Re: Honour Thy Fathers: A Tribute to the Ven. Kapilavaddho
Posted: Sun Sep 08, 2019 10:33 am
Venerable Kapilavaḍḍho and the English Sangha Trust
1967-1971
1967
It was a heralding of better days when the Thai authorities decided to open a Vihāra of their own in London, and on 1st August, 1966, this was inaugurated by H.M. King Bhumibol at East Sheen, and given the name of Buddhapadīpa. Soon after this, Maurice Walsh as director of the English Sangha Trust managed to make contact with Richard Randall. After some discussion, he agreed to return to teach the Dhamma under the auspices of the English Sangha Trust once again. Within weeks of Kapilavaḍḍho’s return it was obvious that the old drive was as strong as ever. However, it was also clear, that if he continued to work during the evenings and weekends at the pace he set himself, it would swiftly lead to a physical breakdown. He was at that time working with one of the major national publishing organisations in a job involving personal and union management relations — a strenuous occupation. It was also apparent that the state of affairs he found required full-time attention. There was one irregularly attended meditation class a week, and handful of people coming to Sunday lectures. The administrative side was in chaos and the finances were four figures in the red.
With support from old friends he was able to attack the task in typical fashion, and he gave up his job. He again took the eight precepts and began teaching meditation, lecturing and generally restoring order. In May 1967 he became a director of the English Sangha Trust and was formally appointed administrator with full charge of all activities and policy decisions. He received excellent and valuable support and confidence from Venerable Chao Khun Sobhana Dhammasuddhi, for his old reputation within the Thai Sangha was still very much alive.
It became clear that the logical outcome of his invo1vement would lead him back into the Order before very long. Old friends and supporters, many of them long absent from the Buddhist scene, began to return, and on 21st October 1967 he received the double ordination of sāmaṇera and bhikkhu at Wat Buddhapadīpa, with the Venerable Chao Khun as Upajjhāya. He was called back into the Order in the presence of a Sangha largely composed of Chao Khuns and Mahātheras, and many visiting Thais who arrived in two chartered planes for the presentation of robes and for the ordination.
The Vihāra stood high in reputation as a teaching centre, and enjoyed an excellent relationship with the local community. Through the Venerable Kapilavaḍḍho it had many personal associations with official bodies, the Press, mental health organisations, medical and psychiatric practitioners, and with several universities.
Five nights each week were devoted to meditation classes of growing numbers, and some Sunday lectures had been attended by numbers which our accommodation could scarcely hold, with audiences overflowing outside the shrine room to sit on the stairs. Work commenced on an extension to provide accommodation for four resident meditators. This is in addition to the restoration and redecoration, central heating and other improvements already completed at that time. One bhikkhu, the Venerable Dīpadhammo, had been trained by Kapilavaḍḍho as his assistant, and had won increasing respect and admiration for his devotion to the bhikkhu life.
The English Sangha Trust, its financial position restored, had been re-established in its original role of supporting the Sangha, with the Venerable Kapilavaḍḍho as administrator. The Trust had a vital part to play: it held money and owned property, and published journals and booklets.
As can be seen, this rejuvenation of the work of the English Sangha had been a near miracle of sheer grinding hard work. It was the drive and leadership of one man that brought it about. He was no longer young, and the physical body on which he had put such a heavy strain was by no means as fit as any of those around him. However he was up every morning at 4:30 am meditating and working. He was the last to sleep, well after midnight. He was the one around which the activity revolved. He asked no one to do anything he had not done.
Young Thai students at Wat Buddhapadīpa, who were small children when he was first a bhikkhu in Thailand, now call him by the name they called his own great teacher at Wat Paknam. They call him Lung Por — a term usually affectionately given to respected and much loved elder monks. It means, “Father in the Dhamma.” It fitted him well.
Kapilavaḍḍho returned to lay life on the 27th August 1970, his assistant Venerable Dīpadhammo (Alan James) having already disrobed. He continued as administrator and principal meditation master at Dhammapadīpa (name of Haverstock Hill Vihāra). Being known as Ācariya Kapilavaḍḍho he continued with lectures, classes and guiding those using the meditation facilities.
