FOUNDATION FOR THE FUTURE. lotus. LAY REVIEW Summer 2006

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1 FOUNDATION FOR THE FUTURE lotus LAY REVIEW Summer 2006

2 Contents 1. Message from the Spiritual Director Dr Ottara Nyana 2. Treasurer s Report Ann Lovelock 3. State Middle School, Thamangone Robert Black 5. Pagoda Repair Project Dr Kyaw Myint Oo 6. The Greatest Gift Linda Tomlinson 7. Appeals Roll of Honour Dhamma Hall and Roof Repair 8. Dr Rewata Dhamma Brief biographical notes 9. Proposal for Teaching Buddhism in the West Dr Rewata Dhamma 10. Launch Conference Dr Martin Stringer 11. Dhamma Hall Construction John Beard 12. Vihara Activities Robert Black 15. Buddha Day 2006 Robert Black 17. Right View Bill Strongman 18. Promotion of Buddhism in the 21st Century Dr Ottara Nyana 21. Four Noble Truths Bhikkhu Nagasena 24. Dhammaramsi - Light of Dhamma Marie-Cecile Forget Cover photograph: Robert Black Contributors Dr Ottara Nyana Spiritual Director John Beard Bhikkhu Nagasena Dr Kyaw Myint Oo Articles published in Lotus are edited from material supplied by a variety of individual contributors. This particular issue is less a Review than an Annual Report and should be read as such. Taking an overview of the past twelve months it records completed projects and informs on current activities. Comment and criticism is always welcome and should be addressed to the Editor at the address on the back cover of this issue. Lotus Review is for free distribution but donations towards the expense of printing, postage, envelopes, etc. are much needed. Our thanks go to Robert Black for his contribution to this issue, particularly his photographic record of activities and events. Ann Lovelock Robert Black Linda Tomlinson Bill Strongman Dr Martin Stringer Marie-Cecile Forget (linked to article on p.24) DHAMMARAMSI Light of Dhamma Located at 21 rue des Beguines a 5170 Riviere (Profondeville), the Centre has various buildings: a meditation room of 65m 2 in the workshop; a multi-purpose room with mini-kitchen and a dormitory for eight. In the Beguinage there is an entrance hall, dining room, kitchen, office and upstairs four bedrooms and three showers. At the other end of the building there is an ancient disused chapel, a magnificent space where the meditation room could be located one day. In the internal courtyard, and far from the traffic, an abandoned forge ideal for walking meditation. At present there is a plan to renovate the old water turbines which will not only substantially reduce costs but will also emphasise the environment aspect of the site, so important these days. Access to the Centre is easy with the station of Lustin being very close. At present the capacity for visitors is 25 people.

3 lotus The Lay Review and Newsletter of the Birmingham Buddhist Vihara SUMMER 2006 ISSUE No. 20 Message from the Spiritual Director I came to the Vihara on 10th July 2003 during the veneration of the U.N. Buddha relics. Sayadaw Dr Rewata Dhamma arranged for me to teach, lead retreats and meditation courses and give dhamma talks up until he passed away on 26th May On 9th January 2005, in our vihara trust meeting, I suggested that we should mark the first anniversary of his death by producing a Special Lotus (Commemorative Issue) and this was published together with a compilation of his essays and talks under the title of Buddha's Prescription (printed by Triple Gem Publications, U Tin Tun, USA). These were both successfully published in time for the 7th Peace Pagoda anniversary on 22 May In that meeting I also suggested that we, Dr. Rewata Dhamma's disciples and devotees, should fulfil his wish that a Middle School be built in his village, Thamangone. On 12 December 2005 his wish became a reality with the official school opening together with the provision of pipe wells and student scholarships. Severe leaking of our Pagoda roof had caused serious damage and it was in need of urgent attention. At the end of the Buddha Day ceremony, 22 May 2005, we had our first building committee meeting led by Dr. K.M Oo and Dr. Bo. Through their hard work, patience and experience, along with the support of dhamma friends and generous donors all over the globe, the Dhammatalaka Peace Pagoda is back to its former glory for the people. Now all of you may happily and peacefully celebrate this Pagoda anniversary and the re-enshrinement of the Buddha relics. Sayadaw's scholarly work in English, The Process of Consciousness and Matter, is yet to be printed by Triple Gem Publications (U Tin Tun, USA). I have also written Dr. Rewata Dhamma's Biography, in Myanmar language, which underlines Sayadaw's great diligence. These two books should appear in time for the Dhamma Hall opening ceremony in late 2006 or early Sayadaw had three projects he wished to see completed in his lifetime: a Pagoda, a Vihara and a Buddhist Academy. He was successful in completing the first two and I am committed, in his memory, to the successful completion of the third. Work began with the blessing of the ground and foundation stones on 14th May 2006, Buddha Day. We have planned a side-room within the building to commemorate it as Sayadaw's project, where his books, robes and a life-size seated copper statue of him will be on display. The statue is currently under construction in Myanmar. During the Buddhist Conference, in the Peace Pagoda on 26th November 2005, Dr. Martin Stringer, (Head of Department of Theology and Religion, University of Birmingham) stated that: Together, the department and the Vihara hope to: work towards the establishment of a Buddhist Academy collaborate in the production of jointconferences in Buddhist Studies construct university-level courses build a partnership that will generate a greater interest in Buddhist Studies (Perhaps by creating a lectureship or Research post in Buddhist Studies.) Furthermore, we also wish to run Diploma courses, children s courses and long term meditation retreats in the new Dhamma hall. In conclusion, I would like to thank all of our supporters, devotees and dhamma friends for their support for the Thamangone Middle School, Peace Pagoda repairs, publishing of the Special Lotus magazines, books and the Dhamma Hall construction. As well, I must acknowledge Mr. Robert Black for all of his hard work in gathering together and editing the contents of this issue of Lotus Review and for the taking of photo records. Finally, let me mention my great thanks to Linda Tomlinson, our Trust Secretary, who has both designed and formatted this publication. Ven. Dr. Ottara Nyana Birmingham Buddhist Vihara 7th June, 2006

4 TREASURER S REPORT Vihara Finances As Treasurer of the Trust I would like to thank, on behalf of the trustees, all our supporters for their continued generosity. The accounts for the year are at present with the accountant so this summary is from my unaudited version. (Our financial year is 1 October to 30 September) To make it simpler I have rounded the figures up or down so they don t balance exactly. Anyone wanting a copy of the accounts may request to see a copy when they have been audited. Income and expenditure 2004/2005 Income amounted to 40,400, of which 3,250 came from educational activities, sales etc., but the rest was all from donations. The general running costs amounted to 27,500 so that our average monthly expenditure was 2,300. The monthly breakdown of expenditure is as follows: Repayment of our loan 500 Administration, i.e. insurance, safety checks, accountant, solicitor etc 426 Printing, postage, stationary 400 Fuel 180 Water 120 Telephone and internet 80 The rest of the money ( 600) was for general repairs and maintenance, domestic expenditure, monks expenses (which are very low) etc. We are very fortunate in that we also receive many donations in the form of goods so that we never have to buy food, toiletries or cleaning materials. Appeals for Projects After paying 7,000 for the funeral expenses of Dr Rewata Dhamma we were able to transfer 16,000 to the Memorial Fund. We received a further 11,500 during the year, which meant that we were able to cover the building costs of 25,000 for the school in Myanmar. In addition, as at the end of May 2006 we have raised 24,000 towards the cost of the Dhamma Hall. As if this wasn't enough we have also received sufficient donations to cover the cost of the extensive repairs to the Pagoda roof and 1,138 towards the printing costs of The Joyful Traveller, last year s commemorative Lotus. Most of this money is given as donations at special festivals and when devotees visit the Vihara. Standing Orders Currently we only receive 395 per month in the form of Standing Orders, so our income fluctuates widely each month! We are very grateful for everybody s continued support. May all Beings be Happy! Ann Lovelock Should you wish to support the Vihara on a regular basis you can organise a direct debit by completing and passing this slip to your Bank. STANDING ORDER Payable to: Birmingham Buddhist Vihara, 29/31 Osler St., Birmingham B16 9EU Account No: Sort Code: Name... Address... Postcode... Bank name...account No:... Sort Code:... Amount:... Start Date:... End Date (or Until Advised)...

