSO, ANNATARANNATARENA BYASANENA SAMANNAGATASSA ANNATARANNATARENA DUKKHADHAMMENA PHUTTHASSA ADEVO PARIDEVO, ADEVANA PARIDEVANA ADEVITATTAM, PARIDEVITATTAM AYAM VUCCATAVUSO PARIDEVO.

KATAMANCAVUSO DUKKHAM?
YAM KHO AVUSO, KAYIKAM DUKKHAM, KAYIKAM ASATAM, KAYASAMPHASSAJAM DUKKHAM, ASATAM VEDAYITAM-IDAM VUCCATAVUSO DUKKHAM.

KATAMANCAVUSO DOMANASSAM?
YAM KHO AVUSO, CETASIKAM DUKKHAM, ASATAM MANOSAMPHASSAJAM DUKKHAM, ASATAM VEDAYITAM-IDAM VUCCATAVUSO DOMANASSAM.

KATAMOCAVUSO UPAYASO?
YO KHO AVUSO, ANNATARANNATARENA BYASANENA SAMANNAGATASSA ANNATARANNATARENA DUKKHADHAMMENA PHUTTASSA AYASO, UPAYASO AYASITATTAM UPAYASITATTAM-AYAM VUCATAVUSO UPAYASO.

KATAMANCAVUSO YAMPICCHAM NA LABHATI TAMPI DUKKHAM? JATIDHAMMANAM AVUSO, SATTANAM EVAM ICCHA UPPAJJATI:

AHO VATA MAYAM NA JATIDHAMMA ASSAMA; NA CA VATA NO JATI AGACCHEYYATI. NA KHO PANETAM ICCHAYA PATTABBAM. IDAMPI YAMPICCHAM NA LABHATI TAMPI DUKKHAM. JARADHAMMANAM AVUSO, SATTANAM EVAM ICCHA UPPAJJATI:

AHO VATA MAYAM NA JARADHAMMA ASSAMA;
NA CA VATA NO JARA AGACCHEYYATI. NO KHO PANETAM ICCHAYA PATTABBAM. IDAMPI YAMPICCHAM NA LABHATI TAMPI DUKKHAM BYADHIDHAMMANAM AVUSO, SATTANAM EVAM ICCHA UPPAJJATI:

AHO VATA MAYAM NA MARANADHAMMA ASSAMA;
NA CA VATA NO MARANAM AGACCHEYYATI. NA KHO PANETAM ICCHAYA PATTABBAM, IDAMPI YAMPICHAM NA LABHATI TAMPI DUKKHAM. SOKAPARIDEVA DUKKHADOMANASSUPAYASA DHAMMANAM AVUSO, SATTANAM EVAM ICCHA UPPAJJATI:

AHO VATA MAYAM NA SOKAPARIDEVA DUKKHADOMANASSUPAYASADHAMMANAM ASSAMA;
NA CA VATA NO SOKAPARIDEVADUKKHADOMANAS SUPAYASA AGACCHEYYUNTI. NA KHO PANETAM ICCHAYA PATTABBAM. IDAMPI YAMPICCHAM NA LABHATI TAMPI DUKKHAM.

KATAMACAVUSO SANKHITTENA PANCUPADANAKKHANDHA DUKKHA?
SEYYATHIDAM:
RUPUPADANAKKHANDHO, VEDANUPADANAKKHANDHO, SANNUPADANAKKHANDHO, SANKHARUPADANAKHANDHO, VINNANUPADANAKKHANDHO. IME VUCCANTAVUSO, SANKHITTENA PANCUPADANAKKHANDA DUKKHA. IDAM VUCCATAVUSO, DUKKHAM ARIYASACCAM.

KATAMANCAVUSO DUKKHASAMUDAYAM ARIYASACCAM?
YAYAM TANHA PONOBHAVIKA, NANDIRAGASAHAGATA TATRATATRABHINANDINI. SEYYATHIDAM: KAMATANHA BHAVATANHA VIBHAVATANHA, IDAM VUCCATAVUSO DUKKHASAMUDAYAM ARIYASACCAM.

KATAMANCAVUSO DUKKHANIRODHAM ARIYASACCAM?
YO TASSAYEVA TANHAYA ASESAVIRAGANIRODHO, CAGO PATINISSAGGO MUTTI ANALAYO. IDAM VUCCATAVUSO DUKKHANIRODHAM ARIYASACCAM.
KATAMANCAVUSO DUKKHANIRODHAGAMINI PATIPADA ARIYASACCAM?
AYAMEVA ARIYO ATTHANGIKO MAGGO.
SEYYATHIDAM:
SAMMADITTHI, SAMMASANKAPPO, SAMMAVACA, SAMMAKAMMANTO, SAMMAAJIVO, SAMMAVAYAMO, SAMMASATI, SAMMASAMADHI.

KATAMOCAVUSO SAMMASANKAPPO?
NEKKHAMMASANKAPPO,
ABYAPADASANKAPPO, AVIHIMSASANKAPPO, AYAM VUCCATAVUSO, SAMMASANKAPPO.

KATAMACAVUSO SAMMAVACA?
MUSAVADA VERAMANI, PISUNAYA VACAYA VERAMANI, PHARUSAYA VACAYA VERAMNI, SAMPHAPPALAPA VERAMANI, AYAM VUCCATAVUSO SAMMAVACA.

KATAMOCAVUSO SAMMAKAMMANTO?
PANATIPATA VERAMANI, ADINNADANA VERAMANI, ABRAHAMACARIY (FOR LAITY: KAMESU MICCHACARA) VERAMANI, AYAM VUCCATAVUSO SAMMAKAMMANTO.

KATAMOCAVUSO SAMMAJIVO?
IDHAVUSO ARIYASAVAKO, MICCHA AJIVAM PAHAYA SAMMAJIVENA JIVIKAM KAPPETI. AYAM VUCCATAVUSO SAMMAAJIVO.

KATAMOCAVUSO SAMMAVAYAMO?
IDHAVUSO BHIKKHU ANUPPANNANAM PAPAKANAM AKUSALANAM DHAMMANAM ANUPPADAYA, CHANDAM JANETI VAYAMATI VIRIYAM ARABHATI CITTAM PAGGANHATI PADAHATI.

UPPANNANAM PAPAKANAM AKUSALANAM DHAMANAM PAHANAYA, CHANDAM JANETI VAYAMATI VIRIYAM ARABHATI CITTAM PAGGANHATI PADAHATI. ANUPPANNANAM KUSALANAM DHAMMANAM UPPADAYA, CHANDAM JANETI VAYAMATI VIRIYAM ARABHATI CITTAM PAGGANHATI PADAHATI. UPPANNANAM KUSALANAM DHAMMANAM THITIYA ASAMMOSAYA, BHIYYOBHAVAYA VEPULAYA BHAVANAYA PARIPURIYA, CHANDAM JANETI VAYAMATI VIRIYAM ARABHATI CITTAM PAGGANHATI PADAHATI. AYAM VUCCATAVUSO SAMMAVAYAMO.

