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SRI LANKA’S LEADING

International

Buddhist Magazine & Website

www.mettavalokanaya.com l 2019 l November l Mettavalokanaya l 1

Dignified Adviser

Mahopadyaya Most Venerable

Dr. Pannila Sri Ananda Thero

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Rajamaha Viharaya, Houston Buddhist Temple -

America, First Theravada Buddhist Temple - Taiwan

and the Secretary of the Los Angeles Dharma

Vijaya Buddhist Temple - America, the Chief High

Prelate of the Seenadi Sivu Korale Chapter

Founder / President / Chief Editor

Buddhika Sanjeewa

Buddhism

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with morality,

Concentration

and acquisition

of profound

Knowledge”….

- Most Venerable

Master Hong Fa –

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2 l Mettavalokanaya l November l 2019 l www.mettavalokanaya.com www.mettavalokanaya.com l 2019 l November l Mettavalokanaya l 3

Humanistic

Buddhism….

The founder of Buddhism,

Sakyamuni Buddha, was not a

god but simply a human being.

The uniqueness of Buddhism is

that it was founded by a human being,

that is why it is called Humanistic

Buddhism. Humanistic Buddhism purifies

the body and mind, enhances our mortal

ethics, makes us compassionate, helps

understand ourselves, gives us strength

to rely on ourselves, inspires us to help

and accept others, teaches us the Truth

of Dependent Origination, helps us

uncover our wisdom to transcend the

mundane world and attain a state of true

ultimate existence, and shows a life of

liberation and perfect ease.

For over two thousand years,

traditional Buddhism has been tainted

by beliefs that, under the disguise of

Buddhism, preached superstition such as

divination by time, fengshui, geography,

picking sticks, and fortune telling.

Buddhism had almost been turned into a

superstitious belief that worships deities

and spirits.

As the saying goes, “Out of

prevailing rules arises faults.” These

misunderstandings have arisen due to

the fact that the long periods Buddhist

dissemination have enabled the

infiltration of teachings and practices

into Buddhism that have gone against the

Buddha’s original intents. As a result, the

Buddha’s humanistic character became

lost, and the overall image of Buddhism

Founder of the Fo Guang

Shan Buddhist Order

and Buddha’s Light

International Association

(BLIA) in Taiwan

Most Venerable Master

Hsing Yun

Taiwan

distorted, which is a true pity. Without

Humanistic Buddhism, how could the

true identities of heretics who feed off

the advantages of Buddhism have been

exposed?

Today, we abide by the humanistic

teachings of Buddhist masters such as

“Dharma can only be found in the world,

and enlightenment cannot be attained

away from it” by Huineng the Sixth

Patriarch, or “Who we shall look up to

is none other than but the Buddha, and

the goal that we shall pursue is none

other than but the perfection of our

character” by Master Taixu, for these are

all teachings to urge Buddhists to unite

as one and reinstate Buddha’s original

intents.

One of the most arduous tasks

required of traditional Buddhism is to

clarify false understandings and reinstate

the true goal of Buddhism by tracing

it back to the Buddha’s humanistic

character. Is this at all feasible? If it is, a

common realization of what Buddha had

originally intended to teach will arise

among all Buddhists, and consequently,

all shall realize the importance of

advocating Humanistic Buddhism.”

In light of the complex system of

Buddhist sects and terminology, which

has caused deviation from the earliest

form of Buddhism, we now hold true to

Buddha’s original intents by tracing back

to the historical facts of Buddha’s birth,

enlightenment, teaching, and death, all

of which had taken place in this world to

call upon a faith in Humanistic Buddhism.

I have also come across many

Buddhists, scholars, and professors who

have mentioned the need to separate

Buddhism and traditional Chinese

folk religions as well as religions in

deities and spirits. This is indeed a way

of Humanistic Buddhism. Indeed, in

effectively eliminating fallacious views,

correcting biases, and rediscovering

right view and right thought, Humanistic

Buddhism is a ray of hope to society

that shall bring happiness and provide a

means of liberation to all.

This failure to recognize Humanistic

Buddhism comes from their ignorance,

lack of understanding in the Dharma, and

ego. Not only do they not see Buddha’s

original intents, they also do not

recognize Buddhist history. For over two

thousand years, Buddhism underwent

heretic attacks, political persecutions,

and had been subjected to public bias

and misunderstandings. As a result,

Buddhists were driven from cities into

mountain forests, monastics confined to

temple grounds and away from people,

faith as a family legacy neglected, and

awareness in the need to be of service

and contribution to the purification

of society have disappeared. Instead,

the focus shifted to mere metaphysical

discussions and inappropriate means of

teaching Buddhism that

hold a passive attitude in

encouraging seclusion from the world

rather than actively helping people.

Where would you like to go? You

would still be in this world. Even if you

become a sage, a saint or even a Buddha,

you still cannot be away from this world.

All of the Ten Dharma Realms exist

within our mind, for the mind embodies

the great void and the entire universe.

If not, where would you like to go. The

Western Pure Land is indeed one of our

future abodes, but ultimately, a Pure

Land is only a creation of the mind, while

Amitabha Buddha is found in our intrinsic

nature. Thus Pure Land is also found

within this world. Imagine a faith that

only encourages individual cultivation

away from society without having any

regards for the people, how would this

faith be of any help to the world?

It must be known that Buddha

carried the original intention of helping

humans when he spoke of the Five

Vehicles. Only with compassion, prajna,

and bodhi can liberation be sought. To

participate in this-worldly endeavors

with an other-worldly attitude would

be a realization of the Bodhi mind.

“That would be Buddhism. Humanistic

Buddhism is ‘what the Buddha taught,

what is essential to human beings,

what purifies, and what is virtuous and

beautiful.’ The essence of Humanistic

Buddhism is found within the Threefold

Trainings--discipline, concentration,

and wisdom. Its core concepts are

found within Dependent Origination,

the Middle path, and its mission found

within guiding modern day people in

finding peace and stability.

Sakyamuni Buddha--the founder

of Buddhism was born in the human

“People in finding

peace and

stability”….

world to teach human beings to help

them discover guidance and happiness.

He never taught his Dharma to animals,

thus we cannot attribute Buddhism to

animals. He never taught it to deities

or ghosts, therefore we cannot call it

Buddhism for Deities and Ghosts. He

never taught it to people with fallacious

or superstitious views, thus we cannot

call it Superstitious Buddhism. Having

been established in the human world

and taught to humans, it shall therefore

be named ‘Humanistic Buddhism.

(Special Thanking to Most Venerable

Miao Guang and Man Chien)


庆祝中华人民共和国成立 70 周年 • 礼赞新中国强大

社

会主义和谐价值观进

宗教场所 — 竹林寺实

践国旗下讲故事 . 2019

年 10 月 18 日至 25 日举

行书法展暨为期一周的水陆空大斋胜

会功德圆满。中国第一比丘尼道场竹

林寺水陆空大斋胜会由女住持上明下

道大和尚主法 , 参加法会的比丘僧重

法为上 , 大家齐心协力 , 精进修行 ,

与会大众倍感法喜。佛教在中国二千

余年来的发扬光大 , 历朝历代各有特

色。竹林寺水陆空大斋胜会 , 突显依

法不依人的佛教精髓 , 积极弘扬众生

平等的理念 , 为弘扬佛法普度众生 ,

开创新境界。在圆满送圣仪式中 , 明

道大和尚形似神似地扮演大慈大悲观

世音菩萨 , 如此的亮相 , 把活动推向

高潮。法会首席功德主 , 上海杰出企

业家陆华英女士 , 身着雍容华贵的汉

装 , 手捧慈航普渡戒定真香 , 表达了

佛教徒既虔诚奉佛又深爱文化 , 传递

着佛教徒爱国爱教 , 在新时代走中国

化道路根本的信念。南无阿弥陀佛 !

Buddhika Sanjeewa

After visit to Xuzhou City, China.

( 参观中国徐州后 )


小藏经研修 · 印祖文钞易读

经云 : 末法亿亿人修行 , 罕一得

道 , 唯以念佛得度生死。净土法门 ,

乃十方三世一切诸佛 , 上成佛道 , 下

化众生 , 成始成终之圆顿法门。净土

宗第十三祖印光大师 , 一生大力弘扬

Abbot - Su Zhou Ling Yan

Shan Temple in China

( 弘法 )


Hong Fa

( 编著 )