Among those who had rallied round him in these latter days was a remarkable young woman, Miss Jacqueline Gray. A good meditator, she also made herself indispensable in the office, performing secretarial and other duties. She was devoted to Kapilavaḍḍho, now no longer a bhikkhu, but still an ācariya or teacher. Being a layman, he was of course free to marry, and on 1st October 1971, at the Old Town Hall, Haverstock Hill, Hampstead, Jacqui Gray became Mrs Randall. The wedding was a very quiet affair. Only three friends, Alan James, Gerry Rollason and Maurice Walshe being present, and after it the happy couple drove off for a day in the country; after which it was “business as usual.” Many of us will feel glad to know that our old friend and teacher has gained a devoted wife who will look after him and make sure that he has proper meals and does not overstrain himself.
Two and a half months later, she was a widow. A combination of illnesses: chronic arthritis, bronchitis and various complications laid him low, and he had to be transferred to the Middlesex Hospital. Twice he survived dangerous crises, but on 19th December 1971, the old warrior died.
Arrangements were made for a traditional Buddhist funeral ceremony to be held at Golders Green Crematorium on Thursday, 23rd December 1971. The ceremony was to have been conducted by Vichitr Ratna Dhiravaṃsa from the Vipassanā Centre at Hindhead, attended by four bhikkhus from Buddhapadīpa Temple, East Sheen. However, both parties were delayed by the tangle of pre-Christmas traffic so it was found necessary to begin the “ceremony” without them. A short speech was given by Alan James (who was formerly Dīpadhammo Bhikkhu, Kapilavaḍḍho’s assistant when both men were monks) followed by a few minutes of meditation.
As it turned out, one felt strongly that the funeral was just as Kapilavaḍḍho would have wanted it. No rite, no ritual; just a short, warm, sincere speech about a Teacher, given by a man who was not only highly trained by him but who was also one of his closest friends.
A great man has died. Let us honour his memory in the only way we can by the study and practice of the way he taught so thoroughly. As Siddhattha Gotama said those many centuries ago:
“Let the Dhamma be your Teacher, let the Dhamma be your Guide.”
Sources: The above has been compiled mainly from articles written by Maurice Walshe and John Garry (see chronology) on Venerable Kapilavaḍḍho. However additional information has been added to this from other sources.
Ācariya Kapilavaḍḍho
“We deeply regret the passing of Ācariya Kapilavaḍḍho who died quietly on Sunday, 19th December at the Middlesex Hospital. He received full training in the Theravāda tradition in Thailand where he was ordained Kapilavaḍḍho Bhikkhu and continued to practice and teach the Dhamma in that country until the time was ripe for his return to England. It is here — and latterly at Hampstead that he has done his pioneer work in teaching the Way of Insight in the Buddha’s tradition and with a native’s understands of our native difficulties.
Though mercifully his final illness was short, he has lived with and transcended bodily suffering for many years. Half crippled by arthritis, he has never flagged in his appointed task of teaching the Dhamma nor has he ever failed with help to those in need of it. On a personal note, I look with admiration and humility at the courage, will and silent power within so frail a frame. We might hope to extend, in this country, the path, which he has carved out for us but, if we are not good enough, let us tread daily the part of it that we know. May he find peace.”
(MW 1971-72)
* * * * *
Wrong Views
“I have been given much food for thought in the immediate past. Firstly my beloved teacher, guide and friend, the Venerable Sayādaw U Ṭhittila returned to Burma. Secondly Mr Christmas Humphreys invited me to conduct a series of classes for members of the Society. Thirdly the Editress of this Journal asked me to write an article, partly to explain the subject and object of the proposed classes and at the same time to give members some details about myself.
