“Mettavalokanaya” Sri Lanka’s leading & Most popular International Monthly Buddhist Magazine has been successfully distributed to 40 countries including all districts across Sri Lanka.

May | 2019

23 Edition

Let the Light Shine….

Page 04 & 05

The Nibbana...

Page 08 & 09

The Comfort Zone...

Page 10 & 11

The Scriptural


Page 16 & 17

The Sleeping Zen….

Page 20 & 21

Qing Ming Amitabha


Page 30 & 31


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“According to the

Buddha’s teaching,

Avoiding all evil,

doing good, purifying

one’s mind”….

Most Venerable Aggamaha Pandita

Dr. Walpola Piyananda Maha Thero

The Chief Sangha Nayake Thero

of United States of America

2 l Mettavalokanaya l May l 2019 l l 2019 l May l Mettavalokanaya l 3

According to Buddhist

traditions, our best chance

for enlightenment is not in a

heavenly realm, but here in

the midst of elements and aggregates:

within these bodies that age and sicken,

among the earth, rain, wind, fire, space,

and consciousness elements. We wake

up here, not in another ideal place.

This is the ideal place. Vulnerability is

such an important part of the holy life.

There is this unique interplay between

vulnerability and true equanimity, safety,

and security. As freedom from dukkha

can only come from having the heart to

fully see and know it, true fearlessness

and security can only come from deeply

seeing, knowing, and experiencing our


I very much relate to the passage in

the Bible where Jesus tells his disciples

that to follow him they must leave

everything, including their money,

and keep no more than the clothes on

their backs. It sounds similar to what is

asked of us in pabbajja—going forth and

becoming homeless to become a true

bhikkhu or bhikkhuni, not just in name

and form, not by rite or ritual, but in the

utterly deep and complete recognition

that we all come into this world in the

same way. We are vulnerable and at one

another’s mercy. These bodies and all

structures of this world, no matter how

pious-appearing, are no refuge— it is all

vanity. Nothing is left but the core of the

heart laid bare, whether smoldering with

fire or having gone through the burning.

This is radical and touches deep in the

heart and is fundamental to the spirit of

early Buddhism. A saint (or saint-to-be)

can any day turn up outside your door

because he or she is called to be there.




Although the Buddha and the

early monastics lived in a society where

Pindapata (almsround) was known and

monastics were (sometimes) honored,

there were ample days of receiving the

throwout slops aimed for the compost

pile, little or unfavorable almsfood, or

nothing. Our whole life is Pindapata. It can

take a while to realize the depth of what

it means that everything is Pindapata —

that most of everything we are receiving,

including the mind we use to see, know,

and meet our experiences is a product

of our kamma. It is happening according

to fixed laws of nature. Every bit of our

experience is colored by the state of our

mind. Our practice of samvara—training

in the precepts and training of our six

sense faculties—helps bring that into

a focus that can be effectively worked

with. Our practice of the brahmaviharas

(divine abidings) makes the mind great

enough to do so, and our practice of

deep meditative absorption makes the

mind fearless and strong and gives the

context for the liberating depth of insight

that can pass through everything.

Rather than hold untrue ideals, it

is important to realize and allow in the

truth of things as our primary refuge.

This allows the mind to f low while

remaining stable. Allow yourself time to

pause, to just abide with what is there

or not there—in the heart, the mind, the

body, the space around, in everyone.

We need not be moving directedly all

the time. Sometimes just abiding in

awareness with what is, just as it is, is

the best thing to be doing. Then when

the move comes, and it always does, we

move, but we need not push.

Please allow yourself to feel what

you feel, and know and honor that

with little judgment—in an unbound,

unstilted way, allowing the feeling its

own time and space, shifting like the

coming and lifting

of morning fog on the cliffs. It’s

sweet and beautiful, all just as it is.

We don’t know what will happen now

. . . do we? Be open to that. Allow the

heart to move in good energy, sending

metta, karuna, mudita, and upekkha

(goodwill, compassion, appreciative joy,

and equanimity). These things give great

support energetically to us and everyone

around us, but we should not try to make

anything happen any particular way—

our way is openness and freedom in the

truth of things.

There is a growing and blossoming

happening here in the Bhikkhuni Sangha.

It is a wonderful time for those who like

to be a part of such things. This time has

its special uniqueness. There is so much

joy in

the discovery process of being

a beginner; so much gladness in the

compassion and understanding, and

having what is good to share later on.

It is all so worth it on this path. Check

what’s going on. Is there Dhamma

matching well with this circumstance?

Consciously consider, recollect, and

bring it up and you’ll be switched to a

different mode. When we remember

such Dhamma, when we turn on our

conscious awareness, things shift. They

change, especially if we’ve developed

this practice. It happens quickly, so you

want to develop it beforehand, like

speed dial. The analogy I learned was

warrior training—good warriors should

know how to use all their weapons and

skills before they go into battle. Practice

beforehand and have them ready. Then,

having survived the battle, bring what

Sanghatheri, Preceptor, The

Chief Founding Abbes of

Dhammadharini Monastery

& Senior Teacher in

Residence at Aranya Bodhi

Hermitage, California, USA

Most Venerable Bhikkhuni

Ayya Tathaloka Mahatheri


“Let the

Light Shine

- Reflections

from Theravada


was learned back to the training ground.

In this way, the training is further refined.

Another image is of the Buddha’s

words being likened to wildflowers

gathered together as a bouquet, bound

by string. The amazing assortment

of wildflowers is us; the string is the

Vinaya. The bouquet is beautiful and rich

because of its variety and represents the

strengths and memorable qualities of

all the great monastic disciples. You are,

in some sense, perfect just as you are.

Unique kilesas (defilements) transformed

by Dhamma become unique parami—

qualities that pass through everything.

What you will contribute to the Sangha,

no one else can and the same is true of

others around you. It is an incredible

process of discovery.

Please let examples of those who

inspire you—the qualities within them,

their embodiment, and presence—move

deeply into your heart. Let them be

your spiritual parents. Let their example

create you and take birth and life in

you. Their qualities are most important,

not the person. If you are inspired by

these qualities, you have them latent

in yourself. Allow these examples to

nurture and guide you. Compassion

and understanding allow us to deeply

appreciate the blessing and benefit of

others while being true to our own way.

This is right in the Sangha—like the field

of various wildflowers bound by one cord

that makes us all part of this enormous

ancient and multifaceted intentional


I would like to widen and deepen

the intention to include personal

support for all those involved who are

experiencing difficulty, including the

monastics and many supportive lay

friends. If that were us on the other side,

what would we hope for? What would be

helpful and deeply beneficial? We might

not immediately have answers, but it is

good and important kamma to incline

our minds in this way. Sometimes, in a

search for answers to difficult questions,

we find empty space more fruitful,

which leads to exploring unfamiliar heart

ground before the unknown beneficence

we were hoping to find

emerges. Sometimes this takes

years of applying our mind, heart, and

efforts so intently. It is well-spent time—

worthy effort, not unworthy.

I encourage delving deeply in this,

not just dipping in and out and then

walking away, because we are not yet

proficient or not yet able to quickly and

easily draw out what we were looking

for—patient perseverance applied to

emptying, seeing, knowing, and the wish

to wisely and compassionately respond.

There is sacrifice that is pure gift—no

strings, no need for results to be any

particular way, a pure dana (offering).

Then there are other types of sacrifice—

the kinds in which attachment plays a big

role. I have found it good to train myself,

repeatedly, from the small things to the

large, to do what I am doing freely as

an offering, otherwise, it can become a

trap, a cage with an unfriendly animal

inside that bites.

It is important to sit with things—

not to react quickly. Go to your kuti

(hut) or into natural spaces and spend

a few hours sitting. Let the process of

reactions and responses go through

their full spectrum of unfolding. What

is left, glowing in the center after all the

leaves have opened out, is excellent.

I believe in all of you. This process of

pausing, centering, grounding, and

then looking deeper can reveal great

things. It also leads to a steadiness and

if practiced regularly, a sense of deep,

ongoing steadiness. This steadiness and

clarity are the heart of the path, the

antithesis of dukkha. Steady with release

and consistent moment by- moment

mindfulness—clear, full awareness. I

am finding the patterns of nature to be

conducive as metaphors for meaning in

life and the unfolding of this path—both

the blossoms and fragrance of sweet

springtime, now abundant, and the

fires and frosts. Each with its season,

its blessing, and its beauty. The fire

tempering the blade, the frost giving

rest and the time to go deep within, the

springtime glory. The shadow providing

cool shade, giving shape and definition

illuminating the light.

4 l Mettavalokanaya l May l 2019 l l 2019 l May l Mettavalokanaya l 5

“The gain

to all with






According to the Labha Sakkara

Sutta, “At Savatthi... ‘Bhikkhus,

dreadful are gain, honor, and

praise; bitter, vile, obstructive

to achieving the un-surpassed security

from bondage. Suppose a fisherman

would cast a baited hook deep into a lake,

and a fish on the lookout for food would

swallow it. That fish, having swallowed

the fisherman’s hook, would meet with

calam-ity and disaster, and the fisherman

could do with it as he wishes. “‘Bhikkhus,

‘fisherman’ is a designation for Mara the

Evil One. ‘Baited hook” is a designation

for gain, honor, and praise. Any bhikkhu

who relishes and enjoys the aris-en gain,

honor, and praise is called a bhikkhu

who has swallowed the hook, who has

met with calamity and dis-aster, and the

Evil One can do with him as he wishes.1

“‘Bhikkhus, once in the past there was a

large family of turtles that had been living

for a long time in a certain lake. Then one

turtle said to another: ‘Dear turtle – do

not go to such and such a region.’ “’But

that turtle went to that region anyway,

and a hunter struck him with a corded

harpoon. “’Then that turtle approached

the first one, and when he saw him

coming in the distance he said to him:

‘I hope, dear turtle, that you didn’t go

to that region.’ “‘I did go to that region,

dear.’ “‘I hope you haven’t been hit or

struck, dear.’

“‘I haven’t been hit or struck, but

there is this cord constantly following

behind me.’ “‘Indeed you’ve been

struck! Your father and grandfa-ther

also met with calamity and disaster on

account of such a cord. Go now, dear

turtle, you are no longer one of us.’

“‘Bhikkhus, ‘hunter’ is a designation for

Mara the Evil One. ‘Corded harpoon’

is a designation for gain, honor, and

praise. ‘Cord’ is a designation for delight

and lust. Any bhikkhu who relishes and

enjoys the arisen gain, honor, and praise

is called a bhikkhu who has been struck

with a corded harpoon, or who has met

with calamity and disas-ter, and the

Evil One can do with him as he wishes.

“‘So dreadful, bhikkhus, are gain, honor,

and praise; so bitter, vile, obstructive

to achieving the unsurpassed se-curity

from bondage. Therefore, bhikkhus,

you should train yourselves thus: ‘We

will abandon the arisen gain, honor, and

praise, and we will not let the arisen gain,

honor, and praise persist obsessing our

minds.’”2 Ananda recites several more

discourses until dana, which is being

hosted by King Ajatasattu’s wife, Queen

Vajira. She is the mother of his son,

Prince Udayibhadda, and the daughter

of King Pasenadi of Kosala.

When the senior arahants

approach the dana pavilion they notice

the profusion of floral arrangements that

abound throughout the enclosure. It is

as if the queen has brought the entire

contents of her palace garden to grace

her offering to the monks. The flowers

are of every hue and va-riety, and there

are even individual bouquets in front of

each of the five hundred seats for the

arahants. Special arrangements of pure

white lotus flowers are also placed on the

banana leaf plates of the nine members

of the sub-committee. Maha Kassapa,

Ananda, and other elders approach the

hall where the queen stands with her

group of female attendants to greet

them. “Is there a single flower left

blooming in your garden?” asks Maha

Kassapa as he approaches the regal

personage of the queen, who is dressed

in a flowing white sari trimmed in gold.

“Not one, Venerable Sir,” answers the

Queen as she bows low to pay her


“My husband the king requested

that I offer every blossom to his

esteemed guests to express his gratitude

for showing him such great compassion

two days ago. For the first time in years

he was able to sleep well last evening,

after having spent the previous night

alone on top of this mountain. He said

that his spirit has been refreshed by

the experience of participating in your

candid discussion, and he wanted me to

tell you that he is re-inspired to dedicate

the rest of his life to making his kingdom

bloom for the greater glory of the

Sasana.” Maha Kassapa and the other

arahants smile at the queen, pleased

that King Ajatasattu has benefitted from

his excruciating emotional or-deal before

the sub-committee. “King Ajatasattu has

become a good man,” begins Ananda,

“and I am sure that he will become an

even better king, given his new understanding.”

The queen bows in thanks

for the kind compliment to her troubled

Chief Sangha Nayake Thero

of America and President

of USA & Canada Sanga

Council, Chief Abbot &

President of Dharma Vijaya

Buddhist Vihara, Los Angeles,

California, USA.

Most Venerable Aggamaha

Pandita Dr. Walpola

Piyananda Thero


husband. The arahants are escorted to

their seats and Maha Kassapa begins the

chants of blessing. That evening in the

chairman’s torch-lit cave chamber the

nine members of the sub-committee and

ten memory monks gather to con-tinue

their work.

“I’m glad you chose to spare King

Ajatasattu from this part of the Devadatta

discussion,” says Ananda to Maha

Kassapa. “I felt that he could be spared

the ending of this tale, given what he

went through two days ago,” responds

the chairman. “Besides, apart from

assisting Devadatta in two misguided

attempts to murder the Buddha, the king

had little to do with the way it ended.”

“Perhaps I should preface this discussion

with a quote from the Devadatta Sutta,

which foreshadows his demise,” says

Ananda. “Please proceed, Venerable

Sir,” says Maha Kassapa. Ananda pauses

for a moment and then begins: “’As

its own fruit brings destruction To the

plantain, bamboo, and reed, As its

embryo destroys the mule, So do honors

destroy the scoundrel.’” 3 “That verse

so completely describes the fate of

Devadatta after he succumbed to gain,

honor, and praise, just as the fish by the

fishhook and the turtle by the corded

harpoon,” says Punna. After a moment

Maha Kassapa says, “Going back to our

recollec-tions, Devadatta was frustrated

and enraged by the Buddha’s public

re-fusal to allow him to take charge of

the Sangha. Before he carried out his

murderous attempts on the Buddha’s

life he tried one last time to gain honor,

praise, and power, which resulted in a

schism in the Sangha.”

