Bhikkhunis International Buddhist Magazine - June 2020

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Reflections of Bhikkhuni’s Significant World

Editorial...

Most Venerable Bhikkhuni

Dr. Ming Yu

President of the Outstanding

Women in Buddhism Awards

(OWBA), Honorary President of

the Chinese Character Education

Promotion Association, Deputy

President of the World Alliance

of Buddhists (WAB), The Former

President of Chinese Young

Buddhist Association in Taiwan

(CYBA) & Dignified Adviser of

Bhikkhunis International

Buddhist Magazine

“Bhikkhunis”

for Golden

Era of

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I m thinking “Bhikkhunis”

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Sasana. Because, this magazine

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Women in Buddhism Awards

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the Chinese Character Education

Promotion Association, Deputy

President of the World Alliance of

Buddhists (WAB) and Chairman of

Women Development Committee,

The Former President of Chinese

Young Buddhist Association in

Taiwan (CYBA), Vice of President

International Women Meditation

Center Foundation, International

Chairman & Coordinator of

Mahasanghadana in Taiwan,

Founder of First Merits Goodness

Awards Taiwan and Other

Countries & Dignified Adviser of

Mettavalokanaya International

Buddhist Magazine and


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3

Kaohsiung Charity Foundation in 1992,

Pingtung Resources Center in 2013,

Pingtung Food Supply Center & Free

Food Delivery Station in 2017 which

serves the homeless, elderly and poor.

Bhikkhuni Longmen uplifted the lives

of many via Buddhist teachings and

development of cultural resources,

as well. In 1994 she established the

Buddhist Forum of Taipei; in the same

year she established the Culture and

Education Foundation in Pingtung.

She is currently President of the

Pingtung Buddhism Association and

Secretary of the Pingtung Bhikkhuni

Association. In 2010 she established

a Buddhist school in Kaohsiung which

offers classes in Buddhism, Buddha

Image Painting, Japanese, English, etc.

to benefit people in the neighborhood.

In 2018 she took over an elementary

school in Pingtung to set up a pilot

program. By 2019 she established a

Community Art and Culture Learning


Center in Kaohsiung. Venerable

Longmen (Kaishan), The

Bhikkhuni Longmen devotes herself

Chief Abbot - Golden Dragon

to the propagation of Buddhism, social

Mountain, Falun Chan

services, and the development of

Temple, Huiguang Qianshou Guanyin

culture and art in Taiwan, Malaysia,

Temple, South Putuo Yuantong Temple,

Singapore and China with great joy

Yuantong Puxian Culture and Education

and delight in every step that she

Foundation, Chairman - Kaohsiung

takes. She has only one motivation –

Huazang Academy of Buddhist Studies,

to benefit all sentient beings.

理事長釋圓通法師金龍山法輪禪寺住

Founding Director - Huiguang Charity

持南普陀圓通寺開山住持慧光千手觀音寺

Foundation Club, Huiguang Materials

開山住持高雄華藏學佛院導師慧光慈善功德 “Propagation

Terminal & Guanyin Nursing Club,

會創會理事長圓通普賢文教基金會董事長慧

established the world’s first Buddhist

光物資總站緣起人觀音護僧會緣起人設立 Buddhism

Food Bank in Pingtung, Taiwan. The

Social Affairs Department of Pingtung

緣起 - 屏東縣政府社會處前處長倪榮春 , 為整

with social

County Government, is helping to

合縣內慈善團體資源、倡導慈善事業社工化、

integrate the resources of the charity

並合理而有效的幫助亟需援助的急難民眾 , 以 Services”

Bhikkhunis

in the county, advocating the charity

避免資源重疊浪費與分配不均的情事發生 , 因

and socialization, and helping the

此於民國 95 年底邀集縣內所有慈善團體開會研

urgently needed people in need

商、獲得共識 , 開始籌組「屏東縣慈善團體聯

of assistance to avoid overlapping

合協會」。經半年籌備 , 於 96 年 6 月 17 日正式

resources and uneven distribution Engage Social

成立 , 首任理事長為陳美瓊女士 ; 同年 6 月 29

of resources. Therefore, began to

日經屏東縣政府正式核准立案 , 並於同年 8 月 3

organize the “Pingtung County Charity

日向屏東地方法院申請登記成立「社團法人」

Association”. The implementation of

Improvements…. Most

, 自此後以「資源整合、濟弱扶傾、案主自

the social welfare policy of the county

Venerable

立」為服務宗旨 , 積極展開資源連結、雪中送

whom she ordained. Then she created

government has contributed to the

Bhikkhuni

炭、扶助經濟弱勢家庭及關懷街友的愛心服務

Sangha. She taught them the sutras,

vision of “Happy Pingtung”.

Longmen

in particular, the Lotus Sutra, the

工作 , 並同時配合屏東縣政府社會福利政策之

The Most Venerable Bhikkhuni

(Kaishan)

Flower Adornment Sutra, and the

推行 , 為「幸福屏東」的願景共盡一份心力。

Longmen took refuge in Dharma at

Diamond Sutra which brought forth

an early age. She enjoyed reading the

great joy to her and her students. Next,

sutras, and this offset the suffering

temples, spiritual refuge, to her

Venerable Bhikkhuni Longmen began

which she experienced as her family

students and the community, she

founding temples: Avalokitesvara’s

was quite poor. The sutras and family

attended to the needs of the poor

Temple in Pingtung County in 1992,

poverty proved fertile ground for her

and disadvantaged by providing:

Huayen Temple in Taoyuan in 2000

to later become a Bhikkhuni with

food, medical care, scholarships

and Yuantong Temple in Kaohsiung

great compassionate response to

for students, emergency care, and

in 2006. By 2011 she was invited to

those in need of basic necessities.

funeral assistance via foundations

take over Dharma Wheel Monastery in

She took refuge in the Sangha and

and centers which she established.

Pingtung.

relied upon Venerable Haiyuen with

Pingtung Charity Foundation &

4 Equal to her efforts to provide

5


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Meditation

& Your Awareness….

Most Venerable

Bhikkhuni Shih

Jian Yin

preoccupations to consume the mind,

the mind gets mangled and doesn’t

have a chance to be its own self.

The Buddha concluded one of his

most important talks with the phrase,

“Adhicitte ca ayogo”, commitment to the

heightened mind. What this means is

that we lift the mind above its ordinary

concerns, as when we come here to

practice meditation. Our normal cares

of the day—looking after our own

bodies, feeding them, looking after

other people, being concerned with

what other people think about us, how

we interact with them, all the concerns

of the day—we put those down, lift our

mind above them, and bring it to the

meditation object.

We don’t even know what the

mind is like on its own because all we

know is the mind as a slave to these

things, running around wherever they

force it. So when we come to meditate,

we have to learn to lift our mind above

these things. All thoughts of past and

future we put aside. We just bring the

mind to the breath so the mind doesn’t

have to spin around anymore. It simply

stays with the breath coming in, going

out, and gains at least some measure

of freedom. From this heightened

perspective we can look at our normal

involvement with the world and begin

to realize that, for the most part, it

doesn’t go anywhere. It just keeps

spinning around, coming back to the

same old places over and over and

When you look at the affairs

concerns and simply stay with its parts of the teaching. They’re all noble

of the world, you see that

meditation. Even when you go back truths.

they spin around just as

into your normal activities, you’ll have The development of the path is

the world does. There’s a

over again. All that gets accomplished a sense of the mind, your awareness, largely two things. One, developing

classic list of eight: gain and loss, status

is that the mind gets more and more as something separate. This sense of qualities that enhance the mind’s

and loss of status, criticism and praise,

worn out.

“separate” is a very important part of ability to know, to be aware. And then,

pleasure and pain. These things keep

If we allow the mind to rise above the practice. It’s part of the day to day two, learning how to let go of things

trading places. You can’t have the good

ones without the bad ones. You can’t “Understanding

these things so that it doesn’t feed work of practicing the Dhamma. that are burdensome to the mind.

on them, doesn’t run after them, we’ll We all come to the practice This is what it means to heighten the

have the bad ones without the good.

They keep changing places like this, Suffering”

begin to get some sense of the mind’s hoping that some day some really mind. Once you let go of the burdens,

worth, in and of itself. As the mind gets great experiences are going to hit us the mind gets lighter and begins to

around and around, and if we allow our

still, things begin to settle out. Like while we’re meditating. Well, they’re rise above things. Learning how to do

minds to get caught up in them it’s like

sediment in a glass of water: If you not going to hit unless you do the this in all activities is very important

getting our clothes caught up in the

allow the water to stay still for a time, day to day practice. This is why the because when the really Technicolor

gears of a machine. They keep pulling

whatever sediment is in there finally Buddha insisted that there are four experiences hit in the meditation, if

us in, pulling us in. If we don’t know

settles out and the water becomes noble truths, not just the truth of you can’t rise above them you’re just

how to disentangle ourselves, they

clear.

the cessation of suffering, but also going to fall for them, too. And they

keep pulling us in until they mangle

This is what happens when you the tasks of understanding suffering, eventually lead you back into the world

our arms, mangle our legs, crush us to

let the mind separate from its ordinary abandoning its cause, and developing again. Your attachments lead you back.

6 bits. In other words, if we allow these

the path. These are all very important

7




full ordination, we are the newborns of

together comfortable. Although the who, in turn, refused to support him. our bimonthly confession ceremony.

the sangha, and sangha is pleased to

Buddha often asked kings, ministers, This, of course, made him even angrier! Transgression of a sanghavashesha

have us. However, like newborns, our

and Dharma protectors to guard the The relationship between entails temporary suspension of a

good qualities need to be developed.

Three Jewels, the real responsibility laypeople and sangha is an interactive monastic’s rights in the community, and

This comes about through kind yet firm

to protect the Three Jewels lies with one. As religious practitioners, we full transgression of a parajika means

discipline. By observing the discipline

the monastics. The Buddha often said cultivate not only our internal spiritual the person is permanently expelled

of the precepts, our physical, verbal,

he is one member of the sangha, and capacities, but also our ability to help from the sangha. As sangha, our main

and mental behaviors are directed in

that he, together with all the other others learn and practice the Dharma. purpose is not to pretend to be pure.

positive ways, and our good qualities

monastics, must work to improve the The sangha fulfills its responsibility to We are not yet arhats or bodhisattvas,

are shaped and made steady. 02 - To

world and the environment. In this way, the larger society by inspiring people so naturally we will err. Therefore,

foster peace and happiness among the

these first three advantages contribute who at first did not see the value of our main purpose is to recognize our

monastics. The monastic community

to the harmony of the sangha. The the Dharma and by advancing the mistakes, know the methods to purify

them, and apply these methods. In this

way we maintain the sangha’s purity.

The point of our spiritual journey is

not never to commit any offenses, but

to purify them when we do. Without

our first being immature monastics,

we could not grow to become mature

ones.

08 - To eliminate present

defilements 09 - To prevent defilements

from arising in the future We initially

join the sangha in order to tame our

mind, eliminate our defilements,

and prevent new defilements from

arising. Through this, we will be able

to offer service to others with the

bodhichitta motivation, and eventually,

we will liberate ourselves from cyclic

The Buddha did not make all the

existence. As we progress in this

precepts before creating the

direction, our attachment, anger, and

sangha. Rather, each precept

other defilements will grow thinner,

was established following

a specific incident. Many of the

“Our good

and our good qualities will increase.

These last four advantages are for the

bhikshunis’ precepts arose in response qualities

purpose of our individual liberation.

to actions done by bhikshus. In

addition, other precepts were created need to be

While the first nine advantages are a

detailed explanation of the advantages

due to bhikshunis’ actions. The Buddha developed”

Most Venerable

spiritual welfare of sangha members of precepts, the tenth states their

established the precepts gradually.

Bhikkhuni

and laypeople who already have faith. ultimate purpose:

The first were the shikshakaraniya,

Shih Wu Yin

Working for the spiritual welfare of 10 - For the Dharma to be forever

the training rules. Initially these were

others not only includes teaching sustained. This is the ultimate goal

sufficient guidance for the Buddha’s

next two advantages of the precepts

the Dharma, leading ceremonies, and of all the previous advantages and

disciples. Later, a few monastics did

transform society:

more serious negative actions and the rests upon a sound foundation of

guiding meditations, but also involves is contained in our opening prayer, “I

04 - To inspire those who have

other precepts came into existence. discipline, and serious implementation

offering service to the lay community make obeisance to the Buddha, the

no faith in the Dharma 05 - To advance

The first incident prompting the of the precepts acts as the centripetal

and to the monastic community. For Dharma, and the Sangha. The Dharma

the practice of those who already have

establishment of a major precept force holding the sangha together.

example, sangha members distribute in the Vinaya will now be expounded

faith. The sangha exists in relationship

occurred twelve years after the 03 - To protect the monastics

among themselves the work required so that the true Dharma may abide

to society: new sangha members come

Buddha’s enlightenment when Bhikshu Generally speaking, equality is the

to oversee the temple’s operations and forever.” Some of the previous founding.

from the general public; our support

Kalandaka went back to his family and basis for harmony. Thus, to make the

the coordination of its Dharma events. Buddhas—those who first turned the

comes through the kindness of the

had sexual relations with his former first and second advantages possible,

Our focus in observing precepts is not Dharma wheel when Buddhism was

laypeople; and we exist within the

wife. When monastics misbehaved, sangha members must be equal in

just our individual benefit, but the unknown in the world—did not teach

context of society. For these reasons,

the Buddha did not beat them. Rather, sharing similar views, following the

welfare of the community as well. Vinaya elaborately while they were

the sangha should contribute to the

he scolded them and established a same precepts, and caring equally

The following four advantages alive. As a result after their parinirvana,

welfare of laypeople in return. Even

precept to discourage others from about the welfare of each member. By

bring about our individual liberation: their Dharma declined because no

if we meditate in solitude, we still

acting similarly in the future. living harmoniously together while

06 - To restrain the restive 07 - To model existed for practitioners to

depend on others’ kindness. At every

Before establishing each precept, practicing the Dharma and Vinaya,

stabilize those who have a sense of follow. Shakyamuni Buddha, with great

stage of our practice we need the

the Buddha mentioned the ten monastics can focus their attention

integrity These two advantages speak compassion, established the Vinaya

support of both the sangha and the lay

advantages of precepts. Each precept on individual progress. They will

of resolving monastics’ wrongdoings extensively so that his Dharma could

community. Ignoring or quarreling with

has these ten advantages, and they not, intentionally or unintentionally,

and conflict. According to their degree last forever. Interestingly, the ultimate

laypeople shows a lack of compassion

clarify the Buddha’s reasons for setting destroy the Dharma or create

of severity, we purify our mistakes and goal is not our own enlightenment; it

and has negative repercussions. For

up precepts. The first three reasons are disturbance in the sangha. In this way,

transgressions of precepts by a variety is preserving the Dharma and causing

example, Tsantuo, a very argumentative

to promote harmony in the sangha: 01 - following precepts naturally protects

of means. Simple lapses are confessed it to flourish so that others can learn

bhikshu during the Buddha’s time,

To direct the monastics - When we take the monastics and makes their life

to either another bhikshuni in private and practice it.

8 provoked the dislike of the laypeople

or to the community during poshadha,

9


The Ten

Advantages

of Establishing

Precepts….




The search for Ch’an took me far

and wide”. Throughout time,

countless Dharma practitioners

would travel far and wide in

their search for Ch’an and the truth.

How did they live, how did they get by

in their wandering cloud and water

life? Nowadays, to get a good job we

need good skills and qualifications. Do

not complain if you are not appreciated

by others and given a responsible job.

If you are not qualified it does not

Maintain a

Balanced

Mind….

Most

Venerable

Bhikkhuni

Miao Guang

matter what the job is, you will not be

able to do it well. If you intend to travel

far and wide in search of a teacher, you

would do well to take what comes

your way. “Sleeping alone on a rock

with the clouds”. Without material

greed, you will have no troubles. Even

if you were to take one meal a day and

sleep at the foot of a tree, you could

still settle down and live peacefully,

and be comfortable with what you

have without being disturbed by your

surroundings, be they good or bad. The

white clouds in the sky above float free

in space, this carefree cloud and water

life is not bad.

The harder life is, and the more

material difficulties you face, the more

you will feel the Ch’an of the universe.

You should have an open tolerant

mind so that you can be at peace

with whatever life brings to you. “The

moon on a windless night is naturally

pure”. On such a night the clear sky is

especially bright and pure. If we cease

from committing evil we will be able

to stop the sources of confusion in the

mind: right and wrong, good and bad,

gain and loss. This will enable you to

be at peace and with a pure character.

“In the rain, the green pines whisper

coldly”. The cold sound is the sound of

purity. Free from wrongdoings and the

source of confusion, we can hear the

sound of our own Samadhi. “The sun

shines on the cloudless winter sky”.

