The Buddhist Way of Life Yasodhara Dhamma School

The Buddhist Way of Life
Buddhist Ethics for Children
Published by Yasodhara Dhamma School

Sri Lanka Buddhist Monastery, SLBM Inc.
Brisbane QLD 4078, Australia
Authored by
Ven. Nadimale Sudhamma
Author - Ven. Nadimale Sudhamma
Educationalist – Australia
(B.Teach, Graduate Cert. of Applied Linguistics, MEd - Australia) Deputy Principal,

Yasodhara Dhamma School
Former Primary School Teacher with the Education QLD
Blog Site: http://dhamma_stream.blogspot.com.au
Printed by – Nethwin Printers “Dalada Sewane Api”

Padanama, Gatambe Junction, Kandy
Sri Lanka
Ph; 081 - 2386908
Publisher – Yasodhara Dhamma School, Sri Lanka Buddhist Monastery Inc.

114, Considine Street, Ellen Grove, Brisbane, QLD 4078.
Web: http://www.srilankaramaqld.org 2019
All Rights Reserved
Preface
The Buddhist way of life was authored by Venerable Nadimale Sudhamma as an introductory textbook for
beginners who study Buddhism in Yasodhara Dhamma School. This book aims to inculcate basic Buddhist
teaching in young minds and develop their interest in practicing Buddhism in daily life. The lack of
Buddhist textbooks written in English language aiming beginners is a hindrance for propagating Buddhism
in Australian society and, this book caters to fill the gap.
Venerable Sudhamma was a devoted supporter to Sri Lanka Buddhist Monastery even before her ordination
as a Buddhist nun. She was the founder of Yasodhara Sinhala School and a key figure behind developing
Yasodhara Dhamma School. Now they are leading institutes in propagating Sinhalese Buddhist values
among Sri Lankan community in Queensland- Australia. Sadaham Gangula is another Buddhist publication
organized with the authorship of Venerable Sudhamma, a collection of Dhamma Talks delivered at the
SLBM.
While dedicated to achieving her own spiritual goals, Venerable Sudhamma has dedicatedly supported to the
progress of Sri Lanka Buddhist monastery in Brisbane and Subodharamaya in Peradeniya-Sri Lanka. Her
immense contribution towards the development of the Meditation Centre for Buddhist nuns in
Ambuluwawa- Sri Lanka has paved the way for many Buddhist nuns and female devotees from various
countries to practise meditation and achieve their spiritual goals.
Children are the most valuable asset to their parents and well-restrained children with spiritual values assure
a bright future in society. Therefore, Sri Lanka Buddhist monastery has given priority to educate children in
the Dhamma. Yasodhara Dhamma school is dedicated to providing high-quality Dhamma education with the
support of world-renowned Buddhist education centres such as YMBA –Sri Lanka.
Venerable Sudhamma has written this book utilizing her strong background as a qualified educationalist in
Australia who acquired a master’s degree in education from the Queensland University of Technology.
Further, her teaching experience gathered over more than thirty years in Australia and many other countries
around the world, and teaching Buddhism to students in Yasodhara Dhamma School as well as holding a
position as a Buddhist Chaplain at the University of Queensland, have been utilized to deliver the subject
material effectively and efficiently to young minds.
The effort that she has put into this masterpiece is commendable in many aspects. She has used attractive
language and beautiful pictures to explain and illustrate the profound Buddhist concepts in a simple manner.
This book also talks about the historically important Buddhist institutions and places in Sri Lanka which
provides the flavor of Sinhalese Buddhist culture in a nutshell. Further, the book contains some assessments
to be completed by students which is quite an effective way to revise the knowledge.
It is with much enthusiasm that I pay my gratitude to Venerable Sudhamma for writing this book, as well as
for all her hard work, dedication and commitment towards Sri Lanka Buddhist Monastery and the Sri Lankan
community in Queensland. May she be blessed with good health and long life to continue her service to
Buddha Sasana.
- Most Venerable Wattegama Dhammawasa Nayaka Maha Thero

The Abbot of Sri Lanka Buddhist Monastery – The Chief Sanga Nayaka Of Australia
Acknowledgements
It is a pleasure to be able to present a long required Dhamma School textbook for our students
studying Buddhism.
This textbook was written to supplement the YMBA course material used to teach the students at the
Yasodhara Dhamma School. My intention is for this work to benefit all children studying at all levels, be it
at preschool through to Senior Part 1. Students at all levels will have the opportunity to engage with the
Buddhist vocabulary, correctly pronounce Pali words and develop confidence in the Buddha, Dhamma and
Sanga.
Many people contributed to the final publication. I wish to firstly thank our Principal, Most Ven. Wattegama
Dhammawasa Nayaka Thero for his inspiring attitude, guidance, and support I received to publish this book.
I would also like to acknowledge Ven. Ihalagonagama Nanda Thero, The Deputy Principal, for all his
support and Ven. Peramandiye Sunanda Thero of Subodharama Mahaviharaya, Peradeniya, who kindly
undertook to publish this book from Sri Lanka.
I would also like to thank our Dhamma School Coordinators, Mr. Dinesh Subasinghe, Mr. Asiri Bandara
Mr. Prabath Kokawalage, Mr. Chiranjiwa Kulatunga, and Mr. Rohan Kumararathne (I.T Support) and
Thimali Maddumarachchi who organises the Uposatha Sila Bhavana Programs for all their kind support,
and assistance provided to run the school smoothly. Sincere appreciation is extended to Mrs. Imali
Bogamuwa, the senior lecturer at Department. Of Language Studies, Open University, Colombo, for her
time proof-reading the drafts and to Dr. Vimukthi Jayawardena, Coordinator of the Yasodhara Sinhala
school, for his assistance with the process of editing and publishing.
I take this opportunity to extend our gratitude to all teachers who dedicate their selfless time to educate our
students at the Yasodhara Dhamma and Sinhala Schools. The parents who make a large commitment to
educate their children and our enthusiastic learners who eagerly learn the Buddhist way of life should be
praised and appreciated.
I am grateful to all those who provided financial sponsorship to publish the first & the second editions of
this book. With gratitude I acknowledge Dr. Arosha Weerakoon, Mrs. Visakha Jayasinghe, Dr. Rani
Wakishta and Yasodhara School Committee who provided financial sponsorship to publish this book.
A big thank you to Nethwin Printers of Kandy, Sri Lanka for undertaking the printing of the publication, The
Buddhist Way of Life. Without all your support I would not have been able to complete this book.
May the teachings of the Buddha Dhamma lead and guide you to live happy and
gain wisdom!
Ven. Nadimale Sudhamma
Table of Content
About Most Ven. Wattegama Dhammawasa Nayaka Maha Thero .................................................................. 8
Yasodhara Dhamma School. ........................................................................................................................... 10
The expanded version of the Five Precepts ..................................................................................................... 11
The Five advantages to one of good morality and of success in morality .......................................... 13
This is our temple............................................................................................................................................13
The Five Qualities of a Lotus – Like, Lay Follower....................................................................................... 14
Taking Refuge ..................................................................................................................................... 15
Shraddha/Faith. ................................................................................................................................... 15
Buddhist poems............................................................................................................................................... 16
Gratitude. ......................................................................................................................................................... 17
The Triple Gem- Word search. ........................................................................................................................ 20
The Story of Venerable Rahula....................................................................................................................... 21
Prince Rahula becomes a Buddhist monk. .......................................................................................... 23
Honesty-Activity. ............................................................................................................................................ 27
Respect-Activity .............................................................................................................................................. 28
Responsibility-Activity ................................................................................................................................... 29
Kindness Scavenger hunt-Activity .................................................................................................................. 30
Prince Rahula –Activity (unscrambled word) .................................................................................................31
Family tree of prince Siddhartha-Activity (word search) ............................................................................... 32
Crossword puzzle-Activity ............................................................................................................................. 32
Prince Siddhartha sees the four sights-Activity-1. .......................................................................................... 33
Prince Siddhartha sees the four sights-Activity-2 ........................................................................................... 35
Family tree of prince Siddhartha ......................................................................................................................36
The story of prince Siddhartha ........................................................................................................................ 37
My family tree-Activity .................................................................................................................................. 38
Parents are special ........................................................................................................................................... 39
Sigalovada Sutta...............................................................................................................................................40
Sigalovada Sutta-Activity ............................................................................................................................... 41
Manners-Activity ............................................................................................................................................ 42
Teaching mindfulness to Venerable Rahula. ----------------------------------------------------------------------- 44
Adhipateiya Sutta ............................................................................................................................................ 45
Our mind acts in six ways ............................................................................................................................... 46
Emotions. ......................................................................................................................................................... 47
Morality and virtues-Activity. ............................................................................................................. 42
Quest of good deeds-Activity .............................................................................................................. 43
What do you do when you feel upset .................................................................................................. 44
Venerable Rahula-Activity .................................................................................................................. 45
Venerable Rahula’s handling of emotions-Activity ............................................................................ 46
Follow the Dhamma in all the ways. ............................................................................................................... 47
How do you respect others-Activity ................................................................................................................ 49
Classroom rules ............................................................................................................................................... 57
Good listener-Activity ..................................................................................................................................... 58
Kindness matters (songs and rhymes)..............................................................................................................59
Acts of kindness-Activity. ............................................................................................................................... 63
Compassion and the Four Brahma Viharas................................................................................................ 64
The Metta Sutta ............................................................................................................................................... 58
The qualities that lead to progress ....................................................................................................... 59
Empathy. ......................................................................................................................................................... 69
Brahma Vihara - Activity (Crossword Puzzle) ................................................................................... 70
Metta Sutta – Good Qualities (Crossword Puzzle) ............................................................................. 66
Kind Kida – (word search) Activity.................................................................................................... 66
Scientific Ways to be Happy – Activity .............................................................................................. 67
Kindness and Compassion (word search (Activity)............................................................................ 68
The Most Obedient Student of the Buddha......................................................................................................75
Believe in self Activity ......................................................................................................................... 76
What is Mindfulness? ...................................................................................................................................... 77
Mindfulness-Activities .......................................................................................................................... 77
Celebrate Friendship word search-Activity ........................................................................................... 90

7
The Buddhist Way of Life – Yasodhara Dhamma School, SLBM
Mangala Sutta – A life Full of Blessings 91
Kyoto Maze – Activity .......................................................................................................................... 93
Recollecting the Buddha Quantities ................................................................................................................ 94
Social groups for teaching Social Skills ................................................................................................ 95
The Act of Generosity ..................................................................................................................................... 97
Anathapindika ...................................................................................................................................... 98
Lady Visakha.......................................................................................................................................102
Karma .................................................................................................................................................. 107
Give without attachment ................................................................................................................... 108
Dana tops the lists in Buddhist virtues .............................................................................................. 108
Amisa, Abhaya and Dhamma Dana .................................................................................................. 110
The Ten Meritorious Deeds – Dasa Punnyakkriya ....................................................................................... 116
The Ten Unwholesome Actions .................................................................................................................... 117
Criticism 120
The Four Noble Truths and the Eight-Fold Noble Path 122
The Four Stages of Sainthood ....................................................................................................................... 128
The Five Aggregates and The Five Hindrances - Activity .............................................................................132
Pride and Conceit - The Story of Rupananda and Their Khema ....................................................................129
Getting to Know My Mother Country............................................................................................................132
Our Gratitude..................................................................................................................................................132
References-----------------------------------------------------------------------------------------------------------------133
YASODARA DHAMMA SCHOOL VEN.SUDHAMMA

8
About Most Ven. Pandithacharya,

Wattegama
Dhammawasa Nayaka Maha
Thero – The Abbot of the
SLBM and the Chief Sanga
Nayaka of Australia
Our Principal
Most Venerable Wattegama Dhammawasa

Nayaka Thero is the Abbot of the Sri Lanka
Buddhist Monastery and the Principal of both
Yasodhara Schools. From the inception, Ven.
Thera’s selfless service and commitment
helped to bring our Monastery to a higher
standard. In 1994, upon his arrival, Venerable
Sir conducted Dhamma talks to young
children which became a popular event.
Since then he had been instrumental for the betterment of Buddhist education of
young children. In 2002, the Venerable Nayaka Thero re-established the Dhamma
school and in 2004 he introduced the YMBA teaching syllabus. The YMBA
syllabus allowed us to educate students using a reputed Buddhism course which
gave us the impetus to start teaching the Sinhala language. This allowed both
Yasodhara Dhamma and Sinhala schools to flourish through his guidance and
advice.
His leadership and support to both schools have been highly successful and
invaluable. Ven. Wattegama Dhammawasa Nayaka Thero is a monk of an extra
ordinary character with full of humanity and modesty who has dedicated his life
9
to the Buddha Sasana. In recognition of his higher efforts, Ven Sir holds many
honorary titles such as Mahowupadyaya, Sugatha Patipanna, Sasana Sobana,
Wishva Kirthi and Sathddhamma Wagishwara. These titles were bestowed by the
senior Amarapura Sanga Council and the Sri Lankan Government higher
authorities for his tireless services and presented to him by the HE President of
Sri Lanka.
Ven. Nayaka
Thero’s Senior
students, Ven. I.
G. Nanda
Thero, Ven. P.
Wajira Thero
and Ven. G. Gnanaseeha Thero work with his guidance and provide amiable
support and guidance to both schools. We are extremely fortunate and
grateful to have a great Sanga Community attached to our Monastery.
Ven. Sir is also a father figure for nearly 150 young

student monks learning in his Sri Lankan Monastery.
Currently, Subodharama Dhamma school is attended
by around 2000 students studying Buddhism. Can you
imagine this number of students? It is such a beautiful
sight to see, all students look like white lilies, dressed
up in their national costumes.
As the Chief Sanganayaka for the Central Province of

Sri Lanka, Ven. Sir manages about 295 temples under his leadership. He also
attends to regular spiritual routines to the lay devotees, and to be organized for a
busy schedule, he begins the day at 3:00 am and moves on tirelessly until very
late. He has also established other monasteries and meditation centres in Sri
Lanka for the use of both monks and nuns. In addition to that, Venerable Sir has
set up a home for the elders, free school for disadvantaged preschool students and
many other spiritual centres. Ven. Nayaka Thero has associated Monasteries
situated all over the world run by his students living in the US, and other
countries.
It is an act of generosity to pay gratitude to our teachers, and let the community
know about these inspiring stories of our senior monastics.
It is our duty to look after the clergy and support them because if we lose our
monks and nuns, Buddhism will disappear since there will be no one to take it
forward. We are so fortunate and grateful to have such a compassionate and
experienced leader as our forefather in our temple.

