2 Voice Buddhist Nuns ֡රྲӯੰԏ宙 of Sixth Issue May, 2024 ᒫ6๗ 4์ Vesak 2567 Serving the Order of Buddhist Nuns ๐㵗֡රأੰ㿁檤
1 COMING SOON 即將推出 BUDDHA DHARMA TV, CHINESE 中⽂佛法電視台 BUDDHA DHARMA TV, SPANISH 西班⽛⽂佛法電視台
2 A note from the Editor in Chief 婦娒斯ጱᔵ承 3 Vesak Message from Director General of G.B.C. قቖྲӯੰ㶧䨝婦䓄Ԫ悱ल℄ᛘ旴 5 Life is an unforeseen accident of nature. By Ven. Dr. Bhante M. Punnaji 8 Apasana - Be like Water By Claudia Weeraperuma 14 MAHA PRAJAPATI GOTAMI, ~ A Beacon of Compassion, The Inspiring Journey of The First Buddhist Bhikkuni By Subhankar Ray 15 Remembering Ven. Thich Quang Duc of Vietnam. A Flame of Freedom, The Ultimate Sacrifice for Buddhist Rights in Vietnam By Sayalay Ariya Nandi (Phuoc Chanh Tinh) 17 How Burmese Nuns spread the words of the Buddha across the Globe. - wisdom in action By Sayalay Kusala, Naypyitaw, Myanmar 21 80th birth anniversary of a buddhist icon. Chief of Dhammakaya in the Footsteps of The Buddha : A Buddhist Saint's Quest to Better the world 25 Most Venerable Master Dr. Longmen Yuantong - A Light in the Darkness By Prof. Richard Tilakaratna 26 Malaysia Grand Tripitaka Recital Initiative 33 CONTENTS ፓ桟 Please forward your Comments, Articles and Pictures of the events to: [email protected] Voice of Buddhist Nuns, -Bodhi Dharma CenterNo.12 – 1, Jalan Burung Pucung, Taman Bukit Maluri, 52100 Kaula Lumpur, Malaysia “The views expressed in the articles are the sole responsibility of the authors and do not necessarily reflect those of Voice of Buddhist Nuns”
3 A NOTE FROM THE EDITOR IN CHIEF Buddhism is 2568 years old and it is "Akalika". It means timeless or "not time-bound". Hence there is no special type of Buddhism for the 21st century. The defiling factor of the human mind is the same whether in the 6th century BCE or today or a thousand years hence. What is required, therefore, is to explain Buddhism in a manner that becomes meaningful for the present day. The spread of Buddha's teachings has changed over centuries since He first preached to people after achieving enlightenment. Monks initially shared his words orally, then through writings on stone, and finally in books and on the internet etc. Since the mid-20th century, the spread of Buddha's teachings has become more accessible to devotees through various media channels. Initially through radio and print, then television, and now via the internet and social med ia. This accessibility has made it easier for people to gain knowledge of the