Sadu! Sadu! Mama Gautama Munindu Sarana Yanne

1. Rāga dvēsha mōha nometi – sitakin yutu vannē
Endowed with a mind free of lust hatred and delusion,

sil samādhi guṇa nuvaṇeti – nivan suvaya dannē
Being virtuous, wise with a concentrated mind, experiencing the happiness of Nibbana

tun lova ven̆duman lebumaṭa – nitiyen himi vannē
Always worthy to receive reverential salutations from the beings from the three worlds.

arahaṁ yana guṇayen yutu – budu himi naman̆dinnē
Venerating the Great Buddha, accomplished with the quality of Araham. 

sādu! sādu! mama gautama – budu himi naman̆dinnē
Sadu sadu I go for refuge to the great sage Gotama Buddha.

2. Guru upades kisivak neti – ṛiju gamanaki yannē
Following a straight path without the guidance of a teacher

perum purā gena ā bala – rekavaraṇeṭa ennē
having the protection of the power of perfections completed

dasa bala budu nuvaṇa etiva – tun lova jaya gannē
Winning the three worlds with the Buddha’s wisdom of the Ten Powers

sammā sambudu guṇa yutu – budu himi namadinnē
Venerating the Buddha accomplished with the quality of Samma Sambuddha

sādu! sādu! mama gautama – munin̆du saraṇa yannē
Sadu sadu I go for refuge to the great sage Gotama Buddha

3. Kelesun tora nuvaṇa etiva – pera bhavayan dannē
With wisdom and no defilements, seeing the previous lives

ipadena marenā sasarē – ati tatu veṭahennē
The Buddha understanding the true nature of the endless births and deaths

hiru san̆du lesa nuvaṇa etiva – dahamē hesirennē
Having wisdom like the sun and the moon, lives according to the Dhamma

vijjācaraṇin yutu vū – budu himi namadinnē
Venerating the Buddha, accomplished with the quality of Vijacharanasampana

sādu! sādu! mama gautama – munin̆du saraṇa yannē
Sadu sadu I go for refuge to the great sage Gotama Buddha.

4. Sundara vū nivan men̆gahi – son̆din veḍamavannē
The Buddha Follows the wonderful path of Nibbana

amā nivan suvaya vin̆dina – sitakin yutu vannē
dwelling with a mind enjoying the bliss of Nibbana

sita kaya vacanaya hema viṭa – son̆duruva pavatinnē
Well restrained is the bodily, verbal and mental conduct

sugata guṇen yutu gautama – munin̆dun namadinnē
Venerating the Buddha accomplished with the quality of Sugatha

sādu! sādu! mama gautama – munin̆du saraṇa yannē
Sadu sadu I go for refuge to the great sage Gotama Buddha

5. Devlova bam̆ba lova manu lova – satara apā dannē
Knows very well about the Divine worlds, Brahma worlds, human world and the four bad destinations

kala kam pala demin satun – e e tena yannē
Wandering in the world according to the Karma that give results

lova upadina lovin midena – maga menavin dannē
Knowing the paths very well that leads to birth in the world and to escape from the world

lōkavidu guṇayen yutu – budu himi namadinnē
Venerating the Buddha accomplished with the quality of Lokavidu

sādu! sādu! mama gautama – munin̆du saraṇa yannē
Sadu sadu I go for refuge to the great sage Gotama Buddha

6. mahā kāruṇika guṇa eti – budu neta yomu vannē
The Buddha’s eyes with great compassion, directed for the people’s benefit

desanā viṭa siri sadaham – lova damanaya vannē
While preaching the sublime Dhamma, beings get tamed in the world

sasarē sarisarana satun – eyin etera vannē
The beings wandering in Sansara escape by this help

anuttarō purisadamma – sārathi nam vannē
this is the quality of Anutharopurisadhammasarathi.

sādu! sādu! mama gautama – munin̆du saraṇa yannē
Sadu sadu I go for refuge to the great sage Gotama Buddha