I have heard it said, in fact it has been said to me “I hear that you are taking the bhikkhu’s place during his absence.” This is a wrong view. I am not equipped as yet to take his place. In fact I do not know of anyone in this country who could. He is a man of great wisdom and learning, an example to all who meet him. His wisdom, scholarship and smiling face are going to be sorely missed during his absence. The place which he has earned in the hearts of many is his and his alone.
For myself I am deeply grateful to him for my ordination. All that I can hope to do, as a very humble student of such a man, is to sincerely attempt to continue the tradition of the Sangha and Vihāra which he so patiently taught me by his advice, guidance and example. Most of us require help and guidance. Someone to show us in a kindly way when our views are wrong. And to advise on study and practice; much of the confusion of thought, and the holding of wrong views among many sincere people who call themselves Buddhists, would cease, if this were but humbly realised.
Many people in the West, driven by conditions around them and conflict within, are turning to that which they have heard of as Buddhism, hopeful that under this label they will find salvation. Many are urgent in their quest, willing to grasp at any straw. If they follow the usual pattern, they will read avidly, everything and anything which comes within their grasp. In a number of cases they will be utterly confused by what they read. Conflicting statements will be found, because they search with minds conditioned by old patterns, ideas, habits and wrong views. Such ideas as: Self, Great Self, Soul, Oversoul, Permanent Ego, Vicarious Salvation, Faith in a Name. Searching with concepts such as these is the way to confusion and more confusion, wrong view upon wrong view.
Many have turned to Buddhism in the past and many will come who expect to find some short cut, some rapid secret way to Peace or Power. Sincerely thinking that blind faith in the Enlightened One and the Dhamma is enough — how sadly has the term ‘saddhā’ been used in this direction. Many will transfer their ideas of Godhead to the Enlightened One and so continue in wrong views, being blind to the fact that they have changed nothing except a label.
We who are, or call ourselves Buddhists, have a responsibility, firstly to ourselves and then to others who may follow us. This responsibility includes meditations on “Right Views” and the study of the Dhamma in a disciplined way. Additionally, we need to use reason as a guide and not to accept anything just because it is in a book. To accept nothing which may be said, simply because we like the person who says it. To study the Dhamma as a whole and not abstract small portions which we think we like, and call it Buddhism, this it is not. The Dhamma is complete and perfect, it cannot be divided and remain the same. If the spiritual therapy prescribed by the Enlightened One is desired, the whole of the medicine must be taken. It is only by study that we can truly learn that which has to be taken as medicine, and that which has to be practiced to make that medicine effective.
If we can begin by eradicating wrong views, our understanding of the Dhamma will rapidly become clearer. We shall know by growing personal experience, that it is not avid reading, intellectual flights of fancy or new labels, which bring about cessation of suffering, and that blind belief and faith will not do it. When these things become apparent, we shall begin to understand the Enlightened One’s words “Be mindful, work out your salvation with diligence,” and in that understanding put them into practice thereby carrying out our responsibility to ourselves and to others who may follow.
It was with these thoughts in mind that I chose as a title “Atta, Anatta, and Relationships,” for the series of study classes. I hope under this title to give the sincere seeker some understanding of Self, Non Self and of the relationships between man’s so-called inner and outer world. This will entail a study of Dependent Origination, the Four Fundamentals of Mindfulness, Kamma and Re-birth. Where possible I hope to use charts, drawings, models and the scriptures of the Pali Canon for illustration and further study. Any means will be used which will help the sincere student to surmount the confusion that surrounds these central points of the Dhamma.
I am indeed honoured to receive the invitation to conduct these classes and whilst I am happy to accept, I realise the responsibility which has become mine in doing so. I hope that all who attend will look upon me as a friend and know that my time is at their disposal at these classes, or at any other time. As far as I can see it serves no useful purpose to give details about myself. What has been is of importance only as a means of eradicating my own wrong views. What I am, is for the observer to decide. What is to be, relies solely on my own efforts in plumbing the depths of saddhamma.
