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Mahopadyaya Most Venerable

Dr. Pannila Sri Ananda Thero

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Rajamaha Viharaya, Houston Buddhist Temple -

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© Ruwanweliseya

“Towards

enhance

life, fulfilled

morality,

humanity,

filial piety,

kindness,

harmony and

purify the

soul”….

- Most Venerable

Bhikkhuni Shi Kaishan –

Registered at International Standard Serial

Numbering Project (ISSN) 2345-9093 / BAR CODE 9

772345 909003

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



Mind and

Matter….

from amoeba to elephant and to man,

existed previously in other forms.

Although some people hold the

view that life originates in matter alone,

the greatest scientists have accepted that

mind precedes matter in order for life

to originate. In Buddhism, this concept

is called ‘relinking consciousness’. Each

of us, in the ultimate sense, is mind

and matter, a compound of mental

and material phenomena, and nothing

more. Apart from these realities that

go to form the nama-rupa compound,

there is no self, or soul. The mind part

of the compound is what experiences

an object. The matter part does not

experience anything. When the body is

injured, it is not the body that feels the

pain, but the mental side.

When we are hungry it is not the

stomach that feels the hunger but the

mind. However, mind cannot eat the

food to ease the hunger. The mind and

its factors make the body digest the food.

Nama-Rupa - What is mind? No

matter. What is matter? Never

mind”. According to Buddhism,

life is a combination of mind

(nama) and matter (rupa). Mind consists

of the combination of sensations,

perceptions, volitional activities and

consciousness. Matter consists of the

combination of the four elements of

solidity, fluidity, motion and heat. Life

is the co-existence of mind and matter.

Decay is the lack of co-ordination of

mind and matter. Death is the separation

of mind and matter. Rebirth is the

recombination of mind and matter. After

the passing away of the physical body

(matter), the mental forces (mind)

recombine and assume a new

combination in a different material form

and condition another existence. The

relation of mind to matter is like the

relation of a battery to an engine of a

motor car. The battery helps to start the

engine. The engine helps to charge the

battery. The combination helps to run the

motor car. In the same manner, matter

helps the mind to function and the mind

helps to set matter in motion. Buddhism

teaches that life is not the property of

matter alone, and that the life-process

continues or flows as a result of cause

and effect. The mental and material

elements that compose sentient beings

The Chief Incumbent of

Buddhist Maha Vihara,

Brickfields Kuala Lumpur,

Malaysia

Most Venerable Datuk

Kirinde Dhammaratana

Nayaka Maha Thero

Malaysia

Thus, neither the nama nor the rupa has

any efficient power of its own. One is

dependent on the other; one supports

the other. Both mind and matter arise

because of conditions and perish

immediately, and this is happening every

moment of our lives. By studying and

experiencing these realities we will get

insight into: (1) what we truly are; (2)

what we find around us; (3) how and why

we react to what is within and around us;

and (4) what we should aspire to reach

as a spiritual goal.

To gain insight into the nature

of the psycho-physical life is to realize

that life is an illusion, a mirage or a

bubble, a mere process of becoming and

dissolving, or arising and passing away.

Whatever exists, arises from causes

and conditions. When the causes and

conditions cease to be, the thing will

cease to exist.

The Danger of Selfish Desire -

Craving is a fire which burns in all beings:

every activity is motivated by desire. They

range from the simple physical desire

of animals to the complex and often

artificially stimulated desires of civilized

people. To satisfy desire, animals prey

upon one another, and human beings

fight, kill, cheat, lie and perform various

forms of unwholesome deeds.

Craving is a powerful mental force

present in all forms of life and is the chief

cause of the ills in life. It is this craving

that leads to repeated births in the cycle

of existence. Once we have realized the

cause of suffering, we are in a position to

put an end to suffering. So, how do we

put an end to suffering?

Eliminate it at its root by the

removal of craving in the mind. This is

the Third Noble Truth. The state where

craving ceases is known as Nirvana.

The word Nirvana is composed of ‘ni’

and ‘vana’, meaning the departure

from or end of craving. This is a state

which is free from suffering and rounds

of rebirth. This is a state which is not

subjected to the laws of birth, decay and

death. This state is so sublime that no

human language can express it. Nirvana

is Unborn, Unoriginated, Uncreated,

Unformed. If there were not this Unborn,

this Unoriginated, this Uncreated,

this Unformed, then escape from the

conditioned world is not possible.

Nirvana is beyond logic and

reasoning. We may engage in highly

speculative discussions regarding

Nirvana or ultimate reality, but this is

not the way to really understand it.

To understand and realize the truth of

Nirvana, it is necessary for us to walk the

Eightfold Path, and to train and purify

ourselves with diligence and patience.

Through spiritual development and

maturity, we will be able to realize the

Third Noble Truth. But first we must

begin with sraddha, the confidence or

faith that the Buddha is truly competent

to lead the way.

The Noble Eightfold Path is the

Fourth Noble Truth which leads to

Nirvana. It is a way of life consisting of

eight factors. By walking on this Path, it

will be possible for us to see an end to

suffering. Because Buddhism is a logical

and consistent teaching embracing

every aspect of life, this noble Path also

serves as the finest possible code for

leading a happy life. Its practice brings

benefits to oneself and others, and it is

not a Path to be practiced by those who

call themselves Buddhists alone, but by

each and every understanding person,

irrespective of his or her religious beliefs.

Tribute to Most Venerable Dr.

Kirinde Sri Dhammananda Maha Thero.

“Removal of

craving in the

mind”….

4 l Mettavalokanaya l December l 2019 l www.mettavalokanaya.com www.mettavalokanaya.com l 2019 l December l Mettavalokanaya l 5



Amazing

Golden

Steps….

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

Written in commemoration

of the lunar anniversary

of our Most Venerable

Foremother Sanghamitta

Theri’s arrival on Lankadvipa twentythree

centuries ago as an inquiry into the

ordination practices of our early arahant

forebears, particularly those great

Dhamma emissaries who spread the

Buddha’s teaching beyond the central

heartland of the Indian Madhyadesa

to foreign lands far and wide in all

directions.

We have heard and read that in the

early days of the Buddha Sasana, while

the Blessed One still lived and breathed

and walked the dusty paths of India’s

ancient heartland, there were very many

fully enlightened women, bhikkhuni

Arahantis. The Buddha’s most beloved

former wife, foster mother, half-sister,

and many more Sakyan daughters were

amongst the ladies of the Madhyadesa

who became the Blessed One’s Foremost

Disciples, preeminent in all good qualities

and virtues.

For when the Sakyan ladies

emerged en masse from their native

home Kapilavastu, on foot, hair shorn,

bereft of all but the humble robes of

samanas, it was the Blessed One who

received and ordained their leader, his

foster mother, she already attained to

the first stages of sainthood. And to his

Bhikkhu Sangha he gave the honor and

responsibility of bestowing ordination

upon her many saintly and aspiring

companions, uplifting and entering

five hundred more of these daughters

of the Sakyans into full communion

in the monastic Sangha. Thus the

Bhikkhuni Sasana arose in the world

in this Fortunate Eon, although there

are the rumors of other early solitary

wanderers amongst women, quick to be

enlightened, called directly to the Path

by the Conqueror.

Not long after, in praise of the

effectiveness of his teaching, the Blessed

One, the Noble Lord Buddha himself,

testified to the attainment in his twofold

monastic Sangha, and to the complete

enlightenment of five hundred of his

monastic women disciples to the Noble

reaches and heights of the Path, to

Arahant. But then there were more. For

amongst the women Elders, the Theris,

there arose those who themselves

excelled in leadership and teaching:

Theris Khema and Uppalavanna,

preeminent in leadership of the women’s

monastic Sangha; Theri Dhammadinna

for her Buddhavacana, the words from

her lips likened by the Blessed One to his

own; and Theri Patacara preeminent in

her deep knowledge and teaching of the

monastic discipline of the Vinaya. It is

said that the venerable Patacara herself

had five hundred enlightened disciples,

and likewise former queen Anoja

Theri five hundred, and the great Theri

Mahapajapati Gotami too, together with

the thousands following the Theri Bimba

Yasodhara, unequaled in Vision of the

Ages.

But those were the early days of the

Sasana, when Arahantis flourished upon

the lands of Middle Earth; the Noble

Path of the Ariyas and the banner of the

Arahants blazing forth in all its glory in

robed feminine and masculine form. But

you may ask, what of the Arahants of

later days, after the light of the Tathagata

passed from the world into the great and

final bliss of Parinibbana?

The years passed and the Dhamma

spread, and then a great king emerged,

who by bloody conquest terrorized and

took for his own land after land, amassing

an empire previously unknown until,

upon seeing a gentle monastic recluse,

Asoka the Black stopped, transformed,

and became Asoka the Benevolent.

Two hundred and six years had

passed between the Blessed One’s

Parinibbana and the birth of Asoka’s noble

daughter, the great Lady Sanghamitta,

later remember as The Wise One. And

upon this noble daughter’s reaching the

age of eighteen, ninety-six thousand

bhikkhunis, the majority of them Holy

Ones, converged upon the beautiful

capitol city of the realm, Pataliputra,

together with six kotis of such holy

bhikkhus, for the dedication of 84,000

monasteries and reliquary stupas across

the land, as called together by her father,

now Dhamma-Asoka, the Emperor,

Uniter of the Continent. And to fulfill his

wish that he become true relative of the

Sasana by gift of his own flesh and blood,

with her father’s blessing, she too went

forth, received the Pabbajja ordination.

With her Preceptor Dhammapala Theri

and with Ayupala Theri as her teacher,

the princess undertook the preliminary

Sikkha training and then the full training

of a bhikkhuni, no long time passing

before she joined these Noble Theris

in destroying the fetter of individual

existence, entering and then fulfilling the

Arahant Path.

Her blessed brother Mahinda also

went forth and awoke, excelling in the

Buddha’s Path, and after the passing of

a decade, joined with other excellent

messengers of the Dhamma who went

far and wide to foreign lands, sharing

the word of the Blessed One’s noble

and liberating Doctrine, enlightening the

multitudes everywhere. For the Blessed

One had told the bhikkhus: “Go forth for

the weal and welfare of the manyfolk...”

“’There are those with little dust in their

eyes’... the gates to the Deathless are

open.”And then he called for her as well.

The great Thera, her brother the

Noble Mahinda, sent word by messenger

from that lamp of an island Sri Lanka,

far to the South where he had traveled

teaching. For there Anula Devi, queen

of the king’s noble brother, together

with 500 of her retinue of royal virgin

companions, assembled and whilst

listening to the Discourse on the Noble

Truths, the Sacca Samyutta, had attained

Sotapanna, entering that most noble of

all streams, opening the Dhamma eye,

gaining vision of Nibbana. Then telling

her king Tissa Beloved to the Devas, “Lord,

I would go forth,” she made known the

inclination of her heart to renunciation.

Faithful as he was to the Doctrine, the

king in turn told this to the Noble Thera

Mahinda, his teacher. For this the Great

“Precedent from

Early Arahants”….

Thera called for the Great Theri, making

it known: “It is not for a bhikkhu to do,

when there are bhikkhunis such as this

sister of mine, Noble and Enlightened,

Friend of the Sangha, Sanghamitta. May

she come here.”

And then for Queen Anula, at his

direction, the king built for her and the

saintly ladies, noble in birth and Noble

in Dhamma vision, the Upasika Vihara

that they could live at ease with the

dasasila ten precepts and await she who

would ordain them. Although reluctant

that his daughter the Venerable Lady

Sanghamitta too should leave his land,

faithful in his dedication, Dhamma-

Asoka, Lord of the Continent, then made

ready for her both ship and company,

and as the Thera Mahinda had named

them, the Wise Theri’s companions:

The Noble Ones: Uttara,

Hema, Pasadapala (Masagalla),

Aggimitta, Dasika, Phegu (Tappa),

Pabbata[-cchinna], Matta, Malla and

Dhammadasiya, bhikkhunis free from

desire and firm, with pure thoughts and

wishes, firmly established in Dhamma

and Vinaya, their passions subdued,

with senses under control, attained to

the three knowledges and supernormal

powers, and well grounded in the

Highest Bliss.

