In Colombo they are available at the Tripitaka Sadaham Poth Medura in the YMBA building on Austin Place. Phone 01 14 The beginning of the Mahamevnawa Buddhist Monastery Specially, the effort to bring the Tripitaka Dhamma to the devotees in its original. – Buy Diga Nikaya – Part 3: Sutta Pitaka: Volume 3 (Mahamevnawa Tipitaka Translations) book online at best prices in India on

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He met the king, who happened to be on a hunting expedition in a forest and was invited to the capital of the country, Anuradhapura.

In the royal park Mahamegha lit. Yes, that was it. Within a very short time, the island of Sri Lanka adopted the original teachings of the Buddha by listening to the discourses which the monks had handed down at that time for a mere years. With the embrace of the Dhamma an astonishing cultural blossoming ensued.

Large monasteries where build, giant stupas constructed, people gave up hunting and became mostly farmers and merchants. Cave monasteries where constructed even in the most hidden jungles and corners of the island. When I went to Sri Lanka in for the first time, I tipitaka no expectations as to the country except for one: Somehow I was under the impression it would tripitama very easy in a Buddhist mahamevnaqa with such an amazing history to find tripiyaka set of printed Pali texts.

I was in for a big surprise. Remember, this is similar to going to Italy and asking someone where you could by the New Testament of Lucas and nobody would have any clue what you are talking about. The Pali language knowledge amongst monks with some exceptions of course was abysmal.

The reason why the country had sunk to a level of European pre-reformation days was amongst many others in my humble opinion the absolute lack of knowledge about the teachings of the Buddha. When a monk entered his monastic training in those days, he was supposed to first learn the Pali of the commentaries.

It would take him years to master that. At which point he could then start! It would be, again to use a rough simile, as if a country like the modern United States had only one bible translation available and that would be the King James Bible or actually something even older.

It is still amazing that on top of this decline in Buddhist learning several attempts for revival were made by individual monks who tried to re-establish virtue and meditation in the Sangha. They usually were located in remote areas and limited as to their impact on the general public and Buddhist practice.

The Dhamma started raining again on the island of Sri Lanka. It sparked a decade long search in which he toured through all the contemporary forest hermitages to learn from the few living masters which the Sri Lankan forest monk tradition had timidly created. Then one day he realized that all the while the Buddha himself in form of his teaching existed right in front of him, an untapped reservoir of wisdom, ready for anyone who would embrace it confidently — well, if you were humble enough mahamevawa dedicate yourself to it.

He went back to Sri Lanka and decided to let go of his own opinions but rather try an experiment: Without looking for outside help or even trusting his own opinions — unless verified contextually by other suttas. As samsara has it, I ran into him coincidentally that very year, when passing tripitkaa a meditation monastery where he was just one among the many young monks at that time. I was very keen on meeting this strange and extraordinary Sri Lankan bhikkhu who seemed to have in my eyes a Western approach to Buddhism in that he did the most rational thing someone would attempt in Theravada Buddhism: After a short conversation amhamevnawa some great advice which would alter the trajectory of my life I left him and forgot about this episode for a long time.

Mahamevnawa Tripitaka Pdf

The name of this young monk was: You can imagine my surprise when ten years later a reform movement hit Sri Lanka which in its size, reach and quality does not seem to have an equal. Maybe it was the mahamevnaea span of darkness which makes its light shine so bright.

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Either way, what is astonishing is the impact it has had so far on society as a whole. All of a sudden young men and women very often with a Universitybackground give up families and possessions and ordain. This reform movement even though it does not consider itself a movement nor a reform, but from a Western standpoint that is how it appears to me inspired by this young monk started very humbly. In they began with a small mahwmevnawa with a couple of lay people coming to the Dhamma talks offered.

However something was fundamentally different from the very beginning. You can see them sit with usually with an open book of some discourse of the Buddha and slowly and painstakingly careful will they take the audience through a sutta of the Buddha making sure that everyone remembers and reflects over this teaching even long after they have left the monastery. Their symbol, adopted from the time of emperor Ashoka becomes the ancient Dhammawheel mahamevnaea by two lions. Their admission standards to become a monk or nun are very high for a Theravada country — young lay men and women spend up to a year and longer in preparation before allowed to enter the order.

Their meditation practice includes every meditation advice given by the Buddha in his discourses from Metta, Buddhanussati, Anapanasati to Satipatthana and Aniccanupassana. Within a short time their popularity exploded and everyone in Sri Lanka is rubbing their eyes how something like this is possible so suddenly. Gnanananda, the driving motor behind the popularization of quite ancient and original form of Tripitaaka in Sri Lanka published a modern translation of the Suttas in a contemporary very easy to understand Sinhala which of course helped to make Mahamevnawa even more popular.

At this point in time Mahamevnawa or Pali: Similarly to the practice of the early Buddhist Sangha. The monks will read from the Suttas, helping to explain the Sutta by quoting from other relevant passages in the discourses of the Buddha, keeping their own commentary to an absolute minimum. Suttas are picked depending on occasion and level of training of the audience.

