We must know what methods one has to basically follow and how one has to maintain the meditation in order to make the meditation more successful. If we do not become aware of that it becomes impossible for us to make a success of the meditation.

In the Tika Nipata of Anguttara Nikaya we come across a very valuable sutta. The name of the sutta is Pathama Papanika Sutta. May be most of us have read this. We should read such suttas frequently. Our problem is not reading suttas frequently. Therefore the best thing is to note down at least the name of the sutta when we refer to a teaching. Then we get a chance to refer to it frequently. We get used to it. If we note down a Dhamma fact it will help us to avoid unskillful activities such as keeping on thinking of useless things.

Then we have something wonderful to do. When we note down Dhamma facts we can refer to them again and again. Then we become someone who does this habitually. It is very valuable when we are on the path to Dhamma. Otherwise we get misled even by a minor matter. Because at such times there is nothing to refer to. Therefore we should referring to teachings frequently.

When we read a sutta we get knowledge from it. We must make use of that knowledge for a long time. Therefore keep a record of the suttas you have studied. Some day you will realize the value of such teachings. We should make use of them not only today but for a very long time in the future.

In this sutta in Anguttara Nikaya Buddha tells us:

‘Oh Monks, the businessman with three characteristics does not qualify to get wealth he has not received or enhance the wealth he has acquired’. Oh monks, this businessman does not engage methodically in his activities in the morning. He does not engage methodically in his activities during the noon. Nor does he do so in the evening. Oh monks. A businessman with these three characteristics does not qualify to receive wealth or enhance the wealth he has already received.

That businessman does not attend to his work methodically in the morning, noon or evening. Sometimes he does a little in the morning, does nothing in the daytime and does a little in the evening. He does not engage in his business activities methodically throughout the day. Consequently he does not earn any new wealth or he does not increase the wealth he has already received. He fails to improve his wealth. The wealth deteriorates. Don’t we understand it?

We have seen some businessmen do something in the morning. Idle in the daytime. Idle in the evening too. Some others idle in the morning in laziness. He starts work very late in the daytime. By that time others have completed their work. He cannot reach the expected progress. Whatever progress he has achieved gets deteriorated.

Therefore Buddha tells us

‘In the same way Oh Bhikkhus, a Bhikkhu with three characteristics does not qualify to attain merit that he has not received or to improve on the merit he has already achieved. What are these three factors? This Bhikkhu does not engage in his Samadhi objective methodically in the morning. He does not do so in the midday. He does not do so in the evening. Oh Bhikkhus, A Bhikkhu with such characteristics is not qualified to attain merit that has not gained or to improve the merit already possessed’.

The reason is his not carrying out the meditation appropriately throughout the day. He meditates for a little while in the morning, idles in the midday, and in the evening meditates for a little while. He does not carry out these activities so that they are not systematically divided throughout the day. Therefore it is not possible for him to achieve merit he has not attained. It is not possible to improve on the merit he has already achieved. Why? He does not practise after allocating the entire time in a balanced manner.

You may note how we meditate. Sometimes we do not meditate in the morning. Sometimes we do not mediate in the day time. Not in the evening also. Some people meditate in the morning for a few days. After that he does not meditate. We do not do it systematically. If there is no systematic way how can we attain merit that has not been achieved?

If we carry out several meditations little by little throughout the day it will be possible to attain some degree of success after sometime. If we do not follow that system afterwards also our success gets diminished. We find it impossible to maintain that success beyond that. Therefore we must get all these clarified.

That is why we said that once we learn a preaching we must continue to be in touch with it. If we had not studied this Dhamma we would not have got the results of it. Why? We would not have been aware of the existence of this fact in the Dhamma.

If we do not make use of the Dhamma we have studied we will not be able to get its benefits. That is why we wanted you to remember the suttas you have studied. It may not be possible to remember the entire sutta. But if you at least note down the name of the sutta, and if you can have in your memory a rough idea of the facts in the sutta it will be very useful. You may maintain a brief note to the effect ‘There is a sutta like this. Such and such facts are indicated in that sutta’. That will serve as a handbook. It contains the teachings necessary for our progress on the path.

By Dr Padmaka Silva, Compiled with instructions by Ven Ariyawansa Thero (Mahamevnawa Sri Lanka).

This article has been taken from Daily News online edition.