10
Our Yasodhara Dhamma School
Our Dhamma school begins with an assembly of Buddha Wandana. We take the
Three Refuges, Five Precepts and pay homage to the Buddha, recite stanzas and
offer Buddha puja to the Buddha with a wholesome heart. Here we learn how to
sit still with our eyes closed so that we don’t get disturbed. Then we bring our
mindfulness towards kindness and gratitude that comes within us, and recollect
the virtues of the Buddha, Dhamma and Sanga,
meaningfully. These are wholesome acts. We call
Buddha, Dhamma and Sanga The Triple Gem.
They are called Triple Gem because they are of
outmost value and they possess the virtues and
qualities that stand high above all on earth.
At the Dhamma School, we learn Buddhist Ethics.

They are called the code of conduct for young
children (as well as for adults). Without this
discipline we would not know what is right and
what is wrong. In Buddhism we call these actions as
wholesome and unwholesome actions. All things to
do with generosity, loving kindness and wisdom are
called wholesome. The opposites of them which are
related to thoughts of greed, hatred and delusion are
unwholesome acts.

11
Each wholesome mind accompanies moral shame, the fear of shame (hiri) and
fear of blame (ottappa), which are called the two guardians of the world.
Name the Triple Gem?
Why do we call them the Triple Gem?
Explain a few wholesome actions? ------------------
Explain a few unwholesome actions-----------------
Which two are the guardians of the world?
The expanded version of the Five Precepts
I promise to respect all life and not to hurt anyone.
I promise not to take what is not mine and to help everyone to be the master of
the fruits of one’s own labours.
I promise not only to avoid impurity but also to seek to do actual good.
I promise to avoid all untruth and daily to speak the truth in a helpful way.
I promise to use no drink or drug that will poison my body, or my mind and I shall help
others to overcome bad habits.
The Purpose of Buddhist Moral Precepts
If we violate the universal law of cause and effect

(karma) we will have to experience the bad
experience and bad effects sooner or later. That is
why the Buddha introduced a moral code in the form
of precepts, so that we can live in harmony with existing living beings and
maintain a healthy, peaceful atmosphere which will promote the wellbeing of
all. Can you explain the Five Morel Rules? --------------------------------------------

12
“The Five advantages to one of good

morality and of success in morality.”
(Mahaparinibbana Sutta, Long Discourses, Diga Nikaya)
1. In the first place, through careful attention to

his/her work, he/she gains much wealth.
2. In the second place, he/she gets a good reputation for morality and good
conduct.
3. In the third place, whatever assembly he/she approaches, whether kshatriyas,
brahmins, householders, or clergy, he/she does so with confidence and
assurance.
4. In the fourth place, he/she dies unconfused.
5. In the fifth place, after death, at the breaking up the body, he/she arises in a
good place, a heavenly world.

13
This is our temple. We prepare gilanpasa and bring

flowers and incense sticks to the temple. We remove
our hats and shoes before we enter. We sweep
around the Cetiya and the Bodhi tree. This is a great
place for us to accumulate good merit. This is also a
great place for us to relax and calm ourselves.
Next, we go to meet the monks. They teach and
guide us, and chant Pirith at times.
The Cetiya (virtues, concentration & wisdom)
The Cetiya signifies

sila, samadi &
panna which
represents the
Noble Eight-Fold
Path.
Students attending a Bodhi Puja at the Bodhi Tree
Dharma Shala/Hall
Monk's Residence
Our Sil Program
(Avasaya)
Refer to
page:113 for the
Eight-Fold Noble
Path

14
The Five Qualities of a Lotus – Like, Lay Follower

Candala Sutta- The Out Cast, The Lotus
Like Lay Follower (Anguttara Nikaya)
Following five things the Buddha lists, as
five things that make a lotus like layperson,
a jewel of layperson, a fine flower like
layperson. Which five?
1. Has confidence/faith in the Buddha.
Dhamma and Sanga
2. Is virtuous (morality or Sila) – practises
the five precepts
3. Does not go after charms and ceremonies (not
to be superstitious)
4. Trusts Karma, (confidence in the Karma and
Vipaka)
5. Seeks within (the Sanga) for a gift worthy
person and offers here first.
Blessed are Virtue, Faith and Wisdom

Happiness is continued until old age. Happiness is
unshakable faith. Happiness is the attainment of Wisdom. Happiness is to do no
evil.
A person who has gone to the Buddha for refuge and sincerely wishes to become
a good lay disciple should follow the advice taught by the Enlightened one.
The relationship between the laity and members of the Sanga is one of mutual benefit. The
material needs of the monks and nuns are provided by the laity while the monkhood
looks after spiritual needs of the laity through kindness and compassion. This unique
relationship is well explained by the Buddha in his Discourse to the Sigala in the
Sigalowada Sutta (D.N) refer to pg,33.

15
Taking Refuge
We feel that we finally found a place where we can come to rest: the
teaching that promises, without a doubt that there is an end in suffering
(unsatisfactoriness) by trusting the Dhamma. All the ills can be over.
The teachings of the Buddha are preserved and spread by the Sanga,
shows the way. When you know the real meaning of this worth, taking
refuge is very meaningful.
When we know that taking refuge is a reality for us our hearts open up in
faith, devotion, gratitude and respect towards Buddha - Dhamma and Sanga.
Taking refuge can become the most important thing in life.
Shraddha/Faith is the belief in the virtues of the Triple
Gem.
When we pay homage to the Triple Gem, the lines we
recite should be meaningful. We should take every word
into our hearts and should cultivate and develop
shraddha/confidence or faith, with great devotion, respect
and gratitude to wards the Triple
Gem.
When we feel gratitude, devotion and
respect, we have love in our heart. Love and respect go
hand in hand.
In this human world we are affected by troubles,
difficulties, and fear for ourselves and our loved ones. A
refuge is a shelter, a safe place. There are very few safe
places in the world. Physical shelters burn down get
destroyed or disappear. Buddha- Dhamma- Sanga is not
physical shelter, but a spiritual one, a heaven protected from a storm.
On the ocean the storms, winds, and waves make sailing difficult. When a ship
finally enters the shelter of a harbour, where the water is calm it can come to
anchor. This is what it means to take
refuge in Buddha - Dhamma - Sanga.
Finding a safe place within all that
anxiety, is so rare and valuable that most
of us cannot measure that importance.

16
Buddhist Poems
Holy Day of Wesak
Our Blessed Master Buddha, Lord we offer,
On thy birthday fair,
The Blessed Master teachers Garlands of the brightest
That children must be true, Blossoms choice and rare.
In every thought and every
Holy day of Wesak,
word,
Day of Buddha’s birth,
In every act they do.
When the sun of wisdom
Shone upon the earth.
The Holey master teachers
All children must be pure, Incense too we offer
If they would walk his pathway, On this Festal day,
And happiness secure For the things we cherish
All must pass away.
The Gentle master teachers
That all must surely bring Through this holy symbol
Tender care and kindness We shall learn to see,
To every living thing. Things of priceless value
Hid in transiency.
Our Blessed Master
And the deep going sounding
teachers each child must Bids us leave the self,
slay within, And in Buddha’s teaching
The ugly selfish longing Find the truest wealth.
That leads to acts of sin.
- D. Hunt Lights upon the alter
Show to us the way,
Song of the Future From the realms of darkness
To Nirvana’s day.
The Picture of the life to be - D Hunt
We paint in colours all our own;
And in the realm of destiny
We reap as we have sown.
We live our present lives again

With memory warm or coldly
dim;
The pictures of the past remain
Man’s work shall follow him.
- A. C. Constable

17
Gratitude -What do you feel grateful (thankful) for in your life? Write 3
things
After the Buddha became Enlightened, he stayed sitting under the Bodi tree for
one week. He was feeling the ultimate happiness of peace of Enlightenment. He
concentrated on the causes and effects of many things. He knew exactly how
suffering arises and how it can end. He knew that everything has a cause and
everything changes, nothing of the world lasts forever.
The second week after his Enlightenment, he got up and stood near the Bodhi tree
for seven days, looking at it without moving his eyes meditating with gratitude to
the tree for sheltering him during his Enlightenment.
After gaining enlightenment the Buddha searched for his first teachers to teach
the Dhamma he had realised, as a way of paying gratitude for helping him during
his period of austerity.
When, his stepmother, Arahat Prajapathi Gothami passed away, the Buddha
walked behind her funeral possession to pay gratitude to her for bringing him up
as his own mother. This was the first time the Buddha walked in a funeral
possession.

18
Find different ways you can be grateful to the clergy, teachers, parents and
friends by writing them down inside the petals of the flower.

19
Gratitude is one of the most powerful keys to happiness in our lives. Gratitude is
a positive and natural emotion and it is also free. It costs you nothing but time
and your personal daily commitment. When you are tensed, stressed and having
anxieties, bring out your qualities of gratefulness as they are always in you, such
as thankfulness, giving, kindness and appreciation. You can connect with them
often and feel better by being grateful to the
Buddha, the Sanga, parents, teachers, elders,
family members and friends. Expressing
gratitude reduces troubles and promotes
goodness.
Liking things, appreciating what’s good
increases self-esteem and reduces fears. It builds
hope and joy. When you are thankful, you are
confident and happier. Smart people get
gratitude. It is a part of their healthy lifestyles.
Gratitude is precious stuff and should be
gradually practised in yourself and others.

20
What are Triple Gem?

21
The Story of Venerable Rahula (Prince Sidhartha’s Son)
After 7 years, Lord Buddha returned to his birthplace, Kapilvastu
On the seventh day after the Buddha's homecoming Princess Yasodhara dressed
up young Rahula. The Buddha's son had been brought up by his mother,
grandmother and grandfather and was now seven years old. She pointed to the
Buddha and said, "That
is your father, Rahula.
Go and ask him for your
inheritance,” as he was
the next to inherit his
grandfather’s wealth
and crown.
Innocent Rahula went

to the Buddha and,
looking up into his
face, told him what his
mother had asked him
to say, adding, "Father,
even your shadow is
pleasing to me.”

22
Colour this picture and explain the story to your partner

/
Farther even your shadow is pleasing me
As the Buddha left the palace Prince Rahula followed him saying, "Give me my
inheritance." Coming to the park the Buddha thought, "He desires his father's
wealth, but this goes with the worldly life and is full of trouble and suffering. I
shall instead give him what I know and should give him an excellent inheritance."
The Buddha then asked Ven. Sariputta, one of his disciples, to ordain Rahula. He
chose Ven. Sariputra to be Ven. Rahula’s instructor and Ven. Moggallana as his
teacher.
When King Suddhodana heard that his beloved grandson had become a monk he
was deeply grieved. The king said, "When you left home it made me sad. When
Nanda left home my heart ached. I concentrated my love on my grandson and
again the one I love has left me. Please do not ordain anyone without their parent's
permission." To this the Buddha agreed and never ordained anybody after that
without their parents' permission.

23
Prince Rahula becomes a Buddhist Monk

After Prince Rahula joined
the Order of monks, he
was given and shown no
favouritism by Lord
Buddha and was ordered
to follow the same rule as
other monks. The
Buddha sometimes taught
Ven. Rahula by
himself. Ven. Rahula was
very attentive student and
was always eager to hear
the words
of knowledge from his
teacher. Thus, Lord
Buddha said to all his
disciples that Ven.Rahula was the most anxious for training.
One day, Ven. Rahula

misdirected a person who
seeks the Buddha.
When Buddha heard of
Ven. Rahula’s such
behaviour, Buddha thought
that he should teach Rahula
as his father and teacher.
The conversation of Lord
Buddha and Ven.Rahula
was recorded in the text of
Ambalatthika-Rahulovada
Sutta in the Pali Cannon.
Buddha called Ven.Rahula
so that he could discuss the
dhamma in such a way that
he could understand and
remember. Pleased Rahula
washed Buddha’s feet with
the water in a basin.
"Rahula, do you see this little bit of leftover water?"
"Yes, sir."