“I heard that Devadatta consulted

with a number of religious lead-ers from

other sects that are still popular in this

area. Many of them have harsh rules

for members of their orders; one of

them even forbids walk-ing on the grass

because it might kill harmless insects.

I think that’s how he came up with the

idea that imposing new and constricting

rules on the monks might gain him a

greater following,” said Punna. “His

ego was the sort that demanded there

always be followers behind him.” “Even

though he was no longer really welcome

in the Sangha, Devadatta actually had

the nerve to approach the Buddha again

– and to make five new demands,” says

Upali. “They were proposed additions

to the Vinaya code of discipline that

he used as a ruse in his attempt to divide

the Order.” “Since this area is your

specialty, Upali, why don’t you tell us

about those five demands, as well as

the Buddha’s responses,” requests

Maha Kassapa. Upali sits up straight

and begins, “Devadatta’s first request

was that monks should live in a forest

hermitage all their lives. He said that

any monk who lives in a monastery near

a village would be guilty of an offense.4

“His second request was that all monks

should only eat food they collected on

alms rounds; any monk who accepted

an invitation from lay people would be

guilty of an offense. “The third new rule

was that all monks should only wear

robes made from old rags sewn together.

He proposed that a monk who ac-cepts

new robes offered by laypeople would

be committing an offense. “Devadatta’s

fourth new rule was that all monks

should always dwell at the base of trees,

and that any monk who goes and lives in

a monastery would be guilty of breaking

the code of discipline.

6 l Mettavalokanaya l May l 2019 l l 2019 l May l Mettavalokanaya l 7



The Buddha says that he teaches

only Dukkha and the cessation

of Dukkha, that is, suffering and

the end of suffering. The First

Noble Truth deals with the problem of

suffering. However, the truth of suffering

is not the final word of the Buddha's

teaching. It is only the starting point. The

Buddha starts with suffering, because

his teaching is designed for a particular

end: it is designed to lead to liberation.

In order to do this, he must give us a

reason for seeking liberation. If a man

does not know that his house is on fire,

he lives there enjoying himself, playing

and laughing. To get him to come out

we first have to make him understand

that his house is on fire. In the same way

the Buddha announces that our lives

are burning with old age, sickness and

death. Our minds are flaming with greed,

hatred and delusion. It is only when we

become aware of the peril that we are

ready to seek a way to release.

In the Second Noble Truth, he

points out that the principal cause of

suffering is craving, the desire for a world

of sights, sounds, smells, tastes, touch

sensations and ideas. Since the cause

of dukkha is craving, the key to reaching

the end of dukkha is to eliminate craving.

Therefore, the Buddha explains the Third

Noble Truth as the extinction of craving.

Psychological Dimension of Nibbana….

The Noble Truth of the cessation

of suffering has two dimensions:

a psychological dimension and a

philosophical dimension. We shall deal

briefly with each of them. First, the

psychological dimension. We find that

unhappiness, discontent or suffering

results from the tension between desire

and the lack of the thing desired. Now

there are two possible approaches to

overcoming this unhappiness. One is

to obtain the object desired, to secure

possession of it; the other is to eliminate

the desire. The Buddha's teaching

reverses the common assumption that

happiness can be found by satisfying

our desires. If we carefully examine the

happiness that comes from satisfying

desire, we would find that such

happiness is unreliable and insecure.

This happiness depends on external

things. These objects of desire are

inevitably impermanent, and when we

are separated from them we become

unhappy. Thus, even during happiness

we become vulnerable to suffering.

Therefore, the Buddha points out

that true happiness is to be achieved

by taking the opposite approach, the

approach of eliminating our desires.

If we eliminate the desire our mind

remains satisfied, content and happy no

matter what our external situation may

be. The Buddha says that this principle

can be carried through all the way to

the total uprooting of craving. This is the

cessation of craving, the end of dukkha

visible here and now..

Philosophical Dimension of Nibbana….

But the end of dukkha has a more

wide-ranging meaning than this. Craving

drives us on over and over in samsara,

the round of birth and death. When

craving is eliminated, our actions no

longer build up kamma, then the wheel

of becoming is brought to a halt. This is

the state of final deliverance which is the

aim of the Buddha's teaching. The state

of final deliverance is called "Nibbana" in

Pali and "Nirvana" in Sanskrit. Nibbana

literally means the extinguishing of a

flame. The word "Nibbana" used by the

Buddha means the extinguishing of the

flame of craving, the extinguishing of

the fires of greed, hatred and delusion.

Nibbana is the ultimate goal of the

Buddha's path. The Buddha says "Just

as the water of a river plunges into the

ocean and merges with the ocean, so the

spiritual path, the Noble Eightfold Path,

plunges into Nibbana and merges with


Nibbana is an existing reality….

Regarding the nature of Nibbana,

the question is often asked: Does

Nibbana signify only extinction of

the defilements and liberation from

samsara or does it signify some reality

existing in itself? Nibbana is not only the

destruction of defilements and the end

of samsara but a reality transcendent to

the entire world of mundane experience,

a reality transcendent to all the realms

of phenomenal existence. The Buddha

refers to Nibbana as a 'dhamma'. For

example, he says "of all dhammas,

conditioned or unconditioned, the

most excellent dhamma, the supreme

dhamma is, Nibbana". 'Dhamma'

signifies actual realities, the existing

realities as opposed to conceptual

things. Dhammas are of two types,

conditioned and unconditioned. A

conditioned dhamma is an actuality

which has come into being through

causes or conditions, something which

arises through the workings of various

conditions. The conditioned dhammas

are the five aggregates: material form,

feeling, perception, mental formations

and consciousness. The conditioned

dhammas do not remain static. They go

through a ceaseless process of becoming.

They arise, undergo transformation and

fall away due to its conditionality.

However, the unconditioned

dhamma is not produced by causes

and conditions. It has the opposite

characteristics from the conditioned:

it has no arising, no falling away and

it undergoes no transformation.

Nevertheless, it is an actuality, and

the Buddha refers to Nibbana as an

unconditioned Dhamma. The Buddha

also refers to Nibbana as an 'ayatana'.

This means realm, plane or sphere. It is a

sphere where there is nothing at all that

corresponds to our mundane experience,

and therefore it has to be described by

way of negations as the negation of all

the limited and determinate qualities

of conditioned things. The Buddha

also refers to Nibbana as a 'dhatu,' an

element, the 'deathless element' (amatadhatu).

He compares the element of

Nibbana to an ocean. He says that just

as the great ocean remains at the same

level no matter how much water pours

into it from the rivers, without increase

or decrease, so the Nibbana element

remains the same, no matter whether

many or few people attain Nibbana. He

The world-famous American

Author, New York, USA

Most Venerable

Bhikkhu Bodhi


also speaks of Nibbana as something

that can be experienced by the body, an

experience that is so vivid, so powerful,

that it can be described as "touching the

deathless element with one's own body."

The Buddha also refers to Nibbana

as a 'state' (pada), as 'amatapada' - the

deathless state - or ‘accutapada’, the

imperishable state. Another word used

by the Buddha to refer to Nibbana is

'sacca', which means 'truth', an existing

reality. This refers to Nibbana as the

truth, a reality that the Noble Ones have

known through direct experience. So,

all these terms, considered as a whole,

clearly establish that Nibbana is an actual

reality and not the mere destruction of

defilements or the cessation of existence.

Nibbana is unconditioned, without any

origination and is timeless.

The Buddha speaks of Nibbana

primarily by way of terms negating

suffering: as cessation of suffering,

cessation of old age and death, the

unafflicted, the unoppressed, the

sorrowless state, and so forth. It is

also described as the negation of the

defilements, the mental factors that keep

us in bondage. So Nibbana is described

as the same as the destruction of greed,

hatred and delusion. It is also called

dispassion (viraga), the removal of thirst,

the crushing of pride, the uprooting of

"Nibbana element

without a residue


conceit, the extinction of vanity.

The purpose behind the Buddha's

negative terminology is to show that

Nibbana is utterly transcendental

and beyond all conditioned things; to

show that Nibbana is desirable, that

it is the end of all suffering, and to

show that Nibbana is to be attained

by eliminating defilements. The use of

negative terminology should not be

misunderstood to mean that Nibbana

is mere annihilation, a pure negative

attainment. To correct this one sided

view, the Buddha also describes Nibbana

in positive terms. He refers to Nibbana

as the supreme happiness, perfect bliss,

peace, serenity, liberation, freedom. He

calls Nibbana 'the island', an island upon

which beings can land, which is free

from suffering. For those beings swept

away helplessly towards the ocean of old

age and death, it is a place of safety and


The passing away of an arahant is

the final and complete passing out from

conditioned existence. It does not lead

to a new birth. In his own experience,

the arahant sees only the cessation of

a process, not the death of a self. The

experience for him is without subjective

significance, without reference to 'me’

or ‘mine'. At this stage the residue of the

five aggregates comes to an end.

8 l Mettavalokanaya l May l 2019 l l 2019 l May l Mettavalokanaya l 9



“trying new

things for


Comfort zone as emotional

boundary - Comfort zone is

the emotional boundary that

we set so that we would not

feel insecure and threatened. It was in

February 1999 that I happened to talk

about in at Los Angeles Mission College

where I conducted a mindfulness

meditation session. Almost everyone

asked me questions about it. Ever since

it is a term that I hear and use on daily

basis. I as a guidance counselor noticed

that comfort zone is more often used in

the West. However, during a recent visit

to Sri Lanka I heard people often mention

it. People talk about their comfort zone

more than ever before. The situation is

due the fact that the world nowadays

is a global village fed by social media

and bleeding-edge technology that

emotionally suffocate people instead

of comforting them. However, we

cannot put the blame on social media

and technology. We must choose our

needs wisely. Let us first look at the Pali

canonical reference to comfort zone.

Pettika-visaya, the Pali term - We

come across a Pali term, ‘pettika-visaya,’

in the Sakunagghi Sutra of the Samyutta

Nikāya. First let us see the story behind

pettika-visaya prior to defining it. The

story is about a hawk and a quail. Once a

quail who had been advised by its mother

to never wander out of its proper range

and into a territory of other, went against

its mother’s advice and flew out of its

range. Suddenly, a hawk swooped down

on the quail and caught it. Being carried

off to death, the quail begged hawk

for life. The quail lamented its unwise

decision and thought that it should not

have its own ancestral territory. However,

the story ends with the quail being freed

by the hawk. The quail learned an ample

lesson of its comfort zone. Not everyone

is lucky. In most cases there is no U-turn.

Comfort zone as ancestral milieu

- Ancestral milieu is our genetic, cultural

and social environment that we we were

born into and acquired our upbringing

from. Parents and or family is the nucleus

of comfort zone. While we are free to

assimilate with and expand our comfort

zones, we need to educate ourselves

that the nucleus of our comfort zone can

never be outside of our ancestral milieu.

In my counseling sessions I have come

across people traumatized with what is

called identity crisis. Such crisis is due

to a dormant urge in our psyche that

we find solace in our ancestral milieu.

The quail eventually remembered the

advice its mother gave him. In a recent

research I did on Facebook, 98 per

cent of Facebook users traumatized by

relationship breakups wrote kudos to

their mother of either parent who would

accept their children back to the family

no matter what. In case

Fetal position (gabbha-seyyā) - It

is typical of those who lost their comfort

zone to lie in fetal position. Most of

them that I spoke with claimed they

woke up in the middle of the night and

found themselves lying in fetal position.

That is their biological indication that

they either feel like going back into

the mother’s womb or subconsciously

calling their mothers for help. Fetal

position is a psycho-biological indication.

By accurately interpreting it, the kind

of remedy can be determined before it

is too late. In certain cases, they dream

of their parents coming to their rescue,

even if the parents are no more. Mostly,

it is not a supernatural dream but an

anxiety dream.

Choices made mindfully - Despite

our talents, strengths and experience,

one can easily be prey to hawk-like

others. In general, people are not

aware of risks associated with their

choices deemed necessary to expand

their comfort zone. Mindfulness needs

to be used in trying new things so that

damage can be avoided or minimized.

The Chief Sanghanayake of

North America at Asgiriya

Chapter, Chief Incumbent

of Life Coach, Mindfulness

Instructor, USA

Most Venerable


Upananda Thero


Oftentimes, people are not happy

with the outcome of their choices and

complain that they should not have

made those choices. Choosing mindfully

is a difficult task since we have a builtin

tendency of only looking at the

comfort anticipated therein but not the

consequences thereafter. People need to

pre-educate themselves in a universally

psychological pattern of fallback that the

Buddha has taught. The pattern is called

adhesion (anuruddha) and aversion

(pativiruddha). In adhering there is an

almost inevitable chance of aversion.

It is mindfully made choices that bring

us joy from our adhesion. Otherwise,

consequences are clearly inevitable.

Two types of comfort zone - To

some their comfort zone needs to be

expanded by trying new things. To some

their comfort zone need not be expanded.

Based these two tendencies there are

two types of comfort zones, introspective

and extrospective. Introspective people

feel that their comfort zone need not be

expanded however narrow it is, while

extrospective people feel that expansion

of it essential. In both case there is a risk.

The Type One people must make sure

that they never be like quails flying freely

but being blind to dangers. In other

words, freedom of choice must follow

accepted ethical and legal boundaries of

the society or country we live. The Type

Two people must make sure that they

do not marginalize themselves. In other

words, must be mindful enough to never

lock themselves up in an emotional dark


Self-mettā as a remedy - As

recommended by the Buddha we need

at least one trustworthy friend (kalyānamitta),

who is capable of understanding

our emotions. In case such a friend

is unavailable we would rather live

in solitude but practicing self-mettā

(unconditional love towards oneself).

Such life in solitude is called the lifestyle

of a rhino in the Khaggavisāna Sutra

(discourse on the rhinoceros behaviour.

Self-mettā helps avoid codependency

that is a mental tendency of relying on

others especially on those we have lost

connection with. Relationship breakup

and divorce often lead to codependency.

In self-mettā we trust ourselves and

move on as opposed to imprisoning

ourselves in an emotional prison. In case

the comfort zone is already lost, it can be

reset with the assistance of a kalyānamitta

and self-metta. Complaints against

oneself or those who victimized one

only further drains one’s energy. Leave

complaints behind and move on.