How is it determined whether we are going to attain Parinibbana in this life or in a future life. Based on what? On the Indriya Dhamma arisen in each individual. If the Indriya Dhamma are strong irrespective of whether there is strong Samadhi or not there is a possibility of attaining Parinibbana in this life itself. If the Indriya Dhamma are weak he does not get a chance to attain Parinibbana in this life whether strong Samadhi is there or not.

Therefore we must be concerned about the Indriya Dhamma. You may have heard or read in the Dhamma that Indriya Dhamma have to be developed equitably. We have to understand that fact also. That is we should understand how Indriya Dhamma have to be developed equitably and what are its benefits.

There is another matter to be mentioned. What do all these four individuals associate in an important manner and with special emphasis? Sekha Dhamma. Although they have the Samadhi they practise the Dhamma while associating with Sekha Dhamma. If we do not practise Sekha Dhamma we cannot attain Nibbana just by practicing meditating. Please keep that clearly in mind.

Sometimes we keep on meditating. But do not practise Sekha Dhamma. Then does he get an opportunity to attain Nibbana? No. Why doesn’t he get an opportunity? Indriya Dhamma have not arisen. Indriya Dhamma do not get developed. Whether the way to Nibbana gets paved does not get determined simply by meditating or attaining a Samadhi. Whether one can pave the way to Nibbana or not is determined by the Indriya Dhamma. On what do Indriya Dhamma arise? On Sekha Dhamma. If one practises Sekha Dhamma, practices continuously, he gets the opportunity to develop the Indriya Dhamma. Therefore if an individual who practises Dhamma and meditation wishes to derive satisfactory results from such practice he must think well and remain while associating well with Sekha Bala in order to develop the Sekha Bala. One does not get an opportunity to develop Indriya Dhamma if he does not develop Sekha Bala. If we do not bear this in mind the path to Nibbana will not get cleared however much we think of meditating or however much we make effort.

If one develops the Sekha Dhamma he will definitely get on to the path to Nibbana. Why? Sekha Bala is the strength required by the individual who practises to get on to the path to Nibbana. Therefore all of us must be willing, and must endeavor to generate the Sekha Bala. Also, we must think of maintaining continuously the Sekha Bala thus generated. The Sekha Bala becomes further improved by meditation.

How should we proceed to practise the Sekha Bala. It has to commence with the association with the worthy friend. One has to live with due respect to the worthy friend. Such a person attends to rites and rituals respectfully and obediently. He attends to the needs of the others. By performing the rites and rituals, by looking after the needs of others he develops the quality of humility. He becomes disciplined. He becomes obedient. Sekha Dhammas Saddha, shame to commit sin, fear to commit sin, endeavor and wisdom arise in him.

Will the Sekha Dhamma thus arisen continue to remain? Will the Sekha Dhamma generated in an individual remain as such? Will it develop effortlessly? No. How does one strengthen the Sekha Dhamma that have arisen? How can they be maintained? For that the association with the worthy friend should be carried out without a break. Respect should be continued. He should be obedient without interruption. Carrying out rites and rituals, attending to the needs of others should be developed further.

Then humility and discipline develop in him. Then the Sekha Dhamma that arose in him develops. Get filled up. When does the complete filling up take place? When Arahantship is attained.

So we can now understand that by the development of Sekha Dhamma, Indriya Dhamma develop. Will the Indriya Dhamma remain when the development of Sekha Dhamma ceases? Indriya Dhamma also cease to develop. It is by the continuous development of Indriya Dhamma that defilements start getting away. If the development of Sekha Dhamma ceases Indriya Dhamma becomes inactive. Indriyas will be there. But they will not be operative.

Then do the defilements get removed? No. The individual gets attached by defilements. He gets very much tormented by defilements. Where did we make the mistake? We got separated from association with worthy friends. How did we get separated? Respectfulness gets lost. Association with worthy friends gets lost because of loss of respectfulness. After that he does not perform rites and rituals. Does not attend to the needs of others. He does not feel like doing so. Then discipline gets reduced. Then the Saddha gets reduced. Shame and fear for sin become absent. Shame and fear are inoperative. As a result endeavor does not arise. States of mind such as sloth and torpor arise. There is no energy to get rid of any defilement that arises. Energy becomes weak. His wisdom gets weakened. The ability to distinguish between sin and merit gets weakened.

Are Indriya Dhammas present now? What happens to Indriya Dhamma when Sekha Dhamma becomes weak? Indriya Dhamma also become weak. When Indriya Dhamma are weak can he annihilate any sin arising in him? He cannot annihilate sin. Then what happens? When a sin arises does it generate happiness or sorrow? It causes extreme suffering. If arising of sins causes suffering, what is the reason?