With sapling of the winter

blossom-covered Bodhi, southern

branch of the fair and sacred fig under

which the Blessed One awoke, she came

with her bhikkhuni retinue across the

land and sea, blessed and accompanied

by both devas and nagas; calming

storms, subduing the wilds of the ocean;

until they could see the shore, and the

Lankan King Beloved to the Devas, waist

deep in the waters, hands held high in

reverence above his head in welcome

and exalted joy. It was the first full

moon of the Indian cold season when

they descended, came ashore and then

up and into Anuradhapura, that most

beautiful and beloved city, with streets

clean-swept in anticipation, lined with

banners and strewn with rain of flowers

showered down by devas.

The five hundred royal virgins

surrounding Anula and five hundred

palace women, all free from passion

and steadfast, received the Pabbajja

ordination from the Great Theri, not

long after fulfilling the Arahant Path in

the illustrious Doctrine of the Conqueror.

And from them arose a great history, the

Dipavamsa, the Chronicle of the Lamp

or Chronicle of the Island, and a great

tradition of excellence in enlightenment,

long lasting, undying, to this day.

6 l Mettavalokanaya l December l 2019 l www.mettavalokanaya.com www.mettavalokanaya.com l 2019 l December l Mettavalokanaya l 7



Sacredness

in Pure

Buddhism….

Buddha claimed that all living

beings have the buddha-nature.

By admitting that we are buddhas

ourselves, we are elevating

ourselves to the same status as that of

the Buddha, holding the same True-

Thusness. Is this not sacred? Is not your

reliance on Buddha’s teaching on the

Three Dharma Seals, Four Noble Truths,

Twelve Links of Dependent Origination,

Six Paramitas, the Bodhi Mind, and the

Bodhisattva path also sacred? When

each of us keeps faith that Humanistic

Buddhism will bring harmony, family

happiness, a positive mind, and

liberation, is this also not sacred?

Since Humanistic Buddhism is

centered on human beings, the true

Buddhist teachings shall carry the aim

of finding ultimate happiness by relying

on oneself, and the Dharma. Is this not

sacred? By reaching out to society and

serving the people, are not the great

ideals and aspirations of ‘propagating

the Dharma to benefit living beings’ and

‘to reach for Buddhahood and at the

same deliver living beings’ sacred?.

The sounds of the creeks are voices

spoken by the Buddha’s broad and long

tongue; the mountains are none but

manifestations of Buddha’s pure body.’

The Buddha’s Dharma-body has become

one with the universe. So where is he

not found?” The Buddha is found within

faith. When you have faith and practice

his teachings accordingly, then he will be

found in your heart, and in everything

that you do.

Faith in Humanistic Buddhism shall

lead to the purification of body and mind.

With an open mind, you shall transcend

all differences between the self and

others, as well as free yourself from

attachment, delusion, and affliction.

Additionally, you shall feel the joy of

Chan and Dharma. These are all benefits

that can be attained through the practice

of Humanistic Buddhism.

Zhang Taiyan, one of the prominent

Chinese thinkers once said, ‘Those

claiming to be intellectuals cannot

do without the Buddhist philosophy,

because the Buddha’s teachings such

as causes and conditions, and karmic

retribution are universal rules applicable

to all, and therefore important to all.’

Liang Qichao, one of the greatest Chinese

scholars also claimed, ‘The Buddhist

faith is one of wisdom, not superstition.

It emphasizes the greater good over the

lesser good, and advocates this-worldly

mindset over another-worldly one.’

In addition, Sun Yat-sen also said,

Founder of the Fo Guang

Shan Buddhist Order

and Buddha’s Light

International Association

(BLIA) in Taiwan

Most Venerable Master

Hsing Yun

Taiwan

‘Buddhism is world-saving grace, the

mother of philosophy; the study of

Buddhism amends the biases of science.

The Dharma serves as a supplement to

the Law, the latter stops crime, while

the former prevents them.’ His mother

being a devout Buddhist, Mao Zedong

mentioned the need to promote

the outstanding Buddhist traditions

and regard religion as culture, not

superstition.

Albert Einstein once said,

‘Buddhism has the characteristics

expected in a cosmic religion of the

future: it transcends a personal God,

avoids dogmas and theology; it covers

both the natural & spiritual, and is based

on a religious sense aspiring from the

experience of all things in meaningful

unity. Buddhism fits this description.

If there is any religion that would cope

with modern scientific needs, it would

be Buddhism.’

Therefore, what is needed today is

a consensus on Humanistic Buddhism,

that it shall benefit humanity and

resolve human concerns. Once these

problems are resolved, what further

problems could possibly arise? After

reading this book, you shall gain an

overall understanding of Buddhism.

Furthermore, by practicing accordingly

we shall progress from being a human

being to becoming a buddha. Our faith

in Humanistic Buddhism shall lead us

towards the perfection of life.

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

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.

As we look at Zhao Puchu and

Venerable Xuecheng, one former and

the other the current President of the

Buddhist Association of China, are their

endeavors not also the propagation

of Humanistic Buddhism? A clear

evidence is that Venerable Xuecheng

has included “the establishment of

Buddhist undertakings with the mission

of propagating the Humanistic Buddhist

philosophy” in the Association’s

Constitution.

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.

(Special Thanking to Most Venerable

Miao Guang and Man Chien)

Goh Bee Wah

From Kaohsiung, Taiwan.

“Purification

of body and

mind”….

8 l Mettavalokanaya l December l 2019 l www.mettavalokanaya.com www.mettavalokanaya.com l 2019 l December l Mettavalokanaya l 9



Life and

Destruction….

Many scholars do not know

that “killing law” is “the

law of fate-killing is the

law of destruction”, and it

is also the “how the law of fate-killing

is destroyed”. “Cannot be wiped out.”

Therefore, scholars in later generations

mistakenly believed that the “law

of birth” was “born” and mistakenly

believed that the “law of destruction”

was “destroyed.” In this way, “the true

view of the five Yin’s birth and destruction

methods” was originally started from

the “six touches”, and the true view of

the “twelve causes and set method and

the destruction method” of the Zen view

was misunderstood as “observing the

five Yins” Born, gone. “

However, scholars with this

misunderstanding did not want to

understand that it is purely impossible to

observe the alternation of the “five-yin’s

already born and destroyed”. Because

“not born”, how can “being born” be

appreciable, and how to observe “being

born”? So you can only observe “born”!

And “isn’t it extinct, then how can it

be extinct?” If it is “destroyed”, how to

observe “destroyed” and “destroyed”

without it?

Although “Unborn” cannot observe

“Life”, and “Destroyed” must be unable

to observe “Destruction”, “Unborn” and

“Destroyed” are not observable, but I

don’t understand what it means to view

the five Yins truthfully The scholars who

live and destroy Fa ”still firmly believe

that“ observing the life and destruction

of Wuyin ”means“ observing the living

and extinction of Wuyin ”.

In this way, “being born” is a

fact of the past, but “being extinct”

cannot be observed. How do scholars

observe “living” and “destroying”? The

interesting thing is that the scholars will

use the current facts of “fate students”

to observe the “fate students are

impermanent”, that is, when facing the

current fact that “occurs in influence

and changes in influence”, Imagine

“changing in the influence”, “surviving

and extinction” happened. Therefore,

when faced with “occurs in the impact

and changes in the impact”, it is believed

that “extinction and survival” occurs

through “imagination”, and the reality

of “changing in the impact” is mistaken

for a “moment” Life, instantaneous

extinction. “

“Moment (ba khana)” refers to

a very short period of time. It is a new

term from later Buddhism. In the future

generations “from the world by the”

volume X 5 : “!. All sixty monks moment,

the name of a Romanian woman; the

39 Romanian woman, were off more

than Mu,” “all the sound and meaning”

Volume eleven 6 : ‘moment !. when

the person is also extremely pro-name

“” Abhidharma along Nyaya “vol. XXXIII

7 : the” extremely stimulating, named

moment “inherited Early Buddhist

schools of the” moment “Ministry of

justice, the newcomer. Mahayana “The

King of the Kingdom Protects the Prajna

Sutra” Cloud 8 : “There are ninety

moments in one thought, and nine

hundred lives in one instant.”

Scholars who hold the idea of

“instant life and continuous death”

only have actual experience of “change

of birth” in actual Zen experience,

but cannot experience “destruction”

in actual experience. However, these

scholars have a strong and stubborn

“imagination” with extremely rapid

“immediate extinction”, and the

staggering occurs in the process of “birth

change”. Therefore, through delusion

and imagination, these scholars believe

that reality is a continuous process

of “instantaneous life, instantaneous

extinction”, but they do not know that

they are actually facing the process of

“fate-generation law influencing and

changing”, only Because they have

joined the imagination of “extinction and

continued life,” they think that reality is

a continuous process of “instant life,

instant extinction.”

Below this, scholars of Buddhism

have become obsessive about

“observing life and destroying the law”

and establishing “impermanence,”

that is, misinterpreting and changing

to “momentary life, instantaneous

destruction, continuance of life and

destruction”. However, the basic

teaching of the Dharma is that “the laws

are born by the cause, and the laws

are destroyed by the cause.” This is the

correct way to live and destroy the law.

If this is the case, the “instantaneous

extinction” under the tribe’s insights is

that “extermination” must be “perished

by the cause of the extinction”, otherwise

it is a different story. Then ask: If it is “the

instant disappears, and the subsequent

moment is born”, if the cause has already

disappeared in the previous moment,

and why is the cause caused by the

moment to continue to be born later? If

“destroyed” has to be born afterwards,

isn’t “birth” “non-causal”? If the cause

of renewed life is based on other causes,

it will become a karma that has nothing

to do with the antecedent cause. How

can the continuity of the antecedent and

the posterior cause be established? The

separate Buddhism era of Buddhism,

in order to explain the question of

how to survive after the “momentary

extinction”, has developed a “discrete”

tribal interpretation, the purpose of

which is The teachings of this chapter

serve as a vehicle for understanding how

to connect predecessors and continents.

Buddhism Some Buddhism’s

advocate the teachings of “Momentary

Life, Momentary Extinction”. In order

to reasonably explain the continuity

of the Three Generations of Karma,

they separately say that the ministry

has “distinguished knowledge”, and

the public ministry does not say

“Fundamental knowledge”, this is the

bearing and the beginning of the karma

as the continuity of the third century. Of

course, these new teachings were not

derived from the Buddhist teachings,

and later changed and developed into

the “Araiye consciousness” of Mahayana

teachings.

As for the teachings of “Momentary

Life, Momentary Extinction”, in the era of

tribal Buddhism, not all sects agreed with

this Protestant doctrine, and many sects

held opposing positions. See Shiyou’s

“Eighteen Books” 9, “He Kasyapa but

who see fundamental part , have broken

law, breaking knowledge, no law has

ever known and broken; and cooked by

the newspaper industry, familiar from

newspaper; there is a causal past, there

is no cause and effect in the future; there

are all the laws moment , Feelings are

reported. “

Another version of Shiyou’s

“Eighteen Chapters”, “Xuan Bu Zong

Lun” translated by Tang Xuanzang,

mentions the teachings of the various

sects, and talks about the Department

of Localization, the Ministry of Tibetan

Affairs, and Drinking. The synonym of the

ministry is synonymous, and there are

divisions that say that they are influenced

by the ministry. The synonym of the

ministry of the ministry is that all things

are instantly extinct, and there is instant

extinction. “The moment disappears,”

mainly from the co-sponsorship of the

separate departments.

If you can see, the Zen method

of “observing the five Yin’s birth and

extinction” is mistaken for “observing

the moments of life and extinction”, and

mistakenly thinks that this is the place

to start the “uncanny thinking”, which is

the era of tribal Buddhism. Accepted by

many factions affected by the separate

affiliations.

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

“The life grow

up smoothly”….

Most Venerable Bhikkhu

Vūpasama Maha Thera

China

10 l Mettavalokanaya l December l 2019 l www.mettavalokanaya.com www.mettavalokanaya.com l 2019 l December l Mettavalokanaya l 11



Buddha Light

International

Association’s

(BLIA) conference

at UNESCO Paris,

France….