10 l Mettavalokanaya l May l 2019 l l 2019 l May l Mettavalokanaya l 11

After realizing complete, perfect

awakening (samyak sambodhi),

the Buddha had to find words

to share his insight. He already

had the water, but he had to discover jars

like the Four Noble Truths and the Noble

Eightfold Path to hold it. The Four Noble

Truths are the cream of the Buddha's

teaching. The Buddha continued to

proclaim these truths right up until his

Great Passing Away (mahaparinirvana).

The Four Noble Truths as "Four

Wonderful Truths" or "Four Holy Truths."

Our suffering is holy if we embrace it and

look deeply into it. If we don't, it isn't holy

at all. We just drown in the ocean of our

suffering. For "truth," the Chinese use

the characters for "word" and "king." No

one can argue with the words of a king.

These Four Truths are not something

to argue about. They are something to

practice and realize. The First Noble

Truth is suffering (dukkha). The root

meaning of the Chinese character for

suffering is "bitter." Happiness is sweet;

suffering is bitter. We all suffer to some

extent. We have some malaise in our

body and our mind. We have to recognize

and acknowledge the presence of this

suffering and touch it. To do so, we may

need the help of a teacher and a Sangha,

friends in the practice.

The Second Noble Truth is the

origin, roots, nature, creation, or arising

(samudaya) of suffering. After we touch

our suffering, we need to look deeply

into it to see how it came to be. We need

to recognize and identify the spiritual





and material foods we have ingested

that are causing us to suffer. The Third

Noble Truth is the cessation (nirodha)

of creating suffering by refraining from

doing the things that make us suffer. This

is good news! The Buddha did not deny

the existence of suffering, but he also

did not deny the existence of joy and

happiness. If you think that Buddhism

says, "Everything is suffering and we

cannot do anything about it," that is the

opposite of the Buddha's message. The

Buddha taught us how to recognize and

acknowledge the presence of suffering,

but he also taught the cessation of

suffering. If there were no possibility of

cessation, what is the use of practicing?

The Third Truth is that healing is possible.

The Fourth Noble Truth is the path

(marga) that leads to refraining from

doing the things that cause us to suffer.

This is the path we need the most. The

Buddha called it the Noble Eightfold Path.

The Chinese translate it as the "Path of

Eight Right Practices": Right View, Right

Thinking, Right Speech, Right Action,

Right Livelihood, Right Diligence, Right

Mindfulness, and Right Concentration.

The Pali word for "Right" is samma

and the Sanskrit word is samyak. It is

an adverb meaning "in the right way,"

"straight," or "upright," not bent or

crooked. Right Mindfulness, for example,

means that there are ways of being

mindful that are right, straight, and

beneficial. Wrong mindfulness means

that there are ways to practice that

are wrong, crooked, and unbeneficial.

“The Buddha

did not

deny the

existence of


Entering the Eightfold Path, we learn

ways to practice that are of benefit,

the "Right" way to practice. Right and

wrong are neither moral judgments

nor arbitrary standards imposed from

outside. Through our own awareness,

we discover what is beneficial ("right")

and what is unbeneficial ("wrong").

Siddhartha Gautama was twentynine

years old when he left his family to

search for a way to end his and others'

suffering. He studied meditation with

many teachers, and after six years of

practice, he sat under the bodhi tree

and vowed not to stand up until he was

enlightened. He sat all night, and as the

The Secretary General of

Taiwan Buddhist Association,

Secretary General of the

World Buddhism Bhikkhuni

Association Tai Ming

Monastery & Zheng Jue Chan


Most Venerable Bhikkhuni

Shih Jian Yin


morning star arose, he had a profound

breakthrough and became a Buddha,

filled with understanding and love. The

Buddha spent the next forty-nine days

enjoying the peace of his realization. After

that he walked slowly to the Deer Park

in Sarnath to share his understanding

with the five ascetics with whom he had

practiced earlier. When the five men saw

him coming, they felt uneasy. Siddhartha

had abandoned them, they thought.

But he looked so radiant that they could

not resist welcoming him. They washed

his feet and offered him water to drink.

The Buddha said, "Dear friends, I have

seen deeply that nothing can be by itself

alone, that everything has to inter-be

with everything else. I have seen that

all beings are endowed with the nature

of awakening." He offered to say more,

but the monks didn't know whether to

believe him or not. So the Buddha asked,

"Have I ever lied to you?" They knew that

he hadn't, and they agreed to receive his


The Buddha then taught the Four

Noble Truths of the existence of suffering,

the making of suffering, the possibility

of restoring well-being, and the Noble

Eightfold Path that leads to wellbeing.

Hearing this, an immaculate vision of the

Four Noble Truths arose in Kondanñña,

one of the five ascetics. The Buddha

observed this and exclaimed, "Kondañña

understands! Kondañña understands!"

and from that day on, Kondañña was

called "The One Who Understands."

The Buddha then declared, "Dear

friends, with humans, gods, brahmans,

monastics, and maras as witnesses, I

tell you that if I have not experienced

directly all that I have told you, I would

not proclaim that I am an enlightened

person, free from suffering. Because

I myself have identified suffering,

understood suffering, identified the

causes of suffering, removed the causes

of suffering, confirmed the existence

of well-being, obtained well-being,

identified the path to well being, gone

to the end of the path, and realized total

liberation, I now proclaim to you that

I am a free person." At that moment

the Earth shook, and the voices of the

gods, humans, and other living beings

throughout the cosmos said that on

the planet Earth, an enlightened person

had been born and had put into motion

the wheel of the Dharma, the Way of

Understanding and Love. This teaching

is recorded in the Discourse on Turning

the Wheel of the Dharma (Dhamma

Cakka Pavattana Sutta). Since then,

two thousand, six hundred years have

passed, and the wheel of the Dharma

continues to turn. It is up to us, the

present generation, to keep the wheel

turning for the happiness of the many.

Three points characterize this

sutra. The first is the teaching of the

Middle Way The Buddha wanted his

five friends to be free from the idea that

austerity is the only correct practice. He

had learned firsthand that if you destroy

your health, you have no energy left

to realize the path. The other extreme

to be avoided, he said, is indulgence in

sense pleasures — being possessed by

sexual desire, running after fame, eating

immoderately, sleeping too much, or

chasing after possessions. The second

point is the teaching of the Four Noble

Truths. This teaching was of great value

during the lifetime of the Buddha, is of

great value in our own time, and will be

of great value for millennia to come. The

third point is engagement in the world.

The teachings of the Buddha were not to

escape from life, but to help us relate to

ourselves and the world as thoroughly as


The Noble Eightfold Path includes

Right Speech and Right Livelihood. These

teachings are for people in the world

who have to communicate with each

other and earn a living. The Discourse

on Turning the Wheel of the Dharma is

filled with joy and hope. It teaches us to

recognize suffering as suffering and to

transform our suffering into mindfulness,

compassion, peace, and liberation.

12 l Mettavalokanaya l May l 2019 l l 2019 l May l Mettavalokanaya l 13

“We should

take this as a

true spirit of


The Eight Garudharmas….

The Tripitaka, a large body of a

Buddhist canonical texts, consists

of three major parts. The teaching

was recorded and put into three

baskets called pitakas. The first part,

Vinaya, deals with monastic prohibitions

and allowances for bhikkhus and

bhikkhunis. Sutta, the second part deals

with the teachings both of the Buddha

and his major disciples. Some deal with

the development of the mind free from

social context while others are still

cloaked with Indian social values. Some

are Jatakas or the stories of the Buddha’s

previous births woven out of popular

stories from the Indian soil. These two

portions of the Tripitaka were recited at

the first council which took place three

months after the Great Passing Away

of the Buddha. Abhidharma, the third

part of the Tripitaka, is philosophical

exposition of the mind and its function

composed by later commentators. All

three parts of the Tripitaka were first

recorded in written form not earlier than

450 B.E.

The materials found in the Tripitaka

may be divided into two major portions:

Lokuttara and Lokiya. Lokuttara deals

with pure dharma aiming at mental

freedom. By its nature, the mind has

no gender difference. Lokuttara dharma

is therefore beyond gender difference

and bias. The latter portion, namely

lokiya, is the teaching within a social and

historical context. Therefore, its value is

subjected to social and historical factors.

This is portion may further be divided

under two categories. The first part is

that taken from the Indian social context,

hence carried on and reinforced by Indian

social values. This is responsible for

the large part of materials found in the

Tripitaka which appear to be suppressing

women if we read the Tripitaka without

understanding its framework. The other

portion clearly presents an attitude of

Buddhism trying to free itself from Indian

social values, e.g. the caste system. The

Buddha clearly denied the caste system

which was a social measure to divide

people into different castes. He, instead,

emphasized that a brahmin is not one

who is born from brahmin parents but

becomes one through his righteous


Then he made his standpoint very

clear to announce that men and women

are equal in their potentiality to achieve

spiritual enlightenment. A woman’s

spiritual achievement came from her

own action, not through devotion to her

husband. Once women were admitted

to the Order, they enjoyed equal

opportunity to practice dharma. Many

vinaya rules were laid down so that the

bhikkhus will not take advantage of the

bhikkhunis, e.g. monks are not to ask

the bhikkhunis to wash their robes, rugs,

etc. In this portion of materials, we find

the Tripitaka supports and promotes

women. We should take this as a true

spirit of Buddhism. It is indeed social

reform in an attempt to uplift women

to share the responsibility as one of

the four groups of Buddhists equally

responsible for the growth or decline of

Buddhism. In conclusion, we can say that

it is true that there are certain passages

in the Tripitaka which are suppressing to

women but that they do not represent

the true spirit of Buddhism.

When the Buddha finally allowed

women to join the Order, he gave the

Eight Garudharmas for them to follow.

The Queen Maha Pajapati took these

upon herself as a garland decorating

her head. Nevertheless, these Eight

Garudharmas have been much criticised,

assuming after all the Buddha was not

free from Indian social conditions. We

need to take a close look at the Eight

Garudharmas: 01 - A nun who has been

ordained (even) for a century must greet

respectfully, rise up from her seat, salute

with joined palms, do proper homage to

a monk ordained but that day. 02 - A nun

must not spend the rains in a residence

where there is no monk. 03 - Every half

month a nun should desire two things

from the Order of monks : the asking

(as to the date) of the Observance day,

and the coming for the exhortation (of a

monk). 04 - After the rains a nun must

invite before both the Orders in respect

of three matters; what was seen, what

was heard and what was suspected. 05

- A nun, offending against an important

rule, must undergo manatta (discipline)

for half a month before both the Orders.

06 - When, as a probationers, she has

been trained in the six rules for two

years, she should seek ordination from

both the Orders. 07 - A monk must not

be abused or reviled in any way by a nun.

08 - From today admonition of monks by

nuns is forbidden, admonition by monks

is not forbidden.

The Buddha actually prescribed the

Eight Garudharmas for the bhikkhunis

to follow so that they function as a

protection for themselves. Looking

at them superficially one may think

that they are measures to control

women. To understand and appreciate

Garudharma one needs to look at them

within the given social and historical

contexts. Indian society has always been

patriarchal. Men are always at the central

points of thoughts and interests. Women

were brought up within a cultural and

social setting which placed them

as subordinates. They are under the

care of their parents when young,

under protection of their husbands

when married, and under protection

The Chief Abbes -


Bhikkhuni Arama and The

Medicine Buddha Vihara,

Nakhonpathom, Thailand

Most Venerable Bhikkhuni

Dhammananda (Dr.

Chatsumarn Kabilsingh)


of their sons in their advanced age

(Manudharmasastra). Women are taken

as dependent beings. They cannot be

left alone so much so that women are

not accustomed to making decisions on

their own.

Religious life is not to be

mentioned. A woman can expect to

have spiritual salvation only through

devotion and service to her husband.

She may make offerings as the other half

of her husband, but independently she

cannot perform any ritual. She is neither

allowed to recite nor to read the Vedas

as she is unclean, and vice versa, she is

unclean because she cannot study the

Vedas. Social and religious conditions

permit the only salvation for her through

devotion to her husband. It also linked

to her obligation of bearing sons to her

family. It is believed that the son must

perform the final rite to allow the access

to heaven for his parents. In case a

woman cannot bring forth a son to her

husband’s family, her presence is indeed

considered inauspicious. Buddhism

emerged from Indian soil full of these

social values. One needs to be reminded

that Buddhist monks in the early period

were after all Indian men from different

castes molded with these social norms

and values. Women came to join the

Order at least five years after the bhikkhu

sangha was established. It is only natural

and understandable that the Buddha

would place the bhikkhuni Sangha in

a subordinate position to the bhikkhu

Sangha for the harmonious coexistence

and for a functional purpose in order

to establish a balanced foundation of


The bhikkhuni Sangha may be

seen as a later arrival of younger sisters

who must accept and pay respect to the

bhikkhu Sangha, comparatively their

elder brothers. The Buddha was well

aware that with the admission of a large

group of female followers he would need

assistance from the bhikkhus to help him

in the teaching and training of the newly

ordained bhikkhunis. The easiest way to

make their path smooth is to make them

subordinate to the bhikkhu Sangha for

functional benefit. I should also mention

that the 06th Garudharma mentions

that “a sikkhamana having completed

the 02 year training, is to ask for higher

ordination” is a later requirement.

When the Buddha allowed Queen Maha

Pajapati to join the Order, She was

ordained as a bhikkhuni. Sikkhamana was

not in existence at that time. What may

be drawn from this seeming discrepancy

is that the Garudharmas was introduced

in a later period but placed at the

conception of the bhikkhuni ordination

to give emphasis to its authority as the

recorder might have thought this to be a

good measure for the bhikkhu sangha to

control the bhikkhuni Sangha. More over

the Eight Garudharmas may be found

already in the Patimokkha itself.

14 l Mettavalokanaya l May l 2019 l l 2019 l May l Mettavalokanaya l 15




No matter how good scriptural

evidence is, if it does not suit

the capacity of the listeners,

the result may end up deviating

seriously from the fundamental

aspirations of Buddhism. For example,

in the “Prajna Chapter 2” of the Sūtra of

the Sixth Patriarch by Master Hui Neng,

there is a verse: “A true practitioner of

the Path Sees not the mistakes of others;

If I find fault with others, I am actually at

fault. When others are at fault, I should

not commit fault, When I am at fault, it

is a fault; By getting rid of the mind of

fault-finding, Defilements can be dashed

and ceased.”

Some Buddhists have the opinion

that this teaching means that a real

practitioner should not look at other’s

faults. As long as one eliminates the

argumentative and faultfinding mind

within oneself, one can end defilements.