China

佛法 , 专修净土法门 , 对中兴净土宗

居功至伟 , 是对中国近代佛教影响最

为深远的人物之一。大师在佛教徒中

威望极高 , 与近代高僧虚云、太虚、

谛闲等大师均为好友 , 弘一大师常赞

云 :“ 弘扬净土 , 密护诸宗 , 明昌佛

法 , 潜挽世风。折摄皆具慈悲 , 语默

无非教化。三百年来一人而已 , 诚不

刊之定论也。” 大师在当代净土宗信

众中的地位至今无人能及。

遗著《印光法师文钞》摄理深

广 , 融百家于一炉 , 吐珠玉于一宗 ,

字字句句闪耀着智慧的光芒 , 被誉为

《小藏经》, 是现代人修习佛法尤其

净土法门的最佳指南。中国佛教协会

会长传印长老指出 :“《印光法师文

钞》是当代最为契理契机的一部书 ,

意本佛经 , 深入进去 , 就能知道里面

的重要性。人生无常 , 人命短暂 , 在

有限的人世时间内 , 要想最大限度

的获得佛法的受益 , 离开《文钞》的

指引 , 没有别的路子。我经常讲 ,

比如做买卖 , 你有一点本钱 , 你要去

赚钱 , 不能赔钱 , 要以最小的成本

赚最大的利益 , 就等于我们在最宝贵

的人生时间内 , 要获得佛法的最大利

益。印光法师的书 , 不管如何看 , 看

多少遍 , 都很有吸引力 , 不会觉得不

要看。” 足见《文钞》之影响何其重

要。

弘法法师 , 历 30 余年研究 , 对《

小藏经》进行研磨解读、探幽发微 ,

撰著成功《小藏经研修 . 祖印文钞易

读》数册 , 这是当代研究印光大师思

想的重要著作 , 对于光大净土法门、

弘扬人间净土具有积极的推动作用。

弘法法师年轻时即显露出不凡的

才干 ,1992 年 , 河南开封大相国寺落

实宗教政策归还佛教进行恢复重建 ,

急需僧伽管理人才 , 中国佛教协会赵

朴初会长首先想到的是知识型的合格

僧才 , 尤其想到了弘法法师 , 而弘法

法师是佛学院毕业生中的佼佼者 , 于

是向苏州佛协商找到开封大相国寺 ,

协助中国佛教协会副会长、上海市佛

教协会会长、上海玉佛禅寺及大相国

寺方丈真禅大和尚主持日常工作 , 在

当地政府宗教部门的领导和支持下 ,

弘法法师带领僧俗大众 , 积极辅佐真

禅大和尚全力做了大量工作 , 很快恢

复了大相国寺古刹雄风 , 在海内外产

生良好的影响。真禅大和尚圆寂后 ,

弘法法师于 1996 年应四众推举 , 升

座大相国寺方丈。后因身兼苏汴两地

寺院的主要领导职务 , 在生活、工作

方面有诸多不便 , 弘法法师再三向赵

朴初会长请求辞去大相国寺方丈 , 于

1999 年获中国佛教协会同意 , 并对其

在大相国寺的工作做出了充分肯定和

良好评价。

在主持大相国寺工作同时 , 弘法

法师挑起了修复苏州报国寺的重担。

苏州报国寺是印光大师闭关静修的胜

地 , 虽然规模不大 , 在海内外却极负

盛名 ,1995 年弘法法师将这破败不堪

的古寺修葺一新 , 随后又在此筹建佛

教博物馆 , 将佛教在苏州传承一千七

百余年历史陈迹 , 以高度概括的手笔

勾勒出来 , 向世人展示 , 受到各界人

士的欢喜赞叹 , 报国寺也因此成为新

型的佛教博物馆寺院 , 属全国首创。

弘法法师辞去大相国寺方丈回

到江苏 , 主持江苏省佛教协会日常工

作 , 同时又分别兼任苏州北塔报恩

寺、泰州光孝寺、崇明寿安寺、崇明

广福寺、太仓海天禅寺等寺庙的方

丈 , 在繁杂寺务中还致力于佛教理论

的研究和佛教文化的传播 , 长期担任

苏州灵岩山佛学院的教学和领导工

作 , 协助院长明学长老大力培育佛教

人才。并亲自撰写文章和著作 , 先后

发表有《论住持正法》、《印光大师

佛学思想与净土宗》、《净土宗与苏

州》等论文。1999 年 9 月主持复办《

弘化》期刊 , 积极弘宣正法 , 推进人

间佛教建设事业。

这次弘法法师在较长时间的隐修

过程中 , 撰著《小藏经研修 . 印祖文钞

易读》将以分册出版的形式 , 逐步完

成系列丛书 , 这将对完整呈现印光大

师的人格魅力 , 引导后学正确理解印

光大师的佛学思想 , 推动净土思想的

弘扬及其在当代社会的推广和实践 ,

想必产生良好影响。相信一定能够达

到印光大师在《文钞》中所期待的那

样 :“ 以诸恶莫作 , 众善奉行 , 因果

报应 , 生死轮回之实事实理 , 谆谆启

迪 , 令人深生憬悟 , 以立为人处世之

根基。进以真为生死 , 发菩提心 , 信

愿念佛 , 求生西方之坦途要道 , 教人

切实奉行 , 以作超凡入圣之捷径 ”。

期待着弘法法师继续笔耕不辍 , 弘法

利生 , 诲人不倦 , 放大光明。谨以为

序并致衷心祝贺 !


International

“Kathina”

Ceremony -

Thailand &

Sri Lanka….

The International “Kathina”

Ceremony serious in B. E. 2562

(2019) held in Sri Lanka under

the main supported by Phra

Dhammakaya Temple in Royal Thailand.

Including special Buddhist Monks

delegation representative from Phra

Dhammakaya Temple, Thailand attended

this Katina Ceremony serious in Sri Lanka

with Thailand and Myanmar devotees.

“Maha Upasika” from Thailand, Ms.

Lalitpat Janejob, the Executive Member

of the World Alliance of Buddhists (WAB),

was lucky to offer Katina Cheevara to

Maha Sangha, as the Vishaka, the story

of ancient historical era.

Most Venerable Luang Por

Dhammajayo, The Chief Monk of Phra

Dhammakaya Temple in Royal Thailand

decided on this year to offering Kathina

Robes to 119 temples in 9 Countries

in the world. “Kathina” is a Buddhist

festival which comes at the end of

Vassa, the three-month rainy season

retreat for Theravada Buddhists in India,

Nepal, Sri Lanka, Bangladesh, Myanmar,

Laos, Cambodia, Vietnam, Malaysia.

The season during which a monastery

may hold Kathina is one month long,

beginning after the full moon of the

eleventh month in the lunar calendar

(usually October). Most Venerable Luang

Por Dhammajayo make up one’s mind

to offer Katina robe to various countries

temples, to support the countries that

make Buddhism as their national region,

to support the extend on the life span of

Buddhism.

Wijaya Wagaarachchi

Official Photographs by Pongpan

Ratithammakul (Zung D’voice)


The

lineage….

“The golden age of

the Buddhism were

seen practicing

Buddhism”….

years afterwards. The bhikkhunis who

went to plant the seed of ordination in

China belonged to Theravada, and even

the vinaya which the Chinese Sangha

follow is Dhammagupta, subsect from

Theravada.

During King Asoka’s period in the

3rd century B.E. there were at least

32 schools but with clear record and

separate set of teachings only 18 schools

were established, twelve sprang from the

early branch and eight emerged from the

Mahasanghika which could be roughly

said to be the forerunner of Mahayana.

The basic reason for Theravada

not to accept bhikkhuni Sangha tracing

their lineage from Mahayana lineage

is unfounded. The ordination lineage

followed by Mahayana derived from

early Buddhism. Next question is how

does Mahayana differ from Theravada?

not enlightened beings. Should they be

allowed close connection with women,

they can easily become confused. To

avoid being side-tracked, monks should

keep clear from women. But not having

direct contact with women does not

imply impurity an inherent negative

quality in women.

The Buddha himself never had

to avoid women. He received them

at every appropriate time because he

was enlightened having transcended

any sexual inclination. There is also

more positive passage in which he

recommended monks to treat women

the same age as their mothers the way

they would treat their mothers, etc.

How can the four groups of

Buddhists work together as foundation

for Buddhism when women as half of

the population are always excluded?

The bhikkhuni Sangha prospered

alongside the bhikkhu Sangha in

India for more than 1000 years.

A passage found in the Vinaya

Pitaka saying that by accepting women

to the Order would shorten Buddhism

only to 500 years proved to be invalid.

When King Asoka the Great came

to the throne around 248 B.E.., (about

290 B.C.) he made it clear his policy to

The Chief Abbes -

Songdhammakalyani

Bhikkhuni Arama and The

Medicine Buddha Vihara,

Nakhonpathom, Thailand

Most Venerable

Bhikkhuni Dhammananda

(Dr.Chatsumarn

Kabilsingh)

Thailand

support and propagate Buddhism by

sending out missionaries at nine different

directions. One particular mission was

led by Mahinda Thera, the king’s son, to

establish Buddhism in Sri Lanka. Later

Princess Anula, sister-in-law of King

Devanampiya Tissa of Sri Lanka expressed

her desire to be ordained as bhikkhuni.

Ven Mahinda Thera suggested that. the

King send an ambassador to King Asoka

of India asking permission from him to

invite Ven Bhikkhuni Sanghamitta Theri,

his sister, and the bhikkhuni Sangha to

come to establish the bhikkhuni Sangha

in Sri Lanka.

The Bhikkhuni Sanghamitta

arrived in Sri Lanka along with a group

of bhikkhunis and also brought with her

a sapling of the Bodhi tree as a token

of respect to King Devanampiya Tissa.

Princess Anula and her large retinue

received ordination and became the first

group of Sri Lankan bhikkhunis. Princess

Sanghamitta Theri remained in Sri Lanka

until her last day.

In China, Ching Chien was the first

Chinese woman to request ordination,

and received ordination from only the

bhikkhu Sangha. Later in 972 B.E, (about

430 A.D.) the Bhikkhuni Devasara from

Sri Lanka was invited along with a group

of 10 bhikkhunis who arrived in Nanking

and gave ordination to 300 Chinese

women.

The ordination of the bhikkhunis

in China branched out to establish the

bhikkhuni Sangha in Korea and East Asia,

which has survived until the present

day. Apart from bhikkhunis in Asian

countries, in the past 2 to 3 decades

Buddhism has spread westward. We

need to understand that when the

Buddha established four groups of

Buddhists, namely bhikkhus, bhikkhunis,

laymen and laywomen, there was no

distinction between Theravada and

Mahayana. In fact, the differentiation

came into existence many hundred

Generally speaking Mahayana differs

from Theravada in its philosophical

exposition of Dharma. However, the

highly complex way of explaining dharma

all took root from the early teaching

of Buddhism which branched out and

blossomed in Mahayana.

In the Tripitaka when Ananda asks

how a monk should behave towards

women, the Buddha was made to say,

“Stay away from them,” and if they

should confront women “they are not to

look at them.” If this instruction is true,

we have to take it with a grain of salt. It

is possible that this instruction is meant

only for Ananda. As we know he was a

good-looking monk and had a charming

personality. At one certain instant

he almost lost himself to a seductive

woman but the Buddha intervened and

saved him. The teaching might also be

taken, as general instruction when we

understand that most monks are still

If women are weakened in supporting

the Sanghas, Buddhism also becomes

meaningless as it is used as a tool for

liberating only the other half of the

population. Both women and men must

come together as established by the

Buddha in supporting and promoting

Buddhism.

There were fewer people

interested to study Buddhism. The

immediate concern of leading day-to-day

life took its precedence. It is unthinkable

that women would have ample time to

think of practicing Buddhism enough

to commit themselves to ordained life.

From a comparative study we find one

common factor responsible for the

ordination of women: it is that women

are committed to Buddhism deeply

enough to inspire them to think of

leading an ordained life. This is true in Sri

Lanka, China, Korea, and Japan.


“Big Buddha Meets

Mozart” Zen

Meditation program

in Austria….

Nowadays, Master Chi Sung

Hung is most popular Zen

Meditation Master in the

world. Also, he is the Earth

Zen Person, International Meditation

Teacher, Founder of Enlightening

Earth Association, Buddha Cultural &

Bodhisattva Association in Taiwan. Last

October 10, 2019 Master Chi Sung Hung

participated for many Zen Meditation

teachings in various places in Austria.