24
"That's how little of a monk there is in one who feels no shame at telling a lie."
When the leftover water was tossed away, the Buddha said, "Rahula, do you see
how this little bit of water is tossed away?"
"Yes, sir."
"Rahula, whatever there is of a monk in anyone who feels no shame at telling a
lie is tossed away just like that."
The Buddha turned the water dipper upside down and said to Rahula, "Do you
see how this water dipper is turned upside down?" Yes, sir." "Rahula, whatever
there is of a monk in anyone who feels no shame at telling a lie is turned upside
down just like that."
Then the Buddha turned the water dipper right side up. "Rahula, do you see how
empty and hollow this water dipper is?"
"Yes, sir.""Rahula, whatever there is of a monk or anyone who feels no shame at
telling a deliberate lie is empty and hollow just like that."
Fill in the missing words:

1. At first how much water was left in
the dipper?
(full, half, little)
2. A monk who tells lies has no ----------
and is-------------- a way like that.
(shame, fear, power, tossed, angry).
3.” Anyone who has no shame at
letting a lie is like when turned the
dipper ------------ and is empty like
that,” said the Buddha (upside down,
right, up).
4. What precept did Ven. Rahula
break?
(stealing, telling lies, killing living
After hearing such knowledge from beings, taking drugs and alcohol,
Lord Buddha, Ven. Rahula learned how
to purify his actions and tried considering the consequences of his action.

25
The Buddha teachers here that consequences follow us if we break a precept.
The Buddha advised Ven. Rahula, “If you realized that you have done a wrong
act, then you must confess it to me or to other monks, and not do it again.”
Later Buddha taught Ven.Rahula about the way of meditation. At the age of 18,
Ven. Rahula attained Enlightenment. Ven. Rahula passed away during his
fifties. The Great Mauryan Emperor who was a devout Buddha follower, Emperor
Ashoka the Great constructed a stupa in remembrance of Ven.Rahula.
We must not tell lies and break friendship. We must

not carry tales and hurt others. False speech can
become a bad habit.

26
Ven. Rahula was called “Rahula The Lucky” by his friends since he was the son
of Lord Buddha twice and attained Enlightenment. When the Buddha announced
his great disciples, he placed Ven. Rahula as the most obedient monk among his
great disciples.
If I make a mistake, I will make sure not to do that mistake again just like Ven.
Rahula trained himself. Do not use abusive or hash speech. You should always
associate good friends. What do you think would happen if we associate bad
friends?

27

28

29

30

31

32

33

34

35
Put the correct number next to the sentence to show the right order

36
King Sudhdodana (Father) Queen Mahamaya (Mother)
Prince Sidhartha & Prajapathi Gothami (Stepmother)
Prince Sidhartha & Princes Yasodhara – Prince Rahula’s parents

37
Prince Rahula
Match with the right word – The Story of Prince Siddhartha

Write the word of the correct match next to each name.
1. Suddhodana a. Wife
2. Yasodhara b. Stepmother
3. Siddhartha c. Cousin
4 Gothami d. Horse
5. Devadatta e. Mother
6. Mahamaya f. Bodhisattva
7. Kanthaka g. Father
8. Channa h. Charioteer
9. Kondanna i. wise man

38
Talk about your family tree. Write the names of your family inside bubbles
Families are special. As a

family we do things
together.

39
Parents are Special

Parents are special. The Buddha taught us to
respect them and treat them like the god of gods
(Brahma) because they have certain brahma
qualities embedded in them for their children
such as loving –
kindness,
compassion, joy for
you and they treat
you with a balanced
mind. They are our
first teachers. They
are our protectors and
Joy for Others
main supporters. Altruistic Joy
They introduce us to
this world. Parents protect us from all evil
deeds and teach us good skills. They will be
there for all our happiness and sorrow. We
should pay our gratitude and respect to parents
whenever possible with kindness and compassion and offer them help when they are
needed.
In Anguttara Nikaya,11,32, the Buddha said that no matter how many material
gifts we give to our parents, we can never repay our debt of gratitude to them.
But if we can establish them in faith (saddha), morality
(sila), generosity
Parents have a balanced state of mind
(caga) and to their own children.
wisdom
(panna) it
would benefit
them now and
in the future
lives. With the gift of the Dhamma one
can really repay one’s debt of gratitude
to parents.
What are the Four Brahma qualities?
How can you repay your debts of gratitude to your parents

40
Sigalovada Sutta (D.N) This was preached by the Buddha to Sigala in the close
vicinity of Veluwanaramaya, Rajagahanuwara. This sutta shows the proper way
of life common to all people in the universe which is still applicable to the present
day.
Sigalovada Sutta is another outstanding discourse
delivered by the Buddha about the cord of ethic
(discipline) for the benefit of young children. The
Sutta was delivered to Sigala, the son of a very rich
millionaire whose both parents were devout
Buddhists. They both had attained Sotapanna stage
but could not persuade their son to go to the temple.
His parents were worried and thought their son would
lead an immoral life after death because he was
stubborn, materialistic and acts according to his own
wills.
One day Sigalas’s father fell ill, he thought this was the proper time, best time to
advice his son as he would listen to his last wish. In his death bed he called his
son Sigala and requested him to worship the six directions just after his morning
bath in his wet clothes. It was a custom of the Buddha to servery the world early
morning (last watch) to look around the world through great compassion (maha
karunasamapatti), in order to give any service to anyone who needed help. The
Buddha’s concentration focussed on Sigala and saw him through his Divine eye.
The Buddha came to Sigala who was worshiping the six directions. The Buddha
explained to Sigala that worshiping the six directions was meaningless if the
reason for worshiping was not known. Then Buddha explained to Sigala what
each directive meant. East
PARENTS - CHILDREN
East represents - Parents and children
South represents - Teachers and students Commitments
West represents - Husband and wife Reciprocal acts Parents
Children
North represents - Friends and companions
Down represents - Employers and Employees (workers) Support them Keep away from evil
Up represents - Religious Teachers (Clergy) and Laity Fulfil their duties Nurture and establish
Honour traditions them in virtues
The Buddha also advised and identified mutual duties Deserve Teach skills and educate
South and inheritance them
TEACHERS - STUDENTS Confer merit on Arrange marriage at
obligations deceased parents proper age
Commitments Reciprocal acts of each Provide inheritance
Students Teachers
party in six pairs of persons socially related to
Rise to greet them Thoroughly instruct
Attend to them Ensure comprehension each other. He showed us how to serve duties and
To listen attentively Provide well-roundedness obligations to each other. The duties of parents
to the teaching Provide referrals
Serve them Ensure safety
and children and teachers and students are listed
Master their above.
teaching

41
• Why did Sigala worship the six directions?
• How did the Buddha come to know about

Sigala?
The Buddha explained to him how a layperson

should practise self-control, proper conduct, good
manners, sense of modesty, as a preliminary step
to lead a happy peaceful household. You will learn
more about the full discourse later in Senior Part 1
class.
10. Children J. Should thoroughly instruct them

11. Teachers k. Should support parents

42
Always be seated when you take your meals and use table manners
appropriately. Sharing is a good quality and is an act of kindness.
When we are mindful about
our environment, we can be
cautious where to keep our
shoes and slippers at the
temple. We do not keep our
slippers right in front of the
door entrance. It can disturb
others who want to walk inside and looks ugly. It also
can make someone tumble over. Leaving our slippers or
shoes to a side or in the rack is an act of kindness. Let
us practise kindness and good manners and help others
too to do it right.
Do not forget to pay salutations and recollect the qualities of the Buddha
before you go to sleep. You can attend to Metta Meditation daily too.
Do not forget to salute your parents and gain blessings from them. Before
you go to sleep, recollect all good things you have done each day.

43
Can you write a few kind and unkind

actions in the columns above? (wholesome and unwholesome actions)

44
Here is how the Lord Buddha taught Mindfulness to Ven. Rahula

when he was young.
One day the Buddha asked Samanera Bhikkhu Rahula, what is a mirror for? “He
said I can see myself, my face and
change my looks Sir.” “Rahula in a
similar way you should investigate
your life, with a clear mind and correct
yourself, preached the Buddha.”
The Buddha said, if you engage
anything that is not good for you, or for
others, do not do it. If you engage in
something that is good for you and
others, then it becomes a good deed, you
can engage in doing it. This was the way
how the Buddha defined the good and
the bad.
Before doing something, you must
think whether.
1. It would have a bad effect on you in
any manner:
2. This deed effects badly on others
3. This be bad for you and others in any aspect.
Thus, the Buddha taught Bhikkhu Rahula how to differentiate between good
and bad.
We should try to engage in deeds that the wise men would consent and thus
receive praise from the wise men and women. This is called Vinnupasatta.
According to the Karaniya Metta Sutta “never engage in wrong deeds and work
that bring shame, whereby the rest of the wise people would reproach or
blame.”
The “Adhipateiya Sutta” (Anguttara Nikya, Tika Nipatha Deva Vagga)-
mention of three things that we should think before doing anything.
1. Attadhipateyya 2. Lokadhipateyya 3. Dhammadhipateyya
Attadhipateyya - means to think of one’s self who you are and what you are and
when one reasons, “I belong to a good family; So, I should not indulge in

45
unwholesome deeds. If you are a student, think of mother, father, family,

teacher’s etc.; In order to maintain their self-respect, otherwise it would be lost.
Fear of Shame: Hiri, Fear of Blame: Ottappa
Hiri (Shame) And Ottapa (Fear), They are regarded as two great
guardians of the world (Lokapala Dhamma) protecting you
from immoralities. So, they are pure and wholesome ideals,
known as Sukka Dhamma.
To feel ashamed to do evil is hiri; dread or fear to do evil is ottappa. Hiri is
evident in those who value their honour and dignity. Ottappa is evident in those
who respect their parents, teachers, friends and relatives.
Thus, he feels ashamed to attend to indecent livelihood and maintain the honour
of his family, or clan.
The educated will reason thus, “We are learned persons; we should feel
ashamed of unwholesome acts of doing bad deeds. We must refrain from killing,
stealing, etc.”
The aged will reason thus, “We are old, and ought to be mature and wise. If we
commit evil, we will come into shameful situations.” These three instances show
the dominance of hiri, a wholesome mental factor, in those who value their
honour and dignity.
2. Lokadhipateyya
Those who are considerate of others will reason, “If I do evil, my parents, friends,
relatives, and teachers will be blamed because of me. Therefore, I will not do any
evil. I will avoid misdeeds. Avoid such deeds that the wise could criticise. Hiri
and ottappa protect you from immoralities putting restraints on misconducts.
3. Dhammadhipateyya:
There are certain ethical rules depending on religion, society, culture, by which
we keep away from doing certain things. These may guide you in taking a
decision on what you should do and what you should not do.
Whatever you do by action, the mind, body and word is important. When we do
something good or bad our thought behind that thought behind that action is
important. For every action there is the mind that converts it into thought.

46
If you do anything with a happy and pure thought, it

brings you merit. But if you act unpleasantly with an
unpleasant thought such an action brings a bad result
or a sin.
Our Mind Acts in 6 ways:
3 of which bring much merit and happiness. The
other 3 bring forth negative results, helping to
commit a sin.
First let us discuss the negative form of action
There are three roots of unwholesome actions
Loba : Greed/ Craving. To crave for certain things. It is called loba. One might
even, rob, steal or use bad methods to get at the target (raga, tanha)
Dosa : Hatred anger or hatred if one hurts another, assaults, scolds, take revenge
or vengeance due to this factor of dosa.
Moha – Delusion It is not having a clear, proper understanding of things. If you
do not have a clear understanding of things. If you do not have a clear
understanding of anything there It would lead you to do a wrong action. This
ultimately leave you to perform a sinful action. The best-known synonym is
avijja.
Actions which Bring Merit or Good Results
Roots of wholesome
actions:
There are 3 such

actions
Generosity, Loving Kindness, and wisdom

1. Generosity, Greed lessness - liberality,
(no craving).
2, Hate lessness – Lovingkindness, Metta or being kind to all.
3. Wisdom (Non delusion)– right understanding, right view.

Sometimes our thinking may be very honest, yet the result caused by such
behaviour is negative. It is best to refrain from such action if you don’t know
the realty of them.