7. devlova bam̆balova devivaru – baṇa asumaṭa ennē
Heavenly beings from divine worlds, brahma worlds, come to listen to the Dhamma

manulova nuvaṇeti minisun – nivan magehi yannē
Wise humans in the human world follow the path to Nibbana

devi minisungē uttama – guru devin̆dun vannē
The Buddha is the teacher of Devas and Humans

satthā dēvamanussānaṁ – budu himi namadinnē
Venerating the Buddha accomplished with the quality of Sathadevamanusanam

sādu! sādu! mama gautama – munin̆du saraṇa yannē
Sadu sadu I go for refuge to the great sage Gotama Buddha

8. lō sata vin̆dinā duka gena – pehadili karaminnē
Buddha explains the suffering that beings experience in the world

duken midena nivan labana – maga gena pavasannē
Preaches the path to overcome suffering and to attain Nibbana

caturārya satyaya gena – avabōdhaya dennē
Giving the realization of the Four Noble Truths

buddha guṇen yutu sambudu – samin̆dun namadinnē
Venerating the Buddha accomplished with the quality of Buddho

sādu! sādu! mama gautama – munin̆du saraṇa yannē
Sadu sadu I go for refuge to the great sage Gotama Buddha

9. apa munin̆duge budu nuvaṇaṭa – hiru san̆du paradinnē
The wisdom of the Buddha surpasses the light of the sun and the moon

sīla samāhita guṇayaṭa – lovama vasan̆ga vannē
The whole world is enchanted by his qualities of virtue and concentration

diyen uḍaṭa vit vihiduṇa – piyumak vilasinnē
Like a lotus that has bloomed above the water

bhagavā yana guṇayen yutu – budu himi namadinnē
Venerating the Buddha accomplished with the quality of Bhagava

sādu! sādu! mama gautama – munin̆du saraṇa yannē
Sadu sadu I go for refuge to the great sage Gotama Buddha.

Evening Buddha Vandana

Join with the Evening Chanting

Every evening the monks get together, usually around 7 pm, to have a chanting service. Often local people will join in and you are welcome as well. This is a great way to get an experience of authentic Buddhist culture. It will usually begin by placing some items on the shrine. You may be invited to place some or just touch them as they are being carried.

There may be a chanting book in English for you to follow along with. You are also welcome to just listen. Below is a recording as well as the text of the first part of the service.

After the service, you are welcome to stay and speak with monks

Monks in the Morning Radio Show & Podcast

Radio Programme for Children of All Ages

You want your children to get all the benefits of their Buddhist religion. But a once a week Dhamma School just isn’t enough. Now you and your family can join with the monks of Colombo Dhamma Friends of Mahamevnawa each weekday so they can develop strong minds and virtue.

Each show is 28 minutes and includes taking refuges and precepts, chanting a paritta or a guided meditation, a short Dhamma sermon, and sometimes a short sutta reading. They always close with a merit sharing. Kids love it and they are able to use what they learn as they go about their day.

How to Listen Live

Tune in Monday through Friday from 6 am to 10 am on CDF Radio live streaming station. It repeats every 30 minutes. Go to

How to Download

The best way to listen is on a podcast app on your smart phone. We recommend RadioPublic. Follow our easy instructions. If you already have an app that plays podcasts, you can directly use our RSS feed. (right click here to copy)


I am mom of 3 kids residing in Las Vegas USA. I am very happy about of this programs because I am struggling teaching Dhamma in English to my kids. I know this programs is playing a vital role. My kids will benefit from your activities. I would like to pay gratitude for our Lokusuwameen wahahanse and all the monks of the Mahamewnawa. I Know them very well. Now I am in the other side of the world but every single day Mahamevnawa is guiding me.

 Kanchana Chamari

Kanchana Chamari

Las Vegas, USA

Dedicating and Offering the Colombo Dhamma Friends Sri Sambuddha Viharaya

The wonderful meritorious event of dedicating and offering the Colombo Dhamma Friends

Sri Sambuddha Viharaya

to the Gautama Buddha Sasana at Mahamevnawa Kotte

September 28th

Evening 5:00 PM Vandana & Sermon

Headed by the respectable monks of Mahamevnawa Buddhist Monastery

We warmly invite you to participate in this meritorious event, worship the Triple Gem, and realize the Four Noble Truths.