In my opinion, the Sixth Patriarch

Master’s teaching is a good antidote

for one who likes to find others’ faults

but never see the faults of oneself.

However, if not used appropriately, it can

be a poison to the human world. In the

traditional Chinese societies (including

the Buddhist community), it is pervaded

with this self-protective atmosphere

of not differentiating right from wrong,

hypocritical indifference, and refusing to

see others’ faults.

My experience from the Buddha’s

teachings is that, all practices do

not deviate from the middle path of

dependent origination. The practice

of the middle path, in concrete terms,

is the Noble Eightfold Path. The

Noble Eightfold Path regards Right

Understanding as the guide. This is

subdivided into the mundane (worldly)

and the supra-mundane (trans-worldly)

right understandings Firstly, the



always best”….

mundane right understanding includes

four points: The right understanding

of the existence of wholesomeness

and unwholesomeness; the right

understanding of the existence of karma

and retribution; the right understanding

of the existence of past lives and future

lives; and the right understanding of

the existence of the ordinary and the

noble. Seeing this account, if we cannot

differentiate wholesomeness and

unwholesomeness, how can we avoid

committing unwholesome karma and

reaping the suffering retribution? Since

we can differentiate



unwholesomeness, then, how can we

not see others’ wholesomeness and

unwholesomeness? Second is the supramundane

right understanding. They

are: the Four Noble Truths and the law

of dependent origination. That is, the

right understanding of impermanence

and selflessness. With these two right

understandings as the guide, we can

further develop the mundane and

supramundane right thoughts. Firstly,

when making the mundane right

thought, one should contemplate as

such: A’s bad deed is in fact evil. To

feel unmoved towards evil does not

mean that we have good cultivation;

just that, perhaps, we are in fact

apathetic. This may be due to a lack of

right understanding in discriminating

wholesome and unwholesome deeds.

It may also arise from cowardice in our

personal characters, and being afraid of

confronting circumstances directly. No

matter what, these two types of attitudes

(lack of understanding in differentiating

or the sentiment of being too afraid

to confront issues), will not help us to

develop pure practice qualities. This is

because it is not in accordance with the

principle of the Four Right Eliminations

(Four Right Efforts) unable to make

ourselves end the evil that has already

arisen and prevent the evil that has not

yet arisen from arising.

Professor – Hsuan Chuang

University and Fu Jen

University, Head of the

Department of Religious

Studies President of Hong

Shi Buddhist Foundation in


Most Venerable Bhikkhuni

Chao Hwei Shih


Secondly, when performing the

supramundane right thought, one

should think as such: ‘A’s evil deed is real

evil. I detest it a lot. Although I do not

dare to say that I hate evil like an enemy,

at least, as a person who is diligent in

practicing the Four Right Endings and as

a practitioner, I should also detest evil

in the same way that I dislike sickness,

tumors, and thorns; and urgently wish

that the evil could be eliminated quickly.

However, we should also remember that

‘all actions are impermanent’. Do not

fall into the trap of viewing the action

as permanent or everlasting and always

labeling ‘A’ as ‘evil’. This is because

there is also a possibility that ‘A’ could

correct his or her mistakes and practice

wholesomeness. Thus, we should not

have prejudice and enmity towards ‘A’

after the incident and should not think

that since he or she had once been

evil, he or she will be evil for the whole

life. We should have to try to create

opportunities for ‘A’ to change himself

or herself for better and practice good

acts. The approach could be vigorous or

tough, but the intention must be kind

and compassionate. This is why although

the bodhisattvas may be very kind and

gentle to sentient beings, at certain

times, they may also display fierceness

and stern faces to subdue the evil mind

and habits of sentient beings.

In addition, we should also

remember that all phenomena are

selfless. Do not fall into the trap of selfcentered

views. This is because when

one falls into false self-view, when

confronting ‘A’, what one is concerned

with will no more be, ‘how can I help

‘A’ to abstain from evil and do good?

Or, how can I prevent ‘A’ from harming

others?’ One will be thinking, ‘would ‘A’s

evil affect me? How should I treat ‘A’ so

that I can avoid his evil deeds or even

gain benefits from him?’ We prefer to

clean the snow in front of our own house.

Why should we worry about the frost on

others’ roofs? With such attitudes, one

will naturally feel unmoved when seeing

others doing evil. However, if the matter

concerns us or affects our benefit, we

may try to please the person, become

an accomplice, act in collusion or use his

evil to do even more severe evil deeds.

In summary, these are thoughts that

develop from the self, in the hope that

we can avoid evil from A, or gain benefits

out of it.

Thus, the important point in

practicing the Buddha’s path is not merely

“to see not the faults of the world” but

to eliminate our view of permanence

and false self-view. From the stand point

of impermanence and non-inherent

self, for the sake of distinguishing right

and wrong and to have compassion for

sentient beings, being able to see the

mistakes of the world is still of great

significance. The Sixth Patriarch said,

“When others are at fault, I should

not commit fault, we should share the

feelings of others like our own and be

compassionate.” This exalted, pure, kind

and compassionate virtue is founded

on the ability of distinguishing right and

wrong. Otherwise, without knowing

what others are doing, whether it is right

or wrong, how can we ensure that we

are not at fault? And, how can we get rid

of our habit of faultfinding and eliminate

our defilements?

Thus, it would be good if we can

change one word in the Sixth Patriarch’s

verse of “a true practitioner of the Path

sees not the faults of the others” to “a true

practitioner of the Path does not censure

the faults of the others”. Do not censure

means not to be too particular on the

faults that others have done to us. We

should not have the mind to revenge. We

should be broadminded like the Chinese

saying that one may sail in the stomach

of the prime minister. This aspiration

can be developed with the Mahāyāna’s

sentiment where the bodhisattvas do

not abandon the suffering of sentient

beings. To prevent the other party from

reaping the retribution of suffering, and

to prevent the other party from harming

other sentient beings, we certainly

should think of ways to stop evil acts.

The above ideas are in fact not

suitable to be put across by using

scriptural evidence only. One needs to

use logical evidence to carefully examine

the sūtras (the Chinese also regard The

Sixth Patriarch’s Sūtra as a sūtra) so as

to avoid the incompatibility between

teaching and acceptance capacity, which

may lead to another case of wrong

interpretation of the sūtras.

16 l Mettavalokanaya l May l 2019 l l 2019 l May l Mettavalokanaya l 17


worries and


Reject way….

Buddha Dhamma is an absolute

truth; believe in cause and effect,

so you can know the truth and

accept it. Know the truth about

the universe, so we can repent sincerely.

Eradicate all that is bad and do all that

is good; be deliberate in your behavior

and what you are saying and have a

wonderful and good life.

The way you treat others is a

reflection of the way you treat yourself,

because the Master of our lives are

not deities, geomagnetic omen or the

eight characters of a horoscope; it is

our behavioral reaction which comes

from our patterns of behavior, the way

of speaking and the way you treat others

those all led by our heart.

Only when we have achieved

wisdom will we realize that all the things

we were chasing after in the past were

all troubles brought about by ourselves.

All the worries and sufferings that we

experience are all brought about by


A simple thought of wholesome or

evil, when amplified by the omnipotent

network of the internet, surly would have

influence over countless numbers of

people; thus the karma in consequence

could be unimaginable. Therefore,

maintaining a wholesome frame of mind

while going on line is the particular


Our body is servant to our heart.

It can commit either good or bad deeds.

You can make use of this body as a tool

for liberation or it can plunge you deeper

into samsara. Please take advantage of

all your existing opportunities to meet

your guru and practice dharma.

The reactions of your body are

reflections of your thoughts. Always

keep a compassionate heart and your

life, your body and the world will follow.

There will always be surprises

in your life, so forgive those who are

different and ease your burdens. Aspiring

to change others leads to dissatisfaction

and misery.

Effective advise should begin with

caring words. However, words alone,

regardless of how skillful it could have

been said, would be useless if your

advise was given without all due respect

for the self-esteem of others.

Impermanence governs the world,

whilst bygones are bygones forever.

Being born as a human is extraordinary

and then it is equally precious to have an

opportunity for the learning of Buddha

Dhamma. But, it would be a pity to forgo

this opportunity of a life time to immerse

oneself in the drift of mundane pleasures


If the course of life is compared

to a road then the Buddha’s teachings

are like a roadmap showing the way to

arrive at the shores of safety and felicity.

The key is whether or not we follow the

directions and cultivate diligently.

In meditation practice, be

mindful of the level of harmony, joy

and relaxation to which you attained;

meanwhile, be watchful of your anxiety,

if any over the unexpected or some

misfortune, hence the extent of lining

emotions such an anger, uneasiness,

fear, distress or suffering to which you

were occupied by.

In order to deliver and save all

living beings, we must first let go of

weighing pros and cons for ourselves.

The exemplification of compassion is to

always have consideration for others,

understanding their needs and their

current situations, while gently guiding

them step by step with warmth and


The best profit is towards health

and the greatest wealth is to satisfied.

A friend who keeps promises is family.

When making a statement , one should

refrain from using derogatory terms in

the criticizing others. Be respectful, be

gentle while speaking with substance,

and your words would be ringing as

music to ears to your audience..

Spurn not the small actions of

good, by thinking that they will not bear

wholesome fruit. The constant trickling

of small water droplets can eventually fill

a whole bottle. Thus the wise gradually

accumulates small actions of good and

cause themselves to become imbued

with virtuous merits.

The focus of love in religions are

mostly limited to the human level.

However, Bodhisattvas embodying

compassion are not only filled with

love for humankind, but are also loving

towards animals and even towards

beings in the ghostly realms.

Human beings and animals can be

seen by our eyes. However, there are

sentient beings that we can not see, like

those in the hungry ghost realm and

those in the hell realm. Bodhisattvas love

all of them, deeply and equally.

The President of Life TV,

Abbot of Hong Fa Zen and

other Monasteries in Taiwan

Most Venerable

Master Hai Tao


“Be mindful

of the level of


Delusion finds rich soil in our

attachment to the everyday world. In

delusions, we see permanence in this

world along with abundant pleasures in

life and consequently have become too

attached to let go of clinging.

Take refuge in the Buddha isn’t

merely for the sake of having the Buddha

to learn on or some sort of insurance for

self protection Instead, it would require

vows determinedly to attain the fine

virtues of the Bodhisattva; such is the

true significance of take refuge in the


Buddhist Dharma is our how to

guide for metamorphosis from being

ordinary to enlightenment. It also sets

the standards of measurement for our

practices. At all times, unless the Dharma

is applied for cross validation and as

compass for the practices, one might

easily go astray while navigating forward.

Let’s exercise mindfulness before

the start of every Buddhist chanting.

That is be mindful of the suffering

caused by samsara, be cognitive of

life’s impermanence, be unwavering

in taking refuge in the Triple Jewels. In

Buddhism, these meditative practices

are collectively referred to as vipassana,

the cultivation of insights. Thought these

exercises, we would be mentality aligned

to the path for practice.

Buddhas and Bodhisattvas harbor

limitless and boundless meritorious

virtues. As part of our practice, we

should read the biographies of Buddhas

and Bodhisattvas, along with the lives

and actions of venerated masters and

eminent ones. This will enhance our

comprehension of the Triple Gems

meritorious virtues and increase our

understanding of objects of refuge.

We require the directions of our

teachers and elders in all our endeavors.

Buddhist learning is a project of life

transformation, unequivocally requiring

the guidance of virtuous advisors.

For every undertaking, although the

content is important, greater importance

lies in the mental character we operate

with. Even Buddhist endeavors are no

exception, if we are driven by greed,

greed begets more greed.

If one can’t stop looking back

and thinking about all the things that

one longs for in the past, present and

in the future, then desires one will be

bred from this. With desire one will be

trapped by all the things one wants. A

heart that is filled with desires is what

the Buddha called “constrained”

Without blind expectations, there

will be no disappointments. With the

realization that all is impermanent,

there will be no bonds and attachments.

Without bonds and attachments, there

will be no worries of gains or losses.

Only then can life be truly and fully lived.

18 l Mettavalokanaya l May l 2019 l l 2019 l May l Mettavalokanaya l 19



joyful and

happy mind”….

Sleeping Zen is the best method

to help our bodies and minds to

completely rest and develop our

wisdom and compassion while

we are sleeping soundlessly. People

who understand this can sleep anytime,

anywhere and to become completely

aware when they wake up. The mind

is like a light bulb. When you turn it

off, it’s dark? When you turn it on, it’s

bright? You will be able to use it freely,

at anytime, anywhere. When you want

to, you can rest easily. The sleeping Zen

method that we are teaching now can

improve our bodies and minds; and,

it can help us to fall asleep easily even

when we have trouble sleeping. Now,

let’s practice sleeping Zen.

Let’s practice sleeping Zen. First, we

are lying in our rooms, very comfortably.

Put both of your hands at the sides of your

bodies. Put your thumbs at the bottom

of your ring finger. Then, slightly close

your hands, hold your thumbs, then, put

your hands at the sides of your bodies.

Let your mind and body completely

relax, no stresses, totally, and completely

relaxed. Now, let’s visualize that you are

lying on green grass in a valley in Europe.

The ground is covered by green grass.

Every blade of the grass is very soft. It

is so comfortable. It is joyful to lie on the

grass. And the sun is shining in the sky.

There are no clouds. The whole sky is

very clear and blue. You are lying on a

field of green grass in the valley. The sun

in the sky is shining. It makes your body

The Sleeping Zen….

and mind feel so comfortable and joyful.

Next, we are going to relax our

bodies completely. First, let’s relax our

skulls. Let your skull be as relaxed as a

sponge. Next, let’s relax our skeletons.

From your neck bones to the bones of

your shoulders, arms, hands, fingers, all

are relaxed completely. Now, relax your

shoulder blades, spine, hip bones, thigh

bones, knee caps, calf bones, foot bones,

and toe bones. All the bones in your

body are all relaxed. They are gently on

the green grass on the earth. Now, our

muscles are also relaxed, the muscles

of your head, your face, your neck, they

are all relaxed. They just dropped onto

the grass. Your shoulders, arms, hands,

fingers, chests, abdomen, the sides of

your bodies, our backs, waists, thighs,

knees, calves, feet, and toes are all

relaxed. They are so relaxed, that they

all have dropped on to the earth.

