UWest Pali Society

UWest Pali Society is committed to promoting Theravada Pali tradition both academically and ritually. We welcome all the UWest community members to join us and feel good with us. Individuals outside the UWest community can be included with the invitation from the members.

The objectives of the UWest Pali Society would be:

1. Pali Sutta Reading & Translation (Free): 
Here we read & translate selected original Pali suttas and discuss the key Pali terms leading to further discussions. We invite all those like-minded faculty, staff and students to join us and learn research and share the experience.

2. Pali Learning (Free): 

We are more than happy to introduce Pali language to those who are interested. We teach Pali language from the very beginning to advanced level.

3. Online Pali Group (Free):

We have already started an online Pali teaching program. Those who are interested in joining, please contact admin@dhammausa.com

3. Guest Speeches (Free):

We organize monthly guest speeches by eminent scholars and visiting Buddhist monks to propagate and promote Pali Language and Literature.

Meetings (Spring 2017):
  • Day: Tuesday
  • Time: 4.30 p.m. - 5.30 p.m.
  • Class Room: AD 215
  • University of the West
1409 Walnut Grove Ave
CA 91770

  • Day: Every other Saturday
  • Time: 2:00 p.m.
  • Lankarama Buddhist Institute
398 Giano Ave
La Puente
CA 91744

  • Please bring our class book Vandana: A Book for Buddhist Chanting to the class for chanting practice.


1. Academic Advisers 

Dr. Jane Iwamura 
Dr. Miroj Shakya

2. President 

Ven. Sumitta 

3. Vice President

Joyce Tan

4. Secretary 

Ellen Gervasi

5. Treasurer

Christopher Johnson (Kris)
Dear Dhamma friends, we cordially invite you & family to attend Vesak Celebration at Lankarama Buddhist Institute. Vesak is a thrice-blessed day where it commemorates three major events in the life of The Blessed One; His Birth, Enlightenment & Passing Away on full moon day of May. Please join us to celebrate our annual Vesak Festival on Sunday, May 14th 2017.

Analayo's latest book:
Early Buddhist Meditation Studies


Two questions:

During the metta meditation, the part about "May I be well, happy, and healthy" doesn't seem natural to me. I guess my spiritual understanding and religious conditioning thus far has been about "blessing and serving  others". So it feels like I'm being selfish when I'm hyper-focusing on me. I understand the concept that we have to be well to give to others, but still it doesn't feel right for some reason...

Secondly, when we send metta to ourselves first, then to this state, country, world, universe, etc... it implies separation of oneself from others. My belief has always been we are just One. Everything is within oneself, and that it's the same energy manifesting in all these beings.

So how do I wrap my head around this one?!

Interesting questions. If you feel comfortable with the way you think, please do so. No worries. In Buddhist Metta practices this technique is mostly followed. So to begin with yourself and then go to others. You have to start with somewhere. So, it is easier to begin with the most comfortable zone. that is oneself. It is important to purify oneself first to start having metta to oneself. without having metta to oneself it is not practical to do it for others. universal love means love to all including oneself. no harm to oneself no harm to all sentient beings.

Response from the participant:

Thank you for the explanation. It helps me to understand it better 😊 And yes, universal love is one of the ultimate goals 🌺
I Have a question about the following 2 words: Vipassanādhura &
Vipassanā  Dhura

Do they have different meanings? Thanks

There are 2 practices in Buddhism called:
1. Gantha dhura
2. Vipassanā dhura

Gantha dhura - Dhamma learning, preaching, researching, teaching, writing etc.

Vipassanā dhura - Dhamma practising, meditating.

These are two different paths but both have significant values. GD is important for the propagation and preservation of the Dhamma for the benefit of the many.  VD is vital for the self purification and self realization and final attainment of Nibbāna. It is even more hellpful and valuable if someone has the balance between both.

Hope you understood. Please feel free to ask if you need any more clarification.