Rangika 0777357671
Irosha 0714945058

Let’s Observe 8 Precepts 4 Times a Month!

The Supreme Buddha encouraged his disciples to observe the eight precepts as often as possible. It is common to observe them on the full moon, but you may also like to follow them on the new and half moons. Here is the schedule. Dates in bold are the full moons.


Wednesday, August 7
Wednesday, August 14 (Poya)
Thursday, August 23
⬤ Thursday, August 30


Friday, September 6
Friday, September 13 (Poya)
Sunday, September 22
⬤ Saturday, September 28


Saturday, October 5
Sunday, October 13 (Poya)
Monday, October 21
⬤ Sunday, October 27


Monday, November 4
Tuesday, November 12 (Poya)
Tuesday, November 19
⬤ Tuesday, November 26


Wednesday, December 4
Wednesday, December 11 (Poya)
Thursday, December 19
⬤ Wednesday, December 25

Why Do We Teach Buddhism in English?

Many people ask us why, in a country like Sri Lanka, we teach Buddhism in English. The answer is very simple. It is for the people here now who cannot learn as easily in Sinhala. We do this without judgment and only so they can begin to practice the Supreme Buddha’s Dhamma immediately.

There are a few different groups of people we help:

  • Sinhala children returning from overseas. Many families who moved abroad are returning to Sri Lanka to raise their children. Although these families may speak Sinhala at home, the children’s Sinhala skill is not high enough for them to benefit from attending Dhamma School in Sinhala right now.
  • Tourists and visitors to Sri Lanka. Naturally we would like visitors to our country to be able to learn the authentic teachings of the Supreme Buddha. It’s an added bonus that they can learn side by side with Sinhala people
  • Children in Sri Lanka who’s education is taking place exclusively in English medium. Parents know the abilities and nature of their children best. Many of them feel that in order for their kids to learn Buddhism quickly and effectively, they should be learning in the same medium the rest of their education is happening in. We give them that choice.
  • Anyone who’s English is stronger than their Sinhala. Colombo is a growing global community with a diversity of residents. With English being an international language, we make sure that no one looses out on the chance to learn and practice the liberating teachings of the Supreme Buddha.

When we consider the future spread of Buddhism around the world, we know that today’s English Medium students are tomorrow’s global citizens. Although they will bring many skills with them as they live and travel abroad, the most important thing for them to share with the world is the teachings of the Supreme Buddha. Having a fluent education in Buddhism in the English language, this will allow them to spread these teachings to interested people where ever they go.

Of course, Mahamevnawa Buddhist Monastey has an over 20 year history of spreading the Supreme Buddha’s teachings in Sri Lanka and around the world in Sinhala, through their monasteries, books, magazine, television station, and radio station. English medium programs are just one more facet to this meritorious project.

If you have more questions about our activities, please contact us.

The Story of Sukha the Novice: All Success Comes from Merit

Dear Dhamma friends, dear children,

Some people only get the chance to collect merit very rarely. On that occasion, by thinking wisely, they do meritorious actions. If they don’t think wisely they will miss the chance. This story is about a wise person who took the greatest advantage from the opportunity he received.

A long time ago there lived in Benāres a youth named Gandha, and he was the son of the principal treasurer of the city. When his father died, the steward of his property opened the door of his storeroom and said to him, “Master, now you are the possessor of all this wealth which once belonged to your father, and of all this wealth which once belonged to your grandfather and to those who went before him.” And when he had so said, he brought out store after store of treasure and showed them to him. Gandha looked at the stores of treasure and said, “But why did they not take this treasure with them when they went to the other world?”

“Master, there are none that can take their treasure with them when they go to the other world. All that men take with them when they die is their kamma, whether it is good or whether it is evil.”