I would like, however, to take this opportunity of thanking those who have written congratulating me on my ordination. To thank those in London, Manchester and Birmingham, who by their understanding and spiritual and material dāna have helped me to attain my “Going Forth.” To those who have loved and cherished me, and who through their love have set me free to travel my chosen path, let me say, “May you be happy.” May I add to your happiness by wearing The Robe in an honourable and worthy manner.”
Source: Sāmaṇera Dhammānanda (to become the Venerable Kapilavaḍḍho), Middle Way Magazine, 1952-53
* * * * *
When alms giving is done without any expectation or without any wishful hope for better position in the next existence. It is done with the expressed desire for the cessation of the Samsaric force or in other words for the non-attainment of any kind of Khandha in the next existence, it is Vivatta Kusala Kamma which can shatter away kammic force.
At this point one may raise a question. Whereas the Saṃsāra is so long and before attaining Nibbāna one may happen to fall into poor or needy existence. Hence will it not be desirable to wish and long for prosperity and happiness in the higher plane of Devaloka as Prince Deva or King of Universe, etc. in the next existences?
Here it must be clarified. It is universally believed that it is ‘I’ who make alms giving and it will be the same ‘I’ who will reap the benefit of the alms giving in the next existence and in such a belief, there is the idea of ‘I’ or Ego which is Diṭṭhi or wrong view. When the view that ‘I’ the giver and the ‘I’, the reaper of the benefit of merit are the same it amounts to Sassata Diṭṭhi (Eternalistic wrong view). The readers should be very careful of this point because though alms giving is Kusala Kamma, there are two things which are mixed up in the same Kamma, i.e. the desire to reap the benefit is Taṇhā and the wrong view that ‘I’ who will reap the benefit is Diṭṭhi (Atta Diṭṭhi and Sassata Diṭṭhi both combined). Such wrong view has been prevalent and dominant in the minds of Buddhists from time immemorial therefore it will not easily be eradicated.
Good deeds always bear good fruits. It means to say that not withstanding Dāna, Sīla are done without any attendant longing, desire or wishing for better position and prosperity in the next following existences, the good deeds as a matter of course bear fruits. As he soweth so he reaps.
Source: Extract from “The Doctrine of Paṭiccasamuppāda” by U Than Daing
1967-1971
1967
It was a heralding of better days when the Thai authorities decided to open a Vihāra of their own in London, and on 1st August, 1966, this was inaugurated by H.M. King Bhumibol at East Sheen, and given the name of Buddhapadīpa. Soon after this, Maurice Walsh as director of the English Sangha Trust managed to make contact with Richard Randall. After some discussion, he agreed to return to teach the Dhamma under the auspices of the English Sangha Trust once again. Within weeks of Kapilavaḍḍho’s return it was obvious that the old drive was as strong as ever. However, it was also clear, that if he continued to work during the evenings and weekends at the pace he set himself, it would swiftly lead to a physical breakdown. He was at that time working with one of the major national publishing organisations in a job involving personal and union management relations — a strenuous occupation. It was also apparent that the state of affairs he found required full-time attention. There was one irregularly attended meditation class a week, and handful of people coming to Sunday lectures. The administrative side was in chaos and the finances were four figures in the red.
With support from old friends he was able to attack the task in typical fashion, and he gave up his job. He again took the eight precepts and began teaching meditation, lecturing and generally restoring order. In May 1967 he became a director of the English Sangha Trust and was formally appointed administrator with full charge of all activities and policy decisions. He received excellent and valuable support and confidence from Venerable Chao Khun Sobhana Dhammasuddhi, for his old reputation within the Thai Sangha was still very much alive.
It became clear that the logical outcome of his invo1vement would lead him back into the Order before very long. Old friends and supporters, many of them long absent from the Buddhist scene, began to return, and on 21st October 1967 he received the double ordination of sāmaṇera and bhikkhu at Wat Buddhapadīpa, with the Venerable Chao Khun as Upajjhāya. He was called back into the Order in the presence of a Sangha largely composed of Chao Khuns and Mahātheras, and many visiting Thais who arrived in two chartered planes for the presentation of robes and for the ordination.