KATAMACAVUSO SAMMASATI?
IDHAVUSO BHIKKHU KAYE KAYANUPASSI VIHARATI, ATAPI SAMPAJANO SATIMA VINEYYA LOKE ABHIJJHADOMANASSAM, VEDANASU VEDANANUPASSI VIHARATI, ATAPI SAMPAJANO SATIMA VINEYYA LOKE ABHIJJHADOMANASSAM, CITTE CITTANUPASSI VIHARATI, ATAPI SAMMPAJANO SATIMA VINEYYA LOKE ABHIJJHADOMANASSAM, DHAMMESU DHAMMANUPASSI VIHARATI, ATAPI SAMPAJANO SATIMA VINEYYA LOKE ABHIJJHADOMANASSAM, AYAM VUCCATAVUSO SAMMASATI.

KATAMOCAVUSO SAMMASAMADHI?
IDHAVUSO BHIKKHU VIVICCEVA KAMEHI VIVICCA AKUSALEHI DHAMMEHI, SAVITAKKAM SAVICARAM VIVEKAJAM PITISUKHAM PATHAMAM JHANAM UPASAMPAJJA VIHARATI.

VITAKKAVICARANAM VUPASAMA AJJHATTAM SAMPASADANAM CETASO EKODIBHAVAM, AVITAKKAM AVICARAM SAMADHIJAM PITISUKHAM DUTIYAM JHANAM UPASAMPAJJA VIHARATI.

PITIYA CA VIRAGA UPEKKHAKO CA VIHARATI, SATO CA SAMPAJANO SUKHANCA KAYENA PATISAMVEDETI, YANTAM ARIYA ACIKKHANTI:
UPEKKHAKO SATIMA SUKHAVIHARITI TATIYAM JHANAM UPASAMPAJJA VIHARATI.

SUKHASSA CA PAHANA DUKKHASSA CA PAHANA, PUBBEVA SOMANASSA DOMANASSANAM ATTANGAMA, ADUKKHAMASUKKHAM UPEKKHA SATIPARISUDDHIM, CATUTTHAM JHANAM UPASAMPAJJA VIHARATI. AYAM VUCCATAVUSO SAMMASAMADHI.

IDAM VUCCATAVUSO DUKKHANIRODHA GAMINIPATIPADA ARIYASACCAM.
TATHAGATENA AVUSO ARAHATA SAMMSAMBUDDHENA, BARANASIYAM ISIPATANE MIGADAYE ANUTTARAM DHAMMACAKKAM PAVATTITAM, APPATIVATTIYAM SAMANENA VA BRAHMANENA VA DEVENA VA MARENA VA BRAHMUNA VA KENACI VA LOKASMINTI.

IMESAM CATUNNAM ARIYASACCANAM ACIKKHANA, DESANA PANNAPANA PATTHAPANA VIVARANA VIBHAJANA UTTANIKAMMANTI. IDAMAVOCA AYASMA SARIPUTTO. ATTAMANA TE BHIKKHU AYASMATO SARIPUTTASSA BHASITAM ABHINANDUNTI.

ETENA SACCA VAJJENA SOTTHI TE HOTU SABBADA
ETENA SACCA VAJJENA SABBA ROGO VINASSATU
ETENA SACCA VAJJENA HOTU TE JAYA MANGALAM

Sadhu Sadhu Sadhu!

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MN 141 Saccavibhanga Sutta - The Exposition of Truths .
.1. Thus have I heard. On one occasion the Blessed One was living at Benares in the Deer Park at Isipatana. There he addressed the bhikkhus thus: “Bhikkhus.” – “Venerable sir,” they replied. The Blessed One said this:

2. “At Benares, bhikkhus, in the Deer Park at Isipatana the Tathāgata, accomplished and fully enlightened, set rolling the matchless Wheel of the Dhamma, which cannot be stopped by any recluse or brahmin or god or Māra or Brahmā or anyone in the world – that is, the announcing, teaching, describing, establishing, revealing, expounding, and exhibiting of the Four Noble Truths. Of what four?

3. “The announcing, teaching, describing, establishing, revealing, expounding, and exhibiting of the noble truth of suffering. The announcing, teaching, describing, establishing, revealing, expounding, and exhibiting of the noble truth of the origin of suffering…of the noble truth of the cessation of suffering…of the noble truth of the way leading to the cessation of suffering.

4. “At Benares, bhikkhus, in the Deer Park at Isipatana the Tathāgata, accomplished and fully enlightened, set rolling the matchless Wheel of the Dhamma, which cannot be stopped by any recluse or brahmin or god or Māra or Brahmā or anyone in the world – that is, the announcing, teaching, describing, establishing, revealing, expounding, and exhibiting of these Four Noble Truths.

5. “Cultivate the friendship of Sāriputta and Moggallāna, bhikkhus; associate with Sāriputta and Moggallāna. They are wise and helpful to their companions in the holy life. Sāriputta is like a mother; Moggallāna is like a nurse. Sāriputta trains others for the fruit of stream-entry, Moggallāna for the supreme goal. Sāriputta, bhikkhus, is able to announce, teach, describe, establish, reveal, expound, and exhibit the Four Noble Truths.”

6. So the Blessed One said. Having said this, the Sublime One rose from his seat and went into his dwelling.

7. Then, soon after the Blessed One had gone, the venerable Sāriputta addressed the bhikkhus thus: “Friends, bhikkhus.” – “Friend,” the bhikkhus replied to the venerable Sāriputta. The venerable Sāriputta said this:

8. “At Benares, bhikkhus, in the Deer Park at Isipatana the Tathāgata, accomplished and fully enlightened, set rolling the matchless Wheel of the Dhamma…and exhibiting of the Four Noble Truths. Of what four?

9. “The announcing…and exhibiting of the noble truth of suffering…of the noble truth of the origin of suffering…of the noble truth of the cessation of suffering…of the noble truth of the way leading to the cessation of suffering.

10. “And what, friends, is the noble truth of suffering? Birth is suffering; ageing is suffering; death is suffering; sorrow, lamentation, pain, grief, and despair are suffering; not to obtain what one wants is suffering; in short, the five aggregates affected by clinging are suffering.

11. “And what, friends, is birth? The birth of beings into the various orders of beings, their coming to birth, precipitation [in a womb], generation, the manifestation of the aggregates, obtaining the bases for contact – this is called birth.

12. “And what, friends, is ageing? The ageing of beings in the various orders of beings, their old age, brokenness of teeth, grayness of hair, wrinkling of skin, decline of life, weakness of faculties – this is called ageing.

13. “And what, friends, is death? The passing of beings out of the various orders of beings, their passing away, dissolution, disappearance, dying, completion of time, dissolution of aggregates, laying down of the body – this is called death.

14. “And what, friends, is sorrow? The sorrow, sorrowing, sorrowfulness, inner sorrow, inner sorriness, of one who has encountered some misfortune or is affected by some painful state – this is called sorrow.

15. “And what, friends, is lamentation? The wail and lament, wailing and lamenting, bewailing and lamentation, of one who has encountered some misfortune or is affected by some painful state – this is called lamentation.

16. “And what, friends, is pain? Bodily pain, bodily discomfort, painful, uncomfortable feeling born of bodily contact – this is called pain.