When Gandha heard this, he thought to himself, “How foolish of them them to amass all these treasures and then to go away and leave them! As for me, I will take them with me when I go.” This was the thought that passed through Gandha’s mind. But instead of saying to himself, “I will give alms. I will render honor to whom honor is due,” he reflected, “I will eat up all this wealth before I go.”

Accordingly he spent a hundred thousand gold coins in building a bath-house of crystal. At a cost of a hundred thousand gold coins he had made a bath-seat of crystal. At a cost of a hundred thousand gold coins he had made a couch to sit on. At a cost of a hundred thousand gold coins he had made a bowl for his food. At a cost of a hundred thousand gold coins he caused to be built a pavilion over his dining-hall. At a cost of a hundred thousand gold coins he had made a copper-plated holder for his bowl. At a cost of a hundred thousand gold coins he had a magnificent window built in his house. For his breakfast he spent a thousand gold coins, and for his evening meal he spent a thousand gold coins. And for the purpose of providing himself with food at midday on the day of full moon he spent a hundred thousand gold coins.

On the day when he intended to eat this food, he spent a hundred thousand gold coins in decorating the city, caused a drum to be beaten and the following proclamation to be made, “Let all behold the manner in which Gandha eats his meals.” Straightway the people of the city assembled, bringing with them beds and couches. And Gandha, having first bathed in his bath-house which had cost him a hundred thousand gold coins, in perfumed water drawn from sixteen containers, seated himself on his couch which had cost him a hundred thousand gold coins. Having so done, he opened his magnificent window and displayed himself to view, seated on that couch. And his servants placed his bowl in that copper-plated holder and served him with food. In such splendor, surrounded by a company of dancers, did Gandha enjoy that feast.

A short time afterwards a certain villager came to the city and staid in the house of a friend. Now it so happened that it was the day of full moon. On this day men went about the city beating drums and crying out, “Let all behold the splendor in which Gandha takes his meals.” The villager’s friend said to him, “Have you ever seen the splendor in which Gandha takes his meals?” “No, my friend,” said the villager. “Well then, come, let us go. There is the drum making the rounds of the city. we shall see great splendor and magnificence.” So the city man took the countryman with him, and they went out together. The people of the city climbed on beds and couches and looked on.

Just then the villager smelled the savor of food and said to the city man, “I feel greedy for that bowl of rice.” “Friend, do not wish for that. You could never get it.” “Friend, if I do not get it, I shall not be able to live any longer.” The city man, unable to restrain the villager, standing in the outer circle of the crowd, cried out three times with a loud voice, “I bow myself before you, master.”

“Who is that?” said Gandha.

“It is I, master.” “What is the matter?”

“There is a certain villager here who is greedy for the rice in your bowl. Please give him just a morsel of rice.”

“He cannot have it.”

“Friend, did you hear what he said?”

“Yes, I heard. ‘If I can have some of the rice, I can live. But if I cannot have it, I shall surely die.’”

Thereupon the city man cried out again with a loud voice, “Master, this villager says that if he cannot have some of your rice, he will surely die. Spare his life, I beg you.”

“Sir, every morsel of rice is worth a hundred gold coins, two hundred gold coins. If I give rice to everyone who asks for it, what shall I have to eat myself?”

“Master, if this villager cannot have some of your rice, he will die. Spare his life, I beg you.”

“He cannot have it. However, if it be really true that unless he receives some of the rice he will die, let him work for hire for me for three years. If he will do that, I will let him have the bowl of rice.”

When the villager heard that, he said to his friend, “So be it, friend.” Then he took leave of his son and wife, saying to them, “I intend to work for hire for three years in order to obtain this bowl of rice.” And having so said, he entered Gandha’s house. During his term of service he performed all of his duties most faithfully. Whether in the house or in the forest, whether by day or by night, all the duties which fell to him were performed just as they should have been. He became known to all the residents of the city as Food-earner, Bhattabhatika.

When his term of service was completed, Gandha’s steward said to his master, “Bhattabhatika’s term of service is now completed. It was a difficult task he performed for the space of three years in working for hire. Not a single piece of work he undertook was done incorrectly.” Gandha gave orders to all the members of his household, except his own dear wife Cintamani, to wait on that day upon Bhattabhatika only, saying, “Today you are to render precisely the same attentions to him as you have been accustomed to render to me.” So saying, he bestowed his own state upon Bhattabhatika.