We all have Buddha nature. We have

to look within ourselves to manifest

our Buddha nature, just like the sun

shining clear and bright in a cloudless

winter sky. “A westward wind brings

clouds from the east”. When the wind

is blowing westward, it brings clouds

from the east. This tells us not to overly

react to external circumstances, be it

good or bad, right or wrong. We need to

know ourselves and do what we think

is right. If we can maintain our Buddha

nature, we can deal with all kinds of

circumstances. “You should tie the rope

firmly, and not drift aimlessly with the

water”. Regardless of external changes,

we need to maintain a balanced mind.

We should not let our life drift

away aimlessly. How can we maintain

a balanced mind in the midst of all

the temptations of this world? The

answer lies in maintaining equanimity

in all situations. We should maintain

equanimity in the face of power and

wealth, fame and honor. Money cannot

change us, beauty cannot tempt us,

never negotiate with the evil, never be

moved by any slander. If we can do this,

power, wealth, fame, and honor will not

be able to control us: To take a step

further, if we can anchor our mind on

compassion and the Dharma, we will

not drift aimlessly and lose control of

ourselves. From being a model that

everyone admired to a paraplegic then

to a successful entrepreneur, she gave

us a good example how to have the

confidence, patience and perseverance

to control our destiny. What does this

verse tell us? It tells us that if we want

to succeed in life, we have to depend

on ourselves, to have resolve and not

to let life drift away aimlessly.

“Mind on

Compassion

and

Dharma”

“The doors of the Dharma may

be crowded, yet the devotees’ minds

are calm.” People in the doors of the

Dharma, though always coming and

going and busy with work, keep their

minds very calm. Their minds are placid

but their bodies are active. Looking

at the world we may see people who

appear to be calmly sitting, but the

troubles, worries, and attachments

in their minds are multiple. These

people are calm in body but not in

mind. In the Sangha there are many

cultivated monks who travel about

spreading the Dharma and benefiting

sentient beings. It seems their activity

is endless yet they often say that they

have never left their original place.

In Buddhism we should not look at

people’s external appearances without

looking at their minds, nor should we

look at their work without looking at

them. Someone who can make things

look easy while maintaining a busy

schedule is possessed of a very calm

and peaceful mind. Thus, we have

to remember that we have to retreat

before we can proceed. Such conduct

will not only enhance our integrity but

also help us move ahead on the path

of the bodhisattvas. According to the

Buddha’s great teachings, “Drop by

drop is the water pot filled. Likewise,

the wise man, gathering it little by

little, fills himself with good.” (Special

Thanking to Most Venerable Master

Hsing Yun, Founder of the Fo Guang

Shan Buddhist Order and Buddha’s

Light International Association (BLIA)

in Taiwan)

10 11



our body? Or on our mind itself?” To

take care of our heart and mind, the

best focus for our mind is our mind

itself—that is, for us to be looking

within, looking at our inner mind.

The Buddha’s innumerable teachings

ultimately all take us back to our mind.

It is in cultivating the mind that we can

access the Dharma and awaken, gaining

insight into the truths all around us.

The Dharma is like water that

can cleanse away the layers of

impurities in our heart and mind. We

have afflictions and inner impurities

which create turmoil within us, like a

restrictive heat that causes us to be

restless and bothered, never at peace.

therefore need to mindfully take in

the Dharma. The Dharma is deep and

profound, but at the same time, it is in

fact part of our everyday life. So, we

need to be mindful in keeping our

hearts always on the Dharma. Then,

naturally our actions will always be

correct and in line with the Dharma.

This is the way of Buddhist

practice—to take the Dharma into our

hearts, to understand its meaning, to

touch the truth of the teaching not

with our intellect but with our own

heart and experience, and to live out

the teaching in practice. Practicing

in this way, we can gradually attain

liberation from afflictions and achieve


Cultivating

Our Mind….

Have we taken good care of our

heart? Have we looked after

our mind? Where is our mind

now? Has our mind wandered

outside? Or is our mind focused on

Most

Venerable

Bhikkhuni

Dharma

Master

Cheng Yen

But the Dharma has a cooling and

refreshing effect. When we take the

Dharma into our hearts, it can dispel or

dissolve the afflictions, restoring inner

peace and tranquility. The Dharma is

also like water that can nourish the

wholesome seeds within us. As I often

say, the Buddha’s mission is to guide

living beings to sow wholesome seeds

of virtue within their heart and mind.

When these seeds have been sown, the

Buddha provides the water of Dharma

so that they can slowly mature.

We need this water of Dharma

just as the land needs water. When

the land is afflicted by drought, crops

cannot grow. When we are in a spiritual

drought and lack the Dharma, our

wholesome seeds cannot grow. As

learners of the Buddha’s way, we need

to water the wholesome seeds within,

so that they can begin to grow roots

and at the same time, sprout. We need

to take good care of these seeds. We

“Dharma

into our

hearts”

inner freedom and peace. When people

think about practicing Buddhism, some

would associate it with chanting the

Buddha’s name. Buddhists feel that

there is a lot of suffering in the six

realms. To be liberated from suffering,

some would chant Amitabha Buddha’s

name because they believe he would

take them to the Pure Land. This is also

a method for them to reach a peaceful

state of mind.

In Tzu Chi, we say that “when

our heart is pure, we are in the pure

land” and that “in chanting the

Buddha’s name, we hope to emulate

the Buddha’s heart”. If we can do

this, we will practice the Dharma in

everything we do. By understanding

this, we will know to share the Dharma

with people and help make practicing

it easier for everyone. “Ceasing to do

evil, Cultivating the good, Purifying

the heart: This is the teaching of the

Buddhas.”…. - The Buddha’s teaching.

12 13



The Practice

Morality and

Concentration….

We can use our body, speech and

thoughts to make offerings. The

highest offering comes from the

heart. The heart’s true happiness is

shown by the smiles on our faces;

that is the best offering. “A mouth

that speaks no anger is fragrant and

fresh”. When we talk, we should do so

kindly and sincerely. We should not

disparage, nor slander. We should not

gossip or talk behind people’s backs.

As it is said in the Diamond Sutra,

the Buddha only spoke the truth, and

did not engage in exaggerations and

lies. Talking kindly is like a breath of

fresh air.

“A heart with no anger is a

priceless treasure”. We need to watch

diligently to make sure anger does

not arise. We should show no anger

on our faces, use no angry words,

and go to the bottom of our hearts

to root out all thoughts of anger.

Without anger in our hearts, all our

thoughts and actions will be directed

towards helping others, giving others

convenience, confidence and hope.

To attain such a level of practice

is invaluable. “Buddha nature is

beyond time and limit”. If we can

rest our body and mind in actions,

speech and thoughts that are free of

all anger, then we will begin to see

our limitless Buddha nature. 29In

this world, there is nothing here

actually worth troubling over. A lot

of our headaches are caused by our

foolishness. The incapable will stir

up troubles. A capable person will

know how to eliminate troubles.

Capable people know how to make

a big problem into a small one and a

small problem into no problem. The

incapable, however, likes to fan the

flame. When we deal with others, we

should use gentle tact and not brute

force. We should use compassion and

not hatred.

The Dharma is always urging us

and wisdom in order to put out the

flames of greed, hatred, and delusion.

“There is nothing here that is worth

our troubling over. We should learn

to overlook storms in a teacup”. In our

daily lives, problems and headaches are

unavoidable. Problems and headaches by

themselves are not that terrible. All we

need to learn is how to resolve them. We

should learn how to make a big problem

into a small one, and how to make small

problems into no problem. If we hear

something unpleasant, we should not

repeat it, write about it or even think

about it. Totally ignore it in body, speech

and mind.

“The precepts are the best medicine

for the sickness of delusion”. A country

needs a system to establish itself. Abiding

by the spirit of the law is most important.

Buddhism emphasizes the practice of

“The Buddha

only spoke

the truth”

is able to uphold the five precepts,

they will greatly nurture their life of

wisdom which leads to enlightenment.

If a family can uphold the five precepts,

they can find happiness living together.

If a community or country can uphold

the five precepts, then everyone will

become kind and saintly.

Chaos come from people not

abiding by the laws or upholding the

five precepts. In society people are

arrested and jailed mostly because

they have violated the five precepts. If

you wish to gain freedom, to eradicate

delusion, to ignite the bright light of

wisdom.if you wish to gain liberation

from life and death, to ride the bodhi

boat and cross the limitless ocean of

karma then you will see that abiding

by the five precepts is fundamental to

human morality.

opening, “A face with no anger is a true

offering,” we should keep smiling. One.

Most

of the most beautiful things in this

Venerable

world is a smile, and it is one of the

Bhikkhuni

best forms of charity and benevolence.

Man Chien

Some people mistakenly think that one

has to be rich to be charitable, they

We have to be watchful of our do not realize that a genuine smile to

anger. In Buddhism, anger others is not only a most valuable form

is compared to fire because of charity but also a wonderful offering.

it can negate our good In Buddhism, there are many

upholding the precepts. It is important to abstain “from killing; undertaking (Special Thanking to Most

karma. When the fires of anger come, forms of charity and benevolence. We

to understand the spirit of the precepts, to abstain from stealing; undertaking Venerable Master Hsing Yun, Founder

they quickly burn down the forest of can donate food, clothing, furniture,

which one can always take to a deeper to abstain from sexual misconduct; of the Fo Guang Shan Buddhist Order

merit that we have worked so hard and medicine. We can also offer

level. Apart from taking refuge in the undertaking to abstain from false and Buddha’s Light International

to cultivate. Thus, we have to control incense, flowers, fruits or valuables.

Triple Gem Buddhists strive to uphold speech; and undertaking to abstain Association (BLIA) in Taiwan)

14 our anger. First, as mentioned in the

to practice morality, concentration,

the five precepts which are: undertaking from taking intoxicants. If someone

15




friend of Mr. Yang Ying-Feng. Master often close to Master Kuanqian will 的依循。1981 年 , 畢業於淡江大學建築系後 ,

Chueh Hsin had a great appreciation of certainly be able to better understand 法師跟與父親從事景觀藝術工程與建築設計領

architecture, music, and art; therefore, the Master’s “broadness” and “humility”. 域 , 前後完成台南開元寺「古蹟整修工程」、

conduced to the commutation in 2018, Master Kuan Chien won 執行花蓮和南寺「造福觀音」興建工程 , 與台

religion and art for Fayuan Temple the 17th International Buddhist 北大安森林公園「祈安菩薩」等等 , 這些都是

in early period. Zhu Wei, a Chinese Outstanding Women Award of 法師最大的興趣 , 然而 , 生命底層心靈的頻頻

scholar, once praised “Master Chueh OUTSANDING WOMEN IN BUDDHISM 呼喚 , 終而毅然地在三十歲出家。在家時 , 雖

Hsin was the greatest elite of art who AWARDS, in recognition of Buddhist 然事業心強 , 但是一股隱隱的力量把法師推上

brought the Renaissance of Buddhist women who have made outstanding 出家之路。出家落髮之後 , 法師尋回了自我 ,

Art. The Master and Mr. Yang Ying- contributions to the international 如同流浪生死的浪子回到了家般的喜悅。出家

Feng continually made a lot of buddha community for the peace and 後 , 法師以建築長才與諸山長老廣結法緣、與

sculptures and abstract lifescape prosperity of the world. The grand

學者將佛教藝術發揮得更加周遍 , 而建築架構

sculptures by stainless steel, in both award ceremony was held in Rayong,

式的佛法時空觀 , 更是耳目一新的弘法特色。

traditional and modern style.” Thailand on March 8th of that year.

出家法脈相承 - 1986 年 , 披剃於法源講

Master Pin Tsung was the founder Based on the deep foundation of

寺覺心法師座下 , 他是法源講寺的住持 , 熱愛

of Fayuan Temple and the first man Buddhist practice, Master Qianqian

藝術 , 也是父親的方外至交。覺心法師生平對

who introduced the Tiantai school uses Buddhist art to exert the function

佛教建築、音樂、藝術的涵養 , 造就法源講寺

from China to Taiwan. Master Pin Tsung of enlightenment, so as to benefit all

早期融合宗教與藝術間交流。大陸學者祖慰曾

started a way of speaking the dharma beings in the way of Bodhisattva. From

and lecturing on the sutras; therefore, the practice of the spirit of Buddhism 盛讚 :「覺心法師是把社會上最傑出的藝術精

held an important role in the Buddhism to the promotion of Buddhist art, 英 , 引進佛教藝術的文藝復興者。他和楊英風

history in Taiwan. In short, Master Pin Master Qianqian has always accepted 不斷為法源講寺做了很多從傳統到現代的佛雕

Tsung took Master Miao Tsan who was the essence of tradition and ushered 與不鏽鋼抽象景觀雕塑 …0」法源講寺的開山祖

expert in contemporary Buddhism art in modern innovations. She has used 師是斌宗師公 , 是台灣將大陸天台宗引回台灣

as teacher; then took Master Chueh the Buddhism and artistic features to 的第一人 , 開啟講經說法的道風 , 在台灣佛教

Hsin as the student; and Master Kuan the fullest extent. Master Qianqian 史上有不可磨滅的地位與份量 , 職是之故 , 寬

Chien was the student of Master Chueh inherits the father’s director’s heritage, 謙法師承擔起、並發揚「講寺」的弘法特色。

Hsin. This was considered a consistent “heriting to the past, opening up the 總而言之 , 斌宗法師禮拜當代佛教藝術宗師妙

way of passing down Buddhism and future,” and is a leader in Buddhist 禪法師出家 , 再傳弟子覺心法師 ( 楊英風先生

Buddhism art. Moreover, Master Kuan architecture and art promotion! 之摯友 ), 再傳弟子寬謙 ( 楊英風先生之女 )

Chien spared no effort to carry this

, 可說不愧為一脈佛教藝術傳承 , 形成一脈相

Contributions

spirit forward in different places.

承的弘揚佛法與佛教藝術的道風。寬謙法師更

Both Yung Hsiu abode in Hsinchu and

將此道風 , 不遺餘力的、在在處處的發揚 , 新

Beitou Chuefeng Buddhism Art Park

竹永修精舍與北投覺風佛教藝術園區 , 即是體

in Taipei are the great example of the

現了佛法與藝術的相即相容、權實之呼應。

compatibility of Buddhism and Art.

出色圖說弘法 - 出家不久 , 由於覺心

Soon after she became a monk,

to peace and

法師早逝 , 寬謙法師從獨自尋索的修學過程

due to the early death of Master Qinxin,

中 , 發現深深契合於印順導師的思想 , 在「契

Master Kuanqian found a deep fit with

理契機之人間佛教」中 , 尋覓到生命中的明燈

the thought of Yin Shun’s teacher in the

Prosperity of the

Most

“Practice of 與利益眾生的原動力 , 從而涵養出菩薩道宏偉

course of her own search. Compliant

Venerable

壯碩的精神 , 成為志業 --- 弘揚大乘佛法思想

to the spirit of Humanistic Buddhism, the spirit of

Bhikkhuni

之厚實根基。三十多年來 , 法師的弘法 : 從寺

found the motive power of life goal

World….