5 State Middle School Thamangone, Myanmar COMPLETED PROJECTS When Dr Rewata Dhamma came to the United Kingdom in 1975 it was to bring Buddhism to the West and make it accessible to all. To achieve this goal he envisaged the building, within his lifetime, of a pagoda, vihara and academy (dhamma hall). We all know that he had achieved the completion of the first two and set in motion the possibility of the third when he so suddenly and unexpectedly passed away. In the year of his death Dr Rewata Dhamma would have celebrated his 75th birthday. To mark this occasion he planned an appeal for funds to build a State Middle School in Thamangone, the village where he grew up. He wanted to to mark his gratitude for the help and support that had been given to him as a young man and he saw the school as a real and lasting contribution for the benefit of his village. His successor, Dr Ottara Nyana, prioritised this memorial to Dr Rewata Dhamma, fundraising and overseeing the building and development and on 12th December 2005 returned to Myanmar to attend the Official Opening. Dr Rewata Dhamma was born in Thamangone (Zalun township) on the banks of the Irrawaddy. At that time there were about 400 houses in the village which was surrounded by other smaller villages. There were three Buddhist kyaungs (monasteries) and a state primary school providing the children Dr Rewata Dhamma home again after an absence of 50 years with a basic education, so that most people in the area could read and write. After an absence of 50 years Dr Rewata Dhamma returned home to find that, because of erosion of the Irrawaddy s bank, major changes had taken place in his village. Thamangone had been forced to move its site three times. It still had its three viharas and the original school had been regraded to include a middle school. When he was a boy nobody went on to university but by the time of this visit there were both men and women with Degrees. However, anyone wishing to pursue higher education had to cross the river (over a mile wide at this point) and go to other towns. Consequently, although many of the children were bright enough, their parents were too poor to support them away from home. LOTUS 3

6 As a result, and because of his interest in education, it is not surprising that he should choose to improve the educational facilities and opportunities for the people of his village. What better way than to provide secondary school education and student scholarships? His plans also included the provision of pipe wells so the villagers could benefit from clean safe drinking water. 4 LOTUS Attending the 4th World Buddhist Summit in 2004, Dr Ottara Nyana took the opportunity to visit Thamangone village where he met the villagers and arranged for a survey of the proposed area. On his return Dr Ottara Nyana reported to the trustees that the proposed sum of 15,000 earmarked for the building of a single storey extension to the existing school would not be sufficient. A new figure of 20,000 was agreed, although this now meant the sinking of the pipe wells and allocating of student scholarships would no longer be possible. However, people s generosity continued unabated and all the necessary money was raised and the work commenced in January With the local people helping wherever possible, and despite working through both the hottest and wettest times of the year, the work was completed by November The final building is a twostorey structure measuring 150 x 40 and will accommodate 500 children. We are pleased to advise that thanks to the generosity of all those who donated to the Memorial Fund a sum of 17,000 was contributed. In addition there was a donation of 5,000 from the Friends of the Rain Forest and 5,000 from Dr Mar Mar Lwin. Tom Maxwell paid for a pipe well; two scholarships were presented to medical students by Dr Mar Mar Lwin and an anonymous donor funded a further scholarship. The official opening of Thamagone Middle School was held on 12th December 2005 and was attended by Dr Ottara Nyana, Dr Mar Mar Lwin, 25 supporters and seven other monks. The day started with introductions and an opening address by Dr Ottara Nyana. When all the presentations and speeches were finished the party moved outside for the cutting of the ribbon. The school was declared officially open. As a result of Dr Rewata Dhamma s wish, and the generosity of all who helped make it a reality, the completion of this project will be of benefit to thousands of people in the area for many years to come. May all beings be happy. g A random selection of photographs in Thamangone village

7 Dr Kyaw Myint Oo PagodaRepairProject As a devout follower of the Lord Buddha, and for the benefit of all mankind, I strongly felt duty bound to take up the challenge of restoring our Pagoda to its former glory. Severe leaking had caused serious damage and it was in need of urgent attention. Permission from the Spritual Director, Ven. Dr. Ottara Nyana, was duly sought after having had a thorough discussion. This project would not have come into reality had it not been for the generous donations from well wishers of all denominations and without the invaluable wealth of expert knowledge in the engineering field of my friend, Dr Bo. I would like to recall if I may, the maxim of an honoured chief Buddhist abbot back home in Myanmar. When implementing a building project he set the following four M Rules: MIND power, MAN power, MONEY power and MATERIAL power. For me the only mind power had been the dominant player and the driving force to go ahead as the other three were, at that moment in time, latent. Being a worthwhile noble undertaking the Trust Secretary, Linda Tomlinson, produced an appeal leaflet at my request. This preparatory phase of the project would not have been complete without the thoughtful contribution of my friend Dr Aung Kyi Myint who produced CD Roms from a video of the Pagoda Relics Enshrining Cemeremony video in He produced sufficient for every donor to receive a copy with their acknowledgement. The first phase was to find out exactly where and what the causes were; analogous to diagnosing a patient s disease. In early July 2005 a specialist firm was selected following competitive tendering and engaged to investigate the situation. With the aid of special equipment, leakage points were precisely identified and located, damage assessed and expert opinion found on how to rectify all these problems. No sooner had competitive tenders been invited from various building firms locally then a detailed report was received. Out of seven companies invited to tender only two had genuinely shown interest and consequently we finalised the selection of a local company, Hasbury Building Services, and we awarded them the project contract. The work began in earnest in early November However, due to atrocious weather it wasn t completed until the end of May As almost always, life s events are governed by forces and circumstances beyond our control. Total satisfaction hasn t been achieved. Nevertheless with the support of friends and generous donors from all over the globe, I have been able to deliver the Dhammatalaka Peace Pagoda back to its former glory for the people, of the people and by the people. On behalf of the Trust I am deeply indebted and thank those contributors who helped to make this worthy project happen. May all beings be well and attain the ultimate bliss of Nibbana. g Pagoda ceiling back to its former glory LOTUS 5

8 The Greatest Gift A SURVEY OF THE VIHARA S PUBLISHING HISTORY Linda Tomlinson Before retiring I worked for a charitable group ambitious to publish material from projects in which commercial publishers were not interested and with no resources to do so themselves. I was given the job of fulfilling these ambitions solely on the basis that I had a background in advertising! It was an uphill struggle to acquire the know-how in a short space of time but I did learn new skills and by retirement knew at least a little about the perils and pitfalls of producing the written word. It felt like all this new knowledge would then be put behind me, of no further use. But that s not what happened. In 2001 I was present when a consignment of Dr Rewata Dhamma s The Buddha and His Disciples arrived at the vihara. His pleasure was palpable, as was mine, when he inscribed and gave me a copy. The outside of the book looked attractive. It had a glossy coloured cover and could have stood alone on any bookshelf. However, on reading it I realised that the content was marred by amateur design, variable printing and poor production. The pages were glued, not stitched, and separated from the binding easily. This edition was an in-house production by Dhammatalaka Publications, funded by our devotee Mar Mar Lwin. It had been responsible for two earlier books by Dr Rewata Dhamma, The First Sermon of the Buddha (1994) and Maha Paritta (1996), both of which also suffered from poor production and editing. A more professional edition of the first of these by Wisdom Publications, retitled The First Discourse of the Buddha (USA, 1997), was far more successful and the book came out in French translation the following year. For the sake of completeness, we should mention Sayadaw s pamphlet, Introduction to Buddhism, first published by the Vihara in 1985 and regularly reprinted in various formats since. In view of the shortcomings mentioned above, I was more than eager to offer my help when Dr Rewata Dhamma talked about his next book and, although he knew little of my background, he took me on trust and allowed me to design it. This was Emptying the Rose-Apple Seat, based on his highly popular ten-day retreats. With Yann Lovelock as editor and Triple Gem Publications in Malaysia keen to publish the work of such a respected and beloved teacher, we produced together something of which Sayadaw could truly be proud. Over the past few months two groups in the East have obtained our permission to reprint this book and it is good to know that our teacher s work lives on in such a way. After Sayadaw s death, Yann felt that a fitting tribute to Dr Rewata Dhamma would be to publish a selection of his talks and essays and in 2005 we took delivery of The Buddha's Prescription. As before, Triple Gem Publications in Malaysia covered all the printing as well as paying the extensive shipping costs to get the books to us. All their publications are circulated to monasteries around the world. Dr Rewata Dhamma s final project, The Process of Consciousness and Matter, was already written 6 LOTUS