Ms. Lynn Gong, the Teacher of Zen

Meditation and President of Enlightening

Earth Association, Buddha Cultural &

Bodhisattva Association & devotes also

participated this auspices event.

The “Da Buddha Digital Image

Exhibition” was exhibited at the Ars

Electronica Center of the Austrian

National Digital Arts Center. “Century

Buddha” was invited to exhibit in Linz,

Austria. General Manager of Andreas

Winkehofer, Austrian best- selling author

Gabriele Seewald, General Manager of

Deep Space, Austrian National Center for

Digital Art, Christoph Kremer, Zen artist

Hong Qizhen, Austria Tourism expert

Hong Xiuzhen, Manfred GRUBAUER,

general manager of the Austrian Linz

Tourism Bureau also participated.

Buddhika Sanjeewa

After visit to Europe Vienna,

Austria

Official Photographs by

Margaret Wang


“Buddha’s

Teachings

greatness still

shines today”….

Buddhism recognizes two kinds of

Truth, the apparent conventional

truth concerning mundane

matters and the real or ultimate

Truth concerning the supramundane.

The ultimate Truth can be realized

only by developing the mind through

meditation, and not by theorizing or

speculation.

The Buddha’s Teaching is about

the Ultimate Truth regarding the world.

Buddhism, however, is not a revealed

or an organized religion. It is the first

example of the purely scientific approach

applied to questions concerning the

ultimate nature of existence. This

timeless Teaching was discovered by

the Buddha Himself without the help of

any divine agency. This same teaching

is strong enough to face any challenge

without changing the basic principles

of the doctrine. Any religion that is

forced to change or adjust its original

The Chief Incumbent of

Buddhist Maha Vihara,

Brickfields Kuala Lumpur,

Malaysia

Most Venerable Datuk

Kirinde Dhammaratana

Nayaka Maha Thero

Malaysia

The

Ultimate

Truth….

Teachings to suit the modern world, is

a religion that has no firm foundation

and no ultimate truth in it. Buddhism

can maintain the Truth of the original

Teaching of the Master even under the

difficult conditions prevailing in the

modern world. It can face any challenge

posed by the most rigorous method of

scientific inquiry. The Buddha did not

introduce certain personal or worldly

practices which have no connection with

morality or religious observances. To the

Buddha, such practices have no religious

value. We must make the distinction

between what the Buddha taught and

what people preach and practice in the

name of Buddhism.

Every religion consists of not only

the teachings of the founder of that

religion but also the rites and ceremonies

which have grown up around the basic

core of the teachings. These rituals

and ceremonies have their origins in

the cultural practices of the people

who accepted the religion. Usually the

founders of the great religions do not lay

down precise rules about the rituals to

be observed. But religious leaders who

come after them formalize the religion

and set up exacting codes of behavior

which the followers are not allowed to

deviate from. As we discussed earlier,

this is one of the reasons why the Buddha

did not appoint a successor.

Even the religion which we call

‘Buddhism’ today is very different in its

external practices from what the Buddha

and His early followers carried out.

Centuries of cultural and environmental

influence have made the Myanmar,

Thai, Chinese, Tibetan, Sri Lankan,

Japanese and Korean Buddhist way of

life different. But these practices are not

in conflict, because the Buddha taught

that while the Truth remains absolute,

the physical manifestation of this truth

can differ according to the way of life of

those who profess it. Thus, the modern

religion we see in many countries is the

product of normal human beings living in

a country and adjusting to various social

and cultural environments. However,

Buddhism as a religion did not begin as

a super-worldly system that came down

from heaven.

Rather it was born and evolved

through a long historical process. In its

process of evolution, many people slowly

moved away from the original Teachings

of the founder and started different

new schools or sects. All the other

existing religions also face the same

situation. A few hundred years after

His passing away, the disciples of the

Buddha organized a religion around the

Teachings of the Master. While organizing

the religion, they incorporated, among

other concepts and beliefs, various types

of miracles, mysticism, fortunetelling,

charms, talismans, mantras, prayers

and many rites and rituals that were not

found in the original Teaching. When

these extraneous religious beliefs and

practices were introduced, many people

neglected to develop the most important

practices found in the original Teaching:

self-discipline, self-restraint, cultivation

of morality and spiritual development.

Instead of practicing the original Teaching,

they gave more of their attention and

effort to protection from evil spirits and

became more interested in discovering

ways and means of getting rid of the

so-called misfortunes or bad influences

of stars, black magic, and sickness. In

this manner, through time the religious

practices and beliefs degenerated, being

confined to worldly pursuits. Even today,

many people believe that they can

get rid of their difficulties through the

influence of external powers. People still

cling to these beliefs. Hence they neglect

to cultivate the strength of their willpower,

intelligence, understanding and

other related humane qualities. In other

words, people started to abuse their

human intelligence by following those

beliefs and practices in the name of

Buddhism. They also polluted the purity

of the sublime teaching of the Buddha.

One should therefore not come

to a hasty conclusion either to judge

the validity of a religion or to condemn

it simply by observing what people

perform in the name of that religion.

To understand and evaluate the real

nature of a religion one must study and

investigate the original Teachings of the

founder of that religion. In the face of the

profusion of ideas and practices which

were later developments, it is useful for

us to return to the positive and timeless

Dharma taught by the Buddha. Whatever

people believe and practice in the name

of Buddhism, the basic Teachings of the

Buddha still exist in the original Buddhist

texts.

Buddhism is one of the oldest

religions still being practiced in the world

today. While the names of many other

religions which existed in India have

been forgotten, the teachings of the

Buddha, (better known as the Dharma)

are still relevant to the needs of today’s

society. This is because the Buddha

always considered Himself as a human

religious teacher whose message was

meant to promote freedom, happiness

and wellbeing of others. The Buddha’s

primary concern was to help His followers

to live a normal life without going to the

extremes of either self-denial or totally

surrendering to sensual desires.

The practical nature of the

Buddha’s teaching is revealed in the

fact that not everyone is expected to

attain exactly the same goal in one

lifetime, since the mental impurities are

rooted differently in individuals. Some

people are spiritually more advanced

than others and they can proceed to

greater heights according to their state

of development. But every single human

being has the ultimate potential to attain

the supreme goal of Buddhahood if he or

she has the determination and will to do

so.

Even now does the soothing,

sweet voice of the Buddha ring in our

ears. And sometimes we perhaps feel

a little ashamed because we do not

understand Him fully. Often, we only

praise His Teaching and respect Him, but

do not try to practice what He preached.

The Buddha’s Teaching and message

have had their effect on all people for

thousands of years whether they believe

in any religion or not.

His message is for all. Though the

Buddha, the flower of mankind, is no

longer in this world, the sweet fragrance

and exquisite aroma of His Teachings

have spread far and wide. Its balmy,

diffusing fragrance has calmed and

soothed millions. Its ambrosial perfume

has heartened and cheered every nation

which it has penetrated. The reason that

His Teachings have captured millions of

hearts is because they were introduced

not by weapons or political power but

by love and compassion for humanity.

Not a drop of blood stains its pure path.

Buddhism wins by the warm touch of

love, not by the cold claws of fear. Fear

of the supernatural and the doctrine

of everlasting hell-fire have no place in

Buddhism.

During the last 25 centuries since

the appearance of the Buddha, many

changes have taken place in this world.

Kingdoms have risen and fallen; nations

have prospered and perished. And the

world today has forgotten many of these

past civilizations. But the name of the

Buddha remains alive and fresh in the

minds of millions of people today. The

Kingdom of Righteousness that He built

is still strong and steady. Although many

temples, pagodas, images, libraries

and other religious symbols erected in

His honor were destroyed by religious

fanatics from time to time, His untainted

Noble Name and the message He gave

remain in the minds of understanding

people.

Tribute to Most Venerable Dr.

Kirinde Sri Dhammananda Maha Thero.


Amazing Buddhist

Paintings….

張榮發 / 郭吉森 / 李姿欣

Chang Yung-Fa / Kuo,Chi-Sen / Li,Tzu-Hsin

張

榮發總裁說要放在文

物館較高最好的位置

- 他也有說這張聖觀

音畫的就是他。總裁

說 , 他就是觀音 , 觀音就是他。- 要

去拜訪他的收藏文物館裡面的就是

這張 . 發祥天地寰宇徜徉幾席佛禪 . 也

因此 , 總裁看到了這尊觀音畫 , 非常

欣喜說道 . 這畫的就是我 !. 我就是

這尊觀音 , 這尊觀音就是我。滿滿感

恩因這生日禮物起緣的聖觀音因緣際

會。從 1996 年到 2006 年 , 重新創作了

33 觀音。在 2006 年 , 於國父紀念館展

出 33 觀音個展時的因緣 , 認識了李姿

欣 (LI,TZU-HSIN) 小姐。李姿欣 .

1958 年 , 郭吉森 (KUO,-

CHI-SEN) 出生於高雄縣美濃鎮。幼

年時 , 常有父親喜好藝術的朋友來

訪 , 家鄉廟宇在興建時 , 畫師在牆壁

上作畫 , 也往往令我流連忘返 , 把想

畫的人物畫在水泥地上 , 想像自己也

是畫師。小時候陪鄰居參加鎮上寫生

比賽 , 意外的得奬。從此對美術畫畫

有了高度興趣。在高中時代一個有關

設計的學校讓我加上美術技巧又更進

一步 , 因此服役三年後才重拾高中的

課本 , 考上了國立的台灣藝術專科學

校 , 那時年紀已 28 歲 , 一直到 35 歲

才開始做一個專職畫家。國立藝專畢

業後 , 在一個機緣下接觸了佛畫。從

1991 年開始 , 五年的時間研究 , 有敦

煌壁畫 , 法海寺壁畫 , 毘盧寺壁畫 ,

永樂宮壁畫 , 保寧寺壁畫 , 才熟悉畫

觀音的儀軌。

(LI,TZU-HSIN) 小姐是長榮航空

第一期空姐 ( 事務長 )。在集團總裁

張榮發 (CHANG,YUNG-FA) 先生的

80 歲生日時 , 有濟公師父指示請郭吉

森 (KUO,CHI-SEN) 恭繪一尊聖觀音讓

李姿欣 (LI,TZU-HSIN) 小姐帶去給總

裁祝賀 , 也請旅遊達人眭澔平提對聯

祝賀 . 榮耀海空霄瀚翱遊無盡春秋 .