Kuan Chien

and benefit of all beings, thereby Buddhism” 內而寺外、從國內至國外、從電視而雲端、

cultivating the magnificent spirit of

從 VCD 到弘法播經機 , 無遠弗屆地 , 如時雨

Master Kuan Chien, the third extraordinary appreciation of art. Her the age of 30th. Although she was

the Bodhisattva as a solid foundation

般的滋潤眾生法田。而寬謙法師總是感恩 :「

daughter of the worldrenowned

sculptor, Mr. Yang of artistic conception” has also become the belief in Buddhism was greater

thought. For more than three decades,

下 , 才能悠遊法海 , 以正法與佛教藝術與諸眾

father’s words about “The promotion very enterprising before renounce,

for propagating the Mahayana Dharma

在諸佛菩薩、法脈長輩與印順導師的遮蔭大傘

生結善緣。」更常常勉勵自己 :「願做持續不

Ying-Feng, was born in Taipei her guideline in the promotion of and stronger. After took the Tonsure,

the Master’s teachings have spread

City in 1956. The birth name of Master Buddhism and Buddhist art since Master Kuan Chien eventually

from inside and outside the temple,

斷的小雨 , 恆長久的滋潤大地 , 不疲不厭。」

Kuan Chien is Yang Hang-Heng. Mr. Master Qianqian became a monastic. found the true self, as the wanderer

from home and abroad, from TV to the

常常親近法師的弟子 , 必能更能體會法師的「

Yang Ying-Feng devoted himself to After graduated in Department found the sense of belonging. After

cloud, from VCD to the Dafa Scripture

寬」厚、「謙」虛。榮耀傑出比丘尼 - 2018

the development of lifescape sculpture of Architecture in Tamkang University, becoming a monk, Master used her

Machine to moisturize all beings just

回

首不倦怡然向道 ---- 寬謙法師之年 , 寬謙法師榮獲 OUTSANDING WOMEN IN

and mentored several well-known Master Kuan Chien worked in the architectural knowledge to bridge a

as in-time rain .Master Qianqian is

行願 - 出生藝術家庭 - 寬謙法 BUDDHISM AWARDS 第十七屆國際佛教傑出

Taiwanese sculptors, including Mr. field of Landscape Architecture and close relationship with the seniors

always grateful: “Under the shaded

師俗名楊漢珩 , 西元 1956 年 , 出女性獎 , 表彰長期對國際社會促進世界祥和具

Ju Ming. Mr. Yang had tightly bound Architectural Design with her father. and elders, and to make Buddhist art

umbrellas of the Buddhas, Bodhisattva

生於台北市 , 乃雕塑家楊英風先有傑出貢獻的佛教女性 , 該年三月八日在泰國

to Buddhism; therefore, he created They have accomplished the projects more comprehensive with scholars.

elders, and Yin Shun’s mentor, you can

生的三女兒。楊英風先生是一位才華洋溢且享羅永市 (Rayong) 盛大舉行頒獎典禮。寬謙法師

the sculptures for Fayuan Temple in for Kaiyuan Temple in Tainan, Honan The architectural perspective of

swim in the ocean of Dharma and

譽國際的雕塑大師 , 向來與佛教結不解之緣 , 立足於佛法修行的深邃基礎上 , 以佛教藝術發

Hsinchu City and Fachi Temple in New Temple in Hualien, and Daan Forest Buddhism’s time and space is a new

develop good affinities with all beings

曾經發心為新竹法源講寺、新店法濟寺等寺院揮教化功能 , 以此行菩薩道利益眾生。從實踐

Taipei City. The solemn Buddha statues Park in Taipei. Those architectural feature of Dhama propagation.

through the righteous Dharma and the

塑造圖像。莊嚴的諸佛菩薩像 , 成為寬謙法師佛法精神到推動佛教藝術的過程中 , 寬謙法師

became the close friends in Master projects were Master Kuan Chien’s In 1986, Master Kuan Chien took

Buddhist art.” I often encourage myself:

童幼時期最親切的玩伴 , 由於耳濡目染於父親始終是接納傳統的精髓而迎接現代的革新 , 將

Kuan Chien’s childhood. Influenced greatest interest. Noticing the calling the tonsure and followed the abbot

“I’m willing to make a continuous light

獨特的藝術風格 , 塑造出法師不凡的美學素佛法及藝術特質發揮得淋漓盡致 , 寬謙法師傳

by Mr. Yang’s unique art style, Master inside the heart, Master Kuan Chien of Fayuan Temple, Master Chueh Hsin,

rain, moisten the earth for a long time,

養。對於父親所言 :「意境的提升」, 也成為承父師所長 ,「承先啟後 , 繼往開來」, 堪稱

Kuan Chien eventually developed an took the plunge to became a nun at who was very fond of art and also close

and never tire of it.” Disciples who are

16 寬謙法師出家以來 , 在弘法與推展佛教藝術上為佛教建築及藝術推動的佼佼者 !

17




上天無口 ,

藉事開口。

萬物無語 ,

藉病說理。

Heaven does not speak our

annually. Meat consumption not part in the movement. Our only Earth

tongue, but it spoke. The

only kills animals, animal husbandry is in peril, we all need to wake up

sound of silence is echoed

is contributing indirectly to certain to the truth. United Nation strongly

by diseases and disasters...

starvation. What a tragic and absurd urges the world to adopt vegetarian,

Amazon rainforest, the lungs of Mother

world!

it is the best way, the only way to

Earth, burned. In Australia, one billion

Where the is a will there is a way! save Earth and humanity. May our

animals lost in four months of forest

Promotion of vegetarianism and/ will be steadfast...!

inferno. It would take hundred years

or vegan is the only way. Religious

to recover. Record breaking storms and

organizations from Buddhism and

temperatures are prevailing, glaciers

Christianity for instance are taking

melting, water and food draining,

species disappearing, Earth shaking,

epidemics spreading... The 18 major

global crises has begun in soaring

frequency and intensity. The domino

蔬

贏地球 - 最近先是亞馬遜河燒

effect is also amplified and accelerated.

了大片地球之肺 , 澳洲大火又

The United Nation Climate

燒了四個多月 , 面積有三個台灣

Change team (IPCC) officially

之大 ,10 億動物死亡 , 復育需百

announced that the North and South

年 , 許多國家破紀錄嚴寒暴風雪、夏季則酷熱

poles will be completely melted by

高溫日益嚴重 , 物種大量滅絕 , 冰川消融 , 水

summer of 2030. By then many coastal

荒糧荒日甚。地殼變動 , 地震頻傳 , 各種疫情

cities will be flooded.

流感擴散 , 地球磁極偏移磁力減弱 ....... 全球十

This beautiful planet took tens

八大危機早已同步爆發 , 頻率及強度都在增強

of billions of years to form, yet it can

中 , 惡性循環加速骨牌相乘效應 , 毁滅性浩劫

be destroyed in less than a hundred

Most

發生的可能性 , 時間已被迫提前。聯合國「氣

years due to our foolishness and greed.

Venerable

Nature has responded, yet majority

候變遷小組」(IPCC) 已正式公布「南北極完

Bhikkhuni

is still oblivious, only few of us has

全融冰時間點為 2030 年夏天」屆時許多沿海大

Yen Ding

taken heed. Calamity is at hand, make

城市將被海水淹沒。幾千萬億年才形成的美麗

no mistake about it... The greenhouse

星球 , 因人類的愚癡貪婪 , 不到一百年就破壞

gas produced by animal husbandry

成這樣 , 大自然已然反撲 , 火已燃眉 , 少數人

accounts for 51% of total emissions.

開始覺醒 , 大多數人卻還執迷不悟 , 甚至人與

Vegan is the

Deforestation for animal husbandry

人 , 國與國還在互相爭鬥欺壓。無視於大難即

accounts for 70% of available fresh

將臨頭。畜牧業製造的溫室氣體占全球 51 %,

water. It takes 10 pounds of feed to

砍伐森林作為畜牧業用途 , 浪費七成可耕地及

only way

produce one pound of meat, highly

破壞地球之肺的森林 , 已經短缺的淡水資源 ,

inefficient in food production in

畜牧業用掉了 70%, 越來越短缺的糧食 , 10 磅

global scale. Certain poor countries

穀物才養出一磅的肉 , 吃肉等於浪費了 10 倍的

sell their grains to other countries to

糧食 , 貧窮國家的人民將辛苦種的糧食廉價賣

feed livestock, while their children

給他國去餵牲畜 , 自己的孩子卻因飢餓死在懷

Worldwide….

die of starvation. According to UN

中 , 聯合國 2008 年統計 : 每年直接間接餓死的

2008 statistics, estimated over 30

有 3000 多萬人 , 我們吃肉不只是殺害動物 , 還

million people are starving to death

包括那些餓死的人命 , 這是多麼荒謬悲慘的世

間 !

意識創造物質實相 - 當此之時 , 許多人

積極推動素食環保行動 , 連基督教也成立了素

食聯盟 , 素以慈悲見稱的「佛教」, 僧人們難

道還坐等信徒拿肉食來供養 , 而不去教化世人

嗎 ? 人們每年吃掉的動物是人類的六、七十

倍 , 各種瘟疫及文明病難道不是生物界的反撲

嗎 ? 這是大自然給我們的警鐘 , 也是寶貴的一

“Promote

課。上天無口 , 藉事開口。

萬物無語 , 藉病說理。人類在這生死存

Vegetarianism

亡之際 , 再不懺悔改過 , 戒殺茹素 , 善修身口

in order to save

意 , 那就真要萬劫不復了。天作孽猶可為 , 自

作孽不可活。地球快被我們給吃掉了 , 聯合國

the earth”

強烈呼籲世人「素食」是最好的方法 , 大家趕

快一起用蔬食把地球給贏回來吧 ! 這是最快最

有效 , 每個人手上都握有的一張王牌。

減肉少排碳地球好呼吸溫室冰融溢生

靈何所依蔬食護⼤大地日日彩虹餐克己存少

欲氣定心自怡一餐一祈福心淨世界淨醒覺心

文明大地保生機

18 19




within your mind, and obtain spiritual of the will of body and mouth. Mind

conservation, to have the refreshment is the master, body and mouth are

of mercifulness, it would represent instruments, thus purification should

much better the worth of life. Sincere be of the mind, to train one’s will

blessings to all.

generation from the little things in

The root causes of the inner life. In fact, there are many chances

mind - We are unable to quit life, for body and mind purification in

only the style of life can be different, normal everyday life: thankfulness,

as we are living in a colorful world, caring, apologies, and smiles, all can be

we are unable to break out of the practiced. Clearly examine one’s actions

“Peace

turbid world, as for performing daily from normal everyday living routines,

cleansing in our normal everyday life feel each breathe and thought, utilize

in our

style to turn our troubled karmas, it the will of body and mouth to examine

is conserving, and able to turn evil oneself in detail.

mind”

to goodness, increasing the root of 02. Relationships - In relationships,

our goodness, or even make our root every action directed towards others

goodness shine through. 01. Wills - In will always feel awkward, without

general people’s will always contain compassion, it is natural to resent and

infinite desires, hoping everything grieve, and so suffering and sorrows

belongs to the self, when the will is is started. 03. Reason - In reason, the

filled with greed, and when greed is inability to understand good and evil,

unfulfilled, that is the beginning of karma, law and order, thinking becomes

troubles, and sorrows, so the Buddha retarded instead of righteous, then

teaches us to correct it. In our times suffering is started again, thus, Buddha

of adversity: cultivate oneself from teaches us to correct it. Regarding

making concessions, cultivate oneself the will, learn to control one’s greed;

from restricting material desires, learn in relationship, treat everyone with

from experiences of grief, step up to mercy and compassion; in reason,

the challenge during hardship, train learn to distinguish between good and

the will through setbacks, accumulate evil, understand karma, be reasonable,

wisdom from failures, from breathing these are the root of all virtues. From

realize the impermanence of life, and good karma, initiate goodness in

keeping a thankful mind, such are the words and action, and from goodness

important self-cultivations in life. in words and action fill the mind with

The clean meditation cultivation honesty and goodness, to be able to

stated by Buddhism is a self-training, establish the internal and external as

taking care of the generated wills at perfect unison, to unify knowledge and

the spur of the moment, keeping a action, this is the highest achievement

righteous mind at all times, cultivate in personal integrity, and the highest

one’s grievances, expanding one’s own worth of life. Sorrows stem from the

mind, cultivate endlessly, from within mind; joy is from within. Buddha

normal everyday life achieve, train, said: trouble is Bodhi. Thus to swim

discipline, and purify any troubles upstream is the only way to find the

Most

naturally. Broaden one’s horizons, inner root, and to arrive and the goal

Venerable

become a living Buddha, implement of Buddhism.

Bhikkhuni

and establish through faith. The daily

Shih Sheng Hua

doings are never far from the doings

The value of life hangs in a truth thing will naturally be perfect. we are, unusual and diverging thoughts

singular thought. A person’s The complexity of society resembles are always the demon. Buddha said:

everyone who takes time to be kind.

life is most distinguished and a never-ending book, a never-ending Compassion is an empathy mind

For the kindness one gives, happiness

not measurable, if one does not scripture, we are to learn from this that brings mutual understanding,

returns to shine on one, the concept

have the right perspective on life and book about dedication, thankfulness, tolerance and benevolence, sharing

of mental activity management is

values, then the life will be unhappy, and not be orientated towards the and caring for each other; the ultimate

everyone’s healthy development of the

not at ease, not healthy, let us study pursuit of personal fame and power, we bliss in life is to be compassionate and

value to improve life.

and cultivate on this subject together. need to take practical actions to repay to empathize with. all living beings.

Spiritual conservation, a

What is the right perspective? gratitude, to realize wisdom, although The six reincarnations are a dialogue

compassionate heart is a clear and

One is born into this world, to there are a lot of temptations in this between these two aspects of life

cool place. Let us have peace in our

gain a thorough understanding of world, as long as one always keep a including morality and a host of other

mind, it can eliminate people’s original

impermanence, karma, and with a clear grateful and merciful mind, put aside philosophical themes. The concept of

resentment towards the world, because

mind learn the world is imperfect, prejudice, one’s physical and mental mental activity is the management

life is about self-cultivation, do not let

it is consisted of all kinds of people, aspects will immediately be at ease, to naturally turn evil to good, and

resentment overlook the true self, if

matters, things, minds, and conditions, and life with be worthwhile.

turn grief to fulfillment. Those who

we can release the place occupied by

and these causes are teaching us to The reason we generate karma is cherish counts of blessings take upon

anger and resentment in our minds,

enlighten, to grow, and to embrace what because of greed, the reason we have charitable deeds for action. Happiness

and turn it into love and tolerance,

20 comes at us, once you understand this this thought is because we forget who is a state of mind within the reach of

then the real wisdom will accumulate

21


Clear

Mind & life….



I

am thinking of the giant land-lizard

who ventured forth from the temple

pond 2 days ago and appeared in

the temple’s outdoor kitchen. It has

been a very hot and dry “rainy season”

here in Thailand. I stop to open the

wall fan now. It is quite hot. It was

hungry; so, last night I tossed it some

food into the pond 12 meters below

with best intentions for its survival. I

will include it in my “care awareness”

now. The fan hums. A slight breeze. I

accept the “what’s so” of the giant landlizard.

Today, I felt the dog’s neck and

there were ticks. It is hot here. The

dog has long hair. I placed medicine

What’s

So?….

Most

Venerable

Bhikkhuni

Dr. Lee

“Loving

kindness for

everyone”


hidden in its food to reduce its

parasitic ticks. I accept the “what’s so”

of the dog. This evening a Bhikkhuni

came to speak to me. Her “what’s so”

was about managing her anxiety and

excitement over an upcoming overseas

sojourn with 22 Thai Bhikkhunis and

Samaneris to attend a meditation

retreat and a Maha Sangha Dana event.

Eventually, she expressed her concerns

interculturally and acceded to face her

fear and go for a leadership adventure

abroad, a breakthrough. I accept her,

“what’s so.” When I can be with “what

is” and see “what’s so,” I am at the

foundation of perception, awareness

and mindfulness. Being. Just being,

a clearing space of presence for the

giant land-lizard to be, the dog to be,

the Bhikkhuni to be. Not what I want

it/her to be. What it/she is and aspires

to have or be. In this space, a nondualism

arises. I have loving-kindness

for the giant land-lizard and its efforts

to survive. I have loving-kindness for

the dog and its yearning experience

for comfort. I have loving-kindness

for the Bhikkhuni who is analyzing

her upsetness in order to make a

leadership breakthrough.

When I am in the presence of a

person, I sense her/his beingness. The

“what’s so” manifests in her/his body

language, topics of conversation, etc. I

listen for the “what’s so” of the person’s

heart. The dream or aspiration, the

need to be understood, intention to

share, yearning to reframe an issue,

need to create meaning from suffering

encountered. The “what’s so” of the

person. This mindfulness makes actions

more effective, and I value actions

which bring forth results. In my daily

life, I stay with the “what’s so” of people,

dynamics and situations, and stand

for positive actions and results which

are: fast, of greatest benefit, and least

damage. The action of cultivating this

evenly hovering awareness, openness

to transformation, openness to being

present for another’s transformation

results in a sense of oneness arising

and non-dualism. Over the years, I have

found that staying with the “what’s so”

in my own heart brings forth deep

peace.

Frequently, I complete the

incompletions in my life: goals or

dreams held back, conversations not

had or made, and actions not taken

which leads to a new experience of my

own integrity, clearing space within,

emergent energy, and a realm of new

possibilities arising. So, a commitment

to being present for others, creatures

too, and taking a stand in the matter

leads me on the inward journey and

outward offering of compassion.

22 23



Bhikkhunis Follow

More precepts….