Now, let’s relax our inner muscles

and organs. Let’s relax our brains,

eyeballs, ears, noses, mouths, tongues,

teeth, necks, throats, shoulders, arms,

hands, and fingers. All the inner muscles

are all relaxed. They have so softly

dropped onto the grass, in the field

in the valley. Then, our hearts, livers,

spleens, lungs, stomachs, intestines and

kidneys are all relaxed. The inner muscles

in our chests, abdomens, backs, and

waists are all completely relaxed. The

inner muscles in our hips, thighs, knees,

calves, feet and toes are all relaxed, too.

The sun keeps shining on our bodies.

Every cell can breathe the air from the

green grass. Every cell has become

white snowflakes. So soft! Under the

sunshine, the white snowflakes melt

into clear water. Now, our hair begins to

melt, too. Our heads and brains begin to

melt, our eyes, ears, noses, months, and

the whole head melts into clear water.

Our necks, throats, shoulders, hands,

fingers, chests, abdomen, hearts, arms,

livers, spleens, lungs, backs, waists, and

kidneys have all become clear water. Our

hips, thighs, knees, calves, feet, and toes

have all become clear water.

Now, all the clear water sinks into

the earth. The whole body is gone. All

has sunk into the green grass in the

valley. Now, there is only the green grass

valley in the whole universe, under the

clear sky. Slowly the green grass starts

to disappear. It disappears into the

endless clear blue sky. Now, there is

only the clear blue sky left in the whole

universe. There is nothing else left; only

the clear blue sky. Now the clear blue sky

becomes brighter and brighter, clearer

and clearer. The whole universe has

become as clear as a transparent, clear

crystal. An endless clear transparent

crystal. Very bright, very clear, and the

whole universe becomes brighter and

brighter again. Our hearts still sense this

kind of brightness. Now, let’s look at our

minds. The past thoughts have passed,

so those thoughts have disappeared

naturally. The future thoughts are not

here yet, so, we don’t think them. And

the current thoughts are becoming

clearer and clearer, one after one they

have become clearer. And you can see

the thoughts better and better, and our

minds have become calmer and calmer.

Until finally, all the thoughts

disappear. Even the thought of

brightness. The whole heart is calm

and quiet. Now, the brightness of the

whole universe begins to shine. It shines

the bright light by itself. There is no

imagination in the entire body or mind.

Now, our hearts begin to wake up.

Again, we are aware of the transparent

brightness and endless universe. Then,

the blue clear sky is coming out from

The World Famous Buddha

Painting Master, Earth

Zen Person, International

Meditation Teacher, Founder

of Enlightening Earth

Association, Buddha Cultural

& Bodhisattva Association in


Most Venerable Master

Chi Sung Hung


the endless brightness. Now, the whole

universe is filled with the blue clear sky.

Now, the green grass valley is coming out

from the clear blue sky. Now, the whole

universe is filled with clear blue sky and

the green grass valley. Now your body is

coming out from the green grass valley.

You are lying on the green grass. There is

the blue clear sky above you.

The whole body and spirit are

full of the power of awareness. You

are very comfortable, joyful, staying in

this peaceful and happy state. Now the

whole clear blue sky and the green grass

valley all disappear into your heart. Our

hearts absorb all the brightness from

the whole universe. Now, we are lying

in our rooms. Now, let our minds come

back to normal. Open your eyes, now

your breathing has become completely

normal. We are going to get up slowly.

Please be careful when you are getting

up. Turn your bodies to the right side.

Use your right hand and right leg to

support your body, let your heart be on

the top. Slowly up. Slowly. Don’t be too

fast. Use your right hand and right leg to

support your body. Let your heart be on

top. Then, slowly sit up.

Now return to the normal state. To

sleep peacefully in the brightness. Let us

develop our bodies and minds while we

are doing sleeping Zen. Let our bodies

and minds be healthier, more powerful,

more compassionate and wiser. People

who cannot escape the pressure of

modern life cannot image this joyful

experience. Congratulations! You have

the greatest treasure and blessing. I

hope you have had a complete rest. And

created the light of your life. And you

also may tell your family and friends

about this method; the method that has

helped you reach the bright and sweet

dream. And have them sleep in the

brightness as you do.

20 l Mettavalokanaya l May l 2019 l l 2019 l May l Mettavalokanaya l 21

The 9 th



on Art &



(ICAC) -


The 9th “International Conference

on Art & Culture Network” (ICAC)

held at Nakhon Pathom Rajabhat

University in Thailand on

February 11 - 13. 2019 .This year held this

conference under the topic of “Dvaravati:

The Way of Life, the Way of Dhamma,

Wisdom in the Creative Economy”, is

due to the cooperation of the network of

arts and culture departments in various

universities throughout the country

which aims to promote. The special

invitees participated for this conference

from selected countries and share

their expereince and ideas for promote

international arts and culture. This

was the stage for exchange of learning

and develop knowledge about the

international arts and culture.

Dr. Lye Ket Yong, the President,

Middle East Meditation Center,

Secretary General, World Alliance of

Buddhists (WAB), Advisor, Pali University

of Sihora, Nagpur, India as the keynote

speaker for the 9th “International

Conference on Art & Culture Network”

deliverd the special ideas under the

topic of “Buddhism approach towards

a sustainable Peaceful Society”. This is

full keynote speech that he deliverd at

the conference.

“It gives me great pleasure and

honor to present this keynote address

on the special annual events of the

9th International Conference on Arts

and Culture Network and International

Forums with an auspicious theme

Dvaravati: Local Ways with Dharma Ways

Causing Wisdom to Creative Economy,

for promoting World Peace. Indeed, Arts

and Culture which commonly interacted

with Religions plays an important role in

the happiness and peaceful co-existence

of society in each and every country.

Thailand is a country with a rich history

of traditions and culture, also known as

the “Land of Smiles”. I am very happy

and thankful to the Organizers and

hosts namely, Thailand Universities Arts

and Culture Network- which consisted

of a consortium of 15 Universities

nationwide, Nakhon Pathom Rajabhat

University, in collaboration with the

Government of Thailand for organizing

and promoting this auspicious event

with an objective of promoting and

realizing World Peace.

Religions define Peace in different

ways; A biblical concept of Peace is

“to be complete” or “to be sound”, or

in other word, is to be one with God.

Most theist religions normally refer to

Peace as a supreme fulfillment by the

divine. Buddhism, however, look at

peace differently. To quote from the Lord

Buddha “Natthi Santi Param Sukhang

in Pali, which means, there is greater

happiness than peace”. The UNESCO

Constitution’s preamble declares that

“since wars begin in the minds of men, it

is in the minds of men that the defenses

of Peace must be constructed.” The Lord

Buddha proclaimed “When the water is

muddy, any creatures or even precious

gems cannot be seen. When the water

is clear, any creatures or precious gems

can then be seen. Just like the human

mind, when it is clouded, one cannot

distinguish between good or bad.

However, with a clear mind, one could

easily tell good from bad.” “Sati and

Samadhi” meaning Mindfulness and

Concentration are two important tools in

bringing about the clarity of the mind. To

achieve “Sati and Samadhi”, one needs

to practice Meditation which purifies the

mind to brings about inner Peace and


Peace and happiness are the core

philosophy of Buddhism. The prime

objective of Buddhism is to bring about

the well-being and happiness of mankind

as a whole (“bahujana-hitaya, bahujanasukhaya”

in Pali). For this purpose, the

Lord Buddha preached the doctrine

which is morally good in outset (“adikalyana”),

morally good in body (“majjhekalyana”)

and morally good in conclusion

(“pariyosana-kalyana”). With the wellbeing

and happiness of the mundane

world in mind, ultimately Buddhism has

focused to show the path of attaining

higher peace or ultimate happiness

(parama-sukha). The practical approach

to achieving higher peace is based

on one’s development on Generosity

(Dana), Morality (Sila), Mindfulness and

Concentration (Sati and Samadhi) and

Wisdom (Panya). Morality (Sila) or good

conduct is the foundation of the Buddhist

ethics. Therefore, the combination

of Generosity (Dana), Morality (Sila),

Mindfulness and Concentration (Sati and

Samadhi) together with Wisdom (Panya)

brings forth Inner Peace and happiness.

If each and every member

practices Meditation to achieves their

individual Inner Peace, practices Lovingkindness

and has good ethics and

morals, happiness in a society can be

realized. However, in order to have a

sustainable tolerant and peaceful coexistence

in Society, would require each

and every member to be virtuous, kind,

generous, considerate, responsible,

discipline, tolerant, considerate and

respectful. These virtues and positive

values need to be ingrained by both

mental realization and physical habits

development. In order to cultivate these

values, every member of Society must

be trained to develop the good habits of

“Universal Goodness” which comprises

of “Cleanliness, tidiness, politeness,

punctuality and mental concentration

through Meditation”. These daily

practices of Universal Goodness shall

lead to the development of selfresponsibility

which will ultimately lead

to empathy and many other characters

of Peace.

The more a person is trained with

their bodily, verbal and mental actions

through Universal Goodness, the more

a person will develop their character of

peace. World Peace is therefore not too

hard to achieve. The timeless teachings

of the Lord Buddha must be practice in

our daily life. Peace cannot be achieved

with a single effort or dialogue. It is only

when every person has achieved their

inner peace, then only the world can be

at peace. May all of you have a successful

Conference, stay Meritorious, be well

and happy. Thank you. In conjunction

with the 9th International Conference on

Art & Culture Network held the special

Holy Buddha’s Relics procession parade

& Consecration Ceremony at Nakhon

Pathom Rajabhat University premises on

February 11, 2019.

Buddhika Sanjeewa

Photographs by Nakhon Pathom

Rajabhat University and Pensiri

Mahasutthikul (Noomnim)

22 l Mettavalokanaya l May l 2019 l l 2019 l May l Mettavalokanaya l 23

Explore the




Madam Jan

Hsiu Jung

The World’s Famous Special

Buddhist Painting Artist and


Madam Jan Hsiu Jung was born

in Guansi, Hsinchu Country,

Taiwan. She is very popular

worldwide character for

ideal Buddhist paintings. She painted the

portraits of Avalokitesvara on the shells,

bamboos, stone, among others, to create

numerous masterpieces. Specially,

painted Diamond Sutra, Doo De Jing

and the Heart Sutra on the potteries. By

devoting herself to Buddhism, she recited

and transcribed Buddhist scriptures

for many hours each day without rest.

Madam, Jan’s epic calligraphy works

are so famous that three of them were

named the “Three Superb Masterpieces

of Calligraphy”. Gradually, Madam Jan’s

aspiration, ideals and accomplishments

are being recognized and praised by the

public. For over a decade, she frequently

held exhibition tours in Taiwan and China,

and her works have been exhibited over

100 times elsewhere overseas. Madam

Jan has received countless awards in

Japan, Korea, Philippines, Hong Kong,

Canada, and the US. Furthermore, she

has bridged collaborations between the

calligraphy circles and arts organizations

from various countries and organized

cultural exchange exhibitions on

numerous occasions, and actively

partakes in cross-strait cultural exchange

events. While promoting the art of

Chinese calligraphy, she hopes someday

she can establish the “Jan Hsiu-jung

Arts Museum”, a museum dedicated to

the Buddhist teaching of compassion

and attaining enlightenment through

Buddhist scripture calligraphy. A tireless

advocate of Chinese culture, Madam Jan

hopes that her contributions will foster

peace and harmony in the society and at

the same time, help others to discover

personal happiness and freedom.

關 於 詹 秀 蓉

詹 秀 蓉 ,1956 年 出 生 於 新 竹 縣 關 西 鎮

淳 樸 的 傳 統 客 家 農 村 。 自 幼 家 境 清

寒 , 惟 對 書 法 情 有 獨 鍾 , 每 日 堅 持

苦 練 ; 婚 後 養 兒 育 女 之 餘 , 仍 力 學 不

怠 , 視 書 法 研 究 為 每 日 必 修 之 課 業 ,

更 融 入 圖 畫 設 計 元 素 及 多 元 化 書 寫 素

材 , 創 造 出 許 多 令 人 歎 為 觀 止 的 作

品 。 為 突 破 傳 統 書 法 的 窠 臼 , 詹 秀 蓉

發 揮 想 像 力 和 創 造 力 , 融 入 國 慶 典 禮

的 排 字 表 演 概 念 , 及 人 像 素 描 的 設 計

方 式 , 創 造 出 空 前 的 「 鏤 空 」 和 「 細

字 」 書 法 作 品 ; 同 時 採 用 多 元 化 的 書

寫 素 材 , 雞 蛋 殼 、 貝 殼 、 牙 籤 、 陶

瓷 、 竹 片 、 石 頭 等 , 無 一 不 為 詹 秀 蓉

的 毛 筆 所 征 服 , 化 成 一 件 又 一 件 的 大

作 。 曾 榮 獲 「 世 界 傑 出 風 雲 人 物 金 像

獎 」 殊 榮 的 詹 秀 蓉 , 以 書 法 藝 術 聞 名

於 世 。 尤 其 她 的 鏤 空 細 字 書 法 、 多 元

材 質 書 法 、 芒 雕 細 字 書 法 , 更 被 譽 為

當 代 「 書 法 三 絕 」。 逐 漸 地 , 詹 秀 蓉

的 理 想 、 抱 負 與 成 就 , 獲 得 各 界 之 認

同 與 嘉 勉 。 她 不 計 寒 暑 、 朝 夕 勤 修 ,

十 多 年 來 經 常 在 台 灣 、 大 陸 舉 行 書 法

巡 迴 展 , 並 出 國 展 出 百 餘 次 ; 作 品 曾

在 日 本 、 韓 國 、 菲 律 賓 、 香 港 、 加 拿

大 、 美 國 等 獲 獎 無 數 , 被 譽 為 「 曠 世

奇 才 女 書 法 家 」。 並 多 次 協 助 書 藝 界

結 合 各 國 藝 術 組 織 , 舉 辦 文 化 交 流 展

覽 , 積 極 參 加 兩 岸 文 化 交 流 活 動 。 在

兩 岸 共 同 譜 寫 新 歷 史 的 今 天 , 詹 秀 蓉

的 故 事 和 書 法 作 品 同 樣 被 寫 進 了 歷

史 。2008 年 , 台 灣 書 法 家 詹 秀 蓉 耗 時

七 天 七 夜 , 以 純 金 書 法 完 成 「 和 平 協

商 , 共 創 雙 贏 」 之 鏤 空 作 品 , 作 為 海

基 會 董 事 長 江 丙 坤 贈 與 海 協 會 會 長 首

訪 台 灣 的 見 面 禮 ;2013 年 , 詹 秀 蓉 完

成 「 功 在 兩 岸 」 純 金 鏤 空 作 品 , 感 謝

卸 任 的 海 協 會 陳 雲 林 會 長 , 對 兩 岸 和

平 發 展 的 貢 獻 。 這 兩 幅 作 品 是 極 具 歷

史 意 義 的 作 品 , 詹 秀 蓉 用 書 法 藝 術 ,

見 證 了 兩 岸 伸 出 友 誼 之 手 。 即 使 在 藝

術 界 已 經 有 相 當 大 的 成 就 和 地 位 , 詹

秀 蓉 依 然 抱 持 著 「 我 的 成 就 來 自 大 家

的 成 全 , 只 要 有 能 力 我 就 一 定 要 回 饋

給 社 會 大 眾 」 的 心 情 , 期 盼 在 推 廣 中

華 書 道 藝 術 的 同 時 , 能 夠 早 日 成 立 「

詹 秀 蓉 藝 術 館 」, 讓 更 多 人 透 過 佛 經

書 法 , 體 會 生 命 慈 悲 的 本 意 , 從 而 達

到 覺 悟 的 境 界 。 不 斷 弘 揚 中 華 文 化 的

詹 秀 蓉 , 衷 心 希 望 自 己 能 為 社 會 的 溫

馨 祥 和 多 盡 一 份 心 力 , 除 了 將 書 法 藝

術 和 佛 法 慈 悲 平 等 之 精 神 發 揚 光 大 ,

同 時 也 幫 助 更 多 人 找 到 歡 喜 自 在 的 淨

土 。

24 l Mettavalokanaya l May l 2019 l l 2019 l May l Mettavalokanaya l 25




opened at





Sri Lanka….