May all beings be well & happy & healthy!
Q. Why do I get pain in my head whenever I start practising Dhamma?

A. Causes can be many depending on the circumstances. I remember King Bimbisara's story now. Possible reason for your headache can be your past relatives. Please transfer merits to them. My advise is to you is that you may start with Mettā and or Ānāpānasati Meditation.

Three Day Retreat on Anapanasati
@ UBEF, California
April 21-23, 2017
conducted by bhante Buddharakkhita from Malaysia. 

UWest Pali Society 
cordially invites you all to attend an interactive Dhamma Talk on 

"Stress Management & Relaxation through Understanding: 
A Buddhist Perspective" 

by Bhante Ananda from India. 

Here is the flyer for details:

More info on Bhante Ananda and socio religious engagements:

Biographical Information
Born in North Karnataka in 1967, Venerable Bhikkhu Ananda took ordination as a Buddhist monk under the Most Venerable Acharya Buddharakkhita, one of the foremost Buddhist scholars in the world and founder of the Maha Bodhi Society, Bangalore, in 1986. Even during childhood he showed in interest in philosophical thinking and meditation.
Ven. Bhikkhu Ananda is the General Secretary of Maha Bodhi Society, Bangalore and its branches. In 1987 he became secretary of Maha Bodhi Society and under the compassionate guidance of Ven. Acharya Buddharakkhita became involved in its many programs, both spiritual and social. He is one of the main teachers at the Mahabodhi Monastic Institute, the largest Theravada monastic school in India. He conducts Sutta, Pali and Abhidhamma classes, gives discourses and leads  meditation retreats in India and abroad.
Since 1998 Ven. Bhikkhu Ananda has been traveling yearly to Europe bringing the precious teaching of the Buddha. Hundreds of people have been reached through meditation retreats and talks, including at universities and schools. High interest in these programs has enabled him to establish Mahabodhi groups and associations in Germany, Switzerland, France, Belgium, Holland, Spain and Austria.
For decades Ven. Bhikkhu Ananda has been deeply involved in Maha Bodhi Society’s important social services through educational programs, meditation guidance and medical services, developing hospitals and clinics. With the kind help of generous donors at home and abroad, Maha Bodhi Society has been directly involved in establishing schools and hostels in Bangalore, Mysore and Diyun providing quality education for underprivileged children. Additionally, there are elder homes in Tawang and Tripura for disabled and frail seniors with no family support. Sponsorships are sought to assist the needy in these projects. Six hospitals and clinics have been built over the years treating patients without regard for their ability to pay. These have addressed serious issues like burn cases and providing artificial limbs.
Currently he is involved in developing projects including The Bhavagan Buddha University of Pali and Theravada Buddhism, the Mahabodhi Karuna Medical Center (rehab hospital nearly unique in India)  and leading regular meditation retreats at the Mahabodhi Center.
For more information on Ven. Bhikkhu Ananda’s work and activities and those of Maha Bodhi Society, Bangalore please visit www.mahabodhi.info.
Lankarama Buddhist Institute
398 Giano Ave
CA 91744
Lankarama Buddhist Institute celebrated the New Year event with the participation of many devotees and friends on the beautiful evening April 16, 2017. The event was attended by Maha Sangha members presided by the abbot venerable Aluthnuwara Sumanatissa Nayaka Thero and the gathering included different communities representing Sri Lanka, China, Taiwan, Vietnam and Myanmar. The traditional Sinhala & Hindu New Year is celebrated in Sri Lanka in the month of April to mark the astrological transition from Pisces to Aries completing the full circle. The inbetween time is considered neutral (nonagata) and the folks used to go to their local temples to get the blessing to ward off any evil effects of the planetary signs. In fact, the same festival is celebrated in different manners in most of the South and South East Asian countries. 