“Ordination

by accepting

the Triple

Gem”

Most

Venerable

Bhikkhuni

Dhammananda

(Dr.Chatsumarn

Kabilsingh)

In Theravada, monks follow 227 beyond hearing of others. In Parajika, section. This is one of the reasons

same day, after having been admitted The Buddha simply allowed “Do the bhikkhu sangha in another village

precepts and bhikkhunis follow the first section of the patimokkha responsible for the bloated number of

by the bhikkhuni Sangha, that woman become a monk,” which was considered in the same day as prescribed by the

311 precepts. This difference which is concerned with the most rules for bhikkhunis. In the Pacittiya

must be admitted also by a minimum of a complete ordination. Next came ordination requirement. In this case,

often leads to misunderstanding severe offences, any monk or nun who section, bhikkhunis follow 166 rules

05 monks. The pavattini or bhikkhuni ordination by accepting the Triple there were some thieves waiting on

that the Buddha in fact did not want has transgressed any one of these as compared to 92 for bhikkhus. There

preceptor must have at least 12 years Gem, namely Buddha, Dharma and the way to abduct her.

women to join the Order, and so he rules is “defeated” at the moment of are 70 common rules shared by both

standing as a bhikkhuni who is well Sangha, as refuge. This was the form The Buddha allowed

set up rules as barrier to fence off committing that act. There are four Sanghas. Then bhikkhus have another

versed both in dharma and vinaya, and of ordination by which teachers in the Dutenasampada, ordination through

women right at the start. From a rules for monks and eight rules for set of 22 exclusively for bhikkhus and

also must be appointed as preceptor early period accepted their disciples to an appointed ambassador. That is

comparative study between the monks nuns. The extra rules that nuns have bhikkhunis have another set of 76

by both Sanghas. After having been become monks.

another bhikkhuni was assigned by

and nuns patimokkha (presented at to observe in this section may be rules exclusively for bhikkhunis. Within

admitted women to the Order, it Later when the number of the bhikkhuni sangha on behalf of the

an International Conference on Thai found for monks also but are classified 76 rules exclusively for bhikkhunis, it

became very popular for women to applications became much higher, a bhikkhuni to be. This is also considered

Studies, Chiengmai, Oct. 14 - 17, 1996) under Sanghadisesa, the second is notable that there are many rules

join the Order, resulting in a lack of more formal type of ordination was given. a rightful ordination. A woman who

it is shown that counting by section, section which is less severe. Having regarding ordination requirements

residential provision. Each Pavattini, It is called natticatuthakammavaca, requests bhikkhuni ordination must

bhikkhus observe eight sections as transgressed it a monk will have to go which the bhikkhus also have to

then was allowed to give ordination with a preceptor with two trainers he at least 20 years of age, with

compared to seven sections by nuns. through “manatta’ period, a temporary follow, but for bhikkhus they are not

only every other year. The preceptor and minimum chapter of 10 monks permission from her parents, having

One section exclusively for monks is self-expulsion from the Sangha. counted in the Patimokkha. This also

is to provide for both teaching and to witness the ordination. This is an no illness that would be an obstacle to

called “Aniyata.” In this section, there It is worth noting that results in a seemingly larger number of

training for nuns under her guidance, ordination given by a sangha, and leading an ordained life. She must have

are two rules introduced by Visakha, classification of the rules can easily be Patimokkha rules for bhikkhunis. Due

including taking care of them if they is the prevalent type of ordination completed a 02-year training period as

the leading female lay supporter in the work of a later period at the hands to the above reasons, the bhikkhunis

should become ill.

available in the present day. There sikkhamana and be able to obtain the

early Buddhism. One of them forbids of the monks. In Patidesaniya section, carry a higher number of rules in the

There are three forms of is yet another type of ordination basic material requirements e.g. robes,

the monks from staying alone with a there are eight rules for bhikkhunis. Patimokkha than the monks, but in

ordination for monks. First Ehi bhikkhu provided for bhikkhunis. There was a bowl, etc. The Buddha teach to us, “You

female in a covered place and another Bhikkhus have the same content of reality, they follow a similar set of rules.

Upasampada, an ordination given case of a woman who had completed yourself must strive. The Buddhas only

one forbids monks from staying the rules but they are counted as one Bhikkhuni ordination requires

directly by the Buddha in the early the ordination procedure by the point the way.”….

24 alone with a female in an open place and classified under Sekhiya, another a minimum of 05 bhikkhunis. On the

period with literally no formal ritual. bhikkhuni sangha but could not reach

25




“Precedent from

Early Arahants”

Most Venerable

then there were more. For amongst

Two hundred and six years had passed Blessed One had told the bhikkhus: Although reluctant that his daughter

Bhikkhuni

the women Elders, the Theris, there

between the Blessed One’s Parinibbana “Go forth for the weal and welfare of the Venerable Lady Sanghamitta too

Ayya Tathaloka

arose those who themselves excelled

and the birth of Asoka’s noble daughter, the many folk...” “’There are those with should leave his land, faithful in his

Mahatheri

in leadership and teaching: Theris

the great Lady Sanghamitta, later little dust in their eyes’... the gates to dedication, Dhamma-Asoka, Lord of

Khema and Uppalavanna, preeminent

remember as The Wise One. And upon the Deathless are open.” And then he the Continent, then made ready for

Awakening

in leadership of the women’s monastic

this noble daughter’s reaching the called for her as well. The great Thera, her both ship and company, and as

Sangha; Theri Dhammadinna for her

age of eighteen, ninety-six thousand her brother the Noble Mahinda, sent the Thera Mahinda had named them,

Buddhavacana, the words from her

bhikkhunis, the majority of them Holy word by messenger from that lamp of the Wise Theri’s companions: The

lips likened by the Blessed One to his

Ones, converged upon the beautiful an island Sri Lanka, far to the South Noble Ones: Uttara, Hema, Pasadapala

Our Buddhist Heritage…. own; and Theri Patacara preeminent in

capitol city of the realm, Pataliputra, where he had traveled teaching. For (Masagalla), Aggimitta, Dasika, Phegu

her deep knowledge and teaching of

together with six kotis of such holy their Anula Devi, queen of the king’s (Tappa), Pabbata[-cchinna], Matta,

Written in commemoration home Kapilavastu, on foot, hair shorn, the monastic discipline of the Vinaya.

bhikkhus, for the dedication of 84,000 noble brother, together with 500 of Malla and Dhammadasiya, bhikkhunis

of the lunar anniversary bereft of all but the humble robes of It is said that the venerable Patacara

monasteries and reliquary stupas her retinue of royal virgin companions, free from desire and firm, with pure

of our Most Venerable samanas, it was the Blessed One who herself had five hundred enlightened

across the land, as called together assembled and whilst listening to thoughts and wishes, firmly established

Foremother Sanghamitta received and ordained their leader, his disciples, and likewise former queen

by her father, now Dhamma-Asoka, the Discourse on the Noble Truths, in Dhamma and Vinaya, their passions

Theri’s arrival on Lankadvipa twentythree

centuries ago as an inquiry to the first stages of sainthood. And great Theri Mahapajapati Gotami too,

And to fulfill his wish that he become Sotapanna, entering that most noble of attained to the three knowledges

foster mother, she already attained Anoja Theri five hundred, and the

the Emperor, Uniter of the Continent. the Sacca Samyutta, had attained subdued, with senses under control,

into the ordination practices of our to his Bhikkhu Sangha he gave the together with the thousands following

true relative of the Sasana by gift all streams, opening the Dhamma eye, and supernormal powers, and wellgrounded

in the Highest Bliss. With

early arahant forebears, particularly honor and responsibility of bestowing the Theri Bimba Yasodhara, unequaled

of his own flesh and blood, with her gaining vision of Nibbana. Then telling

those great Dhamma emissaries who ordination upon her many saintly and in Vision of the Ages.

father’s blessing, she too went forth, her king Tissa Beloved to the Devas, sapling of the winter blossom-covered

spread the Buddha’s teaching beyond aspiring companions, uplifting and But those were the early days of

received the Pabbajja ordination. With “Lord, I would go forth,” she made Bodhi, southern branch of the fair and

the central heartland of the Indian entering five hundred more of these the Sasana, when Arahantis flourished

her Preceptor Dhammapala Theri and known the inclination of her heart to sacred fig under which the Blessed One

Madhyadesa to foreign lands far and daughters of the Sakyans into full upon the lands of Middle Earth; the

with Ayupala Theri as her teacher, the renunciation. Faithful as he was to the awoke, she came with her bhikkhuni

wide in all directions. We have heard communion in the monastic Sangha. Noble Path of the Ariyas and the

princess undertook the preliminary Doctrine, the king in turn told this to retinue across the land and sea, blessed

and read that in the early days of the Thus, the Bhikkhuni Sasana arose banner of the Arahants blazing forth

Sikkha training and then the full the Noble Thera Mahinda, his teacher. and accompanied by both devas and

Buddha Sasana, while the Blessed One in the world in this Fortunate Eon, in all its glory in robed feminine and

training of a bhikkhuni, no long time For this the Great Thera called for the nagas; calming storms, subduing the

still lived and breathed and walked the although there are the rumors of other masculine form. But you may ask,

passing before she joined these Noble Great Theri, making it known: “It is not wilds of the ocean; until they could see

dusty paths of India’s ancient heartland, early solitary wanderers amongst what of the Arahants of later days,

Theris in destroying the fetter of for a bhikkhu to do, when there are the shore, and the Lankan King Beloved

there were very many fully enlightened women, quick to be enlightened, after the light of the Tathagata passed

individual existence, entering and then bhikkhunis such as this sister of mine, to the Devas, waist deep in the waters,

women, bhikkhuni Arahantis. The called directly to the Path by the from the world into the great and

fulfilling the Arahant Path.

Noble and Enlightened, Friend of the hands held high in reverence above his

Buddha’s most beloved former wife, Conqueror. Not long after, in praise of final bliss of Parinibbana? The years

Her blessed brother Mahinda also Sangha, Sanghamitta. May she come head in welcome and exalted joy. It

foster mother, half-sister, and many the effectiveness of his teaching, the passed and the Dhamma spread, and

went forth and awoke, excelling in the here.”

was the first full moon of the Indian

more Sakyan daughters were amongst Blessed One, the Noble Lord Buddha then a great king emerged, who by

Buddha’s Path, and after the passing of And then for Queen Anula, at his cold season when they descended,

the ladies of the Madhyadesa who himself, testified to the attainment bloody conquest terrorized and took

a decade, joined with other excellent direction, the king built for her and came ashore and then up and into

became the Blessed One’s Foremost in his twofold monastic Sangha, and for his own land after land, amassing

messengers of the Dhamma who went the saintly ladies, noble in birth and Anuradhapura, that most beautiful and

Disciples, preeminent in all good to the complete enlightenment of an empire previously unknown until,

far and wide to foreign lands, sharing Noble in Dhamma vision, the Upasika beloved city, with streets clean-swept

qualities and virtues.

five hundred of his monastic women upon seeing a gentle monastic recluse,

the word of the Blessed One’s noble Vihara that they could live at ease in anticipation, lined with banners and

For when the Sakyan ladies disciples to the Noble reaches and Asoka the Black stopped, transformed,

and liberating Doctrine, enlightening with the dasasila ten precepts and strewn with rain of flowers showered

26 emerged en masse from their native heights of the Path, to Arahant. But and became Asoka the Benevolent.

the multitudes everywhere. For the await she who would ordain them. down by devas.

27




Development Status of

Theravada Bhikkhunis in

Chinese Society - About

Sambodhi Sangha and “Revival

of Buddha’s Sangha Association. Past

developments of Theravada Sangha

- Buddhism has been disseminated

across Asia over the past 2500 years

and across the world during the

past century. Still, Buddhism is more

active in Asian countries: Theravada

Buddhism is popular in Sri Lanka,

Myanmar, Thailand, Laos, Cambodia

and India, while Bodhisattva-carya in

South Korea, Japan, Vietnam, Malaysia,

mainland China and Taiwan.

precepts. The three-staged ordination

procedures were thus established:

receive Samanera or Samaneri

precepts in Stage I, receive Bhikkhu or

Bhikkhuni precepts in Stage II, and give

up Bhikkhu and Bhikkhuni precepts,

and only receive Bodhisattva precepts

in Stage III.

However, Mahayana followers

belittle and abandon the Four Noble

Truths, the Bhikkhu and Bhikkhuni

precepts. Mahayana monks are different

from Theravada sangha. Sabotaged by

the Mongolian regiment in the 12th

and 13th centuries on the Indian

sub-continent and constrained by the

basis of countries in the world, making

gender equality a goal for all females.

Therefore, Theravada Buddhism has

been regarded as gender-biased and

outdated for not fully supporting to

restore the Bhikkhuni inheritance,

which is also one of the arguments

held by the Mahayana Bodhisattvacarya

to discriminate and attack

Theravada Buddhism.

The restoration of the Bhikkhuni

inheritance of Theravada Buddhism

is subject to two factors, namely the

strong support from the feminists,

the intervention and involvement of

Mahayana Bodhisattva-carya, that

pioneering effort focused to improve

and develop both the Bhikkhu and

Bhikkhuni Sanghas, as well as enabling

females to join the Theravada Sangha.

Subsequently, numerous Theravada

Theras worked diligently to advance

the two Buddhist Sangha, restoring

the Bhikkhuni inheritance. They

are: Ven. Inamaluwe Sri Sumangala

Maha Nayaka Thera and Ven. Kirama

Wimalajothi Maha Thera from Sri

Lankan Siam Nikāya; Ven. Waskaduwe

Mahindawansa Maha Nayaka Thera,

Ven. Talalle Mettananda Anunayaka

Maha Thera and Ven. Kalupahana

Piyaratana Thera from Sri Lankan

world-widely, contributing to the

wholesome cooperative development

of the Theravada Bhikkhu and

Bhikkhuni Sanghas. Main Guidelines

- Based on the “Four Noble Truths”

and Theravada Vinaya. Based on the

cooperation of Buddhist Sanghas,

the purpose is to develop Theravada

Bhikkhu and Bhikkhuni Sanghas.

Each party has to respect, assist each

other, communicate, cooperate and

be united. Unite and cooperate with

Theravada Sangha from all other

countries, in supporting those who

received Bhikkhuni precepts from Sri

Lanka Bhikkhu and Bhikkhuni Sanghas.

Theris of Sri Lanka. Sambodhi Sangha

is a Chinese Theravada Sangha, led by

Ven. Vūpasama Thero, which currently

includes Bhikkhus and Bhikkhunis from

Taiwan, mainland China, Singapore and

Malaysia. Since 1994, the Sambodhi

Sangha founded Sambodhi Monastery

and original Buddhism Society in

Taiwan, mainland China, the United

States, Malaysia, Australia and India,

etc., which has endeavored to spread

Dhamma, and has been committed to

the cooperation of Theravada Sanghas

in Sri Lanka, Thailand, Myanmar, India

and other places to promote the

development of Buddhism.

In C.E. 67, Indian Buddhism

was officially introduced to China.

Traditional Indian Vinaya succeeded by

the four Buddhism Sects were translated

and established the Bhikkhu Sangha

from C.E. 250 to 424. But there were

no qualified Bhikkhunis approved by

both Bhikkhu and Bhikkhunis Sanghas

in China. In C.E. 433, eleven Bhikkhunis

including Devasara or Tisarana of

Theravada Sangha from Sinhala Sri

Lanka today) came to Jiankang Nanjing

today. In 434, Samghavarman and

Devasara or Tisarana together with

ten qualified Bhikkhunis passed on the

Bhikkhuni ordination to over 300 nuns.

Since then, there were both Bhikkhu

and Bhikkhuni Sanghas of traditional

Indian Buddhism in China. In C.E.

502, Emperor Wu of Liang Unified

Southern China. In C.E. 519, Emperor

Wu of Liang received the precepts of

Bodhisattva, and claimed himself to be

“Emperor Bodhisattva ”. The Buddhism

policy of Emperor Wu of Liang, was the

primary factor that caused Theravada

Buddhism to be withdrawn from China.

It took four hundred years of Mahayana

Bodhisattva-carya to develop

Chinese-style Bodhisattva precepts.

With Chinese-style Bodhisattva

precepts, Mahayana followers should

highlight the evolution of Mahayana

Theravada

Bhikkhunis

in Chinese Society….

Amarapura Nikāya; Ven. Keppetiyagoda

Gunawansa Thera from Sri Lankan

Rāmaña Nikāya; Ven. P. Seewalee

Thera, the current general secretary

of the Maha Bodhi Society of India

and Ven. Vūpasama Thera, mentor

of Sambodhi Sangha and Original

Buddhism Society residing in Taiwan,

mainland China, Malaysia and America,

etc. In Buddhist Era 2563 (C.E. 2019),

the Sri Lankan, Indian, and Chinese

Theravada Theras, in supporting

restoration of Bhikkhuni inheritance,

proceed to jointly establish a “Revival

of Buddha’s Sangha Association” in Sri

Lanka. This association supports the

restoration of Theravada Bhikkhuni

inheritance, bringing together both

the worldwide Theravada “Revival of

Buddha’s Sangha Association” Bhikkhu

and Bhikkhuni Sanghas, to promote

a sound development of Theravada

Sangha.

