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SRI LANKA’S LEADING

International

Buddhist Magazine & Website

2020 l September l Mettavalokanaya l 1

Building a

Diverse

Buddhist

Community….

“Learn and

Practice the

Buddha’s Noble

Path”….

USA

Most Venerable

Katugastota

Uparatana Nayaka

Thera

When people think of

Washington, DC, they

imagine many things, but

Buddhism is probably

not very high on that list. However, the

Washington area is home to a thriving

Buddhist community, has been for

decades. American cities like New York,

Los Angeles, and San Francisco might

seem like more likely candidates for the

Buddhist capital of the United States,

but we in the nation’s capital know that

our region’s history with Buddhism is

equally a rich and deep. The Washington

Buddhist Vihara, where I stayed when

I first arrived in Washington has a

young monk more than 35 years ago,

is in fact the oldest Theravada Buddhist

monastery in North America. There

were only a few Buddhist groups in

Washington, mostly transplants from

larger, more established groups on

the West Coast when the Vihara was

founded in 1965. Now, however, the

area boasts temples and practice

groups of almost every Buddhist sect

and culture. We have large traditional

style temples with dozens of resident

monks. We have small in-home sitting

groups lead by dedicated individuals.

We have immigrant temples preserving

generations of Buddhist practice and

tradition. We have communities of

practitioners made up entirely of firstgeneration

converts to Buddhism. And

we have an even large community of

people who, even though they might

not call themselves Buddhist at all, are

still great friends and supporters of

Buddhism.

Bringing all these different

communities together, however, is a

challenge. Even though we are all united

by a common faith in the Buddha’s

teachings, we all do so in different ways.

Even among Theravada Buddhists, we

can find many differences. At my own

temple, the Maryland Buddhist Vihara

in Wheaton, MD, the resident monks

and lay devotees are predominantly Sri

Lankan, and thus we follow Sri Lankan

customs and traditions. A short drive

away, there is a Thai temple, Wat Thai

DC, that follows Thai customs and

traditions. Even though both of these

temples belong to the Theravada

tradition, when I visit the Thai temple,

or when one of the monks from the

Thai community visits my temple, the

differences can be amazing. Even when

we chant in the Pali language, we do

things a little differently—even though

the words we chant might be the

same, the pronunciation, rhythm, and

tempo are often different. The same is

true when I visit the other Theravada

temples in our area. Within an hour’s

drive of my temple there are Theravada

temples representing communities from

Sri Lanka, Thailand, Cambodia, Burma,

Laos, Bangladesh, and Vietnam—all

the countries that have a significant

Theravada population. You can imagine

how many varieties there must be.

When we move to beyond just

the Theravada tradition, there are even

more varieties. I am also a frequent

guest at a nearby Vietnamese temple,

Chua Vien An. Like the Thai temple,

many things are familiar there—the

images of the Buddha, the devotion

of the lay people, the dedication of

the ordained sangha. But there are

also many differences. As a Mahayana

temple, there are images of Guan Yin

and other bodhisattvas that aren’t

commonly found in Theravada temples.

Instead of Pali, the chanting is done in

Vietnamese. And, of course, similar

differences can be found in our area’s

many Mahayana temples. Within the

same hour’s drive from the Maryland

Buddhist Vihara, we can find groups that

follow Vietnamese, Tibetan, Chinese,

Japanese, Korean, and even Mongolian

traditions. We are truly blessed with a

great diversity of Buddhism!

At no time of the year is this

more apparent than during Vesak,

the celebration of the Buddha’s birth,

enlightenment, and parinibbana in

the month of May. In Washington, we

have hosted a joint celebration of Vesak

every year since 1986. This allows us a

time to come together and celebrate

our common teacher, the Lord Buddha,

while also giving us an opportunity to

highlight our diversity and learn about

our differences. One of my favorite

parts of International Vesak is the multilanguage

homage to the Buddha. On

the morning of our Vesak ceremony, we

invite monks and lay people of every

tradition we have in attendance to

come and chant in their own languages.

We often have more than a dozen

languages represented. Even though

we cannot understand the words, we

all understand the sentiment of what

is being chanting. And this, I believe, is

the best way to build a diverse Buddhist

community in the West. By celebrating

what makes us different as well as what

makes us the same.

Building a diverse community is

not always easy. At my own temple,

for example, we have two distinct

communities: our Sri Lankan lay

community and our meditation

group. Although there are some

exceptions, these two groups usually

remain distinct. The Wednesday night

meditators do not frequently attend

our Sunday evening puja, just as those

who attend the Sunday evening puja

are not usually among those who come

to sit and meditate on Wednesday. But

both groups are vital the life of our

temple, and they both contribute to in

in immeasurable ways. During the life

of the Lord Buddha, it was clear that

there was not just one kind of Buddhist

follower—there were bhikkhus and

bhikkhunis, as well as male and female

lay followers. These many followers

came from diverse backgrounds, from

royal princes to isolated outcasts, and

yet they all came together to learn and

practice the Buddha’s noble path. So

too, as well build Buddhist community

in places like Washington, DC, should

we focus on unity and diversity. There

are many Buddhists here, but we are all

children of the same Buddha.

Most Venerable Bhante Upartana

was first ordained as a Buddhist monk

in 1966 and received high ordination

in 1974 under the Most Ven. Bhante

Henepola Gunaratana Nayaka Thera

and Most Ven. Bhante Muruddiniye

Ratanapala Maha Thera in Sri Lanka.

Bhante Uparatana was a teacher at

Vidhya Lankara Piriwana in Keleniye

and graduated from Keleniye University

in 1980. Bhante came to the United

States in 1982, as an assistant to

Bhante Gunaratana at the Washington

Buddhist Vihara in Washington, DC.

After graduating from the University

of the District of Columbia, he became

the Buddhist Chaplain of the American

University in 1989, a position he holds

to this day. Bhante Uparatana has

established three temples in the United

States: the Maryland Buddhist Vihara

in Wheaton, MD; the Austin Buddhist

Vihara in Pflugerville, TX; and the

Austin Buddhist Center in Delvalley, TX.

In 2003, the Kandy Malwatta Chapter

honored his service to Buddhists in

the United States with conferrment of

the title Chief Judiciary Monk of the

United States. Currently, he serves as

the president and chief monk of the

Maryland Buddhist Vihara in Wheaton,

MD and as a member of the Board of

Advisors to the International Buddhist

Committee of Washington, DC. Bhante

also teaches Sinhalese language and

culture to U.S. diplomats at the Foreign

Service Institute.

2 l Mettavalokanaya l September l 2020 2020 l September l Mettavalokanaya l 3

Develop Mind

and Meditation….

The Buddha teaches us that

true happiness comes from

developing good qualities in

the mind. It has nothing to do

with money, nothing to do with status,

nothing to do with the opinions of other

people. It’s something totally inner, and

it must come from inner goodness. This

is revolutionary, because the world tells

you if you want to get ahead you have

to develop all sorts of qualities you can’t

really be proud of: the qualities you

need to stab people in the back, make

a quick buck, take advantage of other

these qualities and to see that they

really do lead to happiness. They really

are important, much more so than the

things the world holds to be important.

Therefore, physical seclusion is so

essential. You get in touch with yourself

out here. You get in touch with what’s

important in your life. The issues of

birth, aging, illness, and death become

very large out here. In the world—

the ordinary world—these issues get

shunted aside. People don’t have time

for them, and so when aging, illness,

and death do hit, it’s like a big surprise.

column, eight cubits long. Four cubits

are buried down in the ground in a good

solid mountain. Four cubits are above

ground. When the wind comes, the

column doesn’t shake at all. It doesn’t

even shiver. No matter how strong the

wind, no matter which direction it’s

coming from, the stone column stays

put. That’s the kind of mental state

you need in order to withstand these

things—and that’s what you develop in

the course of the meditation.

Dignified Adviser

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 Mettavalokanaya &

Bhikkhunis International Buddhist Magazines

Founder / President / Chief Editor

Buddhika Sanjeewa

Creave Director

Wijaya Wagaarachchi

Your comments

Chief Editor,

“Mettavalokanaya”,

Mettavalokana Buddhist Publications Centre,

No.104/E, Attanagalla Road, Walpola,

Ruggahawila, Sri Lanka.

peoples’ weaknesses. But the Buddha

says that true happiness requires you

to develop things like persistence,

perseverance, endurance, integrity,

mindfulness, kindness, reliability. These

are things you can be proud to develop.

There’s a dignity to the practice that

you don’t find in the world outside. But

if you’re living in a worldly environment,

what the Buddha says sounds like a

dream, lots of nice ideas but not all that

realistic. That’s why you need places like

this where the values that the Buddha

teaches are realistic. It’s what life here

at the monastery is all about. So being

here gives the mind a chance to develop

The mind isn’t prepared. People get

blown away even though everyone

knows, deep down inside, that these

things must happen. Yet when you live

in a society that doesn’t give you time to

look at these things, to reflect on them,

and to prepare for them, you really get

knocked to pieces when they come. So,

you need a chance to get out and look

at what’s important in your life and how

you’re going to prepare for these things.

That’s what the meditation is all

about—developing a good solid basis

in the mind that can withstand these

things when they come. The image the

Buddha gives for this basis is of a stone

“Think your

Life with

Meditation”….

Canada

Most Venerable

Kakanadure Hemalankara

Nayaka Thero

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Finding a

Solution for the

Coronavirus….

The whole world is badly

affected by the Coronavirus

with no definitive solutions

being found. From all around

the world, we hear negative images

and sad news. A lot of suffering and

losses. Politicians and policy makers

sit in silence. All the mighty nations

seem to have surrendered against a

microscopic molecule. A catastrophic

situation. There are three approaches

to tackle this problem: 01) Spiritual

engagement 02) Eating suitable diet

which increase our immunity system

03) Developing Medicine

Spiritual Engagement - This is

arguably the most effective way of

eliminating this lung disease. Many

people are dying with the effect of this

Corona virus, as it causes difficulties

in respiration: lung dysfunction

and an eventual pneumonia. One

supplementary way to fight against this

disease is learning to breath correctly.

For this purpose, we find extraordinary

techniques in the Buddhist teaching

in the Pali canon. According to this

very ancient tradition, physical health

is usually dependent on the mental

health. If the mind is well trained or

cultivated using these techniques,

the physical health will follow mental

health. These phenomena can be

found in the teachings of the Buddha.

According to this explanation, there are

1500 mental defilements we find in the

Buddhist texts. In the Girimananda Sutta

there are a list of physical diseases that

could harm the human body. Even the

modern medical science acknowledges

this effect in their vague description of

placebo effect.

We find in the Vinaya code of

discipline of the monks and nuns I in

the section called SEKIYA which includes

very important valuable advices

concerning taking foods dressing and

properly using the toilette. These

practical advices aim to help physical

health. All these teachings underline

the importance of the mental health for

the physical health. Most of the physical

health problems could be practically

cured by protecting the mental health.

Mind culture or meditation based on

these principles can be in the ancient

Buddhist text called Vimukthi magga

which had been written before the

Switzerland

Most Venerable

Dr. Tawalama

Dhammika Nahimi

Visuddimagga. These techniques

explained by Buddha includes proper

breathing and its importance for the

lungs. Having a strong respiratory

organ which is properly replenished

good quality air in the meditation

context renders the body strong against

diseases like Coronavirus.

There are 8 exercises found in

the Vimukthimagga . Out of these 8,

we are here explaining first 4 exercise

which are more relevant in the current

context: Step 01 - Counting (Ganana).

This is the first method of breathing. For

that we have to keep our body erect and

sit properly on a cousin or on a chair or

bench. Then close your ice gently and

relaxing the mind and the body take a

long breath and a short breath to find

the difference of the usual rhythm of

the natural breath. After this with the

concentrated mind focus your attention

to your abdomen. Seen the rising and

falling of the abdomen start to count

mentally as 1 for rising 2 for falling of the

abdomen. Do continuously few times

and find the correct rhythm of your

breathing movement. Then focused

your mind to the heart and seeing the

same way the rising and falling of the

heart with breathing, do count mentally

3 to 4. May be from the beginning

you do not feel like your abdomen

but continuing this practice, you will

feel the rising and falling of the heart

same as your abdomen. Then as the

third place that you have to focus your

mind is the lunes. Doing so as before

the rising and falling of the lunes while

breathing do count 5 to 6. When you

get used to these 3 ways of breathings

naturally your mind experiences some

inner peace and tranquility. So please

do continue these breathing exercises

as a habit of your daily routing. It will

facilitate your respiratory system and

you will feel something new, fresh and

relieved. Apart from that you will bless

to have new personality and change

your life to have healthy long life.

So continue to do daily and

make a cycle relating your abdomen

heart and lunes in order to find deep

concentration count up to 6 mentally (

Everything in Buddhism is cycle not the

square ) If someone want to practice

further concerning the shoulder, back

and buttock breathing in and out and

count until 12 in the similar way you

get used to practice with abdomen,

heart and lungs These practices will

lead you to have calm and quiet life

eliminating all kind of depressions, and

you will be blessed to have harmonious

mental balance. In this exercise we

do not touch our face, nose and head

in a habitual manner so that this sort

of virus not easily contaminated. If

someone wants to go the further and

further in deep with the concentrated

mind you got benefit through these

exercises, seeing the reality of the

changing nature of breath and all

the body parts can be experience un

satisfactoriness, impermanence and

state of the absence of Ego. Having

a profound comprehension these

phenomena’s you will be led to the final

liberation that we called Nirvana.

Steps 02 - Anubandana means

following the breath by mind. According

“Remedy from

the Spiritual

Dimension”….

to the respiration mind follows the

breathing movements. Air of the in

breath goes through the nose and

fill the lunes and immediately lunes

make empty and goes down up to the

abdomen. It is the end of in breath.

Beginning of the in breath is the nose

and middle of the in breath is lung.

Then there is a subtle gap and then the

out breath starts from the abdomen

goes up to the lungs and similarly fill

the lungs with air and make it empty

and continue and through the nose

out breath is leaving. Before starting

inbreathing there is also a subtle pause.