The Vihāra stood high in reputation as a teaching centre, and enjoyed an excellent relationship with the local community. Through the Venerable Kapilavaḍḍho it had many personal associations with official bodies, the Press, mental health organisations, medical and psychiatric practitioners, and with several universities.
Five nights each week were devoted to meditation classes of growing numbers, and some Sunday lectures had been attended by numbers which our accommodation could scarcely hold, with audiences overflowing outside the shrine room to sit on the stairs. Work commenced on an extension to provide accommodation for four resident meditators. This is in addition to the restoration and redecoration, central heating and other improvements already completed at that time. One bhikkhu, the Venerable Dīpadhammo, had been trained by Kapilavaḍḍho as his assistant, and had won increasing respect and admiration for his devotion to the bhikkhu life.
The English Sangha Trust, its financial position restored, had been re-established in its original role of supporting the Sangha, with the Venerable Kapilavaḍḍho as administrator. The Trust had a vital part to play: it held money and owned property, and published journals and booklets.
As can be seen, this rejuvenation of the work of the English Sangha had been a near miracle of sheer grinding hard work. It was the drive and leadership of one man that brought it about. He was no longer young, and the physical body on which he had put such a heavy strain was by no means as fit as any of those around him. However he was up every morning at 4:30 am meditating and working. He was the last to sleep, well after midnight. He was the one around which the activity revolved. He asked no one to do anything he had not done.
Young Thai students at Wat Buddhapadīpa, who were small children when he was first a bhikkhu in Thailand, now call him by the name they called his own great teacher at Wat Paknam. They call him Lung Por — a term usually affectionately given to respected and much loved elder monks. It means, “Father in the Dhamma.” It fitted him well.
Kapilavaḍḍho returned to lay life on the 27th August 1970, his assistant Venerable Dīpadhammo (Alan James) having already disrobed. He continued as administrator and principal meditation master at Dhammapadīpa (name of Haverstock Hill Vihāra). Being known as Ācariya Kapilavaḍḍho he continued with lectures, classes and guiding those using the meditation facilities.
Among those who had rallied round him in these latter days was a remarkable young woman, Miss Jacqueline Gray. A good meditator, she also made herself indispensable in the office, performing secretarial and other duties. She was devoted to Kapilavaḍḍho, now no longer a bhikkhu, but still an ācariya or teacher. Being a layman, he was of course free to marry, and on 1st October 1971, at the Old Town Hall, Haverstock Hill, Hampstead, Jacqui Gray became Mrs Randall. The wedding was a very quiet affair. Only three friends, Alan James, Gerry Rollason and Maurice Walshe being present, and after it the happy couple drove off for a day in the country; after which it was “business as usual.” Many of us will feel glad to know that our old friend and teacher has gained a devoted wife who will look after him and make sure that he has proper meals and does not overstrain himself.
Two and a half months later, she was a widow. A combination of illnesses: chronic arthritis, bronchitis and various complications laid him low, and he had to be transferred to the Middlesex Hospital. Twice he survived dangerous crises, but on 19th December 1971, the old warrior died.
Arrangements were made for a traditional Buddhist funeral ceremony to be held at Golders Green Crematorium on Thursday, 23rd December 1971. The ceremony was to have been conducted by Vichitr Ratna Dhiravaṃsa from the Vipassanā Centre at Hindhead, attended by four bhikkhus from Buddhapadīpa Temple, East Sheen. However, both parties were delayed by the tangle of pre-Christmas traffic so it was found necessary to begin the “ceremony” without them. A short speech was given by Alan James (who was formerly Dīpadhammo Bhikkhu, Kapilavaḍḍho’s assistant when both men were monks) followed by a few minutes of meditation.
As it turned out, one felt strongly that the funeral was just as Kapilavaḍḍho would have wanted it. No rite, no ritual; just a short, warm, sincere speech about a Teacher, given by a man who was not only highly trained by him but who was also one of his closest friends.