Purpose of “Revival of Buddha’s

Sangha Association” - Theravada

Bhikkhus from Sri Lanka, India and

Chinese community (mainland China/

Taiwan, Malaysia, America, etc.), are

the core for the establishment of

the “Revival of Buddha’s Sangha

Association”. This association will

Avoid the interference of Mahayana

thoughts as well as Mahayana Sangha,

and reject the interference of thoughts

including male chauvinism, feminism

and gender equality, which are against

Buddha’s teaching of dependent coarising.

Reject the participation of

feminist movement. Bhikkhuni must

Observe the “Eight Respect Rules”, and

give priority to the local Theravada

Bhikkhu as the Upādāya master, and

practice Dhamma under his guidance.

Respect the position and decisions

of Theravada Bhikkhu Sangha from

different countries.

Theravada Bhikkhuni sangha

of Chinese society - In 1998, Ven.

Tissarā (Tisarana) got ordained in

Sambodhi Sangha, which originated

from the Theravada heritage, and

she was also the first female tenprecept

practitioner of Theravada

Buddhism in Taiwan. Since 2002,

the female ten-precept practitioners

of Sambodhi Sangha had begun

to follow the Theravada Bhikkhuni

precepts of their own accord, before

they formally got the Bhikkhuni higher

ordination. In 2014, the female tenprecept

practitioners headed by Ven.

Tissarā went to Sri Lanka, and got the

At present, Bhikkhunis of

Sambodhi Sangha headed by Ven.

Tissarā, have jointly established a

cooperative relationship with many

Theravada Bhikkhunis in Sri Lanka,

Thailand, Singapore, India and other

places, to promote the development

and unity of Theravada Bhikkhuni

Sangha. The Bhikkhuni Sangha who

believe and follow the Four Noble

Truths, can make Theravada Sangha

to be more complete, help to spread

Buddhism more widely, and contribute

more to Buddhism. The Bhikkhunī

Sangha is very important member of

Theravada Buddhism and deserves to

be cherished and respected ! Sambodhi

Sangha Bhikkhunis are working hard to

spread Buddhism to Chinese society!

have triggered concerns and opposition

from the Bhikkhu Sangha of Theravada

Buddhism. Make good use of the

Dhamma and Vinaya of Theravada

Buddhism to avoid intervention of

feminism and Mahayana Bodhisattvacarya,

and restore the balanced

development of the Bhikkhu Sangha

and the Bhikkhuni Sangha. That is

conducive to the harmony, mutual

assistance and coordination of

requirement that the renunciation Theravada Buddhism as well as the

and ordination procedures must development and globalization of

be witnessed by both Bhikkhu and Theravada Buddhism.

Bhikkhuni Sanghas, the Bhikkhuni Restored Theravada Bhikkhuni

inheritance of Theravada Buddhism has Sangha - In Buddhist Era 2541

lost its roots since the late 13th century. (C.E. 1998), Most Venerable Talale

Relative to Theravada Buddhism, Dhammaloka Anu Nayaka Thera

Sambodhi

Mahayana Buddhism in China, it has from Amarapura Nikāya and Most

Sangha

been to maintain the nuns. With the Venerable Dr. Mapalagama Vipulasara

popularization of the modern western Nayaka Thera from Siam Nikāya, and

Most

culture around the world, the Christian some other Bhikkhus initiated the

Venerable

idea that all men are born to be equal restoration of Bhikkhuni ordination

unite more Bhikkhus and Bhikkhunis Theravada Bhikkhuni higher ordination Bhikkhuni

28

has become the political and legal according to Theravada Vinaya. Their

supporting Bhikkhunis restoration formally, under the Maha Theros and Tissara

29




Thailand

Bhikkhunis

Visit in

Taiwan….


30 31



The Great

Compassionate….

“Participating

in Dharma

Knowledge”

maintenance. Since then, new temple

activities were introduced and

diversified to cater for the growing

needs of the villagers especially the

youths. Under the capable hands

of Venerable Sing Kan, being an

educator herself, an education system

and Sunday dharma syllabus were

introduced. Today, Sam Poh Thong,

now serves as an icon for Buddhist

learning and activities in this Chinese

community part of Selangor suburbs.

Devotees, young and old, literate or

otherwise convene on a regular basis

to participate and contribute their

services in many ways.

Sunday School - Sunday Dharma

Class commenced in January 2008 with

an initial registration of 50 students.

To date, the attendance had recorded

about 150 youths, ranging from the

ages of 5 years to the teens. Classes are

conducted in both English Language

and Mandarin. Weekly Dharma

Sessions - The weekly dharma sessions

of one and half hours covers Heart

Sutra recitation, Great Compassionate

Mantra, meditation and dharma talks

by our Venerable Sing Kan and other

Sangha members. Participating in

Dharma Knowledge Competition

- The past two years saw Sam Poh

Thong’s students participating in the

Heart Sutra (writing) competition

held annually jointly organized by the

Malaysian Buddhist Association (Kuala

Lumpur/Selangor) branch and Kuan

Yin Teng, Petaling Jaya. Field trips were

organized to the National Monument,

the Kuala Lumpur Bird Park in addition

to a theatrical experience when the

youths attended a choral singing

presentation by the All-American Boys

International Choir.

Buddha’s teachings are taught

besides instilling moral values

in school children and also the

importance of repaying gratitude to

one’s parents. Objective of the English

programme is to help children to read

well from an early age through its fun

and creative approach of learning.

Chinese vegetarian food restaurant

owned by Ampang Sam Poh Thong

Buddhist temple. There is an extensive

buffet with over 20 options, including

many veggie dishes, mushrooms, soy

meats, tofu skin and soybean roll. Both

white and brown rice are available. You

will be charged according to what you

put on your plate. All food is vegan,

no eggs are used, but there is dairy in

some drinks. Every year we will arrange

Temple Premises, Kg Baru Ampang,

Selangor, Kuala Lumpur, Malaysia.

Venerable Bhikkhu and Bhikkhuni

Sangha from overseas countries that

follow Theravada, Mahayana, Vajrayana

& Tantrayana chapters of Buddhism

participates as representatives in this

grand Pindapata Program. It was a

most valuable and a very meaningful

occasion to see everyone coming

together and to introspect into the

dhamma through these practices. Since

the time of the Buddha, lay people

have been offering monks with food,

robes, shelter and medicine. In return,

monks provide guidance to the laity

on Buddhist teachings, thus forging

a close, respectful, and symbiotic

relationship between the lay people

and sangha and guide the lay people

on the path to ultimate purification.

Also, we will arrange Annual

“Qing Ming Festival - Amitabha

Repentance Ceremony” at the Sam

Poh Thong Buddhist Temple premises,

Kg Baru Ampang, Selangor, Malaysia.

The ceremony organized under

celebrated on the 15th day after the

spring equinox. It’s not only a day for

honoring one’s ancestors but also a

time to celebrate spring. The origin of

the Qingming Festival can be traced

back to a legend recorded in “Zuo

Zhuan,” one of the earliest Chinese

works of narrative history, which covers

most of the Spring and Autumn.

Ching Ming literally means Pure

Brightness, hinting at its importance

as a celebration of Spring and

marking the beginning of the planting

season and above all, a sacred day

of the dead. Tomb Sweeping Day is

a day to remember and honour one’s

ancestors. Young and old pray before

their ancestors, weed and sweep the

family graves, clean the headstones,

offer food, and light incense and burn

imitation paper money. In doing so,

the Chinese believe that the spirits of

deceased ancestors will look after the

family. Sam Poh Thong always respects

to the Buddha’s great teachings.

1996 she took a Diploma in Buddhism

in the Buddhist Maha Vihara. She took

her second Diploma at the Kelaniya

University in Sri Lanka in 1999. She

then studied at the International

Buddhist College from 2001 – 2004. In

between her studies, she served as a

teacher and the vice-principal of Siang

Lin Kindergarten. Bhikkhuni Sing Kan is

currently the Abbess of Sam Poh Tong

Buddhist Temple in Ampang, Selangor,

Malaysia. She is active in propagating

Buddhist education especially to the

young.

Sam Poh Thong. Originally housed

in Lembang Jaya, the temple was later

relocated in 1952 to its present vicinity

within Ampang Chinese Village. The

relocation was part of the British

Colonial Government resettlement

program.In the village also known

as Kampung Baru Ampang, Sam Poh

Thong, from its humble abode in a

seemingly quiet village, the small

At the age of 25, Most Venerable

wooden structure with ‘attap’ roof

the leadership by Most Venerable

Bhikkhuni Sing Kan entered

slowly transformed over the years

Bhikkuni Sing Kan, the Chief Abbess

Sin Fook Tong Temple as a

into a magnificent Chinese Buddhist

of Sam Poh Thong Buddhist Temple.

laywoman for 2 years and

Temple under the helm of Venerable

Lot of devotees participates to Qing

another 2 years as a Samaneri under

Da Yin who took over the temple upon

Ming Festival - Amitabha Repentance

the guidance of her great grandmaster

the founder’s demise. Subsequently,

Ceremony. Many Chinese will be

Bhikkhuni Sin Pooi and master

Venerable Ji Yuan ‘inherited’ Sam

visiting the tombs of their ancestors

Bhikkhuni Ku Chung. After 4 years of

Poh Thong, continuing to provide a

on April to pay their respects, as the

training, she took higher ordination as

conducive place of worship for the

Qingming Festival, also called Pure

Most

a Bhikkhuni in Kek Lok Si Penang in

villagers.

Bright Day or Tomb-Sweeping Day, falls

Venerable

1985 under the preceptorship of the

In 2008, the present abbess,

on that day this year. Qingming is an

Bhikkhuni

late Master Bai Sheng from Taiwan. In

Most Venerable Sing Kan, took over

“Pindapata” program at Sam Poh Thong important traditional Chinese festival

32 the guardianship of the temple

Sing Kan

33





Mind is the forerunner of all

conditional phenomena;

mind precedes; mind-made

are they. If one speaks and

acts with an unwholesome mind,

suffering follows... If one speaks and

acts with a pure mind, happiness

follows...” The above teaching of the

Buddha shows that happiness or

sorrow emanates from our mind. We

have a choice whether to be happy

or sad, positive or negative, to be

peaceful or troubled. When our minds

are infused with positive qualities of

kindness, compassion, understanding,

and generosity, we will naturally

acquire a happy demeanor. On the

contrary, if our minds were polluted

“Understanding

with thoughts of greed, anger, jealousy

and arrogance, we will generate strong

and intention”

negative behaviors.

The Buddha discovered the path

to happiness upon his Enlightenment.

Out of compassion for the world,

he decided to show the path to all

sentient beings for their liberation. Path to

He called it the Noble Eightfold Path

happiness

which comprised eight aspects of

wisdom to attain the bliss of Nibbana. to live in unity and harmony in our

practice that lead to ultimate happy

The Dhamma entails all the rules and lay community too, by helping one

and final liberation: Right View, Right

principles for one to practice: avoid all another, practicing „loving-kindness,

Thought, Right Speech, Right, Action,

evil, do good, and purify one’s mind. compassion, sympathetic joy, and

Right Livelihood, Right Effort, Right

When we take refuge in the Dhamma, equanimity (metta, karuna, mudita,

Mindfulness, and Right Concentration.

we undertake to follow the advice of upekkha).

How can we tread upon this path?

Taking Refuge in the Triple Gem

the Buddha to restrain ourselves from

unwholesomeness and continue to

Taking refuge in the Sangha

encompasses our capacity to build

- The first step in our spiritual quest

uphold wholesome qualities through relationships that are mutually

is to take refuge in the Triple Gem —

the Buddha, the Dhamma, and the

Sangha. Refuge comes from a French

our thoughts, speech, and action. We supportive with others who are also

undertake not to harm ourselves nor walking the path to liberation. Walking

others. Taking refuge in the Dhamma the path of non-harming towards

word meaning “to flee”, in most cases

also means performing one’s own awakening does not only depend on our

to flee to a safe place, or to someone

duties perfectly; if everyone follows efforts to practice; it is often supported

for protection and safety. Children meaning behind the words, resulting sentient beings the truth that leads

being. When we read the story of the these noble principles, a peaceful by relationships with others that are

rely on their parents for protection; in a profound deepening of our faith to liberation. When we take refuge

Buddha, we are told that he surveyed environment will then prevail in every characterized by wholesome feelings,

seniors rely on canes to walk more (saddha).

in the Buddha, we are honoring the

the world every morning in search of family and society.

motivations, and attitudes. Refuge in

steadily; sailors rely on compasses to Taking refuge in the Buddha - Buddha for his virtues and showing our

sentient beings who needed his help Taking refuge in the Sangha - the Buddha, Dhamma, and Sangha can

return home safely; and we rely on What does it mean to “take refuge” in gratitude for his compassion to relieve

to overcome their suffering. Thus, he Sangha’ is another Pali word meaning sustain us through difficult times. They

lights to see in the darkness. Likewise, the Buddha? Does it mean worshipping us from Sainsara.

was called the ‘Great Compassionate “community”. It refers to the monastic encompass values, practices, insights,

for Buddhists, we go to the Triple Gem the Buddha as some kind of deity? Or The Buddha was Tearless’; by

One.

community of bhikkhus (monks) and realizations that protect us from

for “safety away from defilements’’, to praying to the Buddha or merits or willingly meeting fear with his full

Taking refuge in the Dhamma and bhikkhunis (nuns) who live n self-destructive behaviors and help us

experience happiness and freedom. blessing? It is important for Buddhists attention, the Buddha discovered

- The word ‘Mamma’ in Pali has many communal harmony while committing live wisely. They bring forth the best

The Triple Gem is the compass to understand the meaning of the fearlessness — the open, clear

meanings. Etymologically, the word their lives to learning, teaching, and qualities in our hearts.

which guides us from the great ocean word “Buddha”, which is a Pali word awareness that recognized the arising

`Mamma’ is derived from the root “dhr”, realizing the Dhamma. We do not take

of suffering (Sawa ra) towards the safe meaning “Awakened One”. The Buddha and passing of fear without identifying

meaning “to support”. It also has the refuge in the Sangha wishing that the

harbor of true peace. When we take Gotama attained Enlightenment oneself with it. Taking refuge in the

connotation of holding on to “what well-practiced monastics will help us

refuge in the Triple Gem, we have a safe 2,600 years ago in Bodhgaya, India. truth of his awakening can inspire us on

is established or firm’; meaning `law, get rid of our suffering. Instead, taking

haven in our journey through Samsara. He is regarded as a supreme Buddha our own path towards fearlessness, and

‘duty, or ‘nature. In Buddhism, Dhamma refuge in the Sangha is to emulate their

In the formal practice of taking refuge, (Sammasarnbuddha) who had eventually liberation. At the same time,

refers to Buddha’s teachings, the spirit of noble 1ivina. The members of

we recite thrice: “I take refuge in the attained the highest wisdom and selfawakened

to the truth of the universe. might seek safety and refuge in the

his Enlightenment. His first sermon, learned the Dhamma, and adhered to

those who are devotional by nature

truths and principles he realised upon the Sangha are wise because they have

Buddha; I take refuge in the Dhamma;

I take refuge in the Sangha”. Yet, this He is endowed with knowledge and living spirit of the Buddha’s awakened

the Dhammacakkappavattana Sutta, the Vinaya — rules set by the Buddha

is not an empty or mechanical ritual; conduct; a knower of the world; a heart and mind. Knowing that the

explains the truth of suffering, the for the, monastics to restrain from

the practice is meant to affirm our supreme trainer and teacher of gods Buddha represents compassion at

cause of suffering due to craving, the — in order for the community to live

Most

understanding and intention. With each and men. With his wisdom and infinite the highest level, we can take refuge

end to suffering, and the path leading peacefully. %Therefore, taking refuge Venerable

repetition, we delve deeper into the compassion, he is able to teach other in a being that cares for our well-

to end of suffering. Following the in the Sangha helps to remind us Bhikkhuni

34 Noble Eightfold Path, one will gain

Sumangala

35

and

Freedom….




Based upon research in a Master’s

Degree thesis conducted at

International Buddhist College,

Thailand. The Theravada

Bhikkhuni Movement in Thailand is

built upon the theory of Buddhism

providing services to women in

the community and that the malecreated,

not Buddha-created roles

of: maechees, donchees, thisashins,

sikkhamatus and siladharas support

negative social attitudes about gender

roles of women in Buddhism, thereby

contradicting the ‘true intention’ of

the Buddha to establish equal gender

relations of Bhikkhunis and Bhikkhus.

The impact of Thai Buddhism on

gender has rendered Thai women an

inferior status in Thai society which

has placed them at risk of abuses of

domestic violence and sex trafficking,

as well as increased vulnerability to

HIV/AIDS.