In this practice of letting mind to follow

the breathing allows one to find the

state of one pointedness. This is really

a practical exercise for the people those

who have respiration problems. It helps

us to breath systematically. The state of

having blocked lungs will naturally be

resolved. That would help us to avoid

the contamination of any sort of virus.

Moreover, you will find mental relief and

mental solace. At the end, this practice

also leads us to the final liberation from

universal suffering if you go deeper in

the effort. Understanding the nature

of un satisfactoriness, impermanence

as the nature of everything, and also

the state of absence of the Ego through

the respiration will approach us to the

endless objective of Nirvanic maturity.

Steps 03 - Phusana means

keeping our attention at the bottom of

the nostril as we observe the process

of breathing-in and breathing-out.

We do witness how the breath goes

in and comes out through the nose.

This practice also very subtle, and this

helps us to have peaceful concentrated

mind pertaining to a healthy life. Steps

04 - Thapana means a stable mind

with an appropriate focus According

to the well-known text on Buddhist

meditation, the Maha sathipaththana

sutre , This practice is an effective

method of concentration even used by

Buddha himself. Here, we have to keep

the attention on the breathing touching

points while we do the usual breathing.

It is different from person to person and

varies according to the structure of the

face. It may be at the end of the nose or

upper parts of the lips. It takes time to

identify the true point and very difficult

to touch the right place. When your

breath in, you could feel cold and when

your breath out you could feel warm:

this is the only way to handle these air

touching points. You must examine this

by focusing deep attention with highest

mindfulness. I t may take many years of

continued practice

At this juncture, it is important to

consider the evolution towards insightful

meditation (vipassana) through the

tranquility meditation (Samatha).

Through these air touching points, the

sensation coldness is associated with

the element of water, whereas the

sensation of warmness is related to the

element of fire. Moreover, the nostril

or upper parts of the lips represent

the earth element, and finally breath

is associated with the air element.

As one would acknowledge, these

4 elements are indeed the building

blocks of all phenomena. Here, we

naturally see the unique characteristics

of the all elements: the satisfactoriness

impermanence and absence of

personality or not having an eternal

soul. If you do continue to practice with

right effort and right understanding, you

will have right confidence emanating

from the understanding that the final

liberation from universal suffering is

not far. In other words, enlightenment

(nirvana) is getting closer to you day by

day. It is the only proven way to find the

supreme happiness and well-being.


“Harmony

with our

Lives”….

Body & Mind

Together….

I

have a mantra that I teach my

students: Wherever the body is, the

mind is there; whatever the body is

doing, the mind is doing it too. Body

and mind should be together. When we

walk, we just walk. When we sit, we

just sit. The body shouldn’t be doing

something while the mind is wandering

off. Body and mind together. This is not

to say that we can’t experience deep,

meaningful states of absorption when

we’re during thought or working out a

problem. And there are also meditative

states where the external environment

drops away and the mind is unified and

fully engaged.

Most of the time, however, we’re

simply living our lives, going about our

day-to-day tasks. The mantra helps us

to be aware, to keep coming back into

the present moment, to not get lost in

our emotional states and daydreams

and lose ourselves in the stories we

generate to explain and justify why we

feel this way or that. The environment

in which we live reflects our mental

state. Everything is, in fact, a projection

of the mind. If the mind is scattered,

then our home will have things strewn

about: bits and pieces everywhere. We

will misplace and lose things.

Since I learned meditation twenty

years ago, I don’t remember misplacing

or losing anything. When I’m traveling,

I can call my monastery in Singapore if

I need something sent to me and tell

the person on the phone exactly where

it is. I’m not bragging about this ability;

it’s something very simple, very natural.

Practice returning things to their places.

If your room is messy, tidy it up. Don’t

go about your life in a daze. Body and

mind together. If we diligently practice

this mantra, we will naturally come

back into harmony with our lives. The

practice leads us back to the present,

to the here and now, to what is real

rather than projection and illusion.

When body and mind are unified, we

are in the moment. Our attention is on

what is happening now, and we’re fully

engaged. Fully alive!

We will naturally enter a very

relaxed state if we practice body

and mind together. Relaxation is not

inertia, however; it’s not lax, casual, or

careless. Relaxation means not being

affected, distracted, or disturbed.

It’s a state of serene clarity. It’s both

receptive and responsive. The Buddha

was the most relaxed person in the

world. That doesn’t mean he was

the most comfortable person. You

can be extremely uncomfortable and

still be perfectly relaxed. Relaxation

is a state of openness. Nongrasping.

Clarity without exertion, force, or

pressure. The flexibility to adapt to each

moment. Buddhahood is the perfection

of relaxation. To attain this kind of

relaxation, practice the mantra of body

and mind together. Wherever the body

is, the mind is there. Whatever the body

is doing, the mind is doing it too. Very

simple. Very easy. Direct and ordinary.

Body and mind in unison. Harmony.

Body and mind always together.

Chan does not use logic and

intellect, although we have nothing

against them. Chan is experiential. We

stay in the present moment, and we

keep returning to it. We are always in

process, always in flux, always changing,

with no fixed point. In whatever we

do, we relax and open our awareness.

If we’re relaxed and open, there’s a

feeling of gentleness. Tenderness. We’re

naturally moved by a desire to help. We

feel connected and compassionate.

The word for “compassion” in Chan

is cibei. In Chinese, ci means “giving

happiness.” The top part of the

character is traditionally translated as

“silk,” implying softness. The bottom

part of the character translates as

“heart” or “mind.” We use cibei in Chan

today to mean “to give happiness and

remove suffering.” We hope others will

be happy, and if possible, we will give

them happiness. It means to remove

and give. Give and remove. We cultivate

this response to life by always coming

back to the present moment. As I’ve

said: wherever the body is, the mind is

there; whatever the body is doing, the

mind is doing it too. It takes discipline to

live like this, yet it is also very relaxed,

very easy.

In Chan, we shy from analysis

and arguments. Chan is engaged with

the intuitive, rather than with what

can appear—at least on the surface—

as the rational. Take, for example, the

meditation retreats I lead. Is it rational

to go up into the mountains and

sequester oneself for a week or two,

waking at 4:00 a.m. and sitting, silent

and unmoving, for hours? When we

analyze something, pick it apart, we do

it from our own perspective. The fixed

point of the self generates our everyday

outlook in life. Everything refers to I,

me, me. The whole world is about me. A

self-referential worldview can produce

knowledge, but only knowledge of

the self. You see yourself as subject

and everything else as object. You

think you can manipulate everything,

and this leads to hubris. Our inflated

sense of our own importance leads

to bloodshed, oppression, and the

degradation of nature. It indicates a

lack of care, gentleness, kindness, and

respect.

Its attitude is “I am what’s most

important. The universe is here to serve

me!” What misery this creates! And yet

if we stop and intuitively attune to the

majestic complexity of creation, we can

only feel humility and gratitude. Nature

keeps giving and giving. Endlessly

giving. Every moment is a miracle. To

know this intellectually is one thing. To

feel it, to live it, is another. We live our

lives unable to see beyond the self, hear

beyond the self, have an understanding

that is beyond the self. A reality beyond

the self is beyond our experience. Chan

calls “knowledge” zhishi. “Wisdom”

is zhihui, which we write by putting

the character for the sun below the

Singapore

Most Venerable

Master Zhengyan

Guo Jun Thero

character for knowledge. The sun shines

on everything; wisdom is pervasive.

Nonjudgmental. Knowledge, on the

other hand, is a narrow beam of light.

Its focus and direction are limited.

In Chan, we have an expression:

Ge teng luo suo. It means our mode of

analysis is like a creeping vine, the type

of plant that grows up and around a

fence. It just goes round and round and

in and out of the fence and becomes

increasingly entangled. Our reasoning

may be subtle and complex, but we’re

still inexorably attached to the fence.

In other words, we are unable to break

away from the framework of the self.

A mind consumed by analysis can

go crazy. It’s like an engine that runs

faster and faster. In the end, the engine

catches fire and explodes. Keep coming

back to the present moment. Over and

over. Body and mind together—walking,

talking, eating, drinking. This is how we

expand our awareness and manifest

compassion even when it seems to defy

logic and goes beyond what we can

intellectually understand.


Virtuous

The results of your actions

become invariably attached

to you like genetic material, in

Buddhism this is called Karma,

which resides in your consciousness.

The created genetic materials are kept

forever in the warehouse of your mind.

Cultivation is to develop Bodhicitta, to

be honest and pure towards ourselves;

compassionate and just towards others.

Why can't our Bodhicitta emerge today?

Because all thoughts and intentions

are only about ourselves--"me", and

for my own benefit. Hence Bodhicitta

can never develop. Seeing the world

through eyes of criticism, the world

seems like it is full of flawed, negligent

people. Seeing the world through eyes

of arrogance, the world seems like it

is full of lowly, ignorant people. Seeing

the world through eyes of wisdom,

you realize that in reality, every single

person has something you can learn

from and worthy of your respect!

The paramount goal of a practicing

Buddhist is to have one's attitudes

transformed. The transformations

would steer one into concentrated

states of peacefulness, mercifulness,

calmness, and then approach the true

virtue of wisdoms. Behavior wise, one

would be able to conduct conversations

in soft spoken tones, to embrace

forgiveness with a gentle smile. Advice

delivered with a gentle smile rather

than harsh critics would yield more

favorable outcomes. We have to give up

narrow-minded, selfish attitudes in our

daily lives, and continuously aspire to

open and expand our minds. Mahayana

practitioners must constantly maintain

a mind of Bodhicitta, which combines

the three qualities of great wisdom,

great compassion, and great vow into

one. To be a vegetarian is to liberate life.

Once you stop eating meat, animals will

Merit….

not be killed. This is a concept for all of

us to continuously reflect upon. Let us

all learn to be compassionate towards

animals and protect them. Take the

next step to not eat them, save them,

and give them deliverance. This can be

accomplished by everyone.

The bad behavior of habitual

complaining would result in the loss of

not only one's sense of responsibility

but also sense of mission. When misfocused

only on those adverse factors,

one would become more and more

narrow-minded to resolve issues, a real

negative brought on by complaining.

For practicing Buddhist, it is more

important to first uncover and recognize

one's own

shortcomings (of ignorance)

rather than place emphasis on the

protocols. The recognition of one's

own shortcomings is referred to as

"enlightenment". Next, Buddhist

practice is exercised again and again

in order to have the shortcomings

rectified. It's like the mastering of

"Kung Fu", practice, practice and more

practice make perfect. Having too

much Karma of killing will destroy the

roots for Bodhi and cause divergence

from the Buddhist path of liberation.

Conversely, as one switches from

eating meat to being vegetarian, one

discovers an improvement in mood

from depression to joyfulness. The

reason is simple; animal spirits are no

longer seeking for debts to be repaid. In

future world, Buddhist should not make

claims representing oneself as being

Theravada, Chinese or Tibetan. Whereas

in the future a Buddhist would be just

Buddhist. All schools of wholesome

virtues are teachings of Dharma, and

together we hold compassion as our

religious core, and take compassion as

the essence of our life.

你所做的在你生命裡面有基因 , 佛教裡

面叫業力 , 業力就在你的心識裡面 , 你的心靈

的倉庫裡面 , 永遠有這個基因在。修行就是修

菩提心 , 對自己要清淨 , 對別人要慈悲、要平

等。今天菩提心為什麼發不出來 ? 就是因為起

心動念只想到自己 ——「我」、我的利益 ,

因此菩提心永遠發不出來。透過一雙批評的眼

睛看世界 , 會覺得世上充滿了有缺陷、有過失

的人 ; 透過一雙傲慢的眼睛看世界 , 會覺得世

上充滿了低級、愚癡的人 ; 透過一雙智慧的眼

睛看世界 , 你則會發現 , 原來每一個人都有值

得你尊重及學習的地方 ! 修行的最高目標就是

轉化自己的態度 , 讓自己走向和平、慈悲、平

靜的專注 , 以及智慧。表現出的是輕聲細語 ,

微笑寬容。微笑的忠告 , 比嚴厲的斥責效果更

好。在日常生活中 , 我們必須放棄狹窄、自

私的心態 , 常常發願 , 使心更加的開放、寬

大。大乘學人不能片刻離開菩提心。菩提心就

是大智慧、大慈悲、大願力三結合的心。吃

素就是當下的放生 , 你嘴巴不吃肉 , 牠就不會

被殺。所以希望大家不斷地去思惟這個道理 ,

我們學習對動物慈悲 , 學習愛護牠 , 進一步不

要吃牠、救牠、超度牠 , 大家都做得到。

愛抱怨的惡習使人丟失了責任感和使命

感 , 只願意著眼於尋找不利因素 , 而使自己解

決問題的道路越走越窄 —— 這就是抱怨帶來

的壞處。個人修行不重形式 , 重在發現自己的

毛病 , 這個叫「開悟」; 把自己的毛病改正過

來 , 就叫修行的「功夫」。「殺業太重」會斷

菩提根 , 易與佛法解脫之道絕緣 ; 相反的 , 由

吃葷改為吃素的人 , 會發覺心情的改善 , 由低

沉改為喜氣洋洋。原因很簡單 , 動物的冤魂

不再來討債。以後的世界 , 不能說我是漢傳佛

教、我是藏傳佛教、我是南傳佛教。以後的世

界 —— 我是佛教徒 , 所有善法都是佛法 , 慈

悲是我們的宗教的主題 , 慈悲是我們的生命。

“Compassionate

Motivation is

Fulfilling”….

Taiwan

Most Venerable

Master Hai Tao


The

Karma….

actions is habit and habit become one’s

character.

In Buddhism, this process is called

karma. In its ultimate sense, karma

means both good and bad, mental

action or volition. ‘Karma is volition,’

says the Buddha. Thus karma is not

an entity but a process, action, energy

and force. Some interpret this force as

‘action-influence’. It is our own doings

reacting on ourselves. The pain and

happiness a person experiences are the

results of his or her own deeds, words

and thoughts reacting on themselves.

Our deeds, words and thoughts produce

our prosperity and failure, our happiness

and misery. Karma is an impersonal,

natural law that operates strictly in

accordance with our actions. It is a law

and does not have any lawgiver. Karma

operates in its own field without the

intervention of an external, independent

ruling agency. Since there is no hidden

agent directing or administering

rewards and punishments, Buddhists do

not rely on prayer to some supernatural

forces to influence karmic results.