17. “And what, friends, is grief? Mental pain, mental discomfort, painful, uncomfortable feeling born of mental contact – this is called grief.

18. “And what, friends, is despair? The trouble and despair, the tribulation and desperation, of one who has encountered some misfortune or is affected by some painful state – this is called despair.

19. “And what, friends, is ‘not to obtain what one wants is suffering’? To beings subject to birth there comes the wish: ‘Oh, that we were not subject to birth! That birth would not come to us!’ But this is not to be obtained by wishing, and not to obtain what one wants is suffering. To beings subject to ageing…subject to sickness…subject to death…subject to sorrow, lamentation, pain, grief, and despair, there comes the wish: ‘Oh, that we were not subject to sorrow, lamentation, pain, grief, and despair! That sorrow, lamentation, pain, grief, and despair would not come to us!’ But this is not to be obtained by wishing, and not to obtain what one wants is suffering.

20. “And what, friends, are the five aggregates affected by clinging that, in short, are suffering? They are: the material form aggregate affected by clinging, the feeling aggregate affected by clinging, the perception aggregate affected by clinging, the formations aggregate affected by clinging, and the consciousness aggregate affected by clinging. These are the five aggregates affected by clinging that, in short, are suffering. This is called the noble truth of suffering.

21. “And what, friends, is the noble truth of the origin of suffering? It is craving, which brings renewal of being, is accompanied by delight and lust, and delights in this and that; that is, craving for sensual pleasures, craving for being, and craving for non-being. This is called the noble truth of the origin of suffering.

22. “And what, friends, is the noble truth of the cessation of suffering? It is the remainderless fading away and ceasing, the giving up, relinquishing, letting go, and rejecting of that same craving. This is called the noble truth of the cessation of suffering.

23. “And what, friends, is the noble truth of the way leading to the cessation of suffering? It is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

24. “And what, friends, is right view? Knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, and knowledge of the way leading to the cessation of suffering – this is called right view.

25. “And what, friends, is right intention? Intention of renunciation, intention of non-ill will, and intention of non-cruelty – this is called right intention.

26. “And what, friends, is right speech? Abstaining from false speech, abstaining from malicious speech, abstaining from harsh speech, and abstaining from idle chatter – this is called right speech.

27. “And what, friends, is right action? Abstaining from killing living beings, abstaining from taking what is not given, and abstaining from misconduct in sensual pleasures – this is called right action.

28. “And what, friends, is right livelihood? Here a noble disciple, having abandoned wrong livelihood, earns his living by right livelihood – this is called right livelihood.

29. “And what, friends, is right effort? Here a bhikkhu awakens zeal for the non-arising of unarisen evil unwholesome states, and he makes effort, arouses energy, exerts his mind, and strives. He awakens zeal for the abandoning of arisen evil unwholesome states, and he makes effort, arouses energy, exerts his mind, and strives. He awakens zeal for the arising of unarisen wholesome states, and he makes effort, arouses energy, exerts his mind, and strives. He awakens zeal for the continuance, non-disappearance, strengthening, increase, and fulfillment by development of arisen wholesome states, and he makes effort, arouses energy, exerts his mind, and strives. This is called right effort.

30. “And what, friends, is right mindfulness? Here a bhikkhu abides contemplating the body as a body, ardent, fully aware, and mindful, having put away covetousness and grief for the world. He abides contemplating feelings as feelings, ardent, fully aware, and mindful, having put away covetousness and grief for the world. He abides contemplating mind as mind, ardent, fully aware, and mindful, having put away covetousness and grief for the world. He abides contemplating mind-objects as mind-objects, ardent, fully aware, and mindful, having put away covetousness and grief for the world. This is called right mindfulness.

31. “And what, friends, is right concentration? Here, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. With the stilling of applied and sustained thought, he enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. With the fading away as well of rapture, he abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’ With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. This is called right concentration.

“This is called the noble truth of the way leading to the cessation of suffering.

32. “At Benares, friends, in the Deer Park at Isipatana the Tathāgata, accomplished and fully enlightened, set rolling the matchless Wheel of the Dhamma, which cannot be stopped by any recluse or brahmin or god or Māra or Brahmā or anyone in the world – that is, the announcing, teaching, describing, establishing, revealing, expounding, and exhibiting of these Four Noble Truths.”

That is what the venerable Sāriputta said. The bhikkhus were satisfied and delighted in the venerable Sāriputta’s words.

--------------------------------------------------------------------------------

Majjhima Nikāya 141
Part Three– The Final Fifty Discourses (Uparipaṇṇāsapāḷi)
The Division of Expositions (Vibhangavagga)
Translated by Bhikkhu Ñāṇamoli and Bhikkhu Bodhi
Contributed by Chris Burke
http://www.palicanon.org/en/sutta-pitaka/transcribed-suttas/majjhima-nikaya/108-mn-141-saccavibhanga-sutta-the-exposition-of-truths.html

CHARITY BAKING CLASS ON EASY NO KNEAD BREADS

To raise fund and to learn to bake 2 recipes for RM50.00 only!
Do join us in this hands-on class as you learn how to make no knead bread and pizza.
Bread is healthy and one of the few things in the world that has remained as an important part of our lives throughout history. Most westerners eat bread everyday and some even eat bread 3 times a day. It is so good to eat with hot soup, and also good for mopping your favourite stew or curry gravy. Bread making is indeed excellent and of great benefit to all. You can shape them into buns or make sandwiches for the children which can be so much fun...We don't have to worry about preservatives or harmful additives. Its all depends on the ingredients that you use, to give your family a good nutrition.

So if you are interested to learn how to bake an easy no knead bread, please do not hesitate to sms (please do not call us, we will reply your sms later) to the following numbers for details and proceeds of the money collected (after deducting cost of ingredients) to go to Buddhist Missionary Society Welfare Section.

DATE: Sunday 14, August 2011
TIME: 2.00pm
TEA BREAK with our freshly baked bread and pizza
VENUE: 80-6-1 Midah Heights, Jln 17/105 Taman Midah, Cheras, 56000, KL
CONDUCTED BY: Sis Sally Teh AND Dhamma Sisters
Fees: RM50.00 per person

For registration, please email to:
Sis Dora: dora.lau@yahoo.com
Sis Sally: sallytgk22@yahoo.com.
sms: 016 9987087 and 019 2110293 (please do not call us and sms will be replied later)

Recipes:
1) Easy no knead bread.
2) No knead pizza.

Sadhu! Sadhu! Sadhu!

PARITTA CHANTING FOR THE SICK AND THE DEPARTED ONES

Buddha quotes
It is better to spend one day contemplating the birth and death of all things than a hundred years never contemplating beginnings and endings.