The Suttas are read in Sinhala or English in mahmevnawa native language of the audience to facilitate true undestanding of the meaning with occasional reference to Pali when deemed helpful. Attention and memorization of the discourses his highly encouraged. Mahamevnawa has an extensive tri;itaka for lay people which includes reading some preliminary books before everyone is encouraged to do their own Dhamma study by frequently reading suttas according to some kind of recommendation and contemplating the word of the Buddha.

Precepts are emphasized frequently and strongly as well as is saddha, or confidence in the Buddha as teacher and the Dhamma as the raft. Mahamevnawa will point to suttas which make clear that even progress on the path is caused and conditioned. There seems to be the understanding that the Dhamma should work mabamevnawa naturally: In the early days of Mahamevnawa rituals where kept to a bare minimum This was criticized in Sri Lanka.

As the popularity of the movement has reached vast parts of society some symbolic offerings have been included in their practice. Just to give you another example of their philosophy: During such an event the qualities of the seven last Buddhas which are mentioned in the suttas are turned into a contemplative reflection in Sinhalese — so that the audience can reflect over the qualities of the Awakened Ones.

From a Western stand point all ceremonies tripiyaka probably always seem more extravagant as we are used to well, besides maybe Tibetan practices but it would be misleading to judge the entire philosophy of Mahamevnawa based on this.

Meaning that many of their meditations start out as contemplations which you are encouraged to learn by heart. Especially for lay people they are very strong on guided meditations to encourage people to meditate. Nyanavira would be delighted to see their clipped list of books in the Sutta Pitaka which they actually pay most attention to.

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Exactly as in the suttas. Lay people and monks are encouraged to develop them — but not as a purpose of and in itself. They are seen as a natural outcome of all the other steps which the Buddha encourages people to practice. They are also seen as the method by which the vipassana contemplation will dramatically deepen. One day a monk came to Ven.

Gnanananda and asked him for advice for his vipassana or insight meditation. He asked whether Ven. Gnanananda had some kind of special technique or system which he could recommend similar to the Burmese Vipassana.

Gnanananda agreed very positively, took the visiting monk with him to his hut and opened the door.

In the back of mahamevvnawa hut was a copy of the Suttapitaka. He pointed to it and said: Everything you need you can find in there. In particular the Samyutta Nikaya the grouped discourses has a lot of great advice on insight meditation. All you need is right there. Say you learn the Anatta Lakkhana Sutta by heart or close to its meaning and then in your mind repeatedly go over it in that sutta the Buddha talks about the non-self characteristic of all sense impressions as a tool to attain complete liberation tripitaia freedom of the mind.

While doing so your mind enters a deeply concentrated state.

Why is the Tripitaka important for us ? – Mahamevnawa Buddhist Monastery

Now, still investigating according to the direct advice of the Buddha you practice vipassana. Ordination, monasteries and nuns. However there are signs that that is about to change.

In Sri Lanka itself they have over 40 branch monasteries and half a dozen more overseas. There are about monks affiliated with Mahamevnawa in Sri Lanka including 4 nun training centers. As is typical for Sri Lankan forest monasteries the Mahamevnawa meditation centers are usually open for the general public to join the monks and nuns in their daily practice.

Typically this requires that you will take the 8 mahwmevnawa 10 precepts during your stay at their facilities. Food and lodging will be free of charge but of course you are welcome to offer a donation not to the monastics though! Make sure tripitaia inquire from the monasteries if you can stop by for a visit and also how long you are intending to stay. References which indicate a little bit about your background will help.

During your stay you will receive free meditation advice, be able to regularly listen to Dhamma talks and in general follow their monastic timetable which means getting up early, cleaning the monastery, doing meditation, helping with meal preparations, a long calm afternoon for meditation and some morning and evening chanting sessions.

Even though they are mainly driven by Sri Lankan expats at this point tripigaka overseas monks do speak English and are very eager to share the Dhamma with anybody no matter what your cultural, ethnic or religious background may be. One way to become active in their communities is to offer amhamevnawa to the Sangha and thus always get an opportunity for a personal Dhamma talk with the opportunity to ask questions on meditation etc.

Any help to further this development can be considered great merit and will help the Dhamma to last a little while longer You will feel the same way once you had a chance to meet their well trained monks and nuns. Either way, their centers are definitely a great place to meet very refined human beings and find noble friendships along the path to Nibbana. Please leave comments if you have any further questions. Newspaper article interview with Ven.

Gnanananda about Buddhism in Sri Lanka. Biography of the Ven. I enjoyed reading about a Buddhist revival in Sri Lanka. I think a lot of people saw that back then and just switched off my own teachers amongst them.

After the troubles and war it must be refreshing. Dear Jayarava, thanks for the great feedback. It is really a blessing that the Dhamma is more applied now in Sri Lanka than it was a few decades ago.