Buddha’s Light International

Association (BLIA) is an

international non-government

organization composed of

monastic and laypeople. They enact

Humanistic Buddhism, which is

committed to equality, respect for

others, and social progress. Buddha’s

Light International Association (BLIA)

members throughout the world meet

at the headquarters of the UNESCO

premises at Paris, France on October

03, 2019. Their conference theme was

“Faith and Inheritance.” More than 1,500

delegates, including monks and special

invitees across the world attend the

Buddha Light International Association’s

(BLIA) first meeting of the 7th board of

directors at the UNESCO headquarters in

Paris, France. The BLIA founded by Most

Venerable Master Hsing Yun in 1992 with

the belief that Humanistic Buddhism

is a driving force for social good, BLIA

works globally for concerted, positive

action in the twenty-first century. After

the conference, the Special Taiwanese

Buddhist Delegation met with His

Holiness Pope Francis after his General

Audience at St. Peter’s Square, Vatican

City, Rome, Italy on October 06, 2019.

The delegation was included Most

Venerable Bhikkhuni Man Chien, the BLIA

World Headquarters Deputy Secretary

General, Europe Director of Fo Guang

Shan International Supervisory Council

and other special delegates. The group

visited to Rome to engage in religious

dialogue and help promote peace across

the world.

Buddhika Sanjeewa

After visit to Paris, France

Official Photographs by BLIA

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The President of Life TV,

Abbot of Hong Fa Zen

and other Monasteries in

Taiwan

Most Venerable Master

Hai Tao

Taiwan

Cultivation begins first with

building a solid foundation, by

living as a righteous and honest

person. Secondly, by having

remorse for vile deeds. Thirdly, by

remaining humble and being content

with less desires. True cultivation is when

you cultivate regardless of happiness or

sadness; you cultivate regardless of ease

or difficulty; you cultivate regardless

of whether it’s hot or cold. In the eyes

of a Bodhisattva, there are no people

Cultivate

Regardless of

Happiness….

to despise, nor are there any matters

to frown upon. For all of us, in order

to reach Buddhahood, the beginning

lesson is in the path of becoming a

Bodhisattva. Regardless of the type of

Dharma practice we select, overcoming

disturbing vexations is always at the core.

If us disturbing vexations have multiplied

instead, can we deceive ourselves and

others by believing that our cultivation is

still making progress.

14 l Mettavalokanaya l December l 2019 l www.mettavalokanaya.com www.mettavalokanaya.com l 2019 l December l Mettavalokanaya l 15



Taiwan

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16 l Mettavalokanaya l December l 2019 l www.mettavalokanaya.com www.mettavalokanaya.com l 2019 l December l Mettavalokanaya l 17



事 長 釋 圓 通 法 師 金 龍 山 法

輪 禪 寺 住 持 南 普 陀 圓 通 寺

開 山 住 持 慧 光 千 手 觀 音 寺

開 山 住 持 高 雄 華 藏 學 佛 院

導 師 慧 光 慈 善 功 德 會 創 會 理 事 長 圓 通 普

賢 文 教 基 金 會 董 事 長 慧 光 物 資 總 站 緣 起

人 觀 音 護 僧 會 緣 起 人 設 立 緣 起 - 屏 東

縣 政 府 社 會 處 前 處 長 倪 榮 春 , 為 整 合 縣 內

慈 善 團 體 資 源 、 倡 導 慈 善 事 業 社 工 化 、 並

合 理 而 有 效 的 幫 助 亟 需 援 助 的 急 難 民 眾 ,

以 避 免 資 源 重 疊 浪 費 與 分 配 不 均 的 情 事 發

生 , 因 此 於 民 國 95 年 底 邀 集 縣 內 所 有 慈 善

團 體 開 會 研 商 、 獲 得 共 識 , 開 始 籌 組 「 屏

東 縣 慈 善 團 體 聯 合 協 會 」。 經 半 年 籌 備 ,

於 96 年 6 月 17 日 正 式 成 立 , 首 任 理 事 長 為

陳 美 瓊 女 士 ; 同 年 6 月 29 日 經 屏 東 縣 政 府

正 式 核 准 立 案 , 並 於 同 年 8 月 3 日 向 屏 東 地

方 法 院 申 請 登 記 成 立 「 社 團 法 人 」, 自 此

後 以 「 資 源 整 合 、 濟 弱 扶 傾 、 案 主 自 立 」

為 服 務 宗 旨 , 積 極 展 開 資 源 連 結 、 雪 中 送

炭 、 扶 助 經 濟 弱 勢 家 庭 及 關 懷 街 友 的 愛 心

服 務 工 作 , 並 同 時 配 合 屏 東 縣 政 府 社 會 福

利 政 策 之 推 行 , 為 「 幸 福 屏 東 」 的 願 景 共

盡 一 份 心 力 。

Goh Bee Wah

From Kaohsiung, Taiwan.

Buddhism

is Practical

always….

The Social Affairs Department of

Pingtung County Government,

is helping to integrate the

resources of the charity in the

county, advocating the charity and

socialization, and helping the urgently

needed people in need of assistance to

avoid overlapping resources and uneven

distribution of resources. Therefore,

began to organize the “Pingdong County

Charity Association”. The implementation

of the social welfare policy of the county

government has contributed to the

vision of “Happy Pingtung”. The Concept

by Most Venerable Bhikkhuni Kaishan

- The Chief Abbot - Golden Dragon

Mountain, Falun Chan Temple, Huiguang

Qianshou Guanyin Temple, South Putuo

Yuantong Temple, Yuantong Puxian

Culture and Education Foundation,

Chairman - Kaohsiung Huazang Academy

of Buddhist Studies, Founding Director

- Huiguang Charity Foundation Club,

Huiguang Materials Terminal & Guanyin

Nursing Club.

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20 l Mettavalokanaya l December l 2019 l www.mettavalokanaya.com www.mettavalokanaya.com l 2019 l December l Mettavalokanaya l 21



Righteous

Society

Based on

Five Moral

Rules….

The world has been grown

materially to sky high but

spiritually it has gone down

to hell. Therefore, it cannot

be regarded as real development, but

it could be paralyzed development.

Everyday there are killings not only

innocent animals but also human beings.

Every day there are reports of suicides.

More and more hospitals are made.

More and more prisons are made. How

it can be a development? More hospitals

mean, there are more patients. More

prisons mean there are more criminals

etc. The development means to the

people is to have wide roads, beautiful

The Chief Sangha

Nayaka of Singapore &

Chief Incumbent of the

Buddhist Maha Vihara, in

Singapore, The Lecture of

Singapore Buddhist & Pali

University, The Director

of Wijayananda Buddhist

Training Institute,

Dharshana Visharada

Most Venerable Dr.Galle

Uditha Thero

Singapore

cities, high ways, more eateries etc. but

man’s morals are very low, and he is not

able to enjoy the pleasures rightly as he

is vacant in morals. Therefore, everyday

there are clashes, rallies, conflicts,

strikes etc in the public. The world is very

restless and violent.

Abusing of modern technology

- People abuse modern information

technology to pass all kinds of

rubbish, ugly news to society without

consideration of its repercussions and

influences on the human mind. Family

morality has gone to the dogs through

information technology. The information

technology lets you see that even father

indulges in sex with the children. Sons

indulge in sex with mother; brothers

and sisters also enjoy sexually. Ladies sex

with dogs and horses and other animals.

The man commits such adultery with

women etc. Many types of wrong and

evil behavior have been introduced to

the public just to please them with the

intention of getting abundant income.

It is seen how the man has skillfully

organized desire, ill-will and delusion

to the destruction of moral rules of the

family and the society.

Five principles in Buddhism -

Therefore, Buddhism teaches five moral

rules to maintain real development of

the individual and the society. That is,

not to kill, not to steal, not to indulge in

sexual misconduct, not to lie and not to

take intoxicants. Taking life of another

whether animal or human is wrong and

sinful. The reason is that everyone loves

their life. Dhammapada says,

“Sabbe tasanti dandassa- sabbe

bhayanti macchuno - Attanam upaman

katva – na haneyya na ghataye” - All are

trembled by punishments, all are feared

with death, therefore compare yourself

with others then don’t hurt and kill

others.

Knowing there is life and

committing a killing after planning with

an intention of killing becomes a sin.

There are many reasons for killing.

Mainly killing animals is done for eating.

Killing is done to protect the life such

as from enemies or dangerous animals.

Killing is done in order to revenge. Killing

is done for power. Killing is done for

religious purposes. But main reasons of

killing are desire, anger and delusion.

These three immoral roots are causes

of all immoral deeds just as the roots

of a tree. When man is killing another,

anger comes first because without any

ill-will, the man is not able to destroy

anyone. When the man thinks that he

cannot get what he wanted, he kills his

previous lover justifying to himself that it

is not wrong. That is how the delusion is

playing its role. He kills because he loves

to possess his lover that has taken by

another. Then there is desire too.

Man likes to enjoy animal flesh

and he thinks of his good health and

strength. Therefore, he should eat live

fish or any live being. He kills monkeys.

He kills iguanas. He kills pigs. He kills

serpents etc. Has the man gone wrong?

He should be questioned what about the

elephants, horses, bulls and buffaloes

that eat vegetation. Are they weak in

strength?

Regarding eating of meat does not

have hard and fast rule in Buddhism. But

ever since man starts eating meat more

sicknesses have been created. Obesity,

blood presser, heart diseases, and so

many other sicknesses have been caused

by the eating animal flesh. Animals die in

anger when they are killed. There dirty

blood mix with human blood. The man

gives suffering to innocent beings just

to enjoy his desire. He is a slave to his

“Society based

on exemplary

life“….

mouth-watering desire to enjoy the flesh

of others just like animals.

Killing is done due to the power

that man wants to show. There is pride

in committing evil. Some old men having

one leg to death also can be seen fishing

at their leisure and take their baskets full

of fish home. Then let someone to ask

them that won’t they notice that the fish

have the life and they suffer when they

catch fish.

Animals kill animals because they

are born with their own karma to live in

such a way. Therefore, we are not able

to guide them for not to kill. But human

beings have the brain to think and do

things.

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Practices

Meditation….

the sun. The sun, in turn, is the center

of our galaxy. But the answers to such

important questions as why is one here,

how one will die, when will one die,

where will one go after one dies, will one

be reborn on earth again, etc., still elude

one.

In spite of the fact that human

beings have no knowledge about the

self, very little efforts have been made

toward the search for self-knowledge.

Ironically, considerable efforts have been

rolls his eyes straight up and back into

his head while he takes his last breaths.

Birth is accompanied by suffering. Life

on earth comes with suffering. Death

comes with suffering. It was because the

Lord Buddha realized these facts that He

decided to take up the religious life in

order to search for the way to put an end

to suffering once and for all.

As soon as a newborn emerges

from the womb, it is bluish, covered

with blood and cream-cheesy glop, and

It is rare indeed to find a human being

that possesses self-knowledge. The

reason is that the human body is made

in such a way as to force its owner

to constantly look outward instead of

inward. One sees other people’s faces

but never one’s own. Therefore, one

tends to criticize other people but never

one’s self.

If one routinely observes the

Precepts and practices meditation in

order to keep one’s mind calm and

quiet, one may not succeed in seeing

one’s face, but one will certainly be

able to observe more and more clearly

what sort of a person one is. Regular

observation of the Precepts, chanting

and meditation practice help one to keep

one’s mind expansive, light, relaxed,

happy and calm. With such a favorable

state of mind, one is more likely to be far

removed from such causes of gloominess

as greed, anger, ignorance, alcohol,

cigarettes, and other causes of ruin. It

can greatly improve one’s outlook in life.

It enables one to forgive others more

easily. It helps one to become better at

finding other people’s good points. Most

importantly, it enables one to become

better at knowing one’s self.

These three questions can stump

even the most intelligent person on

earth. On the day of one’s birth, one

has no idea who one is and where one

came from. When one goes to school,

one learns that one lives on earth and

that the earth is a planet which orbits

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

made to finding answers about things

that are outside of the self. Each human

being consists of two main parts: Body

and mind. The human body is made up

of earth, water, wind and fire. These

four primary elements come together

to form the major and minor organs

of the body. The human mind is made

up of the cognitive element which is a

refined element. Hence, it is invisible

to the physical eyes. The human mind

has a habit of thinking a myriad of

things. It changes from one thought

to another very quickly. It can think up

to 100 thoughts in a short time. It has

the tendency to dart from one thought

to another without completing any. In

other words, it has a habit of wandering

and roaming all over the place. It darts

here and there and everywhere in a

haphazard manner. It is restless.