Imagine a life partner, a family member or a close friend of yours is dying. How might she or he be feeling? Facing death, being in pain, what are her or his intimate needs and wishes? What happens to us when staying with a dying person? How can we deal with the sorrow, the confusing thoughts and the trying situation? How should we communicate with her or him and with the family members and friends? When a beloved person is dying we are touched to our deepest core. Difficult, painful emotions may rush up, stirring in our hearts. Dying and death becomes a great challenger, breaking into our lives – which we try so hard to keep calm and under control.
A small group of Buddhist Devotees invited a monk to give a Puja with Paritta Chanting to all those who are facing death, illness and to all the departed relatives or friends on this coming Saturday and everyone is invited to participate to this ceremony and the details are as follows:

DATE: 23RD APRIL, 2011
TIME: 6.30PM (Puja and Chanting)
7.30pm (A Guide on Meditation to overcome fear or pain and death)
VENUE: 43 JLN TKK2/4B,
TMN PUNCAK KINRARA,
47100 PUCHONG

CONTACT: SIS BEE YONG @ 012-208 5856 OR BRO WUAN @ 012-331 9515

What to bring: A lotus candle and a bottle of water. For those who can not make it and wishes to light a candle of wisdom and for good health, may contact us and provide names, each candle will cost RM10.00 and the money collected will be channeled to the “Buddha Vihara Project in Bidar, India"

Note: Light refreshments will be served after the Puja/Paritta Chanting. Please park your cars along the guard house as there is not enough parking space for everyone.

Sadhu!

Candles for:

Auntie Tay Hung Ghee, TTDI, Shah Alam
Auntie Claire Teh, USJ 14
Nyanacari Sayalay, A nun, Bandar Utama 11
Harbans Kaur,Pantai Hospital
Tan Siew Mee, Damansara Jaya
Mdm De Ah You & Family
Mei Young Chan & Family (IMO Departed Relatives & Friends)
Paul Chong Chou Lunk & Family
IMO Mei Khai Fong
IMO Wong Cheek Lung
Dato Teoh Tiaw Sang (IMO Teoh Cheng Hock & Tan Swee Eng)
Datin Tan Lay Sian (IMO Tan Soo Keng & Teoh Bee Tuan)
Liew Yuet Kuan & Family
Soon Sang Moy & Family
IMO Liew Tham Sang
IMO Kok Lai Hwa
IMO Lim Poh Ngor
Jane Lim Ah Mee (To All Sentient Beings)

BHIKKU TRAINING CENTRE PROJECT IN DALIT, BIDAR

30/11/2013: We are very happy to inform you that we have successfully completed the Stupa Project in Bidar. Below pictures are the various offerings and the completed Stupa for your reference.

Brass suttas

Buddha's relics

Enshrining the Buddha's relics

Puja Offering to the Stupa with the Buddha's relics

Buddha image to the Stupa

Short Meditation in Elora cave

One of the huts in the village

Our recent Village visit

Visiting Elora Caves with Bhantes

Walking Meditation in Sanchi Stupa

Sanchi Stupa

Night view of the Stupa 

Buddha's relics

Offering of the Brass suttas

17/4/2013: We are pleased to inform you that we will be visiting Bidar, Hydrabad again sometime around 17th November, 2013 for the Stupa opening ceremony and other holy places. The tentative program is as follows:
KL-Hydrabad-Bidar(Opening ceremony of the Stupa)-Aurangabad-Ajanta Cave(about 30 rock-cut Buddhist cave monuments which date from the 2nd century BCE to about 480 or 650 CE.^[1] The caves include paintings and sculptures described by the government Archaeological Survey of India as "the finest surviving examples of Indian art, particularly painting",^[2] which are masterpieces of Buddhist religious art, with figures of the Buddha and depictions of the Jataka tales)-Jalgaon-Bhopal-Sanchi(The 'Great Stupa' at Sanchi is the oldest stone structure in India^[1] and was originally commissioned by the emperor Ashoka the Great in the 3rd century BCE. We will be offering Puja and participate the displaying of Sariputta and Monggalana relics festival here)-Bhopal-New Delhi (Visit to the place where Mahasatipathana Sutta was preached by the Buddha).-KL. Estimated for ground arrangement for a 12-day tour + accommodation is around RM2,500.00 excluding flights from KL-India-KL, Domestic/Trains Tickets + Dana if any. Should you be interested to join us to this tour, kindly contact Sis Bee Yong @ 012-2085856 for registration.. Sadhu!

16/4/2013: The Stupa in progress as per picture below.

The Buddha Image together with Sariputta/Mongallana in the Buddha Vihara is sponsored by Aunty Tan & Dharma Friends

 

4th November, 2011: We are pleased to inform you that the Buddha Image is completed in the Buddha Vihara. Above photos, Stupa is still underconstruction together with the local newspaper clippings. Sadhu!

21/10/2012: PRESERVATION OF THE PARITTA CHANTING BY LASER INSCRIPTION ON BRASS PLATES ENSHRINED IN BIDAR, HYDRABAD STUPA PROJECT
There are tens of thousands of palm leaf manuscripts in Sri Lanka, many of them containing Pali texts.

“The text of the three piṭakas and the aṭṭhakathā thereon … in order that the true doctrine might endure, they wrote them down in books.” (Piṭakattayapāḷiñca, tassa aṭṭhakathampi ca; …ciraṭṭhitatthaṃ dhammassa potthakesulikhāpayuṃ ) (Geiger 1912, p. 237). These “books,” potthaka , were usually made of Palmyra palm leaves.

The copying of texts and their distribution and worship was regarded as a meritorious activity because it preserved the doctrine (Dhamma) of the Buddha. Giving the Dhamma to others is considered the highest gift in Buddhism. The texts were also caused to be copied by kings to bolster their prestige, just like modern Thai kings still do. Royal manuscripts were written by monks and professional scribes. Manuscripts with covers made of silver or ivory studded with gems are found in temples in the Malwatte and at the Temple of the Tooth in Kandy. G. A. Joseph (1901,p. ix) also mentions gold embossed manuscripts.Sometimes manuscripts were enshrined in stupas. Joseph (1901, p. xi–xiii) mentions a Tipiṭaka set (of which the Vinaya Piṭaka, Abhidhamma Piṭaka, Dīgha Nikāya, and some other books were written on silver plates and others on ola palm leaves), Satipaṭṭhāna sutta and other suttas inscribed on 37 plates of gold, a Jātaka commentary written on 900 copper plates, two book boards, silver and gold studded with gems, etc., enshrined in the 19Th century in the stupa of Hanguranketa Vihāra as part of a “meritorious act of enshrining books” (poth-nidhāne-pinkama). 

However, to preserve the Tipitaka is an expensive project and will take a long time to complete, we have decided then to preserve the Paritta Chanting Book as follows to be enshrined in Bidar Stupa instead. For those who are keen to sponsor a page which is RM500.00 by using the following Paritta Chanting(PICTURE) as reference. The money raised will be used to complete the Stupa, Bodhi Tree and the maintenance of the Temple in Bidar, Hydrabad.

For more information, please contact Sis Bee Yong @ 012-208 5856 
22/11/2012-NOTE: We are pleased to inform that we have successfully collected enough for the Stupa, however part of the collections raised from the Brass Sutta will be channelled to the Meditation School in Bangalore instead, also another project under Bhante Sangharatana.

By sponsoring this : Dhamma Dana

May they have good health, long life and happiness always.

May all beings be well and happy

Sadhu! Sadhu! Sadhu!