If extreme suffering is caused to someone due to an unwholesome deed, why does it happen? That unwholesome deed does not get annihilated. It is not possible to get rid of it. Why cannot it be got rid of? He does not practise Indriya Dhamma equitably. Or the Indriya Dhammas are not active in him. They are inoperative.

Why don’t Indriya Dhamma become active? Because Sekha Dhamma are not practised. Sekha Dhammas are inactive. Saddha is weak. Shame and fear for sin is weak. Therefore he has got into weak endeavor. The wisdom of such a person is weak. Why did that happen? Rites, rituals, attending to others do not get carried out. They have been left out. Why? Respectfulness has been lost. Why doesn’t the mind get inclined to respect others?

The idea that ‘respect should come to him’ arises. It is difficult to recognize this.

Then the mind does not get inclined to respect others. Why? It is there that vanity and pride exist. We should act to get rid of that. That is the value of association with worthy friends. That is why we should think of the good qualities of the worthy friend.

That is why we said that we should develop the quality of Sappurisa (worthy man). If the tool that cuts the jungle of defilements is Dhamma meditation, the sharpness of the tool is the quality of Sappurisa. On what does the quality of Sappurisa rest? On gratitude. When we think of gratitude continuously and keep on doing it frequently the Sappurisa quality in our mind develops and flourishes. That is why we stated that Sappurisa quality is the sharpness of the tool that helps in cutting down the jungle of defilements.

When Sappurisa quality is present in the individual he lives with immense respect to the worthy friend. That is why Buddha preached that if one associates with a person with qualities of Sila, Samadhi and Panna higher than what he possesses, then he should associate with the worthy person while paying him due respect. To associate while paying respect in that manner the individual should be very much mindful of the help he receives from the worthy friend. As he keeps on thinking like that the respect develops.

He then tends to attend to the needs of the worthy friend. He does so with great respect. He becomes a disciplined, calm and humble person. In such a person Saddha becomes strong. What always comes to his mind is “Am I not doing what Buddha preached? Am I not carrying out the advice of Buddha?” It echoes in his heart.

What always come to his mind are the virtues of Buddha. Shame and fear for sin are present in such a person. Those qualities develop in him. They become strong. When there is shame and fear endeavor arises. Endeavour becomes strengthened. He detests sin. Endeavour gets generated. The wisdom to distinguish between sin and merit arises. Indriya Dhamma develops in him. They exist without interruption. When the Indriya Dhamma exists properly in him, when they exist equitably, he gets an opportunity to get rid of sin arising in him.

Even if a sin arises in him, that sin does not torment him. He realizes that the sin is leaving him. He realizes “Sin arose. It has left me”. As a result he lives comfortably. As he keeps on practicing the Dhamma in this manner the sins in him get eradicated and if his Indriya Dhamma are strong he attains Parinibbana in this life itself. If the Indriya Dhamma are weak he attains Parinibbana in the next life.

If we wish to practice the path to Nibbana well how should we proceed? We must maintain the association with the worthy friend continuously. Based on what? Based on respectfulness. Based on what does this respect arise? By becoming aware of the assistance received and contemplating on them. It is then that what is called respect arises. Otherwise respect does not arise.

It is because we do not understand these facts correctly that we are unable to proceed on to the path to Nibbana. Suppose a person wishes to construct a house. He gets all the required materials. But if he is not aware of the technology in spite of getting all the materials can he build a beautiful house? Cannot. Why? He does not have the technology. Similarly although we have the Dhamma if we do not know the way to practice the Dhamma we are unable to develop a beautiful mind from this Dhamma. It is with the association with worthy friends that we learn the way of practicing the Dhamma. We bless you to practice well whatever Dhamma you learnt from what you have heard and to acquire the fortune to form beautiful minds.

By Dr Padmaka Silva, Compiled with instructions by Ven Ariyawansa Thero.

Gift of ancient Indian relics – Gandhara relics enshrined in Sri Lanka:

Live Broadcast:

http://www.mahamevnawa.lk/

Most people possess a life pattern that causes birth in the four low-level worlds because they gather bad Karma or demerits ignoring the dreadfulness of the Samsara. They postpone accruing good Karma or merits and only praising that temporal life, the life in between birth and death, repeatedly. Like a bunch of fish swimming inside a fishing trap (net), imprudent people get entrapped easily to these pretentious admirations.