The editor of this article has some vivid memories of his childhood with regard to the Sinhala & Hindu New Year in Sri Lanka. It is festival season and all Sri Lankan schools and many other government offices are closed on the New Year Days allowing children, parents, family members, relatives and friends to colorwash their homes, buy new clothes and prepare traditional desserts. Kids have the best time with so much fun with new clothes and folk games which are very traditional. Firing crackers is how we communicate with the community about various auspicious times to start different New Year functions. Cuckoo Bird's awesome singing and the captivating Erabadu flowers are some of the signs that the nature uses to remind the dawn of the New Year. 

Some of the most meaningful practices during this season is the families visiting their temples to respect the Sangha to be blessed and then visiting their relatives and friends with gifts and traditional sweets. New Year is used as a very refreshing time to start new with no enmities with others. The family members, relatives and friends forgive each other of all their past mistakes and differences and seeing the traditional bowing to the parents, elder siblings, senior relatives etc. is a remarkable reflection of the rich cultural and religious upbringing. Everyone in the family helps clean the house and parents are given the highest priority and respect during this time. All traditional but funloving practices to kickstart their New Year with new clothes, new sweets, family gathering, games etc. reflect the New Year of its indispensable part of people's life and a rich cultural heritage that they belong to. 

This awesome cultural and traditional practices occur in many different parts of India, Nepal, Thailand, Cambodia as well. South East Asian countries call it Songkran or traditional water festival which is almost similar to the colorful Holi festival in India. 

It is so wonderful to see the immigrant population trying to preserve their age-old tradition in tact even if they are in small number away from their motherland. Here in USA, we can witness the amalgamation of all the cultures in the world thanks to the dedicated elders and the clergy of the respective communities. The Sri Lankan community does celebrate their cultural and religious events such as Independence Day in February, New Year in April, Vesak in May, Poson in June, Vassana Program in August, Kathina in November and many other national events mostly with their local Buddhist temples, non-profit organizations or their respective Sri Lankan Embassies, High Commissions or Consular Offices. This is a wonderful practice to expose their own cultural heritage for the benefit of their children who were not born in Sri Lanka and also for their own spiritual and religious upbringing. This is surely the case with many other immigrants from different parts of the world. USA is one mini-world in that sense reflecting a great unity in diversity along with a vast cultural treasure ideally existing in harmony and peaceful manner. 

Some of the images covering the New Year - 2017 celebration at Lankarama Buddhist Institute:

More photos of Lankarama Buddhist Institute can be accessed in Dhamma USA Facebook Page. Video clips of the event and some other events of the Institute are available in Dhamma US YouTube Channel.

It is the duty of every Buddhist to pay homage to the Buddha before the commencement of any Buddhist recital. The following sentences in Pali should be recited thrice and only after that does one take refuge in the Triple Gem. This is done only as a mark of respect for the great virtues and wisdom of the Buddha in order to gain confidence, devotion and inspiration in the Buddha. However paying homage in front of a Buddha image or statue does not mean that we worship that idol. It is only a means for us contemplate to contemplate on the great of virtues of the Buddha. We respect and and be grateful to those noble qualities of our Teacher. The greatest respect or homage or salutation to the Buddha, Dhamma or Sangha is to follow the noble Path.

Namo tassa bhagavato arahato sammā sambuddhassa
Namo tassa bhagavato arahato sammā sambuddhassa
Namo tassa bhagavato arahato sammā sambuddhassa

(Honour to Him, 
the Blessed One, 
the Worthy One, 
the Fully Enlightened One.)

May all beings be well and happy!!!