The Real Cambodian styled

newly built Buddha Shrine was

declared open at International

Cambodian Buddhist Centre

premises in Kaduwela, Colombo, Sri

Lanka by Sri Lankan President His

Excellency Maithripala Sirisena on

March 09, 2019. The newly Cambodian

styled Buddha Shrine built under the

concept and supervision of the Director

of International Cambodian Buddhist

Centre Most Venerable Cambodian

Hun Khamra Kasyapa Thero. Honestly

reminded late Ms. Indrawathie Rodrigo,

who key devotee donated this land for

build Cambodian Temple. Also, Khmer

devotees from Cambodia and other

countries, who their contributions

were facilitated by Most Venerable

Dhammavipassana Mun Say and other

Cambodian monks.

On the same occasion, 8000 Monks

massive Maha Sangha Dana also held

accompany Sri Lanka and overseas

Monks together at International

Cambodian Buddhist Centre premises.

Most Venerable Napana Pemasiri

Mahanayaka Thera, Chief Maha Nayaka

of the Sri Lanka Ramanna Maha Nikaya

and the Most Venerable Am Lim Heng

Maha Nayaka Thera, Deputy Sangharaja

of Cambodia, Ven. Omalpe Sobhita

Thero and Her Eminence Mahopasika

Sok Im with 2000 Cambodian Devotees

also participated this grand occasion.

Buddhika Sanjeewa

26 l Mettavalokanaya l May l 2019 l l 2019 l May l Mettavalokanaya l 27


Lin Chun

Fu Health




Master Lin Chunfu, the founder

of Jialide Technology aims at

social activities. He starts

serve to the Buddhist Monks

and Nuns absolutely free of charge health

care. The revenue is mainly to give back to

the society. In addition to selling goods,

it also conveys important messages of

health through various lectures. In the

case of Jialide Technology, goods are

only auxiliary. What is really to be sold

is the concept, the revolution, and a new

era of self-healing awareness. Raising his

own frailty, Teacher Lin Chunfu covers

almost all common symptoms: cold

hands and feet, low blood pressure,

Allergies, dizziness, tinnitus, skin disease,

gout, arrhythmia, hypertrophy of the

prostate, bone spurs, gastroesophageal

reflux, stroke, etc., almost all over the

disease, so he began to learn to find

out the cause and solve the pain, so

that Really eradicate the disease. At

present, it has successfully developed

a number of products and obtained

multi-national patents, which has

been affirmed by domestic and foreign

invention exhibitions. People have good

will, heaven will be from - Such an ideal

cannot be relied on by individuals alone,

people will fear, will not trust, will give

up, so that people are willing to change

their habits and practice in a solid way.

Teacher Lin has another vision for the

future - health village. Mission - Finding

a truly healthy medicine for human

beings - Since its establishment eight

years ago, "Jialide Technology" has been

committed to integrating research and

development, marketing and health

promotion, and participating in various

exhibitions. In the past, it has created

many amazing miracles. However, for

Teacher Lin Chunfu, this is not a career,

but a career, a mission, and this mission

is to help patients stay away from the

pain and make people open-minded.

弘 揚 新 世 代 健 康 哲 學

從 發 明 起 家 ,「 佳 利 德 科 技 有 限

公 司 」 創 辦 人 林 春 福 老 師 , 以 社 會 企

業 為 目 標 , 營 收 以 回 饋 社 會 為 主 , 除

了 販 售 商 品 , 也 透 過 各 種 講 座 傳 遞 健

康 自 己 來 的 重 要 訊 息 , 對 「 佳 利 德 科

技 」 而 言 , 商 品 只 是 輔 助 , 真 正 要 賣

的 是 理 念 , 是 革 命 , 是 對 於 自 身 健 康

療 癒 認 知 的 嶄 新 時 代 。 看 遍 無 常 , 久

病 成 良 醫 在 母 親 愛 的 教 育 下 長 大 , 林

春 福 老 師 從 小 便 受 到 啟 發 , 除 了 以 吃

素 不 殺 生 表 達 對 生 命 尊 重 外 , 更 篤 信

因 果 , 擅 於 探 究 事 情 的 原 因 。 自 小 在

墓 園 旁 看 遍 出 殯 隊 伍 的 他 , 對 於 人 生

無 常 感 受 極 深 , 加 上 自 身 體 弱 多 病 ,

在 醫 院 看 盡 受 生 老 病 死 苦 的 人 們 , 開

始 體 悟 「 病 痛 」 是 人 類 最 大 的 問 題 。

在 表 姊 年 紀 輕 輕 卻 因 病 往 生 後 , 林 春

福 老 師 更 發 願 讓 人 類 遠 離 疾 病 , 即 使

年 紀 小 力 量 有 限 , 卻 是 初 生 之 犢 不 畏

虎 , 國 中 尚 未 畢 業 便 致 力 將 食 療 的 觀

念 推 薦 給 學 校 師 生 。 提 起 自 身 的 體 弱

多 病 , 林 春 福 老 師 幾 乎 囊 括 所 有 常 見

症 狀 : 手 腳 冰 冷 、 低 血 壓 、 過 敏 、 暈

眩 、 耳 鳴 、 皮 膚 病 、 痛 風 、 心 律 不

整 、 攝 護 腺 肥 大 、 骨 刺 、 胃 食 道 逆

流 、 中 風 等 , 幾 乎 嚐 遍 百 病 , 因 此 他

開 始 學 習 找 出 病 因 及 解 決 病 痛 的 方

法 , 這 樣 才 能 真 正 根 除 疾 病 。

揭 開 疾 病 的 真 相 林 春 福 老 師 透

過 經 絡 儀 (ARDK) 的 科 學 數 據 , 驗 證 「

相 由 心 生 , 運 隨 心 轉 」 的 道 理 , 從 健

康 就 能 看 盡 人 生 ! 透 過 科 學 驗 證 及 各

種 儀 器 的 運 用 替 客 人 找 到 病 源 , 透 過

十 幾 年 來 超 過 三 萬 筆 的 案 例 , 印 證

出 這 些 病 症 的 核 心 問 題 在 於 錯 誤 的

價 值 觀 以 及 生 活 習 慣 。 因 為 人 們 習

慣 晚 睡 , 嗜 冷 飲 及 缺 乏 運 動 而 引 發

各 種 常 見 文 明 病 , 現 代 文 明 病 是 錯 誤

的 觀 念 及 生 活 習 慣 所 造 成 「 少 年 造 業

老 來 受 」 年 輕 喝 冰 冷 飲 、 晚 睡 , 老 來

百 病 叢 生 、 痛 不 欲 生 、 危 害 子 孫 。 在

收 集 科 學 數 據 一 段 時 間 後 , 發 現 病 人

筋 骨 僵 硬 , 也 驗 證 了 黃 帝 內 經 的 「 筋

長 一 寸 , 延 壽 十 年 , 筋 縮 則 亡 , 骨 正

筋 柔 , 氣 血 自 流 」 的 理 論 , 林 春 福 老

師 決 定 發 更 大 的 創 業 夢 , 來 解 決 根 本

的 核 心 問 題 , 於 是 他 關 掉 經 營 多 年 的

連 鎖 店 , 決 定 發 明 符 合 現 代 人 的 需 求

之 系 列 商 品 。 目 前 已 成 功 研 發 多 項 產

品 , 並 獲 得 多 國 專 利 , 受 到 國 內 外 發

明 展 的 肯 定 。 這 些 看 似 不 起 眼 的 科 技

商 品 , 其 實 傳 達 一 個 很 重 要 的 觀 念 —

溫 熱 療 法 。 林 春 福 老 師 提 起 當 初 車 禍

那 段 時 間 , 醫 生 請 他 做 復 健 , 但 充 滿

實 驗 精 神 的 他 並 未 聽 從 指 示 , 而 是 透

過 牽 引 、 倒 立 及 溫 熱 療 法 度 過 。「 體

溫 低 於 36.5 度 以 下 會 使 身 體 代 謝 機 能

降 低 , 導 致 自 律 神 經 失 調 」, 造 成 許

多 疾 病 , 長 期 飲 用 冰 水 導 致 身 體 上 燥

下 寒 ; 造 成 長 期 火 氣 大 失 去 耐 性 , 運

動 放 鬆 便 十 分 重 要 , 透 過 運 動 提 升 身

體 的 溫 度 , 達 到 流 汗 、 排 寒 、 排 濕 、

排 酸 、 排 毒 的 作 用 。

自 癒 修 復 時 代 的 來 臨 正 因 為 堅

信 要 人 類 透 過 自 己 改 變 自 己 , 除 了 推

廣 業 務 , 更 到 世 界 各 地 演 講 , 透 過 電

視 及 廣 播 來 宣 揚 自 己 的 健 康 理 念 , 傳

達 健 康 不 外 求 的 觀 念 , 也 是 深 感 人 類

已 經 成 為 身 體 的 陌 生 人 , 退 化 到 對 身

體 一 知 不 解 , 只 是 一 昧 的 開 刀 、 吃 藥

吃 到 失 去 生 命 , 形 成 因 果 的 惡 性 循

環 。 一 路 從 食 療 法 、 溫 熱 療 法 及 物 理

療 法 研 究 下 去 的 林 春 福 老 師 , 不 斷 透

過 實 驗 找 出 未 來 方 向 , 未 來 將 透 過 分

享 會 進 行 見 證 , 利 用 科 學 證 據 讓 更 多

人 更 輕 易 接 受 自 癒 時 代 的 來 臨 。 人 有

善 願 天 必 從 之 這 樣 的 理 想 不 能 單 靠

個 人 , 人 會 恐 懼 , 會 不 信 任 , 會 放

棄 , 於 是 讓 人 們 願 意 改 變 生 活 習 慣 並

紮 實 的 不 斷 實 踐 , 林 老 師 還 有 另 一 個

未 來 的 願 景 — 養 生 村 。 養 生 村 其 實 是

長 照 的 衍 生 概 念 , 除 了 強 調 健 康 自 己

來 , 更 希 望 透 過 團 體 共 居 的 方 式 , 提

供 需 要 者 一 個 安 身 立 命 的 空 間 , 打 造

一 個 沒 有 血 緣 的 大 家 庭 。 除 了 良 好 的

家 庭 教 育 外 , 他 也 和 兄 弟 姊 妹 談 好 慈

善 基 金 , 妥 善 保 管 父 母 的 遺 產 , 提 供

給 社 會 有 需 要 幫 助 的 人 。 也 是 這 樣 的

家 庭 教 育 讓 他 更 期 許 創 造 一 個 互 相 扶

持 、 療 癒 身 心 靈 的 健 康 空 間 , 一 個 全

方 位 的 健 康 村 。

使 命 ─ 為 人 類 找 出 一 條 真 正 健 康

的 究 竟 醫 學 「 佳 利 德 科 技 」 成 立 八 年

來 , 致 力 於 整 合 研 發 、 行 銷 及 健 康 推

廣 , 並 參 與 各 式 展 覽 , 在 過 去 已 創 造

出 許 多 驚 人 的 奇 蹟 。 然 而 對 林 春 福 老

師 而 言 , 這 並 不 是 事 業 , 而 是 志 業 ,

是 使 命 , 而 這 個 使 命 是 為 了 幫 助 病 患

遠 離 病 痛 , 使 人 豁 達 自 在 , 這 是 他 小

時 候 自 問 要 留 下 什 麼 給 世 人 的 答 案 。

創 業 過 程 即 使 艱 辛 , 前 進 的 心 卻 從 未

被 消 磨 過 , 保 持 平 常 心 用 腳 一 步 一 步

走 出 大 世 界 !

28 l Mettavalokanaya l May l 2019 l l 2019 l May l Mettavalokanaya l 29

Annual “Qing Ming Festival

- Amitabha Repentance

Ceremony” held at the Sam

Poh Thong Buddhist Temple

premises, Kg Baru Ampang, Selangor,

Malaysia on April 12 – 14, 2019.

The ceremony organized under the

leadership by Most Venerable Bhikkhuni

Sing Kan, the Chief Abbess of Sam Poh

Thong Buddhist Temple. Lot of devotees

participated this year Qing Ming Festival

- Amitabha Repentance Ceremony.