Dhamma. Buddhism is rapidly gaining popularity in traditionally nonBuddhist countries in the West and Europe. This trend is supported by various surveys. People struggle to reconcile the suffering caused by wars fought in the name of religion. The 21st century, or the third millennium, begins with a call for sustainable growth models. Many view Buddhism's principles, which include non-greed, non-hate, non-delusion, and positive qualities like loving-kindness and compassion, as a solution to alleviate suffering. Buddhism presents answers and challenges alike. Understanding the issues is crucial. With Buddhist clergy and leaders working together, necessary changes can be made to efficiently and successfully address these challenges. It would truly be a blessing if Buddhist nuns could also contribute effectively and successfully to tackle these challenges. We extend our sincere gratitude to all those who contributed articles, as well as to the editorial board, especially the deputy editor, for their dedicated efforts in promptly bringing forth this issue just in time for the Vesak Day. 3
4 婦娒斯ጱᔵ承 ֡ර૪ํ2568ଙጱ䵌ݥ ̶ਙጱฎ䗋ጱ̿ӧ ݑ䦒樌ᴴګ ̶̀ࢩ҅ྌ21Ӯ夵ጱ֡ර㪔䷱ํՋ焒ᇙ ྛጱ气ࣳ ̶僻抷ฎࣁᥜمڹزӮ夵҅ฎՔॠ҅ Ӟ܉ଙ҅Ոஞጱວࢩᔰ᮷ฎӞ䰬ጱ̶ ࢩ҅ྌ౯ 㮉ᵱᥝአ䌘吚Քํ嬝ጱොୗ㬵ᥴ朰֡ර̶ ֡ᴩර嬝ጱ㯽ඎ, ᛔ֡ᴩ౮᭲Ḓེර۸ӮՈ, ᕪᬦ অ䓅㮆Ӯ夵, ᮷ࣁද捧̶أ㭏㮉๋ڡฎզݗ㯽ොୗ㯽 ඎ֡ᴩጱර嬝҅ᆐ᭐晃Ꭺڰ҅䨗ᔁ姜᪠ᒵො ୗ̶ᛔ20Ӯ夵Ӿ巃҅ํԧݱᐿড়℆ᓕ᭲҅᭐晃තᶪ 䱛, ڬܦ݊櫮憙҅֡ᴩර嬝ጱ㯽ඎ捧ๅฃ̶匍ࣁ ᭐晃姜᪠ᐒԻড়℆, ౯㮉ๅฃ劧ํى֡ဩጱᎣ 挷̶ ֡රࣁᥜො䴭ၖ(ᶋ㯽妞֡ර㾴ਹ)ᬥ᭛ฦ̶݊春Ӟ 撉㵟ฎํ໑ഝ抠ັܦ戣̶Ո㮉ۘێ抠զਤරݷ Ԏጱ䜗凗ಅ᭜౮ጱዳᝒ̶ 21Ӯ夵҅ᘏ抋ᒫӣ㮆܉ ଙ҅樄তറݢ೮媲౮槱ጱཛྷୗ̶战ग़Ո扯傶֡ර ጱמஷইӧ握̵ӧ啦̵ӧ咝̵զ݊ྋᶎጱհ꧊ᥡ ᨶইஞݶఘஞᒵ҅ݢ֢傶仂斕ዳᝒጱᥴ䷥ො ໜ̶֡රڊԧᒼໜ҅Ԟڊԧ䜗̶ቘᥴ春Զ㺔 氂ᛗฎ橕᯿ᥝ̶᭐晃֡ර䌙䒍毎䌙Ոݶوۘێ҅ ݢզ؉ڊԧᥝጱද捧҅ํප̵౮ࣈۑ䛑䌘春Զ 䜗̶ ইຎྲӯੰࢫᴚԞᚆํප̵౮ࣈۑ䛑䌘春Զ 䜗҅ᮎ፥ฎӞկଛԪ̶ ౯㮉ᤙஞఽ拽ಅํಭᑤᘏ҅զ݊娒䨝҅ᇙ㳨ฎۅ ̶ږڊ䦒വ҅݊ێقԏ檭ᒑ哴℄悱लࣁ҅Ԇ娒 4
5 VESAK MESSAGE FROM DIRECTOR GENERAL OF G.B.C. "Vesak Day" is observed as a occasion to mark the birth of Shakyamuni Buddha, formerly known as Prince Siddhartha Gautama. In Chinese Buddhist tradition, Vesak Day is observed on May 15th (April 8th in the lunar calendar), which corresponds to the 2568th year in Buddha's calendar. In countries practicing Theravada Buddhism (South Asian nations), it is known as "Vesak" or "Buddha Purnima". According to Pali scriptures, dates of Buddha's birthday, enlightenment, and parinirvana all fall on the full moon day of May 15th. The varied dates between Northern and Southern Buddhist traditions demonstrate Buddhism's adaptability, since it adheres to the Buddhist tenet of "adapting without changing, not changing yet adapting," which entails harmonizing with advantageous circumstances.