Sadhu! Sadhu!! Sadhu!!!
Pali Alphabet


 ā   ī   ū   


k kh g gh ṅ
c ch j jh ñ
ṭ ṭh ḍ ḍh ṇ
t th d dh n
p ph b bh m
y r l v s h ḷ ṃ

Combination of consonants and vowels:

ka kā ki kī ku kū ke ko kaṃ
kha khā khi khī khu khū khe kho khaṃ
ga gā gi gī gu gū ge go gaṃ
gha ghā ghi ghī ghu ghū ghe gho ghaṃ
ṅa ṅā ṅi ṅī ṅu ṅū ṅe ṅo ṅaṃ
ca cā ci cī cu cū ce co caṃ
cha chā chi chī chu chū che cho chaṃ
ja jā ji jī ju jū je jo jaṃ
jha jhā jhi jhī jhu jhū jhe jho jhaṃ
ña ñā ñi ñī ñu ñū ñe ño ñaṃ
ṭa ṭā ṭi ṭī ṭu ṭū ṭe ṭo ṭaṃ
ṭha ṭhā ṭhi ṭhī ṭhu ṭhū ṭhe ṭho ṭhaṃ
ḍa ḍā ḍi ḍī ḍu ḍū ḍe ḍo ḍaṃ
ṇa ṇā  ṇi ṇī ṇu ṇū ṇe ṇo ṇaṃ
ta tā  ti tī tu tū te to taṃ
tha thā  thi thī thu thū the tho thaṃ
da dā di dī du dū de do daṃ
dha dhā  dhi dhī dhu dhū dhe dho dhaṃ
na nā  ni nī nu nū ne no naṃ
pa pā  pi pī pu pū pe po paṃ
pha phā  phi phī phu phū phe pho phaṃ
ba bā  bi bī bu bū be bo baṃ
bha bhā  bhi bhī bhu bhū bhe bho bhaṃ
ma mā  mi mī mu mū  me mo maṃ
ya yā  yi yī yu yū ye yo yaṃ
ra rā ri rī ru rū re ro raṃ
la lā li lī lu lū le lo laṃ
va vā vi vī vu vū ve vo vaṃ
sa sā si sī su sū se so saṃ
ha hā hi hī hu hū he ho haṃ
ḷa ḷā ḷi ḷī ḷu ḷū ḷe ḷo ḷaṃ
The Path leading to the Cessation of Suffering
 (Dukkha nirodha gamini patipada ariya sacca)

This is a wonderful commentary of the Fourth Noble Truth which we can find in the Tipitaka itself. The explanation is done by none other than the Buddha's first disciple, Venerable Sariputta, who is famed as the foremost among his disciples in terms of discernment. This sutta also can be called a savaka bhasita (preached by the disciples) yet included into the category of Buddha dhamma for it is originally approval of the content by the Buddha himself. Hope this will of some use to those learners of Buddhist doctrine. 

Sadhu Sadhu Sadhu!!!

"And what is the Noble Truth of the Path leading to the cessation of  suffering? 
It is this Noble Eightfold Path itself, namely: 
  1. right understanding
  2. right thought
  3. right speech
  4. right action
  5. right livelihood
  6. right effort
  7. right mindfulness
  8. right concentration.
"What is right understanding

It is this 
  • knowledge of suffering, 
  • knowledge of the arising of suffering, 
  • knowledge of the cessation of suffering, 
  • knowledge of the path leading to the cessation of suffering — this is called right understanding.

"What is right thought

  • Thought of renunciation, 
  • thought of goodwill, 
  • thought of not harming — this is called right thought.

"What is right speech

  •  Abstention from false speech, 
  • abstention from tale-bearing, 
  • abstention from harsh (abusive) speech, 
  • abstention from idle chatter (gossip), this is called right speech.

"What is right action

  • Abstention from killing, 
  • abstention from stealing, 
  • abstention from illicit sexual indulgence, this is called right action.

"What is right livelihood

Herein (in this dispensation) the ariyan disciple 
  • avoiding wrong livelihood, 
  • makes his living by right livelihood, this is called right livelihood.

"What is right effort

Herein a monk 
  • puts forth will, strives, stirs up energy, strengthens his mind, exerts himself to prevent the arising of evil, of unwholesome thoughts that have not yet arisen; 
  • puts forth will... (as before) to banish the evil, unwholesome thoughts that have already arisen; 
  • puts forth will... to develop wholesome thoughts that have not yet arisen; and 
  • puts forth will, strives, stirs up energy, strengthens his mind, exerts himself to maintain, to preserve, increase, to bring them to maturity, development, and to complete the wholesome thoughts that have arisen. This is called right effort.