A great man has died. Let us honour his memory in the only way we can by the study and practice of the way he taught so thoroughly. As Siddhattha Gotama said those many centuries ago:
“Let the Dhamma be your Teacher, let the Dhamma be your Guide.”
Sources: The above has been compiled mainly from articles written by Maurice Walshe and John Garry (see chronology) on Venerable Kapilavaḍḍho. However additional information has been added to this from other sources.
Ācariya Kapilavaḍḍho
“We deeply regret the passing of Ācariya Kapilavaḍḍho who died quietly on Sunday, 19th December at the Middlesex Hospital. He received full training in the Theravāda tradition in Thailand where he was ordained Kapilavaḍḍho Bhikkhu and continued to practice and teach the Dhamma in that country until the time was ripe for his return to England. It is here — and latterly at Hampstead that he has done his pioneer work in teaching the Way of Insight in the Buddha’s tradition and with a native’s understands of our native difficulties.
Though mercifully his final illness was short, he has lived with and transcended bodily suffering for many years. Half crippled by arthritis, he has never flagged in his appointed task of teaching the Dhamma nor has he ever failed with help to those in need of it. On a personal note, I look with admiration and humility at the courage, will and silent power within so frail a frame. We might hope to extend, in this country, the path, which he has carved out for us but, if we are not good enough, let us tread daily the part of it that we know. May he find peace.”
(MW 1971-72)
* * * * *
Wrong Views
“I have been given much food for thought in the immediate past. Firstly my beloved teacher, guide and friend, the Venerable Sayādaw U Ṭhittila returned to Burma. Secondly Mr Christmas Humphreys invited me to conduct a series of classes for members of the Society. Thirdly the Editress of this Journal asked me to write an article, partly to explain the subject and object of the proposed classes and at the same time to give members some details about myself.
I have heard it said, in fact it has been said to me “I hear that you are taking the bhikkhu’s place during his absence.” This is a wrong view. I am not equipped as yet to take his place. In fact I do not know of anyone in this country who could. He is a man of great wisdom and learning, an example to all who meet him. His wisdom, scholarship and smiling face are going to be sorely missed during his absence. The place which he has earned in the hearts of many is his and his alone.
For myself I am deeply grateful to him for my ordination. All that I can hope to do, as a very humble student of such a man, is to sincerely attempt to continue the tradition of the Sangha and Vihāra which he so patiently taught me by his advice, guidance and example. Most of us require help and guidance. Someone to show us in a kindly way when our views are wrong. And to advise on study and practice; much of the confusion of thought, and the holding of wrong views among many sincere people who call themselves Buddhists, would cease, if this were but humbly realised.
Many people in the West, driven by conditions around them and conflict within, are turning to that which they have heard of as Buddhism, hopeful that under this label they will find salvation. Many are urgent in their quest, willing to grasp at any straw. If they follow the usual pattern, they will read avidly, everything and anything which comes within their grasp. In a number of cases they will be utterly confused by what they read. Conflicting statements will be found, because they search with minds conditioned by old patterns, ideas, habits and wrong views. Such ideas as: Self, Great Self, Soul, Oversoul, Permanent Ego, Vicarious Salvation, Faith in a Name. Searching with concepts such as these is the way to confusion and more confusion, wrong view upon wrong view.
Many have turned to Buddhism in the past and many will come who expect to find some short cut, some rapid secret way to Peace or Power. Sincerely thinking that blind faith in the Enlightened One and the Dhamma is enough — how sadly has the term ‘saddhā’ been used in this direction. Many will transfer their ideas of Godhead to the Enlightened One and so continue in wrong views, being blind to the fact that they have changed nothing except a label.
We who are, or call ourselves Buddhists, have a responsibility, firstly to ourselves and then to others who may follow us. This responsibility includes meditations on “Right Views” and the study of the Dhamma in a disciplined way. Additionally, we need to use reason as a guide and not to accept anything just because it is in a book. To accept nothing which may be said, simply because we like the person who says it. To study the Dhamma as a whole and not abstract small portions which we think we like, and call it Buddhism, this it is not. The Dhamma is complete and perfect, it cannot be divided and remain the same. If the spiritual therapy prescribed by the Enlightened One is desired, the whole of the medicine must be taken. It is only by study that we can truly learn that which has to be taken as medicine, and that which has to be practiced to make that medicine effective.
