Buddhist
Hour
Script No. 384
Broadcast live on Hillside 88.0
FM
on Sunday 5 June 2005CE 2548 Buddhist
Era
This script is entitled:
Celebrating Versak Buddhist Era
2549
On Versak, 24th May 2005, we marked the 2549th year since
the Buddha's passing into parinibbana. At this time Buddha Dhamma practitioners
around the world recollect the urgent need to walk the Noble Eight-Fold Path as
expounded by the Lord Buddha. In celebrating Versak at our Centre we generated
many opportunities for many beings, human and deva, to make merit and practise
the ten perfections.
This year's Versak celebration marked the Buddhist
Discussion Centre (Upwey) Ltd's 25th
anniversary of incorporation as an Australian company in 1980, two years after
its founding in 1978 by Master John D. Hughes.
In Digha Nikaya 16, the Buddha expounds these seven
instructions for the welfare and long life of a
community:
To assemble repeatedly in large
numbers;
To assemble in harmony and disperse in harmony, so long
as they do the business of the Order in harmony;
To introduce no revolutionary ordinance, break up no
established ordinance, but live in accordance with the appointed
charges;
To honour the elder brethren, men of many days and long
ordained, fathers of the Order and men of standing in the
Order;
To not fall subject to that craving which arises and
leads back to rebirth;
So long as there shall be brethren who are fond of the
forest life and lodging, to establish themselves in mindfullness with the
thought:
"Let goodly co-mates in the righteous life come here in
the future, and let those that have already come live
happily."
The celebration of Versak by Buddha Dhamma practitioners
is an event which we ought to investigate to understand the nature and origin of
this celebration.
Versak Celebrations at our Centre began at 5.30am on the
24th of May, with Members meeting in the John D. Hughes Meditation Hall to chant
Buddha Dhamma and then sit in meditation at the rising of the full moon.
As in many previous years we invited Members of the
Sangha to come to our Centre on Versak to bless our founder and all those who
have practised here at this Dhamma Cetiya.
Beginning with the chanting of:
NAMO TASSA BHAGAVATO ARAHATO
SAMMASAMBUDDHASSA
Our President Mr Julian Bamford formally welcomed the
Sangha, fellow Members and friends and thanked the Sangha for blessing our
Centre and Founder John D. Hughes on this auspicious day. Leanne Eames, our
Chief Information Officer then read the following speech as a celebration of
Versak 2549.
We welcome warmly the Venerable Monks here today, and
Members and Friends.
We are blessed today by the presence of Venerable
Khamphou from Wat Lao in Mitcham (Victoria), and Venerable Tong Deng of Wat Thai
Nakorn in Box Hill (Victoria), and we thank them for accepting our invitation to
come along today.
Versak is considered to be an auspicious time by
Buddhists throughout the world.
It was on the full moon day of May that the Buddha was
born, became Enlightened, and passed away more than 2500 years ago.
It has long been a tradition of this Temple to invite
members of the Sangha to visit, to offer them dana (lunch) and request their
blessings on this occasion. We rejoice in the sight of the Buddha's robe, and
are grateful that the Buddha Dhamma is still alive and practised on this earth,
the fruits of which are available to us if we make the effort to follow the
instructions.
Members of
the Buddhist Discussion Centre (Upwey) Ltd. have celebrated Versak in a variety
of different ways over the years since Master John D. Hughes founded the
Buddhist Discussion Centre (Upwey) Ltd. in 1978.
These have
included meditations led by master John D. Hughes on the Perfection of
Gratitude, practices of remembering the kind actions of fellow Members, various
building activities such as the construction of our Kuan Yin pond in the garden,
attendance at the Vietnamese Celebration of Versak at the Collingwood Town Hall,
the release of pigeons, chanting of the Sutras, meditation under the full moon,
circumambulation of auspicious locations within our grounds, sending out Versak
blessing cards to other World Fellowship of Buddhists Regional Centers and
Friends, the holding of Long Life Pujas, taking 8 precepts and practising
mindful action throughout the day.
Venerable
Wimilananda of the Shakyamuni Sambuddha Vihara in Berwick has encouraged all
Buddhists to decorate their homes for Versak, just as we display decorations at
Christmas time in Australian culture, hence the decorations you see around at
our Centre today.
We offer
our heartfelt gratitude to Master John D. Hughes for creating this Temple so
that many beings may be blessed by the fruits that come from the hearing and
practice of the Buddha's teachings, for dedicating his life to keeping the light
of Dhamma alive in this world, and now his wife, Anita M. Hughes for the great
love, determination and devotion with which she perpetuates John's vision, and
for the many members and friends who support Anita in her resolve.