Sabbadānam Dhammadānam Jināti,

The Gift of Dhamma Excels all Gifts

THE PARITTA CHANTING BY LASER INSCRIPTION ON BRASS PLATES ENSHRINED IN BIDAR, HYDRABAD STUPA SPONSORED BY: 

1. METTA SUTTA-LIM LAY CHIN & LEE CHIEW TEE, CHIN KIM LAN & FAMILY, LOW SEONG HO @ LOW HU WAN, IMO LOW TENG SAY, IMO CHOW AH LEEN, MR & MRS BENNY YEOH & FAMILY, MR & MRS TAN PHUCK THO & FAMILY

2. MAHA KASSAPA THERA BOJJHANGA-LIM LAY CHIN & LEE CHIEW TEE, CHIN KIM LAN & FAMILY, AH YEN & FAMILY, LOW SEONG HO @ LOW HU WAN, IMO LOW TENG SAY, IMO CHOW AH LEEN, BEATRICE, ALAN, CORINNA & FAMILY

3. THREE REFUGES & FIVE PRECEPTS- LEE AH KWEE & FAMILY

4. KHANDHA PARITTA-YEAP EWE JIN, YEAP EWE JUAN, YEAP EWE JOON & TEH SIEW KHENG

5. MAHA MOGGALANA THERA BOJJHANGA- WONG POW LAI & FAMILY

6. MAHA JAYAMANGALA GATHA-WONG POW LAI & FAMILY

7. ANAVUM PARITTA-SIOW NGET MEE

8. DHAMMACAKKAPPAVATTANA SUTTA-IMO TEOH CHENG HOCK, IMO TAN SWEE ENG, IMO TAN SOO KENG, IMO TEOH BEE TUAN, IMO TAN LAY SIAN @ TAN JOK HONG, TEOH SENG HOE, TEOH SENG HUP, TEOH SENG HONG, TEOH KWUI YING, TEOH KWUI YEONG, TEOH TIAW SEANG, DOREEN OOI POH CHIN.

9. MAHA MANGALA SUTTA-DOREEN OOI POH CHIN

10. JAYA MANGALA GATHA-DOREEN OOI POH CHIN

11. ATTHANGA SILA-MR & MRS OOI HA LEE, DHAMMA FAMILY, MAHA VIHARA SUNDAY FOOD SALE GROUP, TAN TECK BENG & FAMILY (IMO ALL DEPARTED ONES), NG GAEK ENG FOR ALL SENTIENT BEINGS, TAN SIANG CHYE & FAMILY, TAN KHOON GAIK & FAMILY, LIEW YUET KUAN

12. RATANA SUTTA-CHIN KIM LAN FOR ALL SENTIENT BEINGS, MR & MRS TEOH GUAN YEN & FAMILY, ANGELA OOI AI HONG & FAMILY, TAN AH TENG & FAMILY, TAN HEANG HWEE & FAMILY

13.SACAVIBHANGGA SUTTA- TAN HEANG HWEE & FAMILY

14. PATICCA SAMUPPADA- KIEU CHOON LAI & FAMILY

15. Mahā Cunda Thera Bojjhanga
(Discourse On Factors Of Enlightenment Recited By Mahā Cunda Thera)- Szetoo Yu Ming & Family, Timothy Teo & Family, Saw Chai Him & Family, Han Par Yuen & Family, Lee Kim Hiang & Family.

Maha Sadhu to the donors for 2012 10-ROBES offering:

1. Sis Elizabeth Heathcote
2. Sis Goh Bee Leng
3. Sis Margaret Tan
4. Sis Yap Yee Ling
5. Dr Veeranoot Nissapatorn and family, In Loving Memory Of Mr Longheing Sae Oui and Madam Kesorn Nissapatorn
6. Dr Sucheep and Madam Veeree Phiriyasamith.
Sadhu!

6/8/2012: Due to the good response to the Gathas Insription, we will be extending the closing date until further notice. Sadhu!
15/6/2012: We are pleased to post our 1st Batch of Gathas Inscription on Brass Plates to share with our Dharma Friends and Sponsors. For those who are still keen to sponsor the selected Buddha's Gathas may contact Sis Bee Yong or Bro Wuan, the closing date for this Brass Inscription is 1st week of August, 2012. Sadhu!
21/4/2012: We wish to extend our gratitude to Mr Edmund How, Mun Lai Signs Gifts and Souvenirs Sdn Bhd for sponsoring the Inscription of Buddha's Gathas on Brass Plate. Each Gathas for one name/address/date per Brass Plate costs RM100.00 will be channelled to the Building of Stupa in Bidar, Hydrabad, you may select one of the following Gathas/Verses: For more information please contact Sis Bee Yong @ 012-208 5856 or Bro Wuan @ 012-331 9515. Sadhu

SABBE SATTA SUKHI HONTU
MAY ALL BEINGS BE WELL AND HAPPY
Yong Chai Peng & Family
Dr Chen Sue May & Family
Rosemary Tan Guat Ean & Family
Kim Lee Tze Hui & Family
Tan Soh Peng & Family
Tan Boon Hwa & Family
Tan Siew Lee & Family
许茠荧      
IMO 陈德禧
IMO 杨锦銮
IMO 陈廷谋
IMO 王岳河
IMO 许有木
IMO 谢妙如
IMO 许水兴
IMO 许秀源
IMO 许秀隆
IMO 许秀清
Lim Lay Chin & Family
IMO Lee Quan Chong & Kuan Guat Choon
SABBA PAPASSA AKARANAM
KUSALASSA UPASAMPADA
SACITTA PARIYODAPANAM
ETHAM BUDDANASASANAM
TO ABSTAIN FROM ALL EVIL
TO CULTIVATE THE GOOD AND
TO PURIFY ONE'S MIND
THIS IS THE TEACHING OF THE BUDDHAS
Tan Kim Cheng & Family
Kieu Choon Lai & Family
Heng Kak Hong & Family
Ong Soon Kuan
Lee Chiew Tee & Family
Kong Saik King & Family
Koh Chin Guat (IMO Parents)
Phang Sang Choy & Family
Lee Choon Kee
IMO Ooi Siang San
Lee Fee Fong
Lee Sui Chern, Justin
Lee Qui Foong, Ashley
IMO Ooi Siang Hoon
IMO Tay Gek Kee
IMO Jenny Ooi Poh Choo
IMO Tay Hock Chye
IMO Teoh Kim Thuan
IMO Lee Sai Khoon
IMO Lee Piang Kim
Diana Ooi Poh Lian
Cheong Chan Hon & Family
Khoo Cheng Pah & All Beings
Wong Fong & Family
Thean Yook Loong & Family
Mah Yoke Lan & All Beings

SUDUDDASAM SUNIPUNAM
YATTHAKAMANI PATINAM
CITTAN RAKKHETHA
MEDHAVI CITTAM GUTTAM
SUKHVAHAM
THE MIND IS VERY HARD TO PERCEIVE,
VERY DELICATE AND SUBTLE,
IT MOVES AND LANDS WHEREVER IT PLEASES,
LET THE WISE PERSON GUARD IT,
FOR A GUARDED MIND LEADS TO HAPPINESS
Yong Chai Peng
IMO Wee Hock Soon
Ven Seck Jian Ser
WAVE Kuala Lumpur
Michael tan Weng Thong