So Bhattabhatika bathed in the same kind of water as that in which Gandha had been accustomed to bathe, and in the same bath-house, and sat on Gandha’s bath-seat after his bath, and put on Gandha’s garments, and sat down upon Gandha’s couch. And Gandha caused a man to go about the city beating a drum and crying out, “Bhattabhatika worked for hire in the house of Gandha for the space of three years, and by so doing obtained for himself a bowl of rice. Let all look upon the splendor and magnificence in which he eats his meal.” The people of the city climbed beds and couches and looked on. Every place Bhattabhatika looked at quaked and shook. Dancers stood in attendance about him. Servants brought the bowl of rice to him and set it before him.

When it was time for him to wash his hands, a certain paccekabuddha on Mount Gandhamāna arose from a state of meditation which had lasted seven days, and considering within himself, “Where shall I go today to receive alms?” saw Bhattabhatika. Then this thought occurred to him, “This man has worked for hire for three years and by so doing has received a bowl of rice. Has this man faith or not?” Perceiving that he had faith, the paccekabuddha considered further, “Even they that have faith do not always take the trouble to give alms. Will this man take the trouble to give alms to me?” Immediately he became aware of the following, “He will surely bestow favor upon me, and by bestowing favor upon me he will earn for himself a rich reward.” So the paccekabuddha put on his upper robe, took his bowl in his hand, and soaring through the air, alighted in the middle of the assembly and showed himself standing before his very face.

When Bhattabhatika saw the paccekabuddha, he thought to himself, “Because I have not previously given alms, it has been necessary for me to work for hire in the house belonging to someone else for three years in order to obtain the bowl of rice. This rice which I have just received will keep me for a night and a day. But if I give this to this noble person, it will keep me for countless millions of cycles of time. I will give it to this noble person and to none other.” Thereupon Bhattabhatika, who had earned possession of the bowl of rice by working for hire for three years, without so much as putting a morsel of rice in his mouth, suppressed his desire, took the bowl in his own hands, and went to the paccekabuddha and placed the bowl in the hands of another. Then he worshiped the paccekabuddha, and taking the bowl in his left hand, with his right hand poured the rice into the bowl of the paccekabuddha. When half of the rice had been emptied into his bowl, the paccekabuddha covered the bowl with his hand. Bhattabhatika, however, said to him, “Reverend Sir, one portion cannot be divided into two. I ask you not to bestow favor upon me in this present life, but to bestow favor upon me in the life to come. I desire to keep nothing for myself, but to give you all without reserve.” And without keeping back anything at all for himself, he gave all without reserve to the paccekabuddha, thereby earning much merit for himself. When he had so done, giving all he possessed, he saluted the paccekabuddha again and said to him, “Reverend Sir, all because of this bowl of rice I worked for hire in the house of another for three years and endured much suffering. May happiness alone be my portion from now on in the various places where I shall be reborn. Grant that I may be a partaker of the same truth which you have seen.” “So be it,” said the paccekabuddha, adding, “May all your desires be granted, even as the wishing-jewel grants them. May all your longings be fulfilled, even as the moon on the full moon day.” And by way of thanksgiving he pronounced the following Stanzas,

May what you seek and wish for quickly be obtained;
May all your longings be fulfilled, even as the moon on full-moon day.
May what you seek and wish for quickly be obtained;
May all your longings be fulfilled, even as the wishing-jewel fulfills them.

Then the paccekabuddha formed the resolution, “May this multitude stand watching me until I reach Mount Gandhamāna.” Straightway he flew through the air to Gandhamādana, and the multitude stood watching him. When he reached Gandhamāna, he divided the food among five hundred paccekabuddhas. Each received enough for himself. When the multitude saw him dividing the food among the paccekabuddhas, they sent up thousands of shouts of applause, to the extent that the noise was like the noise of simultaneous bursts of thunder.