Embrace of

loving-kindness….

“Buddhists

should observe

ethical code of

conduct”….

We should develop love

and care towards others,

particularly if they are in

sadness, poor conditions

and sufferings; we should our love and

care and develop karuna bhavana: love

and attention towards others. It is the

virtue that sublimes man in compassion.

It is defi ned as which makes the heart of

the good quiver when others are subjects

of suffering, or that which dissipates the

suffering of others. Its chief characteristic

is the wish to remove the woes of others.

The hearts of compassionate

persons are even softer that flowers. They

do and cannot rest satisfy ed until they

release the suffering of others. At times

they even go to the extent of sacrificing

their lives to alleviate the suffering of

others. It is compassion that compels one

to serve others with altruistic motives.

A truly compassionate person lives for

not himself but for others. Compassion

embraces all sorrow-stricken beings,

while loving-kindness embraces all living

beings, happy and sorrowful.

The Secretary General

of Taiwan Buddhist

Association, Secretary

General of the World

Buddhism Bhikkhuni

Association & the Chinese

Buddhism Bhikkhuni

Association, Abbess

of Miau Kuang Chan

Monastery,

Most Venerable

Bhikkhuni Shih Jian Yin

Taiwan

By mudita we will have empathy

and can also join the happiness and

joy if others. It is not mere sympathy

but sympathetic or appreciative joy

which tends to destroy jealousy, its

direct enemy. The chief characteristic

of mudita is happy acquiescence in

others’ prosperity and success. Mudita

embraces all prosperous beings and is

the congratulatory attitude of a person.

It tends to eliminate any dislike to the

happiness of others, on the other side it

encourages and support the happiness

of others.

The view on other living things

are clear as Buddhist teachings clearly

states that Life is not an isolated process

commence with birth and ending in

death. Each single lifespan is part of a

series of lives having no discoverable

beginning in time and continuing on as

long as the desire for existence stands

intact. Rebirth can take place in various

realms of human beings and animals, on

higher level we meet heavenly worlds

of greater happiness, beauty and power

and on lower level we find infernal

worlds of extreme sufferings. Kamma is

the cause of rebirth. Kamma determines

the sphere into which rebirth take place,

wholesome actions bringing rebirth in

higher forms, unwholesome actions

rebirth in lower forms.

It is clear that in the Buddhist’s

teaching, all forms of living beings are

interrelated, particularly as they are the

same individuals of being in different

forms. Therefore, care and love for

other beings and creatures is basic and

important in Buddhist ethic and moral.

In the implementation of daily moralconduct:

Buddhists should observe

ethical code of conduct (sila). Depending

on the pledge of each individuals,

upasaka, upasika and lay persons, on

which and how many sila they observed,

this sila has two major target objects of

the conducts: one’s own daily conducts,

actions and privacy; while the other

target objects are other creatures and

natural elements.

Implementation on daily life of

these basic principles are shown in

various form of conducts and rituals;

such as: vegetarianism, (to free caged

animals back to nature), regulations to

respect the growth of nature during

certain months, particularly during

the rainy wet seasons, as during these

months many creatures are breeding,

growing and developing. We should

respect and give the chance to the other

creatures to live accordingly.

On the other side, the adhamma

which should be avoided according to

Buddhist ethics are lobha, dosa and

moha. These are the deeds that are

associated with attachment, ill will

and delusion. They are important to

understand as they have big influence on

humans’ actions towards other creatures

and nature. People should avoid these

acts of attachment, not only to free

themselves, Environmental Preservation

and Restoration but also to care, love and

be compassionate. Avoiding the Good or

bad virtues: Buddhist traditions on love

to nature: replanting – reforestation as

the implementation of metta, karuna,

mudhita

One of the various way’s guidelines

shown by Buddhist’s code of ethics

to implement the Dhamma actions:

metta, karuna and mudita are the

implementation of fang shen. It is done

by releasing caged animals back to the

nature: particularly birds and fish; as they

are the handy ones to obtain. It is one of

the expressions to show our compassion

towards other living being. It is part to

train the compassion, metta inside us

ourselves and to live in harmony with

other beings.

At present, with the big problems

of nature exploitation of almost every

components of nature, it cannot be

denied that it makes it creates sufferings

of many other creatures, visible and

non-visible. Ecosystems are polluted

and destroyed, because of human greed

and unwise ways of using and exploiting

nature. From the top of the mountains to

the depth of the oceans, it seems there

are no safe havens for living beings.

For many Buddhists fang shen

is one of the important actions for

nature – environment preservation and

rehabilitation. Not only releasing caged

animals including birds to the nature and

fish back to the rivers, many programs

including replanting and reforestation.

Surely, they are good deeds which will

bring good kamma, avoiding further

environmental disasters for humans

ourselves.

Environment and nature

rehabilitation is mostly done by

implementing replanting and reforestation.

Over-logging of forests

and tress brings various kinds of

disasters that cause suffering to people

in various countries and areas: with

floods, landslides, erosion. They bring

great calamity and sadness to people

and to others. Therefore, many people

think that the best way to overcome

the problem is (among other) by the

implementation of re-forestation and

replanting trees.

Unfortunately, without proper,

good knowledge, these good intention

actions are causing worse conditions:

the ecological disasters. Instead of

nature and environment rehabilitation

and restorations, worse situations are

created, causing ecological disharmony,

making bad impacts and bring many

beings into suffering and sadness. It is

very true, that for what ever actions

done by humans, Buddhists in particular,

right – true vijja (vidya – knowledge)

and the Noble Eightfold Noble Path -

Eight Noble middle ways is needed to

be implemented. It is very true, that

without proper knowledge of the field

into which we are going to do actions, it

will not bring good kamma, but on the

other side: bad kamma.


Explore the

Dhamma….

Bodhi Dharma Society (BDS) was

formed in 2017 at the Sri Lanka

Buddhist Temple in Sentul,

Malaysia, It consists of devoted

and like-minded people of different age

groups. Activities of the Bodhi Dharma

The Abbot of Bodhi

Dharma Society -

Malaysia.

Most Venerable Bhante

Prof. Seevali Thero

Malaysia

Society are carried out under the noble

guidelines of the teachings of The Lord

Buddha. Membership of the BDS is

opened to every one of all ages.

Their vision is Bodhi Dharma

Society will undertake to establish and

promote the Bhikkhuni Order (the order

of the Buddhist nuns) of the Theravada

Buddha Tradition across Malaysia and

beyond.

Their Mission is Bodhi Dharma

Society would recruit, arrange and

accommodate the new female aspirants

to be ordained as novices and to provide

them with the higher ordination under

the guidance of the senior monks and

nuns. The BDS will undertake to train

them for a period of two to three years

at a traditional monastic Bhikkhuni

center in Sri Lanka.

Now, ‘Bodhi Dharma Society is only

one year old. During this short period

of time, despite some difficulties, our

devoted committee members have

worked tirelessly to reach out to the

maximum number of people who were

looking for ways and means for their

spiritual delight and development.

We have organized many numbers of

activities such as weekly Dhamma talks,

Meditation classes, retreats, Offering of

Sanghika danas, Charity works, inviting

many foreign and local monks, nuns and

also lay people for sharing the Dhamma

and conducting retreats and organizing

educational seminars for the benefit of

the young and adults etc.

These activities were well attended

by many. Devoted committee members

deserved lots of credit for their humble

and generous dedication for the service

of the Dhamma. We are thankful to

the Dhamma loving people who have

extended their support for maintaining

the center and helping us to carry out our

noble mission. Please join us and work

together with us to serve the Dhamma.

Many of you have been a big

part of our journey and your support

has enabled us to evolve and change

for the better in achieving the shared

objective of becoming more caring

citizens and kinder and better Buddhists.

It is important to celebrate milestones.

It is as much to recognize the journey

that you have been on, as it is to give

the opportunity to set new goals for the

future. We have been very fortunate

throughout this period to have a tireless

and far sighted member of the Sangha, to

guide and lead us in the various aspects

of administrating with good Dhamma

practices.

Equally, thanks are due to the work

of the incredible team that we have at

BDS who would walk an extra mile to

see that things are proper and running

the way it should be. Our mission is to

make BDS a center of excellence for the

promotion of the Bikkhuni Order (Order

of the Nuns) and the dissemination of

the Buddha Dhamma. With regards

this, we have laid down very ambitious

growth plans to see to its success.

“Spiritual

delight and

development”

菩提达摩佛学会于 2017 年在仙都

的斯里兰卡佛寺庙成立 , 由不同年龄段

的忠诚和志同道合的人组成 , 菩提达摩

佛学会的活动是在法师崇高指导下进

行的。菩提达摩佛学会的会员资格适

用于所有年龄段的所有人。菩提达摩

佛学会将承诺在马来西亚及其他地区

建立和推广小乘佛教传统的比丘尼秩

序 ( 佛教比丘尼的秩序 ) 菩提达摩佛学

会将招募 , 安排和容纳新的女性有志者

作为新拜 , 并在高级僧侣和尼姑的指导

下为他们提供更高的圣职任命。普提

达摩佛学会将承诺在斯里兰卡的传统

修道院中心训练他们两到三年


Qualities of

Dhamma and

Discipline….

Sasanadhaja

Dhammachariya, The

Abbot - Chak Daeng

Temple, Thailand

Most Venerable

Phra Maha Pranom

Dhammalankaro

Thailand

The Eight Amazing Qualities of

Dhamma and Discipline - In this

Dhamma and Discipline, there

is a gradual training, a gradual

course, a gradual progression, and

there is no sudden attainment of final

knowledge. My disciples do not overstep

the training rules I have laid down for

them, even for the sake of their lives.

The community of Bhikkhus does not

accommodate an immoral person. They

quickly banish him from the community.

Those of the four castes—nobles,

brahmins, merchants, and workers—

having gone forth from home to the

homeless life in this Dhamma and

Discipline made known by the Tathagata,

abandon their former names and

identities and are called “recluses, the

followers of the Sakyan son.” Although

many Bhikkhus attain final Nibbana in

the Nibbana-element with no residue

left, no lessening or filling up of the

Nibbana-element is evident.