According to the Buddha, karma is

neither predestination nor determinism

imposed on us by some mysterious,

unknown powers or forces to which we

must helplessly submit ourselves.

(Tribute to Most Venerable Dr.

Kirinde Sri Dhammananda Maha Thero)

We notice how life changes

and how it continually

moves between extremes

and contrasts. We notice

rise and fall, success and failure, loss

and gain; we experience honor and

contempt, praise and blame; and we feel

how our hearts respond to happiness

and sorrow, delight and despair,

disappointment and satisfaction, fear

and hope. These mighty waves of

emotion carry us up, fling us down, and

no sooner do we find some rest, than we

are carried by the power of a new wave

again. How can we expect a footing on

the crest of the waves? Where shall we

erect the building of our life in the midst

of this ever-restless ocean of existence?

This is a world where any little

joy that is allotted to beings is secured

only after many disappointments,

failures and defeats. This is a world

where scanty joy grows amidst sickness,

desperation and death. This is a world

where beings who a short while ago

were connected with us by sympathetic

joy are at the next moment in want of

our compassion. Such a world as this

needs equanimity. It is the nature of

the world that we live with our intimate

friends who the next day can become

our enemies to harm us.

The Buddha described the world

as an unending flux of becoming. All is

changeable, continuous transformation,

ceaseless mutation, and a moving

stream. Everything exists from moment

to moment. Everything is a recurring

rotation of coming into being and then

passing out of existence. Everything

is moving from birth to death. Life is

a continuous movement of change

towards death. The matter or material

forms in which life does or does not

express itself, are also a continuous

movement or change towards decay.

This teaching of the impermanent

nature of everything is one of the main

pivots of Buddhism. Nothing on earth

partakes of the character of absolute

reality. That there will be no death of

what is born is impossible. Whatever

is subject to origination is subject also

to destruction. Change is the very

constituent of reality. The Buddha

reminded us that all existing component

things are impermanent. With birth,

there is death; with arising, there is

dissolving; with coming together, there

is separation. How can there be birth

without death? How can there be

arising without dissolving?

How can there be coming together

without separation? In declaring the

Law of Impermanence or change,

the Buddha denies the existence of

eternal substances. Matter and spirit

are false abstractions that, in reality,

are only changing factors (Dharma)

which are connected, and which arise in

functional dependence on each other.

Today, scientists have accepted the law

of change that was discovered by the

Buddha. Scientists postulate that there

is nothing substantial, solid and tangible

in the world. Everything is a vortex of

energy, never remaining the same for

two consecutive moments. The whole

wide world is caught up in this whirl and

vortex of change. One of the theories

postulated by scientists is the prospect

of the ultimate coldness following

upon the death or destruction of the

sun. Buddhists are not dismayed by

this prospect. The Buddha taught that

universes or world cycles arise and pass

away in endless succession, just as the

lives of individuals do. Our world will

most certainly come to an end before

other worlds come into existence. It has

happened before with previous worlds

and it will happen again. It is simply a

matter of time.

The world is a passing

phenomenon. We all belong to the

world of time. Every written word,

every carved stone, every painted

picture, the structure of civilization,

every generation of human beings, will

vanish away like the leaves and flowers

of forgotten summers. What exists is

changeable and what is not changeable

does not exist.’ Thus, all gods and

human beings and animals and material

forms— everything in this universe—is

subject to the law of impermanency.

Buddhism teaches us that the mind

seeks a permanent existence, but

life creates an impermanent physical

body. We take this as life, and then

satisfactoriness disturbs the mind. This

is the source of suffering.

Karma can be put in the simple

language of the child: do good and good

will come to you, now, and hereafter.

Do bad and bad will come to you, now,

or hereafter. In the language of the

harvest, karma can be explained in this

way: if you sow good seeds, you will

reap a good harvest. If you sow bad

seeds, you will reap a bad harvest. In

the language of science, karma is called

the law of cause and effect: every cause

has an effect. Another name for this

is the law of moral causation. Moral

causation works in the moral realm

just as the physical law of action and

reaction works in the physical realm.

In the DHAMMAPADA, karma is

explained in this manner: the mind is

the chief (forerunner) of all good and

bad states. If you speak or act with a

bad mind, then unhappiness follows

you just as the wheel follows the hoof

of the ox. If you speak or act with a

good mind, then happiness follows you

like the shadow that never leaves you.

Karma is simply action. Within animate

organisms there is a power or force

which is given different names such as

instinctive tendencies, consciousness,

etc. This innate propensity forces

every conscious being to move. A

person moves mentally or physically.

His motion is action. The repetition of

Malaysia

Most Venerable

Datuk Kirinde

Dhammaratana

Nayaka Maha

Thero

“Buddhism

Teach us

about the

Mind”….


Asalha Bucha

The Dhammachakka Day….

Asalha Bucha Day, which falls on

the 15th waxing moon day of

the 8th lunar month is a very

important day in Buddhism

as: 01. This is the Day that the Lord

Buddha delivered the first sermon

to the five ascetics (“Pancavaggi”) at

“Isip-pa-ta-na-ma-ruka-ta-ya-wan”

Forest, Varanasi in India. 02. The first

Sermon of the Lord Buddha was the

Dhammachakka ppavattana Sutta,

which gives an explanation about the

Middle Way, the Four Noble Truths, and

the Noble Eightfold Path. 03. Kondañña,

the Lord Buddha’s first disciple, became

enlightened as the first Stream-

Winner (Sotāpanna). He was the first

monk ordained by the Lord Buddha in

Buddhism. 04. It is the day the Triple

Gem was born, which includes the

Buddha, the Dhamma, and the Sangha

(monastics).

On this auspicious occasion of

Asalha Bucha - The Dhammachakka

Day, The International Buddhist

Confederation (IBC), supported by

Ministry of Culture, Govt of India

organized the global celebration of

Asadha Poornima (also known as Esala

Poya in Sri Lanka and Asanha Bucha in

Thailand): the sacred day of Dharma

Chakra Parvattana on 4th July 2020 at

Rashtrapati Bhavan, New Delhi , India.

We can say this is the Global

Launching of Dhamma Chakra Day as

many Supreme heads of Sangha of

various countries and Eminent masters

delivered the speech for video messages.

In this occasion Hon’ble Guests are

present and address name as follow:

01. Shri Ram Nath Kovind, Hon’ble

President of India. 02. Shri Narendra

Modi, Hon’ble Prime Minister of India.

(Video address) 03. Shri Prahlad Patel,

Hon’ble Minister of Culture & Tourism.

04. Shri Kiren Rijiju, Hon’ble Minister of

Youth, Sports & Minority Affairs. 05. Dr

Vinay Sahasrabuddhe,MP and President

of ICCR. 06. H.E Mr Gonching Ganbold,

Ambassador of Mongolia to India. 07.

Ven Dr Dhammapiya, Secretary General

of IBC

There are also, Chanting of

Dhamma Cakka Pavattana Sutta by

Theravada and Mahayana Sangha and

ceremonies from the Mulagandhakuti

Vihara temple, Sarnath and Mahabodhi

temple, Bodhgaya. The World Alliance

of Buddhists (WAB) also organized

WAB Zoom Meeting to commemorate

this auspicious occasion on 4 July B. E.

2563 (2020), 6-9 pm which participants

joined Dhammachakka chanting in

various version such as Myanmar, Sri

Lanka, India, Bengali, Thai, ect.

At Wat Phra Dhammakaya,

Patumthani, Thailand, there are also

the big celebration of Dhammachakka

Chanting of 2,477,777,777 rounds

( 2,477 million and 7.7 lac rounds)

at Maha Dhammakaya Cetiya (One

Million Buddhas Pagoda) which all 200

Dhammakaya branches around the

world Chanting together and live stream

on GBN application (Global Buddhist

Network). Dhammakaya Disciples

around the world officially started

Dhammachakka Chanting since Asalha

Bucha on 19 July B. E. 2559 (2016) and

continuous chanting until now.

Dhammachakka ppavattana

Sutta,The first Sermon of the Lord

Buddha, which gives an explanation

about the Middle Way, the Four Noble

Truths, and the Noble Eightfold Path is

very important Suttra for Buddhism.

Some masters said that if Buddha

taught Dhammachakka Sutta only we

can say that his enlightenment and

propagation is completely perfect. As

Dhammachakka pavattana Sutta has

included the core of Buddha’s Dhamma

already.

Here are the 10 benefits you can

gain when you keep up the chant. 01)

Soothe & Calm the Mind: The holy

passages contained in this Sutta have

the power to soothe, calm and ready

the mind for meditation. 02) Purify the

Mind: When we chant the Sutta with

total presence, our act of chanting then

resembles meditation, which cleanses

and purifies the mind. Taints and flaws of

our mind will begin to be removed. 03)

Spiritual Connection: We are spiritually

one with the Buddha when we chant the

Sutta with respect, undivided attention

and appreciation for his virtues and

unconditional love for humanity. It

is as if we are having an audience

with the Buddha. 04) Enlightenment:

Chanting the Sutta reminds us of the

core teachings of the Buddha, which

leads to liberation from suffering and

attainment of Nibbāna. 05) Everyday

Wisdom: The daily chanting of the Sutta

in the evening and/or morning helps us

to realize if what we did or what we plan

to do will lead to the end of suffering or

cause more suffering. 06) Honor: As we

chant, we are also making the merit of

honoring the Buddha. Thus, we shall

be blessed with honor. 07) Pleasant

voice: As we chant, we are using our

voice to express his virtues. Thus, we

shall be blessed with a pleasant voice.

08) Blessed and Protected: Every time

we chant the Sutta, our mind will be

blessed. Our mouth will be blessed. Our

ears will be blessed. All of our physical

body will become auspiciously blessed.

09) Dispel “Bad Luck”: Negative karmic

retributions that have followed us

through existences as results of our

unwholesome deeds will be rectified

and diluted. Strong ones will become

weak and weak ones will cease to

take effect. 10) Draw “Good Fortune”:

The purity of our mind resulting from

the Sutta chanting will accelerate the

fruits of good deeds and draw positive

circumstances into our lives.

So, every day all Buddhists and

everyone should chant Dhammachakka

“Real benefits of

Dhammachakka

Pavattana Sutta”….

together at least once a day. Let the

Dhammachakka Chanting purify

our minds until we attain the eye of

Dhamma. Let the Dhammachakka

Chanting be the voice of the world. Let

the Wheel of Dhamma set in motion

the incalculable power of purity that

can overcome all difficulties. Let us all

cultivate peace in our minds for the

benefit of a sustainable and peaceful Thailand

world.

Most Venerable

Palawadhammo (Dr.

Pornchai Pinyapong)


Vegetarian

Foods Most

Important….

We are thinking this is time

to promote nutritious

and healthy vegetarian

food with the help of our

mental power. Therefore, vegetarian

foods most important nowadays. Youta,

was established since 1990 as the minifactory

producing meat-replacement

products. With the increasing numbers

of health lovers and animal lovers, more

people preferred to consume protein

from plants rather from animals. Youta,

as a leader of non-meat producer,

had grown simultaneously in the

vegetarian market and health lover

market. Concerning for the appetizing

and nutritious elements, we always

select the premium raw materials in

the production for our local and aboard

customers. Youta’s prime core is quality,

hygiene and safety. Together with

continual research and development

for more delicious non-meat diets,

we later established Meta Vegetarian

Company in Nakornpathom in the year

2000 for larger production capacity and

quality achievement of GMP and ISO

standard. Presently, the health concern

is growing, Still, people love to enjoy

their eating patterns. One of the best

selective options that they still enjoy

cooking their favorite dishes is using

Youta, plant-based protein products

to replace fish, pork, and shrimp for

cooking. This makes no different in

their favorite dishes. Reducing meat

consumption, it is no longer private

matter anymore. Eating less meat offers

an easy and practical way to help the

environment – simply eat less meat can

save water, land, energy, and other vital

resources. Youta, wish that all people

will enjoy delicious foods in every meal;

as Good Veggie, Good Life.

Lai Li Long


The purpose of Zen practice

is to attain the Dharmakaya

— the Truth body of our

Buddha nature. But what

is this Dharmakaya then? It is our

Original Face, our True Self or Original

Mind. It is the Primordial Nature of

all phenomena; it is pervasively vast

and deep; and it permeates all corners

and directions of the Universe. It is

omnipresent and omniscient. This is

our Oneness with the Universe, our

Wakeful Nature that connects us with

everything else in the Universe. As

mentioned, another name for this

wakefulness is the Common Entity of

Oneness. We must transcend all forms

and labels to reach this ultimate point

of Emptiness (Shunyata) and Spiritual

Awakening — and in order to achieve

such transcendence, we will share with

everyone some meditation practices

contained within the system of the

Four Stages. I hope you are clear about

this now.

The attainment of Zen is

actually the union of Wakefulness and

Restfulness at the same time. In order

to achieve this ultimate union, we need

to practice, study, meditate, as well

as helping all mother sentient beings.

When you attain this point, you can

then transcend all worldly phenomena

and their illusory forms/labels; you

can then benefit and liberate all

beings care-freely, spontaneously and

the wondrous sacred world of

Inconceivability and Great Perfection.

From beginning-less lifetimes

ago, all sentient beings used to be

our fathers and mothers, and we

are closely connected to each other

spiritually or metaphysically. All

beings are interconnected in this great

Indra net of co-existence; it’s the

metaphysical internet and intranet

that bind us altogether. In all ten

directions and in three times (past,

present and future), all sentient beings

are interconnected in this great union

of all-that-is. Since all sentient beings

have been our parents since beginningless

lifetimes ago, how could we

abandon them and focus on our selfish

benefits and interests? Hence, we

must also aim to help them as much as

we can. But we are not a Buddha yet,

so what should we do to help them?

Then we come to one conclusion: in

order to save and liberate all mother

sentient beings, I myself must attain

full and complete Enlightenment as

soon as possible. This urgent urge of

becoming enlightened is the Bodhi

Mind, the precious Bodhicitta. The

path to Perfect Enlightenment is the

holistic system of Life Education. The

Buddhahood is nothing but our lifetime

“Teachings of

Compassion

and

Morality”….

