Teaching of Ven. Buddhaparayana (Sinhalese monk)

Ven Buddhaparayana claimed that he undiscovered the teaching of Buddha hidden for 2600 years on July 2 1997. I know there are many fake Arahant monks in Sri Lanka but it pays to understand what Ven. Buddhaparayana’s message is. It definitly was a life changer for me.
His teaching is very simple. Dukkha arises and perishes right now at this moment. Not yesterday, not tomorrow but right here and now. He just repeats the same over and over again in all his Dhamma talk.

There is a link in Dhamma Wheel about this monk.

I also created a poll in Dhamma Wheel. The discussion is progressing well.


"1. The Ānāpānasati Sutta in the Majjhima Nikaya (Ānāpānasati Sutta, MN 118) starts off with the following, just after the very first verse:

Ānāpānassati, bhikkhave, bhāvithā bahulīkathā mahapphalā hoti mahānisansā. Ānāpānassati, bhikkhave, bhāvithā bahulīkathā chattāro satipaṭṭhāna paripūreti. Chattāro satipaṭṭhānā bhāvithā bahulīkathā saptha bojjhaṅga paripūrenti. Saptha bojjhaṅgā bhāvithā bahulīkathā vijjā vimuttin paripūrenti.……

That means: “Ānāpānasati , Bhikkhus, when practiced frequently bears much fruits and leads to much benefits. Ānāpānasati , Bhikkhus, when cultivated and pursued, brings the four Satipatthānas to their completion. The four Satipatthānas, when cultivated and pursued, bring the seven bojjangas to their completion. The seven bojjangas, when cultivated and pursued, bring vijjā (opposite of avijjā) and vimutti (or Nibbāna) to their completion….”

Now, if ānapāna means “breathing in and breathing out”, how can that lead to the completion of the four Satipatthānas, the seven bojjangas, removal of avijjā, and the attainment of Nibbāna? Can anyone seriously think that is possible?
Instead, ānapāna MEANS cultivating Satipatthāna, saptha bojjanga, etc., by “taking in morals” and “expelling immorals” as we discuss below."

A very attractive idea. Outflows are observed and corrected, inflow are observed and identified. A practice I do a lot of and I acquaint with mindfulness of the mind / dharma.

Mind you I do not get there by a cold start, I need to turn the motor over and that is often breath awareness.

I will assume the original monk was serious and insightful and had a profound awakening during his practice that could not be explained by the conventional teachings. Thus he has attempted to correct the teachings to bring it in line with his experience.

Mahayana teachings have similar (apparently) teachings, (hard to find and authority who is an authority, which sounds harsh, but there is a lot of noise in this regard), but this concept of maintaining the awareness in the heart, and constant mindfulness.

I am quickly out of my depths here as regards the sutra and the various practices being recommended. I only know and can comment on what I do know from experience. And as attractive this concept of mind knowing mind I will leave this with a statement attributed to Ajhan Maha Boowa.

“There are many monks with a lot of pāramī who claim that their mind is continually light and bright, that kilesas do not arise at all or only in subtle ways and that Dhamma is clear to them. They claim that they see everything arising and passing away and that they do not attach to any of it – so they do not see any need to investigate the body. However, this is just samādhi, being stuck in samādhi, being attached to a self-image of being enlightened, of being someone who understands Dhamma. But they are still stuck in saṁsāra without anything preventing them from falling into lower realms in the future.” ~ Ajahn Mun

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When I heard his voice, I felt a laughing warmth. :slight_smile:
I have absolutely no idea what he said.

This is true. It also did not help me cowering in fear on a cliff. I knew my fear was delusional. Yet it kept rising and falling. I could not be free of it. For six hours there was much suffering.

How does he teach the letting go of dukkha?

Arahant see the danger and avoid it. If the death is inevitable he will not cry beating his breast.

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Stipathana is the seventh limb of Noble Eightfold Path. It comes after right view and Sila.

The views of this monk are very individual / idiosyncratic.

If one thing sticks out and disagrees with all the previous established materials, it is best to apply scepticism and be very careful about accepting it as a legitimate teaching.


HI Biveka
Do you understand Sinhalese?
He does not object to any of Sutta teaching. Could you be kind enough to show me where he does not agree with previous establish materials?
Perhaps you know me by now that I am a very critical person when it comes to self claimed Arahants. By the way Ven. B never claimes he was an Arahant. Only thing what he said was that he uncovered which was coverd for 2600 years. I am not sure what he meant by that but it definitly uncovered some thing for me.

I won’t be posting any analyses here. It is neither my job nor desire to convince anyone of anything, but I will encourage people to use their critical faculties, and to apply the principles of the Kalama Sutta.

metta :anjal::dharmawheel:


It would be highly appreciated, friend @SarathW1, if you could point me to where I can find any talk(s) by the venerable Buddhaparayana translated to English. Most appreciatively.


Sorry,I have not came acrross any English translations of the talk by this monk.
His message is very simple and straight.
Dukkha arise and perish here and now. Whatever the Dukkha arose in the past is not there now. The future Dukka has not come yet.
Attachiment aversion and ignorance towards Dukkha is the cause of suffring. Dukkha ceas entirely by eliminationg ignorance.
In my opinion comprehending what is Dukkha also imporatnt.