May Versak
be celebrated at this Temple for at least the next 500 years.
Versak is a
time of rare and wonderful celebration.
Let us not
waste this day.
Let us not
waste this precious human life.
Happy
Versak!
Members
began our Centre's
Versak celebrations at 5.30am by chanting the
Dhammacakkappavattanasuttam, the first discourse given by the Buddha. We would
now like to read it for you, in Pali, the language spoken at the time of the
Buddha, and in English.
[Anuttaram
abhisambodhim sambujjhitva tathagato Pathamam yam adeseesi dhammacakkam
anuttaram Sammadeva pavattento loke appativattiyam Yatthakkhata ubho anta
patipatti ca majjhima Catusvariyasaccesu visuddham nanadassanam Desitam
dhammarajena sammasambodhikittanam Namena vissutam suttam
dhammacakkappavattanam Veyyakaranapathena sangitantambhanamase]
[Unexcelled
is the Supreme Enlightenment, understood perfectly by the Accomplished One. For
the first time was expounded the Wheel of the Law unsurpassed, thoroughly set
rolling forth in the world, never to be rolled back; wherein both extremes had
been uprooted, and conduct through the mean through the Four Noble Truths, the
pure and perfect insight, had been expounded by the King of Righteousness; the
Exposition of the Perfect Enlightenment. Through the renowned discourse called
"The Rolling Forth of the Wheel of the Law"; by reading the discourse, let us
chant the sacred text and preach!]
(Evam me
sutam), ekam samayam bhagava, baranasiyam viharati, isipatane migadaye, tatra
kho bhagava pancavaggiye bhikkhu amantesi:
Thus have I
heard; at one time the Blessed One was dwelling at Benares, in the Deer Park at
Isipatana, and He addressed the Group of Five bhikkhus as follows;
Dve me
bhikkave anta pabbajitena na sevitabba: yo cayam kamesu kama-sukhallika-nuyogo,
hino, gammo, pothujjaniko, anariyo, anatthasanhito, yo cayam
atta-kila-matha-nuyogo, dukkho, anariyo, anatthasanhito. Ete te bhikkhavve, ubho
ante anupagamma, majjhima patipada tathagatena abhisambuddha, cakkhukarani
nanakarani upasamaya abhinnaya sambodhaya nibbanaya samvattati
'Bhikkhus,
there are these two extremes that ought not to be cultivated by one who has gone
forth. What two? There is devotion to pursuit of pleasure in sensual desires,
which is low, coarse, vulgar, ignoble, and harmful; and there is devotion to
self-mortification, which is painful, ignoble, and harmful. The middle way
discovered by a Perfect One avoids both these extremes; it gives vision, gives
knowledge, and leads to peace, to direct knowledge, to enlightenment, to
nibbana.
Katama ca
sa bhikkhave majjhima patipada tathagatena abhisambuddha, cakkhukarani
nanakarani upasamaya abhinnaya sambodhaya nibbanaya samvattati, ayameva ariyo
atthangiko maggo, seyyathidam, sammaditthi sammasankappo, sammavaca
sammakammanto sammaajivo, sammavayamo sammasati sammasamadhi, ayam kno sa
bhikkhave majjhima patipada tathagatena abhisambuddha, cakkhukarani nanakarani
upasamaya abhinnaya sambodhaya nibbanaya samvattati.
And what is
that middle way? It is this Noble Eightfold Path, that is to say: Right view,
right intention, right speech, right action, right livelihood, right effort,
right mindfulness, right concentration. That is the middle way discovered by a
Perfect One, which gives vision, gives knowledge, and leads to peace, to direct
knowledge, to enlightenment, to nibbana.
Idam kho
pana bhikkave dukkham ariyasaccam, jatipi dukkha jarapi dukkha maranampi
dukkham, soka-parideva-dukkha-domanass-upayasapi dukkha, appiyehi sampayogo
dukkho piyehi vippayogo dukkho, yampiccham na labhati tampi dukkham, sankhittena
pancu-padanakkhandha dukkha.
'There is
this Noble Truth of Suffering: Birth is suffering, ageing is suffering, sickness
is suffering, death is suffering, sorrow and lamentation, pain, grief, and
despair are suffering, association with the loathed is suffering, dissociation
from the loved is suffering, not to get what one wants is suffering - in short,
the five categories affected by clinging are suffering.