When you look up, you see and know

that there are stars, planets, satellites

that co-exist peacefully within the vast

Galaxy —there are reasons and room

for everyone to exist as the way they

are. If you have the profound view of

Oneness, you can have the totality

of everything in this great non-dual

unity, you don’t have to abandon one

to obtain the other. The beauty of

this universe is exemplified through

its multidimensional co-existence and

harmonious diversity.

Real Zen

Meditation

Practice….

effortlessly.

These Four Stages of Buddhist

studies and practices can be simplified

as below: 01) Agama stage — the

practices of precepts, Samadhi and

wisdom; 02) Prajna stage — the

perfection of awakened wisdom and

insights; 03) Pundarika Stage — the

altruistic practices and perfection

of our Aspirations and Bodhi Mind,

the Bodhicitta; 04) Avatamsaka

Stage — the accomplishment of the

inconceivable state of interdependent

co-existence and multidimensionality;

goal, our ultimate spiritual vocation. To

help and benefit others, we also need

the practice of Four Immeasurable

(Compassion, Kindness, Sympathetic

Joy and Equanimity) to assist us along

the way.

The study and practice system of

the Four Stages need to be practiced

according to its gradual path and

stages. You got to attain and complete

the previous stages before you can

proceed to the next levels. If you

don’t have ‘basic Samadhi’ in the

beginning stage, how could you obtain

the Consequent Wisdom at the later

stage? So please practice and study the

Dharma gradually and systematically

in accordance with these Four Stages.

Everything goes stage by stage. Trying

to reach the final level is like jumping

into space.

Does this system of Four Stages

similar to the Lamrim Chenmo (The

Great Exposition of the Stages of the

Path) in Tibetan Buddhism? The study

and practices of the Lamrim Chenmo

is NOT about textual understanding;

we have to complete the two stages

— generation and completion in order

to progress on the path of our studies

and practices. The System of Four

Stages is also the same — the Agama

stage is equivalent to the Generation

Stage (in Lamrin Chenmo); and the

Prajna stage is equivalent to the

Completion Stage; and when you unify

the two stages of Generation and

Completion, it is the quintessential

practice and fulfillment of the Precious

Bodhi Mind (Bodhicitta); which

comprises the beginning of Pundarika

stage up until the beginning level of

Avatamsaka stage; whereas the peak of

Avatamsaka stage is achieved through

the attainment none other than the

highest teaching and realization of

all — the essence of Mahamudra or

Dzogchen (Great Perfection).

I’ve connected the essential

teachings of Three Vehicles in this

system. By using this system, we

can also relate and connect the

quintessential teachings of the Buddha

with other religions as well. The

Three Yanas (Vehicles) are equally the

teachings of the Buddha in different

styles and methods of presentation,

they are essentially the same. When

we talk about religions, we are talking

about different wisdom traditions

that propagate and promote the same

essential teachings of compassion

and morality — so why make so many

dualistic differences among them?

Taiwan

Most Venerable

They are basically the teachings of Dharma Master

great love and great compassion. Hsin Tao (Chan Master

Hsin Tao)


The Body

Zen….

so far not many humans have walked on

Earth. However, it does exist, and it is

open and free for all. All are invited.

From 14 to 16 February 2020

we held our first Body-Zen Retreat in

Europe, at Europe Monastery Gut Aich

in Austria’s beautiful inner lake region

of Salzkammergut at Lake Wolfgang,

a former Celtic settlement area. Lead

by Gabriele Seewald, who had herself

trained directly with Earth Zen Person

Master Hung Chi Sung and Zen Teacher

Lynn Gong of Taiwan, twelve participants

from Austria joined the retreat and

benefitted from the immediate release

and relieve that Body-Zen brings to

over-tired and aching bodies, minds and

hearts. Participants were astonished by

the simplicity of the practice and the

immediate positive effects with longheld

pains, both physical and emotional,

being gently and loving, deeply and

lastingly relieved and a sense of original

ease, peace and joy returning to the

body, mind and heart.

We also integrated body-based

practices of lovingly uniting the two

main poles/energies in the body – yin &

yang, the feminine & masculine principle

or negative and positive charges. This

initiated a wonderful conversation

about these principles and how we can

bring further understanding and healing

of these two seemingly opposing and

often severely judged parts of us – in

each of us, man and woman and in

the world and in our relationships with

each other - into harmony and unity.

One of the participants who is a highschool

teacher for Religion and English

Language in Vienna, is keen to bring

Body-Zen into her classroom at school

and found it a wonderful way to bring

the girls and boys in her classes closer

to themselves, their own essence and

to each other.

Two other participants are

planning to go to Taiwan in late April to

train as Body-Zen teachers themselves

with Earth Zen Person Master Hung Chi

Sung and Zen Teacher Lynn Gong. One

of them, who is an Integrated Health

Practitioner and Massage Therapist in

Austria also started to apply Body-Zen

in her institute when working on her

clients, who immediately noticed a deep

sense of relieve and were surprised by

the gentleness and depth of release,

healing and regeneration that occurred

when we lovingly let go and restore our

bodies to their original state. Europe

Monastery Gut Aich provided us with

the perfect space and environment

for the retreat. Since 1993 Gut Aich is

inhabited by Benedictine monks and

in 2004 it became Europe Monastery

with the intention of nurturing Peace

in Europe and among people from all

over the world and all religions.

The monks live by the principle of

Saint Benedict: ora et labora and spend

their days in contemplation, meditation,

work and creation – whether in their

own herb garden, in production of

herbal essences and balms, artworks

and jewellery, as well as sharing their

lives and wisdom and lending an open

ear and loving support to anyone who

wishes to visit or stay with them for a

while. Europe Monastery Gut Aich also

houses a Natural Healing Center by

the teachings of Hildegard von Bingen,

accommodations and a store where

their own essences, balms, medicinal

liquors, artworks, teas and the likes

are available. Europe Monastery Gut

Aich also holds their own seminars and

retreats throughout the year.

Gut Aich is also the home

monastery in Austria of Brother David

Steindl-Rast, who is internationally

known for his teachings on Gratefulness

and his commitment to interfaith

dialogue. Lake Wolfgang and the

surrounding Salzkammergut inner

lake area are one of Austria’s most

naturally beautiful regions and oldest

settlements with pristine landscapes,

crystal-clear lakes with drinking-water

quality, salt mines, high mountains and

healing nature. A perfect place and way

to let go completely, restore to original

state of being, heal, regenerate and

nurture health and wellbeing of body,

mind, heart and soul.

The Beauty Way...an Invitation...

What happens, when we ask

different questions? What

happens, when we change our

perception? What happens, when we

listen to our Heart and let ourselves

be guided from there? What happens,

when we stop asking how we can fight

this virus, but start asking, how we

can truly become healthy again? What

happens, when we stop trying to return

to ‚normal’, but start asking how we

truly want to live? What happens, when

we for once truly get in touch with our

fears? The fear of sickness, the fear of

death, the existential fear, the fear of

life and nature? Listen to her and ask

her, what she wants to tell us?

What happens, when we do all

of this not with our head, but with

our heart? What does our heart say?

What does it feel? What does it deeply

yearn for? Does head start to speak

right away again, telling us: ‚that’s

not realistic. How should that work?

How will we survive?’ Maybe tears are

flowing...? Heart: ‚yes, my dear Head, I

hear you and I understand you. I love

you. And I ask you: do you prefer to

merely survive, or do you truly want

to live? Live in Health? Live in Balance?

Live in Peace? Live in Beauty? Live in

Comfort? Live in Abundance? Live in

Harmony with Nature and each other?

Truly live?... You are not alone with this

yearning. Not alone at all.

Yearnings and dreams become

reality, when we let them become

reality. With our hearts, our feelings, our

inner knowing and beliefs, our innate

wisdom, our love, our thoughts, our

words and our actions. Each of us and

together. Head: ‚actually, I have wished

for this for a long time myself...thank

you for being back, my Heart. I will from

now on listen to you and let you guide

me. Together, we will (co)create this!

Thank you.’ Heart: ‚and when you think,

there is no way or only the hard way, I

show you the gentle way, the loving way,

the healthy way, the joyful, creative way,

the nature way, the regenerative way,

the beauty way. Walk, only you can,

Human.’ It’s up to each and every one

of us to choose their way and to invite

others – especially also those running

our Nations at the moment – to walk

the beauty way together. It’s a path that

“Practices

of loving

Uniting”….

Austria

Gabriele

(Gabi) Seewald


The Power

of Vows….

I

want to talk about one aspect of

cultivation that is very important.

It is one of the eight right views

that you must hold to be successful

in your cultivation. It is not the first—

that would be impermanence. That is

a given. Without a solid grounding in

understanding the impermanence of all

conditional aspects of life in samsara,

you will not succeed. My Buddha

Master would not even consider

teaching me anything until He was

convinced, I understood this. Nor is it

the second, which closely follows and

that is a firm belief in the suffering of

reincarnation, which has as its root

impermanence. Likewise, for the third

view—that of renunciation. After

thoroughly understand that all things,

including yourself, are impermanent,

and result in suffering or dissatisfaction,

you must develop a mind that is truly

determined to leave samsara. Now you

are ready to take the true vows you

need to progress and evolve from being

an ordinary being to become a holy

being. And it is the power of vows that

I want to talk about today. The other

eight views are maintaining diligence,

keeping precepts, practicing dhyana

(jhana) and reaching samadhi, and

bodhichitta.

I wrote this for a group of lay

disciples who were completing their

training. I wanted them to take their

training into their daily life and work

to keep the solemn vows they had

taken. Taking vows is an awesome

event. It means making the ordinary

extraordinary. They already knew from

studying how to properly cultivate

themselves that it is one of the eight

right views you must hold. First, you

must understand impermanence. Then

you must have a mind of firm belief

in what the Buddha taught about our

suffering which has as its root this fact

of impermanence. With that as your

foundation, you naturally want to leave

the cycle of reincarnation. This is the

understanding you get from studying

and practicing Buddhism. It is with this

foundation that you are ready to take

true vows like you are doing today. It

is holding this mind of true vows that

enables you to take the necessary

actions to progress with diligence in

your spiritual evolution.

My master, H.H. Dorje Chang

Buddha III, teaches a special dharma

to enable us to use the power of vows

to progress that I would like to share

with you, but this dharma has not yet

been published in English. It involves

taking vows before the Buddhas and

Bodhisattvas, but even with them

helping you, it is ultimately up to you to

keep those vows. I had another master,

a Zen Master, before I met my current

guru who talked a great deal about the

importance of vows. I first met Katagiri

Roshi at the San Francisco Zen Center

and followed him after I moved to

Kansas and he was at the Minnesota

“True vows

You need to

Progress”….

Zen Meditation Center in Minneapolis.

He also often spoke of living by vow.

He said that the wholehearted practice

of meditation is itself living by vow. He

said that when you live by your vow to

help all beings, “Then the great energy

of the universe supports you and you

take one step toward the future with

all beings.” To me, that “great energy

of the universe” is another way of

experiencing or expressing the way the

Buddhas and Bodhisattvas help you.

Just before Katagiri died he wrote

his final verse: “Living in Vow, silently

sitting Sixty-three years

Plum blossoms begin to bloom,

the jeweled mirror reflects truth as it

is.” When I read that, I retrieved my

Rakhasu and tried to read the poem

he wrote for me when I took vows to

become his student and receive my

first Buddhist name. I found it was all

in Japanese, so I couldn’t read it, but as

I remember it, He said: “Although you

do not understand, the World unfolds

exactly as it should.” I have used that

many times when I faltered or became

confused. I now know that karma never

fails, and things do turn out according

to what you do—What you think—what

you say. But I also now know that you

can manage your karma and change

those outcomes through the power of

your vows and how well you carry them

out.

I want to close with a definition I

just found of a bodhisattva: “Ordinary

people are those who live being pulled

by their karma; bodhisattvas are those

who live led by their vows.” So, I pray

that we all go forth and live by the vows

we take. May we all become greatly

accomplished and help many living

beings.

USA

Most Venerable Zhaxi

Zhuoma RInpoche


We in the human world

always commit mistakes.

But the wise is very

careful in doing things.

He investigates the noble teachings and

finds out three unwholesome roots,

greed, hatred and illusion as the main

causes of all evil deeds. Killing, stealing

and sexual misconduct are committed by

body. Lying, slandering, abusive speech

and useless talk are committed by

speech. Craving, anger and wrong views

are committed by mind. All the activities

either good or bad are designed, planed

by thoughts. Therefore, the culprit is

the mind and its mental concomitants.

Craving, anger and illusion are also

mental concomitants. The tree

cannot stand without roots. Likewise,

unwholesome deeds have those roots.

They have totally fourteen

concomitants as 01. Illusion (Moha), 02.

Shameless (Ahirika), 03. Fearlessness

(Anottappa),

04.Restlessness

(Uddhacca) 05. Craving (Lobha), 06.

Wrong view (Ditthi), 07. Conceit (Mana),

Five divine

Messengers….

08. Anger (Dosa), 09. Jealoucy (Issa),

10. Stinginess (Macchariya), 11. Worry

(Kukkucca). 12. Sloth (Thina) 13. Torpor

(Middha) and 14. Doubt (Vicikiccha).

Those fourteen immoral mental

concomitants constitute unwholesome

volitional activities.

One must be mindful on what

is running in one’s mind. Then it is the

way to control the bad. There are some

guidelines in the following story of the

Lord Buddha. Once the Lord Buddha

addressing the monks, reveals that

there are five divine messengers in

the human world. People who commit

unwholesome activities would be born

in the hell. Then the servants of Yama,

the king of the hell take those people

to him. Then Yama the king of the hell

would ask them “Haven’t you seen the

first messenger a baby in the human

world? a baby cries, urinates, defecates

and is dirtied all around him. He suffers

in getting wet and being dirty with stools.

He is smelly, abhorrent and he would

not know when he will be cleaned by

someone who comes across. He is just

crying for food, l bitten by mosquitoes

and troubled by flies. That is your first

messenger to awaken you to make merit

to get rid of suffering. But you didn’t

notice it.