"What is right mindfulness

  • Herein a monk lives practicing body contemplation on the body, ardent, clearly comprehending and mindful (of it), having overcome covetousness and dejection concerning the world (of the body). 
  • He lives practicing feeling-contemplation on the feelings, ardent, clearly comprehending and mindful (of it) having overcome covetousness and dejection concerning the world (of feelings). 
  • He lives practicing mind-contemplation on the mind, ardent, clearly comprehending and mindful (of it) having overcome covetousness and dejection concerning the world (of the mind). 
  • He lives practicing mind-object contemplation on the mind objects, ardent, clearly comprehending and mindful (of it) having overcome covetousness and dejection concerning the world (of mental objects). This is called right mindfulness.

"And what is right concentration

  • Herein a monk aloof from sense desires, aloof from unwholesome thoughts, attains to and abides in the first meditative absorption (jhana) which is detachment-born and accompanied by applied thought, sustained thought, joy, and bliss. 
  • By allaying applied and sustained thought he attains to, and abides in the second jhana which is inner tranquillity, which is unification (of the mind), devoid of applied and sustained thought, and which has joy and bliss. 
  • By detachment from joy he dwells in equanimity, mindful, and with clear comprehension and enjoys bliss in body, and attains to and abides in the third jhana which the noble ones (ariyas) call: 'Dwelling in equanimity, mindfulness, and bliss.' 
  • By giving up of bliss and suffering, by the disappearance already of joy and sorrow, he attains to, and abides in the fourth jhana, which is neither suffering nor bliss, and which is the purity of equanimity-mindfulness. This is called right concentration.

"This is called the Noble Truth of the Path leading to the cessation of suffering.

Reference: Saccavibhanga sutta  (Ven. Piyadassi's translation)
Here is wishing you all Sinhala & Hindu friends who celebrate New Year, a very happy, peaceful and prosperous New Year 2017. May you, your parents, spouse, children, siblings, relatives, friends and all other near and dear ones be well, happy & healthy!

Sinhala & Hindu New Year - 2017
Lankarama Buddhist Institute 
La Puente - CA 91744

Los Angeles Buddhist Vihara
920 N Summit Ave, Pasadena, CA 91103

Dharmavijaya Buddhist Vihara
1847 Crenshaw Blvd, Los Angeles, CA 90019

Traditional Sinhala Alut Avurudu Ceremony

Different parts of the world celebrate New Year in a different way, in some countries; the time of celebration also differs. New Year in Sinhalese or Sri Lanka, popularly called Aluth Avurudu, is observed on the 13th and 14th of April every year.

It is a solar festival that begins as the Sun enters to the zodiac of Aries or Mesha. Interestingly this celebration takes place at the spring and mother Nature showers all her blessings to the Sinhalese during the period, signifying the beginning of the New and the end of the old.