This Dhamma and Discipline has a

single taste—the taste of liberation This

Dhamma and Discipline contains many

treasures of various kinds, which include:

the four foundations of mindfulness,

the four right endeavors, the four

bases for successful accomplishment,

the five faculties, the five powers, the

seven enlightenment factors, and the

Noble Eightfold Path. This Dhamma and

Discipline is the abode of such mighty

beings as the Stream-winners, the

Once-returners, the Non-returners, the

Arahants, and those practicing realizing

the four Fruits of the Holy Life.

The Amazing Qualities of the Ocean

- In the ocean, there are gradual slopes

and inclines, and there is no sudden

precipice. The ocean is stable and does

not exceed the limits of its tideline. The

ocean is not filled with dead bodies.

Any dead body in the ocean quickly gets

washed to the shore and cast up on

dry land. All rivers, regardless of their

greatness, lose their former names and

identities upon reaching the ocean, and

are simply known as “the ocean.”

Although the rivers of the world

pour into the ocean, and rains fall from

the sky, no swelling or diminishing in

the ocean is discernible. The ocean has

a single taste—the taste of salt. The

ocean has many treasures of various

kinds: pearls, sapphires, etc. The ocean

is the abode of such mighty creatures as

the Timi, Timingala, Timirapingala, etc.

These creatures are 100 to 500 Yojanas

in size.

Many men in their fear betake

themselves for a refuge to hills, woods,

gardens, sacred trees and shrines. Such a

refuge is not secure; such a refuge is not

supreme. To such a refuge should one

go, one is not released from all sorrow.

He who takes refuge in the Lord Buddha,

the Dharma and the Sangha sees with

wisdom the Four Noble Truths: Suffering,

the Cause of Suffering, the Cessation

of Suffering, the Noble Eightfold Path

leading to the Cessation of Suffering.

Such indeed is a refuge secure;

such indeed is a refuge supreme. To such

a refuge should one go, one is released

from all sorrow. Sandalwood, in the

world, is pleasant; pleasanter is the

light of the moon. Far pleasanter than

sandalwood and the moon is the welluttered

discourse of the righteous. One

of pleasant speech has many a friend;

one of harsh speech few friends. In

this matter, the illustration concerning

the moon and the sun should be

remembered.

A man is not a Bhikkhu simply

because he begs from others. By

adopting householder’s manner, one

does not truly become a Bhikkhu. Let

him not despise his own gains. Let him

not covet those of others. The Bhikkhu

coveting the others’ gains, does not

attain concentration. Though a recipient

of tittle, a Bhikkhu despises not his own.

Him of pure and strenuous life,

Devas look up to high. Whether it is cold

or hot, whether it is windy or sunny,

whether there are gnats or mosquitoes,

he who is unperturbed, who is undaunted

by hunger or thirst, who keeps on

working night and day, and who does not

let go of a benefit when occasion arises,

is favored by lady luck; lady luck will

reside with him. It is despicable to obtain

your glory, acquire your wealth, and earn

your living by lowering the value of your

life or by conducting yourself wrongfully.

A man should sacrifice his wealth

for the sake of his bodily organs, sacrifice

his bodily organs so as to save his life,

and sacrifice them all—his wealth,

“Pure and

strenuous life”….

bodily organs, and life—in view of

righteousness. The sandalwood, being

dry, does not part with its fragrance;

an elephant, on the march, ceases not

to display its grace in the eyes of men;

the sugarcane, being brought under a

pressing-machine, does not forsake

its sweet taste; a wise man even under

affliction, does not abandon his virtuous

conduct.

A stone umbrella is weighty.

Weightier is the utterance of the gods.

The chiding of elders is weightier still.

And weightiest are the words of the

Buddha A man should admonish in what

requires admonition; he should prevent

the commission of an evil deed. Such a

one is beloved by the good, but disliked

by the wicked

One should regard as a guide

to hidden treasure someone who

points out faults and who reproves.

One should associate with such a wise

person, the association with whom is

only for the better, never for the worse

at all. Associate with the good, form

companionship with the righteous. It is

good, not bad, knowing the goodly ways.


The Great

Compassion

International

Buddhist

Conference in

Xuzhou, China….

“The Great Compassion Water and

Land” International Buddhist conference

held at Zhulin Temple premises, Xuzhou

City, China on October 18 - 25, 2019.

The conference organized and leading

by Most Venerable Bhikkhuni Shi Ming

Dao, The Abbot, Zhulin Temple, Xuzhou

City, China. Abbot Ming Dao break the

traditional Buddhism model of thinking,

She promote the female virtue., She is

the model who promote Dharna and

save all living beings from sufferings in

new era.

中国第一比丘尼道场竹林寺水陆法会

主法女住持 - 上明下道大和尚打破传

统佛教思维弘扬女德新时代弘扬佛

法普度众生的典范 .

一比丘尼道场

竹林寺是中国第

Buddhika Sanjeewa

After visit to Xuzhou City, China.


Glory of

every

Buddhist

today….

According to the “Four

Noble Truths” of Buddha’s

righteousness and teachings,

Buddhism, which has been

the center of thought, doctrine, and

belief, has been passed down for more

than 2,400 years. Inheritance continues

to spread throughout the world and

flourishes in Southeast Asia, including

Ceylon, Myanmar, Thailand, Cambodia,

Khmer, and parts of India and Europe and

the United States. The glory of continuing

the “Four Noble Truths of Buddhism” is

the glory of Buddhism as a whole in the

past two thousand years, and the glory

and mission of every Buddhist today. In

the past two decades, through the efforts

President of Buddha’s

Sangha Association, 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

of the Buddhist monks in the South

and some Chinese Buddhist disciples,

the Chinese world with wisdom, ford,

and pious faith can re-understand the

essence and greatness of the Four Noble

Truths and affirm the Four Noble Truths

The importance and value of hearing

the monk’s heritage, and shouldering

the glory and responsibility of inheriting

the “Four Noble Truths” and hearing the

liberation of the monk.

Here, I heard the release of monks

from the “Four Noble Truths” in Ceylon,

Myanmar, Thailand, Cambodia, etc. On

behalf of all the Southern Buddhists, I

sincerely affirm and warmly welcome:

Chinese communities in Taiwan, Malaysia

and the world The rise of the “Four

Noble Truth Buddhism” is attributed to

the wisdom and merit of the Buddha,

sharing the achievements and glory

of the “four Noble Truth Buddhism”

together, taking on the responsibility of

preaching, maintaining the “Four Noble

Truth” and hearing the Buddhist monk’s

heritage, and further The “Four Noble

Truth Buddhism” has become a firm and

valuable heritage in the “Four Noble

Truth Buddhism”.

The Chinese cultural tradition has

a devout and deep faith in Buddhism.

This is the effort and contribution of the

“Bamboo Path of the Han” transmitted

to Chinese society. Although the

teachings and beliefs of the “Four Noble

Truths of Buddhism” and “Han Chuan

Bodhisattva” are quite different, the

contribution of “Han Chuan Bodhisattva”

to society and the spread of the Buddha

’s faith still needs to be affirmed and

praised. Due to the Chinese religious

tradition, there is a considerable degree

of unfamiliarity and misunderstanding of

the “four noble Buddhists.” Therefore, in

order to enhance the Chinese society’s

understanding and understanding of

the “Four Noble Buddhists”, to promote

respect, harmony and solidarity in the

Buddhist society, to work together for

the harmonious development of the

society and the prosperity of Buddhism,

we carefully propose to the Chinese

community and the public The following

joint declarations and appeals:

01 - The teachings and beliefs of

Buddhism are centered on the Buddha

and teachings of Shakyabha based

on real history. 02 - The inheritance

of Buddhism originated from the

righteousness and liberation of Buddha

Shakyamak. The content is “Three

Turns and Twelve Elements of the Four

Noble Truths”. It was first transmitted

to Wu Pichu, such as Chen Chenru, and

opened the “Four Noble Truths” and

its reputation. The liberation of monks

has been passed down for more than

2,400 years. 03 - sound and complete

Buddhism must include the reliance and

belief in the Sakyamuni Buddha and the

Four Noble Truths, the observance and

inheritance of the “Four Noble Truths”

and the liberation monks of the law of

liberation, as well as the Noble Buddha

and the Four Noble Truths. And believe

and protect the home believers who

have released the monks.

04 - The teachings of Buddha

Shakyabha are based on the “three turns

and twelve deities of the Four Noble

Truths” as the consummation. After all,

they summarize the main teachings of

Buddha Shakyamya teachings, which

include Zhengjue, greed, compassion and

joy, liberation, and liberation. Luo Sanxun

San Bodhi and other revision experience.

The “Four Noble Truths” are the ultimate

and supreme Dharma, neither the basic

Dharma nor the incomplete “Theravana”

Dharma. 05 - Belief in the Sakyamuni

Buddha, Buddhism and the study of

Buddhism must be based on the “Four

Noble Truths” as a standard. Suspecting

the “Four Noble Truths” is to suspect

Buddhism. Leaving the “Four Noble

Truths” is equivalent to abandoning the

Sakyamuni Buddha, the Dharma and the

monks.

06 - Release the monks in

accordance with the sounds of the

“Four Noble Truths”, starting from the

five bhikkhus such as Chen Ru and

others, which are from the biography of

Sakyamuni Buddha. The collection and

continuation of the Shakyabha teachings

were contributed by the Buddhist monks

who heard the “Four Noble Truths”. This

monk’s heritage is true and credible,

and it can be used for the disciples to

get close and learn. 07 - The southern

Buddhism comes from the Pali sacred

scriptures inherited from the “Four

Noble Buddhists”. It is an ancient and

precious inheritance of Buddhism. It is a

valuable basis for knowing and learning

the true Dharma. Chinese Buddhist

society translation, hereditary Chinese

translation of “Ahan Holy Code” and

liberation law are also inherited from

India’s “Four Noble Buddhists”. They are

treasures in Chinese Buddhist culture.

They are also ancient and precious

heritages of Buddhism. Beyond the

sacred scriptures, an important basis

for exploring the true teachings of the

Buddha. The contrast between the

Pali Holy Scriptures in the south and

the Chinese translation of “Ahan Holy

Scriptures” helps to understand the

common Buddhism and the ancient true

Dharma.

08 - Buddhism has a long history, and

the process of spreading it will inevitably

integrate the customs, cultures and

beliefs of different times, regions, and

nationalities, and develop into regional

Buddhism with different characteristics.