Now it is the second messenger

Haven’t you seen an old man with

haunch back, walking with a stick? He is

skinny and his face and body are dried,

and he has wrinkles all over his body.

His hair is white. He has poor eyesight

and hearing. He has no teeth. He cannot

walk straight. He needs the help of

someone. Everybody would disgust

him and abandons him. Seeing him is

an inauspicious thing for others as they

consider him as he is bringing bad luck.

Walking stick is the only partner of him

to support for his standing. Then why

didn’t you do good despite committing

evils?

Now the third messenger, haven’t

you seen a diseased man. His legs are

wrapped here and their due to wounds

that are oozing pus. He cries due to the

pain of his body. He is in difficulty in

breathing, so he is panting hard. He is

shivering either with cold or fever and he

is suffering from various sicknesses. He

feels pain on his head, pain on the knee,

pain on the back, pain on the joints and

knuckles. He lies on the bed in pain and

is not able to sit or stand. He is just lying

for the help of others. Why didn’t you do

good having seen that suffering?

Now the fourth messenger is the

criminal that is punished by the law due

to his crimes. He is handcuffed, beaten

with battens, he is pushed to jail, he is

fined or imprisoned for many years. The

judge would order him to be excited,

put in the dark room forever, confiscate

all his properties, to isolate him in an

island, declare him bankrupt, or banish.

Now the fifth messenger is the

decease. That motionless body is very

cold and stiff. It becomes swollen, blue,

and rotten. A few days’ time it oozes out

pus and bodily fluids. It is smelly and

disgusting. Nobody wants it to keep even

it is the body of the beloved, the mother,

the father, the teacher or beloved son or

the daughter. Why didn’t you do good?

why didn’t you stop committing evils

after seeing the impermanence?

So, there is no excuse for your

negligence, for your bad deeds,

unwholesome deeds. You deserve the

effect of your own karma. Thus, the

lord of the hell orders. By this reference

one must not wait. Definitely Kamma is

the heir to each individual. Just like the

heavy load carried by the bull behind

the bullock cart one carries his own evil

karma, when the bull goes forward the

wheels too rotates. Likewise, the Karma

follows the individual producing pain.

On the other hand, Good karma follows

the individual giving good result.

One mango seed produces many

fruits if you have planted it well and

manure. Likewise, Karma is multiplied

because it is natural phenomena. Let us

stop any evil by today itself. Messengers

are lessons for us all to understand the

reality of life and make our life better.

Singapore

Most Venerable

Dr. Galle Uditha

Thero

Time to Stop

any Evil….


Pagoda

Groundbreaking

Ceremony - Nepal

Buddha Bhumi Buddhist Centre,

Tokha, Kathmandu, Nepal held

a Special Theravada Pagoda

Groundbreaking Ceremony

with Honorable Deputy Prime Minister

and Defense Minister of Nepal Mr,

Ishwor Pokharel as a Chief Guest

and also participated Chief Sangha

Nayaka of Nepal Most Venerable Dr.

Gyanapurnik Maha Thero, President

of All Nepal Bhikkhu Maha Sangha

Most Venerable Dr. Maitri Maha Thero,

Most Venerable Dr. Galle Uditha Thero,

The Chief Sangha Nayaka of Singapore

& Chief Incumbent of the Buddhist

Maha Vihara, in Singapore, and Special

Delegation from Singapore, Malaysia,

Japan, China, Thailand and Sri Lanka also

joined this historical auspicious event.

Most Venerable Bhikkhu Saddhatissa

and Most Venerable Bhikhhu Kolita

organized this event. This Pagoda

estimated total cost for the construction

is U.S. $ 02 Million.

Buddhika Sanjeewa

After visit to Kathmandu, Nepal

26 l Mettavalokanaya l September l 2020


Over the years I have met

several people who take great

pleasure in playing jokes on

others. Their spontaneous

pranks are usually intended to make

people laugh and be happy, but

sometimes they have a way of going

very wrong. I’ve seen them destroy

meaningful relationships – and even the

lives of some unsuspecting people. One

incident that I sadly recall happened

during my years as a Buddhist chaplain

at UCLA. I had made friends with

a group of graduate students who

roomed together in an apartment off

campus. Mahen, originally from Nepal,

was very naïve. He seldom left the

university environs except to visit my

temple. He had lived for several years

in Thailand where a man can become

a monk temporarily, and Mahen did so

for five years. As a reasult he was able

to speak Thai fluently.

Raj, from India, was witty, easy

going, and was popular with the women

as he was jovial. Tuk, from Vietnam,

was studious, neat and dedicated to

keeping the cultural traditions of his

homeland. “What do you mean ‘the real

truth’? I’m telling you the real truth.

Tuk is jealous of me and he is trying to

get Thanom.” When Mahen said these

words, I knew that it was impossible

to get through to him, so I decided to

try another tactic. “Mahen, just for the

moment please try to pay attention to

me. What I’m going to tell you is very

important. I’ve been your friend for a

long time, and I have to tell you that you

are living in a world of illusion. I know

for a fact that Thanom has a boyfriend.

In fact, she brought him to the temple

several times. Besides, she is far too old

for you. Before you think of women you

must complete your studies. With your

spiritual experience and education, I’m

sure that one day you will find exactly

the right woman for you. Please be

careful not to jump into situations

that will block your progress in life.

Take my advice and leave Thanom

alone. You need to spend your energy

concentrating on your own welfare.”

Mahen turned and ran out of the

temple without paying me his usual

respects. I really didn’t know what to

make Thailand

of him. That night I was shocked

to see Tuk, who lives next door, standing

Obsessing

The Mind….

outside the door to my office. He was

frantic, as if he’d been chased by a

ghost. “Bhante, Mahen just called,”

he exclaimed. “He’s threatening to kill

me, saying that you helped me steal his

girlfriend. I don’t know anything about

any of this. You know as well as I do that

my goal is to finish my studies. When

Thanom told me her story, and asked

me to talk to Mahen, I spoke to him and

thought that was the end of it. I don’t

want to have any part of this craziness.”

At this moment I wondered why Mahen

was acting so strangely; maybe he had

a mental problem. There was really

no other explanation for his delusional

behavior. “Tuk, I spoke to Mahen earlier

today and he ran out of the temple like

a madman without saying a word to

me. I wonder if he’s taking drugs.” “No

Bhante, he’s clean, I’m sure. I’m afraid

he’s unbelievably innocent and gullible.

I do know that Raj has been playing with

Mahen’s mind. Do you think Mahen is

that susceptible to his bad jokes?”

“Do you think Raj is being

malicious?” I asked. “Bhante, I know

that Raj derives pleasure from the

misery of others and has a very strange

sense of humor. I’ve seen him playing

cruel jokes on others, and I truly

believe he is a sadist. This whole mess

is because of Raj, and my good friend

Mahen thinks I’m his enemy.” Tuk was

really getting worked up about Raj. “Tuk,

you shouldn’t judge people like that.

No matter what Raj’s involvement is in

this unfortunate situation, whenever

love and attraction are involved,

rational behavior goes out the window.

Who knows, this type of obsessive

infatuation may happen to you one

day.” “Oh my, I surely hope not,” he said

in desperation. I continued to explain

that when a person is infatuated, he

is oblivious to the world. No parent,

priest or friend can change a man or

woman’s deeply rooted endearments.

“Tuk, the Buddha explained in one of his

suttas that nothing persists in obsessing

the mind of a person as much as the

opposite sex – for a man’s obsession is

a woman; and a woman’s obsession is

a man – the opposite sex can become a

powerful obsession. This obsession can

cause the mind and actions of either a

man or a woman to become completely

irrational.” “I’m so sorry about Mahen;

he looks like he’s really suffering. He’s

been my friend for a long time, Bhante,

and I care about him.” “Let me remind

you of a verse from the Dhammapada,

Tuk. It goes like this: ‘From passion

and desire, Sensuousness and lust,

Arise grief and fear. Free yourself from

these attachments.’ “You see Tuk, even

the Buddha states that obsession is an

influential factor in a relationship. Over

the years I have met many people in

Mahen’s predicament, and I truly hope

that he will get past this. Tuk, don’t take

these things too seriously. Go to your

room now and attend to your studies.”

Tuk bowed and paid his respects to me

and left the temple. A few months later,

I was surprised to see Raj and a couple

of his friends at the temple. “Bhante,

I heard about the problems you had

because of Mahen and me. I feel guilty

because there are certain things that

I said and did without thinking of the

consequences they could have. Forgive

me, Bhante; my jokes have resulted in

disaster for two of my friends.” “Raj, I

feel sorry for Mahen and Tuk. Your

playful nature caused quite a bit of

trouble for your friends, as well as

for the monks. You must understand

that causing trouble for others and for

yourself is an unwholesome activity.

The Buddha states, ‘If one harms

oneself or causes trouble to others, one

accumulates bad karma.’

“Think of

Positive ways”….

“In Western psychology, these

words of the Buddha might be

describing sadistic and masochistic

behavior. It seems that many people are

unaware that they might possess these

traits. Some cultures derive pleasure

in watching bullfights, cockfights,

wrestling, etc. The spectators of these

sorts of events may be unaware of their

possible sadistic inclinations. People

who enjoy inflicting physical, mental

or emotional pain to themselves would

be called masochistic. “Right now, try

to re-organize your life in a mature

manner, and take care that you watch

your speech. Be honest with yourself,

look clearly into your mind, and try to

remove your unwholesome thoughts.

Also, don’t carry around your feelings of

guilt, and from now on think of positive

ways you can help your friends. I will give

you a quote from the Dhammapada,

‘Easy to do are things that are bad and

harmful to oneself. But exceedingly

difficult is it to do that which is good and

beneficial.’

USA

Most Venerable

Aggamaha Pandita Dr.

Walpola Piyananda Thero


The Indo - Thai Friendship

Association was held special

Buddhist program series at

ancient Charumati Buddha

Vihara premises, Chabahil, Kathmandu,

Nepal on February 08, 2020. This

program series held under the patronage

of Indo - Thai Friendship Association

and Buddha Catu Parisa International

Foundation of Thailand. The program

organized by Vice President of the World

Alliance of Buddhists (WAB), Executive

Committee Member of All Nepal

Bhikkhu Association, the Chief Abbot

of Charumati Buddha Vihar & Founder

and President of “Charumathi Buddhist

Mission” Kathmandu, Nepal, Most

Venerable Bhikkhu Tapassi Dhamma

Thero. Madam Orawan Ponjulsakdi -

The President of Indo - Thai Friendship

Association and Lt. General Mr. Padda

Ponjulsakdi, Mr. Bidya Sundar Shakya

- Mayor of Kathmandu, Mr. Hari

Prava Khadgi Shrestha, Deputy Mayor

Kathmandu and Special Thai Bhikkhunis

Delegation also participated this grand

event in Nepal. Special events included:

first Theravada Bhikkhuni Patimokkha

Recitation in Nepal in contemporary

times, Buddhist Bicycle pilgrimage for

world peace, International Tipitaka

Chanting, Indo-Thai friendship

conference, temporary ordination of

large number of Nepali youth (noting

Theravada Buddhism is a great minority

making a recent comeback in Nepal).

Buddhika Sanjeewa

After visit to Nepal

Indo - Thai

Friendship

Association

Program in

Kathmandu,

Nepal….


things. Smart people do successful

things, never do unsuccessful things;

but the wise and compassionate

people will do things that are beneficial

to society and touches its people.

Buddhists groups do things beneficial to

the society but may not be successful.

When Buddhists groups unite and work

on projects benefiting society, this can

touch many people’s hearts and awaken

people’s conscience.

It has been more than two

thousand years since the Nirvana of

Buddha Sakyamuni! After such a long

time, we still respect and remember

our mentor Buddha. Why? Because

Theravada Theros

and Sambodhi

Sangha (Chinese

Sangha)

Agreement….

On the day (October 30, 2019)

at 10:00 am, the agreement was

officially signed at Nairong Temple.

Eight Theravada Theros from Sri

Lanka, Thailand, Myanmar, the United

States, and Ven. Vūpasama Thero from

Sambodhi Sangha(Chinese Sangha)

formally co-signed the <Development

and Cooperation Agreement of

Buddhist Sangha> under the witness

of all parties. In doing so, Four Noble

Truths Buddhism in Chinese community

will have a further development

power. Chinese not only have Dharma

guidance of Four Noble Truths, but also

accord with modern science education

and life. Ven. Vūpasama Thero made an

address: “A tree is beautiful, but a forest

will make enormous contribution;

Solidarity is always greater than

individual strength, and the vitality

of this forest of Buddhism can make a

huge contribution. Everyone has his

own idea, but very few people do actual

Buddha deeply touched our souls. In

this turbulent time, the Sangha may

not necessarily be successful, but they

must continue to inherit the moving

power of Buddha. It may take two

hours to cook a meal, and three years

to open a supermarket, however, it will

take more time to awaken the world to

save themselves. Whether the Sangha

can do that or not, they will have to

do it. All the Theros here have been

dedicating to Buddhism for decades.

Despite old age, Sri Lanka Theros are still

endeavoring for Buddhism and society.

Myanmar Theros are younger, but they

have been working hard to do many

valuable things for Myanmar. The onsite

lay people have also dedicated to

Buddhism for many years. In Buddhism,

Awaken

People’s

Conscience….

no matter old, young, male or female, if

we do not believe ourselves, we cannot

make the world believe us. Only if we

believe in the power of Buddhism and

the Sangha, our solidarity and efforts

can make great contribution to this

world.” Ven. Vūpasama Thero’s speech

deeply moved the attendees at the

signing venue, and all applauded in

response.


Most Venerable

Bhikkhuni Longmen

(Kaishan)....

Venerable Bhikkhuni Longmen began

founding temples: Avalokitesvara’s

Temple in Pingtung County, Huayen

Temple in Taoyuan and Yuantong Temple

in Kaohsiung. By 2011 she was invited

to take over Dharma Wheel Monastery

in Pingtung. Equal to her efforts to

provide temples, spiritual refuge, to

her students and the community, she

Most Venerable Bhikkhuni

Longmen (Kaishan) took

refuge in Dharma at an

early age. She enjoyed

reading the sutras, and this offset the

suffering which she experienced as her

family was quite poor. The sutras and

family poverty proved fertile ground

for her to later become a Bhikkhuni

with great compassionate response to

those in need of basic necessities. Most

attended to the needs of the poor

and disadvantaged by providing food,

medical care, scholarships for students,

emergency care, and funeral assistance

via foundations and centers which

she established. Pingtung Charity

Foundation & 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.