A number of customs and traditional beliefs are associated with the New year celebrations in the country. The Sinhalese are influenced by astrological faiths and perform several religious practices during this time. In villages, several women gather and play drums to announce the advent of the New Year.
The customs begin with Nonagathe that starts few hours before the New Year rolls in and you are supposed to perform the rituals with a pure mind. People visit to temples, donate food and clothes to the poor and pray for a prosperous year ahead. Traditionally, people take the Holy Bath before the sun sets on the last day, with the herbal mixture called “Nanu” replacing the soap. They believe that this purifies their bodies as well as the soul and they are able to welcome the New Year with an auspicious mind.
Many Sinhalese clean their houses before the New year comes just to wash away the evils of the previous year. after completion, the holy Saffron water is sprinkled in the house for purification. “Kolam” or special decorative designs are drawn with white rice flour or coconut for auspicious reasons. Among the other customs people light fires, and prepare the traditional milk rice for family members. Milk is considered to be auspicious for them and brings prosperity if spills over the pot.
The housewives cook traditional meals like hath maluwa or a curry with 7 different flavors. Several sweets are prepared for the entire family. the head of the household prepares the traditional pot with 5 mango leaves and one coconut, popularly known as the “mangalam kumbam”. All the members of the family have lunch together to celebrate the arrival of the New year. they eat the traditional food like small oil cakes called kaung or crispy light sweetmeats called the kokis.
The young members touch the feet of the elders to seek blessings. They also offer betel to the elders to show their gratitude and respect towards them. some local Srilankans play games called “Guddu” with friends and family members as a part of the tradition of bringing good luck. It is considered to be the best time to start off with a new business as well as wedding ceremonies. People also follow the tradition of gifting clothes to the loved ones as a token of love and affection. These customs seem to have glued the people belonging to the Sinhalese community together promoting harmony and brotherhood.
Sinhalese people who live outside Sri Lanka also celebrate the festival in their own way with an attempt to introduce their children the very traditional and strong heritage of their ancestors. Interestingly, both the Sinhalese and Tamils celebrate their traditional New Year on consecutive days and hence it is popularly called Sinhala & Hindu New Year, which is more meaningful today as there is more need for the small and beautiful South Asian island to be in harmony and united in brotherhood. 
DhammaUS sincerely wishes all Sinhala & Hindu friends a very happy, prosperous and peaceful New Year 2017. 
Two Factors for the Survival of Dhamma

"“Dveme, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantara­dhānāya saṃvattanti. Katame dve? Sunikkhittañca padabyañjanaṃ attho ca sunīto. Sunikkhittassa, bhikkhave, padab­yañ­janassa atthopi sunayo hoti. Ime kho, bhikkhave, dve dhammā saddhammassa ṭhitiyā asammosāya anantara­dhānāya saṃvattantī”ti."

A.N. 1.2.21, Adhikaranavagga

"There are two things, O monks, which make the Truth-based Dhamma endure for a long time, without any distortion and without (fear of) eclipse. Which two? Proper placement of words and their natural interpretation. Words properly placed help also in their natural interpretation."
Buddha Metteyya (Maitreya in Skt) The future Buddha, the fifth Buddha of this kappa 
(Bhadda Kappa, the auspicious aeon) 