Buddhika Sanjeewa

Official Photographs by

Ng Hon Chuan – Malaysia

“Qing Ming




at Sam

Poh Thong




30 l Mettavalokanaya l May l 2019 l l 2019 l May l Mettavalokanaya l 31

mska is;a fmroeß mskanr

oUÈj jkaokdj''''

—lsÉfPd nqoaOdkx Wmamdfod˜ -

nqÿrcdKka jykafia kula f,dj my<

ùu w;sYhska u ÿ¾,N jQ ldrKdjla nj

ieoeye;s Tn fukau ud o fyd¢ka okakd

ldrKdjls' il, f,daljdiSkagu uy;a

fi;la" Ydka;shla i,id,ñka fuf,i

f,dj my< jkakd jQ nqÿjreka" ksr;=re

fjr orkafka w¾:fhka fukau O¾ufhka

o fï f,dj iqjm;a lrjd

Drug free


Since when Buddhism introduced

to Sri Lanka in 236 BC five

precepts have been adopted to

the society and people stopped

killing, stealing, sexual misconduct, lying

and taking intoxicating drinks and drugs.

They also used to observe eight precepts

on new moon days and full moon days.

Eventually their life became very simple

and affordable.

Buddhism established in Sri Lanka

when some Sinhala people became

Buddhist monks and not only they follow

the teachings of the Buddha, but they

guided people also to follow the moral

rules and meditation. Buddhist monks

managed to safeguard the noble culture

and the teachings of the Buddha with

their effort imides many difficulties.

However, it was not possible to avoid

influences of foreign habits perfectly.

Therefore, some ignorant people

imitated habits of gambling, killing, and

drinking from foreigners etc. But still Sri

Lanka maintains the moral way of life for

some extent. Because of five precepts

family life of Sri Lanka is still better than

that of the west. Because some young

people in modern society in the west do

not get married and just enjoy life. Some

wanted to have same sex marriage.

Buddhism teaches the doctrine of Karma

therefore Buddhists know there is good

result of veneration to elders, service to

elders etc, but some may argue asking

why should respect and do service to

others when we are same human beings.

They do not appreciate service to elders

or doing some work for free as they

are taught to depend on themselves.

There are healthy people but do begging

therefore those who don’t believe Karma

do not want to support them. Old people

work in their old age and some become

collectors of waste materials or cleaners.

Where is compassion and gratitude?

Charity, morality, service and

honour to elders, helping the needy,

greeting with join hands, covering of

body with suitable attire, maintaining

love between husband and wife, joining

meaningful pilgrimages, welcome

guests, showing hospitality, seeking

spiritual guide in their problems are

Buddhist values. While old people in

some countries having ball dances,

enjoying parties and gambling old folks

in Buddhist countries follow precepts

fortnightly engage in pilgrimages etc. The

discipline that they have inherited from

Buddhism is very marvelous and great.

Buddhists are more caring, sharing and

finding information of each other due to

the teaching of the Buddha.

Drug free Buddhist economy

Buddhist economy mainly depends

on most basic needs of mankind namely

clothes, food, shelter and medicine.

To have rightly earned wealth and

properties brings happiness to a layman

and he would enjoy wealth using it

for daily necessities, managing it well

without borrowing to be indebted and

doing right things not becoming victim of

evils. As thousands of jobs are available

to be selected according to the interests

of an individual r why he has to depend

on wrong livelihood, evil trade such

as, selling living beings, selling flesh of

animals, selling poisons, selling weapons

and intoxicating drinks and drugs etc. A

business cannot last long If the boss is a

drunkard or a person of extravagant in

spending. There is a report in Buddhist

history that the daughter and the son

of two bankers became a couple and

wasted all the wealth inherited from

parents in gambling and drinking. Finally,

they became beggars on the streets.

Their life was vanity and empty with

everything and they’ve gone to hell.

One of the disadvantages of taking

intoxicating drugs and drinks is wasting

money and wealth. Drunkard has to

serve his drinking friends every day. He

won’t be able to stop drinking suddenly

as he becomes an addict to drinks or

drugs. So, every day he wastes away

money. Body starts to complain many

sicknesses such as headache, pain, blood

pressure, stomach and kidney problems

etc. Therefore, he needs to see doctor

and then he spends money for many

sicknesses. While he takes liquor, his

wallet may be taken by some body. Wife

and children always very worry about

him, but he keeps anger to them. Every

day after coming home having drunk

quarrels with wife or shouts to neighbors

or relatives without any reason but with

self-made reasons or for trivial matters.

Those who don’t drink enjoy

their life and save their money and

all properties. They are mindful in

spending. Their economy increases day

by day as they know the meaning of

life well. Laziness, gambling, drinking,

wandering in the night, looking for

various entertainments, and association

with bad company are the channels of

dissipating the wealth.

The Chief Sangha Nayaka of

Singapore & Chief Incumbent

of the Buddhist Maha Vihara,

in Singapore, The Lecture

of Singapore Buddhist &

Pali University, Dharshana


Most Venerable

Dr.Galle Uditha Thero


34 l Mettavalokanaya l May l 2019 l l 2019 l May l Mettavalokanaya l 35



Buddhism & Psychology - How

do I experience the world?....

Cognitively, Physically, Affectively,

Behaviorally. How do I approach

life?.... Should - My self-discipline,

responsibilities to family / society;

morals; obligations; duties; following

rules & laws. Can - My knowledge, skills,

diplomas, certificates, experiences time,

wealth, health, age, gender, support

system. Like - My curiosity, interests,

desires, dreams, ideals, vows.

How do I approach life? At present,

in all that I do, what is my 1st approach to

life, my 2nd & my 3rd ? Is this satisfactory

to me? How would I like it to be in the

future? Am I flexible?

How do I relate to others? I’m not

OK. You’re OK. Result: Low Self-Esteem

Depression. I’m OK. You’re OK. Result:

Positive Relationship. I’m not OK. You’re

not OK. Result: Feel Helpless Hopeless.

I’m OK. You’re not OK. Result: Anger.

Buddhist Psychologist and

Most popular International


Jen-Hui Tsai


36 l Mettavalokanaya l May l 2019 l l 2019 l May l Mettavalokanaya l 37



Great Senior

Master, Miao


- The First Chinese

Monk in United

States -

Most Venerable Great Senior

Master Miao Feng was

the first Chinese monk to

go to the United States to

promote the Fa. He is the elder of the

American Chinese Buddhist Association,

Miao Feng. In the early morning of April

16th, Miao Feng elders who made great

contributions to the revitalization and

development of American Buddhism,

in the New York. Many great virtues in

the Buddhist world mourned, and the

sorghum style of the elders of Miao Feng

who lived in the Fa and refined. The

elders of Miao Feng created several firsts

in the American Buddhist world. The

American Chinese Buddhist Association

in 1963, the invitation to the White

House in 1980, and the return of Deng

Xiaoping to Guangzhou in 1981. Liurong

Temple was approved by Deng Gong.

The world is impermanent, and the color

is exhausted.

38 l Mettavalokanaya l May l 2019 l l 2019 l May l Mettavalokanaya l 39




The Buddha had taken to solve the

problems of that time could well

be used to solve the social and

environmental problems arising

now. Moreover, as the teachings of the

Buddha emphasize the conditioned

co-production (paţiccasamuppāda) of

phenomena, the relationship between

human and nature in this respect is not

to be neglected. Thus, we see numerous

passages in the different texts of the

Tipiṭaka revealing the importance of

environmental protection. Buddhist

solutions to answer the eco-crisis

of today could be drawn from two

perspectives: 1. The Buddha’s active

participation against instances harmful

to eco-system; such as mass-sacrifice of

animals, and 2. Buddhist philosophical

aspects that have practical appeal to

modern ecological discourses. The


depend on


implicit concern of Buddhist thought to

environment is another area of interest.

The environment included not

only human beings, but also all fl ora

and fauna-the totality of nature. The

respect for life begins and extends

to animals, birds, fi sh and all living

creatures living, big and small; all

aspects of nature, plants, trees, earth,

stars, moon, sun etc. The correct balance

between human beings and nature is

established if this principle of respect to

life is strictly adhered to. What would the

Buddha say about responsibility for the

environment? “When you throw away

your spit and toothbrushes, You must

hide them well away from sight. Waste

dumping in places that we share, And

in the water system leads to ill.” For

the Buddha it is just as true at work as

at home. We must treat the places we

share with respect, and with six billion

people on the planet, every place is a

place we share.

For survival, humans depend on

nature for: their food, clothing, shelter,

medicine and other needs – and should

therefore live harmoniously with

nature. The development of science

and technology, modern humanity

improved living conditions in so many

ways, for pleasure; and affluence has

exploited nature without any moral

restraint to such an extent that nature

has been rendered almost incapable

of sustaining healthy life - finally this

has caused the confl ict between man

and nature. These problems must be

solved by an appropriate environment

ethics. In this way, Buddhism is a fullyfl

edged philosophy of life reflecting all

aspects of experience. It is possible to

find enough material in the Pāli Canon

to delineate the Buddhist attitude

towards nature.2Depiction of nature as

a friend and compassion in the Buddhist

scriptures: “Yassa rukkhassa chāyāya

nisādeyya sayeyya vā - Na tassa sākkam

bhāñjeyya mittadūbhato pāpako.” - (If

one were to sit or lie down under the

shade of a tree, one should not cut a

branch of that tree - if one does then he

is an evil betrayer of friendship)

The above verse sums up the

general trend of thought that runs

through Buddhism on the subject of

Buddhist point of view towards deep

ecology. Buddhism started as a religion

of renouncers of the household-life

which was considered as full obstacles

(bhāsambhādogharavāso), in favor

of homelessness which was regarded

as open space, free from obstacles

(abbhokāso pabbajjā). The early monks

lived the life of itinerants: living in

caves, caverns, groves and parks close

to nature. Therefore, it is not surprising

to see a close link between their life and

nature - the environment. In fact, the

Mahāmaṅgala Sutta of the Suttanāta lays

down living in a congenial surrounding

(paṭirūpadesavāsa) as a blessing or good

fortune (maṅgala).

President of the Outstanding

Women in Buddhism

Awards (OWBA), President

of the Chinese Character

Education Promotion

Association, Deputy

President of the World

Alliance of Buddhists (WAB)

Most Venerable

Bhikkhuni Dr. Ming Yu


40 l Mettavalokanaya l May l 2019 l l 2019 l May l Mettavalokanaya l 41

Association of


Tour Operators (ABTO)

Asian Festival Expo - 2019

Singapore - June 26 - 29, 2019

Thailand - May 28 - 31, 2019


Explore the


Breathing deeply and slowly think

of a Dhamma Dhuta. Traveling

far. Passion less. Introspective.

Empty. Pure hearted. Carrying

the teachings embedded deeply in

consciousness. Far. To another land.

Breathing deeply and slowly see

that monk or nun surrounded by peace

and happiness journeying because

the goal is so clear. Step by step.

Understanding so deeply the path and


Envision that monk or nun departing

from his or her land, abandoning family,

funding, familiar foods, friends, books,

language and customs. Breathing deeply

and slowly. See that monk or nun in

brown robes, white robes, grey robes,

black robes, yellow robes, orange robes,

walking fearlessly, walking for peace. See

that monastic with the skin color; brown,

black, white, yellow or read brown.

Knowing Dhamma, learning

Dhamma, searching Dhamma, teaching

Dhamma, sharing equanimity and

kindness, there are the various forms

we see and hear. And their benefits

encircle this world, Buddhist Dhamma

Dhuta Monks and nuns travelling from

Asia to the West; Buddhist Dhamma

Dhuta Monks and nuns from West to

Asia; from Asia to Africa and South

America; from the West to Africa and

South America. The precious teachings

of our Lord Buddha encircling this

world. The precious teachings of Theris

and Theras into English, Dutch, French,

German, Spanish, Portugese from Tibet,

China, India, Taiwan, Thailand, Sri Lanka

carried on discs, types of books, in

amulets, engraved on status, painted

on cloth, woven in tapestry, in articles,

via the electrical energy of internet, via

television and most importantly in the

hearts of Dhamma Dhutas.

And, envision the seed of Dhamma

growing. Women and men ordaining.

People listening to Dhamma. Nuns

chanting, Monks chanting, Nuns

meditating, Monks meditating. Creating

sacred spaces. A peaceful vibration in

this world. Creating culture of peace.

Creating culture of understanding.

Creating culture of sensitivity. Creating

culture of healing. Breathing deeply and


Letting go of old prejudices of

gender and skin color, country of origin

and language, color of robes and styles

of chanting and opening to goodness,

trusting the goodness of humanity,

mending relationships, speaking

compassionately, welcoming, listening

and sharing politely, speaking words of

truth, goodness and beauty, brightness

arises just as the sun rises.

Brightness arises as surely as the

sun in the sky is one so too the fourfold

sangha is one. As surely, as the fourfold

sangha is one, the sun in the sky one.

That’s what the great Bhikkhuni says.


but happy a




That’s what the great Upasika says. That’s

what the great Upasok says. All that is

one is one. And all that is not one is also

one. And all that is not one is also one.

Deeper and deeper understanding and

welcoming others, cultural others, into

our hearts to receive the teachings, the

lineages, the innovations to be shared to

diffuse just as the rays of light enter the

deepest crevices of human heart. So, the

Dhamma Dhuta monks and nuns travel

this world.

Co-Founder of Outstanding

Women in Buddhism

Awards., Abbes of

International Women’s

Meditation Center

Foundation in Thailand

Most Venerable American

Bhikkhuni Dr.Lee


Cambodia - May 24 - 26, 2019 Sri Lanka - Aug. 13 - 20, 2019

India - Dec. 10 - 12, 2019

Laos - May 20 - 22, 2019

Vietnam - May 15 - 18, 2019

Indonesia - July 02 - 05, 2019

Japan - Sep. 17 - 23, 2019

Malaysia - June 21 - 24, 2019

The platform of Tourism with Buddhism....

Come & Join with us Contact now....

Dr. Kaulesh Kumar

Secretary General

ABTO Head Office, Hans Plaza, Block Road, Rajgir, Nalanda (Bihar) , Pin-803116, India.

+91-9472309246, / /

42 l Mettavalokanaya l May l 2019 l l 2019 l May l Mettavalokanaya l 43

First week

at the base

of Bodhi


Looking at the Maha Bodhi tree one

might visualize the Enlightened

One being seated at the base of

the tree for that whole week.