9 before his death and I had promised to work on it. This book is being worked on and should be off the press by the end of the year. Dr Ottara Nyana, Mike Regan and Robert Black have all worked on the editing and I will undertake the design. Triple Gem have again expressed their desire to publish what will become an essential textbook for all serious students of Abhidhamma. In addition Dr Ottara Nyana recently wrote a biography of Dr Rewata Dhamma in Burmese which should be available shortly. Something else awaiting publication by the Vihara is Yann Lovelock's guide to the Pagoda. For a long time we have felt the need for such a guide, what with our high turnover of visiting groups from schools and other institutions and the hundreds who have come in response to our inclusion in the National Heritage Week scheme. In 2004 Yann s essay on The Origin and Symbolism of a Buddhist Pagoda appeared alongside Dr Rewata Dhamma s on Meditation: Samatha & Vipassana in the collection of essays Meeting Buddhists (Ed. Elizabeth Harris & Ramona Kauth). He has expanded this for us and added useful photographs and illustrations. To return to 2001: during one of Bill Strongman's meditation classes I expressed the idea that it would be a good to publish our own lay newsletter. Dr Rewata Dhamma and Mike Regan had been producing a quarterly news leaflet for years but I felt, and Bill agreed, that a vehicle for devotees to express themselves might be useful. In this way Lotus Review was born. At the time Dr Rewata Dhamma had reservations about combining his newsletter with ours so it was a great compliment when, after the favourable reception of our first issue, he agreed to amalgamate the two. Yann Lovelock, who wrote the lead article in that first issue, helped sub-edit numbers 2-15 and contributed his own linguistic and artistic skills to their development. When growing pressure of work took him elsewhere he was replaced by Robert Black, who has been of great help gathering and editing material, as well as acting as Vihara photographer. What next, I ask myself. One thing is certain: we need someone young and keen to take our publications into the future. So if anyone reading this has ambitions to design and to publish, please get in touch. While I am still around I would love to pass on what little I know and see a handover taking place before I'm put out to grass. Please contact me via the Vihara if you would like to discuss this further. g APPEALS ROLL OF HONOUR Over the past twelve months there have been two major appeals for help. The Dhamma Hall Appeal which is ongoing and the urgent and specific appeal to fund the Pagoda roof repairs. We would like to publicly thank those who have given their support. While these supporters are specifically recognised and thanked it is remembered that there are supporters who contribute by standing order to our monthly expenses. Though not listed by name, without their help the Vihara would struggle and we thank them for their generosity and commitment. DHAMMA HALL Drs Win Mynt & Khine Thin Han Aung LY Chen (3 donations) British Burma Buddhist Trust Paul Trafford Dr Mehn Tin Thoung, Dr Cho Cho Khin & sons Dr A Thein & Daw Than Than (2 donations) Ellen Parker Dr Ye Myint Margaret Doonlag Mrs A M Khin Mrs D T Yin Molly Soe & Sons Y & A Lovelock P M Gray Mr M Than Prince Sampla Belgium Dhamma Group (2 donations) Robert Black In Memorium Wang from Sis Bill Strongman Ann Smith Simran Kaur Stephan & Gabrielle Rann Dr Chit Ko Ko The Clement family Dr Ottara Nyana Keith Jones Arnold Kincaid James Clement Bettina Stillman-Jung N W Thein Brandon Rees Aung Kyaw Zan John B Michael Dr Mg Mg Oo Keith Perks Mr K M Thu Naing Wanna & Lwin Lwin Kyaw (London) U Myint Thaung & Daw Se Nwe Nwe ROOF REPAIR Dr Aung Myin & Thein Thein Myin M Zeyya Swe Swe Win & Kyaw Zin Than Buddhist Essential Support Trust U Myo Myint & Mrs N N L Myint Dr Aung Kyi Myint, Htay Htay Yee & Michael Dr Thein Win Ohn Chein & Lyn Wynn Tom Gulliver Mrs Pyone Myint & Yin Yin Ohn Dr Thein Oo & Su Su Than Anita Cotterall Veena Bhumra H H Sik Fe Yue Disciples Daw San Myint Than Wilbert Hoe Lin Lin Than, Timothy & Than W M Aung & family The Light of Dhamma Lisa McKenzie Dr Win Maung & K S W Maung Dr T Thut & Dr K A Aye U Sein Ngwe & family Paul Trafford M Y Prouse Dr Thin T Hla Mrs T T Aye & family Dr Sein Myint Dr Chit Ko Ko & Dr K M Aye Lee Hodgson Amitabha Buddhist Sangha Dr Than Htut & family Dr Thant Syn & Toe Toe Lwin Norman Kain L Y Chen D R Than Ellen Parker Dr Kyaw Myint Oo Mr & Mrs Moret Ruby Oo Cho & Thein Win Aung Thant Syn Daniel Syn L Tanner Sien Min & Dr Min Min Paik D A Than Peter Soe-Wynn Martin Walker Wang family Mike Regan Ag Naing Tun, Dr Hsint & family Christopher Birt Stephen & Gabrielle Rann Htein Win Mr & Mrs Kottegoda Mrs T A Maung U Chit Khaing Daw Khin Myint Dr Wah Kaing & Dr Kyaw Win Mr Tint Zin Oo U Tin Han, Liz Han Dr Hla Soe Drs Yu Thandar Aung & Yu Sandar Aung David Ramsey Sayadaw U Zagara & Sydney Burmese Vihara Dr Ne Win Aung Dr Thida Aung Ye Myint U Myint Aye & Dr Marlar Yin Drs Swe Win Mg & Win T M Aye Belgium Dhamma Group Dr M M Lwin U Kye Myint Maw LOTUS 7

10 Dr Rewata Dhamma Born in Myanmar in 1929 Ven Dr Rewata Dhamma studied under several eminent scholar monks from a young age. After completing higher studies he was given a state scholarship in 1956 to study Hindi and Sanskrit in India. He went on to study Indian philosophy and Mahayana Buddhism, gaining his PhD from Varanasi University in He edited and published the Abhidhammattha Sangaha with its commentary in 1965 and a Hindi translation of this, with his own commentary in Hindi, in For the latter he received the Kalidasa Prize from the Hindi Academy for one of the outstanding books of the year and it still remains a university textbook in India. In 1975 Dr Rewata Dhamma was invited to England where he eventually set up the West Midlands Buddhist Centre, finally to become the Birmingham Buddhist Vihara. From this base he travelled to Europe as well as to the USA, Mexico and Brazil teaching Buddhism and leading Insight Meditation retreats in various centres and universities. He was also highly regarded in Asia and served on a number of commissions and international Buddhist bodies. In 2000 the Government of Myanmar awarded him the prestigious title of Aggamahapandita. In 1998 Sayadaw realised his dream of housing the Buddha relics, formerly belonging to the Myanmar Royal Family, in the Dhammatalaka Peace Pagoda which opened the same year. Subsequently he opened the Sangharama Monastery on the same site and was planning to building a Buddhist Academy there too prior to his death on 26 May Other books by Dr Rewata Dhamma include The First Discourse of the Buddha (Wisdom Publications, USA, 1997); The Buddha and His Disciples (Dhammatalaka Publications, UK, 2001) and Emptying the Rose Apple Seat (Triple Gem Publications, USA, 2004). 8 LOTUS

11 Plans for a Dhamma Hall in Dr. Rewata Dhamma s own words Proposal for Teaching Buddhism in the West Birmingham Buddhist Vihara was established in 1981 with the aim of propagating the Buddha s teachings in the West both through the medium of meditation and the study of the scriptures. Over the years our capacity has grown, especially after the opening of the Dhammatalaka Peace Pagoda and then the establishment of the Sangharama Monastery in its grounds. Our activities are now more than purely local. Some of the monks staying here teach regularly in a number of places and receive invitations from various organisations both in Britain and abroad. This year seven monks are keeping the Vassa, which makes us one of the larger monastic communities in Britain. We hold meditation classes for beginners as well as our long-term more practised supporters. On another day we hold scripture classes and there are classes in more general studies over the weekend. Almost every month there is a meditation retreat and twice a year a ten-day retreat with an international attendance. Others come from Europe for private study and meditation retreats. As well as young samaneras an increasing number of mature adults, both male and female, have also been taking temporary ordination. In addition, from the beginning we have emphasised our educational role among the general population and have hosted a growing number of visits from schools of all levels as well as colleges and universities. As well as our teaching function, our aim has been to work in a missionary capacity. Our envisaged activities in this respect are two-fold: To give basic training to those who will then go on to the East for further training. This has often included those who have taken the robe either as Theravadins or in Mahayana tradition, with whom we have a special relationship. Our ability to further this was formerly not as well resourced as it is now. We now have the capacity to train those of Eastern origin who have completed their Buddhist studies and now wish to learn English and have experience of adapting their teaching methods to Western cultural expectations. Our present residential capacity is for ten monks/males and four nuns/females. However, in furtherance of our aims we have plans for a large Dhamma Hall which will include kitchen facilities and provision of 10 meditation cells with separate washing facilities for men and the same number for women. Such extra accommodation will allow us to house an overspill from the monastic premises as well as meditators on long retreat. We have planning permission for this and are currently hoping to raise 300,000 to cover the costs. We are therefore taking this opportunity to appeal to our supporters, devotees and well-wishers to contribute towards our valuable work. g Dr Rewata Dhamma 30/10/03 Subsequent to this proposal, the plans for the proposed Dhamma Hall have adapted to prioritise classrooms over accommodation. Plans will be available for interested supporters. LOTUS 9