When Gandha heard the shouts, he thought to himself, “Bhattabhatika has been unable to endure the splendor and glory which I bestowed upon him. Therefore this multitude has assembled and is making fun of him.” So he sent out men to investigate the matter. The men returned and told Gandha what had happened, saying, “Master, in like manner may they endure splendor and glory.” When Gandha heard this, his body was filled with the five sorts of joy. Said he, “Oh, what a difficult task it was that this man performed! And to think that during all the time that I enjoyed this splendor and glory I should never have taken the trouble to give anything!” So he summoned Bhattabhatika and asked him, “Is the report true that you have done this and that?”

“Yes, master.”

“Well! take these thousand gold coins and make over to me the merit that you have earned by bestowing this gift.” Bhattabhatika did so, and Gandha divided all of his possessions into two parts and gave Bhattabhatika one of the portions.

Bhattabhatika became warm friends with Gandha and ate with him and drank with him and lived with him. Having lived out his term of life, he passed from that existence and was reborn in the World of the Gods. After enjoying heavenly bliss in the World of the Gods for the space of an interval between two Buddhas, he obtained a new existence in the dispensation of Gautama Buddha in the city Sāvatthi in the household of a supporter of the arahant Sāriputta.

Story of the Present: Sukha the Novice

His mother received the treatment usual for the protection of her unborn babe, and after a few days the longing of pregnancy came upon her. Thought she, “Oh, that I might give food of rich flavor to the arahant Sāriputta and his five hundred monks! Oh, that I might put on yellow robes, take a golden vessel in my hand, sit down in the outer circle of the congregation, and partake of the food left uneaten by those monks!” In this way she did, and satisfied her longing. And on other festival occasions also she gave like offerings. Finally she gave birth to a son, and on the day appointed for the naming of the child she said to the arahant Sāriputta, “Reverend Sir, confer the precepts on my son.” Said the Elder, “What shall be his name?” Said the mother, “Reverend Sir, from the day when he was conceived, no one in this house has experienced pain. Therefore his name shall be Happy, Sukha Kumara.”

At the age of seven he went forth and became a novice monk under the arahant Sariputta. For seven days his mother and father bestowed rich offerings within the monastery in honor of his reception into the Order, giving food of a hundred flavors to the order of monks presided over by the Buddha, returning in the evening to their own home. On the eighth day, while the order of monks were making the rounds of the village, the Elder Sāriputta performed various duties about the monastery. Afterwards, directing the novice to take his bowl and robe, he himself entered the village for alms.

While this young samanera was going on alms round with arahant Sariputta, he saw people making a canal. Then he asked, “Dear venerable Sariputta, what are these people making? What are these people digging?”

“These are water canals. Dear novice, the stream of water is led along by this canal. The water will flow according to the shape of the canal. From that water the crops are grown. If the water just flows everywhere, the crops will never grow.” Then the novice said, “Oh, is that so?” looking at the water stream. Then the novice monk asked, “Dear sir, does this water have a mind that allows it to go in these different directions?”

“No, dear novice.”

“So this water has no mind. It is the canals that guide it to the proper place.”

“Yes, novice, that’s how it is.”

Then the novice monk started thinking like this, “Water does not have a mind but the canal can guide it to the proper place. Now, I have a mind. I should be able to guide this mind in the directions taught by the Buddha.”

As they continued walking along, the novice saw an arrow maker straightening the rods of arrows. After passing this place, the novice monk asked, “Dear sir, what are those?”

“Dear novice, those are called arrows.”

“Venerable sir, how do they make them?”

“Dear novice, first they heat the rods with fire and then they straighten them.”

“Then, venerable sir, do those rods have a mind?”

“No, novice monk.”

Then the novice monk started thinking like this, “Even these rods do not have a mind. It is straightened by heating with fire. Now, I have a mind. Why can’t I remove the twisted parts of this mind.”

As they continued walking along, they saw a workshop with carpenters planing a piece of wood, removing all the bends. After passing this place, the novice monk asked, “Dear sir, who are they?”

“Dear novice, they are carpenters.”