Improve the Living

Environment….

In December 2019, the unexpected

“Covid-19 New Coronary Pneumonia

Virus” has claimed many precious

lives. The entire global economy has

fallen into unprecedented chaos, which

not only affected the pulse of the world

economy, but also caused the collapse

of many enterprises. Unemployment

rates continue to rise, and almost

everyone is affected. Since the Industrial

Revolution, human beings have been

utterly smashed for 260 years, and the

earth is riddled with floods, droughts,

pests, earthquakes, epidemics, and

other disasters. The major giants around

the world compete with each other on

trade in order to protect themselves.

The competition has triggered a tense

situation, which has caused the world

to a state of collective unrest. All the

suffering comes from those who have

benefited from among it and refused to

share it. Whether it is an individual or a

country, they just want to control more

resources for protection. Such attitude

exacerbates more seriously uneven

distribution of the earth’s resources.

These are caused by greed. Since

the outbreak of this global epidemic,

countries have blocked the portals and

banned all related activities. Instead,

they have given the earth a chance to

breathe. Scientists have discovered

that the ozone layer in the sky has

automatically narrowed the scope. It

can be seen that unhealthy industrial

civilization will only cause harm to the

earth.

Due to the lack of intelligence

of human civilization, the energy now

we used is one-time energy, and for

Spiritually

Mental

Enhancement….

Taiwan

Liang Chung Ming

economic development, we can only dig

the earth’s resources. Its side effects are

environmental damage, environmental

pollution, and climate change.

Therefore, fast economic growth will

only speed up the coming of earth

destruction. The development of the

altruistic economy from the Buddhist

altruistic perspective can improve

the global environment on which

we depend. The so-called altruistic

economy is to engage in economic

activities from the perspective of

awakens, from the perspective of

altruism, and achieve good results with

good motivation and methods. That is to

create a good circular economy system;

all commodities, whether obtained

from raw materials or the development

process of raw materials, must be

good and cannot cause damage to the

earth; the entire production process

must not cause the earth’s devastation,

resources must be able to be recycled

and reused. Besides manufacturing, all

other industries are the same, and the

entire economic activity must be in the

interest of all mankind. What the future

economy seeks is not the unrealistic

material consume but creating the

collective good of mankind. Not to

fall into the trap of wrong pursuit of

material can we escape the vicious circle

of “quench a thirst with poison.” Many

scientists today have issued a major

warning. If all countries in the world do

not work together as soon as possible to

reduce carbon emissions and industrial

pollution, it is predicted that the planet

cannot be recovered! The upcoming

disasters on the earth will only increase

and not decrease. The days of great

suffering are waiting for humanity to

face... From the dependent Origination

of Buddhism, we can know that the

environment we live in is the result of

human collective subconsciousness.

The greedier human beings are, the

less they can feel the results of a

clean environment. Therefore, we

must collectively enhance human

subconsciousness, abandon the pursuit

of material desires, enhance spiritual

literacy together, and therefore natural

energy can come down on the way,

the spiritually mental enhancement

will be in as well. Just like the free

energy plan put forward by the great

compassionate scientist Nikola Tesla

in the 19th century. He found that

human beings used the fuel of the

earth to generate electricity, which will

inevitably cause suffering for human

beings. Nikola Tesla’s free energy is

about to make the earth a world of

bliss. He said that all electricity is free,

just like the earth’s resources evidently

exist here, it is just a question of how

we should reallocate the resources on

the planet. Free energy may be the best

answer to altruistic economy. I believe

that there are more altruistic schemes

than free energy that have not been

discovered. If we get rid off our greedy,

mankind will have more good karma

and could transform the earth into a

higher dimension. Civilization.

從善經濟改善地球生存環境 - 2019 年

12 月 , 一場突如其來的「Covid 19 新型冠狀肺

炎病毒」, 已經奪走了眾多的寶貴生命 , 全

球整個經濟陷入史無前例的混亂 , 不但影響了

世界經濟的脈動 , 也造成諸多企業倒閉 , 各國

失業率不斷攀升 , 幾乎沒有人不受到波及人

類自工業革命以來 , 僅短短的 260 年時間 , 將

整個地球搞得烏煙瘴氣 , 大地千瘡百孔、水

災、乾旱、蟲害、地震、疫情等等災難四起 ,

世界大國為了自保 , 在貿易戰上互不相讓 , 演

變成劍拔弩張的緊張局面 , 讓全球陷入集體不

安態勢。一切苦難都來自於既得利益者不肯分

享 , 無論是個人還是國家 , 只想掌控更多資源

來自保 , 如此心態 , 加劇地球資源更嚴重的分

配不均 , 這些都是貪婪所造成的。從這次全球

性疫情爆發後 , 各國紛紛封鎖門戶 , 禁止一切

相關活動 , 反而讓地球有喘息的機會 , 科學家

發現天空的臭氧層 , 竟然自動縮小了範圍 , 可

見不健康的工業文明只會帶給地球傷害。由於

人類文明的智慧不足 , 使用的能源都是一次性

的能源 , 而為了經濟發展 , 只能不停地挖掘地

球資源 , 它的副作用就是造成環境破壞、環境

汙染、氣候變遷 , 因此 , 經濟成長越快速 , 只

會加快地球毀滅日子的到來。

從佛教利他的觀點發展善經濟 , 才能改

善我們賴以維生的地球環境。所謂「善經濟」

, 即是從覺醒的觀點 , 以利他的角度從事經濟

活動 , 以善的動機、善的方法 , 達到善的結

果。也就是開創善的循環經濟體系 ; 所有的商

品 , 無論是從原物料取得 , 或是原物料開發過

程 , 都必須是善的 , 不能造成地球的破壞 ; 整

個產品的製程 , 同樣必須不造成地球的傷害 ,

必須能夠回收再利用 ; 除了製造業 , 其他各行

各業也是一樣 , 整個經濟活動都要符合人類全

體利益。未來經濟所追求的不是浮濫的物質享

受 , 而是開創人類集體共好。不落入錯誤追求

的陷阱 , 才能跳脫「飲鴆止渴」的惡性循環 ,

當今許多科學家已經提出重大警告 , 世界各國

若不盡快攜手合作 , 降低排碳與工業汙染 , 恐

怕地球已經恢復不了 ! 接踵而來的地球災難只

會更多而不會減少 , 大苦難的日子正等著人類

去面對 …………

從佛教的緣起觀可以得知 , 我們所生存

的環境 , 都是人類集體潛意識所感的果報。人

類越是貪心 , 越無法感得清淨環境的果報。因

此 , 我們必須集體提升人類潛意識 , 捨棄物慾

的追求 , 共同提升心靈素養 , 自然能感得清境

的能源 , 猶如十九世紀偉大的慈悲科學家尼古

拉 · 特斯拉所提出的自由能方案 , 他發現人類

以地球的燃料來發電 , 勢必為人類帶來痛苦。

尼古拉 · 特斯拉的自由能 , 即將讓地球成為極

樂世界的可能 , 他說所有的電力都是免費 , 就

像地球的資源本來就存在 , 只是我們應該如何

去分配的問題。自由能或許是善經濟最佳的案

例 , 深信還有比自由能更多的利他方案未被發

覺 ,。捨棄我們的貪念 , 人類將會更多的善因

緣 , 並將地球轉化為更高維度的文明。


Sixth & Seventh

Week after

Enlightenment….

Sixth Week after Enlightenment

- Buddha spent the sixth week

after enlightenment in the

middle of Muchalinda Pond

and a Cobra with a large hood came

to protect Buddha from the rain, and

also formed a wall around Buddha

with its trunk and covered the head

of Buddha with its hood. But as stated

earlier with regard to each week, we

have to see with Dhamma the truth,

of what is meant here. We know that

the word Naga is also used for Arahath

Bhikkus and Bhikkuni. Also, the word

Naga is used for elephant in Marghadi

language. However, at that time the

only Arahath was the Buddha the

Enlightened One. When Bhikkhus and

Bhikkhuni went into retreat during the

rainy season, Buddha told them that

while being protected from the external

rains, they should strive with diligence

to protect them from the internal rains,

defiling of desire, hatred, delusion etc.

Such Bhikkhus and Bhikkhuni after

the rain season retreat would often

express in front of Buddha about the

state they have achieved, and Buddha

being the only one with the ability to

see the five faculties of others knowing

it be so would accept in silence. Here,

since he was covered by the trunk

and the hood of wisdom, no amount

of defiling (rain), could get near him

as he is impervious to those due to

Buddha having realized the knowledge

of Asavkkhaya Gnana or the supreme

knowledge of having destroyed the

fermenting of desire, existence, false

view and ignorance.

Seventh Week after Enlightenment

- Buddha spent the seventh week under

the Rajayathana tree. We the ordinary

mundane humans and gods spend all

our lives under the Salayathana tree or

in this somatic body of six agencies. We

are all governed by these six agencies

and are slaves to them. These six

agencies are the world of mundane gods

and humans. In the Hemawatha Sutra to

a question from Hemavata, Buddha said

“In these six touch-agencies is world

arisen, with these six is acquaintance

made. From having grasped with the

six touch-agencies, With the six touchagencies

is the world afflicted”.

However, Buddha is Lokavidu,

meaning he conquered this world, and

was thus supreme to the world of six

touch-agencies. For example, if one

hears from a friend that in a certain

5-star hotel there is a great food

festival, then the tongue agency will

terrorize us till it is satiated. In the case

of Buddha, he was no more under the

influence of the six agencies and was

their supreme leader or king and thus

had Rajayathana. Thus, he was seated

in Rjayathana under the tree.

Sri Lanka

Sugath

Rajapakse

Thailand

Buddha

Conquered

This

World….


Master Chi

Sung Hung

visit Buddha

Gaya, India….

The World’s Famous Buddha

Painting Master, Earth

Zen Person, International

Meditation Teacher, Founder of

Enlightening Earth Association, Buddha

Cultural & Bodhisattva Association in

Taiwan, Master Chi Sung Hung visited

the Buddha Gaya Temple premises

recently with his devotees. Master and

the devotees met the Most Venerable

Pelwatte Seewali Thero, the General

Secretary of Maha Bodhi Society of

India and offered the Alms (Maha

Sangha Dana) to the monks in Buddha

Gaya, India. Bhutan’s Former Prime

Minister His Excellency Jigmi Thinle,

also sent his special message on this

auspicious program. Mr. Kiran Lama -

Secretary, Daijakyo Buddhist Temple

in Buddha Gaya, India and Ms. Lynn

Gong, the President of Enlightening

Earth Association, Buddha Cultural &

Bodhisattva Association & devotes also

participated this grand event. Master

Chi Sung Hung was completed “The

Largest Buddha Painting Guinness

World Record” at Hualien, Taipei, Taiwan

on June 21, 2019. The largest painting

measures 12,086.59 m² (130,099 ft²).

我們追隨佛陀的大覺之道在地球的覺性

中心菩提迦耶共同創造人類的覺性之路

所以

今天供養三寶的意義 , 就是開創地球新的黃金

時代的起點 , 僅受三寶的加持讓我們更有力量

來創造和平地球之道

有的眾生成佛使地球成為淨土

讓我們共同努力來世所

並讓地球成為

宇宙中最光明的靚圖地球太空船即將啟航大

覺佛陀的智慧與慈悲 ,

將加持我們讓地球成

為宇宙的覺性之心 , 共創圓滿的全佛法界

無佛陀耶南無達摩耶南無僧伽耶善哉善哉

南

Wijaya Wagaarachchi

After visit to Buddha Gaya, India


西王玉皇閣文化紀念館

東

隆福安凌霄寶殿住持王瑞慶 , 民

國九十三年與陳順來 . 蘇素惠夫

妻結緣 , 陳順來父親陳石池老先

生 , 母親陳周鄭諸老太太 , 為人宏

大量 , 施人布德 , 將好理念傳承子子孫孫 , 夫妻感

恩東隆福安宮凌霄寶殿 . 福德按君 . 金凌皇天子

玉皇上帝 . 西王王母娘娘眾神幫助 , 陳老闆公司

業務蒸蒸日上 , 平日克盡孝道 , 樂善好施感動上

天 , 因此玉皇上帝 . 王母娘娘降旨本宮主持建立

西王玉皇閣文化紀念館 , 一切資金均由陳老闆

夫妻奉獻出資以及眾神協助完成。

天時地利天地良緣結合 , 西王玉皇閣文

化紀念館擇定西元二零一六年 ( 歲次丙申年 ) 農

曆三月吉時動工 , 西元二零一七年 ( 歲次丁酉年 )