12 Launch Conference Saturday, 26th November 2005 Dr Martin Stringer (Head of Dept. of Theology and Religion University of Birmingham DEVELOPING A PARTNERSHIP BETWEEN BIRMINGHAM BUDDHIST VIHARA AND THE DEPARTMENT OF THEOLOGY AND RELIGION, UNIVERSITY OF BIRMINGHAM BIRMINGHAM BUDDHIST VIHARA Since his arrival in England in 1975, the majority of those who called on Ven. Dr. Rewata Dhamma for teaching were English. Impressed by this, and wishing well for the future of Buddhism in England, he realized that the teaching would only become truly established here once the British themselves took responsibility for its development. Buddhism is not a missionary religion in the sense that is usually understood. Religion cannot be imposed from outside; it must develop in line with the culture in which it finds itself and how best to do this can only be truly understood by people who are native to that culture. It is also necessary for these people to have some depth of understanding of Buddhism itself and so they must have training and information available which is suitable to their cultural background and age group. Interest in Buddhism from schools, colleges and universities has steadily increased over the years and the Vihara has become one of the major centres in the West Midlands serving this need. As Buddhism becomes increasingly an accepted part of comparative religious studies so we welcome the many groups and individuals who need information and guidance from us. While the main users of the Vihara facilities are Westerners, the bulk of the financial support comes from generous donations by the Myanmar community round the country who are pleased to see such keen interest in the teachings they venerate, and hoping others will benefit from their generosity. The building of the Pagoda marked a significant stage in Buddhism s acceptance in our area and a purpose-built Vihara has recently been built at the Pagoda site. This encourages further development for Buddhism and practice for seekers. The Birmingham Buddhist Vihara is already a centre for Buddhist studies and practice in the West Midlands and beyond. Nevertheless, part of Dr. Rewata Dhamma s vision was to build a Dhamma Hall to house courses, conferences and research into Buddhism. This vision is gradually becoming reality and it is hoped that in the near future the Dhamma Hall will be built and the development of Buddhist courses can be taken a step further towards the establishment of a Buddhist Academy. THE DEPARTMENT OF THEOLOGY AND RELIGION, UNIVERSITY OF BIRMINGHAM The Department of Theology and Religion has a long tradition in the research and teaching of global religion, pioneered by scholars such as Ninian Smart, John Hick and Lesslie Newbigin. It has an international and multi-disciplinary faculty of c.40 staff (covering sociological, historical, anthropological, political, theological and philosophical approaches to the study of religion) and well over 300 post-graduate students who come from some 30 countries. In the official Research Assessment Exercise (RAE), the Department was awarded a rating of 5, in the top band which consists of 5 and 5*. The Department was given a score of 23 out of 24 in the 2001 Teaching Quality Assessment. One of the strengths of the Department is the work it does with religious communities in the West Midlands. This has taken various forms such as courses in the community, joint conferences or research projects. The partnership between the Department and the Birmingham Buddhist Vihara represents a continuation of this kind of work. Although the current presence of Buddhist Studies in the Department is small, it is hoped that in the future the Department might be able to establish Buddhist Studies more significantly within the University (perhaps by creating a lectureship or a research post in Buddhist Studies). Together, the Department and Vihara hope to: Work towards establishing a Buddhist Academy Collaborate in the production of jointconferences in Buddhist Studies Construct university-level courses Build a partnership that will generate a greater interest in Buddhist Studies. g 10 LOTUS

13 WORK IN PROGRESS Dhamma Hall Construction JOHN BEARD on turning the vision into a reality On Saturday, November 26th 2005, in association with the Department of Theology and Religion at the University of Birmingham, a conference was held at the Peace Pagoda that was the launch of the Buddhist Studies Centre at Birmingham Buddhist Vihara and Pagoda. This was the final stage of Dr Rewata Dhamma s vision tht he had explained to me when I first became involved with the Vihara in My introduction to the Pagoda was via Ramona Kauth who had approached me to see if I could help with the finishing of the Pagoda construction. I am not a builder but I have been involved in many mainstream construction projects during the course of my time as a hotelier. Upon the completion of the Pagoda Dr Rewata Dhamma asked me to become a trustee and remain with the Vihara. He told me of his vision, that it had been his aim from 1975 when he first came to England, to establish a Buddhist University here in Birmingham. I found his talk about his vision to be both passionate and realistic and this inspired me to stay and assist him in achieving his goal. The next stage of the development of the Pagoda site was to build a Vihara. Dr Rewata Dhamma worked tirelessly to arrange the design and find the funding. At times the pressure to meet deadlines with the Planning Department and other officials of the City Council was enormous but eventually, in 2002, the Vihara was completed and, once again, Dr Rewata Dhamma gave a talk in which, this time, he said We hope to add a Dhamma Hall to this new complex and it should play a prominent part in the history of Buddhism in England. It is my aim that the Dhamma Hall should be a launch pad for the future progress of Buddhism in the West. After the opening of the Vihara Dr Rewata Dhamma immediately started planning to get the funds to build the new Dhamma Hall. We had approached Birmingham City Council for a grant but were initially turned down. However, Bhante, with his relentless drive and determination, kept on trying. Unfortunately it was not until after Dr Rewata Dhamma passed away that the City Council awarded a grant covering forty percent of the building costs of the Dhamma Hall. This on the understanding that we put up the remaining balance ourselves. We have arranged a bridging loan that, with donations already received, amounts to a further forty percent of the costs. It is with this money that we have started the building work. On the morning of 14th May - Buddha Day - we celebrated a Foundation Stone ceremony and, since the 16th May to today, have arranged the clearing of the land and the sinking of foundation piles. The work on the foundations is due to be finished by mid- June and the Dhamma Hall completion is end of November. Having spoken with many devotees of Dr Rewata Dhamma it is a fitting tribute to him that we will call the hall The Rewata Dhamma Hall. g LOTUS 11

14 Dr Oo addressing guests at the Pagoda Dr Rewata Dhamma, Wesak 2004 David Dickinson receiving blessing thread Buddha Puja John Michael s ordination

15 Claire Short, MP addressing Buddhist Conference Dhamma talk by Phra Aut Sayadaw Lord Mayor s visit, 2005 U Maung Maung Than receiving donations

16 Kathina supporters, 2003 Kathina supporters, 2004 Mother and baby group Kathina supporters, 2005 Lighting incense

17 Calcification in the dome due to moisture penetration Checking the damage Checking the Pagoda roof Roof repair begins Draining out the water Clearing the land begins

18 CURRENT EVENTS Vihara Activities It is said that many people come to our temple out of curiosity having seen the pagoda. However, what keeps them coming are the activities that are primarily centred at the vihara itself. Some come to simply learn how to relax, whilst others are looking for a greater involvement in and understanding of Buddhism. For many the first contact with the vihara/ Buddhism is the Thursday evening meditation class, which is promoted as a beginner s class. The evening is advertised as starting at 7.30pm but those who may arrive somewhat earlier are met and greeted with a warm welcome. The evening is split informally into three parts: discussion, meditation and further discussions, but often with tea at the end as an added bonus. The evening is usually run by Bill and Duncan whose first priority is always directed towards any newcomers. Their main concern at this stage being that any new visitors understand the basics of how to meditate and don t feel marginalised, as many who come on a Thursday are not Buddhist but are just looking for ways to cope with the stresses of modern living. When not looking after any newcomers, the first part of the evening may be focused on problems that people have encountered either in trying to meditate or how to apply the benefits of their meditation practice. Failing all else Bill will usually fall back on the telling of a story, Buddhist of course, and with the obligatory moral ending. At around 8pm the lights are turned down and the meditation sessions begins. It lasts for approximately 30 minutes but if there are any new visitors then the first part of the meditation session involves a guided talk on samatha meditation; posture, how to relax and, how to focus the mind on the breath. The meditation session finishes with metta (loving kindness) meditation where the power of the meditation practice is focused on developing one s inner peace before projecting thoughts of loving kindness to all beings wherever they may be. After this many people will stay on to discuss their feelings or ideas about the evening, often over a warm drink, before finishing by 9pm. By comparison, Monday evening s meditation sessions are advertised as advanced but as with Thursday, other than an ability to meditate for 12 LOTUS

