Mettavalokanaya_International_Buddhist_Magazine_May_2019

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May | 2019 

23 Edition 

Let the Light Shine…. 

Page 04 & 05 

The Nibbana... 

Page 08 & 09 

The Comfort Zone... 

Page 10 & 11 

The Scriptural 

Evidence…. 

Page 16 & 17 

The Sleeping Zen…. 

Page 20 & 21 

Qing Ming Amitabha 

Repentance…. 

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 www.mettavalokanaya.com www.mettavalokanaya.com 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 

vulnerability. 

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. 

The 

Ideal 

Place…. 

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 

USA 

“Let the 

Light Shine 

- Reflections 

from Theravada 

Bhikkhunis”…. 

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 

community. 

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. 


“The gain 

to all with 

Respectfully”…. 

Gain, 

Honour 

and 

Praise…. 

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 

respects. 

“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 

USA 

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. 


The 

Nibbana…. 

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. 

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 

USA 

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 

remaining"…. 

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 

security. 

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. 


Comfort 

Zone…. 

“trying new 

things for 

better”.... 

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 


Dedunupitiye 

Upananda Thero 

USA 

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 

room. 

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. 


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 

The 

Recognize 

of 

Suffering…. 

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 

suffering”…. 

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 

Monastery 


Shih Jian Yin 

Taiwan 

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 

teachings. 

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 

possible. 

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. 


“We should 

take this as a 

true spirit of 

Buddhism”…. 

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 

action. 

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 - 

Songdhammakalyani 

Bhikkhuni Arama and The 

Medicine Buddha Vihara, 

Nakhonpathom, Thailand 


Dhammananda (Dr. 

Chatsumarn Kabilsingh) 

Thailand 

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 

administration. 

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. 


The 

Scriptural 

Evidence…. 

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 

“Right 

Understanding 

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 

wholesomeness 

and 

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 

Taiwan 


Chao Hwei Shih 

Taiwan 

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. 


The 

worries and 

Sufferings 

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 

ourselves. 

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 

importance. 

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 

everyday. 

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 

kindness. 

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 


Master Hai Tao 

Taiwan 

“Be mindful 

of the level of 

harmony”…. 

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 

Buddha. 

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. 


“Peaceful, 

comfortable, 

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 

Taiwan 

Most Venerable Master 

Chi Sung Hung 

Taiwan 

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. 


The 9 th 

International 

Conference 

on Art & 

Culture 

Network 

(ICAC) - 

Thailand.... 

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 

Happiness. 

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. 


Photographs by Nakhon Pathom 

Rajabhat University and Pensiri 

Mahasutthikul (Noomnim) 


Explore the 

Buddhist 

Painting 

Worldwide…. 

Madam Jan 

Hsiu Jung 

The World’s Famous Special 

Buddhist Painting Artist and 

Calligrapher 

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。 


Newly 

Buddha 

Shrine 

opened at 

Cambodian 


Centre, 

Kaduwela, 

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. 



Master 

Lin Chun 

Fu Health 

Philosophy 

for 

Buddhists…. 

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 ! 


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. 


Official Photographs by 

Ng Hon Chuan – Malaysia 

“Qing Ming 

Amitabha 

Repentance 

Ceremony” 

at Sam 

Poh Thong 

Temple 

Ampang, 

Malaysia…. 


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 

Society…. 

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 

Visharada 


Dr.Galle Uditha Thero 

Singapore 


New 

Horizons…. 

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 

Lecture 

Jen-Hui Tsai 

Thailand 


Most 

Venerable 

Great Senior 

Master, Miao 

Feng…. 

- 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. 


The 

Human 

Beings…. 

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 

“Humans 

depend on 

nature”…. 

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) 


Bhikkhuni Dr. Ming Yu 

Taiwan 


Association of 


Tour Operators (ABTO) 

Asian Festival Expo - 2019 

Singapore - June 26 - 29, 2019 

Thailand - May 28 - 31, 2019 

The 

Explore the 

Dhamma…. 

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 

goal. 

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 

slowly. 

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. 

“Difficult, 

but happy a 

Dhamma 

Dhuta 

Service”…. 

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 

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Dr. Kaulesh Kumar 

Secretary General 

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+91-9472309246, iabto2016@gmail.com / sangha@abto.co.in 

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First week 

at the base 

of Bodhi 

Tree…. 

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 

“Meaningful 

thinking 

always”…. 

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 

joy. 

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 


“Buddhism is 

most relevant 

to the 

mankind”…. 

The Buddha’s 

Teaching 

based…. 

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 

accepted. 

The Founder and Director of 

Bodhinana Meditation Centre 

and Buddhist Monastery in 

Dhaka, Bangladesh 

Most Venerable Ashin Jina 

Rakkhitha Thero 

Bangladesh 


The mind 

and 

Activities…. 

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 

Peace”…. 

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 

Thailand. 


Phrarajbhavanajahn (Luang 

Por Dattajeevo Bhikkhu) 

Thailand 


"Singularity 

and value of 

Buddhism 

always"…. 

"In this world hatred never ceases by 

hatred; it ceases by love alone. 

This is an eternal law" 

The glory 

of every 

Buddhist…. 

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 

China 

Dhammapada - Yamaka Vagga 

(The Twin Verses) 

Blessings to all from 


PUTUOSHAN MONASTERY 

CAMBODIA 

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 “Mettavalokanaya” Buddhist Magazine as 

52 l Mettavalokanaya a publication of Mettavalokana l October l 2018 Buddhist l www.mettavalokanaya.com 

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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