PUTTHASSA LOKA DHAMMEHI CITTAM YASSA NA KAMPATI
ASOKAM VIRAJAM KHEMAM ETAM MANGALA MUTTAMAM
HE WHOSE MIND DOES NOT FLUTTER, BY CONTACT WITH WORLDLY
CONTINGENCIES, SORROWLESS, STAINLESS AND SECURE. THIS IS THE SUPREME BLESSING
Yong Fook Chee & Family
Heng Kak Hong & Family
AROGYAPARAMAA LAABHAA SANTUTTHIPARAMAM DHANAM
VISSAASAPARAMAA NAATI NIBBAANA PARAMAM SUKHAM
Health is the greatest gift, contentment is the greatest wealth, a trusted friend is the best relative, Nibbana is the greatest bliss
Sis Sumangala & Well Wishers
NAHI VERENA VERANI SAMMANTIDHA KUDACANAM AVERENA CA SAMMANTI ESA DHAMMO SANANTANO
Hatred is, indeed, never appeased by hatred in this world. It is appeased only by loving-kindness. This is an ancient law.
Tan Suat Wah & Family

BUDDHAM SARANAM GACCHAMI
DHAMMAM SARANAM GACCHAMI
SANGHAM SARANAM GACCHAMI
I take refuge in the Buddha.
I take refuge in the Dharma.
I take refuge in the Sangha.
Teh Siew Kheng & Family
Teh Ah Nya
Yeap Ewe Joon

HEAVENLY BLESSINGS AND PROTECTION
OM MANI PADME HUM
Mr & Mrs Lee Chai Hua & Family

HEAVENLY BLESSINGS AND PROTECTION. OM MANI PADME HUM.
MAY ALL BEINGS BE WELL, PEACEFUL AND HAPPY
Mdm Liew Soon Sang Moy & Family
Ms Liew Yuet Kuan & Family
Mr Liew Yuet Fah & Family
Mr Liew Yuet Hing & Family
Ms Liew Phui See & Family
Mr Liew Wei hoong & Family

2/3/2012: We wish to inform you that the talk on Recharge Your Energy through Meditation is on scheduled but due to certain conditions which is unavoidable, the same topic will be given by Bhante Gavesi instead. We regret for the inconvenience caused. Note: Bhante Gavesi's profile can be found here: http://gavesi.blogspot.com/ . Bhante Gavesi is a Malaysian Bhikkhu who is currently residing in Penang. He was ordained in the year of 2001 by Sayadaw U Pandita of Panditarama in Myanmar. He has led a number of retreats in Penang, Kuala Kubu Baru, Kota Tinggi and other places in Malaysia. Presently, he is the spiritual advisor of Peace House and Isivana in Penang.
16/2/2012: We are pleased to inform you that Bhante Dr Talawe Sangharatana Thera will be giving  Dhamma Talks on 1st March, 2012: MONFORT BOYS' SCHOOL at 7.30pm-9.00pm talk on "A SKILLFUL WAY OF LIFE" . 3rd March  2012: SETENANG at 8pm-9pm "Start from Right View". 4th March, 2012: SUBANG JAYA BUDDHIST ASSOCIATION at 10am (SJBA talk on "Experiencing Jhana" and 11th March, 2012: SABS/ SHAH ALAM BUDDHIST SOCIETY at 9.30am-11.00am, talk on "Recharge your Energy through Meditation"). For more details, please contact Sis Bee Yong @ 012-208 5856 and Bro Wuan @ 012-331 9515. For Setenang address, please contact Bro Jerry Khoo @ 012.621 1098. Sadhu!
Vegetarian Dana for Bhante @ Setenang House on 1st March at 10.30am. Sadhu!

The nearly completed Buddha Vihara in Hydrabad, Nov 2011.

Ground opening ceremony for Buddha Stupa Project November,2012 (site is next to the Buddha Vihara)
14/11/2011: A small group of Malaysian Buddhists visited the Hydrabad Project today for the Opening Ceremony of the Buddha Vihara and Buddha Stupa Project. Building the Buddha Stupa represents a Living Buddha and  the site had been identified for the Installation of the Buddha's Relic tentatively for next November, 2012. Should anyone of you are keen to donate to this rare and meritorious deed please do not hesitate to contact Sis Bee Yong @ 012-208 5856. Sadhu!

Ven Dr Talawe Sangharatana Thera has a heart for the poor and downtrodden, and seeks them out.

Buddhists in Bidar, Hydrabad

Giving a short speech for the opening ceremony of the Buddha Vihara and Ground Opening Ceremony for the Stupa Project

The nearly completed Buddha Vihara and Proposed Buddha Stupa Project on the right hand side of the Vihara

Lighting at the main Shrine Hall for World Peace

8/4/2011: The Bhikku Training Centre has just been completed in November, 2010, and there are a few of us will be visiting India in November, 2011 to get the following items for the Training Centre and Sangha members:
1. 10 Blankets
2. 10 Bedsheets
3. 10 Mattresses
4. Stationery
5. Hindi Tipitaka
6. A Table & A Chair for the Office
7. Monks' requisites
'Saranagamana' means taking refuge in the three Gems: the Buddha, the Dhamma and the Sangha. By donating to this noble cause means encouraging others to follow the Buddha's Teachings which can be summed up as: "to refrain from all evils, to do what is good, and to purify the mind."
In the Buddha's time, there was a man of Sakyan clan named Saranani who had taken refuge in the Three Gems for a long time. Once the Buddha spoke in praise of him: "Saranani Sakya has taken refuge in the Buddha, the Dhamma and the Sangha for a long time. How can he be reborn in the miserable realms?" 
For those who are keen to donate, please do not hesitate to contact Sis Bee Yong @ 012-208 5856.Sadhu!
MahaSadhu to the following donors:
Lu Shi, Lim Park Khuan & Family
Sis Aggie
Lim Lay Chin
Teh Siew Kheng
Wong Tum Keong (Dedicated to all beings throughout the infinite universes and beyond with exception)
Kieu Choon Lai
Dato Teoh Tiaw Seang, Datin Tan Lay Sian & Family
Jane Lim Ah Mee
Liew Yuet Kuan
Maggie Chan & Family (IMO Mr Chong Peng Woon & Mdm Leong Poh Khum)
Yee Ah Mooi 
Chin Gim Sung
Cheok Sheau Chji
Fu Kiew Ping
Wong Siew Foong
San Tim Fook
Shih Choy Thia
Sin Thiam Choy
Neo Su Leng
Sin Zin Min
Sin Xin Lin
Sin Xin Yin
Gwee Wenf Wah
Siew Mee Yoong
Gwee Teck Hou
Gween Zhen Hou
Gwee Xuan Qi
Evelyn Fong Mei Lin
Gan Peak Chai
Chua Tien Lai
Chee Li Har
Barbara Yen
Liew Yuet Kuan & Family (IMO Mr Liew Tham Sang)
Joyce Ong Hong Ling
Jennifer (Tan Heang Hwee)& Family
Beatrice de Alvis & Family
Yvonne Yap & Family
Anonymous
Teoh Ti Zhen & Family
Yong Wai Chun & Family (IMO Departed Relatives & Friends)
Wong Kok Mun (IMO Departed Relatives & Friends)
Chai Khai Thai & Family
Khoo Kay Ong & Family (IMO Cheah G Lan & Hor Sooi Wan)
Lau Ah Chwee (IMO Tan Kah Guat)
Han Moh Ching & Family (IMO Tan Boh Eng)
Chris Yap Beng Law
Yu Khang Lun & Family (IMO Tee Cheng, Lim Jit Wang & Yan Tiew Jong)
Lee Kim Hiang (IMO Mrs Minie Lee Kim Hiang)
Ng Lee Cheng (IMO Yeo Hai Hong, Wong Ah Lian & Yeo Kim Hock)
Lim Guat Cheng
Robert Tan, Rose Tan & Family
Tan Boon Haw
Lim Tow Hsing & Family
IMO Mr & Mrs Sin Keat