47
Emotions
How did the Buddha teach Ven. Rahula to be

mindful about the good and the bad? ------------
---------------------------------------------------------
---------------------------------------------------------
---------------------------------------------------------
---------------------------------------------------------
The Buddha taught Ven. Rahula how to be
mindful about his own actions and emotions that can occur through his body,
speech and mind. We also can be mindful in our daily life if we can reflect the
same way. Then with each act we stop and think in a wiser way and these good
actions help us to lead a healthier and happier life.
Write
how you
would
handle
thoughts
and how
your
thoughts
become
feelings
and how
you put
feelings
into
good
actions.
Find how the emotions like anger, fear and sadness arise in you
Finding ways to deal with anger, fear, anxiety and sadness is essential: learning
how to soothe oneself when upset, for example, understanding what happens
when emotions get the upper hand and how to gain time to judge what is about to
be said or done in the heat of the moment is really the best thing to do. Being able
to channel emotions to a positive end is a good skill. Before speaking angrily,
reflect on how Buddha advised Ven. Rahula.

48
How would you think or reflect when your emotions get the upper hand? ---------
Being able to express personal concerns without anger or passivity (holding

without reacting to it) is a great skill. Refer to Pg. 48 for managing emotions.
“The wise
are controlled
in action,
speech and
thought. They
are truly well-
Controlled.” -
Buddha
(Dhammapada
V 234)
When
emotions get upper hand, I can stop and
think carefully before I use my words. If
I say it this way, “would it be helpful to
me, or to others?” if not, then do not say
it.
Before doing something, you have to think whether;
1. It would have a bad effect on you in any manner:
2. This deed affects badly on others
3.This would be bad for you and others in any aspect. Then do not do it.
Write some emotions you may have

experienced. Then explain how you
are going to get away from them.
Look at the above picture of a calm
body and answer the questions inside
the clouds.
When I get angry, or frightened.
When my parents ask me to stop
what I am doing.
When my friend gets angry with
me.

49

50

51
Write a few wholesome actions using the words below, starting with
letters “Buddha and Rahula” written downwards.

52
Reading a---------------------- B -------------------------------------

Attending to------------------- U--------------------------------------
Helping------------------------- D--------------------------------------
U----------------------------- ----- D--------------------------------------
L----------------------------------- H--------------------------------------
A---------------------------------- A--------------------------------------
Unjumble the following words
moirrr
bdoy
seecph
mind
eahlnept
thsrntlfuues
hibat
Another day the Buddha saw Ven. Rahula
playing with some sand. The Bhikkhu was
throwing some sand. “Are you playing
with the sand?” Asked the Buddha.
“No, I threw the sand up and wished that I

got advice from the elders equal to the
amount of grains in the sand that I have
thrown up.”
What good quality do you see here of Ven.

Rahula?
The Buddha advised Ven. Rahula that he

should not associate with those who speak
ill of others, speak of unnecessary things and wastes time sleeping.

53
Ven. Rahula’s handling of emotions: Another day Bhikkhu Rahula followed

Ven. Sariputta and went for alms to Bhikkhu Sariputta’s mother’s house.
Bhikkhu Sariyuth’s mother was not a Buddhist. While offering alms she found
fault with both of them for going from house to house for alms.
After they returned to the Vihara the Buddha
inquired from Bhikkhu Rahula,
“Where did you go for alms today?”
“I went to my teacher’s mother’s house”
“Did she give alms happily?”
“No, she found fault with me while offering alms to
us”
“Did you feel or get angry?”
“No, I did not feel angry”
Then the Buddha realised that Bhikkhu Rahula was full of patience and had
developed good habits. What good quality did you learn here?
Now this is important not only to Bhikkhus, but also to laypeople, to children,
parents, teachers, all elders and all have to be truthful. To develop patience and
truthfulness, good habits, is expected from everyone in the society. It is in keeping
with the Buddhist way of life.

54
I try not to get late to school and attend to Buddhawandana on time.
In class I sit and listen to my teacher. I need to follow my classroom rules,

respect the clergy, the teachers and friends.
My teacher says “be a good listener.” You learn better when you are focused
and looking at the speaker. Use your whole body to listen, this is mindfulness
in listening.
Follow the Dhamma in all the ways, says the Buddha

The Buddha continued, “Rahula, suppose a man rides a big elephant in battle, and
the elephant fights with his four feet, his head, his
ears, his tusks and even with his tail, but not with his
trunk. The man on his back would think, ‘This
elephant has not yet devoted his life to defending the
King, because he is not making effort in all the ways
that he can,’ If the elephant uses his trunk also, then
the man would think, “ now he needs no more

55
training.” So Rahula, you must train yourself in this way. Following Dhamma
in some way is not enough. You must follow Dhamma in all the ways that you
can.”
Dhamma should be learnt and practiced the same way the Buddha taught. Learn
it like the way you learn a sport. In order to learn well, we need to be disciplined.
Your teacher will remind you of classroom rules from time to time.
Which way did the Budhha ask Ven. Rahula to practice the Dhamma?

56

57

58
You need to write the correct answer inside the box using the list above and
colour in the picture.

59
Write Down a few Acts of

Kindness
----------------------------------------
We Practice ----------------------------------------
Kindness and ----------------------------------------
----------------------------------------
Compassion at
Yasodhara
Dhamma &
Sinhala School
Recite this poem and song daily in your class with your teacher.

60
Sing this song with

your teacher.
Recite this Rhyme:
Please when you want something, thank you when it’s given
Sorry when you make a mistake, then you’ll be forgiven.
Do not use abusive and harsh
speech. Always be polite. Use kind
words instead. We always use
friendly and polite words. We
learn to share our toys.

61
Explain what these children are doing. Find the correct match from the
brackets. (hands, turns, things, together, words)
Helping Sharing taking playing kind

62
Keep our areas always clean and tidy. The rubbish should go inside bins.

63

64
The Four Brahma Viharas

“The foundation of a good Buddhist should be the practice of Four Brahma
Viharas. These four fundamental principles, loving kindness, compassion,
joy for others and equanimity, should dwell in our heart in every moment of
our life. However much we seek for higher gains or practice, if these are
lacking, it would prevent us from gaining entry into higher spiritual goals
or reach a better status in life.” (Most Ven. Wattegama Dhammawasa
Nayaka Maha Thero – Translated from Sadaham Gagula, 6th Edtion,)
Compassion
The Buddha was very kind to all beings. Once he helped a very sick monk who
had wounds all over his body. He cleaned him and applied medicine with the help
of Ven. Ananda. He continued this until the monk recovered from his illness. This
is an act of compassion.
Understanding the way of Suffering is a key part of Buddhist

life. Buddhists follow teachings that will help to relieve the suffering of others.
Karuna is the word for compassion. This is the understanding of, and the desire
to help remove, harm and suffering from others.
Karuna is to alleviate the suffering of
someone in distress or pain.
The Buddha taught
that Buddhists should cultivate it
through Brahma Vihara Meditation (the
Four Divine Abidings). When you
develop loving kindness to its full
capacity, the other three (attributes)
simply fall in place.

65
The Four Brahma Viharas constitute of, metta, karuna, mudita and upekka,
and in English, they are called loving kindness, compassion, altruistic joy or being
happy for others just as yours, and equanimity. Equanimity is a balance state of
mind.
The Metta Sutta (The Sutta of Loving – Kindness)

Metta Sutta teachers us how to radiate loving kindness to all beings equally.
Loving – love means never having to say sorry. kindness is warm kind feeling, a
good will you have for your very best friend. The Buddha wants us to shower
that love to all beings equally.
How can we Practise Loving Kindness Meditation?
When we take metta as our object of meditation, we should first direct it towards
ourselves, until we begin to experience a sense of wellbeing and calmness within
us. As we arose the thoughts, “be well, happy and free from anger,” we should
try to feel it from our hearts, synchronising our thoughts with our feelings.
Pause for a few moments and try to feel a sense of wellbeing, suffuse your whole
being with this feeling of calm and peace.
The practise of metta helps reduce the tendencies of anger, hatred and grudgers.
Metta is a great healing force. It promotes the development of virtues such as
compassion, altruistic joy and equanimity. It also promotes patience, tolerance,
gratitude and above all a forgiving heart.
“May I be well, happy and peaceful. May I be
free from mental and physical suffering. May
I be free from anger fear and danger. May I
take care of myself happily.”

66
“Just as myself, may all beings be well, happy and peaceful. May they be
free from mental and physical suffering.
May they be free from anger, fear and danger.
May they take care of themselves happily.”
May all beings have a happy mind!

Metta Sutta:
“Just as a mother would protect her only child, even at the risk of her life,
let one cultivate a boundless love towards all beings” The Buddha
Metta Sutta teachers that “One who does good, who wishes to skilfully attain
peace, should act this way:
The qualities that lead to progress
One should be, able, straight, upright, obedient,
gentle and humble, content.” (a few attributes from
Karaniyametta Sutta)
The Buddha teaches us that we
should be obedient. Obedient
to whom? Should we be
obedient to our friends?
Classmates? Strangers? Of
course, not – they may not be very wise and may lead us
to do something wrong or foolish. But whom should we
obey? The Ven. Sanga, our parents, teachers, grandparents
and other family elders. If we are obedient to them, we avoid many mistakes
and problems in our lives. This is because they have lifelong experience,
wisdom, success and good values that they practiced and learned from. And
they deeply care for us and our happiness.

67
Buddha teachers us not only be obedient, but also to be able – to be able to do

many things, be skilful and not lazy, forgetful, irresponsible, or unwilling to learn
or not follow directions when they ask us to do something.
The Buddha teachers us to be straight and upright- Be honest to oneself. Not
pretending as a way of avoiding. Doing what we are told to do. In other words,
try to be honest in all ways and not just for once. We should be straight forward
and be honest. Hiding what is in one’s mind and speaking something or doing
something different is being dishonest. Do not be like a stick inserted in mud
that keeps moving.
The Buddha teaches us to be gentle – One who is
soft and gentle will not be adamant or stubborn,
will be flexible and correct him/herself. To
respectfully accept advice, orders and instructions
from our clergy,
parents, teachers and
older relatives. This
means we do not
raise our voice,
make unpleasant
faces or
remarks, argue, question, or insist on our way. Use
gentle and kind speech instead.
Also, Buddha teachers us to be humble. Not proud. Not to be arrogant, thinking
we know better than elders and teachers. If we
have a different idea, we can politely say,
“would it be Ok if I---?” and if the answer is no,
we must except it.
Able, straight, upright, obedient, gentle, and
humble are some of the most important virtues
for getting and keeping a good job, and
therefore our success peace and happiness in
the future depends on our development on those
virtues. We can only develop and practice
them when we are young. the future depends on our development on those
virtues. We can only develop and practice them when we are young.

68
In the Metta sutta, the Buddha taught us to learn to be

happy with what we have got and to be satisfied
with less things in order to live a happier life.
Contentment means being happy with what we have,
not wanting many things. Contentment is the greatest
wealth because we are most peaceful and happy when
we aren’t wanting anything.
Name the qualities or virtues explained in the Metta
sutta?
WORDS HIDDEN:
able, straight, upright, obedient, gentle, humble, altruistic, kindness, contented,

69
Empathy
Empathy is the ability to understand how someone else is feeling or to
understand the situation they are in. It is the ability to “put yourself in someone
else's shoes” and to understand the way a situation might make them feel. In the
modern world, empathy means the ability to feel, approximately, and some
degree, what the other person is feeling, in your own body, thoughts, or
imagination. Sympathy is the belief that someone else has suffered misfortune
and might be worthy of assistance. you can't have compassion without
empathy. You need empathy or sympathy to experience compassion.
I can show Empathy!
When someone is When someone is

When someone is anxious, I can ------------
angry I can----------------------- confused, I can-------------
When someone is When someone is When someone

disappointed I embarrassed, I is
can can frustrated, I can---
When someone is When someone is

When someone is sick, I can------------
proud, I can--------
lonely, I can---------
Can you now explain the difference between empathy, sympathy and
compassion? These mental states are important emotions that will help to act
appropriately to understand the feelings of others involved. It is important to be
able to listen to them without being carried away by personal emotions. ---------

70

71

72

73

74
KIND, COMPASSION, UPRIGHT, STRAIGHT, ABLE, GENTLE, OBEDIENT,

HELPFUL, LOVE, RESPECT, CARE, WHOLESOME, PEACEFUL, VIRTUES,
HUMBLE, LISTEN

75
The Most Obedient Student

Ven. Rahula became the most obedient student of the Buddha. His first duty
every morning was to keep water ready for the Buddha and his teacher, Ven.
Sariputta. Afterwards he sweeps the yard with an ekel broom. Even when other
monks carelessly threw dirt a way he did not complain, get upset or angry.
Instead, he cleaned them a way mindfully.
Can you
write
some
good
qualities
Ven.
Rahula
had in
him?