19 approximately 45 minutes, no real requirements are necessary in order to participate. Also, like a Thursday evening, there can be an opportunity for informal conversation, However, meditation on a Monday is an invitation to join in with the monks. The evening starts at 7.30pm with chanting led by the monks. The chanting always starts with homage to the Buddha, Dhamma and Sangha and the request to each of them for refuge. Next comes the declaration of the Five Precepts, whereby each participant vows to refrain from various unwholesome acts such as killing or taking what is not freely given. After salutations to the Buddha, Dhamma and Sangha, the Four Noble truths are repeated reminding everyone present of the essence of the Buddha s teaching and what we should strive to achieve in our daily activities. The chanting is finally brought to a close by recitation of the Metta Sutta (Loving Kindness Discourse) in Pali and then English. At this point the lights are turned down and the meditation session commences, which lasts for about 45 minutes. Finally, all those present are asked to relax and change to metta meditation for the last few minutes, which involves a short guided session. During this period everyone is encouraged to direct their minds to thoughts of loving kindness, firstly towards themselves and then to all beings wherever they may be. For those who decide to stay, there usually follows a dhamma talk of approximately 30 minutes. Such talks may recount a story from the Dhammapada or some suitable sutta. Either way such talks are always well received and remind the listener that the teachings of the Buddha are as relevant today as when they were first told. In addition to these weekly events there is an opportunity, on the 1st and 3rd Friday of the month, to enjoy sitting and walking meditation with the lay ministers and devotees from the Order of Buddhist Contemplatives (Soto Zen), which includes a period of chanting. This event takes place at 7.30pm and, as with all such events, anyone is welcome to join. Finally there is a programme of meditation retreats organised at the vihara. These retreats can range from 1-day events, linked to one of the classes (see later), to 10-day residential retreats for the truly hardy. These events may sometimes be run by monks not usually residing at the vihara. For example, some previous retreats have been run by Bhikkhu Bodhidhamma drawing on classic Mahasi insight techniques. The 10-day retreat run by Dr. Ottara Nyana is specifically directed towards the vipassana method of meditation. Within the vihara there is the library with its well stocked shelves of books and papers in English, Burmese, Pali, Sanskrit, etc. This eclectic selection is not only available for reading but, with permission, many may be borrowed. However, in addition to being a source of information and inspiration this room also serves as a teaching area. At the moment classes are run on a Saturday, Sunday and Tuesday, typically during normal college term times. One class, run by Bhikkhu Nagasena and accredited by the City College, is run on a Saturday and repeated on a Sunday for those who are unable to attend on one or other day. On the one hand this course is designed to give the participant a broad understanding of Buddhism by covering such topics as What is Buddhism? and A Brief History of Buddhism. On the other hand anyone taking part in the course will achieve a good level of in-depth knowledge through such topics as: The Four Noble Truths, Basic Philosophy, The concept of Kamma and Rebirth and Meditation Practice. This course also incorporates regular 1-day meditation retreats within its syllabus, allowing the students to put their theoretical knowledge into practice. Numbers and abilities permitting, a more advanced syllabus may be organised to incorporate such topics as elements of the Abhidhamma (sometimes described as the philosophical psychology of Buddhism). In contrast, on a Tuesday afternoon, Dr. Ottara Nyana runs a class advertised as Scripture Studies. As the name suggests, each week various scriptures in English are read, discussed and, when necessary, LOTUS 13

20 related to current events or ideas. The current class is studying The Dhammapada and covering several verses each week. In previous years various suttas from the Majjhima Nikaya have been studied. In addition to running classes the vihara also hosts visits to the pagoda and vihara by various schools, colleges and faith groups throughout the region. Over the last few years interest in Buddhism has increased and the vihara has played a major part in meeting the educational needs of these various groups. More specifically, Buddhism is increasingly becoming an accepted part of comparative religious studies and it is part of the vihara s role to help in supplying the necessary information to both groups and individuals seeking such information and advice. In this respect hardly a week passes without a visit from either a school, college or indeed both. In fact it is partly due to the success of the vihara s work in this area that the need for a Dhamma Hall has become so vitally important. Also, in the area of education, members of the vihara play an important role in various inter-faith activities, such as the recent meeting between Dr. Ottara Nyana and the new Bishop of Birmingham, the Rt. Rev d David Urquhart. The vihara will again participate in the Heritage Open Days event this year when it will welcome visitors to a tour of the meditation garden, pagoda and shrine room. Heritage Open Days is co-ordinated nationally by the Civic Trust in partnership with English Heritage and organised in association with Birmingham City Centre Churches. Finally, the vihara s activities also involve bhikkhu ordinations and the issuing of the relevant Certificates of Higher Ordination. So far this year four higher ordinations have been carried out: DATES FOR YOUR DIARY Maung Saw Min Htet received Higher ordination (Upasampada) under the name U Pañña Vamsa on the date of Sasana Era 2549 ( ) in the Sima Hall of Dhammatalaka Pagoda. Maung Ye Htut Kyaw received Higher ordination (Upasampada) under the name U Vimala on the date of Sasana Era 2549 ( ) in the same Sima Hall. Dr. Tint Zin Oo received Higher ordination (Upasampada) under the name U Kheminda on the date of Sasana Era 2549 ( ) in the same Sima Hall. Mr. John Bosco Michael received Higher ordination (Upasampada) under the name U Tejavanta on the date of Sasana Era 2550 ( ). Ven. Dr. Ottara Nyana acted as Upajjhaya (preceptor) for each of the monk s ordained. The greatest credit to those who help run these events is that all are welcome and accommodated regardless of knowledge or abilities. g 10-DAY RETREAT (Experienced) led by Dr Ottara Nyana August (phone to register and for details) ABHIDHAMMA (PAVARANA) DAY and PARENTS & ANCESTORS COMMEMORATION Friday, 6 October 7.00pm KATHINA Sunday, 8 October 10.30am FULL MOON/MEDITATION/DEVOTEES DAYS FULL MOON Chanting in the Pagoda at 7.30pm except on festival days. Aug. 8, Sept. 6, Oct. 6, Nov. 4, Dec. 4 MEDITATION CLASSES BEGINNERS Thursday, 7pm ADVANCED Mondays, 7.30pm DEVOTEES DAYS First Sunday in the month at 11 o clock. A chance to offer food to the monks and share a communal meal. this will be followed by chanting, meditation, teaching and discussion. 14 LOTUS

21 Buddha Day 2006 Sultanganj Buddua (4th-7th Century AD) BM&AG For those who may not be familiar with the significance of this day it celebrates four major events in the life of the Buddha. Firstly, in an earlier life as the hermit Sumeda, he was told by Dipankara Buddha that he would become Lord Gotama Buddha. Secondly, it was on the full moon day of May that he was born as Prince Siddhartha to Queen Maha Maya. Thirdly, it was on this day that he became enlightened after 6 years of austerity as a recluse. Finally, it was on the full moon day of May that he passed away and entered parinibbana. As in recent years, the monks from our vihara had been invited by the West Midlands Buddhist Council to participate in the Buddha Day celebrations at the Birmingham Museum and Art Gallery in Chamberlain Square. The first part of the programme started at 1.30pm in the Buddha gallery and involved chanting by various Buddhist groups in front of the Sultanganj Buddha. This statue is from India s Gupta Age (4th to 7th Century AD). The right hand is raised in abhayamudra (a gesture of reassurance or protection) and the left hand pointing downward and palm outward indicates the granting of favours. Those taking part were Fo Guang Shan s nuns and devotees; Theravada monks; Tibetan style chanting by lay devotees from Samye Ling; Vietnamese monks and devotees from the Midlands Buddhist Association and, finally, lay ministers and devotees from the Order of Buddhist Contemplatives (Soto Zen). The Theravada chanting was done successively by monks from Myanmar, Sri Lanka and Thailand in their own styles. The chanting performed was Buddhabhiseka and Udana in Burmese, the Eight Victories of the Buddha in Sri Lankan and Metta Paritta in Thai. At the end of the chanting the day s activities continued in the round room where people were first entertained by an excellent Chinese musical performance entitled In the Footsteps of the Buddha (further images are available at the temple's website athttp://ibps.org.uk/ eibpsuk/ ehome. htm). After this the day was brought to a close by Brian Lester s guitar group, the Trio Gitano, performing his Angulimala Suite. LOTUS 15