From a very optical perspective that is

so, yet the knowledge one derives from

the Dhamma taught by Buddha tells us

to see with wisdom. Buddha said, “this

Dhamma of mine is only for the wise

and not those without wisdom”. What

the Buddha did was to contemplate on

his realization of the Dhamma that he

achieved with the enlightenment. For

that whole week he looked deeper into

what he realized and it is said that the

core aspect of his contemplation was

the co-dependent arising or Patichcha

Samuppada. Then on the 7th day night

in the late night watch he saw how the

co-dependent origination take place

where cause leads to effect, and in the

middle watch of the night cessation of




cause resulting in cessation of effect

and in the morning watch, seeing this

simultaneously of when this cause is

there this arises and when this cause is

not there this ceases. Then he went on

to say three stanzas which are paeans of


To a Brahmin striving with diligence

in meditation, there arise in mind

without any doubt that all things arise

because of a cause.

To the Brahmin Striving with

Diligence in Meditation, there arise in

mind without any doubt that all things

cease when the cause ceases.

The Brahmin striving with diligence

in Meditation, will chase away the

armies of Mara just as the bright sun

emerging in the clear sky will dispel all

the darkness.

This itself is the co-dependent

arising, and the realization of that is the

means to total purification or Nirvana.

That is termed Bodhi or realization and

since Enlightened One realized this at the

base of the Ficus tree, the tree is termed

Bodhi Tree. The co-dependent arising is

the very foundation of the teachings of

Buddha. The fundamental principle is,

“When this is there, this arises, when

this is born, this is born. When this is not

there, this is not there, when this is not

born, this is not born”.

The twelve factors in co-dependent

arising, each is a cause to other,

from ignorance there arise volitional

formations and volitional formations

lead to ignorance. So, it is very cyclic

and not linear as many thinks, and the

cycles of birth and death is the Samsara.

Here the Mara is its ten armies, Sensual

pleasure, Discontent, Hunger and Thirst,

Craving, Sloth & Torpor, Fear, Doubt,

Conceit & Ingratitude, Gain, Renown,

Honor and Fame and Extoling self and

Disparaging others.

Today unfortunately though great

majority of Buddhist are only steeped in

the Pariyatti Sasana or on the teachings,

learning the teachings but not going on

to Patipaththi or the practice of same.

Thus one will note that great many

devotees as even Bhikku place greater

significance on the veneration aspects of

the Ficus Tree and the statues of Buddha.

Buddha told the Bhikkus, “Nahan

Bhikkave Kayan Thumhakan ”, Bhikkus

this somatic body is not years. In fact,

it is an effect of the Karma we have

accumulated in the cycles of births and

deaths. Therefore, correctly speaking

one cannot see Buddha from such

statues, but only with the realization

of his Dhamma. Buddha said, one who

realizes the Dhamma will see Buddha.

That realization can come only if we walk

the path of Dhamma shown by Buddha.

“You yourself must strive, the

Buddha will show the path. Those who

come to right practice will get liberated

from the bondage of Mara”.

Formerly Senior Commercial

Manager at Sri Lankan

Airlines and presently

Consultant to Air India GSA in

Sri Lanka.

Sugath Rajapakse

Sri Lanka

44 l Mettavalokanaya l May l 2019 l l 2019 l May l Mettavalokanaya l 45

“Buddhism is

most relevant

to the


The Buddha’s



The cultivation of mind is the

highest training in Buddhism.

The mind is cultivated and

developed through meditation.

A person with a cultivated mind begins,

lives through and ends each day with

calm and serene joy. He or She does not

know low mood, ill temper or neurotic

tendencies. In such state of mind, he

or she finds every task, rather easy

to accomplish. Meditation is a total

awareness which is being aware of all

daily actions; eating, sleeping, working,

chanting or even resting. Chanting is in

fact one of the most important ways

by which we remind ourselves of those

truths and duties we should perform. It

is also a form of mental cultivation when

done property.

The dedication of Siddhartha

Gautam is unparalleled in the world

history. There are very few instances

of leaving the royal luxury, monarchy,

territory, beloved wife, affectionate

child for the quest of emancipation from

human suffering. It is indeed beyond

imagination that Siddhartha passed the

long six years of hardship in the deep

forest in starvation, half starvation or

taking some fruits and became like

skeleton. The skeleton like Buddha

image was found in Taxila Vihara and

was preserved in the Taxila museum.

In memory of the great suffering of the

Siddhartha Gautam the skeleton like

Buddha image.

People have different opinions

regarding the very concept of Buddhism.

Some call it is a religion. Some people

opine that it is a philosophy while

according to others it is one sort of life

style. There are many people who don’t

consider Buddhism a religion. Because,

traditionally religions demand allegiance

to supernatural God or Deities, full

belief and utmost respect to God the

Creator. In that sense Buddhism can’t be

categorized as religion.

According to the Buddha and

Buddha’s teaching says, “Buddhism is

not strictly religion in the sense in which

that word is commonly understood, for

it is not a system of faith and worship,

owing any allegiance to a supernatural

God”. In Buddhism the followers

of Buddha are asked not to accept

blind belief or show allegiance to any

supernatural authority. Rather there is a

direct call of establishing self-confidence

dispelling blind belief. A Buddhist can’t

achieve attainment only by adopting the

“Tisarana” or by showing full belief in

Buddha. The Buddha says, “By oneself,

indeed, is evil done, by oneself is one

defiled. By oneself, is evil undone, by

oneself indeed is one purified. Purity

and impurity depend on oneself. No one

purifies another”.

The Buddha has called upon

people, time and again, to accept

anything after proper scrutin in the light

of reason. The Buddha advised to people

not to accept anything on mere hearsay

or by mere tradition; not to accept

anything on account of rumors or by

mere supposition or by mere inference.

The Buddha further advised to all not

to accept anything merely, because it

agreed with one’s preconceived notions

or merely, because it seemed acceptable.

If one considers oneself anything good,

moral and beneficial then it can be


The Founder and Director of

Bodhinana Meditation Centre

and Buddhist Monastery in

Dhaka, Bangladesh

Most Venerable Ashin Jina

Rakkhitha Thero


46 l Mettavalokanaya l May l 2019 l l 2019 l May l Mettavalokanaya l 47

The mind



Meditation — This is

an invaluable and

indispensable tool, that will

be explained later, allowing

the mind to become still within its home,

not wandering at the will of distractions

and emotions; delusions are overcome

enabling the wisdom of our ‘Inner Light’

to guide our thoughts and, ultimately,

our actions in accordance with the

five precepts and further. Meditation

reveals the reality of all things, leading

to enlightenment and the demise of all

sufferings. Meditation also develops

the ability to concentrate and absorb

knowledge correctly.

Dhamma — The Dhamma is

the pure nature within everyone. The

Dhamma is bright and clear, being

the source of all knowledge, purity,

wisdom and human wholesomeness.

The Dhamma is immeasurably clearer

than the mind and its brilliance banishes

the darkness of kilesa. Once the mind is

pure enough the Dhamma is revealed

becoming one with the mind.

Observing Precepts — This means

embracing an untroubled conscience

by restraint, and abstaining from

wrongdoing in thought, word and action.

The mind will become tranquil and

clear in perception and contemplation.

Precepts are often referred to by other

faiths, beliefs and religions as the

commandments or the rules that should

be followed in order to live a righteous

and moral life. Precepts form the most

fundamental values of human needs,

which are: respect for life; value for

“The mind to

Experience the


property; family values; and integrity. As

a result of our values they become our

precepts. To affirm these values there

are five precepts we must observe:

1. Not to kill a living being; 2. Not

to take the property of others; 3. Not to

indulge in sexual misconduct; 4. Not to

tell lies or engage in abusive speech; 5.

Not to partake of alcohol or intoxicants.

Giving — This strengthens and

confirms our willpower to overcome

greed, brightening the mind by right

thought and deed. We are freed from

our thirst for possessions and cravings

regardless of need and embrace

contentment in place of discontent.

Anger — In the extreme state

of anger we abandon all mindful

thoughts and actions, responding with

emotional recklessness regardless of the

consequences. We exhibit intolerance,

hatred, bias, aggression and a total lack

of consideration for the destructive

results our anger may cause to ourselves

and others. It may explode like a bomb,

blowing away our good intentions

in an instant, or it may slowly fester,

contaminating our lives and physical

wellbeing. However, it manifests itself, it

is always destructive unless checked and

channelled into energy or motivation to

do good.

To overcome this suffering, one

must focus on the opposite reactions

and thoughts that anger brings. Again,

awareness of when and how it arises

is the first step. Then with the wisdom

revealed within the Dhamma one must

consider the pros and cons, keep the

five precepts and seek to spread loving

kindness throughout one’s immediate

and extended environment. We must

not allow our reactions to be the slave of

anger, ensuring that mindful response is

our reliable buffer to emotional reaction.

Delusion — This is the easiest of

the sufferings to go unnoticed and the

most difficult of which to maintain a

vigilant awareness. It creates blindness

to the realities of thoughts and actions,

masking our addictions and infatuations,

while clouding our perception of reality.

We indulge in false beliefs even when

confronted with contradictory advice

or evidence. An alcoholic may deny an

addiction even when confronted with

the reality of the situation; the delusion

overcomes reason to justify denial.

The darkness of delusion renders us

unable to see the consequences of our

emotional and physical aberrations.

Vice Abbot of Wat Phra

Dhammakaya, Vice President

of the Dhammakaya

Foundation, Most Popular

and Respected Dhamma

Teacher & Author in


Most Venerable

Phrarajbhavanajahn (Luang

Por Dattajeevo Bhikkhu)


48 l Mettavalokanaya l May l 2019 l l 2019 l May l Mettavalokanaya l 49


and value of



"In this world hatred never ceases by

hatred; it ceases by love alone.

This is an eternal law"

The glory

of every


The Chinese cultural tradition has

a sincere and profound belief

in Buddhism. This is the effort

and contribution of the "Han

Chuan Bodhisattva" that is passed down

into the Chinese community. Although

"Sisheng Buddhism" and "Han Buddhism

Taoism" are quite different in teaching

and belief, the contribution of "Han

Chuan Bodhisattva" in society and the

promotion of Buddha's faith still needs

affirmation and admiration. Due to the

religious traditions of the Chinese, there

is a considerable degree of strangeness

and misunderstanding about the "Four

Saints Buddhism".

Therefore, in order to enhance the

Chinese community's understanding

and understanding of the "Four Saints

Buddhism", promote the respect,

harmony and unity of the Buddhist

society, and work together to the

harmonious development of society and

the prosperity of Buddhism, we carefully

propose to the Chinese community and

the public. The following joint declaration

and appeal: First, Buddhism's teachings

and beliefs are based on the true history

of the Buddha and the teachings.

Second, the inheritance of

Buddhism begins with the sense of

sorrow and relief of the Buddha of

Sakyamuni. The content is "three turns

of the four-holy sacred, twelve lines". It

was first transmitted to the five monks

of Chen Ruru, and opened the "four holy

Buddhism" and the sound. The liberation

group has been inherited for more than

2,400 years. Third, Sound and complete

Buddhism must include the reliance on

the Sakyamuni Buddha and the Four

Sacred Buddhism, the beliefs, the sacred

Buddha He also believes in and protects

the family believers who have heard of

the group.

Fourth, The teachings of the

Buddha of Sakyamuni are based on the

"three turns of the four holy sacred

turns, the twelve lines". In the end,

the sect of the sacred teachings of the

Buddha, including the sensation, the

greed, the compassion, the liberation,

the aunt Luo Sanqi San Bodhi and other

repair experience. "Four Holy Grails"

is the perfect and supreme Dharma. It

is neither a basic Dharma nor a "Little

Mahayana" Dharma. Fifth, Belief in

Sakyamuni Buddhism, Buddhism and

learning Buddhism must be based

on the "Four Saints" as a standard.

It is suspected that "Four Saints" is a

suspicion of Buddhism. Abandoning

"Four Saints" is equivalent to leaving

Sakyamuni, Dharma and Sangha.

Sixth, according to the "four holy"

sounds to get rid of the scorpion, from

the Chen Ru and other five monks, is the

pro-pass from the Buddha of Sakyamuni.

The collection and continuation of the

Sakyamuni teachings is a contribution

from the sacred sect of the "Four Saints".

This sect is true and credible, and can

be close to and learned by the Buddha

disciples. Seventh, The Buddhism

scriptures of Nanchuan Buddhism, which

was inherited from the "Four Saints

Buddhism", are an ancient and precious

inheritance of Buddhism and a valuable

basis for understanding and learning the

true Buddhism. The Chinese translation

of the Chinese Buddhist translation and

the Chinese translation of the "A Han

Sheng Dian" and the liberation of the

law are also the inheritance of the "Four

Saints Buddhism" in India. It is a treasure

in the Chinese Buddhist culture. It is also

an ancient and precious inheritance of

Buddhism. Beyond the Holy Scriptures,

explore the important basis of the

Buddha's true teachings. The comparison

between the South Pali Holy Scriptures

and the Chinese translation of the "A

Han Sheng Dian" helps to understand

the common Buddhist Buddhism and the

ancient true Dharma.

Finally, I sincerely wish the Chinese

community to be happy and prosperous.

The Chief Monk of Original

Buddhism Sambodhi

Sangha Society in Taiwan,

Saddhamma Cultural Centre

& Holy Buddha Monastery,

Jiaohe City, China

Most Venerable Bhikkhu

Vūpasama Maha Thera


Dhammapada - Yamaka Vagga

(The Twin Verses)

Blessings to all from

50 l Mettavalokanaya l May l 2019 l l 2019 l May l Mettavalokanaya l 51



Putuoshan Monastery is one of excellent temple in Cambodia

located at Battambang Province, Cambodia. The Monastery built

by Most Venerable Bhikkhuni Shih Sheng Hua – The President of

China International Putuoshan, the Chief Abbes of Putuoshan

Temple in Shulin District of New Taipei City, Taiwan, Putuoshan

Monastery in Tongluo, Taiwan, Putuoshan International

Association, Putuoshan Monastery in Cambodia, Putuoshan

Minghua Care Center in Cambodia. In the footsteps of a

Bodhisattva, she established Shi Fang Yuan Inc. which sells

healthy food products to earn revenues for her charitable works.

Buddhika Sanjeewa, as the Founder, President & Chief Editor of Mettavalokana Buddhist Publications Centre, I printed and published this “MettavalokanayaBuddhist Magazine as

52 l Mettavalokanaya a publication of Mettavalokana l October l 2018 Buddhist l

Publications Centre on May 30, 2019 at M. D. Gunasena & Co (Pvt) Ltd, No.20, San Sebastian Hill, Colombo 12, Sri Lanka.

Registered at Department of Post in Sri Lanka - QD/193/News/2018

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