76

77
What is Mindfulness?
Mindfulness is the energy that helps to recognise the
situations of happiness that is already present in our
lives. It is present every moment in your daily life.
There are those of who are alive but don’t know it.
When you are mindful in your present moment, (when
your mind is not in the past or the future), then you
focus breath in and you are aware of your in breath,
when breathing out, you are ware of your out breath,
knowing this, you touch the miracle of being live. That
is why mindfulness is a source of happiness and joy.
Bring your mindfulness to your whole-body sitting
position and enjoy experiencing the breath. This is mindfulness in breath.
Our memories are thoughts full of
greed hatred and dilution. Future
too is full of hopes and dreams that
your mind can not rest and be
mindful about your actions in the
present moment.
Have a look at the pictures on the
left. Can you act on each action
mindfully, just like Ven. Rahula
became mindful about his own
actions?
“A Mindful Child is like a blooming

flower, fresh and unspoiled, radiating
positive energy and good vibrations.”
- Most Ven. U. Dhammajiva Thero
(www.Satipasala.org)

78
Here are some activities for you to practice mindfulness. Write a few positive thoughts inside the
cloud

79
“In the Past this mind went wondering

Where it wished, as it liked, and as it pleased.
Now I will retain it wisely,
As an elephant keeper does to an elephant in rut”
(Most Ven. U. Dhamajiva Maha Thero- Sati Pasala Mindful School)

80
“Mindful children are happy children. Happy children are healthy

children. They grow insightfully and with clear vision of their future.”
For the good to do what is good is easy,
For the bad to do what is good is difficult,
For the bad to do what is bad is easy,
For the noble to do what is bad is difficult.”
- (Most Ven. Henepola Gunatatana Maha Thero- Abbot of Bhavana
Society, West Virginia, USA)

81
“Being mindful is to become fully aware and attentive to the present

moment. It could also mean that we are fully awake to our present moment
to the present posture. ‘Now - I am – here’ is a nice way to verify whether
we are remembering to be mindful.”
(Most Ven. U Dhammajiva Maha Thero - Sati Pasala, Mindful School)

82

83

84
Get Rid of Anger- Mindfulness is the best guard against anger and all
unwholesome states of mind. Radiate Loving-Kindness towards people whom
you have met today and those you are going to meet tomorrow.
If when you are angry, you need to see your face in the mirror. We should carry
a small mirror in our pocket so that we can quickly produce the mirror and have
a good look at ourselves. Even the prettiest girl can look ugly after sometimes if
she habitually gets angry.
The person who is always smiling and good natured, who rarely gets angry, is
truly a lovely person. He or she is well-liked and welcomed wherever he or she
goes. We get angry mostly when we do not get what we want.

85

86

87
What are Emotions? How do they feel like? - Self-awareness

One of the basic emotional skills involves being able to recognise feelings
and put a name on them. It is also important to be aware of the relationship
between thoughts, feelings, and actions. What thought sparked off that
feeling? What feeling was behind that action?

88

89
Find a way to make you Feel Happy!

90

91
A Life Full of Blessings - The Mangala Sutta

(Read and write the answers on pg.85)
A, The Essential Blessings

B, The Supporting Blessings
1. To avoid the company of fools
2. To associate with the wise 7.To have a good education
3. To honour those who are worthy of honour 8.To be proficient at work
4.To live in a suitable place 9.To follow a code of discipline
5. To have done good deeds in the past
10.To practice pleasant speech
6. To be on the right path
11.To support our parents
12. To take care of our spouse and
C, The Personal Blessings children
13. To have occupations which do
14. To be charitable not cause others harm
15. To practice virtuous conduct
16. To be of help to relatives and friends
17.To do social services
18.To abstain from evil
19.To have no desire for evil
20. To refrain from intoxicants
21. To be diligent in wholesome practice
D, The Higher Blessings

27. To have patience
22.To have reverence
28.. To listen to advice
23.To be humble
29. To associate with monks and
24.To be content
spiritual leaders
25.To be grateful
30. To discuss and talk about the
26.To hear the Dhamma
Dhamma
at the right time
E, The Supreme Blessings

31.To practice self- restraint 34. To attain Nibbana
32.To live according to 35. To be unaffected by worldly
the Noble Eight-Fold Path conditions
33.To understand the 36. To be free from sorrow
Four Noble Truths 37.To be free from defilements
38.To have lasting peace and security

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The Mangala Sutta – A Life Full of Blessings

When the Buddha was living near Savatthi at the Anathapindika Monastery in
the Jeta’s Grove. Late at night, a deva appeared whose light and beauty made
the whole Jeta Grove shine radiantly. After paying respects to the Buddha, the
deva asked him a question in the form of a verse:
“Many gods and men are eager to know, what are the greatest blessings
which bring about a peaceful and happy life. Please, Tathagata, will you teach
us?” Can you write the Buddha’s answers inside each cloud?
Mangala Sutta

93

94
Recollecting the Buddha Qualities

When you feel stressed or sad, have you ever realised
that recollecting the Buddha qualities can change your
mind and help you to get away from your anxiety,
sadness and stress? The diversification of the mind to
a wholesome object can make that change and help
you to move out of that situation and feel calm and
peaceful. This diversification has been proven to be
very successful by the Neuroscientists. Do you know,
the Ithipiso stanza that we use to recollect the Buddha qualities? This recollection
becomes a meditative object when your mind gets concentrated in the Buddha’s
virtues. Try practising this daily and you will gain special benefits out of it. In
addition to the wholesome action you are performing, you will be able to
concentrate well in all your related work and studies. Learn to say it in a
meaningful way.
You will become very close to the Buddha and your faith or confidence in the
Buddha Dhamma will be improved.
Buddhanissati is useful for protection purposes, for getting rid of fear and
danger, as well as for generating merit. It will help one to purify the mind of
defilements and prepare it for advanced meditation.
Recollection of the Buddha Qualities

Iti piso means, such indeed
Bhagawa* – Blessed with fortune
Arahan – worthy of offering, eradicated all defilements
Sammasambuddho – who has discovered all things, the Four Noble Truths
correctly and teach to others
Vijjacharana sampanno – is possessed of eight kinds of knowledges and fifteen
kinds of right conduct
Sugatho – who has gone to a blissful state.
Loka vidu – Possessed the knowledge of the world
Anuttaro purisa Dhammasarathi – who can tame difficult beings, and humans
Satta - Devamanussanam – Who can lead beings, and gods
Buddho - full of knowledge who understood the Four Noble Truths. *Bagavati.

95
Social groups for teaching Social Skills

96

97
Do we care
about our
environment?
Do we care
about our
Temple
environment?

98
The Act of Generosity

Generosity heads the lists in most Buddhist Virtues.
Anathapindika - The Great Benefactor of the Buddha
Anathapindika was born as Sudatta. As a result of his great generosity he was

given the name Anathapindika which meant “Feeder of the Helpless.”
Anathapindika looked all around Savatthi for a peaceful place for the Buddha and
Bhikkhus to stay. He saw Prince Jata’s park, a large beautiful and peaceful forest
the perfect place. Prince Jatha said the park cannot be given unless 100thousand
gold coins are spread over it. It was almost all that Anathapindika had. But he
was determined to give a great gift to the Buddha.
By buying the park over from Prince Jeta at a huge cost, Anathapindika built the
famous Jethavana Monastery for the Buddha to spend the rainy season. The price
of the park was measured by a layer of gold coins covering the grounds of the
park. When Prince Jatha saw gold, coins spread all over and not on a small part
near the gate he said” This is no ordinary man to spend this much of money.” He
said, “That’s enough, leave that for me to give as my gift” As the Buddha spent
the major part of His life in the quite surroundings, most of his sermons were

99
delivered there. Altogether the Buddha spent twenty-four rainy seasons at

Jethevana Monastery.
Buddha preached several sermons to Anathapindika and they refer to lay people.
Two of them were on Generosity and the four kinds of Bliss (happiness). In the
Discourse on Generosity, the Buddha advised that the first stage of the Buddhist
life is to practice generosity such as giving alms to monks and nuns and building
Monasteries. The Buddha stated that more importantly we should take refuge in
the Triple Gem and to observe the Five precepts, the five rules which help us to
discipline our words and deeds. More importance of the regular five precepts is
the regular practice of Loving Kindness meditation and more importantly going
into the insight of oneself is far more superior than the others.
What is the meaning of the name Anathapindika? ------------------------------------
In the discourse of four kinds of happiness or Bliss, a layperson can enjoy:

1. The happiness of ownership, the bliss of wealth which means the satisfaction
in gaining wealth by honest means and hard work.
2. The happiness of wealth, a satisfaction of enjoying a person’s wealth while
fulfilling all his/her duties.
3. The Happiness of being debtless (no obligations or loans), is satisfaction that
a layperson enjoys whenever he/she knows that one does not experience a
debt, great or small to anyone.
4. The happiness of blamelessness is a satisfaction derived by a person whose
actions of the body, speech and thoughts do not cause any harm to others and
free from any blame.
Anathapidika first met the Buddha at the Sitavana Forest near Rajagaha, His
confidence/Sradhdha was so strong that an aura glowed from his body. On
hearing the Dhamma for the first time, Anathapindika became Sothapanna (First
Stage of sainthood). Anathapindika had buildings, terraces, gates, halls, walks,
bathrooms, and ponds built in Jatha’s park.

100
Describe who a lay person is? ----------------------------
How did the Buddha teach Ven. Rahula to be free from blame? ---------------------
The Four Kinds of Happiness:

1. The happiness of ownership
2. The happiness of wealth
3. The happiness of being debtless
4.The happiness of blamelessness
“In this world, serving one’s mother brings happiness, serving one’s father brings
happiness, serving monks brings happiness, and serving the holey ones brings
happiness.” A quotation of the Buddha: (Dhammapada V 332)
What type of giving is unselfish – or selfish? ----------------------------------------

How can you do selfless service? At home, for your parents, you can give your
time and energy even when they don’t ask for it. You can give your time and
energy to do selfless for relatives, needy people, and at the temple. Ask parents
how we can help. Discuss with your teacher.
Write a few kind words inside the boxes
What are the four kinds of

happiness?
How did the Buddha teach

Ven. Rahula to become a
blameless person through
actions of body, speech and
mind? ---------------------------
-----------------------------------
-----------------------------------
----------------------------------

101

102
The greatest female supporter of the Buddha (Benefactress)

Lady Visakha, the main benefactress of the Buddha,
When Visakha was only 7 years old, the Buddha visited her birthplace. Her
grandfather, Mendaka, hearing of the Buddha’s visit advised her to go out and
welcome the Buddha with her friends and maids. Though she was very young,
she was religious and virtuous. As such immediately after hearing the Dhamma
from the Buddha, she attained the first stage of sainthood immediately because
she fully understood the Dhamma.
Visakha offered the Purvarama Monastery to the Buddha by the Symbolic

offering of flowers.
When she was fifteen to sixteen years old, she was extremely beautiful and some
brahmins who saw her, thought she would be an ideal wife for their master
Punnavaddhana the son of a million-ear named Migara, a follower of another
religious leader. Visakha possessed the five kinds of feminine beauty. Beautiful
hair, a beautiful figure, beautiful bone structure, beautiful skin which was smooth
and golden colour and youthfulness. Accordingly, they made arrangements for
Visakha to be married Punnavaddhana.

103
Visakha was very kind and devoted

to the Buddha, Dhamma and Sanga.
Migara did not like her devotion to
the Buddha. He preferred his own
religious teachers.
Migara Becomes a Buddhist
One morning he was sitting in his
fancy chair eating his rice porridge,
and Visakha was fanning him. A
bhikkhu came to the door to receive
food. Migara pretended not to
notice him. Visakha felt disgusted with his behaviour. “She thought how he could
just ignore a monk at the door?” She said to the Bhikkhu, “Banthe you may go
away. My father- in- law is eating stale food.” Migara got very angry for this and
asked her to leave home.
Visakha politely said, “Dear father, there is no good reason for me to leave. Eight
people from my clan were sent with me to report any misbehaviour of me. Please
call them and investigate whether I was wrong.
Migara called the eight people and described what happened. He said, “While I
was eating this girl said I was eating stale porridge. She has misbehaved and
should be asked to leave.”
Then Visakha explained, “Sirs, when my father -in – law ignored the bhikkhu at
the door and kept eating, he was not getting merits in this life. He was enjoying
the merits of his past lives, which is what made him wealthy in this life. Enjoying
old merits from past lives without making fresh new merits is like eating stale
food.” So, I told the monk to go away.” The eight men from her clan agreed that
she was innocent and had not misbehaved. Migara then agreed that she was not
guilty of being rude.
Migara tried to find faults with her for other things as well, but no one else could
find she has misbehaved. Later Migara’s attitude towards her changed, and he
asked her to forgive him. She said, “Dear father, I pardon you but I will only stay
if I can serve the monks as I like, since my family and I have complete faith in
the Buddha.”Migara agreed and after some time, he invited the Buddha to his
home and became a great follower of the Buddha also.
Visaka was not only devoted to the Buddha, Dhamma and Sanga, but she was
extremely generous. She thought about what they might need, saw what was
needed and gave generously. She sold her ornamental dress studded with Gems

104
called Melapaladanawa and spent a large amount of money to buy land and build
a Monastery with 500 rooms, called the Pubbarama Monastery, for the Buddha
and Sanga. She was also extremely kind to the animals and to her workers and
treated them extremely well.
1. What is the name of the Monastery that was
offered to the Buddha by Lady Visaka? --------------
2. Can you explain the meaning of being generous?
3. What was the name given to Viskha by Migara?
4. How old was Visakha when she attained Sotapanna? --------------------------

5. What was her grandfather’s name? ----------------------------------------
6. What was her husband’s name?
“If one does good deeds, then do it again and again, take delight in merit,
for accumulation of merit leads to happiness.” (Dhammapada P 118)

105
Find the following words from the Crossword Puzzle.

SOTAPANNA PUBBARAMAYA MENDAKA
VISAKHA GENEROUS
MIGARA BENEFACTRESS
PUNNAWADDHANA RELIGIOUS
MELAPALADANAWA SAINTHOOD

106

107
We are fortunate to have a healthy body, an intelligent

mind, a nice family, good teachers and to be able to practice
Dhamma. Does everyone have such good fortune? No.
some people do not have all these things. Many people are
suffering with illness, poverty, worry, unhappiness, bad
environment and war.
Why do we have such good fortune? We have done many
good deeds in the past, and we had good virtues and lives
with good morals in past lives. That is called “good karma,” which causes good
results such as health, wealth, success, and happiness. Does that mean we will
always have good fortune? What happens if we run out of
results of our good deeds? Then we have only of bad karma
to experience just like a car runs out of fuel.
Karma What do you

think would happen if we
run out of merit? -----------
What is Karma?
Where is Kamma stored? The Kammic energy is not stored anywhere within or
without the body, just as wind is not stored in any particular place. Karma is
accumulated in our mental continuum as an energy which cannot be seen.
Kamma is action and Vipaka is the fruit or reaction (cause and effect). Just as
every object has a shadow, every activity is accompanied by results. You reap what
you sow. Everything comes back like a boomerang.
What does vipaka

mean?