If we can begin by eradicating wrong views, our understanding of the Dhamma will rapidly become clearer. We shall know by growing personal experience, that it is not avid reading, intellectual flights of fancy or new labels, which bring about cessation of suffering, and that blind belief and faith will not do it. When these things become apparent, we shall begin to understand the Enlightened One’s words “Be mindful, work out your salvation with diligence,” and in that understanding put them into practice thereby carrying out our responsibility to ourselves and to others who may follow.
It was with these thoughts in mind that I chose as a title “Atta, Anatta, and Relationships,” for the series of study classes. I hope under this title to give the sincere seeker some understanding of Self, Non Self and of the relationships between man’s so-called inner and outer world. This will entail a study of Dependent Origination, the Four Fundamentals of Mindfulness, Kamma and Re-birth. Where possible I hope to use charts, drawings, models and the scriptures of the Pali Canon for illustration and further study. Any means will be used which will help the sincere student to surmount the confusion that surrounds these central points of the Dhamma.
I am indeed honoured to receive the invitation to conduct these classes and whilst I am happy to accept, I realise the responsibility which has become mine in doing so. I hope that all who attend will look upon me as a friend and know that my time is at their disposal at these classes, or at any other time. As far as I can see it serves no useful purpose to give details about myself. What has been is of importance only as a means of eradicating my own wrong views. What I am, is for the observer to decide. What is to be, relies solely on my own efforts in plumbing the depths of saddhamma.
I would like, however, to take this opportunity of thanking those who have written congratulating me on my ordination. To thank those in London, Manchester and Birmingham, who by their understanding and spiritual and material dāna have helped me to attain my “Going Forth.” To those who have loved and cherished me, and who through their love have set me free to travel my chosen path, let me say, “May you be happy.” May I add to your happiness by wearing The Robe in an honourable and worthy manner.”
Source: Sāmaṇera Dhammānanda (to become the Venerable Kapilavaḍḍho), Middle Way Magazine, 1952-53
* * * * *
When alms giving is done without any expectation or without any wishful hope for better position in the next existence. It is done with the expressed desire for the cessation of the Samsaric force or in other words for the non-attainment of any kind of Khandha in the next existence, it is Vivatta Kusala Kamma which can shatter away kammic force.
At this point one may raise a question. Whereas the Saṃsāra is so long and before attaining Nibbāna one may happen to fall into poor or needy existence. Hence will it not be desirable to wish and long for prosperity and happiness in the higher plane of Devaloka as Prince Deva or King of Universe, etc. in the next existences?
Here it must be clarified. It is universally believed that it is ‘I’ who make alms giving and it will be the same ‘I’ who will reap the benefit of the alms giving in the next existence and in such a belief, there is the idea of ‘I’ or Ego which is Diṭṭhi or wrong view. When the view that ‘I’ the giver and the ‘I’, the reaper of the benefit of merit are the same it amounts to Sassata Diṭṭhi (Eternalistic wrong view). The readers should be very careful of this point because though alms giving is Kusala Kamma, there are two things which are mixed up in the same Kamma, i.e. the desire to reap the benefit is Taṇhā and the wrong view that ‘I’ who will reap the benefit is Diṭṭhi (Atta Diṭṭhi and Sassata Diṭṭhi both combined). Such wrong view has been prevalent and dominant in the minds of Buddhists from time immemorial therefore it will not easily be eradicated.
Good deeds always bear good fruits. It means to say that not withstanding Dāna, Sīla are done without any attendant longing, desire or wishing for better position and prosperity in the next following existences, the good deeds as a matter of course bear fruits. As he soweth so he reaps.
Source: Extract from “The Doctrine of Paṭiccasamuppāda” by U Than Daing