Idam kho
pana bhikkhave dukkhasamudayo ariyasaccam, yayam tanha ponobbhavika
nandiraga-sahagata tatra tatrabhinandini, seyyathidam, kamatanha bhavatanha
vibhavatanha.
'There is
this Noble Truth of the Origin of Suffering: It is craving, which produces
renewal of being, is accompanied by relish and lust, relishing this and that; in
other words, craving for sensual desires, craving for being, craving for
non-being.
Idam kho
pana bhikkhave dukkhanirodho ariyasaccam, yo tassa yeva tanhaya
asesaviraga-nirodho cago patinissaggo mutti analayo.
'There is
this Noble Truth of the Cessation of Suffering: It is the remainderless fading
and ceasing, the giving up, relinquishing, letting go, and rejecting of that
same craving.
Idam kho
pana bhikkhave dukkhanirodhagamini patipada ariyasaccam, ayameva ariyo
atthangiko maggo, seyyathidam, sammaditthi sammasankappo, sammavaca
sammakammanto sammaajivo, sammavayamo sammasati sammasamadhi.
'There is
this Noble Truth of the Way Leading to the Cessation of Suffering: It is this
Noble Eightfold Path, that is to say: Right view, right intention, right speech,
right action, right livelihood, right effort, right mindfulness, and right
concentration.
(Idam
dukkham) ariyasaccanti me bhikkhave, pubbe ananussutesu dhammesu, cakkhum
udapadi nanam udapadi panna udapadi vijja udapadi aloko udapadi, tam kho panidam
dukkham ariyasaccam parinneyyanti me bhikkhave, pubbe ananussutesu dhammesu,
cakkhum udapadi nanam udapadi panna udapadi vijja udapadi aloko udapadi, tam kho
panidam dukkham ariyasaccam parinnatanti me bhikkhave, pubbe ananussutesu
dhammesu, cakkhum udapadi nanam udapadi panna udapadi vijja udapadi aloko
udapadi
"There is
this Noble Truth of Suffering: such was the insight, the knowledge, the
understanding, the vision, the light, that arose in me about things not heard
before. "This Noble Truth must be penetrated to by fulling knowing suffering":
such was the insight, the knowledge, the understanding, the vision, the light,
that arose in me about things not heard before. "This Noble Truth has been
penetrated to by fully knowing suffering": such was the insight, the knowledge,
the understanding, the vision, the light, that arose in me about things not
heard before.
Idam
dukkhasamudayo ariyasaccanti me bhikkhave, pubbe ananussutesu dhammesu, cakkhum
udapadi nanam udapadi panna udapadi vijja udapadi aloko udapadi, tam kho panidam
dukkhasamudayo ariyasaccam pahatabbanti me bhikkhave, pubbe ananussutesu
dhammesu, cakkhum udapadi nanam udapadi panna udapadi vijja udapadi aloko
udapadi, tam kho panidam dukkhasamudayo ariyasaccam pahinanti me bhikkhave,
pubbe ananussutesu dhammesu, cakkhum udapadi nanam udapadi panna udapadi vijja
udapadi udapadi aloko udapadi.
"There is
this Noble Truth of the Cessation of Suffering": such was the insight, the
knowledge, the understanding, the vision, the light, that arose in me about
things not heard before. "This Noble Truth must be penetrated to by realising
the cessation of suffering": such was the insight, the knowledge, the
understanding, the vision, the light, that arose in me about things not heard
before. "This Noble Truth has been penetrated to by realising the cessation of
suffering": such was the insight, the knowledge, the understanding, the vision,
the light, that arose in me about things not heard before.
Idam
dukkhanirodhagamini patipada ariyasaccanti me bhikkhave, pubbe ananussutesu
dhammesu, cakkhum udapadi nanam udapadi panna udapadi vijja udapadi aloko
udapadi, tam kho panidam dukkhanirodhagamini patipada ariyasaccam bhavetabbanti
me bhikkhave, pubbe ananussutesu dhammesu, cakkhum udapadi nanam udapadi panna
udapadi vijja udapadi aloko udapadi, tam kho panidam dukkhanirodhagamini
patipada ariyasaccam bhavitanti me bhikkhave, pubbe ananussutesu dhammesu,
cakkhum udapadi nanam udapadi panna udapadi vijja udapadi aloko audapadi.