On the other hand, our great teacher, the Buddha, showed us something completely different. He explained the danger of this Samsara often. The intention of the Supreme Buddha was to bring us the freedom from the suffering of the Samsara by revealing and making us understand the dangerous state that we are in this Samsara. He knows that the common people are attached to this Samsara because of their ignorance about its true nature. Once the Buddha addressed the Bhikkhus and preached the following:

“Dear Bhikkhu, what should you do if your robe or your head catch fire?”

“Lord Buddha, if the robe or the head caught fire, one should try hard, has a great effort, and a full commitment to put out that fire. One should also have a great awareness and wisdom to prevent its growth.”

“Dear Bhikkhus, one should indeed try hard, fully commit, and have a great consciousness and wisdom to realize the Four Noble Truths instead of focusing and thinking about putting out the fire that caught the robe or the head.”
- Cheela Sutta (S.N. 05) -

Why was that our teacher, the Buddha, advised us to commit completely to realize the Four Noble Truths with a great endeavor? It was because He knew that this journey in the Samsara is extremely dangerous. At another time, the Lord Buddha took some sand onto one of His finger nails and spoke to Bhikkhus.

“Dear Bhikkhus, between the amounts of sand on my nail and in the earth which one do you think is larger?”

The Bhikkhus answered that the amount of sand in the earth is billion or trillion times larger than what was on the nail of the Buddha. Then, the Buddha preached the Bhikkhus again.

“Dear Bhikkhus, like the small amount of sand on my nail, only a small amount of humans will be born again as humans after they leave this life. But, many other like the amount of sand in the earth will be born in the great hell (Niraya) after they die. They pass away and are born in Preta world. After leaving the human world, they will indeed be born in hell. The amount of humans who would get a birth as a human again after they die is very small. The amount of humans who would get a birth in divine worlds is also slim.”
- Pagnchagati Peyyala Vagga (S. N. 05) -

We have attained the rarest moment of freeing ourselves from this great peril. That is, we have been born as humans and an Order of a Buddha is in our reach. If we are to miss this great opportunity, no one will at least be able to think about the next place that we would be born. Even if we were born as humans to this world with a great family name or in a rich family, we cannot free ourselves from the suffering of been born in hell from any of those physical possessions. Therefore, we shall all be aware of the unprotected state that we are in, in this dangerous Samsara.

It is in fact very strange: in this small amount of time as a human being, our friends become our worst enemies. We even meet people who would swear to be enemies in our every life in the future. We get trapped in various struggles and battles with enemies. Also, friends who would love us so much will be met. By the time we are to leave this life, these enemies and friends will line up to meet us in the journey of Samsara. This results in meeting one another and face the related sufferings again and again. People who do not have a proper understanding about the danger of the Samsara would still wish to be born in it again.

This is why we are being lured into the Samsara, which is long and risky. It is also the reason why one cannot see a way to cross it to the safety. Most of them get a birth in a world that takes him/her to darkness in each step of the way when they end their lives as humans, which could be used to attain the realization of the Four Noble Truths.

As Buddhists who took refuge under the Triple Gem, we shall all often remind ourselves that we are disciples of the Gautama Buddha. We shall develop our potential of seeing the life in the way that the Gautama Buddha taught us. The nature of how merits and demerits construct within one should be comprehended. A sincere effort should be made to prevent accumulating defilements. Also, one should be truthful to oneself with a great effort.

- Ven. Kiribathgoda Gnanananda Thero -

Program (EST)
7:30pm -8:30 Puja (Chanting)
8:30pm – 9:30 Break
9:30pm – 11:00pm Dhamma Talk
11:00pm – 11:30pm Meditation
11:30pm – 12:00 Dhamma Discussion
12:00pm – 12:30pm Meditation
12:30 – 2:00am Break
2:00am – 2:30 Chanting
3:00am – 4:30am Dhamma Talk
4:30am – 5:00am Meditation
5:00am – 5:30am Break
5:30 – 6:30am Dhamma Discussion
6:30 – 8:30am Buddha Puja

The person we are discussing now has comforts. He practises Dhamma and meditation with ease. Buddha says that he lives after attaining the first, second, third and fourth Jhanas. Either first or second Jhana. If not third or fourth Jhanas. He lives after attaining one or all of these Jhanas.

Like the previously mentioned individuals this individual also remains in these Jhanas and concentrations in association with the Sekha strengths. When he practises in that manner, Indriya Dhamma spring strongly in him. Buddha states that such a person after practicing Dhamma and meditation comfortably attains Parinibbana in this life itself.