“What do they do?”

“They cut wood. They remove curves. They make carts, cartwheels and furniture.” Then the novice asked, “Venerable sir, do those wheels have a mind? Do those carts have a mind?” “No, dear novice.”

Then the novice started thinking, “What an amazing thing! Those wheels don’t have a mind. Those carts don’t have a mind. If even these things without a mind can be controlled, why can’t I control my mind?”

Then the novice addressed arahant Sariputta, “If you, venerable sir, could take your robes and alms bowl, I will stay here for some time.” When this was said, the arahant Sariputta did not get angry thinking, “How can this novice monk leave me half way giving back the alms bowl for me to carry.” With a heart of loving kindness, by seeing the benefit of this novice monk’s future, the arahant Sariputta accepted his robes and bowl. Then the novice worshiped arahant Sariputta and said, “Venerable sir, if you receive alms food of one-hundred flavors can you please share that with me?” “Oh, dear novice, do you get food with one-hundred flavors every day?” “Well, I said so because we get those things due to merit done in the past.”

Then the arahant Sariputta thought to himself, “If this young novice monk meditates outside the kuti he might get disturbed.” So arahant Sariputta told him, “You can go back to the monastery and use my kuti.”

Having gone back to the monastery he started meditating. Because of the merit of this novice monk, the god Sakka saw him sitting in meditation. Then god Sakka commanded the Gods of the Four Great Kings to protect him. This novice didn’t even hear so much as the sound of a bird. The gods bound to the sun and moon came to protect the novice. The novice monk’s mind became steady and stilled. Without any disturbances he became a non-returner, an anagami.

Meanwhile, the arahant Sariputta visited the house of one of his devotees. On that day they had prepared delicious food with one-hundred flavors. After receiving food, arahant Sariputta started to leave. They asked him, “Dear sir, why don’t you eat the food here then go?” “Today a novice monk is in my kuti waiting.”

That day, the Supreme Buddha had been watching all of these event using his psychic powers. The novice monk was striving hard to realize the Four Noble Truths fully. By then the novice had reached the level of non-returner. The Buddha thought, “This novice has the merit to become an arahant.”

At that moment, the arahant Sariputta was coming back from alms round with food for the novice monk. The Blessed One, using his supernatural powers, stood in front of the kuti where the novice monk was waiting. As the arahant Sariputta approached the kuti, the Buddha stopped him and asked the following questions.

“Sariputta, what did you get?”

“Blessed One, I got food.”

“What does food bring?”

“Blessed One, it brings feelings.”

“What does feeling bring?”

“Blessed One, it brings things made with the four great elements.”

“Dear Sariputta, what do the four great elements bring?”

Blessed One, it is the internal sense faculties, the external sense faculties, and consciousness.”

The novice monk inside the kuti overheard this very clearly. He quickly understood the impermanent nature of food and feelings, the destruction of form, the changing nature of contact and became an arahant with the help of this advice. Then the Buddha said to the arahant Sariputta, “OK, dear Sariputta, now you can offer food.”

The arahant Sariputta knocked on the door and the novice came out and started fanning him. “Dear novice, now you can have your food.”

“But how about you, dear sir?”

“I ate, dear novice. You may eat now.”

The novice ate his meal. That morning the gods of the sun were holding back the movement of the sun to give the novice time to eat this morning meal. After the novice ate his meal the gods released the sun and it quickly passed into evening.

This seven year old novice became an arahant on the eighth day of his monk life with the offerings and blessings of devas and brahmhas.

In the monastery, the other monks started questioning why the morning had lasted so long and the evening came so quickly. The Supreme Buddha overheard this discussion and explained to them, “It’s not what you think. For this meritorious novice, the gods bound to the sun and moon give protection. The god Sakka gives protection. The Gods of the Four Great Kings give protection. Even I give protection to this young novice monk.”

The Supreme Buddha then spoke these beautiful verses:

Udakañhi nayanti nettikā,
Usukārā namayanti tejanaṃ;
Dāruṃ namayanti tacchakā,
Attānaṃ damayanti subbatā.