"There is
this Noble Truth of the Way Leading to the Cessation of Suffering": such was the
insight, the knowledge, the understanding, the vision, the light, that arose in
me about things not heard before. "This Noble Truth must be penetrated to by
maintaining in being the way leading to the cessation of suffering": such was
the insight, the knowledge, the understanding, the vision, the light, that arose
in me about things not heard before. "This Noble Truth has been penetrated to by
maintaining in being the way leading to the cessation of suffering": such was
the insight, the knowledge, the understanding, the vision, the light, that arose
in me about things not heard before.
(Yavakivanca me) bhikkhave imesu catusu ariyasaccesu,
evantiparivattam dvadasakaram yathabhutam nanadassanam na suvisuddham ahosi,
neva tavaham bhikkhave sadevake loke samarake sabrahmake, sassamanabrahmaniya
pajaya sadevamanussaya, anuttaram sammasambodhim abhisambuddho paccannasim.
'As long as
my correct knowledge and vision in these twelve aspects - in these three phases
of penetration to each of the four Noble Truths - was not quite purified I did
not claim to have discovered the full enlightenment that is supreme in the world
with its deities, its Maras and its Divinities, in this generation with its
monks and brahmans, with its princes and men.
Yato ca kho
me bhikkhave imesu catusu ariyasaccesu, evantiparivattam dvadasakaram,
yathabhutam nanadassanam suvisuddham ahosi, athaham bhikkhave sadevake loke
samarake sabrahmake, sassamana- brahmaniya pajaya sadevamanussaya anuttaram
sammasambodhim abhisambuddho paccannasim, nananca pana me dassanam udapadi,
akuppa me vimutti, ayamantima jati, natthidani punabbhavoti.
But as soon
as my correct knowledge and vision in these twelve aspects - in the three phases
of each of the four Noble Truths - was quite purified then I claimed to have
discovered the full enlightenment that is supreme in the world with its deities,
its Maras and its Divinities, in this generation with its monks and brahmans,
with its princes and men. 'The knowledge and vision was in me: My heart's
deliverance is unassailable; this is the last birth; there is no more renewal of
being.'
Idamavoca
bhagava, attamana pancavaggiya bhikkhu bhagavato bhasitam abhinandum, imasminca
pana veyyakaranasmim bhannamane, ayasmato kondannassa virajam vitamalam
dhammacakkhum udapadi, yankinci samudaya-dhammam sabbantam nirodhadhammanti.
Now while
this discourse was being delivered the spotless, immaculate vision of the Dhamma
arose in the venerable Kondanna thus: All that is subject to arising is subject
to cessation.
(Pavattite
ca bhagavata) dhammacakke, bhumma deva saddamanussavesum, etambhagavata
baranasiyam isipatane migadaye anuttaram dhamma-cakkam pavattitam,
appativattiyam samanena va brahmanena va devena va marena va brahmuna va kenaci
va lokasminti. Bhummanam devanam saddam sutva, catummaharajika deva
saddamanussavesum, catummaharajikanam devanam saddam sutva, tavatimsa deva
sadda-manussavesum, tavatimsanam devanam saddam sutva, yama deva
saddamanussavesum, yamanam devanam saddam sutva, tusita deva saddamanussavesum,
tusitanam devanam saddam sutva, nimmanarati deva saddamanussavesum,
nimmanaratinam devanam saddam sutva, paranimmita-vasavatti deva
saddamanussavesum, paranimmita-vasavattinam devanam saddam sutva, brahmakayika
deva saddamanussavesum, etambhagavata baranasiyam isipatane migadaye anuttaram
dhammacakkam pavattitam, appativattiyam samanena va brahmanena va devena va
marena va brahmuna va kenaci va lokasminti.
And when
the Wheel of the Law had been set rolling by the Blessed One, the earth deities
cried out: 'At Benares, in the Deer Park at Isipatana, a Perfect One,
accomplished and fully enlightened, has set rolling the Matchless Wheel of the
Law which cannot be stopped by monk or brahman or deity or Mara or Divinity or
anyone in the world'. And hearing the earth deities' cry, the deities of the
Four Kings' Heaven cried out: 'At Benares...' The deities of Tavatimsa (the
Thirty-three)... the deities of Tusita (the Contented)...the deities of Yama
(those who have Gone to Bliss)...the deities of Nimmanarati (those who Delight
in Creating)... the deities of Paranimmitavasavatti (those who Wield Power over
Others' Creations)...the deities of Brahma's Retinue cried out: 'At Benares, in
the Deer Park at Isipatana, a Perfect One, accomplished and fully enlightened,
has set rolling the Matchless Wheel of the Law which cannot be stopped by a monk
or brahman or deity of Mara or Divinity or anyone in the world'.