22 This year Buddha Day at the pagoda started a little earlier than usual, at 9.30am, with the blessing of the foundation stones for the new Dhamma Hall. The event started with a procession of monks and laypeople each carrying a symbolic gold, silver or ruby block. The procession left the vihara and the participants entered the roped off area decorated with flags. After the blessings were made the blocks were cemented in to the ground in the centre of the enclosure. for donations to help in its construction. After this the Rev. Richard Tetlow was invited to deliver a message from Archbishop Michael L. Fitzgerald in his role as President of the Pontifical Council for Interreligius Dialogue. Requesting of the Five Precepts followed by chanting led by Santisukha Sayadaw from London. This was followed by dhamma talks. The first talk was delivered in Burmese by Sayadaw U Kusalananda from the Buddhavihara, London and the second, in English, was given by Dr Ottara Nyana. Before the closing events of the day the devotees were invited to make formal donations towards the construction of the Dhamma Hall. U Maung Maung Than receiving donations on behalf of the Vihara. These amounted to 12,000, a very welcome addition to the cost of this worthy project. The day moved smoothly on with the transfer of merit being led by Dr Ottara Nyana. The day continued with Veneration of Buddha, Buddha Puja and Bodhi Puja before Sanghadana (offering of alms food to the Sangha). On this day veneration of the bodhi tree occurs throughout Myanmar, Thailand and Sri Lanka, the festival being known as the Pouring of Water on the Bodhi Tree. The earliest record of planting of a bodhi tree in Myanmar relates to the late 12th Century, whereas the earliest record of the actual event of pouring water on the bodhi tree is to be found in a Bagan inscription dated 1201AD. The blessing of the bodhi tree is not a usual event in the pagoda on this day but did have relevance to this occasion. After lunch John Beard gave a report on the activities associated with the construction of the new Dhamma Hall which unashamedly included a plea After a short interlude during which Ann Lovelock, Trust Treasurer, delivered a brief Trust report, the day s celebrations were brought to a close by Dr Ottara Nyana reciting three times the words Buddha sasanam ciram titthatu (Lord Buddha s teaching will remain in the world forever). After a full and satisfying day everyone convened in the marquee to enjoy refreshments. g 16 LOTUS

23 DHAMMA Right View Bill Strongman on loosening the grip on our own self-importance. Many of Dr Rewata Dhamma s inspiring plans came to fruition in his lifetime and, as you'll read in this anniversary report, some of the others have been completed since his death. What must not be forgotten is that all this was made possible by the support (financial and otherwise) of the Burmese community and the tireless efforts of many members of the robed and lay sangha who for many years have beavered away in the background so that people like me can come along and enjoy the benefits on offer. The people who work behind the scenes prefer to remain behind the scenes, but most of us know who they are and are very grateful to them. Our kamma must have been good for us to have been guided to such a place. Of course good deeds will always be rewarded by good effects, we can all understand this, but it is not so easy to be aware of the long reach they have. When we say a kind word, or do a good deed, the recipient feels better and is more likely to pass on kind words and good actions to others. The effects spread outwards like the ripples on a pond into which a stone has been thrown. Our motivation for doing good deeds is varied. We may think, If I do a good deed I will get good kamma and this will get me a place in heaven. The effect in this case may benefit the recipient more than the doer, but at least it is better than words or deeds motivated by greed, anger or hatred. We should keep in mind the advice the Buddha gave to his son Rahula about always considering before we act and speak, keeping in mind the possible effect of our words or deeds. Once a thing is said or done, it is too late. Selfish motivation can spoil good deeds and any good effects are weakened as a result. If we follow the Buddha s teaching and practise our meditation diligently then we can begin to get the first faint glimmering of understanding that the mind-created self is, in fact, the main cause of our trouble. It sits there obscuring our view of reality but, hopefully, if we persist with our practice it will begin to get a little more transparent. We ll see a little bit more and a little bit more until, hopefully, the obstruction will one day disappear altogether and we ll enjoy the view in all its glory. My Mr Nuisance self is still fairly substantial but I have tapped him on the shoulder and persuaded him to remove his hat. If on rare occasions we become aware of the reality behind the self, we can experience the amazing relief of just putting the burden down and basking, albeit for just a moment, in the wonderful light of peace. Then, of course, there comes the idea that I am enjoying it and it is gone. But the memory remains and it is enough to encourage us to keep on walking the path and begin to loosen the sombre attachment to the body and mind and be in touch more with our real being. This will help dissolve some of our fears and worries that, at the moment, seem so real. So anything which helps us to see ourselves from a different angle can be helpful. With that in mind I will end with a little story: A man looked in the mirror one day to discover that he had developed a large lump on his head. In the days that followed he was horrified to see the lump had taken the shape of a frog, so he decided to see a doctor. The doctor was astounded and asked How long have you had this? to which the frog - not the man - replied, Well, it all started with a pimple on my bum. Let this insight that all our self-importance amounts to is a pimple on a frog s bum help to loosen our grip and lighten up a bit. May you are all be well and happy. g LOTUS 17

24 Promotion of Buddhism in the 21st Century From a talk given at the Fourth World Buddhist Summit in Yangon, Myanmar in December 2004 Ven. Dr. Ottara Nyana Most Venerable Mahatheras, respected members of the Sangha, brothers and sisters in Dhamma from all lands and all schools, I greet you with joy. It is a great and glorious opportunity for us to come together in harmony like this. Our ultimate victory, our ultimate happiness, is the attainment of Enlightenment, but there is another happiness to be experienced on the way. It is to pass on the teaching that has come down to us from the Buddha and that has been entrusted to our care. Our duty, as children of the Buddha, is to pass on that inheritance to future generations. How we should be doing so in this 21st century of the Common Era is the subject of my paper. The new century challenges the practice of our faith as never before but it also brings great opportunities for those wise enough to see them. It is not enough, however, simply to perceive them. We must train and equip ourselves, both to meet the challenge and to seize the opportunity. I hope it is obvious to all of us that it really is our mission to spread the teaching of the Buddha throughout the world and to make it heard. At the end of his first Rains Retreat, with only sixty-one perfected monks in the Order, the Blessed One told them to go out into the world and witness to the effectiveness of his training: Set out on your journey for the profit of many, out of compassion for the world, and for the welfare, the benefit, the bliss of gods and men. None should take the same road together. Teach the Dhamma that is good from beginning to end. Make known in heart and mind the perfected, utterly pure, righteous way. There are those with little dust in their eyes bound for death that will flourish once they learn of this teaching. It is important to remember where we find these words. It is in the Mahavagga section of the monastic code of discipline. Even before the training rules for monks and nuns were drawn up, this duty of teaching was laid down and is as necessary in our day as in the Buddha s day. It is our mission, I said, to spread the teaching and make it heard. Heard, I should add, not only in those parts of the world that do not yet acknowledge themselves as Buddhist, but also in our own countries. Buddhism has a good reputation at the moment and much is expected of it. We might even say that the eyes of the world are upon us. If the Buddha s teachings are not applied as they ought to be in our own countries, we can hardly expect others to have confidence in us as Buddhist teachers. Now, what are the modern circumstances which call for our teaching? First of all there is the globalisation of the so-called business ethic. This is neither more nor less than the application of business efficiency to greed, launching it as a competitive ideology. We have spent so much of our time squabbling among ourselves that we have failed to see until now how threatened we are by the professional organisation that materialism has acquired. We need now to defend the very concept of spirituality itself. Greed is seen as a good and compassion is condemned as weakness. Competition is seen as good, with its baggage of hatred, of anger and, 18 LOTUS