Buddha then mentions about another individual who lives after developing Jhanas and Samadhis. He practises Jhanas and concentration while associating with the five Sekha Dhamma. But Indriya Dhammas arise in him not strongly as in the case of the previous person. Therefore he does not get the opportunity to attain Parinibbana in this life. He will attain Parinibbana in a subsequent life.

In that manner Buddha has shown us that there are four types of individuals according to the way they attain Parinibbana. Accordingly there are several factors we can understand. We must understand them. Earlier I explained about five meditations. It becomes further clarified that by practicing those five meditations we have the opportunity to clear the way to Nibbana. Isn’t it clear that we have an opportunity to develop the path to Nibbana? It is clear. Even if the path is cleared can everyone end the Sansaric journey in the same manner? No.

Some people end the Sansaric journey in this life itself. Some people in the next birth. So we have to understand it. What should we do after understanding? We should practise these meditations with Saddha. Then our Sansaric journey will end according to our nature, that is, in the way the Indriya Dhammas arise.

If Indriya Dhamma arise strongly we will attain Parinibbana in this life itself. Have you got any confidence about it now? Are you prepared to accept it? Agree to accept it? Nothing can be done by disagreeing. Mere acceptance is not sufficient. Having accepted it, it must be practised as indicated in the Dhamma.

Consider Asubha Bhavana, Ahare Patikkhulata Bhavana, Marana Sati. Some people consider these as very simple. But they help us to improve our life up to Parinibbana. That is what I am trying to explain to you. Many people think that it is easy, simple and small. Having thought so they look for bigger things. Do you now realize that they are not simple things? Those are Dhammas that help us to attain Parinibbana.

So what we have to do is to develop confidence in this Dhamma and proceed without getting into a hurry. The aforesaid first two individuals practise this Dhamma with great difficulty exerting a lot of energy. They have few comforts. But the next two individuals have comforts. Why? Because they have developed the Jhana concentration and while experiencing its pleasure they practise the Dhamma.

Many people think that they do not have a strong concentration. Many people sit down to meditate with the determination to develop a Jhana. They are with such expectations. Are these unnecessary expectations mentioned in the preachings? No. What we have to do is to practise these meditations. If one has the fortune he will be able to attain a Jhana concentration. He gets the opportunity to remain practicing the Samadhi comfortably.

Can’t we meditate even though we do not have the fortune? Can. Does it mean that he attains the Parinibbana without the Samadhi? No. Such people develop Samadhi up to a certain level. The existing Samadhi improves ultimately. Earlier also there was a certain level of Samadhi. But they are not fortunate enough to make it strong. Therefore comfort is less. When they are practicing the path of Dhamma their comforts are less. But before passing away that Samadhi becomes strong. They take pains and as a result strong Samadhi develop at the last moment.

Therefore even if we have a small Samadhi, think of continuing the meditation with due respect and in association with that Samadhi. Do not worry or get into a hurry thinking “Oh, I don’t have a big Samadhi. I have no Samadhi”. One may have a certain level of Samadhi. What he has to do is to continue meditation with great confidence and respect.

The relevant meditation has to be carried out continuously. Many people give up saying “This meditation does not suit me”. Why do they give up? They look for strong Samadhi. They do not think of the benefits of meditation.

Some say “I am practicing the Asubha meditation. But it does not develop in me. Therefore I am giving it up” Why? The problem is not the failure to develop the Asubha. He has no strong Samadhi. That is why he is giving up Asubha. Think carefully why one gives up Asubha after some time. He does not get a Samadhi as expected by him. That means he is not practicing the Asubha to get the benefits associated with Asubha. He is doing so to get a big Samadhi. When he does not get the Samadhi he abandons the Asubha and starts another.

Therefore we should not meditate with Samadhi as the objective or in search of Samadhi. We should practise the meditation with the object of achieving the benefits coming from meditation. By carrying out that meditation some day we will attain the Samadhi. Meditation should not be done with Samadhi as the objective. One who meditates looking for Samadhi gives up the meditation after some time. Why? Because his target is somewhere else. What he is doing is not practicing meditation. He is searching for Samadhi.

Therefore whether the Samadhi is strong or weak should not be our concern. It does not matter even if only a small Samadhi is there. He treats that Samadhi with respect and carries on the relevant meditation. Then if some benefit is due to result from that meditation it will be received.

