13-Aug (Fri) 8:00 - 9:30 pm Dhamma Sermon
Bhante Aggrahere Kassapa Thero
Topic :
Dana
14 Aug (Sat) 9:30 – 11:00 am Dhamma Sermon
Uncle Vijaya Samarawickrama
Topic :
2012 Doomsday:The Buddhist Perspective
15-Aug (Sun) 9:15 - 11:45 am Class Dana by students from Sariputta Campus
31-Aug 2:00 pm Malaysian Buddhist Examination (PIC : Sis Yeap Siew Har)
Monday, August 2, 2010
Dhamma Sermon
Dhamma Sermon
BY
Uncle Vijaya Samarawickrama
Mr. Vijaya Samarawickrama graduated as a Specialist in the Teaching of English as a Second Language from the Malayan Teachers’ Training College in Liverpool, England . He later obtained a B.A.(Hons) in English and Linguistics from the University of Malaya and an M.A. (Drama and Theater) from the University of Hawaii in the U.S.
He has had a long career in teaching and imparting knowledge in primary, secondary and tertiary institutions including the University of Malaya, University Sains Malaysia and the University Technology MARA. Although retired, his passion for teaching has seen him returning to teach World Religions and Theater in the American Degree Program of the Taylor’s College.
Fondly known as Uncle Vijaya in the Buddhist circle, he travels widely to give talks and participate in seminars in schools, colleges and universities as well as Buddhist organizations in Malaysia averaging about 120 talks per year. He has also delivered papers at International Buddhist conferences in Japan, Sri Lanka, Singapore, India, Cambodia and Thailand as well as locally. He is active in promoting Interfaith Understanding among the Muslims, Christians, Hindus, Sikhs and Buddhists.
He assisted the Most Ven K Sri Dhammananda, Chief Prelate of Malaysia and Singapore with his numerous publications. To date, he has authored 12 books under the popular series “A Buddhist Reflects on Death” which are published for free by the Buddhist Maha Vihara with more than 70,000 copies distributed. He has contributed articles to many magazines including the Catholic News and Eastern Horizon, which are international magazines published locally. He has also contributed a section on Buddhism to the Encyclopedia of Malaysia, published in 2005.
Mr. Vijaya Samarawickrama is a patron of the Sasana Abhiwurdhi Wardhana Society, a 111 year old Buddhist society that manages the Buddhist Maha Vihara and all its Dhammadutta activities.
Schedule
14 Aug (Sat) 9:30 – 11:00 am
Topic : 2012 Doomsday:The Buddhist Perspective
Venue
Lecture Hall
Mahindarama Buddhist Temple
2, Kampar Road
10460 Penang
Dhamma Sermon
Dhamma Sermon
BY
Bhante Aggrahere Kassapa Thero
Bhante Aggrahere Kassapa Thero is from Siri Sudarashanaramaya, Malapalla, Pannipitiya, Sri Lanka.
Bhante Aggrahera Kassapa Thero who holds MA, BA degrees as well as a Diploma in Education and School Management is the principal advisor and director of St. Anthony’s Sinhala Vidyala.
St. Anthony’s Sinhala Vidiyala was founded in 1947 as a missionary school with 28 students but it was later upgraded to become a government assisted institution in 1952. The building is located in Mahawatta, Mutuwal, which is one of the poorest and most densely populated areas in Colombo. Currently it has an enrolment of 786 children (422 boys and 364 girls) from Grade 1 to Grade 13 with 29 teachers. The school caters for all races and all religions (Buddhist, Hindu, Islam and Christians).
Children who come from very poor families in this area look upon this school not only for education, but also for spiritual and moral guidance.
Bhante is also the Divisional Director of Education (Colombo North), Advisor to the Ministry of Culture and Heritage, Chairman of Sahanaya Foundation, and Chief Incumbent of Sri Sudarashanaramaya, Malapalla, Pannipitiya, Sri Lanka.