Itiha tena
khanena tena muhuttena, yava brahmaloka saddo abbhuggacchi, ayanca dasasahassi
lokadhatu, sankampi sampakampi sampavedhi, appamano ca olaro obhaso loke
paturahosi, atikkammeva devanam devanubhavam
So at that
minute, at that moment, at that instant, the news travelled right up to the
Brahma world. And this ten-thousand-fold word-element shook and quaked and
trembled while a great and measureless light surpassing the splendour of the
gods appeared in the world.
Athakho
bhagava udanam udanesi, annasi vata bho kondanno, annasi vata bho kondannoti,
itihidam ayasmato kondannassa, annakondannotveva namam ahositi.
Then the
Blessed One exclaimed: "Kondanna knows, Kondanna knows, and that is how the
venerable one acquired the name AnnaKondanna - Kondanna-who-knows.
Dhammacakkappavattanasuttam nitthitam
(This is
the end of the Discourse on the Rolling Forth of the Wheel of the Law)
Versak is
considered a most auspicious day for practicing Buddha Dhamma. One of our
members, Lainie Smallwood, in the practice of making merit and developing
Generosity, prepared many written Dhamma works for dana offerings to Guests,
Members and Friends that gathered on that day.
One of
these offerings was titled 'Lamtso Namsum', The Three Prinipal Aspects of the
Path (to Enlightenment), which was written by the Tibetan Buddhist Master Je
Tsongkhapa.
The work
was composed as a letter to a friend of Je Tsongkhapa's, and has since become
widely regarded as a complete overview of Buddhist practices. It is short, only
14 Verses, and is beautifully composed. We would now like to read this to
you.
I bow to
all the high and holy lamas.
As far as I
am able, I shall explain
the essence
of all high teachings of the Victors,
the path
that all their holy sons commend,
the entry
point for the fortunate seeking freedom.
Listen with
a pure mind,
fortunate
ones who have no craving for the pleasures of this life,
and who to
make leisure and fortune meaningful,
strive to
turn their minds to the path which pleases the Victors.
There is no
way to end, without pure renunciation
this
striving for pleasant results in the ocean of life.
It is
because of their hankering life as well that beings are fettered,
so seek
renunciation first.
Leisure and
fortune are hard to find; life's not long;
think it
constantly, stop desire for this life.
Think over
and over how deeds and their fruits never fail,
and the
cycle's suffering; stop desire for the future.
When you
have meditated thus,
and feel
not even a moment's desire for the good things of cyclic life,
and when
you begin to think both night and day of achieving freedom,
you have
found renunciation.
Renunciation though, can never bring
the total
bliss of matchless Buddhahood,
unless it
is bound by the highest wish;
and so, the
wise seek the high wish for enlightenment.
They are
swept along on four fierce river currents;
chained up
tight in past deeds, hard to undo;
stuffed in
the steel cage of grasping 'self';
smothered
in the pitch-black ignorance.
In a
limitless round, they are born,
and in
their births, are tortured by the three sufferings without a break;
think of
how your mothers feel; think of what is happening to them
try to
develop this highest wish.
You may
master renunciation and the wish,
but unless
you have the wisdom percieving reality,
you cannot
cut the root of cyclic life.
Make
efforts, in ways then, to percieve interdependence.
A person
has entered the path that pleases the Buddhas
when, for
all objects, in the cycle or beyond,
he sees
that causes and effect can never fail,
and when,
for him, they lose all solid appearance.
You have
yet to realise the Thought of the Able,
as long as
two ideas seem disparate to you;
the
appearance of things --infallible interdepence
and
emptiness -- beyond taking any position.
At some
point they no longer alternate
(but) come
together; just seeing that interdependence never fails
brings
realistation that destroys how you hold to objects,
and then
your analysis with view is complete.
In
addition, the appearance prevents the existence extreme,
and
emptiness (prevents) that of non-existence;
and if you
see how emptiness shows in cause and effect,
you will
never be stolen off by extreme views.
When you
have grasped as well as I,
the
essential points of each of the three principal paths explained,
then go
into isolation, my son*, make mighty efforts,
and quickly
win your ultimate wish.
*The word
“son” here refers to those who have developed bodhichitta in their hearts,
rather than indicating gender.
The Buddha
taught that every single action a being does will produce a corresponding result
in the future. This means that if we strive to do good actions, good things can
be expected to result.