農曆正月完工 , 歷時十個月建造完成。當初建

立是一片竹園 , 主持與陳老闆擺設香案稟奏玉

皇上帝王母娘娘獲得上天懿旨同意興建文化紀

念館 , 皇天子指示等候時機再動工 , 事隔十日天

界上天門右側形成一顆鳳形狀草類植物攀 . 附

鳳首朝北 , 皇天子再指示鳳首朝東時即可動工 ,

良辰吉日到來鳳首果真朝向東方 , 即可動工。

文化紀念館藍圖由金凌皇天子降旨指示設計

用一旨 . 兩儀 . 三川 . 四象 . 五形 . 六部 . 七寶 . 八子玄

象 . 九轉 . 十全來建造文化紀念館金鑾寶殿金鑾

椅 . 天界上天門 . 北天門 . 南天門 . 西王母娘娘金鑾

寶殿法相 . 龍鳳廳 . 富貴聽 . 雙龍雙鳳 . 蓬萊仙島八

仙池 . 平安許願鐘的格局來構成文化館宏觀景

象。

文化紀念館主神為玉皇上帝 . 西王母娘

娘 , 以敬天愛民為本 . 宣揚文化傳承 , 教化萬民 , 演

化啟明 , 聖化律身 , 傳承古訓 , 緬懷先人 , 遵循倫理

孝道 , 飲水思源 , 益世安民為宗旨。文化紀念館

外觀以漢朝去建造 , 主殿金鑾寶殿為歷代皇帝

輪流坐位 , 因而沒有雕刻神尊 , 後殿為供奉西王

母娘娘以及玉皇上帝與文武百官 , 後殿以彩繪

方式為主 , 御意為玉皇上帝帶領著文武百官向

王母娘娘參禮。後方有一個交誼廳有設立司令

台 , 司令台上刻有寬和堅忍四個字為王母娘娘

的訓示 , 用來勸世大家 , 在這邊還能接待來參觀

的信眾 . 遊客。在地下室有龍台為供奉福德按

君以及金凌皇天子 . 開國先師九天玄女娘娘 . 春

夏秋冬四大星君福德正神。還有 . 龍床為古代

皇帝所休息的地方 , 為紀念所呈現的一種形

象。金元寶洞供奉元母娘娘 , 裡有當初建造進

行時此地挖出的八顆奇石置放洞裡鎮守寶洞 ,

紀念館落成十天後元母娘娘法像居然顯現在奇

石當中 , 栩栩如生顯現神蹟。紀念館展示的古

文物是一位無名氏大德提供 , 住持不貪不取 . 名

堂正道 , 深得無名氏人士讚許 , 陸續捐獻古文物

自今 , 長達十六年之久。包括玉器 . 青銅器 . 如

意 . 十八般武藝兵器 . 漢朝十五位樂師玉雕 . 歷代

宮廷花瓶 . 歷代皇帝所戴的頭冠 . 龍印以及銅雕

神像。西王玉皇閣文化紀念館宗旨為弘揚孝

道 . 飲水資源以免費對外開放參觀讓大眾有休

閒活動的好地方。

大家好我是王瑞慶 , 我從七歲開始腦海

中就有王母娘娘這四個字 , 一直到我國中畢業

之後我就與神明配合開始辦事 , 解救眾生幫助

需要幫助的人 , 也會去照顧一些沒有父母或

是單親的小孩 , 我從十三歲就照顧十五歲的小

孩開始到現在 , 他們陸陸續續也都長大成家

立業了 , 也都有自己的事業與家庭。當然我

的一生也不是這麼的順遂 , 在民國 82 年的時

候我在工地上班 , 在一次意外中被挖土機壓

到 , 造成我的身體半身不遂 , 下半身完全無法

行動 , 而且我也沒有請看護 , 每當要吃飯或

是上廁所的時候過程都非常辛苦 , 一直到民國

86 年屏東東港迎王爺活動的時候 , 神明下駕

附在我身上 , 幫助我復原讓我的雙腳有辦法慢

慢走路。

民國 86 年的時候 , 神明指示叫我前往台

中 , 而後因緣巧合之下認識了一位女子 , 前

前後後 25 天的時間她的父親就同意把她嫁給

我 , 而後我妻子隨我回到屏東 , 期間我們育

有一子。民國 87 年的時候 , 我在林園一間加

工廠上班 , 結果機器故障造成爆炸 , 我為了救

人 , 吸食到許多有毒物質的塑膠粉原料 , 而後

住院經過一個月之後有比較穩定了 , 我與妻

子討論 , 不知我還能活多久 , 我們再生一個

小孩如果我不再了還有她能陪伴妳 , 妻子同

意 , 期間懷有一女 , 沒想到經過三個月之後

併發症開始復發了 , 醫生檢查出 , 我的肺部

已經纖維化 , 需要馬上開刀進行手術 , 開刀

需要一筆金錢來動手術 , 結果才發現這間公

司都沒有幫我們投保保險 , 害得我們一分錢

也沒有辦法申請 , 好家在老天有眼 , 讓我遇

到一位完全不認識的人 , 願意幫我支付所有

開刀與住院的費用 , 期間我在醫院進進出出

長達 15 年。

這 15 年之間 , 我為神明服務的任務依然沒有終

止 , 只要有人有需要幫助 , 我還是會跟醫院請

假出來為別人辦事 , 而且一分錢也沒有跟別人

收 , 我就是這樣的精神讓許多人感動 , 直到

我們的神明指示說要蓋一間宮廟 , 名子叫做東

隆福安宮凌霄寶殿的時候我很訝異 , 心想我身

上沒有半毛錢 , 我要如何做到這個任務呢 , 當

我與家人討論好決定要執行這個任務的時候 ,

很神奇的自然而然出現許多善心人士 , 有的也

與我們非親非故 , 都願意幫助我們一起來完成

這個艱難的任務 , 或許是因為我這麼多年來為

別人辦事 , 都沒有收取半毛錢 , 所以在我要蓋

宮廟的時候老天爺才派許多人一起來幫助我完

成這個任務 , 在決定開始動工一直到完工 , 我

們只花了十個月的時間 , 就把這間宮廟完成

了 , 許多人知道之後也覺得很神奇 , 覺得怎麼

可能這麼快就完工了 , 一切只能說相信神明就

對了。

一直到六年後我的神明又下旨告訴我

說 , 要蓋一間宮廟 , 我想說我已經有一間宮廟

了 , 怎麼又會叫我要蓋一間呢 , 在我納悶的時

候 , 神明指示我說 , 這次要蓋的這一間宮廟

不是一般的宮廟 , 是一間古時候朝代樣式的文

化紀念館 , 全名叫做西王玉皇閣文化紀念館 ,

我這才恍然大悟 , 這麼多年來都有一位無名人

氏會從各個地方收集許多古時候各朝代皇帝

所留下來的古物 , 然後運過來台灣交到我的手

上 , 原來神明的用意就是 , 要蓋一間文化紀念

館來擺放這些古代的文物 , 讓所有人可以來免

費參觀 , 也可以讓這些古代的文物繼續傳承下

去 , 問題來了 , 要蓋一間文化紀念館必然要花

許多的金錢 , 而這些金錢要怎麼來呢 , 原來就

是我身邊的一位文筆生他跟了我十三年 , 他們

夫妻倆省吃儉用 , 賺錢存錢 , 為了報答感恩 ,

願意付出 , 聽從神明的安排 , 與我一同完成這

個困難的任務 , 然而這間文化紀念館從開工到

完工也是發生了許許多多的奇蹟 , 很神奇的是

這一間文化紀念館我們也是十個月就完工了 ,

只能說聽從神明的安排就沒錯了 , 一直到現在

我已經四十七歲了 , 我依然在為神明服務幫助

需要幫助的人 , 這份初心始終不變 , 我也會一

直堅持下去的。


詹秀蓉書法藝術生涯簡介

1956 年出生於台灣新竹縣關西鎮。自幼

喜歡寫毛筆字 , 由於字體比同學較工整秀麗 ,

家祖父常將作業筆記拿給堂兄妹作習字範本臨

摹。斯時便勤學苦練 , 每日堅持苦練書法。一

個『永』字寫上千遍 , 稍有精進則樂不釋手。

成家立業後 , 心愛的丈夫不幸罹患癌症 . 為減

輕丈夫病痛 , 聽從親友的慰勉 , 認真抄寫佛

經。從抄寫佛經書法中領會佛陀的聖諦 :「苦

的本質、苦的起源、苦的止滅 , 以及滅苦的八

正道。」通過般若的智慧而抵達波羅蜜的彼

岸。虔誠信奉佛祖 , 日夜勤念經文 , 書寫佛

經 , 每日勤寫十幾個小時 , 有時每個字寫幾十

遍 , 直到滿意為止。歷時數十年 , 丈夫雖然離

世 , 但從佛經中找到了生命的意義。為突破傳

統書法材料的極限 , 進一步將字寫在雞蛋殼、

貝殼、牙籤、陶瓷、竹片上、用細字書寫觀音

像、經年累月抄寫佛經 , 例如以青花或釉墨紅

顏料在瓷器上書寫金剛經、道德經、般若波羅

密多心經等經文。除了為丈夫延壽之外 , 也為

自己帶來安詳的心境。值得回憶的是與病中的

丈夫江慶順共著唐詩三百首的書畫專集 , 另

2002、2005、2007 年出版詹秀蓉書法專集三

冊以及 2011 年出版詹秀蓉書法特輯。

藝術生涯最具代表作品包括七萬字鏤空

大乘妙法蓮華經九屏風及書法長卷純金書法

鉅作、2008 年以純金書法完成和平協商、共

創雙贏 ,2009 年完成中國全圖 ,2010 年以純

金書法完成慈悲喜捨和諧社會 ,2011 年 366 個

壽字書法長卷 , 幾乎達到「廢寢忘食無晨昏」

的心血作品 , 創造了現今書法藝術化的世界紀

錄。她今天已經苦盡甘來 , 功成名就。她為善

不欲人知 , 常常捐出自己的心血作品給弱勢團

體和慈善機構義賣 , 由於她的作品兼具行善積

福、收藏保值的功能 , 上述幾項作品震驚了海

內外之各界人士 , 作品受到各界爭相收藏。兩

岸交流日益明朗與熱絡、兩岸共同譜寫新歷史

的今天 , 她的故事和她的書法作品同樣被寫進

了歷史就在跨越海峽的第二次 ” 江陳會 ", 也

是海協會與海基會在台灣舉行的首次領導人會

談期間 , 海基會董事長江丙坤送給海協會會長

陳雲林的這件具劃時代意義的新作 — 反白的

鏤空書法 " 和平協商 , 共創雙贏 "— 正是她

花了 7 天 7 夜完成的書法作品 , 內容是海基會

與海協會簽署海峽兩岸關於大陸居民赴台灣旅

遊協議及海峽兩岸包機會談紀要全文 , 而這幅

是極具歷史意義的作品 , 用藝術見證兩岸伸出

友誼之手。

詹秀蓉書法藝術生涯大記事

2018 - 詹秀蓉「墨緣」世界慈善巡迴展

( 深圳站 ) 於深圳友和酒店開展中國大陸首場

2017 - 詹秀蓉「墨緣」世界慈善巡迴展正式

於美國紐約開展全球首場 2016 - 世界書晝家

協會總會副會長詹秀蓉接任中華國際觀光協會

第七屆理事長一職台灣新北市客家園區 2016

詹秀蓉「墨緣」個展起跑 2015 - 海峽兩岸當

代名人書畫展金門金湖大飯店「墨語繪心」

詹秀蓉書法創作展榮耀第十四屆國際佛教傑

出女性獎 2014 - 台灣地標台北 101 大樓一樓大

44 l Mettavalokanaya l September l 2020

廳「篆 . 金 . 石」詹秀蓉書法創作個展台灣

高雄佛光緣美術館「墨藝傳心」2013 - 台灣高

雄國際機場「文心墨藝」詹秀蓉書法創作個展

經海基會委託創作純金鏤空作品「功在兩岸」

感謝前海協會董事長陳雲林於任內對兩岸發展

的貢獻中國深圳「菩提心書」詹秀蓉書法個

展 2012 - 美國紐約「桑迪」颶風 - 詹秀蓉賑災

義賣金剛經書法作品 2011 - 國際學士院台日

文經交流聯誼會 - 國際文化最高功勞賞美國國

會 - 傑出書法藝術成就獎台灣中正紀念堂「墨

念。細說」書法個展日本國際和平會議聯合

總會表彰捐款日本東北大地震義舉 2010 - 紐

約州眾議會 - 傑出藝術成就褒揚狀桃園國際

機場「微。巨心視界」詹秀蓉細字書法精選展

2009 - 美國紐約市華人家長學生聯合會 - 和平

貢獻獎純金鏤空書法作品「馬英九總統就職

演說全文」收藏並展示於總統府內 2008 - 網

路票選全球華人風雲榜第一名藝術見證歷史 -

兩岸第二次江陳會 , 經海基會委託創作純金

鏤空書法創作 -「和平協商共創雙贏」 2007

- 美國大紐約客家會傑出人才獎及熱心人士成

就奬 2005 - 美國新澤西洲中國日個展南亞大

海嘯 - 詹秀蓉賑災義賣書法作品 2003 - 四維八

德帝舜文化金像獎 2002 - 美國世界文化交流

協會 - 世界傑出風雲人物金像獎 2001 - 日本東

京都美術館國際文藝交流展 1998 - 第十四屆

客屬懇親大會 - 傑出人才獎菲律賓中華逸吟神

墨詩書畫國際展覽會 1997 - 韓國亞細亞國際

美術展 1996 - 日本國際藝術準大賞及曾東書

道會知事獎海峽兩岸書畫大賽金獎金鵝獎書

畫大賽榮譽金獎世界華人書畫國際大賽金杯

獎韓國觀世音菩薩獎 1995 - 中國北京宋慶齡

故居書畫聯展 1994 - 加拿大世界書畫家協會

總會頒發世界藝徭名家成就獎 1993 - 全日展

書法會國際藝術準大賞 1991 - 日本翠泉書道

展準大賞及愛媛書道會大賞

Jan Hsiu-

Jung's artistic

Career as a

Calligrapher

Ms. Jang Hsiu-Jung, 2018 - World

Charity Tour Exhibition Officially

Launched at Yo-Ho hotel in Shenzhen,

China. Ms. Jang Hsiu-Jung, World

Charity Tour Exhibition Officially

Launched at World Daily News Building,

New York, USA. 2017 - Ms. Jang Hsiu-

Jung Exhibition starts at Taiwan XINBEI

Hakka Park. Ms. Jang Hsiu-Jung, Vice-

President of the World Calligraphers

Association, elected as the President

of the Chinese International Tourism

Association. 2016 - Cross-Strait

Contemporary Calligraphy and Painting

Exhibition. Golden Lake Hotel, Ms.

Jan Hsiu-Jung Calligraphy Exhibition

"Calligraphy Paints the Heart "Recipient

of the 14th International Outstanding

Women in Buddhism Award. 2015 -

Ms. Jan Hsiu-Jung Personal Calligraphy

Exhibition of "Zhuan Script in Gold"

held at Taiwan's landmark Taipei 101

Building. lF Grand Lobby. Kaohsiung,

Taiwan Fo Guang Yuan Art Gallery, Ms.

