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Dawn of the Truth

Sidhartha Gauthama, born 2640 years ago attained Supreme Enlightenment, at the age of 35 years. During the 45 years that followed, he revealed the reality to the wise, both humans and devas, enabling them to comprehend the Dhamma and cross the Samsara. With the arrival of Arahath Mihindu, this sublime Dhamma was introduced to Sri Lanka and there were many who were benefited by attaining Nibbana. Today, that era has re-emerged where the supreme dhamma is shining – Ven. Allawwe Anomadassi Thero

SUNDAY OBSERVER VESAK ARTICLE

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- May 03, 2018

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http://epaper.sundayobserver.lk/art.asp?id=2018/04/29/pg20_1&pt=p&h=

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From Concepts to Vision: Beyond the Method

- December 23, 2025

This article is based on a translation of an extract from a recent Dhamma discussion regarding the nature of inquiry and the perception of impermanence. The other day, we explored how to truly examine the mind and meditate with inquiry. A major obstacle surfaced: we often attempt to practice a "method" that is merely a conceptual label, rather than engaging with the actual method itself. I urged you to meditate on impermanence ( anicca ) to support your internal vision, rather than becoming entangled in terminology. The Paradox: Communication vs. Practice The Buddha disclosed the Dhamma to the world in a way it is easily communicated. In that sense, it is a "worldly practice"—it uses our language and our concepts. However, there is a subtle but vital distinction to be made: while the Dhamma is explained to the world so it can be understood, the actual practice should not be a "worldly" one. When we adopt a meditation method based on our worldly habits, i...

Insight into Non-Self: A discussion Between Venerable Alawwe Anomadassi Thero and a Disciple

- August 31, 2025

Understanding the Vision of Non-Self Question: Venerable sir, you've clarified that the phrase "N'etam mama, n'eso'ham asmi, n'eso me attā" ("This is not mine, I am not this, this is not myself") is not a personal assessment but a profound, direct vision of reality. This vision seems to be the very essence of abandoning the self ( sakkāya nirodha ). Is my understanding correct? Also, when we guide someone toward this truth, isn't it through this vision that the Dhamma is seen as profound ( athakkawachara ), leading to a state of complete loyalty and devotion ( anugatha ), rather than just intellectual reasoning? I tried to practice this, but I couldn't sustain the discernment, reverting to old habits. How can I sustain this practice? Answer: That's a perceptive question, and you've touched on a critical point. As long as we hold onto the notion of "self" or "I am" ( Pathavī ), any attempt to tran...

Māgandiya Sutra: The Discourse to Māgandiya

- October 05, 2017

On one occasion the Buddha was residing in a village named Kammāsadhamma in the Kuru country. A Brahmin called Bhāradvāja has prepared a grass-spread as resting-place for the Buddha in his fire-house. While the Blessed one had his dayrest in a nearby forest grove, the wanderer Māgandiya who visited Bhāradvāja learnt about Buddha’s visit and remarked that he would avoid Gauthama as he preaches to destroy births which he thought was detrimental to the existence of the world. His claim was that the beings who travel on Samsara ends the continuation of their existence when they listen to Buddha’s teachings and follow his Dhamma. As these people are not born again, he accused the Buddha, calling him a Destroyer of Births . That evening the Buddha retired to the fire-house, where Bhāradvāja met him. The Buddha, knowing through his divine hearing what has happened earlier, asked Bhāradvāja about it, to his great surprise. They were interrupted by Māgandiya’s arrival. The ...