Although Buddhism, which is rich in

different times and local cultures, cannot

fully represent the primitive Buddhism

initiated by Buddha Shakyambut, we

believe that “the regional Buddhism with

various characteristics still contains the

ancient and common Dharma,” and This

is the common and valuable asset of the

entire Buddhist world. Through mutual

respect and understanding, Buddhism in

different regions can cooperate and learn

from each other in “differentiating and

seeking common ground” to promote

the emergence of true Dharma.

09 - the emergence of the Dharma

and the prosperity of Buddhism must

be based on the unity of the Buddhist

disciples. The competition and opposition

between different schools and sects will

only detract from the glory of Buddhism

and will not help the spread of Farectification

and prosperity. Buddhist

disciples should strive to avoid mutual

discrimination, promote harmony and

solidarity, and face the difficulties and

problems of the times together. 10 -

The wisdom and spirit of Buddhism lies

in facing the real world in a pragmatic

way. By seeing the predestination and

annihilation of the real world, we can

develop the right way to increase Leli

and eliminate suffering, and recognize

the impermanence of predestination.

The bitter, non-my righteous view, with

a view of life that respects life, cherishes

the world, and less contentment, works

together for human harmony, world

peace and suffering.

“Human harmony

forever”….


Tien Sen Tua Temple

Annual Justice Bao

Anniversary….

Such statement indeed, makes her a role

model as a wife. When the excavating

group in charge of Justice Bao’s cemetery

began the excavation and clean up, they

discovered the remains of Justice Bao,

and also 2 tomb stele together. One of

Justice Bao, and the other of Madam

Dong. It is with great honor that Tien Sen

Tua Temple is the one and only temple

in the world to worship her. A Family

of Taoist History, a Strict Father and a

Reputed Master, Master Tony Lim, who

is the current Chief Master of Tien Sen

Tua Temple comes from a Taoist family.

Build on the foundation he has learn

from his late father, he went under the

wing of a famous “San Tan” teacher, and

successfully mastered the mystical skills

of the “San Tan”.

On October 18 - 26, 2019 Tien

Sen Tua Temple in Singapore

hosted its “Annual Justice Bao

Anniversary” event. This year,

the highlight of this event would be

Justice Bao’s wife, Madam Dong ( 永康

郡夫人董氏 ). Madam Dong was born

into a family of bureaucrats. When she

got married with Justice Bao, she said to

him :” A man should be focus in matters

of the country. I will take care of your

parents, as though as they are my own.”

Buddhika Sanjeewa

After the visit to Singapore


Dhamma

Propagation

in Artificial

Intelligence….

you are Buddhists how about Dhamma

propagation and Education with AI or

Artificial Intelligence?

AI and its miracle works - AI or

Artificial Intelligence started developing

since 1950. AI can help us for the

comfortable life like a good assistant

in every lifestyle both personal and big

scale work. As we known now Xinhua use

AI reporter and it look almost same as

the professional reporter whom AI copy.

In China, they said that the government

put AI Education for academic in the

constitution of China. Moreover, AI

can write 30 financial articles per day

for website investor of Korea , AI can

have self-learning till AI Alpha Go can

educated people. Many scholars said

that in the future if AI clever than a man

we should learn from AI.

Buddha’s Dhamma is timeless -

Although technology change a lot, but

the Dhamma of the Lord Buddha never

changes and Defilements in human

mind never change too. Lord Buddha

always taught us about the 4 Noble truth

which comprise of suffering (dukkha) ,

cause of suffering (samudaya), cessation

of dukkha (nirhodha) , path that

frees us from suffering (magga). AI or

Artificial Intelligence can help us for the

comfortable life and free from suffering

from the physical or economic but for

suffering from society and defilement

Dhamma of Lord Buddha to people of

the world while good people can be role

model of AI to copy. So, to train people

to be a good people with morality and

mindfulness are very important. AI need

role model so we should put more role

model for AI. AI support the propagation

of Dhamma while the propagation of

Dhamma create good people to be role

model for AI. While Buddhist Education

should be the way to create good habits

for the learner and good habit for the AI.

Lord Buddha said that Mano puppung

Kama Dhamma Mano Settha Mano

Maya, everything up to our mind, our

mind is Chief, Our Mind is Master, if our

mind good , we speak good ,we do good.

time so for BUDDHIST Propagation we

should not reject them, but we use them

as a vehicle to bring Buddha’s Dharma

all over the world. Buddha teaching the

product is very good just make in new

packaging for more interesting by AI.

While Buddhist Education should be the

way to create good habits for the learner

and good habit for the AI.

AI or Artificial Intelligence can

help us for the comfortable life and

free from suffering from the physical or

economic but for suffering from society

and defilement we need the Dhamma of

the Lord Buddha from inner wisdom to

solve this problem. Dhamma Intelligence

is better than Artificial Intelligence.

Dhamma

Propagation

in Artificial

Intelligence….

Today’s world constantly

undergoes drastic and abundant

change, especially in the domain

of technology. Almost everyone

has smart mobile phone. We can contact

each other very easy across the globe.

We use social media to contact each

other. We can see any programs we want

by youtube in anytime. We can search

any information we want on google, we

can study from online university, ect. Do

you think what will happen in the next 30

years for the new technology especially

AI or Artificial Intelligence? The year

2050, That’s the year in which artificial

intelligence will be able to perform any

intellectual task a human can perform,

according to one survey of experts at

a recent AI conference. Anything and

everything any person have ever done

in all of history —all of it doable, by

2050, by intelligent machines. And If

The President of World

Alliance of Buddhists

(WAB) and Chairman of

the Executive Council

Meeting of WAB

Most Venerable

Palawadhammo (Dr.

Pornchai Pinyapong)

Thailand

overcome the World Champion of Go

Game, AI can design website , AI Self

Driving Car can run successfully in 2017

, AI monks in the temple of China and

japan can do some duty of monks such

as answer the Dhamma questions and

remember sutras in Tipitaka, ect. In the

7th Annual Conference of World Youth

Buddhist Society (WYBS) in Chiangmai on

2016 led by Khenpo Sodargye Rinpoche,

the speaker showed the poems and let

the 1,000 International delegates in the

hall to choose which one they like most

and most of participants chose the one

which create by AI.

It’s very good cause AI no hungry,

no sleepy, no tiring, no boring, ect. So, it

can work all day all night. If we compare

AI with computer and robot, we can

say that Computer work like worker or

low educated people, Robot work like

middle class people but AI work like high

we need the Dhamma of the Lord

Buddha to solve this problem. The Noble

Eightfold Path encompasses morality,

mindfulness, and wisdom are the way to

solve the problem.

Dhamma propagation and

education in the AI Era - Technology

develop all the time so for BUDDHIST

Propagation we should not reject them,

but we use them as a vehicle to bring

Buddha’s Dharma all over the world.

Now we can propagate the Dhamma

of the lord Buddha by sattelite such as

Da Ai TV , Lotus Channel in Taiwan. By

social media such as Facebook, YouTube

, Google , ect. . Dhamma is timeless

while the defilement of all human be

timeless despite technology change.

We can do more good deeds using

technology while we can do more bad

deeds or bad Kamma by technology too.

AI can be an instrument to propagate the

Mahatma Gandhi share with us that

“Keep your thoughts positive because

your thought become YOUR WORDS.

Keep your words positive because

your words become YOUR BEHAVIOR

/ Keep your behavior positive because

your behavior becomes YOUR HABITS /

Keep your habits positive because your

habits become YOUR VALUES / Keep

your values positive because your values

become YOUR DESTINY”. So Mind is the

most important but must be in the good

habit and it will become destiny not only

us but destiny for people of the world.

Conclusion - AI or Artificial

Intelligence have miracle works with

numerous impressive things artificial

intelligence can do today. So AI can be

an instrument to propagate the Dhamma

of Lord Buddha to people of the world

while good people can be role model of

AI to copy. Technology develop all the


International “Kathina”

Ceremonies - Cambodia,

India & Bangladesh….

The International “Kathina”

Ceremony serious in B. E. 2562

(2019) held in Cambodia, India &

Bangladesh under the main supported

by Phra Dhammakaya Temple in

Royal Thailand. Most Venerable

Palawadhammo (Dr. Pornchai Pinyapong),

The President of World Alliance of

Buddhists (WAB) and Chairman of the

Executive Council Meeting of WAB also

attended as the Honorable Gust of these

Kathina Ceremonies. The ceremony

held at Kirirom Temple, Kampong Spue,

Cambodia / Chaitya Bhoomi, Mumbai,

India / Navabundit Vihara, Chittagong,

Bangladesh.

Wijaya Wagaarachchi

After visit to Cambodia, India &

Bangladesh

Official Photographs by Phra

Dhammakaya Media


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

Taiwan

Now in

USA

Universal

Monarch….

The Buddha said, ‘Ananda, the

body of a Universal Monarch is

wrapped up in new cloth from

the province of Kasi. Then it

should be wrapped in cotton wool. Over

that there should be another layer of Kasi

cloth, and then one more of cotton wool.

A total of five hundred alternating layers

of Kasi cloth and cotton wool should be

wrapped around the body of a Universal

Monarch. Then it should be put in a vat

of oil; both the vat and the lid should

be made of gold. Afterwards it should

be placed on a funeral pyre built from

various kinds of scented woods and then

cremated. Then a stupa should be built

in memory of the Universal Monarch at

the intersection of four highways and

the relics be interred. People will come

to make offer-ings at this shrine with

flowers, incense, or scented pow-der,

and they will show their reverence and

reflect on the Buddha’s greatness. For

such acts of devotion people will enjoy

benefit and happiness for a long time.’

“The Buddha continued to explain

the four types of persons who are

worthy of having their remains honored

in a stupa,” continues Ananda. “He said

that these four classes are: a Tathagata, a

Pacceka Buddha, an arahant disciple of a

Buddha, and a Universal Monarch.” “How

did you feel when the Buddha answered

your questions?” asks Bakkula. “I was

absolutely miserable,” is the Buddha’s

Chief Attendant’s honest answer. “I knew

I was just about to break down into sobs,

and I also knew I shouldn’t be seen doing

this in the Buddha’s presence. I rushed as

quickly as I could to a quiet place behind

a nearby pavilion and stood by a wooden

post. It was there that I cried and wailed

and lamented the fact that I was still

training, still striving hard in my practice,

and my teacher, who had al-ways been

so compassionate toward me, was about

to pass away.”

“Then the Buddha asked where you

were,” says Anuruddha. “He knew that

you were grieving and feeling helpless.”