Schedule
13 Aug (Fri) 8:00 – 9:30 pm
Topic : Dana
Venue
A. Pemaratana Hall, Wisma Mahinda
Mahindarama Buddhist Temple
2, Kampar Road
10460 Penang
Wednesday, July 7, 2010
PERFORMING DANA
Once we have offered to the Sangha, the food no longer belongs to you, so you must not touch the food again until the Sangha has completed and relinquished the food. Offer unconditionally, do not have any
expectation from the act of giving.
Whether the monks partake the food or not is not important and one should not be disappointed if the food is not eaten.
Giving must be accompanied by three wholesome qualities i.e. unconditional giving (no expectation), simplicity (not attached to whatever form is given) and not being calculative (competing for merits).
One is mindful and happy in the beginning, middle and end. When preparing food, one refrains from getting angry if certain food cannot be cooked or purchased. When cooking, one puts in effort, mindfulness and concentration and does not allow the mind to wander elsewhere. After the dana, one is happy and shares his merits to all beings.
expectation from the act of giving.
Whether the monks partake the food or not is not important and one should not be disappointed if the food is not eaten.
Giving must be accompanied by three wholesome qualities i.e. unconditional giving (no expectation), simplicity (not attached to whatever form is given) and not being calculative (competing for merits).
One is mindful and happy in the beginning, middle and end. When preparing food, one refrains from getting angry if certain food cannot be cooked or purchased. When cooking, one puts in effort, mindfulness and concentration and does not allow the mind to wander elsewhere. After the dana, one is happy and shares his merits to all beings.
Four Kinds of Actions
During the time of the Buddha, people in the country of Jambudīpa (now India) were mostly followers of Brahmanism. The teachings were mainly about caste system, sacrificial rites and the universe. Some people found no satisfaction in this teaching and started to think about the higher meaning in life. Some went further to renounce the world and became “samaņa” or recluse, seeking spiritual knowledge and enlightenment. But not all samaņa shared the same view or practice. Some samaņa engaged themselves in spiritual debates, some practised meditation, while some purposely tormented themselves, thinking that it could dissolve their bad kamma.
In the Koliyan country, there were two ascetics named Punna and Seniya. Punna was an ox-duty ascetic while Seniya was a dog-duty ascetic. (They must have thought that through their current sufferings, they should have better future lives.) One day, they met the Buddha. After saluting the Buddha, each of them took turns to tell the Buddha how the other party was practising something which was so hard to do and went on to ask the Buddha what the other party would be in the next life. The Buddha told them to let it be and not to ask him those questions again. For the second time, they each asked the same question and for the second time the Buddha responded with the same reply.
However, after repeatedly being asked three times, (seeing that the time was right) then only the Buddha answered. According to the Buddha, when one perfected the dog-duty or ox -duty well, he will be reborn in the company of those animals concerned; if not, it will lead him to hell. There are two destinations for one who holds wrong view: hell or the animal realm.
On hearing that, the two ascetics burst into tears, for they had been practising something so useless for so long. They further pleaded to the Buddha to guide them. The Buddha told them to pay attention and He taught them the four kinds of actions and their results. Briefly they are as follows:-
1. Dark action with dark result
2. Bright action with bright result,
3. Dark-and-bright action with dark-and-bright result
4. Neither-dark-nor-bright action with neither-dark-nor-bright result. (MN. 57)
Dark action means any harmful action that is done out of an unwholesome mind. As a result of dark action, one may go to hell and experience painful feelings exclusively. Bright action may lead one to be born in a place where one experiences only happiness, similar to the kind of a high class deva. Dark-and-bright action may lead one to be born a human, or some kind of devas or some beings in the lower world, who experience both painful and pleasant feelings. Neither-dark-nor-bright action is the developing of the Noble Eight Fold Path and it leads to the exhaustion of actions and arahantship, thus producing neither-dark-nor-bright result.