6 After attaining huh enlightenment, Prince Siddhartha was known by several titles, including Buddha, the Awakened One, the Tathagata, Shakyamuni, and the World-Honored One. Buddha once said, "Disciples, each of you should be a lamp unto yourself; rely on yourself, rather than on others. Take the Dharma as your lamp, take the Dharma as your refuge, don't rely on teachings other than Buddha dharma. Observe one's own impurity without being attached to it. Recognize both pain and pleasure are causes of suffering and avoid being intoxicated. Realizing the absence of self in the mind without being confused. By being not attached, not intoxicated and not confused, you can eliminate all suffering. Those who can practice this after I pass away are my true disciples." The essence of Buddha's teachings lies in cultivating the mind, thus one should endeavor to restrain one's cravings, constantly practicing right conduct, right mindfulness, and right speech, while avoiding greed, hatred and delusion. Contemplate always on impermanence and persistently listen, contemplate, and practice the D h a r m a . W h e n f a c e d w i t h malevolent thoughts or trapped by desires, it is imperative to exercise self-control and resist the misguided impulses of the mind. Protect your mind and become its master, as the mind is the pathway to attaining enlightenment. Therefore, one should focus on cultivating the right path and never deviate from the teachings of Buddha. Diligently practice in accordance with the on in Dharma, striving to attain the fruits of enlightenment, and eventually achieving ultimate happiness and bliss.
7 ̿֡扶෭̀ฎ֡ᴩ扶ᬜ夵ஷ෭҅朰ᬸ ᇏੰܻ֡ݷ㻊晄ർѣఀ晄ग़ॡৼ̶佸 㯽֡රՔଙጱ֡䧰2568ଙ҅֡扶෭ฎ 檚䧰5์15෭(旷䧰4์8෭)̶ܖ㯽֡ර 㾴ਹҁܖ㫎拙㾴҂㳷傶̿悱ल℄̀҅ ׁᆙ૬ڥ妿َጱ夵斉ғ֡ᴩጱኞ ෭̵౮᭲෭̵ၽ䯝෭᮷ฎ5์15෭ጱ์ 㾼෭̶ܖ۹㯽֡රጱ֡扶෭氥ᆐӧݶ ෭๗҅ݢ憎֡රጱර嬝Ҕ̿檸娍ӧ 捧̵ӧ捧檸娍̀ℂ࠺ইၞ㪔檸殼ࢩ 娍̶ ఀ晄ग़ॡৼ౮᭲զ҅੪զ֡ᴩ̵僻 Ӥ憽ᘏ̵ই㬵̵朰ᬸᇏੰ̵朰ਜ̵਼Ӯ ਜ਼ᒵݷ彚҅守ݷෝӮ̶֡ᴩ้妿抋 ᭲ғ̿ৼ㮉֦҅㮉ݱ䛑զᛔ૩傶兿 ᅉ҅զᛔ૩傶ׁ䵍(ׁᶌ) ҅ӧᥝׁ搫 ՜Ո҅䛑զဩ傶兿ᅉ҅傶ׁ䵍҅ӧݢ 䵍ׁ՜ර̶懃፡ᛔጱ䷔坟ӧ亣ᘒӧ 握҅䛑Ꭳᝒ̵䰐ጲฎᝒጱܻࢩᘒӧ ဃᯩ҅懃ᛔஞ僻౯ᘒӧᭁజ̶ইྌ ᚆӧ握̵ӧᯩ̵ӧజ҅㳷ᚆ䥁ᴻӞڔ ᝒ̶౯櫝Ӯ҅ᚆץᤈྌဩጱՈ҅੪ ฎ౯፥ྋጱৼ̶̀ ֡ᴩಅ抋ጱဩҔ๋᯿ᥝጱ੪ฎץஞ҅ ಅզ䛑ۘګظێᛔ૩ጱ䚒๕̶䛑ྋ ̵ྋஞ̵ྋ承҅晍櫝握̵啦̵咝҅ ᘒଉஷ僻ଉ̶䛑ଉ守̵ଉ̵ଉץᘒ ӧݢ䞳䬤̶ᝑ౯㮉ጱஞᤩᮐ䘣批҅ ᤩཿ๕ט彘䦒҅౯㮉䛑吚Ԩզಪګ̶ ӧᥝ檸ஞಅཿ҅ಅզྋஞᛘێෝץྋ ᭲҅ᘒӧݢ櫝樄ྋဩ҅䁎ਝ֡ᴩಅ抋 ጱဩ҅Ӟڔইဩץᤈ҅䛑ۘێ൹ݐఉ ᭲ጱᜰຎ҅Ӟਧᚆکଛᐰள䰐̶ قቖྲӯੰ㶧䨝婦䓄Ԫ 悱ल℄ᛘ旴
8 LIFE IS AN UNFORESEEN ACCIDENT OF NATURE By Venerable Dr. Bhante M. Punnaji Beginning of life From a modern scientific point of view, what we call life is only an unconscious electro-chemical activity that begins due to the presence of the necessary conditions, and ends due to the absence of the necessary conditions. Each necessary condition i s a l s o d e p e n d e n t o n o t h e r necessary conditions without an ultimate beginning. This dynamic process of electrochemical activity f o l l o w s t h e n a t u r a l l