Thus, this research takes a

positive approach of examining

Theravada Bhikkhunis and Samaneris

in Thailand positing three research

models: (1) Bhikkhuni and Samaneri

Development which explores the

Psychological Capital (PsyCap = hope,

self-efficacy, resilience and optimism)

of Bhikkhunis and Samaneris related

to their role performance and role

satisfaction (2) Bhikkhuni and

Samaneri Sangha Development,

which explores moral development,

social capital and religious capital

in relation to social development (3)

Bhikkhuni and Samaneri Development

Leading to Social Development, which

explores women’s access to training in

Bhikkhuni Temples leading to spiritual

development, social development,

and through group therapy processes

Theravada

Bhikkhunis & Social

Development….

Most

Venerable

Bhikkhuni

Silananda

Magga Panna

“The

Power of

Women as

Bhikkhunis”

leading to an intention towards

greater commitment to largescale

social development projects.

To test these assertions, the

researcher conducted quantitative

survey research, qualitative survey

research, documentary research,

self-reflective research and filed

research. The are in which data

was collected were from Bhikkhuni

Temples and Meditation Centers

in Rayong, Nakhon-Sithammarat,

Yasothon, Chiang Mai, Nakonpathom,

and Samut Sakon, and also another

two areas were the International

Buddhist College campus in Songkla

and the Outstanding Women in

Buddhism Community in Bangkok.

The results of the study found

that Thailand needs more women to

share full responsibilities not only in

the fields of economics, administration

and politics but also in the religious

arena as spiritual leaders. It is an

important landmark in the Theravada

Buddhis countries such as Thailand and

a good sign for its future development

that due to the power of women as

female monks, spiritual leadership.

At present, 2008-2009, although the

groups were small, their gathering

together as Sanghas leads to Positive

Sangha Processes of caring, skillful

listening and supporting each other,

which then enhances Psychological

Capital, increases Social Capital and

cultivates Religious Capital. From

this development the Bhikkhunis and

Samaneris are beginning to create

an impact on social development

they were very engaged in Social

Development II activities and aspired

to do so as well in the future.

Since the beginning, there was

no Theravada or Mahayana. The

Buddha established Bhikkhu and

Bhikkhuni Sangha as identified in

his religious ‘Dhamma-Vinaya.’ The

Bhikkhuni lineage was never lost; we

have inherited Buddhism form more

thatn 2550 years till now and this

responsibility will be carried on from

one generation to another generation

by the cooperation with another

three assemblies for the endurance of

Buddhism as the speech given by the

founder of Buddhism states:

“…where Bhikkhus, Bhikkunis, lay

both female and male live with respect,

with deference for the Teacher; … the

Dhamma; …the Sangha; …training; …

concentration; … heedfulness; where

Bhikkhus, Bhikkhunis and Buddhist

laypeople live with respect, with

deference for hospitality, this is the

cause, this is the reason why, when a

Tathagata has become totally unbound,

the true Dhamma does a long time.”

(Simila Sutta: Anguttara Nikaya VII.

56). Meditation is not just a technique.

There’s a context for the practice,

and only when you see the practice

in context can you really understand

what you’re doing.

36 37



A Study of

the Role

of Bhikkhunis….

The research concluded that the

Buddha set his determination since

right after his enlightenment to allow

for ordination of women and to institute

the Bhikkhuni order as one of the

four-fold pillars of Buddhism, namely:

Bhikkhus, Bhikkhunis, Upasakas and

Upasikas in order to sustain his

Sasana and spread his teachings into

the future. The eight garudhammas

are not rules but recommendations

meant to ensure the continuity of the

Sasana. Dual ordination as specified

in the sixth garudhamma was meant

to prevent Bhikkhunis from giving

ordination on their own. It was rather

meant to honor Bhikkhus the role

of Upachaya. In the case of having

no existing Bhikkhuni Sangha, the

Buddha gave clear decision that

Bhikkhus should perform Bhikkhuni

ordination. The revival of Theravada

footsteps in spreading the Dhamma and

helping with community development

and education to the best of their

abilities. They have played a great

role in offering Dhamma education,

meditation training and even bringing

about socially-engaged Buddhism to

the awareness of the general public.

Even though the position of Bhikkhunis

in Thai society is not clear at present,

it is inevitable that Bhikkhunis will

play an increasingly important role

in Thai society. It is just a matter of

time before the legal validity of single

ordination of Bhikkhunis by Bhikkhus

will become well-known and bring

about true understanding about the

Buddha’s intention for the role of

Bhikkhunis in the four-fold Sangha.

The commentaries, however, put

this meditation under the category

of samatha (the development of

However, at the end of this section,

the Buddha explicitly declared that

this meditation culminates in seeing

the body internally, or externally, or

internally and externally; and in seeing

the nature of arising and passing away;

and in not clinging to anything in the

world. Given the culmination of this

meditation. It is reasonable to conclude

that this contemplation of thirty-two

anatomical parts is expounded in this

discourse to develop vipassana insights

and enlightenment. So, we can draw

the conclusion that we can practice

this meditation either to develop jhanic

concentration or vipassana insights. For

the development of vipassana insights,

however, the commentaries encourage

us to develop jhanic concentration first.

And then, with the help of powerful

jhanic concentration, we may redirect

our mindfulness to the present mental


Based upon research in a Master’s

Degree thesis conducted at

Mahachulalongkorn University,

the paper uses a qualitative

approach. It is a mixture of both

historical and documentary research,

based as much as possible on original

text, and in-depth interviews of five

prominent Bhikkhunis in Thailand.

It consists of three main objectives

namely: (1) Study the prominent

figures of Bhikkhuni Sangha and

their achievement in the history of

Buddhism, (2) Analyze the contributions

of Bhikkhunis to Thai society, (3)

Suggestions for the improvement of

the role of Bhikkhunis in Thai society.

“Buddha’s

intention

Bhikkhunis

Role”

Bhikkhuni ordination in Bodhgaya in

1998 in 1998 is thus legally correct

whether from single or dual ordination

considerations. Its validity is based on

the precedent that according to the

canonical Vinaya as set by the Buddha

himself when he delegated the

ordination of the followers of Maha

Pajapati Gotami to the Bhikkhus.

Currently, 2017, more than 150

Bhikkhunis are residing in 30 provinces

and abroad. From the interviews of five

prominent Bhikkhunis, the researcher

found that despite hardships and

obstacles which they all had to endure,

they are now very happy and are

determined to follow the Buddha’s

concentration and tranquility). And

Abhidhamma explicitly categorizes

this meditation as samatha that can

culminate in the attainment of the

first jhana (but not higher jhanas).

The Visuddhi-magga says that this

meditation—known as body-based

mindfulness {kayagata- sati)—\

Nas taught as samatha in this

discourse because it describes how to

contemplate the body parts in terms

of repulsiveness. This meditation,

however, was taught as vipassana

in other discourses’^ in which the

Buddha described how to contemplate

the body parts in terms of physical

elements instead of repulsiveness.

Most

Venerable

Bhikkhuni

Sobhita

phenomena involved in the jhana itself.

Seeing jhanic mental states arising

and passing away, we can develop

vipassana insights step by step until

enlightenment.

We can also observe the

anatomical parts in terms of physical

elements as mentioned in the next

section, so that we can see physical

phenomena arising and passing away,

thus developing vipassana insights

step by step until magga-phala

enlightenment. So, this meditation can

be practiced either for the development

of jhanic concentration or for the

attainment of vipassana insights and

magga-phala enlightenment.

38 39



Studying

Dhamma….

I

study Dhamma to clear my heart. I

study Dhamma every day and consider

Dhamma every day. I study Dhamma

steadily and consistently in order to

make my heart and body light, happy

and peaceful. By studying Dhamma,

sadness, any feeling of inferiority,

anger, hatred, or revenge vanishes.

Any conflict with others resolves by

my studying Dhamma, and I do not

resist others. By studying Dhamma, I

am not egotistical about my position,

and do not judge myself regarding my

appearance. I feel peaceful and happy

when I study Dhamma. I invite you also

to consider studying Dhamma. The

Buddha concluded ‘’the meditation

on breathing” with its culmination.

According to the statement, this

meditation is believed to lead to the

progressive vipassana insight step by

step until magga-phala enlightenment

- 01 - In this way,, he dwells (or spends

his time) contemplating the body

in the body internally; he dwells

contemplating the body externally; or

he dwells contemplating the body both

Internally and externally. 02 - He dwells

contemplating the among nature of

the body, or he dwells contemplating

the disappearing nature of the body,

or he dwells contemplating both the

arising and disappearing nature of

the body. 03 - Mindfulness that ‘there

is a body” Is established in him to the

extent necessary for bare knowledge

Most

Venerable

Bhikkhuni

Dhammamitta

and steadfast mindfulness. 04 - And

he dwells Independent, not clinging to

anything In the world. That is how he

dwells contemplating the body In the

body.

Actually, each and every

meditation exercise mentioned in this

discourse is concluded with the similar

statement. This obviously means

they all lead to the magga-phala

enlightenment. During the Buddha’s

time, there were many different

religious sects and denominations.

Their followers practiced many different

exercises with different purposes. For

example, there were ascetics who lived

a naked life and practiced exercises

like sitting among the fire spots in the

hot summer or submerged In the Icy

cold water In the winter. Their purpose

was to torture the body so that It could

no longer arouse mental Impurities, or

to pay off their unwholesome kammic

debt. There were people who prayed

to several kinds of gods and sacrificed

animals or even fellow human beings.

Their purposes for these rituals were to

be protected and blessed by the gods

and goddesses or to let their Individual

souls join with the Great Universal Soul

{paramaatta) or to be reborn in heaven.

Some of these exercises can still be

seen even in modern India today.

Unlike such vain practices of

unconvincing purposes, the Buddha

explicitly assures us that the practice

of mindfulness leads to the four

stages of culmination as follows:

01 - Discerning the body (physical

phenomena) internally, externally

or both 02 - Seeing the arising and

disappearing nature of the body. 03 -

Establishing the mindfulness for bare

knowledge and steadfast mindfulness.

04 - Dwelling Independent, not clinging

to anything in the world

“Contemplating the body

internally; externality; both intern”

In harmony with the commentary,

the phrase “contemplating the body

internally” means to be mindful of

our own body, while contemplating

the body externally refers to someone

else’s. Actually, it is Impossible to be

mindful directly of someone else’s

body. But we can discern it by Inference

based on the awareness of our own.

According to some Pali discourses we

can develop awareness of someone’s

feeling and mental states by carefully

observing their outer manifestations

like facial expression, physical gesture

and tone of voice.

“The

Meditation on

breathing”


40 41



Buddhist Ethics

Ideological

System….

“Liberation

of mind”….

It is very important to present the of the four serious prohibitions. The

Buddhist ethics ideological system offender should be expelled from the

with an obvious thread of thought. If sangha order. The first rule of the five

Most

to have future rebirth, I would not

one has no philosophical scholastic lay precepts is also no killing.

Venerable

say that one has committed a serious

training as such, even if one has read There seems to be no room for

Bhikkhuni

offence.”12 No only did the Buddha not

many sūtras and texts, one may not negotiating this point, as committing

Shih Chao Hwei

admonish Chandaka’s suicide, he even

be able to master the overall ideology suicide is also a form of killing, and

declared that Chandaka had attained

of the study of Buddhist ethics. When furthermore is a form of killing human

for the Buddha to preach the practice final nirvana (the first record).

confronting some controversial issues, beings! However, if we try to identify

of mindfulness of breathing (s. There was another disciple,

it is very easy ‘to list one item but miss a standard answer from the Buddhist

ānāpānasmr(ti) as well as formulating Vakkali.13 He wished to see the

ten thousands of others’ and make scriptures, two parties with extreme

the precept of no killing.9 From this Buddha for the last time before

the mistake of using a partial view to views may appear. One will be the

episode we can see that it is obvious committing suicide. The Buddha

represent the whole.

party that has the view that committing

that the Buddha did not agree with preached to him personally. First of

When reviewing textual suicide is not an offence. The other

this act of committing suicide. all the Buddha asked Vakkali if he

information in Buddhism, be it the party will feel that committing suicide

However, in the Āgama Sūtra, there had realized the truth of the five

early scripture of the Āgamas and is necessarily an offence. This is

are also many cases of suicide that the aggregates, impermanence, suffering

Vinaya, or the Great Vehicle sūtras that because, among the information in the

Buddha did not object to, or had even and emptiness. Vakkali answered each

appear later, the views of a particular sūtras and vinaya, there was evidence

agreed with. We need to contemplate question and showed no doubt to the

ethical question sometimes contradict that the Buddha admonished the act of

this. For example, Chandaka (p. Channa) truths. Hence, the Buddha agreed to

one another. At this time, if there is committing suicide. On the other hand,

was seriously ill. He did not want to his request to commit suicide, and said,

no education or training in the study there were also cases in which the

continue living while suffering. He also “If you have no greed for your body,

of Buddhist ethics, how should one Buddha did not appear to object.

did not want to accept the advice and no attachment to desires, you will die

choose among them? For example, a For example, according to the

persuasion of Shariputra (s. Śāriputra, peacefully. Your future life will also

series of suicide incidents happened records in Samyuktagāma,8 due to the

pSariputta) and the other elder monks. be peaceful.” After Vakkali committed

in Taiwan some time ago. The rate practice of contemplation of impurity,

His dialogue with Shariputra shows suicide the Buddha also announced

of suicide successively increased. many bhikkhus detested their own

that he had realized thoroughly that he had attained final nirvana.

Thereafter, a mass of media reporters bodies and committed suicide. Some

the truth of impermanence and There was another case in the

came and interviewed me. I was also did not dare to kill themselves but

selflessness.10 Hence, Mahakaushtila Āgama Sūtra where Mara tried to stop

invited to public forums to talk about requested other bhikkhus to help

(s. Mahākauśt,hila, p. Mahakotthita) a bhikkhu from committing suicide

Buddhism’s perspective on committing them kill themselves. Around the same

proved that Chandaka had attained but the Buddha accepted his suicide.

suicide. Is committing suicide in time, Migalandika was disturbed by

the state of no suffering of birth, old Godhika14 committed suicide after

accordance with the teachings of the Mara and developed improper views.

age, sickness, death, worry, sorrow, he attained a temporary liberation

Buddha? Or does it violate Buddhism’s He thought that helping others to

distress and pain. All suffering has of mind. He had six times fallen

ethical norm? From the viewpoint of die was an act of loving kindness and

ceased.11 After Chandaka committed away from the practice (the state of

precepts, the answer is very obvious. compassion. He thus killed sixty people

suicide, Shariputra went to seek advice temporary liberation of mind), and he

Both the renounced and lay followers consecutively. After the incident, the

from the Buddha. The Buddha replied, did not want to fall away again. Hence,

are strictly prohibited from killing. The Buddha admonished him sternly and

“Shariputra, I would not say that he has he decided to commit suicide. In fact,

precepts for the renounced members this became the causes and conditions

committed a great offence. If one who before.

42 regarded killing human beings as one

can let go of this life and is not going

43




When we train the mind, it’s

not just a question of using

a meditation technique to

bludgeon the mind into the

present moment. If that’s our approach,

the mind is going to start rebelling,

finding ways of slipping around our

defenses, because there are times

when the meditation technique is right

for the situation and times when it isn’t.

The times when it isn’t: That’s when

the mind is going to rebel if you single

show for itself. If you keep allowing

mindedly use just that one technique

this to happen, where are you going

and don’t have other techniques or

to pick up the skills you’ll really need

approaches up your sleeve as well.

when aging, illness, and death hit with

Meditation is not just a question

full force? This is why the Buddha

of technique. In training the mind, you

stressed the principle of heedfulness

have to remember there’s a whole

all the time. We can’t just spend our

committee in there. In the past the

time sniffing the flowers and looking

committee has had its balance of

at the sky. There’s work to be done.

power, its likes and dislikes, and the

When the mind is untrained, it causes

politics among the various voices in

us a lot of unhappiness. If the mind is

your mind. Each of them has different

well trained, if it’s more tractable, it can

tricks for pushing its agenda on the

bring a lot of happiness our way.

rest. So just as these defilements have

In order for that to happen, you

lots of tricks up their sleeves, you as a

have to learn how to psyche yourself

meditator need to have lots of tricks up

into the mood to meditate. Once it

your sleeve, too.

starts meditating and begins to see

One really basic trick is for when

the results, it gets more willing and

the mind says, “I’ve got to do this. I want

tractable—most of the time. Then

to do that. I don’t want to meditate.”

there are times it starts rebelling

You’ve got to ask, “Well why?” And play

all over again, totally irrationally. So

kind of dumb, so that the mind really

you’ve got to sit down with it again,

has to explain itself. It’s like lesson

work things through with it again, to

number one in any journalism class: If

see exactly what issue got covered up

you really want to get a good interview

the last time around and is only now

out of people, you have to play dumb,

getting exposed.

ask stupid questions, so that they think

they have to explain things to you very

carefully. And oftentimes they reveal

all kinds of things they wouldn’t have

“Heedfulness

otherwise.