As soon as an infant leaves its

mother’s womb, it lets out a loud cry.

The cry signals the fact that it is suffering.

And from that day onward, suffering

becomes a part of its life. During the

moments on earth, a person may suffer

so much physical discomfort that he

looks as though it has just been in a fistfight.

The human body is naturally dirty

because it is formed by the four primary

elements which are themselves impure.

The four primary elements, in turn,

form the cells in our body. Since the

four primary elements are impure, the

cells in our body are also impure. Every

minute, 300 — 400 million cells in our

body die and have to be replaced by new

cells. The process makes our body dirty.

Anything that comes into contact with

our body becomes dirty. The food we eat

may look appetizing enough but after it

enters our body, it turns into gaseous,

liquid and solid wastes within 24 hours.

These waste products are smelly, dirty

and repulsive.

The cells in the body of an infant

die at the rate of 300 — 400 million cells

a minute, and they are replaced by 700

— 800 million new cells. By the time

one reaches middle age, the rate of cell

death and the rate of cell replacement

are roughly equal. After that, the rate

of cell death outweighs the rate of

cell replacement. The aging process,

however, starts as soon as one is born.

The Lord Buddha saw and knew these

facts with His supernormal insight long

before the invention of the microscope.

He could see how each human being was

like a walking corpse.

The human body discharges dirt

in the forms of dandruff, ear wax, eye

dirt, boogers, saliva, sweat, urine and

feces. Everything about the human body

“Life on earth

comes with

suffering”….

is dirty. The only clean thing that can

be said about the human body is the

wholesomeness that one has endeavored

to perform throughout one’s lifetime.

Every one of us contributes to the overall

dirtiness of our planet. Therefore, it

behooves every human being to purify

his body, word and mind so that he will

have time for altruistic endeavors.

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30,000 Monks Grand

Alms Offering Ceremony

in Myanmar….

Thailand and Myanmar Buddhists

together offered massive &

amazing alms offering (Maha

Sangha Dana) to 30,000

International Buddhist Monks including

Myanmar & Thailand Buddhist Monks at

Chanmyathazi Old airport of Mandalay,

Myanmar on December 08, 2019

morning. This ceremony organized by

Dhammakaya Foundation in Thailand.

Buddhika Sanjeewa

After visit to Mandalay, Myanmar

Official Photographs by

Dhammakaya Foundation & Pongpan

Ratithammakul (Zung D’voice)

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Virtue

Ethics….

A

virtue is a trait or quality

deemed to be morally

excellent and thus is valued

as a foundation of principle

and good moral being. Personal virtues

are characteristics valued as promoting

individual and collective well-being.

The opposite of “virtue” is “vice”. In

Buddhist teachings, virtues that are

cited include: Generosity, Morality,

Renunciation, Transcendental Wisdom,

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

Diligence, Forbearance, Honesty,

Determination, Loving-Kindness, and

Serenity. Other virtues associated with

Buddhist traditions include: Compassion,

Enlightenment, Right understanding,

Truth, Responsibility, Simplicity, Nonviolence,

Preventing and Healing

Suffering, Harmony, Co-operation. More

specific, Buddhist practice as outlined in

the Noble Eightfold Path can be regarded

as a progressive list of virtues.

The purpose of Buddhism is not to

rise to a high status in worldly human

society; but to develop one’s own

virtues, to purify one’s heart and mind

and to awaken through or by practicing

sīla, samathi and paññā. The objectives

are: fi rst to purify oneself, to gain

wisdom, and then to help others escape

suffering. Initially, Lord Buddha taught all

His disciples – men, women, monks and

novices – the same basic concepts: the

same Four Noble Truths, the same Five

Precepts, the same Three Trainings and

the same Eightfold Path. He summarized

these in the Ovatta Patimokkha as:

“Avoid evil, do good, and

purify your heart and mind.” “Sabba

papassa akaranam, avoid all evil,

Kusalassupasampada, Cultivate the good,

Sachitta pariyodapanam, And purify your

heart. Etam Buddhanasasanam.” This is

the teaching of the Buddhas Avoiding

evil means following the Five Precepts:

avoiding killing, stealing, adultery, lying,

and intoxicants. Cultivating the good

means: practicing dana or generosity; sila

or morality; and bhavana or meditation.

Meditation is the key to purifying the

heart and mind, developing spiritual

values and living happily by discarding

defi lements (kilesa) and developing

wisdom.

Only after attracting a large group

of disciples, did Lord Buddha begin to

distinguish distinct rules with different

precepts for various groups for living

harmoniously in their diverse positions

and circumstances. Lord Buddha replied

to Venerable Ananda that women could

attain enlightenment just like men if

they practice well. Now, however, we

fi nd fi ve precepts for lay people, eight

precepts for nuns, ten for novices,

227 for bhikkhus and 331 precepts for

bhikkhunis. It sounds simple, but, it is

difficult to maintain virtue rigorously

in accordance with such rules. More

broadly, Lord Buddha also directs people

to follow the Eightfold Path in order to

live happily. One should always think, act

and speak correctly. This is easy to say,

but hard to maintain in practice. One

must overcome the hindrances. The key

underlying objectives are first to purify

yourself, developing spiritual value to be

a good person and to gain wisdom and

awaken, then extending your help to

others. Spiritual values are crucial. If one

can maintain pure spiritual values, and

awaken through wisdom acquired, one

will live contentedly. This is one’s first

duty to oneself.

Afterwards, one can extend help

to others. Worldly values stress getting

ahead, being superior and winning based

on personal desires. In contrast, the

supra-mundane values of Noble Disciples

emphasize resolution, modesty, humility

and consideration. The Buddhist path

is: training yourself to know yourself,

purifying yourself, and making yourself

into a refuge unto yourself.

“Days and nights fly past, fly past:

What am I doing right now?” - The

Buddha has you ask that question every

day, both to keep yourself from being

complacent and to remind yourself that

the practice is one of doing. Even though

we’re sitting here very still, there’s still a

doing going on in the mind. There’s the

intention to focus on the breath, the

intention to maintain that focus, and

the intention to keep watch over how

the breath and the mind are behaving.

Meditation as a whole is a doing. Even

when you practice non‐reactivity or

“being the knowing,” there’s a still an

element of intention. That’s what the

doing is.

That was one of the Buddha’s

most important insights: that even when

you’re sitting perfectly still with the

intention not to do anything, there’s still

the intention, and the intention itself is

a doing. It’s a sankhara, a fabrication.

It’s what we live with all the time. In

fact, all of our experience is based on

fabrication. The fact that you sense your

body, feelings, perceptions, thoughtconstructs,

consciousness—all of these

aggregates: To be able to experience

them in the present moment you have

to fabricate a potential into an actual

aggregate. You fabricate the potential

for form into an actual experience of

form, the potential for feeling into an

actual experience of feeling, and so on.

This element of fabrication lies in the

background all the time. It’s like the

background noise of the Big Bang, which

hums throughout the whole universe

and doesn’t go away. The element of

fabrication is always there, shaping

our experience, and it’s so consistently

present that we lose sight of it. We don’t

“Meditate is

to strip things

down”….

realize what we’re doing.

What you’re trying to do as you

meditate is to strip things down so you

can see the very elemental fabrications

going on in the mind, the kamma you’re

creating with every moment. We’re not

making the mind still simply to have a

nice restful place to be, a nice experience

of ease to soothe our stressed‐out

nerves. That may be part of it, but it’s

not the whole practice. The other part

is to see clearly what’s going on, to see

the potential of human action: What

are we doing all the time? What are

the potentials contained in this doing?

Then we apply that understanding of

human action to see how far we can go

in stripping away the unnecessary stress

and suffering that come from acting in

unskillful ways.

Goh Bee Wah

From Kaohsiung, Taiwan.

28 l Mettavalokanaya l December l 2019 l www.mettavalokanaya.com www.mettavalokanaya.com l 2019 l December l Mettavalokanaya l 29



The

Goddess

Scatters

Flowers….

clear river mirrors the whole universe.

Here is Vairocana Buddha. There is

Maitreya Buddha. Prabhutaratna Buddha

is sitting with Shakyamuni Buddha,

happily chatting and helping all beings

be Buddhas. Benevolence, compassion,

joy, and equanimity is everywhere. Pass

them down from heart to heart. Join to

make the new golden era come true.

Act One: AD 3453 - In 3453,

a monument was found at

a moonlit banquet three

millenniums after the first

carving of the Yungang Grottoes. The

monument commemorates the 2013

Moon Festival banquet during which all

the attendees vowed to get together

in 1440 years. The moon shines and

the flowers blossom at the Yungang

Grottoes. This is the gathering of the

noble people. Heavenly music purifies.

Scattered blossoms bring happiness to

people. I bow to the Buddha with my

deepest sincerity and step gracefully out

of the rock. With clear minds, We are

glad to meet again after three thousand

years. The Moon Festival moon is still

Buddha Painting Master,

Earth Zen Person,

International Meditation

Teacher, Founder of

Enlightening Earth

Association, Buddha

Cultural & Bodhisattva

Association in Taiwan

Master Chi Sung Hung

The World Famous

Taiwan

as new as before. The silver plate in the

clear sky lights up the whole world.

Fresh dew glistens on the old sweet

osmanthus. Perfume radiates from the

fragrant flowers. I touch time waves as

countless as sand. I am coming on the

top of the waves, humming the verses. In

the blink of an eye, time passes. Reciting

a poem, time moves. Young as a youthful

Buddha, Hope those seen will forever,

Elevate and enlighten all beings.

Act Two: AD 453 -- The year of

the carving of Yungang Grottoes began.

The magnificent scenery, this holy

mountain, Chopped open the universe

like Nu Wan’s stone. Buddha’s grotto is

open for meditation and enlightenment.

Clear, pure, empty and complete. Rejoice

Buddha who came from the west and

awakened the east. One flower, one

universe. One leaf, one Buddha. Gently

support the colored clouds, gently

support the setting sun. One heart drums

the setting sun. Gently pick auspicious

and pure music. Grasp rainbow threads

and weave the raiment of feathers

and rainbows. Cloud sleeves waving,

blissful aromas arise everywhere. Noble

heart banquet, we will meet again in a

thousand years. Remember this human

world should be a pure land. You are

peaceful and liberated people in the

Saha World.

Act Three: Vimalakirti’s home

in the city of Vaishali, in ancient India

Walking on the clouds in the sky, indigo

conquered blue, from Vaishali to Wu

Zhou Mountain. Vimalakirti was a dama

kaya in Abhirati Pure land. But, his name

in this Saha world was “no dirt”. In his

small and yet incredibly roomy hut, he

demonstrates the path to Buddhahood

to everyone.

His silence is as loud as thunder.

Not the past, not now, nor the future,

the truth is beyond all language. Flowers

were scattered above the Arhats. They

were drunk in Samadhi. Because of their

minds divided the truth from the false,

those scattered petals attached to their

bodies. Bodhisattvas were not affected

by the flowers. Their wisdom was

beyond the senses. Their eyes heard.

They had already been enlightened.

Being a dharma kaya Mahasattva from

the Aroma Pureland, I appeared as a

goddess to teach brilliantly. Assisting and

accompanying Vimalakrirti to Yungang

Grottoes, Until all beings have become

Buddha. My vow will be achieved.