25 indeed, of all the negative emotions that the Buddha diagnosed as bringing suffering, misery and despair. In truth, competition is a form of war. Competition brings misery rather than prosperity. It is our duty to persuade those who preach it as the new Gospel that it is an abomination that threatens not just the welfare of human beings but also the very survival of our planet. In circumstances such as these Buddhism starts with great advantages. First of all, it gives us the intellectual tools to analyse what is happening and to suggest a remedy to the present breakdown of civilised values. The human behaviour that his teaching analyses is the same after 2,600 years as when the Buddha first taught; it does not alter with time. Neither does human nature differ from country to country; it is the same in East and West. Suffering arises from the same causes and can be ended by the same remedies. Also in Buddhism s favour is the present distrust of authority. There is no authoritarian centre to Buddhism. Its appeal is to personal experience, to trial of the teaching before assent is given. Faith is not demanded either in doctrines or in authoritarian concepts such as God. Indeed, many people who discover Buddhism say that this is something they have believed all their lives without realising that they were Buddhist. All we have to do is discover these hidden Buddhists! In the West especially, many have become disillusioned with materialism. We do not need to convince them that it brings suffering rather than content, for they have discovered this truth for themselves. What they are desperate to hear is what we have to teach. A way that lessens dependence on things, that weakens the bonds of greed, hate and the assertion of the ego; a way that leads to peace of mind; a way that gives them hope. In the promotion and propagation of Buddhism in the modern age, we are following the Lord Buddha s instruction: Teach the Dhamma, that is good from beginning to end. Make known in heart and mind the perfected, utterly pure, righteous way. To fulfil this duty Buddhist missionary centres must be established around the world. Such centres may be of various kinds. 1. Buddhist learning centres catering for a variety of abilities. 2. Meditation centres 3. Pagodas, stupas and monasteries. But there are other ways of making Buddhism known, including: 4. TV programmes 5. Internet web sites 6. Nation-wide magazines 7. Academic research papers 8. Public ceremonies As an example of the last of these, I will mention our local co-operation with Birmingham Museum & Art Gallery. They have a magnificent standing Buddha in the Indian Gupta style and invited us this year to celebrate Buddha Day in front of it, as we had done once a few years before. This autumn we took part in another public ceremony there and on top of this they asked me to advise them when preparing an exhibition of their collection of palmleaf Buddhist scriptures. Let me mention too how our Birmingham Peace Pagoda functions as a learning centre. Each year we have visits from an average of 24 schools, colleges, universities and adult organizations. When over a hundred students are involved, these groups are usually divided into two. In addition, there are five junior schools each year that are involved in an Interfaith Education Project organised by one of our devotees. These come back several times to study particular themes with one of our monks. At our monastery on the same site there are several classes in Buddhist Studies and meditation retreats provided free of charge where everybody can study the dhamma in both theory and practice. Some of these classes are planned in co-operation with local colleges. At present we are planning a degree course with Birmingham University as well. Now missionary activity is a speciality like any other and can only be undertaken after special training. Some already have training centres in their own countries, but we should give greater thought to the quality of teaching there, to what is taught and to the calibre of those trained. More is demanded than broad scholarship. Linguistic ability is of great importance if we are to teach those in other lands, for example. Again, we must be sure that those who go among the temptations of materially developed countries are of the highest morality and take their training rules seriously. Meditation is the treasure we have to offer and it is much in demand all over the world. The missionary must therefore be highly experienced in it - not just in its theory but also and LOTUS 19

26 even more importantly in its practice. On top of this, missionaries will need the practical ability to organise their new centre. If we are to teach in other countries, it is also important that we be at least as well educated as those who live there. If they know everything except Buddhism and we know nothing except Buddhism, there is hardly the opportunity for a meeting of minds. We need to know something of Eastern as well as Western philosophy. We need to know about the history of the country in which we teach. We need to get acquainted with the religions we are liable to encounter and be ready to hold intelligent dialogue with those who follow them. That too requires training - in the ability to listen, to compare justly and reply tactfully! In addition, with science playing such a large part in forming modern thought, we have to know something of that too. Finally, we need to be able to use a computer. Communication with others is increasingly dependent on this, as is the search for and storing of information. If we are to take our missionary role seriously, then the first thing we must decide is how these endeavours are to be paid for. Otherwise it will remain merely a pious wish and the Buddha s command to us will go unheeded. Much more seriously, a great opportunity will be missed and the world will be the unhappier because the Buddha s teaching has not been made more available. Of one thing I am convinced, however. To take such a scheme forward we must act together; it must be a joint enterprise across the different schools. Occasions such as the World Buddhist Summit will themselves be an empty exercise unless something practical comes out of them. Let our meeting together be more than a talking shop. Certainly it is a good beginning; we understand each other better, we are gaining strength in diversity. Let us now put these benefits to use and make the fourth summit memorable as being the one when we progressed from talking to each other and took measures to make our voice heard more effectively in the world. Let us all join hands as brothers and sisters to make the teachings of Buddhism better known, working together and supporting each other financially and spiritually. Most venerable Mahatheras, respected Sangha and Dhamma friends, we have been considering how to promote Buddhism in the 21st century. But you and I know that in Buddhist terms it is already the 26th century. Let us go out and bring the rest of the world up to date! g 20 LOTUS

27 Bhikkhu Nagasena Four Noble Truths dukkha samudaya nirodha magga On the night of his enlightenment, the Buddha discovered four noble truths and out of compassion and welfare for all did not keep this knowledge to himself. Two months after his enlightenment he started teaching them for the benefit of all beings. The first disciples of the Buddha were his own former friends with whom he used to practice austerity. Later they all achieved enlightenment and he asked them to teach others for the sake of all beings. For the remaining forty-five years of his life the Buddha visited many different parts of India in order to explain these four noble truths. He met different classes of people in different walks of life, believers of different doctrines and philosophies. He knew that every being has different abilities and understanding because they are different in terms of khamma. Due to this khamma some are poor, some rich, some healthy, some sick, some wise, some foolish and so on. Due to these differences not all people are ready to understand and some people understand but are not ready to practice the Four Noble Truths. Therefore, so that different people could understand these truths the Buddha taught them in different ways. For a king or ruler he taught how to lead the country in a peaceful and harmonious way, for a businessman he taught how to earn money in the right way and how to make use of the money for the benefit of other beings and so on. No matter who he taught, his teaching was based on a morality that could bring about a peaceful life and sort out problems in their respective livelihoods. Moreover, having taught the basic moral principles, he went on to teach about meditation and wisdom to overcome all forms of suffering. We can conclude his teachings were directly connected with human problems and how to overcome them, asking those he taught to use their common sense, perception, logic and reasoning to overcome their suffering. These four noble truths are: Dukkha - suffering. Samudaya - the cause of suffering Nirodha - the end of suffering Magga - the path leading to the end of suffering Suffering (dukkha) is a negative side of life. We don't want it to happen but we cannot avoid it because our life is not permanent. We enjoy our material possessions and may feel very happy throughout our life up to this moment but one day we will get old, become sick and die; suffering pain and fear before death. All ordinary life ends with fear and suffering. Before going any further, if we know something about the life of the Buddha it will help us in understanding the Four Noble Truths. Before he achieved enlightenment the Buddha was a prince called Siddhattha Gotama. At birth it had been predicted that Prince Siddhattha would become either a buddha or a universal monarch. Wishing only for the latter his father, King Suddhodana, brought his son up in a luxurious way befitting of a prince and in the hope that he would not change his mind and want to become a buddha. He even prohibited the prince from going outside the palace walls in case he saw or experienced unpleasant things or events that might cause him to change his mind about becoming king. There was also a rumour among the public that a saviour would appear; a rescuer called Buddha to save human beings from their suffering and the LOTUS 21

28 king knew of this. Despite such restrictions the prince made a series of visits to the countryside where he saw a variety of unpleasant events. On his first visit he saw a fragile old man who couldn t walk properly. On his second visit he saw a sick man who looked terrified and in a lot of pain. On his third visit he saw a dead body being taken by mourning relatives and friends for cremation. Finally he saw an ascetic walking peacefully and calmly on the road despite only having his cloth and a begging bowl. He reflected on all these events and asked his attendant, Chanda, why these people were suffering from disease, looked old and had to die. Chanda replied that one day everyone in the world has to become old, diseased and end their life with suffering and death regardless of what they might possess, e.g. power, property, relatives, parents and children. This knowledge affected the Buddha s heart and mind and he found he could no longer live in peace. Just as all beings fear death and loss, he also became fearful of death and of losing what he possessed. He asked his attendant what was the way out but he didn't know and said the ascetic they had seen on the road might also be looking for the answer. He recollected the ascetic he had seen on the road with his appearance of peace and serenity and decided that if no one had found the answer he would find out for himself. This searching for the reason why we suffer, get sick and die was the primary cause for the Buddha leaving his palace. He also left because he was no longer satisfied with what he possessed and was disappointed with life because everyone, including himself, has to decay, suffer pain and eventually die. This is the real dukkha that we cannot escape or avoid. However, we don t need to wait for our death to experience suffering. There are many forms of suffering that arise in our life, e.g. we suffer when our loved ones get sick, possessions go wrong or we don't get what we want. The resultant unsatisfactory mind is suffering but this is a profound thing to understand and we can only see our dukkha through meditation such as Vipassana meditation. Buddha also said that whatever suffering arises in our life, the best way of healing is to comprehend and experience it and not try to avoid it as we cannot escape from the suffering of death or the loss of things. Of course we can try to lessen our suffering, We can even prevent or stop some sorts of the suffering from happening, but we need knowledge to look after ourselves, which is what the Buddha taught us through Full Understanding (Parinññatabba), which can only be experienced through meditation. If through meditation we comprehend the negative aspects of life they will be transformed into a positive way of thinking. We will then be able to accept our suffering without reaction, our mind being calm and peaceful from knowing our own true nature in life and death. The second truth (samudaya) is the cause of suffering. No suffering can arise without a cause and it is vital to understand that the cause is due to our own desires and cravings (tanha). There are three sorts of desire. The first is the desire for sensual pleasure (kamatanha); the second the continuity of life (bhavatanha) and the last the annihilation of life. The second and last desires are contradictory of each other as the second is to continue whereas the last one is to discontinue (vibhavatanha). This can arise in association with anger and ignorance. Some people commit suicide because they have a desire to annihilate their present suffering. This happens because of ignorance as they don t know what will happen after death. Suicide of any kind only happens due to the influence of ignorance, i.e. not knowing the reality of life. Another way of looking at it is that you are saying I don t like this, implying that there is something else you do like. Such disliking can produce anger towards other people and create divisions between people in order to achieve what they desire. For this reason we stand apart from each other claiming what is mine, e.g. this is my property, my family, my religion and so on. As a result, conflict can easily develop between people and families, and of course suffering will arise because of this. So you can see our suffering lies in our desires and cravings (tanha), which is our own mind never satisfied with what we have, always generating more desires and therefore more action. Even if we achieve something we then worry about losing it, which is a very subtle form of suffering. Due to this desire and craving we can harm other beings by lying or cheating, breaking the very fundamental concept of the Five Precepts with inevitable consequences. One should always remember suffering arises after our action and our actions are generated from desires and cravings, this action we call kamma. 22 LOTUS