a w o f determinism, which means that every activity is determined by the p r e s e n c e o f t h e n e c e s s a r y conditions. Life began when a special kind of molecule came into being due to p r e s e n c e o f t h e n e c e s s a r y conditions. This molecule had a special ability to absorb atoms from the surroundings and produce molecules of its own kind. This selfreplicating molecule was not the product of a Supernatural Creator either God or Devil. It came into being only due to the presence of the necessary conditions. This means, that the electrochemical p r o c e s s c a l l e d l i f e b e g a n automatically, based on the natural law of determinism. New molecules thus formed, however, began to break down when some necessary conditions were absent. Therefore, two processes continued at the same time: a building up process (anabolism) and a breaking down process (catabolism), collectively known as "metabolism. ”When the building up process was faster than the breaking down process, the net result was growth. When the breaking down process was faster than the building up process, the net result was decay, leading ultimately to death. The continuity of these two processes of growth and decay, is what we call life. It was this process of growth and decay that appeared to Charles Darwin as an unconscious struggle for existence.
9 As conditions in the environment changed, however, the environment itself likewise changed, and was no longer favourable for this struggle to continue. Though most molecules were destroyed, a few molecules somehow were able to survive at least for some time, despite the hardships. This survival became possible only through an adaptation to the changing environment, in some way. This was what made Darwin speak of the survival of the fittest, though it was only a temporary survival, because every i n t e g r a t i o n w a s s u b j e c t t o disintegration when even one necessary condition was absent. All these facts however boil down to one single fact that this unconscious struggle was a mission impossible. It was a struggle to exist where existence was not possible, because life is only a dynamic process of a c t i v i t y, r a t h e r t h a n a s t a t i c "existence". Existence is a static concept in a dynamic reality. Among the early scientific theories of how the first self-replicating molecule came into existence was the "primordial soup," where simple molecules mixed together in a broth that was regularly energised by ultraviolet light and electric storms. Scientists have long believed RNA molecules were more likely to be the origin of life than DNA. Now they think there must have been a simpler molecule that spawned RNA.