Act Four: AD 2013 - The 2013

moonlit banquet was actually scheduled

by the same people in Year 453 when the

carving of Yungang Grottoes began. The

Moon Festival moon is as round now as it

was then. The cold spring water reflects

my heart’s moon. The pure sunset clouds

float in the empty dharma realm. The

女 散 華 - 第 一 幕 西 元

3453 年 緣 起 3453 年 , 雲

岡 開 鑿 之 後 的 第 50 個 癸 巳

年 , 月 下 雲 岡 之 宴 , 發 現

一 銘 石 , 記 載 著 2013 年 一 場 雲 宴 , 中 秋 之

夜 , 諸 賢 者 於 雲 岡 五 萬 佛 前 月 下 盛 會 , 相

約 於 第 50 個 癸 巳 年 雲 岡 再 聚 。 雲 岡 花 月 善

人 如 雲 集 賢 者 同 宴 心 天 樂 淨 鳴 空 散 華 普

圓 眾 生 喜 合 十 禮 佛 誠 蓮 步 輕 影 下 覺 岩

一 念 了 了 喜 會 三 千 年 古 來 中 秋 鏡 一 樣

新 清 空 玉 蟾 懸 銀 盤 普 明 一 切 境 古 桂 含 清

露 吐 出 妙 香 馨 點 那 劫 波 若 恆 沙 踏 浪 吟 頌

偈 來 彈 指 輕 看 多 少 寒 暑 詠 詩 運 時 輪 青 春

依 舊 少 年 佛 更 望 現 前 人 福 起 世 間 相 續

覺 眾 生 第 二 幕 西 元 453 年 , 雲 岡 石 窟 開

鑿 之 年 。 現 出 神 山 玄 妙 境 劈 開 法 界 女 媧

石 開 佛 窟 入 禪 悟 明 清 淨 體 圓 澄 喜 迎 佛 會

西 天 來 東 土 成 一 華 一 世 界 一 葉 一 如 來

輕 扶 晚 霞 托 落 日 一 心 平 擂 夕 陽 鼓

輕 勾 吉 祥 合 淨 曲 拈 起 彩 虹 細 明 絲 織 作 霓

裳 羽 衣 袖 雲 捲 眾 清 芳 賢 者 心 宴 千 年 相

約 當 會 時 莫 忘 人 間 願 淨 土 娑 婆 和 平 自 在

人 第 三 幕 維 摩 居 - 印 度 毘 耶 離 國 , 維 摩 詰

方 丈 室 內 步 雲 清 空 青 勝 藍 毘 耶 國 武

周 山 妙 喜 淨 土 法 性 身 娑 婆 世 界 無 垢 稱 不

可 思 議 方 丈 室 中 普 現 不 二 門 維 摩 一 默 聲

如 雷 言 語 道 斷 非 去 來 今 阿 羅 漢 三 昧

醉 心 有 真 俗 分 散 華 正 合 身 眾 菩 薩 超

彼 聲 色 外 眼 處 聞 聲 早 得 悟 明 眾 香 佛 國 來

法 身 大 士 無 相 現 天 女 妙 手 段 輔 那 維

摩 詰 相 隨 到 雲 岡 直 到 眾 生 成 佛 了 誓 願

乃 成 第 四 幕 西 元 2013 年 2013 年 的 月 下 雲

宴 , 竟 也 是 在 453 年 , 雲 岡 開 鑿 那 一 年 ,

眾 賢 者 就 已 相 約 再 來 。 蟾 圓 古 時 秋 寒 泉

心 月 印 空 流 淨 霞 澄 江 含 玉 映 法 界 這 廂

是 清 淨 毘 盧 遮 那 那 廂 是 未 來 佛 彌 勒 尊 多

寶 如 來 釋 迦 佛 雙 雙 對 坐 歡 喜 談 天 教 那 眾

生 全 成 了 佛 慈 悲 喜 捨 處 處 顯 現

正 是 法

性 妙 傳 心 黃 金 新 世 紀 相 約 總 在 人 間 成

Goh Bee Wah

From Kaohsiung, Taiwan.

Official Photographs by

Margaret Wang

30 l Mettavalokanaya l December l 2019 l www.mettavalokanaya.com www.mettavalokanaya.com l 2019 l December l Mettavalokanaya l 31



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Meaningful

Buddhist

Painting

Exhibition….

大 孝 者 , 始 於 ” 事 親 ”,

中 於 ” 耀 祖 ”, 止 於 ” 至

善 ”, 中 華 國 際 觀 光 協 會

詹 秀 蓉 理 事 長 ( 國 際 知 名 書

法 大 師 ) 於 10 月 10 日 上 午 10 時 於 圓 山 飯 店 十

樓 第 一 屆 中 華 孝 親 楷 模 表 揚 大 前 接 受 臺 北

廣 播 電 臺 威 廉 大 叔 專 訪 時 , 道 出 對 孝 道 深

入 的 感 應 , 詹 大 師 事 俸 高 齡 92 歲 之 母 , 每

次 只 要 母 親 身 體 不 舒 服 時 , 服 侍 其 母 的 三

哥 就 會 告 訴 詹 母 , 你 這 麼 有 福 報 , 生 了 這

麽 一 位 集 慈 善 , 藝 術 , 文 化 , 公 益 於 一 身

的 好 女 兒 , 作 為 世 人 的 榜 樣 , 何 其 有 幸 ,

讓 祖 上 增 光 , 只 要 一 想 到 這 等 善 事 美 事 ,

詹 母 身 上 之 病 痛 馬 上 減 少 , 真 的 是 妙 藥 良

方 , 履 試 不 爽 。 而 詹 大 師 之 子 . 女 也 都 耳

濡 目 染 , 以 這 麽 有 孝 心 善 心 之 母 為 模 範 ,

依 ” 孝 “ 奉 行 , 傳 為 美 談 , 古 有 求 忠 臣 於

孝 子 之 門 , 今 有 求 孝 女 善 女 於 詹 氏 之 門 。

詹 大 師 心 思 細 密 , 除 了 以 黃 金 泥 書

寫 以 孝 為 中 心 , 輔 以 四 維 八 德 輻 射 而 成 之

精 心 創 作 作 為 此 次 大 會 之 丨 ogo, 以 此 製

作 成 背 板 , 並 製 作 成 徽 章 作 為 出 席 者 之

紀 念 品 , 詹 大 師 並 首 次 以 黃 金 泥 書 寫 ”

禮 運 大 同 篇 ” 致 贈 與 主 辦 單 位 一 中 華 孔 孟

協 會 , 詹 大 師 宅 心 仁 厚 , 並 特 地 以 觀 光 協

會 名 義 指 贈 10 萬 元 款 項 作 為 大 會 經 費 。 詹

大 師 於 接 受 監 察 院 張 博 雅 院 長 頒 贈 之 大 孝

獎 玉 珮 及 獎 狀 後 , 特 地 回 贈 黃 金 泥 書 寫

之 ” 心 經 ” 繕 本 及 特 製 之 百 壽 酒 , 詹 大 師

並 致 贈 黃 金 泥 書 寫 之 ” 心 經 “ 繕 本 及 特 製

之 百 壽 酒 予 臺 北 市 柯 文 哲 市 長 及 王 金 平 前

院 長 , 感 謝 他 們 二 位 熱 心 參 予 孝 道 弘 揚 之

心 , 詹 大 師 並 於 臺 上 敲 響 和 平 之 鐘 , 祝 願

世 界 和 平 , 天 下 為 公 。

而 主 辦 單 位 之 楊 理 事 長 及 林 副 理 事

長 頻 頻 感 謝 詹 大 師 之 出 錢 出 力 及 熱 心 才 能

將 此 次 活 動 辦 的 如 此 圓 滿 如 此 有 意 義 , 詹

大 師 淡 然 指 出 要 參 予 就 要 拿 出 最 好 的 來 作

典 範 , 讓 ” 孝 道 ” 能 推 廣 於 天 下 , 讓 更 多

年 輕 人 不 忘 本 , 奉 行 孝 道 。 夫 大 孝 者 , 始

於 ” 事 親 ”, 中 於 ” 耀 祖 ”, 止 於 ” 至

善 ”, 中 華 國 際 觀 光 協 會 詹 秀 蓉 理 事 長 (

國 際 知 名 書 法 大 師 ) 於 10 月 10 日 上 午 10 時 於

圓 山 飯 店 十 樓 第 一 屆 中 華 孝 親 楷 模 表 揚 大

前 接 受 臺 北 廣 播 電 臺 威 廉 大 叔 專 訪 時 , 道

出 對 孝 道 深 入 的 感 應 , 詹 大 師 事 俸 高 齡 92

歲 之 母 , 每 次 只 要 母 親 身 體 不 舒 服 時 , 服

侍 其 母 的 三 哥 就 會 告 訴 詹 母 , 你 這 麼 有 福

報 , 生 了 這 麽 一 位 集 慈 善 , 藝 術 , 文 化 ,

公 益 於 一 身 的 好 女 兒 , 作 為 世 人 的 榜 樣 ,

何 其 有 幸 , 讓 祖 上 增 光 , 只 要 一 想 到 這 等

善 事 美 事 , 詹 母 身 上 之 病 痛 馬 上 減 少 , 真

的 是 妙 藥 良 方 , 履 試 不 爽 。 而 詹 大 師 之

子 . 女 也 都 耳 濡 目 染 , 以 這 麽 有 孝 心 善 心 之

母 為 模 範 , 依 ” 孝 “ 奉 行 , 傳 為 美 談 , 古

有 求 忠 臣 於 孝 子 之 門 , 今 有 求 孝 女 善 女 於

詹 氏 之 門 。

詹 大 師 心 思 細 密 , 除 了 以 黃 金 泥 書

寫 以 孝 為 中 心 , 輔 以 四 維 八 德 輻 射 而 成 之

精 心 創 作 作 為 此 次 大 會 之 丨 ogo, 以 此 製

作 成 背 板 , 並 製 作 成 徽 章 作 為 出 席 者 之 紀

念 品 , 詹 大 師 並 首 次 以 黃 金 泥 書 寫 ” 禮 運

大 同 篇 ” 致 贈 與 主 辦 單 位 一 中 華 孔 孟 協

會 , 詹 大 師 宅 心 仁 厚 , 並 特 地 以 觀 光 協 會

名 義 指 贈 10 萬 元 款 項 作 為 大 會 經 費 。 詹 大

師 於 接 受 監 察 院 張 博 雅 院 長 頒 贈 之 大 孝 獎

玉 珮 及 獎 狀 後 , 特 地 回 贈 黃 金 泥 書 寫 之 ”

心 經 ” 繕 本 及 特 製 之 百 壽 酒 , 詹 大 師 並 致

贈 黃 金 泥 書 寫 之 ” 心 經 “ 繕 本 及 特 製 之

百 壽 酒 予 臺 北 市 柯 文 哲 市 長 及 王 金 平 前 院

長 , 感 謝 他 們 二 位 熱 心 參 予 孝 道 弘 揚 之

心 , 詹 大 師 並 於 臺 上 敲 響 和 平 之 鐘 , 祝 願

世 界 和 平 , 天 下 為 公 。 而 主 辦 單 位 之 楊 理

事 長 及 林 副 理 事 長 頻 頻 感 謝 詹 大 師 之 出 錢

出 力 及 熱 心 才 能 將 此 次 活 動 辦 的 如 此 圓 滿

如 此 有 意 義 , 詹 大 師 淡 然 指 出 要 參 予 就 要

拿 出 最 好 的 來 作 典 範 , 讓 ” 孝 道 ” 能 推 廣

於 天 下 , 讓 更 多 年 輕 人 不 忘 本 , 奉 行 孝

道 。

2019 年 十 方 圓 融 護 國 息 災 祈 福 大 法

會 , 於 10 月 25 日 起 展 開 活 動 至 28 日 截 止 ,

由 中 華 世 界 念 佛 會 蔡 鴻 祺 理 事 長 主 辦 , 中

華 國 際 觀 光 協 會 承 辦 , 邀 請 五 大 師 共 同 灑

淨 , 輪 流 法 會 說 法 開 示 , 頌 經 祈 福 , 千 人

共 齋 , 素 食 結 緣 , 在 家 居 士 護 法 , 護 念 ,

共 同 成 就 佛 道 。10 月 26 日 並 舉 行 孝 親 洗 腳

活 動 , 詹 秀 蓉 理 事 長 親 自 參 與 為 母 親 洗 腳

活 動 。

Goh Bee Wah

From Taipei, Taiwan

34 l Mettavalokanaya l December l 2019 l www.mettavalokanaya.com www.mettavalokanaya.com l 2019 l December l Mettavalokanaya l 35



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Seeking

the way of

Zen….

At the heart of the Japanese

culture lies Zen, a school of

Mahayana Buddhism. Zen is,

first and foremost, a practice

that was uninterruptedly transmitted

from master to disciple, and that goes

back to the spiritual Enlightenment

of a man named Siddhārtha Gautama

(Shakyamuni Gotama in Japanese) - The

Buddha - 2500 years ago in India.

The practice of Zen meditation or

World Popular Dharma

Lecture & Buddhist Books

Publisher

Liang Chung Ming

Taiwan

Zazen ( 座 禅 - za meaning sitting, and Zen

meaning meditation in Japanese), is

the core of Zen Buddhism: without it,

there is no Zen. Zen meditation is a way

of vigilance and self-discovery which is

practiced while sitting on a meditation

cushion. It is the experience of living

from moment to moment, in the here

and now. It is through the practice of

Zazen that Gautama got enlightened and

became the Buddha.