108
The Act of Generosity - Dana

Generous gifts accompanied by wholesome thoughts help to eradicate attachment
in three ways. First, when we decide to give something of our own to someone
else, we gradually tend to reduce our attachment the object.
Give Without Attachment
We are advised to give without attaching to either

the gift or the recipient.
So, we give without expectation of reward from
the recipient -- including a "thank you" -- and we
place no conditions on the gift
• To make a habit of giving can gradually weaken
our craving.
• When giving is practiced with the intention, the
mind becomes flexible enough for the attainment
of Nibbana.
• The act of generosity will help us develop virtue,
concentration and wisdom (sila, samadhi, pañña)
right in the present. These three stages, virtue,
concentration, and wisdom, make up the
Buddha's Noble Eightfold Path, and perfecting
the path leads to the ending of suffering. You
cannot gain wisdom without practicing
generosity.
Generosity produces happiness in the

present life and the
life to come. It is the
act of giving to help.
It may be by way of
material wealth,
knowledge or moral or physical support.
When giving the giver should not expect
any reward in return.

109
Give similar words to the words underlined above.

1. attachment 2. craving
3. giving 4. virtue
5. generosity 6. concentration
7. wisdom . 8 noble
9. suffering 10. happiness
11. material
Dana tops the lists in all Buddhist virtues. Dana can be given in varies
ways such as, giving food, clothes, medicine, money and shelter.
• Dana lists first in Ten Meritorious Deeds.
• Dana lists first of The Perfections
(Paramithas)
• It is in the first in the Ten Royal
Righteous Actions (the list of deeds of
good Kings and Queens) (Dasaraja
Dhamma)
• It is in the first of the Four Ways of

Kind Treatment (Satara Sangraha
Vastu)- generosity, pleasant speech,
or gentle speech, meaningful lively-hood (well-balanced life) and equality –
(We are all one family of human beings).
• It is also in the Seven Noble Wealth (Saptha Arya Danaya)
• It is also one of the Blessings mentioned in the Mangala Sutta and,
• One of the essential attributes of a Good Person, (Satpurisa) a Noble Friend.

110
• One of the attributes in the “Five Striving Powers” according to “Sankara

Uppathi Sutta” Maggima Nikaya (Sraddha, Sila, Sruta, Chaga Panna – faith,
virtues, learning, generosity, wisdom).
There are three main types of Dana recognised in Buddhism such as; Amisa,
Abhaya and Dhamma Dana.
Amisa Dana: It is food, clothing, medicine and shelter. When providing these
items and materials while helping the receiver to be happy brings happiness to
the giver.
• To give someone who keeps the morality pure, who tries to purify the mind is
very wholesome karma.
• By giving food the giver is provided in return with long life, beauty,
happiness, strength and intelligence (wisdom), ayu, wanna, sapa, bala panna
said to improve after acts of dana.
• What the lay Buddhists do to respect the Buddha by way of offering flowers,
incense and lighted lamps and such other things comes under Amisa Dana.
There are ten such Dana Items such as, food, drinks, clothing, vehicles, flowers
(garlands) perfumes, lotions, item necessary for sitting, laying and sleeping,
houses and resting places, items necessary for lighting lamps.
How to gain the best benefit or merit out of a Dana
• The giver must also be endowed with certain qualities. Which means a person
who offers it should be virtuous.
• The receivers who have already got rid of greed, anger, and delusion or those
who are still making attempts to be a way of lust, anger and delusion are the
worthiest receivers.
• Whilst the others are ordinary receivers, both giver and receiver should be
endowed with their respective qualities.

111
Volition (Cetana) is of paramount importance in performing charitable deeds.

No charitable deed will arise, if there is no generous volition. Cetana is of three
kinds, namely, pubba, munca and apara. The volition that arises at the time of
offerings is called munca-cetana, which is the true essence of Dana. Your mind
should be happy and comfortable about giving during the offerings, from the
beginning, the middle and after wards, to reap good results.
Tri Hetuka Kusal: -“ Somanassa sahagatha, gana samprautta, asankarika Citta”
When offering dana items, if your mind is pleasant about giving, by means of
wise attention (knowing karma and vipaka) and does it on your own will
(unprompted), such offering is called “Tri Hetuka Kusal.” We need to perform
more on this kind of meritorious deeds inorder to be reborn as a human or Deva
in a Deva realm, until the attainment of Nibbana. One of these powerful thoughts
can arise as a death approximate conseciousness as a wholesime karma vipaka
citta at the time of death.
1. What are the four ways of kind treatment? ------------------ -----------------------
2. Name a few Amisa dana items
3.What are the Five Striving Powers? According to “Sankara Uthppathi

Sutta?”
What five qualities said to improve when someone offers a dana? -----------------
-
The following stanza comes in a

popular Dhammapada gatha:
“Abhivadana silissa niccam vuddhapacayino, cattaro dhamma vaddhanti ayu
vanno sukham balam. Aurarogya sampatti, sagga sampatii mewacha, atonibbana sampatti,
iminate samijjatu.”
Translated: “One who always respects and honours those who are virtuous and
wise, is bound to receive (as kamma vipaka in future lives) four benefits of
longevity, health, comforts and strength.”

112
Institutions and voluntary work for social

and religious organisations also come
under this.
• offering one’s services time and
offering one’s skills for helping people,
Shamadana, relief work and fund-raising

projects for religious programs also come
under this.
Abhaya Dana • Is an action done to get rid of

one’s fears from fire, water, enemies, or such
other dangers.
• Saving the lives of animals from slaughter
• Releasing prisoners in jails. And those under arrest in camps. .
• Giving refuge to one who is in distress.
• Healing patients in pain and discomfort or even a small act as
freeing a bird or pet in a cage can be defined
as Abhaya Dana.
• The giver of Abhaya Dana gets long life and
has no enemies.
• Blood donation also
comes under this.

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Dhamma Dana - Dhamma Dana is assisting one in the spiritual development.

• It is by knowing the Dhamma that a person understands what is good and what
is bad.
• Therefore, this gift is
considered to be the
highest. Preaching the
Dhamma, conducting
Dhamma classes and
schools, writing books
on religious subjects
and assisting in any
way to disseminate
(publicise) religion is
Dhamma Dana.
The Buddha Stated (in the Dhammapada 354), “The gift of Dhamma surpasses all
gifts. The flavour of Dhamma surpasses all flavours. The delight of Dhamma
surpasses all delights. The destruction of craving overcomes all suffering.”
Patipatthi Puja which also comes under this is mainly the observance of the
precepts and engaging in meditation is regarded as the highest of all other
offerings.
Giving material goods is one form of generosity, but one can extend an attitude
of generosity into all one’s behaviour. Being kind, attentive, and honest in dealing
with others, offering praise where it is due, giving comfort and advice where they
are needed, and simply sharing one’s time with someone – all these are forms of
generosity, and they do not require any particular level of material wealth.
Have you ever wondered on the joy a needy person feels when that person is
gifted with something that he or she wanted much? Dana is also connected to
kindness and compassion for unless a person is kind he or she cannot give.

114
1.What is the highest gift of all dana? Give explanation why it is important? -----
2.Name the three kinds of offeings/ Puja?----------------------------------------------

3. Give a few examples of abhaya dana?
4. Name some of the amisa dana you attend at the Monastery? -----------------------
5. What is pratipatthi puja?

6.Why is it regarded as highest?
7. what qualities does one receive in return, when respects and honours those
who are virtuous and wise?

115
DASA PUNYAKKRIYA/THE TEN MERITORIOUS DEEDS
For those who wish to establish their minds in virtues, should engage in the Ten
Meritorious Deeds described below.
The Ten Meritorious Deeds/ Dasa Punyakkriya
What is a well- directed mind? That is the

mind directed towards the Ten Kinds of
Meritorious Deeds (Dasa Punyak Kriya)
1. Dana – Charity-Generosity - the moral act

of giving one’s possessions. It occupies a vital
role in Buddhism, as greed, hate and delusion
have to be eradicated to reach the ultimate
goal of liberation from samsara. Generosity yields happiness in the present life
and the life to come.
2. Sila - Virtue or Morality- Keeping away from evil done through the doors of the
body and speech. Therefore, it is the cetana of right conduct, right speech, and
right livelihood.
Morality of householders - Gruhasstha Sila

relates to the laity. The householders are
expected to take the three refuges and observe
the five precepts or Ajiva atthamaka Sila
throughout life and the eight precepts or ten
precepts on full moon days or any other day
convenient for such observance
3. Bhavana – Mental Culture – is meditating or contemplating on either one the

forty Samata exercises for the attainment of mental tranquillity (Samata) to
suppress hindrances. Vipassana is an insight into the true nature of things or seeing
things as truly they are. In Satipattana Sutra the Buddha explains how to develop
and cultivate the mind. The important marks of Tilakkhana - impermanence, un
satisfactoriness and absence of a substantial entity or a self is seen through
Vipassana meditation.
What kind of virtues or morality is expected from the lay devotees? Name them--

116
3. Apacayana - Reverence – paying respect and

reverence to the Buddha, Dhamma and Sanga, to
parents and other
elders, to teachers
and any others
leading virtuous
lives. Paying respect is shown by worshiping,
offering flowers, or by getting up from the
seat. This is mentioned in Mangala sutta as
Puja ca pujaniyanam.
5. Veyavacca (Vath Piliveth) – Service-

giving assistance to those worthy of respect
and mentioned above, as well as to

the sick, old, and weak people.
Serving the visitors, keeping one’s
home, school, and temple clean
and tidy too comes under service.
6. Pattidana – Transference of merit- requesting another to share the merit or

moral deeds done by a person. Conferring merit to the dead, to the Devas and all
beings and wishing them to be well and happy.
7. Pattanumodana - Rejoicing in other’s merits-sharing the merits offered by

others and rejoicing in the same. Rejoicing in good deeds even without the
knowledge of the doer comes under this. (A man who rejoiced when
Jetawanarama was offered to the Buddha acquired equal merit as Anatapindika).
SHARING OF MERITS
Karma simply means action. A deed performed by

bodily action, speech or thought. Its result is
Vipaka. There is a law of casualty, the cause and the
effect, and it is because of this law that kamma, the
cause is invariably followed by vipaka, the result. Kamma is individual because
it is the “cetana” – volitional action of an individual mind. In the Anguttara
Nikaya, (6:63) the Buddha explained volitional action as;

117
“Volition Bhikkhus is what I call action; for through volition one performs actions
of body, speech and mind.”
In the event of sharing of merits, this again depends upon cetana, an act of will.
When a good deed is performed and the merit is shared with others, there must
be the will to share it on their part. By approving the deed, they produce a similar
good cetana is formed in themselves. Their attention must be drawn to the deed,
so that they can rejoice in it and generate a good mental thought connected with
Dana (liberality), or whatever the meritorious deed may be. Again the “sharer”
makes his/her own kamma.
8. Dhamma Savana – Hearing the Dhamma-hearing the Dhamma with a pure

mind for the purpose of practicing morality (sila), concentration (samadi) and
insight (panna/wisdom).
9. Dhamma Desana - Preaching the Dhamma-

preaching the Dhamma out of compassion to the
listeners with a pure mind, and without the impure
intention of obtaining offerings, honour, praise and
fame.
10. Ditthijju Kamma – Forming correct views-

forming right understanding of the Four Noble Truths and freedom from incorrect
views such as not seen things in reality and wrong opinions (micchaditthi).
1. Give another name for Dasa Punnyakkriya? ---------------------------------------------
2. Explain different ways you could attend to vath piliweth (viyavachcha) in the
monastery?
3. Explain “apachayana?”
4. What is the meaning of “pujacha pujaniyantham” according to Mangala Sutta? ---
5. What is the highest meritorious act you can perform out of the Ten Meritorious
Dees?