10 This unconscious chemical activity called life, though it started with one self-replicating molecule, began to produce several molecules of the same kind, and each new molecule began to create a series of other molecules, and many such series or chains of molecules came into being. Then these molecules began to combine to form cells, and cells combined to form tissues, tissues combined to form organs, organs combined to form systems, and s y s t e m s c o m b i n e d t o f o r m organisms. That was how the molecules evolved to produce organisms such as plants and animals. It was this unconscious electro-chemical activity that developed into what is today called t h e b i o c h e m i c a l p r o c e s s o f evolution. Charles Darwin saw this unconscious biological activity as a struggle for existence. This struggle though unconscious, and not wilfully done, was a mission impossible. It was a futile struggle because real existence was nota possibility. Existence was a static concept in a dynamic reality. In other words, existence is a conceptual fallacy or a delusion. Evolution of the human brain When this impossible struggle for e x i s t e n c e c o n t i n u e d , t h e e n v i ro n m e n t w a s n o t a l w a y s favourable to this struggle. When the environmental conditions changed, many organisms died but a few were able to survive by adapting to the environmental conditions because the adaptation was some kind of change in the organism, the organisms began to change in structure and function in adapting to environmental conditions. This changing evolutionary process t h e re f o re b e g a n t o d e v e l o p organisms with differences in structure and function. As a result of this adaptation many different species of organisms evolved, with a variety of structures and functions befitting a variety of environmental conditions. They also began to develop what are called systems, where several organs combined to d e a l w i t h a p ro b l e m i n t h e environment. As conditions in the environment became more and more challenging, the systems became correspondingly more and
11 more complex. As systems became c o m p l e x , t h e y began to develop c a r d i o v a s c u l a r s y s t e m s t h a t circulated blood, and even nervous systems that carried m e s s a g e s l i k e telephone wires. As the nervous systems began to develop more complex structures and functions, it lead to the development of a brain. The brain began to develop from a primitive structure called the brain stem which regulates basic life functions such as respiration, digestion, blood circulation, and metabolism - these are the autonomous functions that kept the organism alive and healthy. As conditions in the environment became more and more challenging, the brain gradually began to evolve further and so aid the survival of the species. This resulted in the development of another part of the brain called the limbic system that helped in starting an emotional reaction in response to stimulation by the environment. It is this reaction that we now call emotional arousal. The Limbic System is the emotional command center of the organism, which is responsible for regulating differences in the mood or temper such as calmness and excitement. Within the Limbic System is a structure known as the amygdala, which is responsible for scanning the environment through the sense organs, to detect signs of potential threats and danger to the organism. When aroused, the amygdala triggers the fight or flight response, to protect the organism from harm. It is this reaction that is commonly called stress today, which if prolonged can develop into the general adaptation syndrome, which turns stress into distress. As the brain evolved further, higher f o r m s o f o rg a n i s m s s u c h a s m a m m a l s e v o l v e d , w i t h t h e formation of the Cerebrum which contained the Cerebral Cortex, or Neo-cortex that is responsible for thinking.
12 As evolution progressed further the Cerebrum developed into two hemispheres: left and right. Within these two hemispheres of the Cerebral Cortex came four major pairs of lobes: frontal lobes, temporal lobes, occipital lobes, and parietal lobes. In this way the human brain developed with a Pre-Frontal Cortex (PFC) in the frontal lobes, which equipped the human being w i t h h i g h l y a d v a n c e d a n d sophisticated cognitive functions such as planning, goal setting, d e c i s i o n m a k i n g , j u d g m e n t , reasoning, rationalisation and speech. The impersonality of consciousness With the development of these special parts of the brain came the activity called consciousness. Thus came into being the species of organism called the Human Being, t h e m o s t a d v a n c e d a n d sophisticated species that has the most advanced cognitive capacity and functions. It is this species that became aware of an environment called the "world" and also became aware of a “self” that exists in the world. In other words, it is this impersonal electrochemical activity called consciousness that has given rise to an awareness of an objective “world,” and a subjective “self.” It is this consciousness that has given rise to an experience, which has two parts:a subjective and an objective. The "world" that we are aware of is an objective experience. The “self" that we are aware of is a subjective experience. The self is the result of personalisation of the subjective experience. This means the "self” being a product of the subjective process called consciousness, does not exist apart from the process of consciousness. Therefore, it is an appearance rather than a reality. The world that we are aware of is also a p r o d u c t o f t h e p r o c e s s o f consciousness. It too is a mere appearance. In other words, both the world and the self are subjective experiences rather than objective existences that stand apart from the subjective experience. In other words, the “self” and the “world” though they are supposed to exist, do not really exist by themselves. If this is so, the self and the world are mere delusions.