It’s the same with your own mind.

all the time”

When greed, anger, and delusion come

into the mind, they usually barge in

Meditation

with a lot of force and expect to push

you right over. So one thing you have

to do is to ask, “Well, why? Why should

This is one of the ways in which

we follow that? Why should we want

you learn a lot about your defilements.

instant gratification?” And there will be

It’s not that you have to wait for a

an “of courseness” to their answer the

totally solid concentration before you

Mind to Stillness….

first time around. “Of course you want

can see the defilements clearly. A lot of

it this way. Of course you want it that

learning about the defilements lies in

way.” “Well why?” If you’re persistent

learning how to struggle with them as

in being block headed like this, all your full psychology with the mind.

you bring the mind to stillness. When

the defilements will start revealing But this time around you’re not using

that’s the kind of mind you have, it’s

themselves. You’ll see how shabby they it for the purpose of deception, which

a really good mind to live in. We live

are. You’ll be able to get around them is what the mind ordinarily does with

in physical places only for a certain

more easily.

itself. You’re using it for the purpose of

amount of time but in our own minds

It’s like training a little child. truth and honesty, for what’s really in

all the time. Try to make the mind a

Sometimes you have to be strict with your own best interest.

good place to live so that, no matter

the child, other times you have to What does the wandering mind

Most

what else happens outside, at least the

offer rewards, patiently explain things. do for you? It gives a little bit of Venerable

mind is on proper terms with itself, not

Other times you have to make up little instant gratification and then that Bhikkhuni

fighting itself, not doing stupid things

44 games. In other words, you have to use gratification goes, with nothing left to Tian Xing

that aren’t in its own best interest. 45




盲友最佳拍檔蓮

懺禪師蓮懺禪師

Most

Venerable

Bhikkhuni

Lian Chan

蓮

懺禪師童年即顯現慈悲胸懷 , 台當 2000 元 , 而且理直氣壯地要求我找 400 元 , 走出自己的天空。西元 1981 年 , 蓮懺禪師結合

見就無法進食 , 便自以為是的餵盲友吃飯 , 讓論和實務兩部分 : 理論方面安排視障朋友、學省已有逾萬盲友分享到這份福澤。拾綴與盲友

南西港故鄉 , 每天晚餐後都有位我直到返家後才知道被騙。」對於這樣的遭遇志同道合朋友和運用相關資源 , 攜手組成「五

周邊的人笑彎了腰 ; 另位陪盲友上洗手間的志者專家就盲人相關議題進行專題演講 ; 實務課一起「打天下」的顛簸歷程 , 思維純正細膩的

捧著一只破碗的父親 , 帶著他智禪師極為難過 , 決定挺身出來維護盲友權益。眼護盲協會」, 透過這座明盲關懷橋梁 , 積極

工 , 竟理所當然的跟著進廁所 , 令一旁的指導程中 , 志工得蒙住雙眼 , 學習服務人和被服務蓮懺禪師開心極了。他並不在意「盲人導師」

障兒子挨戶「討飯」, 禪師腦海為了不讓盲友產生「同情、可憐、施捨 … 培植盲人音樂人才、廣辦明盲音樂會、培訓導

員目瞪口呆 ; 還有位志工以為盲人是摸著牆壁的不同感受 , 例如與盲友互剪指甲、抹口紅、的讚譽 , 只淡淡地說 :「我只是做別人沒做 ,

46

便浮現一個疑惑「為甚麼沒有人肯幫助他」?

十八歲出家後 , 他無意中遇到一位智障者 , 直

覺反應就是拿錢給對方。後來與彰化師範大學

特殊教育系結緣 , 接觸許多肢障、視障、聽障

等弱勢族群蓮懺禪師不斷認真思考 : 殘障朋友

真正需要的是什麼 ? 有蓮懺禪師身邊的盲友悲

傷地向他說 :「我從事按摩服務時 , 由於無法

用觸覺辯識鈔票幣值 , 經常遭人欺負 , 例如原

本應收取 1600 元費用 , 顧客故意以 2 張 500 元充

」等誤解 , 蓮懺禪師先把自己當實驗品 , 每天

用塊黑布蒙住眼睛做事 , 連睡覺都沒取下 , 整

整三個月的時間完全生活在看不見的情境裡 ,

實際體會盲友生活作息的習慣和特殊感覺。逐

步熟悉了解盲人的一些生理和心理反應後 , 他

開始積極的和一群群盲友接觸 , 借由泡茶聊天

傾聽他們述說各自心境 ,「閱讀」每個人背後

的故事 , 探索盲友靈魂深處的苦楚 , 慢慢理出

怎麼協助他們揚棄「社會包袱」形象 , 自信地

盲志工、提供有聲點字各類資訊、醫療保健及

協助就醫 …, 也藉由到美、日、南韓、馬來西

亞、… 等國家弘法之便 , 考察導盲應有的相關

設施。

服務盲人項目中 , 蓮懺禪師最注重志工

培訓 , 因為他認為此環節是矯正明眼人誤以為

「盲人甚麼都不會、都不行」的最佳機會教

育。禪師敘述在舉辦明眼人和盲人活動時發生

許多有趣的事 :「有位熱心志工認為盲友看不

走路 , 用此方法在自我練習 …。」為建立正確

協助盲人的觀念 , 西元 1996 年起 , 蓮懺禪師

每年夏天舉辦「志工清涼營」, 利用面對面的

明盲交流 , 引導志工走進盲友多采多姿的「漆

黑世界」。有趣的是 , 由於該活動不談信仰也

不沾染宗教氣息 , 因而報名參加的人 , 除了佛

門弟子外 , 還吸引了不少虔誠的天主教、一貫

道、道教 … 等信徒呢 !

「志工清涼營」的 2 天課程裡 , 分為理

學穿針、品茗、煮咖啡、與人交談、克服看不

見的不安及恐懼、跟著盲友過紅綠燈 …, 讓這

些明眼志工從模擬世界裡 , 真正理解盲人打理

日常生活過程 , 日後幫助盲友時才能「事半功

倍」。「慈悲必須圓滿 , 才能發揮功效。」四

十多年來 , 蓮懺禪師以智慧和愛心扭轉社會大

眾對視障朋友的施捨、同情觀念 , 用具體行動

為盲友爭取應享的就業就學機會與權利 , 不畏

艱困建構明盲相互扶持的雙向道 , 時至今日全

但需要做的事 !」之後有其他身心障礙的人例

如肢體障礙、腦性麻痺、聽語障 ( 聾啞 )、精

神障礙 … 等 , 看到蓮懺禪師如此不為名、不為

利 , 無所求的真誠奉獻 , 感佩之餘更紛紛求

助 , 而禪師也一如已往全力關懷協助 , 故而「

殘障者導師」也成了大家真心的讚譽 ! 盲友最

佳拍檔蓮懺禪師蓮懺禪師台南西港故鄉 , 每

天晚餐後都有位捧著一只破碗的父親 , 帶著他

智障兒子挨戶「討飯」, 禪師腦海便浮現 47




Taipei

Bhikkhunis

introducing

Meditation

with Tea

Art in

Taiwan….


48 49



Most

Venerable

Bhikkhuni

Rattanavali

present, past or future. Moreover, the

phrase “contemplating the body both

internally and externally” is explained

in Abhidhamma in a very convincing

way. According to it, this phrase refers

to the moment when we become

aware of the body as it is without

discriminating between our own and

another’s. In other words, the moment

we experience phenomena as they

really are, we will become independent

of whether they occur in ourselves or

in others. Such awareness will leave

no room for illusory sense of ‘T” and

its subsequent attachment. To see the

body without discrimination between

nature. In the commentary, however,

the two are defined respectively as

conditions for arising and conditions

for disappearing. In this sense, the

commentary describes the conditions

for the breath that include physical

body, the nasal aperture and the mind.

Their presence and coordination are

conditions for the arising of breaths,

while their absence is conditions for

the disappearing of breaths. In harmony

with this commentarial explanation,

therefore, “He dwells contemplating

the origination factors of the breath

body, or he dwells contemplating the

dissolution factors of the breath body...”

every moment. This is the second

stage in which the mindfulness of

the body (breath) culminates. In this

case, the scope of mindfulness seems

to be limited to such a small amount

of phenomena as air element and fire

element related to the breaths. Like a

glass of ocean water, however. It can

surely help us realize the whole mighty

ocean of all mental and physical

phenomena. Internal or external,

present. past or future, gross or subtle,

superior or inferior, near or far.

Mindfulness that “there is a

body’’ is established in Mm to the

extent necessary for bare knowledge

and steadfast mindfulness” The

mindfuiness of body is to see the

body as body without identifying as

“r or “mine.” Such discernment of body

means bare knowledge or the insight

into the body (physical phenomena). So,

we should not expect the mindfuiness

of the body to bring about something

magic, like psychic power or heavenly

rebirth, although it is supportive of

such things.

The Buddha vividly described

the bare knowledge and steadfast

mindfulness as the culmination of

mindfulness. So, we establish the

mindfulness to the extent necessary

Practicing

our own and others, therefore, means

As mentioned before. If we

for bare knowledge and continuous

to be aware of the body both internally

observe the lightning while It Is

mindfulness, but not for psychic

and externally at the same time. Thus,

present in the sky, then we can discern

power, heaven rebirth, eternal life or

contemplating the body internally,

what the lightening really is; we can

something romantic. However, the

Myself….

externally or both, we develop two

see it arising and passing away, too. in

concentration we develop through

kinds of insights, empirical and

the same way. If we can be aware of in

the mindfulness naturally brings

Practicing myself has no limits. forth happiness for myself and others

inferential, which together culminate in

breath while we are breathing in, and

us tranquility and contentment in a

I practice myself so that others in every location and situation that

the complete discernment of the body.

out-breath while breathing out, we

unique way. At the certain stage of

may enjoy happiness when I go to or meet up with. I strive to

This is the first stage of culmination.

will become aware of the air element

vipassana insight, we may experience

being around me. Then I also practice myself at all times. By thinking

“Contemplating the arising

In terms of pressure or motion, or cool “Knowledge something exciting like illumination,

experience happiness. If I there is positively, I see many opportunities

nature (the disappearing nature) and

touch concurrently with In-breathes

something that I discover in myself manifest.

and steadfast

calmness, contentment. Anyway,

both the arising and disappearing

and warm touch with outbreaths.

what important is to discern mental

that I do not like, about which I am So, in the Anattalakkhana

nature of the body’’ Here, the Paji

Cool and warm are temperatures mindfulness” and physical phenomena without

uncomfortable, unsatisfied, or sadness Sutta, the Buddha said thus: “5(9,

words samudaya and vaya are

(fire element) in different degree.

identifying them as ‘T” or “mine.” Such

arises in myself or in my relationship monks, you should discern that all

defined respectively as arising and

Thus, when we discern such present

discernment means bare knowledge^

with another, I find a pathway to the bodies (physical phenomena)

disappearing, and dhamma as nature.

phenomena as pressure, motion,

that must be progressively developed

discover how to resolve or complete are neither me nor mine whether

So, the phrases samudayadhamma and

warmth, coolness, etc., we will see

all the way from the very beginning of

the issue. Then happiness arises. they are Internal or external, gross or

vaya-dhamma are translated as the

their condltlonallty and changes; we

the practice until the attainment of full

50 This is my duty. I practice bringing subtle, superior or inferior, far or near,

arising nature and the disappearing

will see them arising and disappearing

enlightenment.

51




happiness from peace. But we don’t sources of unwholesomeness and some TV and some interknitting.

even have to look this far, it should evil. Unwholesomeness in action and Mental health and strength gets you

suffice to take a glance into our unwholesomeness in speech, that is. time, because it transforms you to be

own hearts to see that when we are As soon as the body touches ground focused and effective. In addition you

restless, remorseful, when we are not these two are inactive and remain wouldn’t be willing to waste your

contented and at peace, then there is so until the meditator gets up. While time so much anymore, you wouldn’t

no happiness. And what do we do? We sitting, the meditator trains and tames spend so much time worrying,

look away and seek peace, contentment,

calm and happiness somewhere else.

the mind and tries to eliminate or at doubting, stressing, nor would you

least minimize unwholesomeness in keep repeating thoughts over and over.

The Buddha tried out various thought.

Et voilá: you have time. So, why not

meditation techniques that were So this, if you ask me, is already take the tool that makes you a better

known in India at that time. He found a lot! Not bliss yet, not enlightenment person, more loving and more lovable,

ultimate peace and happiness by but something that is still transforming happier and friendlier, compassionate,

adding his own wisdom and practice to the person who does it, the people generous and equanimous, a power

Just

the spiritual practice that was available. around and thereby the world. Is this tool which helps you to concentrate

After great efforts he encountered not reason enough to start meditating and learn better, and to improve your

Nibbana, the heart at peace, freedom right away? What are you waiting for? overall mental health? If there was just

from suffering. Later he taught what he For the right time? Better conditions? one tool that can do all this if you use

found to the people. To each according For the right teacher? Not everyone it well - wouldn’t you want to test it

sit

to their needs and situation. He made meets the matching teacher, and many and work with it and get skilled? When

it clear that, wherever one starts with do not have the time and the chance your answer is ‘yes’, well, then, there

meditation, if one wishes to overcome to meditate intensely. Life can be you are: Meditation does the trick.

suffering one has to see reality as it is, demanding and time consuming. All So, whatever you do, wherever you

mindful and clearly comprehending. He true. But, actually, the more stressful are, take the time, every day, as much as

told us about the goal: end of suffering, life is, the more important it is to just you can afford, even if it is only for 5

happiness, peace, contentment and as sit down, empty the mind, give up or 10 minutes. The more the better. Sit

down

a byproduct some bliss; he showed us the hassle and relax into the present down, comfortable, upright, and watch

the direction by living what he taught, moment breath by breath. The more your belly rising and falling, moved

and

so everyone could see it is possible to stressful life is, the more important it by breathing in and out. Be relaxed

overcome suffering; and he gave us a is to be mindful of one’s body, feelings but alert. Observe without judgement,

map how to get there, the meditation and mind – in this way one can find without wanting or aversion. Do not

do it….

instructions. The information is still the love and care for oneself that one exclude any experience that happens

there, we can read it, study it and we needs to be healthy and happy. to arise. If you hear something, it is

without anything nor anyone just you

could put it into practice. Now it is up It is almost like a magic trick, just hearing, you don’t need to react

alone on the cushion. No drugs, no sex,

to each of us who wants to minimize when one is mindful on the present on it or on anything as long as you

no expensive holidays, nothing – only

suffering and maximize happiness moment, on one’s actions, words and sit there. Should the phone ring, it

better than these things.

in this very life to get started and go thoughts, the good qualities one rings, you hear it - not more than that.

After this short teaser most of us

for the goal. It takes some effort and has, like love and compassion, will When your mind gets carried away by

would buy it and pay a high price, if it

determination to get out of old habits, automatically increase, there is no way thoughts, softly bring it back to the

“Minimize

only were for sale or if we could get

it requires some trust in those who to avoid it. Most people are not cruel, breath, without being upset or angry

someone to do it for us. People today

walk the path and teach it, and it needs hateful and greedy by their very nature. that you had thought. The moment you

suffering

as much as in the Buddha’s time wish

some discipline to keep going when it These are learned habits which we know you are thinking and especially

for happiness or if that’s not possible

becomes difficult - it is just so much accept as our innate self. We are not when you start naming it like: thinking,

always”

- at least some peace of mind. These

easier to sit on the sofa and watch TV aware of what we are doing, saying and thinking, thinking,... the thought will

Most

two, happiness and peace are very

than sitting on a meditation cushion thinking and then behavior follows disappear as quickly as it came. No

Venerable

much interdependent. There will not

and watch the breath or watch the habitual patterns. Sometimes people reason to get involved or agitated

Bhikkhuni

be happiness when there is no peace.

present moment.

think they cannot meditate because in any way. Just observe breath and

Ayya Phalañānī

We just need to think of war ridden

But it is worth it! It is worth all when they sit, they are thinking all the accept every experience that comes to

Theri

countries to see the dependence of

efforts and hardships. Not because you time. Then start to be grateful that you your awareness through your senses,

might bliss out or you might become can! Many people and beings cannot. not wanting it to stay nor wanting it

Can you remember the

enlightened. I am not looking that far. Because you think, you can train your to go away – sit with an open heart, an

happiest moment in your life,

Just looking at the present moment mind, transform and get out of patterns open mind.

a moment of tremendous

and the immediate benefits of what and habits. We think and can’t stop, There are not enough words to

bliss, and contentment? Not

could happen, if everyone would sit because we didn’t tame the mind yet. describe the benefits of meditation,

an enthusiasm that makes one jump

down with the intention to meditate No reason not to sit down, you’ll learn for words cannot directly give the

of joy and scream out laughing but

to calm down or to become a better it. So, don’t complain, don’t chicken out, experience of the power of goodness

that bliss of contentment that makes

person, or both, if so wished for. don’t judge, just sit down and do it. that meditation can bring to one’s life

one silently closing the eyes which

Seriously, what would happen? Many No time? If you would take when it is practised. Just sit down and

are filled with tears of joy? This can

people would indeed calm down or your mental appearance and mental do it. If you need more information

happen to you when you meditate. It

become a better person, if wished for. hygiene as serious as your physical or more detailed instruction, please

might not happen in the beginning,

Most importantly: everyone sitting appearance and hygiene, then you feel free to come to Germany, Anenja

for an inexperienced meditator and it

down with the intention to meditate, would find the time. You would do Vihara or find yourself a monastery and

might not occur always, that I do admit

would exclude without any force, for it because you would consider it meditation teacher nearby.