118
10. Ditthijju Kamma J. Forming correct views

119
The Ten Unwholesome Actions:
1. Destroying Life – Killing – Don’t kill any living being. Person, ant, bird,
spider, or any other living being. No one has any right to take the life of
another.
2. Taking what is Not Freely Given –Stealing
– Don’t take what isn’t freely given to you.
3. Wrong Conduct in Regard to Sense
Pleasures – Sexual misconduct
– Abstain from anything sexual or sensual.
4. False Speech – Is originally associated
False Speech with “Don’t lie”, but False
Speech includes much more than lying, including white lies, “didn’t hurt
anyone with lies”, lying by omission, information out of context, and so forth.
5. Slanderous Speech – Bigotry – Don’t slander or
claim hatred of another being.
6. Harsh Speech – Malicious speech – Don’t speak
unkindly to another. Do unto others.
7. Idle Chatter – Gossip – Don’t pass idle information
to others. You be the stop when the gossip gets to you.
Don’t pass it on.
8. Covetousness – Coveting – Don’t spend energy wanting what others have,
whether it is another person, a vehicle, a house, or a laptop. Be content with you
and yours.
9. Ill Will – Wishing harm on another – Don’t wish ill will on anyone or anything.
Let each be who they are and accept who they are without judgement.
10.Wrong View – I believe in this, not in that. Thus “that” is not my
concern – Do not close your mind to ideas that you don’t fully understand.
Be open-minded.
The Ten Wholesome Actions as Described in Buddhism

Ten Wholesome Actions described in Buddhism are the exact opposites of the
Ten Unwholesome Actions:

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Criticism
We speak of loving kindness and appreciation to a great extent. Let us talk about
the opposite side of it - the criticism.
The Buddha says, “He who seeks another’s faults, who is ever critical of others
– his pain grows. He is far from the destruction of pain” (Dhammapada V. 253).
Do we really feel better when we criticise some one? The Buddha tells us that
seeking another’s faults, noting something bad, weak, ugly, and being critical of
others, increases our mental pain. Then why do we do this? Because we cannot
stand the pain of jealousy. When we are rejected and someone else gets all the
attention, it hurts. We do not want someone else gets all the attention as it hurts.
We don’t want to think that person is better than us. We think that by criticising,
we make ourselves seem better than them. So, we feel better about ourselves.
But does it make it really better? No, it makes us worse. We waste time trying to
find faults, we worry if we do not find faults. We then develop a bad habit of
finding faults, criticising others. This increases our mental pain because of the
guilt and anger we have created in us. We then make that pain grow and suffer
inside.
Knowing this, we can find not to find fault, not criticise, and just let friends go
if they want to. We can find another friend. If we have good character, not
criticising or saying bad things about others, good people will like us more, when
we are happy kind and peaceful. Similarly, we don’t need to criticise our family
members, sisters and brothers or friends to get attention. We can impress our
parents, teachers or friends by our good character than criticism.
The Buddha advised Ven. Rahula that he should not associate with those who
speak ill of others, speak of unnecessary things and wastes time sleeping. This is
an important advice for all of us to keep in mind.
In the Anguttara Nikaya, (6:63) the Buddha explained volitional action as.
“Volition Bhikkhus is what I call action; for through volition one performs
actions of body, speech and mind.” (volition means -karma)
Criticising someone is an unwholesome action and karma /vipaka can follow

one like the wheel of the ox’s hoof.
“Mind precedes all knowable; mind is their chief, mind made are they.
If with a corrupt mind one should speak or act,
Dukka followed caused by that, as the wheel of the ox’s hoof.” (Dhammapada Verse 1).

121
10. Wrong View j. Closing your mind to ideas that

you don’t fully understand.
1. What are the unwholesome actions that can occur through your
body?
2. What unwholesome actions can occur through your speech? -------------
3. What unwholesome actions can occur through your mind?----------------

122
4. Write down the opposites of the above unwholesome actions which

are the ten wholesome actions.
The Four Noble Truths and The Eight-Fold Noble Path
The essence of the Buddha's teaching can be summed up in two principles: The
Four Noble Truths and the Noble Eightfold Path. The Eight-Fold Path is the
fourth of the Four Noble Truths - the Buddha's first teachings. All the teachings
derive from this foundation.
Throughout our lives we engaged in many meritorious deeds including
meditation and offering Dana and so forth and wished for the realisation of the
Four Noble truths. Yet we do not know where we stand or are treading the
Eight- Fold Path. We do not know whether we are in the right direction. Let us
focus on how to tread on this path as lay disciples.
First, we need to find out how close we are to attaining the Noble Path while
attending activities like offering Dana, Buddha Vandana, observance of the 8
precepts, learning the Doctrine and so forth. If we can figure out our outcomes
or present status of our own practise, how many steps we have already reached
so far and what is left to be done or undone, it would be much useful for our
understanding. We attend to Samata and Vipassana meditation and do we feel
whether we have gained any success? How far are we from attaining the Fruits
of the Path? Understanding these would be useful to us.
There are Four Primary steps in Recognising the Path
1. To know each step of the path correctly
2. How these steps work around and within us
3. To know the benefits and non-benefits
4. How the Buddha showed to perfect each step
The next step is, how to perfect the Eight-Fold Path through Satipattana Sutta
(The Four Foundations of Mindfulness)? When we work according to the
Four Foundations of Mindfulness, we will be motivated and directed to
practise the 37 Factors of Enlightenment. How can we improve along these
lines? How are we going to subdue our hindrances? Similarly, how are we
going to recognise the Five Aggregates? How can we develop the Seven
Enlightenment Factors? We can learn all these conditions step by step.
One cannot gain this knowledge only by listening or arguing. One can realise
this only through practice.

123
According to Buddha’s teachings these 8 path factors are already within us in

a mundane (worldly) level. These are not things that we don’t have and to
seek elsewhere. A person cannot live without having these eight attributes.
Now let us investigate further and learn from the known to the unknown.
The word Samma means 'proper', perfect.
All these are the steps of the Eight-Fold Noble Path. Right view, the first path
factor is the forerunner and guide for the rest of the path. The eight path factors
divide into three groups:
(i) the moral discipline group, Sila, made up of right speech, right action, and
right livelihood.
(ii) the concentration group - Samadi, made up of right effort, right
mindfulness, and right concentration; and
(iii) the wisdom group – panna made up of right view and right intention. These
three groups represent three stages of training: the training in the higher moral
discipline (sila), the training in the higher (samadi) consciousness, and the
training in the higher wisdom (panna).
A Factorial Analysis of the Noble Eightfold Path {Pali and English (SN 45.8 Magga-
Vibhanga Sutta)}
I. Samma ditthi .... Right view - The Four Noble Truths
dukkhe ñana .... understanding suffering
dukkhasamudaye ñana .... understanding its origin
dukkhanirodhe ñana .... understanding its cessation
dukkhanirodhagaminipatipadaya ñana .... understanding the Path leading to
its cessation
II. Samma sankappa ......... Right intention (Right thought)
nekkhamma-sankappa .... intention of renunciation
abyapada-sankappa .... intention of good will
avihimsa-sankappa .... intention of harmlessness
III. Samma vaca .... Right speech
musavada veramani .... abstaining from false speech
pisunaya vacaya veramani ....... abstaining from slanderous speech
pharusaya vacaya veramani..... abstaining from harsh speech
samphappalapa veramani ........ abstaining from idle chatter
IV. Samma kammanta ..... Right action
panatipata veramani .... abstaining from taking life
adinnadana veramani .... abstaining from stealing
kamesu micchacara veramani .. abstaining from sexual misconduct

124
V. Samma ajiva .... Right livelihood

miccha ajivam pahaya .... giving up wrong livelihood,
samma ajivena jivitam kappeti ... one earns one's living by a right form of
livelihood
VI. Samma vayama ........ Right effort

samvarappadhana .... the effort to restrain defilements
pahanappadhana .... the effort to abandon defilements
bhavanappadhana .... the effort to develop wholesome states
anurakkhanappadhana ... the effort to maintain wholesome states
VII. Samma sati .... Right mindfulness (The Four Foundations of Mindfulness)
kayanupassana .... mindful contemplation of the body
vedananupassana .... mindful contemplation of feelings
cittanupassana .... mindful contemplation of the mind
dhammanupassana ... mindful contemplation of phenomena
VIII. Samma samadhi ......Right concentration
pathamajjhana .... the first jhana
dutiyajjhana .... the second jhana
tatiyajjhana .... the third jhana
catutthajjhana .... the fourth jhana
The following is a Formulation for you to keep in mind
• If a false view is created by a being, all other 7 steps will be

automatically arisen according to that view.
• If a view or thought or one of the others is formed, then all eight steps
be followed according to that view.
• Because these Eight Steps are impermanent, they rise and perish.
• Who is the creator of the Eight-Fold? Namely the six faculties: eye,
ear, nose tongue etc. all our sense faculties.
• The Buddha says there is no one hearing, no one seeing, that person
also keeps changing. Because of this change in view, all eight factors
the Eight-Fold Path initiated to change and creates another view and
that view also keeps changing (because they rise and perish). There was
no one who heard. No, I, or me. (refer to pg,116).
• All this time what has the Eight-Fold Path done? It has created Eight
Steps according to our view and perished after words.
The 6 faculties always have created eight items or steps according to our
views and retired afterwards. We call then: I heard, I smelled, I tasted and so
forth. In Buddha’s teaching there is no I or me (right view). When you

125
understand this reality, this is the time you understand the Four Noble Truths.
This path, the Buddha called the Ariya Magga.
When we change (a transformation to right view) in eight ways according to
the Noble Eight-Fold Path, the Buddha says this is the right view (samma
ditti), right thoughts, right speech, right actions, right livelihood, right effort,
right mindfulness and right concentration.
When we transform all eight links towards the right direction, we understand
the Buddha’s teaching and the realisation of the Four Noble Truth. This
person will escape the Samsara. A person might feel that some of the links in
the Eight-Fold Path are with me. As long as one perceives any one link this
person would go around creating the Samsara. The Buddha explains that the
person who creates this Samsara are these Eight links. We have always
created this Samsara with these 8 links utilising them in the past. The future
also lies in the creation of the Eight and therefore we create the Samsara once
more.
The Five Defilements (mental hindrances to the development of the
mind): We need to supress the five hindrances in order to gain tranquillity, or
concentration to practice vipassana or insight meditation. When they are
absent, it is beneficial to have a clear understanding of wholesome and
unwholesome thoughts.
1. Sensual desire ( kāmacchanda): the particular type of wanting that seeks
for happiness through the five senses of sight, sound, smell, taste and
physical feeling.
2. Ill-will (vyāpāda); all kinds of thought related to wanting to reject; feelings
of hostility, resentment, hatred and bitterness.
3. Sloth-and-torpor ( thīna-middha): Laziness, heaviness of body and
dullness of mind.
4. Restlessness-and-worry (uddhacca-kukkucca): the inability to calm the
mind or worry.
5. Doubt (vicikicchā): lack of faith or trust.
The Five Aggregates: Nama Rupa (What our body is composed with):
Understanding consciousness (vinnana) and aggregates is the key to
Nibbana. It is important to understand the vinnana and namarupa in
Dependant origination. In the case of Dependant origination, Namarupa
means the five aggregates.
1. form (or matter or physical body / rupa),
2. sensations (or feelings, received from form / vedana),

126
3. perceptions (recognition/ Sanna)

4. mental activity or formations, judgemental part / sankhara),
5. and consciousness (knowing / vijnana).
Mundane and Supra Mundane: Those without direct insight (mundane)

are called worldlings. Those with direct insight whose consciousness have
gone beyond the normal worlding, who understand the four noble truths by a
direct encounter of Nibbana have supramundane view.