When we cultivate wholesome thoughts, speech and bodily actions, we are doing bright action. In cultivating wholesome bodily actions, we just have to train in three things. They are: refraining from taking life, from taking what is not given and from sexual misconduct. In speech, we just observe four things –abstaining from false speech, divisive speech, abusive speech (words that hurt others) and from idle chatter. In thoughts, we just remember three things -do not covet the belongings of others, do not harbor ill-will and lastly, to uphold right views. Just by this simple way of cultivating these wholesome thoughts, speech and actions, our life will be easier and easier each day. Our reputation will keep on growing, our self confidence shines, and when death comes, we will stay tranquil and the next destination will not be a bad one.
In the Koliyan country, there were two ascetics named Punna and Seniya. Punna was an ox-duty ascetic while Seniya was a dog-duty ascetic. (They must have thought that through their current sufferings, they should have better future lives.) One day, they met the Buddha. After saluting the Buddha, each of them took turns to tell the Buddha how the other party was practising something which was so hard to do and went on to ask the Buddha what the other party would be in the next life. The Buddha told them to let it be and not to ask him those questions again. For the second time, they each asked the same question and for the second time the Buddha responded with the same reply.
However, after repeatedly being asked three times, (seeing that the time was right) then only the Buddha answered. According to the Buddha, when one perfected the dog-duty or ox -duty well, he will be reborn in the company of those animals concerned; if not, it will lead him to hell. There are two destinations for one who holds wrong view: hell or the animal realm.
On hearing that, the two ascetics burst into tears, for they had been practising something so useless for so long. They further pleaded to the Buddha to guide them. The Buddha told them to pay attention and He taught them the four kinds of actions and their results. Briefly they are as follows:-
1. Dark action with dark result
2. Bright action with bright result,
3. Dark-and-bright action with dark-and-bright result
4. Neither-dark-nor-bright action with neither-dark-nor-bright result. (MN. 57)
Dark action means any harmful action that is done out of an unwholesome mind. As a result of dark action, one may go to hell and experience painful feelings exclusively. Bright action may lead one to be born in a place where one experiences only happiness, similar to the kind of a high class deva. Dark-and-bright action may lead one to be born a human, or some kind of devas or some beings in the lower world, who experience both painful and pleasant feelings. Neither-dark-nor-bright action is the developing of the Noble Eight Fold Path and it leads to the exhaustion of actions and arahantship, thus producing neither-dark-nor-bright result.
When we cultivate wholesome thoughts, speech and bodily actions, we are doing bright action. In cultivating wholesome bodily actions, we just have to train in three things. They are: refraining from taking life, from taking what is not given and from sexual misconduct. In speech, we just observe four things –abstaining from false speech, divisive speech, abusive speech (words that hurt others) and from idle chatter. In thoughts, we just remember three things -do not covet the belongings of others, do not harbor ill-will and lastly, to uphold right views. Just by this simple way of cultivating these wholesome thoughts, speech and actions, our life will be easier and easier each day. Our reputation will keep on growing, our self confidence shines, and when death comes, we will stay tranquil and the next destination will not be a bad one.
Peace of Mind
The disciple walked up to the lake. At that moment, a bullock cart started crossing through the lake. As a result, the water became very muddy and turbid. The disciple thought, "How can I give this muddy water to Buddha to drink?"
So he came back and told Buddha, "The water in there is very muddy. I don't think it is fit to drink."
After about half an hour, again Buddha asked the same disciple to go back to the lake.
The disciple went back, and found that the water was still muddy. He returned and informed Buddha about the same.
After sometime, again Buddha asked the same disciple to go back.
This time, the disciple found the mud had settled down, and the water was clean and clear. So he collected some water in a pot and brought it to Buddha.
Buddha looked at the water, and then he looked up at the disciple and said," See what you did to make the water clean. You let it be, and the mud settled down on its own ── and you have clear water.
Your mind is like that too ! When it is disturbed, just let it be. Give it a little time. It will settle down on its own. You don't have to put in any effort to calm it down. It will happen. It is effortless."
Having 'Peace of Mind' is not a strenuous job; it is an effortless process!
Monday, June 21, 2010
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