An Artist's impression of the Stupa Project in Hydrabad, proposed for 2012

Malaysian Devotees queuing to lay bricks for the Buddha Image

Group photo after the opening ceremony at the Buddha Vihara

Laying a brick for the Buddha Image in the Vihara

Offering of requsites

Offering of requisites

Buddha Stupa Donors as follows:
Poh Lim Chin & Family
Mei Young Chan & Family
Paul Chong Chuo Lunk & Family
Mdm De Ah You & Family
Teh Siew Kheng & Family
Chan Keng Moi & Family (IMO Chan Mee Joo & Departed Relatives and Friends)
Mdm Neoh Siew Hwa & Family
Amy Liew and Family
Tan Keng Lan & Family
Lim Lay Chin
Lee Chiew Tee & Family
Soon Mei Ling
Sang Haans
Sang Fat Chon
Dato Teoh Tiaw Seang, Datin Tan Lay Sian & Family
Soon Mei Ling, Sang Haans & Sang Fat Chon (IMO Departed Relatives and Friends)
Yong Fook Chee (IMO Yong Wee Ooi & Yee Yuk Kheng)
Angeline Tan Kwee Lan & Family (IMO Departed Relatives and Friends)
Sherene Ngoi & Family (IMO Departed Relatives and Friends)
Chan Moh & Family (IMO All Departed Relatives and Friends)
Dr Lu Ping Yan and Lu Ping Su
A K Lee & Family (IMO Departed Relatives and Friends)
Wuan Thong Lok & Family
Setenang BS & KalenaMitra Group-KL
Yeap Ewe Jin & Family
Yeap Ewe Juan & Family
Yeap Ewe Joon & Teh Siew Kheng
Yeap Chye Huat (IMO Yeap Thian Chai @ Ah Soo)
Yip Lai Sean & Family (IMO Chu Kon Shium & Yip Wai Meng)
Yip Lai Yieng & Family (IMO Chu Kon Shium & Yip Wai Meng)
Yip Siang Koo (IMO Yip Wai Meng & Chu Kon Shium)
Lim Soo Har
Tan Kong Sing & Family
Rosemary Tan Guat Ean, Kim Lee Tze Hui & Family
Beatrice De Alwis & Family
Liew Chai Hoon
Yeong Keow Fong & Family
Koh Gin Wan
Wong Heng & Family
Lam Mui Hawa
Lim Siew Eng & Family
IMO Tan Ker, Ong Kiam, Tee Sher, Successive Generations of Tan Ancestors, Tan Kong Sing & Family Debtors, enemies & All Those Closely Associated.
Tan Keow & Family
Law Sek Yen & Family
Chong Meng Yee & Family
Chong Kok Chin & Family
Kok Ru Huan
Yee Mee Lee & Family
Wee Kim Tuck & Family
Law Wai Keong & Family
Tee Seng Huat & Family
Chon Yoon Thye & Family
IMO Yee Tim Poh
Julianna Tan Lee Choo & Family
IMO Tan Soon Seng, Mr & Mrs Kevin Low Eng Boon
IMO Tan Lee Ming
IMO Lim Keat Hong
IMO Sui Teo Ching
Bow Sow Leng & Family, Lee Bok Wai & Family, Lee Bok Mun, Lee Bok Leong, Lim See Meng & Family, Cheong Weng Hong & Family
Fong Yun & Family
Mui Yoke Chan & Family
Ching Kew moi & Family
Tan Ah Pin & Family
Tan Yau Seng & Family
Tan Yau Chin & Family
Shirla Wong
Pearl Foong
Ng Mei Choo & Family
Chan Mang Hang
Sui Dion King & Family
Lim Tin Siew
Ng Jat Sun
Lim Lay Chin & Family
Tan Ah Lian
Tan Chai Choon
Lee Ah Loi
Tan Bee Len
Yap Foo & Family (IMO Departed Relatives)
Mah Yoke Lan
Mah Yip Thoong
Ng Siew Nam
Teh Ah Nya
Aloka Metta Bhavana Group
Tan Bok Huat & Family
Low Ling Fei
Pui Sin Sern & Family
Tan Boh Tan
Tan Yoke Ting
Tan Bok Swee & Family
Lay Foo Choy & Family
Tan Poh Tin & Family
Tan Ai Geok
Yap Yee Kuen & Family
Yap Zhen Hong
Low Ling Nee & Family
Low Mon Chai
Low Lih Yiing
Low Lih Jin
Lillianne & All Beings
Ng Koon Lan
Lim Lay Chin & Angeline Tan
Yong Moey Phin & Family
Yong Wai Chun & Family
Merin Soon & Family
Juin
Liew Yuet Kuan & Family
Rob & Ling & Family
Dr Elaine Lim Tin Siew & Ng Jat Sun & Family
Dr Elaine
Chan Keng Moi & Family (IMO Departed Relatives & Friends)
Mr & Mrs Lee Chai Hua & Family
Ms Liew Yuet Kuan (IMO Mr Liew Tham Sang)
Mdm Liew Soon Sang Moy & Family
Mr Liew Yuet Fah (IMO Mr Liew Tham Sang)
Mr Liew Yuet Hing & Family
Ms Liew Phui See (IMO Mr Liew Tham Sang)
Mr Liew Wei Hoong (IMO Mr Liew Tham Sang)
Teh Siew Kheng & Family
Sis Juin & Family
Teh Siew Kheng & Family
A K Lee
Soh Siew Hong & Family
Soh Siew Hong, Sisters & Family (IMO Mother, Tan Keow, rebirth in Western Pure Land)
Danny Lim & Family
2012 India Group

2011 - 10 Robes offering by:
Sis Goh Bee Leng
Sis Elizabeth Heatcote
Sis Mary Yap
Sis Margaret Tan
Sis Yvonne Chin (IMO Pan Ching,Chin Kong Foo,Chin Lieh Bin and Chua Joo Guan)
Nissapatorn family (IMO Mr Longheing and Mrs Kesorn Nissapatorn )
Dr Sucheep and Mrs Veeree Phiriyasamith