“Yes, and one of the bhikkhus went and

found me and said, ‘Venera-ble Ananda,

the Buddha calls you.’ “I gathered my

wits about me and went before the Lord,

trying to stifle my sobs. He said, ‘Ananda,

do not grieve or weep. Haven’t I told you

before that there must be separation

while living, severance through death,

and sundering through being in different

states of existence from all that are dear

and beloved? Ananda, everything that

has the nature of arising, of appearing,

and of being compounded, is subject

to decay and dissolution. How then

can even the body of the Tathagata not

disinte-grate and disappear? There can

be no such possibility.’

“He said, ’For a long time now you

have served the Tathagata faithfully both

in his presence and in his absence and

with unbounded loving-kindness…You,

Ananda, have gained much merit. Exert

yourself in vipassana meditation. You

will soon become an arahant, free from

defile-ments.’ “I brightened up a bit

upon hearing these words, but I still felt

de-pressed and overwhelmed. I looked

at the Buddha and he smiled at me with

his radiant eyes. I could feel his energy

and compassion flowing toward me.

“This is the

proper time for

understanding”….

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Forming an

Authentic

Buddhist

Education….

The current official Buddhist

Monastic Education System in

Myanmar is especially meant

for Buddhist monks and nuns

although no prohibition for lay people

to follow. This system applies only final

summative examination to decide

the qualification of the students. No

successive and holistic assessments

on the students during daily class time

are not taken. Therefore, teachers and

students just try to focus on doing well

in the exam so that they would get

good mark. The nature of the questions

encourages the students to learn the

lessons by heart from the prescribed

texts. It forcibly drives the students to

undergo rote learning.

As the system is exam oriented,

teachers and students don’t care

the objective of the curriculum and

examinations. In fact, it would be right

to say that most of them don’t know

the objective of them. When we analyze

carefully, we found that the current

monastic education system we are

now following cannot meet the aim

of the curriculum. When the students

State Advisor,

Aggamahasaddha-

-majotikadhaja,

President Excellent Award,

President, Phaung Daw Oo

International

University,

Mandalay, Myanmar.

Most Venerable Nayaka

Maha Thero

Myanmar

just follow rote learning system, they

don’t really understand what the

thematic meaning of the Buddhist texts.

Worse than ever is that the intense

vein competition among the different

monastic schools, Bhikkhu teachers and

students happen throughout the nation

aiming to gain fame and prosperous from

the eminent lay people of the country.

This freak instance in the Sangha circle

in Myanmar is diametrically oppose the

noble teaching of the Buddha. The worst

reality is that 80% of the students who

fail the exam are likely to face the sack

of their lives.

Another important matter

happening in this education system is

that most of the monastic teachers in

Myanmar are not familiar to the nature

of education and child psychologies

which are desperately important in

teaching the youths. Successively, no

research: no collective and holistic

evaluations and reviews on the education

system are not able to be done by the

teachers. As a matter of fact, the present

education (examination) system is the

legacy of British colony. After British had

conquered the country, she installed her

education system into Myanmar, the

then Burma.

Following that system Buddhist

monastic education also held

examinations to produce monastic

scholar. Although the present Great

Britain no more exercise that system

since it has already outdated long time

ago, Myanmar remain practicing till now.

Accordingly, the quality of the teachers

and students, as a vicious circle, has

been long lagging far behind the modern

world. The quality of Buddhist education

“Buddhist

Education

is most

important”….

before the British conquest was quite

good as it simply focused on teaching

and learning throughout the full texts.

When the teachers heedfully concerned

the understanding of the students to the

thematic teaching of the Buddha, they

became qualify scholars. Some of the

leading monks in monastic education

today don’t accept this conception

pointing out that there are monk scholars

produced by the present education

system. But 99% of the students out of

20% exam passed students cannot read

the Buddhist Pali scriptures without

the help of translation books. This is

sorrowful waste of the human resources

for the Sasana and Nation. Considerable

numbers of the leading monks realize

this freak situation and try to find

possible ways to reform it. However,

they encounter difficulties in searching

for common answer for this problem,

as a result of the vicious circle of the

education system has been exercising

long time. After all they fall back in the

vicious circle again. This is some brief

and concrete background information of

the present monastic education system

practicing in Myanmar. More detail

and factual investigations and powerful

recommendations are needed to reform

this system effectively.

24

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Believe in

Karma….

Belief in Buddha actually is to

believe in Karma. If you want

good fortune, you should plant

the seed of karmic merit; if

you want to stay away from sufferings

and tragedies you should eradicate all

evil. All the sufferings and tragedies or

happiness and good fortunes and are

decided by yourself.

Buddhist practice starts with having

faith in the cause and effect as depicted

by the law of Dependent Origination.

Whereas effect could be seen by others,

it’s cause might only be known mostly by

oneself.

We are praying for everyone that

every hour, every minute and every

second, all of our actions, speech

and thoughts will never be without

Bodhicitta. May we all keep and protect

the mind and Bodhicitta.

Instead of always wishing for some

kind of grabs, learn to live in the current

moment. The fantasy of latching on to

something, then holding on to it forever,

is effectively the origin of all pain and

suffering thus by way of letting go of all

illusions we would then become capable

of realizing the true essence of life.

Many people are unaware that

their current blessings are rewards from

meritorious virtues accreted during

previous lives and that the supply is

limited. If one takes these blessings for

granted without realizing and cherishing

them, they will be quickly depleted.

Greed invariably causes one to have

insatiable desires attempting endlessly

to force changes in phenomena for

one’s satisfaction. Then when matters

turn out contrary to one’s wishes, deep

disappointments , various worries and

frustrations are brought about. This is

what makes Greed fearsome.

We should try to make those who

like meat abandon their attachment to

the taste of meat and wish for the flavor

and nourishment of dharma, treating

all sentient all sentient beings with the

same love they would show their only

child, thus encouraging one another and

developing great compassion.

Although, the length of time to eat

a meal in brief, but as we make a choice

of vegetarian versus meat, the seed of

fortune or misfortune will have already

been planted in our minds.

Making vows encourages those

wholesome thoughts which have already

arisen may they endure be organized

then further advance develop expand

and flourish into perfect completion.

Additionally, strive with diligence and

make every effort to accomplish this

goal.

When we read Buddhist scriptures,

we are not simply reading the words

inside. We read Buddhist scriptures out

of consideration for the world around us,

and to care for all living beings.

“Away from

sufferings”….

The President of Life TV,

Abbot of Hong Fa Zen

and other Monasteries in

Taiwan


Hai Tao

Taiwan


Propagation

of Buddhist

teachings….

“Worship and

veneration to the

Buddha” ….

To the truly devout disciples

who held in venerable the

overcome the immoral mental

concomitants or papanca

dhamma, such as ancient views, the most

learned disciples, will surely enjoy the

blessings and benefits which will indeed

be beyond reclosing. Therefore’ it is

highly meritorious to hood in venerable

the sacred relics of the Buddha who had

attained nibbana.

Dr Bhaddanta

Ariyavamasa Agga Maha

Pandita, Agga Maha

Thaddamma Zawtikadaza,

Maha Thaddamma

Zawtikadaza,Pariyatti

Sasana Hitadara,

Most Venerable

Alodawpyei Sayadaw

Thero

Myanmar

Every devotee present hence will

know the Theravada Buddhism which

had enlightened the Myanmar nation

and its people since the Bagan daily,

all though the succeeding epochs such

as Inca, Pinya, Touugoo Amarapara.

Tatanapura, Konebaug is been reviewed

and sustained up to the present moment

with added aura and Momani and

auspiciousness.

The teachings of Lord Buddha

(Buddha Sasana) comprises of three

aspects (a) pariyatti sasana - Doctrine

aspects (b) palipatt sasana - practical

meditation (c) pativada sasana -

penetrative insight into the four Noble

Truths

It is a useful able fact that the sacred

relics, images, repositories of their relics

such as pagodas, temples, caves and

monasteries were initiated by the most

revered and venerable shin Arahan. He

had converted King Anawrahta emperor

of the first Bagan empire into Buddhism.

Thus, all attributes and manifestations of

Buddhism in the form of these importing

structures were constricted during the

Bagan period. It was in these holy that

the laughs had resided ad perpetrated

the canonical scriptures of Buddhist

teaching. It was in deeded the era of the

enlightening of Buddhism.

There were four sacred structures

or objects of worship and veneration

that Lord Buddha had ordained for the

entire 5000 years of Buddha sasana. They

are (1) Dhatin Ceti (2) Dhamma Ceti (3)

Udissa Ceti and (4) Paribogha Ceti. Ceti

is herein defined in Pali, the language of

the scriptures as follows.

“Cayi tabbam, Pujetabbanit

Cetiyani, Jihtakadihi, Citatthava, Ceti

yam., Ceti is defined thus because it is

worthy of praying and veneration or the

holy structure which is constructed with

stones, brick etc is called ceti. Ceti is such

a venerable symbol of worship by human

celestial beings.

To further elaborate on the

explanation Dhatu Ceti is a repository

of the most sacred relies of Buddha.

pacieba Buddha, Aeahat, and sakkra

ruler of the four continuity Dhamma

Ceti is a compendium of the sacred

teachings of Lord Buddha which include.

Paticca samuppada (law of Dependent

Origination) and causal relation the

maha satipalthana and other dhamma

teachings inscribed on palm leaves, gold

and silver slabs, stone and inscriptions,

etc. The Pariboga Ceti chorister sacred

requisites of Lord Buddha namely.

The sacred Bodhi tree where Buddha

attained Enlightenment; sacred robes.

Again the teaching have been dined

into there collection or three barkers,

commonly known as Tipitaka in Pali

Script, names So

(a) Sutta pitaka meaning the

convention teaching and discourses. (b)

Vinaya pitaka meaning the authoritarian

teaching which embody the ruler

discplain highest codes of ethics (c)

Abhidhama pilaka meaning the highest

teaching which include the ultimate,

reality (paramaltha) and nibbana, the

ultimate cessation.

Hence, I would like to touch on the

brief background of this most sublime

and sacred Alo-taw-Pyay pagoda, my

avowed mission for the perpetuation and

propagation of Buddhist teachings. My

vow also includes renovation of reined

ancient pagoda and reforming then to

statures of glory and magnificence.

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Sri Lanka

Fourth Week after

Enlightenment….