127

128
The Four Stages of Sainthood:

A Stream-enterer (Sotāpanna) is free from:
• 1. Identity view
• 2. Attachment to rites and rituals
• 3. Doubt about the teachings
A Once-returner (Sakadāgāmin) has greatly
weakened:
• 4. Sensual desire
• 5. Ill will
A Non-returner (Anāgāmi) is free from:
• 4. Sensual desire
• 5. Ill will
An Arahant is free from all of the five lower fetters and the five higher fetters,
which are:
• 6. Attachment to the four meditative absorptions, which have form (rupa

jhana)
• 7. Attachment to the four formless absorptions
(ārupa jhana)
• 8. Conceit
• 9. Restlessness
• 10. Ignorance
Anicca, Dukka and Anatta – The Three Characteristics of all

Existence (Tri Lakkhana)
The individual is compounded of five factors, the five aggregates that are
constantly changing.
The concept of anatta, (“no self”), the absence of a self
Anicca (the impermanence of all being),
and Dukka“suffering”) are the three characteristics of all existence
(ti-lakkhana). Recognition of these three doctrines—anatta, anicca,
and dukkha—constitutes “right understanding.” or right view - Refer to pg. 113

129
Pride and Conceit

While residing at the Jetavana monastery, the Buddha uttered Verse (150) with reference to
Janapadakalyani. “This body is built up with bones which are covered with flesh and blood;
within this dwell decay and death, pride and detraction (of others' virtues and reputation).”
The Story of Theri Rupananda (Janapadakalyani)

Princess Janapadakalyani was the daughter of Prajapathi Gotami, the
stepmother of the Buddha; because she was very beautiful, she was also known
as Rupananda. She was married to Nanda, a cousin of the Buddha. One day she
thought, "My elder brother who could have become a Universal Monarch has
renounced the world to become a bhikkhu; he is now a Buddha. Rahula, the son
of my elder brother, and my own husband Prince Nanda have also become
bhikkhus. My mother Prajapathi Gotami has also become a bhikkhuni, and I am
all alone here!" So, saying, she went to the monastery of some bhikkhunis and
became a bhikkhuni herself. Thus, she had become a bhikkhuni not out of faith
but only in imitation of others and because she felt lonely.
Rupananda had heard from others that the Buddha often taught about the
impermanence, unsatisfactoriness and no self (anatta) of the physical body. So,
she thought he would talk ill about her good looks if he should see her; and
because of that she kept away from the Buddha. But other nuns coming back
from the monastery, kept talking in praise of the Buddha; so, one day, she
decided to accompany other
nuns to the monastery.
The Buddha saw her and with

his supernormal power, he
caused an image of a very
beautiful lady of about sixteen
years of age to be seated near
him, fanning him. This young
girl was visible only to
Rupananda and the Buddha.
When Rupananda saw the girl, she realized that compared to that girl, she
herself was just like an old, ugly crow compared to a beautiful white swan.
Rupananda had a good look at the girl and she felt that she liked her very much.
Then, she looked again and was surprised to find that the girl had grown to the
age of about twenty. Again, and again, she looked at the figure beside the
Buddha and every time she noticed that the girl had grown older and older.
Thus, the girl turned into a grown-up lady, then into a middle-aged lady, an old
lady, and a very old lady successively. Rupananda also noticed that with the
arising of a new image, the old image disappeared, and she came to realize that

130
there was a continuous process of change and decay in the body. With the
coming of this realization, her attachment to the body reduced. Meanwhile, the
figure near the Buddha had turned into an old, broken-down body, who could
no longer control her bodily functions. Finally, she died, her body got bloated,
pus and worms came out of the nine openings and crows and vultures were
trying to snatch at the dead body.
Having seen all these, Rupananda thought, "This young girl has grown old and
decayed and died in this very place under my own eyes. In the same way, my
body will also grow old and wear out; it will be subject to disease and I will also
die." Thus, she came to perceive the true nature of the mind and body (the 5
aggregates pg;). At this point, the Buddha talked about the impermanence, the
unsatisfactoriness and the insubstantiality of the aggregates, and Rupananda
attained Sotapatti Fruition.
Queen Khema
A similar experience happened to
queen Khema the wife of King
Bimbisara. She had golden skin, and
a perfect face and body. She was
very proud of her beauty and like
Nanda, she did not want to visit the
Buddha. But she wanted to see the beautiful Bamboo Grove. So, she went to see
it. There she heard the Buddha’s voice, a, kind and relaxed voice. She put a
scarf over her face so she wouldn’t be noticed, and she sat in the back of the
crowd listening to the Buddha teaching. The Buddha created an image of a most
beautiful young lady fanning him. Queen Khema thought that young lady is
more beautiful than her. But the image changed, and her beauty started to fade,
became wrinkled, grey haired, and bent, became feeble and finally she fell on
the flow and died. Her body became decayed and only her bones could be seen.
Queen Khema was shocked by her

image and realised that beauty was
only temporally and how she would
get old and die, too. She felt that the
beauty that she was holding proud
was useless. She learned that she
must find a better focus in life than
her beauty. So, with her husband
King Bimbisara’s permission she
became a nun. And dedicated her life to learn the Dhamma from the Buddha
and she entered the stream of sainthood (sotapanna). After she listened to the

131
sermon of the spider and the web from The Buddha Her mind 'insight' into this
and she became an Arahant. The Buddha addressing the monks and the laity,
declared that Khema of his great female disciples was the most eminent for
Wisdom.
How Can we Get Rid of our Pride?

Here is a tip that may help you. Try and form the
habit of thinking about everyone you come across
has at least one quality superior to your own. Think
to yourself: "This person isn't much to look at, but
I'll bet she is far better than I am!" Look at the other
friend whose appearance used to annoy you, and
think: " We are all the same, very soon she/he
would show far greater physical courage than I."
try to think, “he's/she’s probably far cleverer with
his /her hands than I." We are all learning our
lessons in Life's schoolroom. Some are more advanced than us in one thing, and
behind us in others. The person whom you compare can be a good angel to
others in need of help. If we consistently regard others as possessing at least one
of those desirable characteristics we ourselves are striving for, we are actually
admitting our inferiority, and Self-Esteem suffers a big blow. Remember that
Self-Esteem is a habit, and just as a habit must be understood, so may it be
abandoned. We are not born with it. We cultivate it by regarding ourselves as
superior to others in some particular thing — later in more things — ultimately
in everything. Get rid of it by recognizing the superiority of others in some way.
Credit them with that superiority, even though you don't know they possess it.
Self-Esteem will die for lack of nourishment, and one day will come the first
joyful realization that there is no Him nor Her nor You, but that we are all one.
You need not fear going too far and acquiring an "inferiority complex." Your
eyes will be open, and what you will find is True Humility.
“If one regards himself superior or equal or inferior by reason of the body that is
impermanent, painful, and subject to change, what else is it than not seeing
reality? Or if one regards himself superior or equal or inferior by reason of
feelings, perceptions, volitions, or consciousness, what else is it than not seeing
reality? If one does not regard himself superior or equal or inferior by reason of
the body, the feelings, perceptions, volitions or consciousness what else is it
than seeing reality?” (SN 22.49).
Explain the five aggregates and what our physical body is composed of? -----
Has it got anything for you to call “me or mine?” ---------------------------------

132
10. Consciousness J. Vijnana.

133
As part of our “Gratitude and Kindness

Program” we would like to appreciate
the ancient history of our mother land Sri
Lanka.
Have a look at the Sri Lankan maps below
and play this activity with a friend
Getting to Know My Mother
Country
I Love My
Mother
Country
Sri Lanka
“You’ve been taken out to Jaffna as a surprise by someone without

a warning. A friend is trying to help you to get back, but you must figure out where you are
staying first!” Write the name of your parent’s or grandparent’s hometown with the help of
your teacher. You need to find out the closest route to come home from Jaffna. You need to
explain to your friend which towns you need to pass through to get to your hometown. Write
down the names of the towns in Sri Lanka that you need to pass through to get to your home.-
2. Write down the names of special places in Sri Lanka. -----------------------------
4. Write down a few special foods that are unique to

these towns.
5. Talk to a friend or to your class about your

imaginative story, how would you plan to visit the sacred sites in Sri Lanka.-

134
Sri Lanka is a unique and historical country which has a remarkable history that

135
spans over 12 thousand years. You can learn about these special places in Sri
Lanka from your teacher, parents and grandparents.
Expand these lessons with your teacher.

136
Have you ever visited these sacred places in Sri

Lanka? Name them with the help of your teacher.
Our Gratitude
Let us pay our gratitude
to our Venerable Clergy
for upholding our
traditional values and
guiding us in the Spiritual
path. Our teachers and
coordinators for their
dedication and
commitment to educate
us, our parents for
bringing us to the
Dhamma school and
showing us the Buddhist
way of life.
“Generosity, kind words, beneficial action, and treating all consistently,

in line with what each deserves: These bonds of fellowship (function) in the
world like the linchpin in a moving cart. Now, if these bonds of fellowship were
lacking, A mother would not receive the honour & respect owed by her child,
Nor would a father receive what his child owes him.
But because the wise show regard for these bonds of fellowship,
They achieve greatness and are praised.” [Sangaha-vatthu Sutta (Discourse on the Bonds
of Fellowship), Anguttara Nikaya IV.32]
May you all reap the benefits of the Dhamma Education facilitated by the Sri Lanka
Buddhist Monastery!
May all children and families be guided and protected by the teachings of the Buddha
and gain Happiness and Wisdom!

137
References
Buchmann, M. L. (2010). Morals in the Life Story of the Buddha. Buddhist Publication Society. Pinterest.
(2019). Images Retrieved from https://www.pinterest.com.au/
Suriyarachchi J. (2019.). Images of Tikiri Lama Gee Search. Retrieved August 25, 2019, from
https://www.google.com/search?q=images+of+Tikiri+Lama+Gee&tbm=isch&source=univ&sa=X&
ved=2ahUKEwjApczPrp3kAhXEmuYKHangCJMQsAR6BAgHEAE&biw=1280&bih=913
Jinasena V. (2011). The Buddhist way of life-book 7. Buddhist Cultural Centre. Sri Lanka
Venerable Sumangalo. (1958). The Buddhist Sunday School Lessons. The Penning Buddhist Association
YMBA. (2009). The guide to the study of Theravada Buddhism. Colombo YMBA, Sri Lanka Rev.
Siridhamma. (1983). The life of Buddha. Buddhist missionary’s society, Kula Lumpur Jinasena W. (2009).
Sigalovada Sutta. Buddhist Cultural Centre. Sri Lanka

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The Buddhist Way of Life

Buddhist Ethics for Children

Published by Yasodhara Dhamma School

(B.Teach, Graduate Cert. of Applied Linguistics, MEd - Australia) Deputy Principal,

Printed by – Nethwin Printers “Dalada Sewane Api”

Publisher – Yasodhara Dhamma School, Sri Lanka Buddhist Monastery Inc.

- Most Venerable Wattegama Dhammawasa Nayaka Maha Thero

Yasodhara Dhamma School. ........................................................................................................................... 10

The expanded version of the Five Precepts ..................................................................................................... 11

This is our temple............................................................................................................................................13

The Five Qualities of a Lotus – Like, Lay Follower....................................................................................... 14

Taking Refuge ..................................................................................................................................... 15

The Triple Gem- Word search. ........................................................................................................................ 20

The Story of Venerable Rahula....................................................................................................................... 21

Prince Rahula becomes a Buddhist monk. .......................................................................................... 23

Kindness Scavenger hunt-Activity .................................................................................................................. 30

Prince Rahula –Activity (unscrambled word) .................................................................................................31

Family tree of prince Siddhartha-Activity (word search) ............................................................................... 32

Crossword puzzle-Activity ............................................................................................................................. 32

Prince Siddhartha sees the four sights-Activity-1. .......................................................................................... 33

Prince Siddhartha sees the four sights-Activity-2 ........................................................................................... 35

Family tree of prince Siddhartha ......................................................................................................................36

The story of prince Siddhartha ........................................................................................................................ 37

My family tree-Activity .................................................................................................................................. 38

Parents are special ........................................................................................................................................... 39

Sigalovada Sutta-Activity ............................................................................................................................... 41

Adhipateiya Sutta ............................................................................................................................................ 45

Our mind acts in six ways ............................................................................................................................... 46

Morality and virtues-Activity. ............................................................................................................. 42

Quest of good deeds-Activity .............................................................................................................. 43

What do you do when you feel upset .................................................................................................. 44

Venerable Rahula-Activity .................................................................................................................. 45

Venerable Rahula’s handling of emotions-Activity ............................................................................ 46

Follow the Dhamma in all the ways. ............................................................................................................... 47

How do you respect others-Activity ................................................................................................................ 49

Classroom rules ............................................................................................................................................... 57

Good listener-Activity ..................................................................................................................................... 58

Kindness matters (songs and rhymes)..............................................................................................................59

Acts of kindness-Activity. ............................................................................................................................... 63

Compassion and the Four Brahma Viharas................................................................................................ 64

The Metta Sutta ............................................................................................................................................... 58

The qualities that lead to progress ....................................................................................................... 59

Brahma Vihara - Activity (Crossword Puzzle) ................................................................................... 70

Metta Sutta – Good Qualities (Crossword Puzzle) ............................................................................. 66

Kind Kida – (word search) Activity.................................................................................................... 66

Scientific Ways to be Happy – Activity .............................................................................................. 67

Kindness and Compassion (word search (Activity)............................................................................ 68

The Most Obedient Student of the Buddha......................................................................................................75

Believe in self Activity ......................................................................................................................... 76

What is Mindfulness? ...................................................................................................................................... 77

Celebrate Friendship word search-Activity ........................................................................................... 90

Mangala Sutta – A life Full of Blessings 91

Kyoto Maze – Activity .......................................................................................................................... 93

Recollecting the Buddha Quantities ................................................................................................................ 94

Social groups for teaching Social Skills ................................................................................................ 95

The Act of Generosity ..................................................................................................................................... 97

Karma .................................................................................................................................................. 107

Give without attachment ................................................................................................................... 108

Dana tops the lists in Buddhist virtues .............................................................................................. 108