After the disappearance of the teaching of the Buddha Gotama, there will arise another Buddha, Metteyya (Pali) is regarded as a future Buddha of this world in Buddhist eschatology. No definite number of years is given for the period between the Buddha Gotama and the Buddha Metteyya.
According to the Cakkavatti Sīhanāda Sutta, he will be born, when human beings will live to an age of eighty thousand years. 
It is stated that in the very distant future the continent of Jambudīpa (India) will be a powerful and prosperous one. Vārānasi will be a royal city called Ketumatī.
There will arise a king called Sankha, a wheel-turning monarch. The king, will live in the fairy palace where once dwelt King Mahāpanadā, but later he will give the palace away and will himself become a follower of Metteyya Buddha.
According to the Anāgatavamsa the Buddha Metteyya will arise ten million years later, in this auspicious world cycle, in the future, there will be an Awakened One named Metteyya, a fully-enlightened Buddha. 
He will be endowed with wisdom and conduct, a Knower of the worlds, an incomparable Trainer of men to be tamed, a Teacher of gods and humans, enlightened and blessed. He will teach the Dhamma in the spirit and in the letter, and proclaim the holy life in its fullness and purity. He will be attended by a company of thousands of monks.
*The Anāgatavamsa is a poem of 142 verses, a history of the ten future Buddhas. It is written by Kassapa of Cola. It can be dated to the end of the fourth or the beginning of the fifth century.
One named Ajita will be born, Metteyya, of great power, incomparable. He will be born in a brahman family, with great wealth and possessions. 
At that time, Metteyya’s mother will be named Brahmavatī, his father Subrahma will be the head priest of king Sankha. Four palaces will have come into being for Ajita. Candamukhī will be his wife. Brahmavaddhana will be his son. He will live in a household for eight thousand years.The women will marry at the age of five hundred.
On one occasion he will go to a park for pleasure to amuse himself. Seeing the danger in sensual pleasures and being wise in accordance with the nature of Bodhisattvas, he will see the four signs: an old man, a sick man, a dead man, and a happy wanderer. 
Having sympathy for all beings, he will go forth seeking the supreme state of peace and accompanied by a fourfold army, at the head of which will be eighty-four thousand brahmins and eighty four thousand Khattiya maidens. 
Among his followers will be Isidatta and Pūrana, two brothers, Jātimitta, Vijaya, Suddhika and Suddhanā, Sangha and Sanghā, Saddhara, Sudatta, Yasavatī and Visākhā, each with eighty four thousand companions. Together they will leave the household and arrive on the same day at the Nāga tree (The Nāga tree will be the awakening tree for that Blessed One).
He will go to the garden Nāgavana and there he will set in motion the incomparable Wheel of the Doctrine. The Buddha’s lifetime will be 80,000 years. Then, in the midst of the venerable order of disciples who will have done what should be done, that Conqueror will blaze out like a mass of fire, and be extinguished. His Teaching will remain for 180,000 years.
After the Enlightenment the Buddha will preach in Nāgavana and King Sankha will, later, ordain himself under him. After the Buddha's death, his teachings will continue for one hundred and eighty thousand years. At the present time the future Buddha is living in the Tusita deva-world.
*Our DhammaUS editor here wants to share a bit of a background of the Future Buddhas while wishing that near & dear ones, family & friends, all the readers and will meet the Enlightenment One in the future birth, ordain under Him and achieve the supreme bliss of Nibanna under His guidance. May this noble objective and wish come true! May all beings be well & happy & healthy! Sādhu! Sādhu! Sādhu!

  • The Anāgatavamsa is a poem of 142 verses, a history of the ten future Buddhas. It is written by Kassapa of Cola, it can be dated to the end of the fourth or the beginning of the fifth century.
  • https://en.wikipedia.org/wiki/Maitreya
  • https://dhammawiki.com/index.php?title=Metteyya
  • http://www.maithri.com/links/articles/metteyya.htm
  • http://www.palikanon.com/english/pali_names/me_mu/metteyya.htm

Special Guest Lecture on Buddhism in Northwest China  
by Dr. Du Doucheng
at University of the West
April 4, 2017

Dr. Doucheng is a specialist on Dunhuang Caves and his enlightening lecture on the subject (English translation by Mandy) was very helpful to all our Buddhism in China students. Dr. Darui Long, the faculty specialist on Chinese Buddhism at UWest also attended the event along with the Faculty, Staff and Students of UWest Community. This Guest Lecture was organized in line with the "Common Ground Program" (a unique week long program showcasing various events at the university every semester) and our UWest Pali Society students decided to skip our weekly meeting to attend this event. Thank you all for organizing the event. 

Viewing Workshop at UWest
1409 Walnut Grove Ave, 
Rosemead, CA 91770

Jenniffer and Hannah have contributed towards this great event here at the University of the West to expose the community to a very traditional way of viewing. It was such a fun and we had a great time learning after Jenniffer's step by step instructions. The workshop was attended by many faculty, staff and students including Jeanette (Registrar), Vanessa (Dean of Student Affairs), April (Director of Student Development and Academic Advisor), Eddie (Student Conduct Officer) etc. This was an awesome practice of our age old traditions and can be used as a wonderful community practice in many levels. The outcome of the event which took place for several days in line with the Common Ground program at the UWest, would be showcased as a Community Event. Thank you Jenniffer & Hannah and all those who helped, organized, participated and observed.