Zazen is an attitude of spiritual

awakening, which when practiced,

can become the source from which all

the actions of daily life flow - eating,

sleeping, breathing, walking, working,

talking, thinking, and so on. Zen is not a

theory, an idea, or a piece of knowledge.

It is not a belief, dogma, or religion; but

rather, it is a practical experience (read

our Buddhism FAQ for more details). We

cannot intellectually grasp Zen because

human intelligence and wisdom are

too limited - the dojo (the hall where

Zazen is practiced) is different from the

university.

Based on the Four Noble Truths

and the Eightfold Path, Zen is not a moral

teaching, and as it is without dogma,

it does not require one to believe in

anything. A true spiritual path does not

tell people what to believe in; rather it

shows them how to think; or, in the case

“Zen is an attitude

of spiritual

awakening”….

Goh Bee Wah

From Kaohsiung, Taiwan.

of Zen - what not to think. Zen is not a stronger as my eyes brimmed with tears.

theory, an idea, or a piece of knowledge. I kept searching for the truth about who I

It is not a belief, a dogma, or a religion. was, and what “life” was all about.

Zen is not interested in metaphysical I held my baggage in a determined

theories and rituals and focuses entirely way, trying to seek the truth while

on the mindful practice of Zazen. Zen is lading a meager life along this journey.

very simple. It is so simple, in fact, that When I observed and pondered more

it’s very difficult to grasp. In the silence thoroughly, I discovered that everyone

of the dojo or temple, quietly sit down, could be my own mentor, as I was able

stop moving, and let go your thoughts. to learn from them in some way. For that

Focus just on your Zazen posture and reason, I regard my journey of life as

your breathing. Keep your back straight. seeking the way of Zen.

Let your ego and your unconscious mind During this journey, I came across

melt away, merge with the universe. This eight people, just like Sudhana took

is the Zen.

great pains to visit 53 wise advisors

When I turned sixteen, I left my described in Huayen Sutra. This has

hometown, embarking on my solo helped me to open up my mind’s eye

journey. It is not an overstatement to and gain wisdom. These eight people

say that was prompted by Karma, since I were: a young traveler, a parvenu boss,

could not find the courage to look back. a child with a negative thinking pattern,

I just walked on and on, starting that trip a young man who made cutting remarks,

without the slightest clue as to what I a short-tempered chief supervisor on

was heading.

the construction site, a muddle-headed

Then I learned to embrace the abbot, a traveler who lost his way, and

unknown and let go of the burden of a kid who learned to adapt himself to

Karma. I wiped away my tears, and reality.

opened my eyes just trying to see myself, These small clues helped me to

and the world, more clearly. I wept slowly find the way toward Zen, and

alone in this prosperous bustling city. I made me less afraid of uncertainty.

also struggled and felt depressed and “When I realize what śūnyatā is, I see the

lost in the big city… I learned to become Buddha. Then I feel at home wherever I

go.” As long as I get a grasp of śūnyatā,

I will be feeling calm and composure at

the present moment, no matter where I

am.

禪 之 旅 梁 崇 明 十 六 歲 那 年 ,

我 就 離 開 故 鄉 , 開 始 過 著 流

浪 的 生 涯 。 說 是 業 力 的 驅

使 , 一 點 也 不 為 過 。 那 時

候 連 頭 都 不 敢 回 , 只 能 往 前 走 去 , 踏 上 未

知 的 盲 目 之 旅 。 擁 抱 未 知 , 我 放 下 業 力 的

包 袱 , 拭 去 淚 水 擦 亮 雙 眼 , 就 是 想 看 清 自

己 , 看 清 這 個 世 界 。 我 在 繁 華 的 都 市 裡 哭

泣 、 掙 扎 、 悲 傷 、 徬 徨 ……, 在 城 市 裡 閃

著 淚 光 學 習 堅 強 。 不 斷 地 尋 尋 覓 覓 , 就 是

為 了 瞭 解 自 己 的 真 相 , 生 命 到 底 是 什 麼 ?

提 起 不 認 輸 的 行 囊 , 在 邊 求 生

存 、 邊 尋 求 真 理 的 過 程 中 , 當 我 深 入 的 觀

察 , 才 發 現 每 一 個 人 都 是 自 己 的 老 師 , 都

是 我 生 命 中 最 好 的 借 鏡 。 因 此 , 我 將 自 己

的 生 命 之 旅 , 視 為 「 問 禪 之 旅 」。 在 旅 程

中 , 奇 遇 的 八 人 , 就 像 《 華 嚴 經 》 裡 的 善

財 童 子 的 53 參 , 讓 我 開 啟 生 命 的 智 慧 , 包

括 年 輕 旅 行 者 、 暴 發 戶 大 老 闆 、 往 壞 處 想

的 小 孩 、 很 毒 舌 的 公 哥 、 急 性 子 的 工 地 主

任 、 糊 塗 的 住 持 、 盲 目 的 旅 人 、 學 會 自 我

改 變 的 小 孩 。 這 些 悟 道 的 敲 門 磚 , 讓 我 不

再 害 怕 無 常 ,「 悟 得 空 性 見 如 來 , 天 地 何

處 不 悠 哉 。」 只 要 契 入 空 性 第 一 諦 。 此 時

此 刻 即 是 故 鄉 的 本 地 風 光 。

38 l Mettavalokanaya l December l 2019 l www.mettavalokanaya.com www.mettavalokanaya.com l 2019 l December l Mettavalokanaya l 39



Equanimity

of mind….

Chinese Buddhism originated

almost two thousand years ago,

but despite slow and gradual

progress since the 1980s, it still

faces many challenges and difficulties.

With the restoration and revival of

Shaolin Temple’s position as the ancestral

monastery of Chan we must orientate

monks towards the serious practice of

Chan Meditation.

Many say that “Shaolin is the cradle

of all martial arts under Heaven” and

that statement is true. In the minds of

many, our kung- fu is unrivaled. However,

the real Kung-Fu and practice in the

Shaolin is Chan meditation. Different

forms of fist arts and other martial arts

styles were passed down from Shaolin’s

previous generations of masters and

derived from the practice process of

Chan cultivation. Meditation is the focal

point of the daily life of a Shaolin monk

and monastic members are able to

transcend life and death only through

meditation, which is the foundation of

Shaolin’s culture. Other forms of cultural

expression perfected with meditation

The Chief Abbot

of Ananda Temple,

China, Head of Shaolin

Pharmaceutical Bureau

at Shaolin Temple Prison,

China

Most Venerable Master

Shi Yan Lin

China

include wushu, medicine, calligraphy,

architecture and sculpture, etc..

In the earlier days, Shaolin’s

Kung-Fu deferred to the cultivation

of meditation and dharma practice.

The level of one’s insight in Kung-Fu

measured by one’s level of cultivation in

meditation. Shaolin’s position as a major

Kung-Fu school and its international

fame are inseparable from the cultivation

in meditation. The ideal state of Shaolin

k Kung-Fu practice is the attainment of

“immutable mind”. I have been telling

people for over twenty years that

Shaolin wushu is more than a series of

movements and practice.

routines as these are only the

outer form of Shaolin martial arts.

The ultimate of Shaolin Kungfu is the

practice of immutable mind and the

unperturbed mind has equanimity,

without attachments to the external

appearance of Chan Only when there is

no attachments to external appearances

can one be deep and profound and

change unpredictably. If one is not in a

state of immutable mind, all the Kung-

Fu one has learned would be in vain

because one is bound to be frantic and

fearful at the juncture of life and death.

If one achieves the state of immutable

mind, then one will no longer be

attached to life and be fearful of death.

In this state, it does not mean one does

not love life. On the contrary, one loves

life even more.

Only when one learns to love life

does one understand the true purpose

of studying Chan then questions: What

kind of life is worth loving? Only a life

that is freed from worries and suffering

is worth loving. Who then has a fervent

love for life? Only those people who are

freed from worries and sufferings will

truly love life. In order to attain a state

that is free from worries and sufferings,

one must practice immutable mind.

Wushu Chan is a wide open path towards

the state of immutable mind.

Many consider Chan, the

representative of Chinese Buddhism,

somewhat mystical. The way I understand

it is the word represents a form of wisdom

in the life of a practitioner. Patriarch

Bodhidharma once said, “Our mind must

be like a wall in order to reach realization,

without grasping of external appearance

and with equanimity of mind.” This

statement refers to Mahayana’s Wall-

Gazing dharma gate, whereby we use

one thought to overcome all the tens of

millions of thoughts. Only then can we

achieve our monastic vow.

As the ancestral monastery of

Chan sect, Shaolin Temple considers

the recognition of meditation as the

most important and critical process of

restoring the tradition and continuing

the development of Shaolin Temple. By

omitting mediation, we lose everything.

By reviving meditation, we revive

Shaolin’s root foundation. Because of

this, I have a number of disciples who

insist on staying in thatched shacks and

engage in practice of asceticism, and

the monks at Shaolin Temple insist on

engaging the longstanding tradition of

jointly undergoing “Chan S’ or “Chan

Seven” (engaging in seven days of retreat

according to the Chan sect’s practice

methods. At Shaolin Temple, the Shaolin

Chan is actually a series of seven sessions

of meditation practice totaling forty-nine

days).

According to Shaolin Temple’s

rules, summer is mainly for expounding

and studying sutras, and winter is mainly

for Chan Qi and sitting-meditation.

During the cold weather of winter with

the grains in storage, it is easier for

people to reign in their mind, and is

therefore, the perfect time for Chan Qi.

In the past, many masters and achieved

practitioners had attained enlightenment

when they were undergoing Chan Qi in

the meditation hall.

Studying and practicing Chan is a

regular aspect of a monk’s daily life and

mediation is the best way to cultivate

and practice Chan. Without a doubt, the

best way to study and practice Chan is

for the monastery’s monks to assemble

together to meditate according to the

rules taught by previous masters. This

is the most diligent and progressive

method to meditate and is referred to as

Da Chan.

Since Shaolin Temple has revived

Da Chan Qi, not many outsiders know

about this because our canonical rules

stipulate that Da Chan Qi requires the

monks to remain in a state of austere

practice behind closed doors and

undisturbed. Therefore, not many people

truly understand Da Chan Qi, which is

viewed by lay people as a mysterious

“Our mind

must be like a

wall”….

and important Buddhist practice. The

very important matter on my mind after

I became Shaolin Temple’s abbot was to

re-store the meditation hall as soon as

possible and revive meditation as part of

our monks’ daily life.

40 l Mettavalokanaya l December l 2019 l www.mettavalokanaya.com www.mettavalokanaya.com l 2019 l December l Mettavalokanaya l 41



05 th World

Buddhist Kulapati

Forum & WAB 07 th

EXCO in Malaysia….

The 05th World Buddhist

Kulapati Forum (WBKF) and

The World Alliance of Buddhists

(WAB) 07th Executive Council

Meeting (EXCO) held successfully at

A’Famosa Resort Malacca, Malaysia

on November 08 - 11, 2019. Malaysian

Buddhist Kulapati Association (MBKA),

Melaka Buddhist Lodge (Chee Sze Lin),

Malaysian Buddhist Sangha Association

(MBSA), and co-organizers from over

40 Buddhist organizations in Malaysia

organized this successful program. This

forum held under the leadership by Chua

Beng Tian, the President of Malaysian

Buddhist Kulapati Association (MBKA)

and Dr. See Yew Ong, the Chairman of

Organizing Committee. All delegates

participated from 16 countries including

Most Venerable Master Shih Ching Yao,

The President of CI-FA Buddhist Temple

& Most Venerable Palawadhammo (Dr.

Pornchai Pinyapong), the President

of World Alliance of Buddhists (WAB)

& jointly hosted by Most Venerable

Bhikkhuni Dr. Ming Yu, the Deputy

President of WAB & Most Venerable

Bhikkhuni Kai Shan, the President of

CYBA. Also, included 600 participants as

speakers, moderators, representatives

and volunteers.