Jan Hsiu-Jung Calligraphy Exhibition

"Calligraphy Touches the Heart". 2014 -

Artist Talent with Calligraphic Skill: 2013

Ms. Jan Hsiu-Jung Personal Exhibition

of Calligraphic Creation. Kaohsiung

International Airport Created a pure

gold hollow calligraphic artwork titled

"Thanks for Contribution to the Straits"

presented to Chen Yun-Lin, ex-leader

of ARATS, as a gift for his contribution

to the cross-strait development. 2013

- Ms. Jan Hsiu-Jung "The Diamond

Sutra" Calligraphy-New York "Sandy"

Hurricane Relief Charity. 2012 -

International Academy Taiwanese

& Japanese Cultural and Economic

Exchange Fraternity International

Cultural Highest Contribution Prize

U.S. Congress Outstanding Calligraphy

Achievement Award Tender Whispers

Through the Inks: 2011 Ms. Jan Hsiu-

Jung Calligraphy Exhibition. National

Chiang Kai-shek Memorial Hall Universal

Peace Federation International (Japan)

recognition of contributions owed by

the Tohoku earthquake donations.

2010 - New York State House of

Representatives Outstanding Artistic

Achievement Commendation “Micro/

Macro Mind Vision”, a Selection

Exhibition of Ms. Jan Hsiu-Jung

Fine Calligraphy, Taiwan Taoyuan

International Airport. 2009 - Chinese

American Parent Student Council Peace

Award, New York Create a hollow pure

gold calligraphy of full test of Taiwanese

President Ma Ying-Jeou's inauguration

speech, now located by and displayed

in the office of the President.

Madam Jan Hsiu Jung


Buddhist

Meticulous

Painting….

The Skillful

Means to the

Practice of

Dharma….

Learning Buddhist painting is

the skillful means of practicing

Dharma. Painting Buddhas

achieves the true meaning of

“once seen through the eyes, forever

becomes the seed of Buddhahood”.

The word “skillful” manifests in the

fact that there is no age limit when it

comes to painting Buddhas, and you

need not any academic credentials nor

art-related backgrounds. In the art of

Buddhist meticulous painting, the lines

are painted to be neat and elegant,

and the colors colorful and vibrant. It

requires continuous practice to present

the paintings as beautiful yet containing

the ability of touching sentient

beings and moving them to praise

Buddhas. When one fully focuses on

painting Buddhas, he/she is practicing

meditative concentration, which would

breed Dharma joy and wisdom. A key

element of painting Buddhas is “purity”.

Images of Buddhas reflect Buddhas’

virtues and beauty. Painting Buddhas

is to have one’s mind stay focused and

pure while creating graceful paintings

of Buddhas that can inspire and purify

sentient beings. Therefore, by sharing

skills and merits of painting Buddhas,

we are able to benefit both ourselves

and others. Painting Buddhas is truly

a wonderful way of practicing Dharma.

Chen Yu-Yuan Buddhist Art Association,

a nonprofit organization in Taiwan,

works diligently to teach and promote

Buddhist paintings. It has over forty

Buddhist painting classes island-wide.

For more information, please visit its

Facebook page. key words: Chen Yu-

Yuan Buddhist Art Association.

工筆佛像畫 - 佛法修行的方便法門學習佛畫

是佛法修行的方便法門 , 它不限年齡 , 也無須

任何學歷專業。親手畫佛像是真正的「一入眼

識 , 永為道種」。尤其是工筆佛像畫 , 線條工

整細膩 , 色彩豐富 , 需不斷練習 , 才能把佛像

畫得有美感有攝受力 , 讓人歡喜讚嘆和感動。

當你靜心專注於繪畫 , 就是在修「定」, 定能

引發喜樂和智慧。佛畫著重在「淨」, 佛像

Taiwan

Chen Yu Yuan

本身具足真善美 , 契合諸佛菩薩的莊嚴、慈悲

和功德法相。畫佛像就是修行 , 以清淨心畫佛

像 , 又以諸佛的莊嚴法相 , 來淨化眾生心。因

此畫佛像者 , 自己得利 , 並藉著分享和教學來

利益他人。陳裕源老師佛畫藝術推廣協會以

無私無償的精神 , 致力於佛畫教學與推廣 , 在

全台灣有超過 40 個佛畫班 , 歡迎登入協會臉書

瀏覽佛畫教學與佛畫藝術的訊息。


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Suffering and

Dukkha….

Identify dukkha, understand dukkha!

You can then know and understand

dukkha, and finally lay down dukkha!

I was told that when we face dukkha,

we must bear it “Bear dukkha, and you

would not feel dukkha then”. What do

you think of this statement? Do not

fear dukkha, do not flee dukkha, do not

bear dukkha. Dukkha is not meant to

be borne, but for humans to recognize.

Dukkha is therefore like a learning tool

for humans. You get to know dukkha

first, then gradually lay it down. When a

person bears dukkha, and says that after

a while, he/she will get used to it, that’s

dangerous! If he/she keeps on bearing

that, and just gets used to dukkha!

Most humans lead their habitual way of

life, without consideration. Habituation

is not good. If you allow yourself to

be habituate to dukkha, you stand no

chance of knowing it. When you do

not know dukkha, how. can you ever

lay it down? These days, people bear

dukkha and get used to it. So, they do

not recognize dukkha, and cannot lay it

down.

Why then must one live with

dukkha? Why not consider dukkha, so

that dukkha is identified, and can be

laid down? Do not bear dukkha and

allow yourself to get used to it. Take

a married couple, for example. The

husband snored, the wife did not like it,

but she learnt to live with that. She had

bad sleep, listening to the snoring each

night, for twenty years. It was like hell

at first. But later, she got used to the

sound and became less stressful. She

did not think of relieving herself from

dukkha, just deceiving herself to believe

that it was normal. She did not dare to

face the truth. In fact, she suffered, but

kept telling herself that she was happy.

Most people in this world spend their

lives with things familiar to them. One

in fact suffers but covers that up. When

will they look down at themselves, and

face the fact that it is indeed dukkha?

Only after knowing dukkha well can one

lay it down!

In this case, if the wife did not

allow herself to get used to the snoring,

how could she solve her problem? The

wife must seek to solve her dukkha,

using her wisdom, knowing that her

husband’s snoring was the cause of

her suffering. She must not cover that

up, bearing the suffering herself, until

she gets used to it. She must seek a

way to solve the problem. There exist

various methods to cure snoring. There

must be one that was applicable to

her husband’s trouble. Having solved

the problem, the suffering ends and

she could be proud of herself to have

solved her suffering and to have laid

down her dukkha by herself. This is the

real solution to dukkha! She is no longer

entrapped in the cage of dukkha, and

thus free from dukkha!

How do we advise or explain

dhamma to salvage a person from

dukkha? The advice can be made

directly and indirectly. First, people

must believe in “The Law of Kamma”

or “The Law of the Universe”. It is

not strange why humans believe in

black magic, but not in sacred or holy

items, as they are both invisible. This

is because humans do not understand

and cannot access sacredness. Those

with little knowledge of Dhamma

fall prey to certain groups of devious

people. There are those in black magic

who deal with invoking ghosts, using

them for hideous purposes that easily

lure those obsessed with defilements.

Humans are victimized by witch doctors

performing black magic or witchcraft

making some people blindly believe in

black magic, as results can be claimed

to be shown, such as sending nails or

a piece of buffalo skin into an enemy’s

body, or enchanting over someone

else’s husband or one’s husband. These

can be displayed to physical eyes to

convince desperate people without

the use of wisdom. Those performing

superstition, black magic and invoking

ghosts in earning their living must

bear grave results of kammas! But

sacredness is hard to perceive as not

everyone can see sacredness, except

the faithful and pure minded because

sacred ones are perceived by the mind.

Humans therefore hardly understand

about sacredness, and mostly confuse

it with superstition, believing that

they are the same. In fact, they are on

the opposite sides, like the sky and an

abyss. You can study further and come

to understanding, and you will see more

sacred ones.

It must be admitted that humans

have kammas as their birthplace.

Human beings are born because of the

outcome of their kamma in the past.

They are in the cycle of birth and death

for perpetual lives. In each life, a lot of

kamma is committed, both good and

bad kammas. Those kammas result in

the birth in each life. Humans can reduce

their own bad kammas in the past.

They do not realize that in conducting

a life each day, there are both sukha

(happiness), and dukkha (suffering) as

results from past kammas, or possibly,

Thailand

Col. Pongsak

Tangkana M.D.

“The Law

of the

Universe”….

with the new kammas committed, or

as results from both. To “reduce” past

kammas, merits and donations must be

made in the right methods, with firm

intention and stated that the merits and

donations made are meant as a fund to

be used in the reduction and abolition

of your own kammas. You then ask

your own pure soul, citta viiiiiana, with

experiences from all lives and births

and full knowledge of your past stories,

as well as the sacred things in yourself

which protect you, jointly consider

to pay off debts of kamma that you

committed as deemed appropriate, as

you cannot consider what you cannot

see, so let the invisible things consider

for you, namely your own citta viniiana

and sacred items in yourself. Once paid,

that kamma disappears, with no results

on your life. You can then no longer

suffer from that kamma.


Sri Lanka President

and Prime

Minister calls on

Most Venerable

Kotugoda

Dhammawasa

Mahanayake

Thero….

The President of Sri Lanka, His Excellency Gotabaya

Rajapaksa and Honorable Prime Minister Mahinda

Rajapaksa visited and pay respects to the Supreme

Sangha Patriarch of the Sri Lanka Amarapura Maha

Nikaya (Sector), Agga Maha Panditha Most Venerable

Kotugoda Dhammawasa Maha Nayaka Thero at Maha

Nayaka Thero Official Temple premises at Dharmapalarama

Vihara in Mount Lavinia, Colombo, Sri Lanka on May 20,

2020.

Buddhika Sanjeewa


Thai Sumeda / Lanka Sumeda

Awarded

Sri Lankan Businessmen of The Year - 2019

(Large Platinum - Incense Industry)

From

Business World International Awards

(BWIO - USA) - 2019

Happiness

Life....

Ti - Ratana

Community Centre

1572/3, Sirimalwatta 02, Horahena Road,

Kottawa, Pannipitiya, Sri Lanka.

Tel: +94 112185629, www.tiratana.org.lk

Thai Sumeda (Pvt) Ltd

Web - www.thaisumeda.com | E-mail - thai.sumeda@yahoo.com


Meaningful

Meditation….

Meditation originally was

meant to help deepen

understanding of the

sacred and mystical

forces of life. If stress has you anxious,

tense and worried, consider trying

meditation. Spending even a few

minutes in meditation can restore your

calm and inner peace. Meditation has

been practiced for thousands of years.

Meditation is considered a type of

mind-body complementary medicine.

Meditation can produce a deep state

of relaxation and a tranquil mind.

Meditation can give you a sense of calm,

peace and balance that can benefit

both your emotional well-being and

your overall health. Meditation can help

carry you more calmly through your day

and may help you manage symptoms of

certain medical conditions. Nowadays,

meditation is commonly used for

relaxation and stress reduction. This

process may result in enhanced physical

and emotional well-being. Ti-Ratana

Community Centre in Sri Lanka is a

charitable and Non-Profit Organization

established in 2014, under the able

guidance of Most Venerable Datuk

Kirinde Dhammaratana Nayaka Maha

Thero, The Chief Buddhist High Priest

of Malaysia & The Chief Incumbent

of Buddhist Maha Vihara, Brickfields

Kuala Lumpur, Malaysia and Madam

Subadra Bandara, The Directress of Ti-

Ratana Community Centre. Ti-Ratana

Community Centre conducts guided

meditation classes, mainly for layman,

who interested in practicing Buddhist

meditation in a peaceful environment.

Because it helps to manage stress,

which has become a serious health

concern in modern society, due to its

hectic pace, and our inability to cope

with it. Stressful life makes us unhappy,

tired, impatient, and lead us to face

more and more complex problems, that

can be mental, physical and emotional

depressed. Meditation makes us

relaxed and our minds calmer and

more focused. Even a simple breathing

meditation can help us to overcome

stress, as it helps to understand our

own mind and transform our negative

attitudes to positive, disturbed mind

to be peaceful, and un-happiness to be

happy. Overcoming negative minds and

cultivating constructive thoughts are

the purpose of Buddhist meditations.

This is a profound spiritual practice one

can enjoy throughout the day, not just

while seated during meditation.

Meditation under Ti Ratana

Community Centre presently conducts,

one day and three-day programs.

One Day program is more suitable for

novices as it starts with introduction

to Buddhism, theory and practice

meditation, and continue with question

and answer session. Program starts at

8.30 amend ends at 4.30pm. Guided

meditational retreats are conducted

both in Sinhala and English languages.

They also conduct 03-hour program on

1st Sunday of every month from 3.30

pm to 5.30 pm.

03 Day Meditation Program

is composed of short daily lessons,

organized over 3 days. Each with

its own unique themes, goals, and

insights. The program is self-paced, and

techniques are presented in a way that

both secular and spiritually minded

people can get connected. No belief

or worldview is required for following

the lessons. Each day opens with an

inspiring quote, followed with a daily

lesson, and finally further resources are

provided to deepen one’s knowledge

and clear any doubts. During retreat

participants are served with food and

refreshments prepared in house, with

organic vegetables and fruits. Meals are

based on an Ayurvedic diet that has all

the necessary nutrients needed for a

healthy body and mind. Environment

is serene, and surrounding garden is

suitable for walking meditation, and

relaxation, and has facilities to enhance

one’s knowledge in Buddhist philosophy

and meditation in a simple manner.

Further details could be made available

on request. Meditation programs held

at Ti – Ratana Community Centre, on

a three storied building which has a

computer lab, library and a conference

hall with all facilities to house more

than 500 people, 22 rooms that includes

office, meditation rooms, a kitchen, and

sanitary facilities. There are total 15

luxury and semi luxury A/C and non-

A/C rooms on 2nd floor exclusively for

both local and foreign attendees of the

program. All the rooms are equipped

with hot water, an attached bathroom

and kitchenette. Anyone worldwide who

wish to join with Ti-Ratana Community

Centre’s meditation programs they

can easily follow up real meditation

experience. Please refer www.tiratana.

org.lk for more details.



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www.youtavegetarian.com

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

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

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

mettavalokanaya_international_buddhist_magazine_september_2020

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