145. Irrigators guide water to wherever it is needed. Arrow makers shape arrows to fit to task. Carpenters fashion wood for the desired design. In the same way, the obedient ones tame themselves.

As coisas são criadas pela mente

“Manopubbaṅgamā dhammā – manoseṭṭhā manomayā
Manasā ce paduṭṭhena – bhāsati vā karoti vā
Tato naṃ dukkhamanveti – cakkaṃva vahato padaṃ”

Este é o primeiro verso da coleção chamada Dhammapada, um dos livros que fazem parte do cânone Pāli, onde encontramos preservados os discursos do Buda na língua conhecida como “Pāli”.

Não é atoa que este verso inicie a coleção. Nestas poucas palavras, encontramos ensinamentos sutis, intimamente ligados às descobertas que o Buda realizou enquanto meditava sob a árvore Bodhi. Ao contemplar estas palavras, no entanto, é fácil deixar que a mente – o “personagem principal” do verso acima – preencha lacunas oferecendo interpretações imaginativas e levando-nos à becos sem saída (mesmo que sejam becos atraentes!).

A primeira linha do verso, por exemplo, é bastante popular e tem sido frequentemente traduzida como algo similar à “as coisas são criadas pela mente“, enquanto o restante é muitas vezes omitido. Ao leitor, parece que o Buda está afirmando que o oceano, as árvores, pássaros e planetas são frutos da nossa imaginação! O restante do verso, porém, trai esta proposta. E é nas palavras seguintes onde encontramos a chave para entendermos o que o Buda tem a nos dizer sobre a circunstância em que nos encontramos. Abaixo, ofereço uma tradução para o verso completo:

“A mente está à frente de tudo o que se sente
A mente está por trás de tudo o que se faz
Sobre tudo a mente é sempre evidente
Da mente, tais coisas são originais
Agir ou dizer palavra com a mente contaminada
Leva a dor a te seguir como a roda, o pé da vaca “

O tema do verso é, portanto, as ações que fazemos em nossas vidas e o efeito que elas produzem. Isso é, sua capacidade de criar sofrimento no futuro. E, por trás do nosso sofrimento e das ações, encontramos a nossa mente. Ao contemplar nosso comportamento no mundo, fica aparente o motivo que levou o Buda à apontar o holofote à nossa mente tão enfaticamente. Seja hoje ou há dois mil e quinhentos anos atrás, nós aparecemos nesse mundo ignorantes sobre seu funcionamento e, imersos nessa ignorância e em sofrimento, somos levados à crer que os outros, o universo ou divindades são os responsáveis pela nossa dor (e, ás vezes, que eles são responsáveis por nossas próprias ações, também!)

No entanto, basta um olhar sóbrio para concluir que os outros (ou divindades) não tem o poder de remover nossa dor. A dor, o Buda aponta, se faz presente enquanto suas condições estão presentes. E estas condições se alteram com nossas ações. O Buda, em seus discursos, declara que há ações saudáveis que possuem a natureza de produzir prazer e felicidade, e ações nocivas que possuem a natureza de produzir dor e sofrimento. E que “uma mente contaminada” nos leva a fazer escolhas e ações nocivas cujo resultado nos segue para onde quer que vamos  – tal qual a metafora colorida oferecida pelo Buda.

Assim, no vasto número de ensinamentos do Buda ainda preservados, encontramos o mais profundo e sofisticado sistema ético ao nosso dispor, nos oferecendo em detalhes como conduzir, investigar e entender nossas vidas de forma a satisfazer nossa busca mais profunda e universal: a busca pela felicidade. Ou, pelo menos, aprender à diminuir nosso sofrimento. Hoje, nós, ocidentais, temos a oportunidade singular de acessar estes discursos em traduções modernas para o inglês e amplamente aceitas em meios monásticos e acadêmicos. Sugerimos as traduções dos quatro volumes de discursos do Buda realizadas pelo monge americano Bhikkhu Bodhi e sua antologia, In the Buddha’s Words: An Anthology of Discourses from the Pali Canon.