Wijaya Wagaarachchi

After visit to Malacca, Malaysia

Official Photographs by Sililuk

Yukhanthaphornphong (Pear Peace)

42 l Mettavalokanaya l December l 2019 l www.mettavalokanaya.com www.mettavalokanaya.com l 2019 l December l Mettavalokanaya l 43



Practicing Goodness

to Accumulate

Virtue….

Throughout my life, I have always

had three daily prayers. First, I

pray not for a healthy body, but

for a clear mind. As the years

pass, our bodies undergo aging and

finally death, but our wisdom-life is

everlasting. If we do not quickly develop

our wisdom-life and strengthen our

aspirations, then our wisdom will not

grow. Thus, I do not ask for good health,

but for a mind of clarity and wisdom,

without discursive thoughts. This is my

first prayer.

The Founder of the

Buddhist Compassion

Relief Tzu Chi Foundation

Most Venerable

Bhikkhuni Dharma

Master Cheng Yen

Taiwan

Second, I pray not for everything

to go my way, but for perseverance and

courage. In life, nine things out of ten

do not happen according to our wishes,

so why do we try to force things to go

our way? As ordinary beings, it is our

expectations and desires that cause

us suffering and afflictions. So, I do not

ask for everything to go my way, but

for perseverance and courage. When

things do not go as we wish, we must

persevere; this is a skill we must master.

We must also keep up our courage. We

should not easily become disappointed

or discouraged when we do not get what

we want. If we constantly let ourselves

be defeated, won’t we remain powerless

our whole lives? Therefore, we should

not ask for everything to go according

to our wishes. Instead, we should always

reflect on ourselves to see if we have

perseverance and courage.

It is precious to be born as a human

being. The Buddha tells us that over

millions of kalpas, it is difficult to attain

human form even once. We may wonder

whether, in the past, we were born in

the three evil realms. Have we suffered

in hell? Have we been born in the animal

realm, suffering from ignorance and

being killed by humans? Or have we

been tormented in the realm of hungry

ghosts? The Buddha-Dharma tells us

that these three evil realms are filled

with unbearable suffering. This is truly

frightening! Therefore, we must work

hard to cultivate ourselves.

Being born as humans, we have

the opportunity to witness all kinds of

wholesome and unwholesome lives.

When we see someone doing good, we

have to ask ourselves, do we rejoice at

this? When we see other people do good

deeds, we are filled with respect and joy.

However, we should not only rejoice in

their good deeds, but should also get

involved ourselves. If we are able to do

this, we will feel very fortunate to have

been born human. When we see other

people do good deeds, we joyfully praise

them and gladly join them in the work

to help suffering sentient beings. When

we help those, who suffer fulfill their

needs, we realize that we have more

than enough. Since we have more than

we need, we have the power to help

others meet their needs and overcome

their obstacles. Then the happiness we

feel is due not only to taking joy in other

people’s merits, but to being filled with

Dharma-joy ourselves. This is something

that is possible only in the human realm.

Since we have been born as

humans, how can we not make good

use of our life? We need to seize our

time in this life and take good care of our

thoughts. I often say, “Seize the moment

and sustain your aspirations forever.” At

every moment, we have to be mindful

of our thoughts; when a good thought

arises, no matter how brief it is, we must

take hold of it and sustain it forever.

Recently, I have been encouraging

everyone to uphold the Four Practices:

extended practice, uninterrupted

practice, practice with nothing further,

and practice with reverence. This

means we need to endlessly sustain and

uphold our initial aspiration. Moment by

moment, time passes us by and thoughts

keep arising. Therefore, we must have

perseverance; we must always sustain

our good and virtuous thoughts and put

our love into action by helping others.

This is spiritual cultivation.

Furthermore, we must not be

afraid of taking responsibility. We are

all fortunate enough to have been born

into this world, so aren’t the matters

of this world everyone’s responsibility?

How much more so for us spiritual

practitioners! We who are learning

the Buddha’s spirit must learn the

persistence of the Buddha, who keeps

coming back for the single great cause of

helping sentient beings in this world. One

person’s strength alone is not enough for

this, which is why the Buddha wants to

teach many people. When every person

makes the aspiration to be a Bodhisattva,

everyone must put the teachings into

practice. Then, this collective strength

will be tremendous.

Therefore, my third prayer is not

for lighter responsibilities, but for greater

strength. I hope that we can purify

people’s hearts and inspire people’s

love. The world is vast and there are

countless sentient beings. If everyone

can join together in the same aspiration,

our love can reach every corner of the

world. Then, there is no limit to the good

that can be accomplished.

The Jing Si Dharma Lineage is a

path of diligent practice. We carry on the

Dharma’s essence and make great vows.

The Tzu Chi School of Buddhism is a path

through the world. With compassion and

wisdom, we exercise the Four Infinite

Minds. With sincerity, we vow to deliver

all sentient beings. With integrity, we

vow to eliminate all afflictions. With

faith, we vow to learn all teachings.

With steadfastness, we vow to attain

Buddhahood. Great loving-kindness

without regrets brings infinite love.

Great compassion without resentment

brings infinite vows. Great joy without

worries brings infinite happiness. Great

equanimity without expectations brings

infinite grace.

We work together while remaining

clear and pure like a crystal sphere. This

forest of Bodhi trees flourishes from the

same root. We are all united in cultivating

fields of blessings. We deeply plant the

roots of wisdom on the Bodhisattvapath.

I hope we can all practice diligently

along the path of the Jing Si Dharma

Lineage and the road of the Tzu Chi

School of Buddhism. If we can do this,

we will cultivate the good karma that

accumulates to perfect our virtue.

Goh Bee Wah

From Taipei, Taiwan.

44 l Mettavalokanaya l December l 2019 l www.mettavalokanaya.com www.mettavalokanaya.com l 2019 l December l Mettavalokanaya l 45



The Spirit of

Buddhism….

Buddhism will prosper or decline

depending on the establishment

of the four groups of Buddhists:

monks, nuns, laymen and

laywomen. However, when we see

some shortcomings in our society, we

are accustomed to pointing our fingers

towards the monks holding responsibility

for the problems. In fact, the monks are

only one of the four groups in Buddhist

community. All of us, laymen and

laywomen, hold equal responsibility for

the problems.

When the Buddha established the

four groups of Buddhists, he wanted to

make sure that this establishment will be

solid foundation. Each one shares equal

responsibility towards the development

of Buddhism. Three important factors

are involved in this establishment i.e.

they have studied and understood the

teaching, they put the teaching into

practice, and they are able to defend and

explain the teaching correctly. As female

followers of the Buddha, Buddhist

women must be aware to fulfil each

one’s duty and responsibility towards

this establishment.

Generally, Thai Buddhists tend

to hold on to an attitude “If it is bad,

it’s up to the nuns, if it is good, it is up

to the monks,” that is if the monks or

nuns should do anything bad, it’s their

business, we as laypeople should not

interfere. This attitude is harmful for the

establishment of Buddhism. If we see

one of the four members of the groups

do wrong yet we remain silent, our

silence, our non-interference, promotes

wrongdoing and further harms the

growth of Buddhism. It is therefore

important the each one of the Buddhist

groups must bear equal responsibility

and see themselves as one united

community. If one is doing something

harmful, it’s going to harm the rest of

the community and with the age of

globalization the negative acts result in

a domino effect.

In the Pali Tripitaka there was a

case of a man who was enlightened but

could not find the robes and the bowl as

required for ordination within 07 days.

He died of an accident. In Thailand,

even if we have no women ordained

as bhikkhunis, mae jis are considered

leading a celibate life and hence should

be included. It is explained that the

enlightened mind is too subtle to remain

in a course physical body of a layperson;

hence ordination is required to prepare

the body to help maintain the subtlety of

the mind.

Americans came across Buddhism

during the Second World War through

the work of Ven. D.T. Suzuki, a Japanese

priest. The unique characteristic of Zen

Buddhism fit in well with the spiritual

vacuum in the USA at that time while

many Americans were critical of the

conservative institutionalized church and

found satisfactorily the same matching

spirit in Zen Buddhism. Later there

were many other forms of Buddhism

i.e. Chinese, Korean, Japanese, Tibetan.

Among the Theravadin propagators, Sri

Lankan and Burmese monks gained the

upper-hand being equipped with better

access to English. American Buddhists

became aware of the need to sift the

essential teaching from various cultural

The Chief Abbes -

Songdhammakalyani

Bhikkhuni Arama and The

Medicine Buddha Vihara,

Nakhonpathom, Thailand

Most Venerable

Bhikkhuni Dhammananda

(Dr.Chatsumarn

Kabilsingh)

Thailand

cloaks. An Important factor one may

find in Buddhism is the Indian cultural

baggage which tends to suppress

women. Critical American Buddhists

became more aware of the need to

do away with unnecessary cultural

burdens and by so doing they have, to

a great extent freed Buddhist woman

from suppressing elements. A unique

characteristic of Buddhism in the US is

the strong participation of women in

Buddhism. In Asia, women have limited

opportunity both in their role and

responsibility toward Buddhism. This

not only bars women’s participation in

Buddhism but also prevents the natural

growth of Buddhism as a whole.

After women were accepted to

join the Order it is recorded in the

Vinaya that the Buddha prophesied that

Buddhism would be shortened to 500

years. Luckily, we are now some 2000

years from the time the teaching of

the Buddha was recorded, and we are

able to judge clearly that such a saying

was purely with bias against women

and not in conformity with the spirit of

Buddhism.

We have studied the historical

context to see how both the bhikkhu

and bhikkhuni Sanghas prospered in

India alongside each other. During King

Asoka’s reign (C 03rd Century B.C.)

Sanghamitta Theri, the King’s daughter

was invited along with a group of

bhikkhunis to establish the bhikkhuni

Sangha in Sri Lanka and they received full

royal support and prospered for more

than a thousand years. In India, both

historical and archaeological findings

proved that the bhikkhuni Sangha

existed through 10 - 11th century A.D.

e.g. a stone inscription found at Bodh

Gaya mentioned that Kuranji bhikkhuni,

former wife of King Indramitra became

enlightened; an inscription from Kusana

mentioned the Buddhamitta bhikkhuni,

disciple of the monk Bala was recognized

as “Tripitaka” one who was well versed

in the Tripitaka. These evidences are

weighty enough to say that both Sanghas

existed side by side until the Turk

Muslims attacked India.

In Sri Lanka after the arrival of

Sanghamitta Theri and the bhikkhunis

from India, they gave ordination to

Princess Anula, King Devanampiya Tissa’s

sister-in-law along with a large number

of women from the royal court. An

inscription from the 16th Century found

at Kukurumahandamana mentioned

Mahindarama Hospital situated in front

of the bhikkhuni Arama in Anuradhapura.

It seems that bhikkhunis at that time

were also involved in the social welfare

of the people. Both the Mahavamsa and

Culavarnsa referred to activities of the

bhikkhuni Sangha. Only after 1050 A.D.

after the invasion of a South Indian King,

both the bhikkhu and bhikkhuni Sanghas

disappeared from Sri Lanka. Later on

Thai monks came to Sri Lanka on royal

invitation and reestablished the bhikkhu

Sangha which continues its existence up

to present day. There was no mention of

the bhikkhuni Sangha.

During the time the bhikkhuni

Sangha prospered in Sri Lanka, a group

of them went to China on invitation

and established the bhikkhuni Sangha

there in 434 A.D. this lineage spread to

“Equal

responsibility

for united

community”….

the neighboring countries like Korea

and Vietnam. Two points need to be

mentioned in this connection. First, it is

to be noted that Buddhism still prospers

in the present era (B.E. 2540/1997 A.D.)

not only in the East but it also travelled

to the far West and begins to take root

there. Second, we need to mention that

the disappearance of both the Sanghas

they were always together. These

historical facts and evidences disqualify

the common belief that by accepting

women to the Order Buddhism will be

shortened only to 500 years.

46 l Mettavalokanaya l December l 2019 l www.mettavalokanaya.com www.mettavalokanaya.com l 2019 l December l Mettavalokanaya l 47



Mental Illness

Awareness….

Having a healthy body and a

healthy mind are two of the

greatest blessings. On the other

hand, not having a healthy

mind or body can be one of the greatest

sources of human suffering. As Sangha

members, either in our home countries

or in the New World, we are often called

upon to comfort those who are ill; these

are usually people who have physical

ailments. Rarely are we ever called upon

to work with people who are mentally

ill, although we are often called upon to

comfort their families.