13 If this process called Life began as an unconscious electrochemical activity of a self-replicating molecule, it is this unconscious electrochemical a c t i v i t y t h a t p r o d u c e d t h e c o n s c i o u s n e s s . I t i s t h i s consciousness that produced the self and the world that we are aware of. If this self and the world do not exist apart from consciousness, it means neither the self, nor the world has a real objective existence. Although our thinking faculty (cognition=mano) may be aware of this fallacy, our emotions (affective = citta) are unaware. It is our blind emotions that desire existence, but our reason is aware that this blind desire clashes with the reality of nonexistence. This clash between blind desire and reality leads to frustration. It is this frustration that we call suffering, or the insecurity of life. Ven. Dr. Bhante M. Punnaji
14 The Buddha told his son, to set him free; "like fire, earth, like wind or water be" In watery Venice on a boat Along the Grand Canal I float, Facades with sumptuous air we pass, Large arches Romanesque, and cupolas, Proud palaces with Gothic grace, Old oriental marble lace, Where Germans, Turks and Greeks, from trade, From gambling, lost or fortune made. Oh water, in your ebb and flow, You lap those palace walls on show, You wash their feet of solid stone Which humbly you don't want to own. Then, at a stop our vessel calls, I see you lap plain wooden poles, Which over centuries with not decay, "Cause ropes, tied untold times, rubbed them away. Those ruined props that are not posh Still selflessly each one you wash. We, humans, do not act like you. it's gold and glamour we pursue, While what is old and brok we shoo. Yet you are our nature true, For our blood is fluid, too, In countless conduits ripples, streams. And even breath a liquid seems: Like you, oh water, it behaves as it arises, sinks, in waves. You who in our bodies live So much fairness, freshness give, If you would rule, we would be kind To all , and neither ban nor bind. if only we from you a lesson learn, And watch you in our bodies churn, Our biased minds would swiftly heal, Sweet impartiality we'd feel. By Claudia Weeraperuma, Les arcs - sur - Argens, France Apasana - Be like Water 14
15 According to the Prophecy from her previous life, Mahaprajapati's child was destined to become either a king who would rule the world or a spiritual guide who would enlighten it. However, fate had different plans for her as she was unable to conceive. To f u l f i l l t h e p r o p h e c y , K i n g Shuddhodhana married two sisters: Mahamaya, who was able to conceive B u d d h a , a n d M a h a p r a j a p a t i , Mahamaya's younger sister. Both sisters were brought to Kapilavastu as queens. At that time, the kingdoms of Kapilavastu and Devadaha were ruled by King Shuddhodhana of Kapilavastu and King Anjana of Devadaha. There were frequent conflicts over the waters of the Kohan River, which flowed between the two kingdoms. To resolve this dispute, the two royal families arranged a marriage alliance. Mahamaya and Mahaprajapati, d a u g h t e r s o f K i n g A n j a n a o f Devadaha, were married to King Shuddhodhana. Both sisters then became queens of Kapilavastu. Tragedy struck when Mahamaya died shortly after giving birth to Siddhartha ( B u d d h a ) . I t w a s t h e n t h a t Mahaprajapati's true struggle began as she took on the responsibility of raising not only her own son but also Siddhartha. Despite the challenges, her nurturing and resilience would shape the future of the world. At sixteen, he married his cousin, Princess Yasodhara, who was of the same age. After living together for thirteen years, he made the profound MAHA PRAJAPATI GOTAMI, -- A Beacon of Compassion, The Inspiring Journey of The First Buddhist Nun By Subhankar Ray 15