Bhantes opening the robes for the monks

********************************************************
Posted on 21/07/2010.
MAJORIE CHIEW
maj@thestar.com.my
Monday March 31, 2008
A SRI Lankan monk was in a crowded train travelling from Mumbai to Ulhasnagar in India, in 1982. A couple of superior caste members were seated comfortably, while several labourers were standing nearby. When a labourer accidentally brushed against a woman’s shoulders, the husband took offence and beat him up.
No one interfered except fellow labourers who pleaded with the man to stop the bashing. When their pleas fell on deaf ears, they surrounded the fallen man to protect him from further assault.
Ven Dr Talawe Sangharatana Thera: ‘We want to help India as it is the Land of Buddha.’
In 1995, the monk, Ven Dr Talawe Sangharatana Thera, was on the platform of a train station in New Delhi. “A young boy who was begging for food was chased away by members of a higher class. When he approached me, I gave him some money and heard them remarking that ‘Only beggars help beggars.’
“These (condescending) folks probably believe that God created beggars to teach them the meaning of poverty. As such, they do not want to help these unfortunate ones,” said Ven Sangharatana, chief monk of Pitaramba Temple in Bentota, Sri Lanka, during a recent visit to Malaysia.
In another incident in a New Delhi university, he saw a boy being beaten up for courting a girl from a higher caste. “No one came to his aid and when the police arrived, they took the boy away instead of his attackers,” said Ven Sangharatana, 60.
Such centuries-old discrimination against the Untouchables left an indelible mark on the monk.
In 1982, Ven Sangharatana headed for Maharashtra in Western India because the majority of Untouchables were found in this state. Maharashtra was the birthplace of the late Dr B.R. Ambedkar, a great leader of the Untouchables and “the father of modern Buddhism”. Ambedkar later went on to become the first Minister of Law in India.
“We want to help India as it is the Land of Buddha,” said Ven Sangharatana, adding that Ambedkar had called upon monks from abroad to help his community (the Untouchables) by giving them education, helping them to rebuild their society and teaching them basic hygiene.
Dalit children playing in a broken house on the outskirts of the city of Lucknow in India.
“Today, the Indian government welcomes those who want to help the Untouchables. The Hindus are happy to see us as social workers. We don’t help only the Buddhists but also the poor Muslims and Christians in the community.”
Ven Sangharatana has embarked on several projects to help the Untouchables. In 1997, he started the Mahendra Welfare Foundation in Banjarpet near Bangalore to help children and mothers in need of financial aid.
Every year, the foundation distributes stationery to needy schoolchildren. Last year, it launched a micro-credit programme to offer interest-free loans to women to start their own businesses such as selling vegetables, sewing garments and making toys and shoes. The loans have to be repaid in instalments within a year.
In January this year, he started a foster parent project in Bangalore. Under this programme, needy schoolchildren receive financial aid on a monthly basis.
A Dalit woman in Lucknow.
Last December, Ven Sangharatana visited Bidar, a rural area with a majority of Untouchables who are Buddhists, on a request to set up a training centre for monks and a school. The journey to Bidar from Bangalore took more than 14 hours by bus through rough terrain.
“I was asked to find financial support for them,” he said, adding that he was appointed the community’s patron.
When he was in India, Ven Sangharatana donned helmet and mask before going 91m down a mineshaft to experience the poor working conditions of miners.. He also witnessed ill treatment of the Untouchables.
Some say the Untouchables or Scheduled Caste still suffer from an inferiority complex due to their background. People could tell if they were from the lower caste just by their family names, the areas they come from and their behaviours, said Ven Sangharatana.
“Buddhism is against the caste system. Everyone is equal. We should respect every human being and every religion.”
In his book, Buddhists in Maharashtra (published in 2001), Ven Sangharatana wrote about how the caste problem prevailed in Maharashtra. The issue of Untouchability made social depression rampant down the centuries, creating mental and physical oppression of the downtrodden.
According to Ven Sangharatana, since the third century AD, the early caste system was divided into Brahmins, Vaisyas, Ksatriyas and Sudras. Later, society created another caste – the outcaste – and historians believe that this caste appeared due to the Renaissance of Hinduism. In the Indian caste system, a Dalit or Untouchable is a person who, according to traditional Hindu belief, does not have any varnas.
Varna refers to the Hindu belief that most humans were supposedly created from different parts of the body of the divinity Purusha. The part from which a varna was supposedly created defines a person’s social status.
Dalits fall outside the varna system and have historically been prevented from doing any but the most menial jobs. Among them are leather-workers (called chamar), carcass handlers (mahar), farmers and landless labourers, night soil scavengers (bhangi orchura), handicraft-makers, folk artists, street cleaners and dhobi.
There are an estimated 160 million Dalits in India. Traditionally, they are treated aspariahs in South Asian society and isolated in their own communities. Even their shadows are avoided by the upper castes.
Discrimination against Dalits still exists in some rural areas. In urban areas and in the public sphere, such discrimination has largely disappeared following access to better education.

Champion of the Dalits
THE Untouchables in Hindu society were a helpless lot. They were denied the use of public wells and shut out from Hindu temples and festivals. They were generally landless and had to live in the outskirts of villages due to social threats.
Thankfully, they found a champion.
“B.R. Ambedkar was born into this community and met with many social problems since childhood. However, he struggled to change these social differences and delivered his people,” said Ven Dr Talawe Sangharatana Thera in his book, Buddhists in Maharashtra.
Ambedkar read about all the religions in the world and decided to become a Buddhist. He opened his people’s eyes to a new religion that could set them free.
“Ambedkar met with other leaders of the Untouchables and together they wanted to change social discrimination against them. Failing to get the British to help, Ambedkar decided that the best recourse would be to change their religion since they were forbidden to enter a temple for worship. The temple owners also did not want the Untouchables to tread on holy ground and contaminate the place,” related Ven Sangharatana.
In 1956, Ambedkar together with 5,000 followers embraced Buddhism in a mass conversion. This event in Nagpur on Oct 14 was a historical day for the Untouchables of India.
“Ambedkar explained that he was not out to seek any economic gain by embracing a new religion. He wanted happiness with social dignity. He saw that freedom, equality and brotherhood were available in Buddhism,” said Ven Sangharatana.
In his book, Annihilation of Caste, Ambedkar explained the history of the Brahmins and how they built their citadel in Indian society.. He accused this caste of monopolising social privileges, education and religion, and depriving the poor in India. He was intent to wipe out the caste system.
“Ambedkar became the father of the oppressed and brought Buddhism back to life in India,” said Ven Sangharatana.
To see the propagation of Buddhism in India, Ambedkar worked tirelessly until he passed away on Dec 6, 1956, at the age of 65. Even after his death, great waves of conversion took place in Maharashtra as his followers carried on the propagation work. About 30,000 Untouchables were said to join the fold of Buddhism in a short span of time.
And so, Maharashtra, the home state of Ambedkar, has the largest Buddhist population in India. – By Majorie Chiew
You may also visit http://dalitlivelihood.blogspot.com