Now you may have understood that it is possible to attain Parinibbana in this life itself for an individual who practises these five meditations based on the fact explained by Buddha if the Indriya Dhamma become strong. However he is doing so with great suffering. Why? Because he has no strong concentration. He has no comforts. Nothing can be done because it is the nature of his merit.

Based on what does this Samadhi Samapatti formed? Based on merit. If we have performed some merit that merit helps us to acquire strong Samadhi. Nothing else. That does not mean that we do not have merit. Why does it not imply that? Because we cannot find it out. What we have to do is not to inquire into whether we have merit or not. There is no use in finding out. But we must have confidence in the fact that we have merit. Based on what? We met worthy friends. We came across the Dhamma. We could enter this noble life. Based on these factors you may come to the conclusion that we have merit.

Establish yourself on this conclusion and continue to practise these Dhammas. While practicing develop confidence in the understanding of Buddha. We have now come across what Buddha preached. That means there is merit. We met worthy friends. That means there is merit in us. We could enter the noble life. That is we have merit.

Keep on practicing thinking “I should not cover up the merit I have. I must practise with dedication”. Then you will get the relevant results and benefits. It may not happen in a day or two or in months. Commit your entire life and practise.

Then you will realize the benefits. Those who practise meditation should be aware of these facts. If one is not aware and get confused he may abandon the meditation. Why? He has no idea of the results. No idea as to what is going to happen. Such people practise for a short while and give up.

How many times have you given up Asubha meditation? How many times have you changed the meditation subject thinking “This is not suited for me?” Isn’t it rarely that you think “I must do it without a break?’ If you develop a confidence in the Dhamma you will not give up meditation. You will do it little by little. Therefore develop confidence in this Dhamma and practise at least the five aforesaid meditations. May the extremely rare fortune for that dawn on you.

By Dr Padmaka Silva, Compiled with instructions by Ven Ariyawansa Thero.

This article has been taken from Daily News online edition.

This will be a wonderful start with Dhamma talks in Sinhala and in English.

On January the 28th we would like to invite all of you to join us in a day of Dhamma and Meditation at our brand new location:
15801 Sapwood St, Tampa FL 33624 (Map)

After searching for a proper place for a long time, we think we found a very good place (this is a rental house) to start our center: It is a large property, with two stories (the monks can have some privacy living upstairs) with two large rooms connected like a hall for our activities and a separate third room for a library. There is also a large lanai and plenty of parking options. Most of you who live in Tampa will face 20min – 45min travel time. Here is a picture of the house:

Please come and join us on

Saturday, 28th of January, for a full day program of Dhamma talks, meditation and noble company.

Where:  15801 Sapwood St, Tampa FL 33624 (Map)
When:  28th of January, 2012 (Saturday) – see Program below.
What: Dhamma talks in Sinhalese AND English, meditation sessions, chanting.

This event will be free of charge as always and everyone is welcome to join us during any time of the day.

If you have any questions contact us at
info@mahamevnawaflorida.org

Today I can share the happy news with you that all lease agreements are signed and we finally found our first (12 month) location for Mahamevnawa in Tampa.

On January the 28th we would like to invite all of you to join us in a day of Dhamma and Meditation at our brand new location:

15801 Sapwood St, Tampa FL 33624 (Map)

After searching for a proper place for a long time, we think we found a very good place (this is a rental house) to start our center: It is a large property, with two stories (the monks can have some privacy living upstairs) with two large rooms connected like a hall for our activities and a separate third room for a library. There is also a large lanai and plenty of parking options. Most of you who live in Tampa will face 20min – 45min travel time. Here is a picture of the house:

Please come and join us on

Saturday, 28th of January, for a full day program of Dhamma talks, meditation and noble company.

Where:  15801 Sapwood St, Tampa FL 33624 (Map)
When:  6am – 6pm (a detailed program will follow shortly)
What: Dhamma talks in Sinhalese AND English, meditation sessions, chanting.

This event will be free of charge as always and everyone is welcome to join us during any time of the day.

If you have any questions contact us at
info@mahamevnawaflorida.org
or
9415871004

Recap: Bhante will be leaving Australia at the end of this week and stay in the Californian branch of Mahamevnawa. He will arrive in Tampa on Tuesday, the 24th. We hope to see you on the 28th. Bhante Vimala is looking forward to help us grow in the Dhamma and will soon be joined by Bhikkhu Seevali from Canada. Thank you for your continued support!