In my 42 years in America I have

visited hospitals, private houses, and

nursing homes countless times. I

have always chanted Pirith, using the

protective, healing suttas to bless the

patient, calling upon the power of the

Buddha, the Dhamma, and the Sangha.

I have often witnessed the efficacy of

these powerful chants, and I have seen

many patients recover fully from their

physical afflictions; I have even seen

them recover on occasion when their

situation has been deemed hopeless by

the doctors.

The Buddha often said that the

body is under the command of the

mind, and I truly believe that chanting

the suttas works by calming and

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

strengthening the mind, which can then

do its work to heal the body. Dealing with

mental illness is quite different. Over the

years I have experienced people afflicted

with disorders of the mind many times.

Even though I am not a medical doctor,

experience has taught me what to watch

for, and how to handle the often-difficult

situations that arise with the unfortunate

people who suffer the consequences of

having a sick mind.

Some people in some cultures

believe that mental illness is the result of

possession by an evil spirit; the idea that

this was possible had been ingrained in

them from an early age. In Thailand, Laos,

Cambodia, and Vietnam, for example,

there are shamans in the rural villages

who claim to channel these spirits, and

they are called upon to exorcise them

when needed. From time to time I have

had people come to me and tell me that

either they themselves were possessed,

or that someone in their family was

possessed. I always listened carefully,

with compassion, and in most cases I was

able to talk with them and let them see

that there was no possession; that their

minds were deluded by superstition, and

that a change in their thinking was the

remedy.

In one of my earlier books I

discussed the possibility that on rare

occasions evil entities can, in fact, take

possession of susceptible minds. In

one chapter I described an exorcism

I performed on an individual I truly

believed was possessed. I executed this

task using Pirith and the powers of the

Triple Gem, and the patient was set

free and cured before my eyes. After

all, we have the story of the demonic

possession of Vesali during the Buddha’s

time, and the solution was for Ven.

Ananda to chant the Ratana Sutta for

seven days while circumnavigating the

city. It worked.

Generally, however, mental illness

is not due to demonic possession; science

has dispelled most of the superstition.

The roots of mental illness usually lie

in the patient’s physiology, in his or her

early psychological programming, from

child abuse, or from long-term stress;

these illnesses can also be genetic and

passed down from one generation to

the next. During my time in America I

have had to learn how to increase my

awareness of mental illness, and I’ve had

to deal with the difficult situations that

arise from it more often than I would

have liked.

It seems that a Buddhist temple

can be a magnet for people who are

unstable, and over the years we have

had our share of unstable visitors

that we have had to cope with. The

unbalanced person sees the friendly

smile of a monk, they are offered kind

words or a meal, and they wish to be a

part of the safe, peaceful environment

provided by the temple. The presence of

mentally unstable people, however, can

be disruptive, destructive, and can even

put the monks and the temple itself in

grave danger.

Over the years I have learned to

walk the fine line between compassion

— and self-preservation — because

mentally ill people can be dangerous to

themselves and others. I advise Sangha

members who come to the New World to

familiarize themselves with the signs of

the common mental diseases that seem

to be afflicting more and more people,

and to become aware of the symptoms,

when newcomers walk through the

temple door.

We have learned that mental

illnesses are often caused by chemical

imbalances in the brain and its

neurological system. The science of

psycho-pharmacology has made huge

advances in the last fifty years, and

drugs, including mood stabilizers and

anti-psychotics, have been developed

that patients can use to regulate these

imbalances to keep them healthy and

functioning normally. Before the era

“Compassion

and Self-

Preservation”….

of these powerful drugs, patients with

schizophrenia or bi-polar disorder, for

example, were locked away in mental

institutions for the rest of their lives;

while there is presently no hope of a

cure, medication is a way to maintain

a greater or lesser degree of normalcy.

Today there are many people who

regularly take medications to keep

themselves balanced. They know that

they have to keep taking the medicines

— regardless of how good they feel or

how little they think they need them —

because to stop taking them is to literally

put their lives in peril.

There seems to be an epidemic

these days of ADHD (Attention Deficit

Hyperactive Disorder) in children and

some adults. Over-active, inattentive, or

disruptive children are usually prescribed

drugs when diagnosed, and over time

they may grow out of it — or they

might not. We have seen children who

might have this condition; when dealing

with them one needs to be loving, yet

firm, being able to set boundaries and

impose discipline, otherwise they can be

completely disruptive, causing a state of

chaos.

Another disorder we have often

seen in our Crenshaw Boulevard

neighborhood is schizophrenia. This

disease is sometimes exhibited in

homeless people who have completely

lost touch with reality. They can often be

seen talking with themselves, screaming

at passing cars, or seeing and/or hearing

things that aren’t there. Many of these

people were once hospitalized for their

condition, but with the closure of public

mental facilities they are forced to

wander the streets. As Buddhists we can

have compassion for these unfortunate

people, but we have to face the fact that

we can do nothing substantive for them.

48 l Mettavalokanaya l December l 2019 l www.mettavalokanaya.com www.mettavalokanaya.com l 2019 l December l Mettavalokanaya l 49



Real

Practice in

Everyday

Life….

us to think about “all the efforts and

contributions of others to make this meal

possible.” The food on our table doesn’t

come easy – every grain of rice or wheat

takes some farmer’s toil and sweat.

Everything around us is the result

of many people’s collective effort. So,

we should make good use of food and

not waste it. We shouldn’t take anything

for granted: family, friends, colleagues,

or even strangers. Otherwise, our

attachment to self will grow stronger

as time goes by. We will tend to get

critical and resentful of others and thus

easily become disturbed physically

gradually put aside all views, preferences

and cravings based on the self-sense and

arouse the aspiration for Buddhahood.

This is practice in accordance with

the Buddha’s teachings. Without an

aspiration for Buddhahood, it’s difficult

to achieve anything in spiritual practice.

Most of the time, our deluded thoughts

and distractions are so strong that we

can’t clearly perceive our own body and

mind. Even though we learn the Dharma,

and even if it touches our hearts, we

hardly derive real spiritual strength from

it.

In meditation practice we should

learn to accept everything in life, so that

suffering comes from accepting and

dealing with it. Life is full of great power,

wisdom and compassion, but we only

realize the full of flower of wisdom if

we work hard and have no regrets. We

must strive with all our might and never

slacken our practice.

The Aspiration for Enlightenment -

In the Gandhavyuha Sutra, which is the

last chapter of the Avatamsaka (Flower

Ornament) Sutra, there is a young lay

pilgrim named Sudhana. He represents

enthusiasm, effort and practice on the

Buddhist path to enlightenment. In this

sutra, most of the great practitioners

he visits to seek the Dharma are

pilgrim Sudhana sets a good example.

A practitioner on the bodhisattva

path must have the same eagerness

to support and learn the Dharma

to attain Buddhahood. Sudhana’s

pilgrimage shows us that practice on the

bodhisattva path is not limited to monks

and nuns, but open to everyone. After

we ultimately realize enlightenment

and return to the beginning, we find

that there is fundamentally nothing

to practice and nothing to attain. As

Manjushri Bodhisattva taught Sudhana

nothing but the way to arouse aspiration

for enlightenment, we practitioners

should follow his example.

expertise. Then you are a

manifestation of a bodhisattva.

According to the Avatamsaka Sutra,

when the Buddha became enlightened,

he said, “All sentient beings are endowed

with the Buddha’s wisdom and merit but

fail to attain enlightenment because of

delusion and attachment.” Our minds

are no different from the Buddha’s, but

we are ordinary sentient beings because

we still live in ignorance. Therefore,

the real aspiration for enlightenment

is to find the true mind that is the

same as the Buddha’s. The aspiration

for enlightenment is not only a vow to

remove personal defilements, end cyclic

“Meditation

practice

for future

challenges”….

Lotus blossoms grow out of muddy

water; without the mud there

would be no pure lotus blossoms.

Spiritual practice is like that – to

seek enlightenment by retreating from

this world of defilement and suffering is

as likely as finding horns on a rabbit.

We are fortunate enough to be

able to learn the Buddha’s teachings and

to practice them, so we should sincerely

feel grateful for the help of others, even

if we are given something as modest

as a handful of sesame seeds. Without

gratitude, we can get nowhere in the

spiritual practice. If we appreciate and

cherish our good health and precious

time, and the people and things around

us, we can feel the infinite bliss of life.

Buddhists have five points to ponder at

mealtimes: the very first point reminds

The Abbot of Chan Grove

Meditation Centre &

Buddhist Monastery in

Taiwan

Most Venerable Chan

Master Guoru

Taiwan

and mentally. As Buddhists, we should

constantly feel grateful and reflect: “Do I

deserve all the favor others have done for

me? What have I done for others?” We

should always be grateful for everything.

Those who are grateful can become one

with nature and universe.

We often fail to see our own

physical and mental problems clearly.

With strong self-attachment we find

ourselves faultless, making it hard to feel

repentant or determined to leave the

cycle of birth and death. However, after

practicing diligently for a period, our

mind gradually becomes more flexible

and observant, enabling us to see our

own defilements and feel sincerely

repentant and grateful. This allows us to

we can go through future challenges and

not be thwarted by anything. Though

we have good health and mental peace

at present, what if we confront illness,

old age, suffering and disasters? As we

can go through difficulties, we have

wisdom and real power to deal with such

difficulties. Practitioners take adverse

situations as opportunities to make

progress in spiritual practice. After the

Buddha understood birth, aging, sickness

and death and their causes, he found

the path to liberation and practiced it

himself. He practiced for many lifetimes

before he attained Buddhahood, and he

still had to spend six years in arduous

practice when he was Shakyamuni. He

showed that the real liberation from

laypeople from different walks of life.

This suggests that we all can take on

the Buddhist mission and never lose

the determination to learn and practice

the Buddha’s teachings. Sudhana travels

to 110 cities and visits 53 masters. This

is no easy task. Even today it is quite

inconvenient to journey to many places

in India; it is scorching hot and living

conditions are poor. In the past the

monks who wandered around to visit

different masters often traveled through

mountains and across rivers. Beasts,

bandits and diseases could come along

at any time. But their aspiration for great

teachers’ guidance made them fearless.

Such is the striving of monastics.

What about lay practitioners? The young

What is the aspiration for

enlightenment? It is a great vow to

learn the Buddha’s teachings in order

to influence and transform all sentient

beings. Don’t waste your life and noble

spirit; don’t indulge in sensual pleasures

and defilements. It doesn’t mean that

you have to escape from the world or

abandon your family. Not at all! Instead,

you should stay in your present life,

family and occupation, while practicing

diligently, applying the Dharma to

daily life. That is the aspiration for

enlightenment and the practice of the

bodhisattva path. For example, if you

specialize in computer science, you

can make a living, help others, or even

spread the Buddha’s teachings with your

existence, or attain Buddhahood, but it

includes a strong wish for all sentient

beings to be delivered from suffering and

to live in happiness. To become a buddha,

one shouldn’t turn to outside influences

or do anything for a purpose, such as

deliberately accumulating blessings,

merit and perfect wisdom in order to

attain Buddhahood. Buddhahood is

actually the natural result of benefiting

other sentient beings. To practice for

personal gain, to eliminate obstacles

due to past actions, to escape cyclic

existence, to attain Buddhahood – all

this is the mind of craving.

Goh Bee Wah

From Taipei, Taiwan.

50 l Mettavalokanaya l December l 2019 l www.mettavalokanaya.com www.mettavalokanaya.com l 2019 l December l Mettavalokanaya l 51



GOLDEN DRAGON MOUNTAIN

FALUN TEMPLE - TAIWAN

The Real Beauty Temple in The Mountain

Taiwan have lot of beautiful temples around the country. Golden Dragon

Mountain Falun Temple also one of the beautiful temples situated in

Pingtung, Taiwan. The Temple Concept by Most Venerable Bhikkhuni

Kaishan - The Chief Abbot - Golden Dragon Mountain Falun Temple,

Huiguang Qianshou Guanyin Temple, South Putuo Yuantong Temple,

Yuantong Puxian Culture and Education Foundation, Chairman -

Kaohsiung Huazang Academy of Buddhist Studies, Founding Director -

Huiguang Charity Foundation Club, Huiguang Materials Terminal &

Guanyin Nursing Club.

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 December 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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