- but if and when it happens, then

the time being, two of three main important. Maybe you had to skip

52 53




Many researches prove that

meditation helps a lot in

training their concentration.

Every day, they have onehour

meditation before study to

stabilize their emotion and focus on

their mind. We walk out for better

surroundings, especially for fresh air. All

the attendants aware the importance

of fresh air and how it benefits in

meditation. We are happy to have

meditation in a pure and natural place.

The attendants are getting

conscious and start to think of their

meaning of life. They are trying to

escape from previous routine life and

open another door for themselves.

Meditation is short but it is the

begging to them to start their mind

journey. Body posture is important

the Royal Government of Cambodia

to meditation. Before you meditate,

because of its devotion to Samdech

position your body first: stretch the

Preah Sanghareach Bour Kry, the

backbone and straighten your head.

current Supreme Patriarch of the

If you do not stretch your back, the

Thammayut order of Cambodia. At the

lumbar vertebrate around kidney could

same time, Panna Vihara established a

be easily hurt and compress the kidney.

group on Tripitaka culture, to initiate

It may influence the metabolism and

the revision and republication of the

hinder the oxygen cycling in your

Tripitaka in Khmer and Pali. Besides

body, so you won’t be conscious when

retyping the old version of the

meditation.

The

Tripitaka, Panna Vihara invited the most

Following the Buddha’s message,

outstanding Pali teachers in Cambodia

Master Kammattana shares Buddha’s

for proofreading. This undertaking has

teachings and strictly keeps precepts.

Meditation

resulted in the circulation of the new

She has gathered 22 female monks

version of the Tripitaka in schools,

into the Sangha, who practice Dharma

research centers, and monasteries in

with a conscientious attitude. As a

Cambodia. Thanks to the assistance and the Chairperson of Maha Panna the double ordination ceremony with

Life….

precept-keeping monastery, the Sangha

of Taiwan Buddha Educational Vihara Foundation Organization. She Samdech Preah Sanghareach Bour

Most

emphasizes not only the practice of

Foundation, Panna Vihara has also had was taken tonsure in 1998 by Bhikkhu Kry in 2011, starting the Therevada

Venerable

meditation, but also mindfulness in

many Buddhist scriptures printed in Chuan-Pu, and taught meditation in Bhikkhuni line.

Bhikkhuni

the daily routine and in observing the

both Khmer and Pali, so that Buddhism Taiwan from 1999. Petitioned by six Kammatthana was in charge of

Kammatthana

affairs and changes of the world. At

can be widely spread in Cambodia. Taiwanese Bhikkhunis and permitted republication of Pali-Khmer Tripitaka.

Mahatheri

Panna Vihara, meditation is the most

This is another beautiful example by Bhikkhu Chuan-Pu, Panna Academy She petitioned to Samdech Preah

important activity. Daily practices such

of the partnership of Theravada and was founded in 2000 and relied Sanghareach Bour Kry for revision

as cleaning, outdoor work, dining, and

Mahayana.

upon Bhikkhu Guo-Qing. Along with of Pali-Khmer Tripitaka, soon a

even simple manners become a way to

Under the leadership of Bhikkhuni Kammatthana moved to Cambodia in professional team was founded by

achieve the state of mindfulness and

Kammatthana, the Sangha has been 2000, Panna Vihara was established. Samdech Preah Sanghareach Bour Kry

imperturbability (Samadhi). We believe

following precepts and daily meditation The Taiwanese followers restarted the in 2008. In 2011, Kammatthana was

that only through enriching Samadhi

since Panna Vihara was established in meditation group in 2003 and invited committed to undertake the task. With

can one unseal great wisdom. Through

2000, in Phnom Penh, Cambodia. Based Bhikkhuni Kammatthana back to cautious retyping and proofreading,

the long-term practice of meditation,

on Buddhism’s foundation of The Taiwan every year.

now the new Pali-Khmer Tripitaka is

Panna Vihara Sangha has developed its

Dhammacakkapavattana Sutta and Panna Vihara, as a precept-taking printed and circulated in monasteries

own methodology. The methodology

Anattalakkhana Sutta, the Sangha’s Bhikkhuni monastery in Phnom Penh, and universities in Cambodia.

includes yoga freeing from physical

daily practice is in accordance with is consisting of 19 Bhikkhunis, 2 The Sangha has been endeavoring

constraints, daily duties developing

the Four Noble Truths (suffering, the Sikkhamanas, 1 Sramaneri and lives in construction of Maha Panna Vihara

stamina, and meditation exploring

cause of suffering, the cessation of together with almost 20 lay people. for past 10 years, where were planted

the notion of emptiness. The Sangha

suffering, and the path to the cessation In 2007, Kammatthana became official almost 10,000 sandal trees in 220,000

has thus established a complete set

of suffering) and the Noble Eightfold recognized as Therevada Bhikkhuni by square meters. Maha Panna Vihara is

of meditative practices to help people

Path (right view, right thinking, right the Royal Government of Cambodia expected as a precept-taking Bhikkhuni

discover the pure energy and joy of life.

speech, right action, right livelihood, because of the devotion of Samdech Monastery in Cambodia as well as an

In recent years, Panna Vihara has

right effort, right mindfulness, right Preah Sanghareach Bour Kry, the international meditation center and

been actively involved in connecting

concentration).

Supreme Patriarch of the Thammayut life academy, which becomes another

Theravada Buddhism with Mahayana.

Born in 1960, Taichung, Taiwan, order of Cambodia. Furthermore, great story about the affiliation of

In 2007, Panna Vihara Sangha was

Bhikkhuni Kammatthana is the Abbess Kammatthana was appointed as Therevada and Mahayana.

recognized as Theravada Bhikkunis by

of Panna Vihara, Maha Panna Vihara,

54 preceptor and gave 6 novice nuns

55




Why did

I become a

Buddhist Nun?….

asking many questions, spent more

time trying to calm my mind from

thoughts, restlessness and sometimes

dullness; I became knowledgeable

about Dhamma and more skillful in

meditation.

During that time, I was learning

about Dhamma and practice

meditation, the feeling of emptiness

was not raised. Could this be what I was

searching for? I was wondering. After

many years passed, beside supporting

myself working, I became a close

learned how to chant Sri Lankan style.

It took me awhile to get used to it. After

a few months I could chant by heart.

I read Dhamma books and meditated

everyday. The outside world was shut

off. My mind was at peace, no sign of

longing or searching for anything.

After 7 months in white robe,

I received ordination as a Samaneri

(Novice) with orange (Suffrong) robe.

That was the year of 2004. At that

time, for a woman to wear the robe

like monks was unusual. It was not

Most

Venerable

Bhikkhuni

Poonsirivara

Theri

This question is rather old!

Because I have been ordained

for almost 17 years. But,

just recently when I went

to Malaysia, I was asked again. So, I

thought this article would answer the

question and could bring the light to

the wonder minds when standing at

the crossroad between spiritual life

and worldly life. Why did I become a

Buddhist nun/ Bhikkhuni? I also asked

myself! When I was growing up, the

idea of being a nun never entered my

mind. I never went to the temple for

chanting or meditation. Although, my

family was Buddhist, but my parents

were living a life the Buddhist waysput

into practice. As my life went on

just as anyone else, went to schools,

universities, travels abroad. When living


“Learning

Dhamma and

Meditation”

far away from home, in the foreign land,

then the Buddha’s teachings touched

my heart. They seemed to fulfill what I

was lacking and searching for.

At my late 30s, while I was living

in USA, after all live experiencesfamily,

schools, travels, I felt there was

something missing in my life. I didn’t

Religion. I read many books for many

months. I learned many things from

them. But my heart was still kind of

emptied. I had many dreams that I was

searching for something from rooms to

rooms of a house, didn’t find anything.

Then one day I went to the Thai

temple in St.Louis, Missouri, USA. I

found out that Dhamma talks and

meditation were held on weekends.

So, I decided to try out. First time

hearing a Dhamma talk by the Abbot

and meditated, I went home feeling

happy and content. The kind of feeling

I never had before. I continued going

to the temple every weekend. From not

knowing anything about Buddhism,

friend with Dhamma and meditation.

I preferred to spend time alone. I felt

very peaceful when visited cemetery,

churches and temples. I stopped

buying things except food. Living a

simple life with a few things would

lead to peaceful mind; I found out.

One day a monk from Thailand

came to visit the temple. He talked

about ordaining nuns/ bhikkhunis. This

news sparked my interest of having

secluded lifestyle. I expressed my

desire to follow my search. I learned

about how difficult at that time was

for women to ordain as bhikkhunis in

Thailand, but that didn’t discourage me

to follow the Buddha’s path. Reading

Suttas from Buddhist websites and

practiced meditation after work and

weekend for sometimes, led me to see

things in different perspectives. One

day I came to the decision to renounce

lay life to ordain as a nun.

I began to prepare myself, letting

family and friends know of my plan.

Some were supportive some against.

Those who were against didn’t

understand about spiritual life. Some

had perceptions that women ordained

because of broken heart, no education,

no job. What they thought against this

way of life didn’t stop me. When I was

ready to leave the country, I gave away

my belongings. Before leaving US for

Sri Lanka, I had a connection with a

senior nun there.

I left US for Thailand and then Sri

Lanka with one carryon bag, only one

lay clothes and white clothes. I thought

to myself “Whatever will happen, I will

become a Nun!.” When my head was

shaved, I felt relieved. One thing was

that my hair was always wet because

of sweat! So, by having no hair I felt

cool. I took 8 precepts and adorned

white. It is the preparation step in

monastic life. Leaving home life to

homelessness. Learning and practicing

in a temple suited me well. My mind

was ready. I fitted in right away. I

standing out as much in Sri Lanka as

in Thailand. Police would stop and ask

to see ID when he saw women in robe.

Some lay people said negative things.

It was not an easy life as one would

think. Samaneri is the prerequisite

for bhikkhuni. After 3 years, I received

high ordination / Bhikkhuni at Golden

Temple in Dumbulla, Sri Lanka. At this

point I felt the path that I intended

has begun--to follow the Buddha’s

footsteps as his daughter. My emphasis

was /is to be free from Dukkha as

the highest goal. To be free from

suffering is to cultivate the mind of

all the defilements--greed, hatred and

delusion.

Sitting on meditation cushion

days after days observing the mind

seems easy. But, in reality, it takes

determination and effort to get it off

the ground. The mind is like a monkey,

it jumps here and there as it pleases,

if we let it. Mindfulness is the guard.

The best guard yields good outcomes.

As my practice progressing, I see

many changes in my personalities,

perceptions, of letting go. Things are

not important that would cause us

suffering if we don’t get attach to

them. If we learn to understand--

impermanent, suffering, selflessness

and accept them as they are. When they

change or not happen the way we want

them to be, we won’t be disappointed.

All things are conditioned, either

from this life, or past life; Kamma.

Kamma is action. What we do with

our body, speech and mind. The seen

and unseen. This understanding would

help us see things differently, without

negative reactions when something

happens to us, or to the one who

perform the acts.If I would die today, I

am happy that I get the chance to walk

the Buddha’s path-learning Dhamma,

practice meditation and put them

into practice. My life as a Bhikkhuni

-daughter of the Buddha, has fulfilled

my search.

56 57



The “First China international

symposium on Zen Buddhism

of Cao Dong Sect & Most

Venerable Master Ben Ji’s

1120th death anniversary” completed

on this year and its commemoration

at Cao Shan Bao Ji Buddhist Temple

premises in Yihuang Country, China.

Since the Indian Bodhi Da grinding

ancestors east pass law, and the

He carried forward the Zen Master’s

Zen Buddhism. Later, people to the two

masters of the place of the Dongshan,

Caoshan to call this veil, so the

formation of Cao Dongzong. Therefore,

this is great to be able to understand

the Zen Buddhism of Cao Dong Sect &

Most Venerable Master Ben Ji’s marvels

service to the Zen Buddhism and Cao

Shan Bao Ji Temple in Yihuang, China

family in the ancient city of Changan

which has a deep Buddhist root. She

began learning the art of acupuncture

from her ancestors when she was only

4 years old and started treating and

helping patients when she was just a

child. As a laywoman, she was devoted

to undertaking charity work. Since

1986, she served as the Acting-Deputy

Director General of the Hong Kong

with motorcycles and refrigerators for

the vaccines and gave them money

each month for gasoline. As a result,

the herdsmen and women were able to

receive basic vaccinations for the first

time in their lives and the incidence of

infectious diseases drastically declined.

After ordination, she took refuge

in Venerable Yi-Chan in order to follow

the Wei-Yang sect lineage and strove

precepts for the ancient temple and

enabled the Caodong lineage, which

has the most followers in the world,

to shine in solemn and sacred glory

once again. Venerable Bhikkhuni Dr.

Yang Li also established the Jianxi

Caodong Charity Organization which

dedicates itself to the protection and

preservation of the temple, culture and

historical relics, provides for the elderly,

farming by creating Zen Farming

which develops and distributes local

organic produce to nearby villagers

and disciples and shares profits with

them. Her Zen Literature materials

disseminate the Buddha’s teachings

in a relaxed and vivid way. She also

applies Zen to a series of handicrafts

and gifts to let the Buddha’s teachings

enter the artistic life of modern people.

formation of the teachings of Zen

Buddhism. After the five ancestors

Huineng, a blooming five leaves, subderived

Cao Dong, Rinzai, Cloud Gate,

Wei Yang, France five factions. Cao

Dongzong of the founder of the late

Tang Dynasty Dongshan good price

Zen Master (807-869). Among the

disciples are the most famous is Cao

Shan Ben Jing Zen Master (840-901).

and also take the vast knowledge &

covered the huge area of totally Zen

Buddhism via above the symposium.

Most Venerable Bhikkhuni Dr.

Yang Li is the Abbess of Pau Chi

Temple, China. She is the 50th

successor of the Caodong sect of Zen

and is the first Bhikkhuni Abbess of the

Cao Shan Temple in its thousand-year

history. She was born into a Buddhist

Gracious Glory Foundation. During

this time, she devoted herself to

medical charity work. She once raised

50 million dollars for the treatment of

persons with congenital heart disease.

She cured 1093 persons. Also, she

enabled those living in remote areas

to receive vaccinations for infectious

diseases. She travelled to the Gannan

area of Tibet to equip all the doctors

to revive the thousand-year-old Zen

Temple. She rebuilt the monastery,

hung the bell in the Zen hall, and

practiced meditation in the Cao Shan

tradition. She established the Caodong

Buddhist Institute to educate faithful

monastics with Buddhist scriptures.

She developed Zushi Zen with an

emphasis on both Zen Literature and

Zen Farming. She re-established the

The Zen

Most

Venerable

Bhikkhuni

Dr. Yang Li

Buddhism….

and offers continuing education to

unemployed women and students who

have dropped out. Cao Shan Baoji

Temple is now a new monastery for

women and practitioners of modern

Buddhism. It improved traditional

In 2017, the first Caodong International

Seminar was held in Cao Shan Baoji

Temple. Politicians, religious scholars

and Buddhist monastics from Japan,

Korea, Southeast Asia and other

countries participated in this event

which marked the rise of the Caodong

sect of Zen with the Cao Shan Baoji

Temple as its home.


58 59




60

www.bhikkhunis.com

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

as a publication of Mettavalokana Buddhist Publications Centre on June 01, 2020 at M. D. Gunasena & Co (Pvt) Ltd, No.20, San Sebastian Hill, Colombo 12, Sri Lanka.

Bhikkhunis Magazine is a registered Magazine in Sri Lanka with International Standard.

Bhikkhunis International Buddhist Magazine - June 2020

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