Buddha spent the fourth week in

the golden abode. The normal

parlance that is accepted by

most people is that this abode

was built by gods with using gold for the

Buddha to dwell during that week. But to

understand the super-mundane aspect

of this, one needs to go deeper into the

Dhamma.

The Ratana Aagara means the

abode made of gold in the very somatic

sense. The mundane people have Aagara

that can be pierced by lust, desire etc.

(one may refer Dhammapada stanzas 13

and 14 in Yamaka Vagga). This abode or

this world (Loka) is made of the six touchsenses

of eye, ear, nose, tongue, body

& mind. Further in making reference

to those who have left their dwelling

houses in order to walk on the path to

purification the Marghadi language term

that is used is Anagarika.

The animals, humans, Gods and

all too have the Aagara or abode. What

is that abode? That abode is not the

house, apartment, palace etc. where

one dwells, but this somatic body of six

touch-agencies. It is our world and our

abode, and we dwell there with desire,

hatred and delusion. Enlightened One

had eradicated all the ten fetters, and

thus the Buddha is no longer dwelling

in this form of six agencies abode, but is

dwelling in the golden abode which is not

under the influence of any, and which he

only made, and is not the making of the

five aggregates.

Indeed, at Lumbini in Nepal, where

prince Sidhartha was born, upon birth

as he touched the ground with his feet

Lotus flowers emerged from planet earth

to accept his feet and the prince walked

up to the 7th Lotus flower and standing

said, “I am the highest to the world,

Senior most to the world, most supreme

to the world, this is my last birth, and

there will be no more birth again”. The

first six Lotus flowers are the six touch

agencies of eye, ear, nose, tongue, body

and mind, and here prince Sidhartha

demonstrated to us all that he will be

above those six touch agencies, while the

seventh is enlightenment. That abode

depicted by the 7th Lotus flower is the

golden abode made by Buddha himself

and not by the vortex of consciousness

and Nama & Rupa.

“Golden

Abode”….


Precepts

& Life….

Vice Abbot of Wat

Phra Dhammakaya,

Vice President of the

Dhammakaya Foundation,

Most Popular and

Respected Dhamma

Teacher & Author in

Thailand.

Most Venerable

Phrarajbhavanajahn

(Luang Por Dattajeevo

Bhikkhu)

Thailand

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 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.

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..

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.

To know hot you must know cold,

and to know dark you must know light,

therefore if we can know kilesa we

should also know boon — a blessing

or power to overcome disadvantages

or difficulties, even sufferings. It has

immeasurable power because of its

purity and may dispel all nature of kilesa,

restoring harmony and rationality to

the mind, with resultant unshakeable

happiness and contentment.

We feel its presence in the

happiness, contentment and fulfilment

that arise in our emotions when its

powerful influences are evoked and

applied in our daily lives. The boon

we create and accumulate in our lives

energizes and protects us, always present

as a guardian shadow from lifetime to

lifetime. There are three ways that we

can bring the positive power of boon

to influence our ability to overcome the

negative manipulations of kilesa.

“performs good

deeds with a

good mind”….

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The

life and

death….

The main purpose of Zen

meditation is to find back our

True Self, to return to our Original

Face. With Zen meditation, you

could then attain the ultimate wisdom

that enables you to liberate yourself from

all problems and suffering, helping you

to transcend the dualistic attachments

and fear towards ‘life’ and ‘death’. When

you’ve attained the wisdom of Zen,

you will realize and ‘settle’ all issues of

living and dying, once and for all. You

will gain utmost clarity and insights on

these crucial issues. You’ll attain ultimate

peace, joy and perfect awakening.

Zen enables you to throw away

all your physical, mental and spiritual

toxins. It is a vital practice of purifying

and balancing your body, mind and soul.

You will return to your Original Self if you

practice Zen consistently and diligently.

And who or what is your Original Self?

It’s actually your True Self, your true

Nature of being, that doesn’t belong

to any physical form or your discursive

thoughts. Our lives are actually just some

accumulation and gathering of mental

information or memories, installed

in a present body-mind combination

that I call Karmic Memory Body (KMB).

In short, this KMB is actually our

Founder of Museum

of World religion, Ling

Jiou Mountain Buddhist

Society, Museum of World

Religions (MWR), and the

Global Family for Love and

Peace (GFLP)

Most Venerable Dharma

Master Hisn Tao (Chan

Master Hsin Tao)

Taiwan

consciousness —like a computer chip

that controls, contains and creates all

relevant activities.

In the KMB of this present

temporary life, we have both left and

right brains. Our left brains control all

our conscious, rational and analytical

activities while we are awake in our daily

life, while our right brains are in-charge

of our memories and intuitive functions

— it records all changes and happenings

in our lives, and it also controls our

subconscious activities such as dreams,

traumas, imaginations, creativity etc.

So, when you meditate, you optimize,

refresh and re-boot your KMB —

including your left and right brains —

hence you can integrate both of them

and make them work together and help

each other harmoniously and beautifully.

By the balancing power of Zen, you can

integrate these two different human

brains and make them more powerful

and purposeful. You become the master

of your KMB and not otherwise.

Our lives continue in this world of

Samsara, and our every thought, feelings

and perception are recorded within this

memory chip of our KMB. Good and bad,

ups and downs, joy and pains — all these

dualistic phenomena and life experiences

continue to happen in the time-space

matrix of past, present and future. When

this present KMB transforms itself into

“Relax your

mind for better

thinking”….

another form — it’s the ending of the

previous form — and we call it death; but

when this happens, another new form of

KMB is born — and this is what we called

‘birth’. So life and death are NOT really

two different concepts — they happen

at the same time as well — in fact, they

happen like this instantaneously almost

ALL THE TIME!!!! Even now, this moment,

you are experiencing the death of your

previous thoughts and the birth of your

current thoughts - isn’t this pretty clear

and logical for you?

So, what is life and death? It’s just

a series of phenomena/activities that are

transferred from one Karmic Memory

Body (KMB) to another. It is a fluid of

information transference, much like the

data transmission in your computer —

where data are being transferred in the

form of bits and bytes over a digital or

analog medium, and it enables digital or

analog communications as well as their

movements between various devices.


The Cutting

off Suffering….

The world-famous

American Author, New

York, USA

Most Venerable

Bhikkhu Bodhi

USA

To free ourselves from suffering

fully and finally we have to

eliminate it by the root, and that

means to eliminate ignorance.

But how does one go about eliminating

ignorance? The answer follows clearly

from the nature of the adversary. Since

ignorance is a state of not knowing

things as they really are, what is needed

is knowledge of things as they really

are. Not merely conceptual knowledge,

knowledge as idea, but perceptual

knowledge, a knowing which is also a

seeing. This kind of knowing is called

wisdom (pañña). Wisdom helps to

correct the distorting work of ignorance.

It enables us to grasp things as they are

in actuality, directly and immediately,

free from the screen of ideas, views, and

assumptions our minds ordinarily set up

between themselves and the real.

To eliminate ignorance we need

wisdom, but how is wisdom to be

acquired? As indubitable knowledge of

the ultimate nature of things, wisdom

cannot be gained by mere learning, by

gathering and accumulating a battery of

facts. However, the Buddha says, wisdom

can be cultivated. It comes into being

through a set of conditions, conditions

which we have the power to develop.

These conditions are actually mental

factors, components of consciousness,

which fit together into a systematic

structure that can be called a path in the

word’s essential meaning: a course way

for movement leading to a goal. The goal

here is the end of suffering, and the path

leading to it is the Noble Eightfold Path

with its eight factors: right view, right

intention, right speech, right action, right

livelihood, right effort, right mindfulness,

and right concentration.

The Buddha calls this path the

middle way (majjhima patipada). It is

the middle way because it steers clear of

two extremes, two misguided attempts

to gain release from suffering. One is

the extreme of indulgence in sense

pleasures, the attempt to extinguish

dissatisfaction by gratifying desire.

This approach gives pleasure, but the

enjoyment won is gross, transitory,

and devoid of deep contentment. The

Buddha recognized that sensual desire

can exercise a tight grip over the minds

of human beings, and he was keenly

aware of how ardently attached people

become to the pleasures of the senses.

But he also knew that this pleasure

is far inferior to the happiness that

arises from renunciation, and therefore

he repeatedly taught that the way to

the Ultimate eventually requires the

relinquishment of sensual desire. Thus,

“Eliminating

ignorance”….

the Buddha describes the indulgence

in sense pleasures as “low, common,

worldly, ignoble, not leading to the goal.”

The other extreme is the practice

of self-mortification, the attempt to

gain liberation by afflicting the body.

This approach may stem from a genuine

aspiration for deliverance, but it

works within the compass of a wrong

assumption that renders the energy

expended barren of results. The error

is taking the body to be the cause of

bondage, when the real source of trouble

lies in the mind -- the mind obsessed by

greed, aversion, and delusion. To rid the

mind of these defilements the affliction

of the body is not only useless but

self-defeating, for it is the impairment

of a necessary instrument. Thus, the

Buddha describes this second extreme

as “painful, ignoble, not leading to the

goal.”

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ZHULIN TEMPLE - CHINA

The First Chinese Bhikkhuni Temple

The Zhulin Temple, situated in Xuzhou City, Jiangshu province in China

This is the first Bhikkhuni Temple in China. Most Venerable Bhikkhuni Jing

Jian was the earliest Buddhist nun to renounce the family in China. She

initiated the first Buddhist nunnery named Zhulin (Bamboo Grave),

Nunnery in Loyang, China. She was born in Xuzhou city in A D 291 year in

West Jin Dynasty, she became a nun at the age of 24 and died at the age of

70, this temple was initially built over 1600 years ago in East Jin Dynasty.

Now Chief Abbot in Zhulin Temple, Most Venerable Bhikkhuni Shih Ming

Dao. Nowadays, China is known as the number one Bhikkhuni Temple for

Buddhist rites.

( 中国第一位比丘尼净检法师是徐州人 , 生于西晋末年 , 公元 291 年 ,24 岁出家

,70 岁圆寂 , 徐州人民为纪念其功绩 , 将东晋永和年间曾在东郊狮子山上的青园

寺改为竹林寺 , 距今已有一千六百余年历史 . 竹林寺是中国第一比丘尼道场 .

释明道 - 住持中国第一比丘尼道场 • 竹林寺 )

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

a publication of Mettavalokana Buddhist Publications Centre on November 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

mettavalokanaya_international_buddhist_magazine_november_2019

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