29 So good or bad kamma is produced from our own desires, but can we stop desire? We cannot stop all desire, which is why the Four Noble Truths are not easy to practice, but the Buddha does not teach us to stop it without wisdom, which I will explain using the last of these Four Noble Truths. However, we should first understand what the Buddha means by desire. He only advised us not to practice excessive desire (without some desire we would do nothing, including eating) and to understand what would happen if we practiced excessive desire in our daily life. If you fast by eating or drinking less than your body needs you are punishing yourself, this the Buddha called the practice of austerity. When he was a prince he experienced sensual pleasure, which was the practice of excessive desire, and when he was in the forest, before he achieved enlightenment, he practiced austerity, punishing himself through lack of food. After his enlightenment the Buddha avoided the practices of both austerity and excessive desire. For us to stop the practice of excessive desire we should practice the Noble Eightfold Path. Of course, without desire we cannot achieve good things such as helping other beings. You come to a Buddhist temple because you have a desire to do merit or learn something, which is desire associated with understanding. We may not be able to achieve enlightenment in this life but we have a desire to achieve it one day in a subsequent life, again desire associated with understanding. In order to achieve enlightenment (whether a layman or a monk) we can practise the párami (perfections) of morality, patience, loving-kindness, meditation, wisdom and generosity whenever and wherever we get the opportunity. Having practiced párami as much as possible, we can transform it into the achievement of enlightenment and peace. That is why we say Idam me punnam asavakkhayavaham hotu: (by the practice of this merit of meditation, patience and loving kindness may I achieve Nibbana) i.e. to transform our mind and thus attain Nibbana. The problem is that people do dana (offering food or practicing generosity) or practice a moral life without knowing the ultimate goal of Nibbana, which should be their target. Most people help others or offer food because they think society expects them to. Instead you should know that it helps transform your mind in order to understand the dhamma and put it into practice so that you can stop your suffering, overcome it and attain Nibbana. This is the right way to feel and believe when we do good things in our life. When our mind has matured, one day in a future life, we will be able to purify our mind with wisdom and meditation and stop the practice of excessive desire. We can gradually develop our life into the perfection and purity needed to attain such enlightenment. If we have a desire to achieve enlightenment we can do it in this life, even if only reaching one state of enlightenment just a moment before we die. There being many descriptions of such attainment in the Discourses. Therefore the application of the Second Noble Truth is to let go of excessive desire, which makes us uneasy, discontented and dissatisfied. The end of suffering (nirodha) is called the end of desire, when the mind is transformed into a state of peace instead of desire. The nature of desire is related to the reaction part of the mind. When we have a desire, our mind reacts in order to obtain the desirable object and easily produces kamma. However, when our mind is at peace and contented through the practice of meditation, we don t react because we have no more desire to act and so kamma is not produced. If there is no kamma we do not need to come back to suffer again; we remain forever in perfect peace and contentment. This is the state of enlightenment that we can realise right here in this life if we practise the atthangika-magga, as explained below. The application of this Truth is to realise peace through meditation, which is called the realisation of the absence of suffering. You eventually realise that you have no fear, no stress and no suffering. Desire is the burden of life and here you end that burden through practice. This is the state of Nirodha, the Third Noble Truth. The path leading to the end of suffering (magga) is the final Noble Truth, which is to practise and develop the mind by following the atthangikamagga (Noble Eightfold Path): 1. Practice of right wisdom or understanding 2. Practice of right thought 3. Practice of right speech 4. Practice of right action 5. Practice of right livelihood 6. Practice of right effort 7. Practice of right mindfulness 8. Practice of right concentration LOTUS 23

30 By the application of these practices we can gradually overcome suffering and achieve Nibbana. 4KIJVYKUFQO or understanding is to understand what is suffering, what is the cause of suffering, what is the cessation of suffering and what is the path leading to the cessation of suffering: that is to understand the Four Noble Truths. 4KIJVVJQWIJV is thought free from excessive desire, ill-will and cruelty. 4KIJVURGGEJ means abstaining from lying (musavaca), abusive language (parussavaca), divisive language (samphalapavaca) and gossip (pisunavaca). 4KIJVCEVKQP is to abstain from harming other beings, stealing somebody s property, sexual misconduct and the drinking of alcohol or the taking of drugs harmful to your mind. You can find these four wrong actions in the Five Precepts because they are fundamentally opposed to the principles of a moral life. Instead we should work to save lives, give donations to people who are needy, help other beings and so on. 4KIJVNKXGNKJQQF should not result in harm to other beings, e.g. killing living beings for food, the making of intoxicating drinks, weapons or poison, livelihoods involving treachery or deceit etc. For the practice of Right Effort, Right Mindfulness, and Right Concentration, please look in the four Satipathana and four Padhana. These three practices are required in meditation practice. May all of you be well and happy. May all of you experience the ultimate peace within. May all beings be happy. g 24 LOTUS The Dhamma Group is an association of people interested in Vipassana meditation. Established as an ASBL (Not for profit company) in 2002, it forms part of the Buddhist Union of Belgium. Meetings take place either in Brussels at 2 Rue De La Duchesse, or at the Dhammaramsi Meditation Centre some 60 kilometres from the Capital. The centre is open to all and operates on the traditional principle of donations (except for lodging expenses for the intensive meditation courses). Marie-Cecile Forget is the President. In Belgium, and for those that seek a place to practise and progress regularly with pure and traditional Vipassana meditation, the Dhamma Group is a blessing. By means of the tri-weekly sessions the group enables people to familiarise themselves with Vipassana meditation. Those that wish to engage more seriously in the practice can participate in the retreats which are organised two or three times a year under the direction of highly reputed monks, often from Myanmar. The Venerable Sayadaw U Kundalabhivamsa has honoured us many times with his visits and Sayadaw U Janakabhivamsa, Sayadaw DHAMMARAMSI Light of Dhamma In a large family home in the centre of Brussels a meditation room has been prepared. Three times a week the Dhamma Group welcomes anyone interested in the practice of Vipassana meditation. Far from noise and agitation the room is dressed with red mats laid out along the walls on which contrasting black cushions sit. Smiling from the end of the room the Venerable Dr Rewata Dhamma silently surveys the scene. U Pannathami, the Venerable U Vivekananda, Sayadaw U Ottara Nyana and Bhante Bodhidhamma have also visited. (above) Centre de Meditation Dhammaramsi The DHAMMARAMSI Centre Since March 2003 the Dhamma Group has a new location for its activities: in the Meuse Valley in a collection of buildings surrounded by hilly woodland. Shortly before his death the Venerable Dr Rewata Dhamma proposed a name for the new Centre: Centre de Meditation Dhammaramsi (Light of Dhamma) in order to show the connection with Saddhammaramsi Centre, Yangon in Burma and to underline the attachment with the pure tradition of Burmese Buddhism. For more details see inside front cover

31 Patrons Vajira Bailey, OBC Dr Aung Myin Ohn Myint Aye Maung Maung Than Samsari Lal Trustees John Beard Chairman Leslie Gray Moira Zeyya Ann Lovelock Treasurer Peter Soe-Wynn Mar Mar Lwin Linda Tomlinson Secretary Suraj Lal Chit Ko Ko

32 Birmingham Buddhist Vihara and Dhammatalaka Peace Pagoda 29/31 Osler Street, Ladywood, Birmingham B16 9EU website: vihara.org Registered Charity No