At the
Sakyamuni Sambuddha Vihara, Homestead Road, Berwick, Victoria Versak was
celebrated over two weekends and attended by many devotees ,as well as
representatives from our Centre..
As part of
their celebration Temples Thurunusaviya Youth Group built a Pandel, a story made
in pictures depicting one of the Jattaka tales, recounting a previous lifetime
of the Buddha.
The Pandal this year told the story of the Shantivadi Jatakaya,
about the
Buddha practising loving kindness to all beings, even those causing him
harm.
The Pandel
was illuminated by over 6000 coloured light bulbs and measured eight metres in
height by eight metres wide.
While
viewing the Pandel, guests could listen to an audio narrative of the Shantivadi
Jatakaya, spoken in both Singalese and English. You may like to view photographs
of the Pandel on our website, www.buddhaview.org.
On Sunday
29th of May, a Crowning of the Stupa, or Dagaba Pinnacle Ceremony, was held the Dhamma
Sarana Temple, at 329 - 335 Greens Road, Keysborough, Victoria Australia. The
celebration was organised by the Buddhist Association of Victortia
Incorporated.
The
occaision was blessed by many members of the Sangha, Dignitaries,
Representatives of State and Local Government, special guests and over 2,000
Members and Friends of Dhamma Sarana. Our President Mr Julian Bamford and Junior
Vice-President Mr Alec Sloman, attended the event, representing our Temple as a
Regional Centre of the World Fellowship of Buddhists.
The ceremony began with a procession led by the
Sangha and was then followed by observance of Panca Sila, guided by Venerable
Kotte Santhindirya. The Master of Ceremonies was Dr. Ranjith
Hettiarachi, founder and President of the
Buddhist Assosciation of Victoria, World Fellowhip of Buddhists Regional Centre.
Addresses
to assembly were given by the Venerable Kotte Santhindirya, Venerable Naotunne
Vijitha, Association President Mr. Daya Samarakoon, Venerable Uduwe Dhammaloka,
Venerable Wimaladhamma, Venerable Pitiduwe Siridhamma, a special message from
the Prime Minister of Sri Lanka Mahinda Rajapaksa, the
Honourable John Pandazopoulos representing the Premier of Victoria, and Ms.
Hashanthi Jayaratna representative of the Young Buddhist Community of Dhamma
Sarana.
In the Maha
Parinibbana Sutta it is written...
......why
Ananda a Thathagatta, Arahant, Fully enlightened Buddha is worthy of a
Stupa?
Because
Ananda, at the though 'this is the Stupa of a Thathagatha' makes people's heart
peaceful and then, the breaking up of the body after death they go to a good
destiny and re-arise in a heavenly world.
That is the
reason why Thathagatha is worthy of a Stupa.
The Chief
Incumbent of Dhamma Sarana wrote in his message for the occasion.
Now our
Buddhist Community is blessed with all three shrines, the Stupa with bodily
relics, the Bodhi tree and the Buddha statue in one place, standing in the
middle of the premises and radiating serenity all around. As I go around the
Stupa in walking meditation I fell my mind being showered with serenity and
peace.
As the
chief monk of the temple I congratulate and thank everybody who contributed in
every possible way to make this Stupa construction project a success.
View
photographs of this most rare ceremony, including the unveiling of the Buddha
Statue, by visiting our website www.buddhaview.org.
In the
commemorative souvenir magazine of the Dhamma Sarana Dagaba Pinnacle Ceremony
are written the following words of the Buddha.
"Atta-dipa
vihararatha atta-sarana ananna-sarana,
Dhamma-sipa
dhamma-sarana ananna-sarana."
You should
live as islands unto yourselves, being your own refuge, with no-one else as your
refuge. With Dhamma as an island, with Dhamma as your refuge, with no other
refuge.
May you
have harmonious relationships in your life.
May you
share the blessings of building a Stupa.
May you
come to realise the dhamma expounded by the Buddha.
May you be
well and happy.
This script
was written and prepared by Alec Sloamn, Lainie Smallwood and Julian
Bamford.
References
Dhamma
Sarana Commemorative Souvenir Program May 2005. Published the Buddhist Sri
Lankan Association of Victoria Incorporated 329-335 Greens Road, Keysborough,
Victoria 3173 AUST.
Vesak
Celebrations 2005 Brochure. Published by the Buddhist Vihara Victoria 125
Homestead Road, Berwick, 3806 AUST. www.vihara.org.au.
The Three
Principle Paths. Published by The Tibetan Buddhist Internet Radio website
address www.lamrim.com..
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