16 decision to leave the palace, abandoning all worldly possessions, including his beloved princess and their newly born son, Prince Rahula. Driven by an unyielding quest for Truth and Eternal Peace, he set out on a journey that would change the course of history. Since Prince Siddhartha renounced the world to find a way to alleviate human sorrow and suffering, recognizing that death naturally follows birth. His quest was to discover a path to liberation from these inevitable pains. When the Siddhartha discovered the way to human liberation, people from all over the world, including many men of the Sakya dynasty, sought his guidance and surrendered to his teachings. Witnessing this, Mahaprajapati's heart was moved to dedicate herself to the service of humanity. The path to freedom from sorrow, pain, and suffering is the one that her own child has found. This path p r o m i s e s a l i f e f r e e f r o m disillusionment, a genuine route to human liberation. Mahaprajapati understood that true devotion to human services meant following this path, despite its difficulties. This path of human service is also the path to the liberation of all mankind. It involves enduring hardships and making sacrifices, striving for a life free from delusion. It is a challenging journey, but serving others remains the ultimate goal. Mahaprajapati embraced this goal with unwavering determination, overcoming numerous obstacles with a s m i l e . S h e r e c o g n i z e d t h a t transforming oneself radically, like a butterfly emerging from a cocoon, is no easy feat. Born into a royal family, she understood that renouncing royal privileges and overcoming greed required immense effort. Yet, she chose this difficult path to achieve her goal, helping many helpless women along the way. Despite facing rejection from her own child multiple times, Mahaprajapati remained steadfast in her mission. She eventually succeeded by agreeing to the eight primary conditions. When one is driven by purpose, everything else becomes secondary, as it did for Mahaprajapati, who surrendered herself at the feet of the Buddha. The Buddha entrusted Mahaprajapati with the significant responsibility of obtaining his per mission and establishing the Female Order of The Sangha. From that moment on, she worked alongside the Tathagata for the welfare of mankind, becoming recognized as the first nun in the world. Subhankar Ray 16
17 A Flame of Freedom, The Ultimate Sacrifice for Buddhist Rights in Vietnam T h e a p p e a r a n c e o f S a m m a SamBuddha in the world depends on one main characteristic as we all know: Compassion. Just thanks to compassion one can sacrifice the benefits of normal life to develop ten paramis (perfection) up to the highest level, a being can. Due to that, others can get help from this special being to liberate from samsara (cycle of birth and death). A historical Buddha named Gotama belongs to the Sakya clan is a vivid example. He had already been liberated when he got a chance to meet Dipankara the Samma SamBuddha a long long time before. However, he denied this opportunity and expressed his wish to Dipankara The Samma SamBuddha that he was interested in the liberation of others also not only himself. Even he knows that this path will last for a long and has many challenges and difficulties he must overcome to develop the perfection in the full quantity needed for the appearance of a Samma SamBuddha. At the near present, the development of the Buddhist Sangha in Vietnam also appeared a historical monk named Thich Quang Duc. His last words after self-immolation also express this quality: Compassion when trying to ask for “implementing religious equality to maintain the strength of the homeland eternally”, which were documented in a letter: Quang Duc during his self-immolation By Sayalay Ariya Nandi (Phuoc Chanh Tinh) MOST VENERABLE MASTER THICH QUANG DUC,
18 “Before closing my eyes and moving towards the vision of the Buddha, I respectfully plead to President Ngo Dinh Diem to take a mind of compassion towards the people of the nation and implement religious equality to maintain the strength of the homeland eternally. I call the venerable, reverends, members of the sangha and the lay Buddhists to organize in solidarity to make sacrifices to protect Buddhism”. Everything was burned; but, a miracle happened after his selfimmolation. His heart as a symbol remained intact and did not burn. People called this the intact heart relic. So it is considered as a symbol of compassion characteristic. Self-immolation by a Vietnamese monk was unprecedented. There have been reports of self-immolation in Vietnam for centuries, primarily in honour of Gotama the Buddha. The last recorded incident occurred in North Vietnam in 1950. French colonial authorities attempted to eradicate this practice after the conquest of Vietnam in the 19th century but were not completely successful. In the 1920s, the government at this period managed to stop a monk from attempting to self-immolate in Hue, but instead, the monk starved to death. In the 1920s and 1930s, Saigon newspapers reported several cases of selfimmolation by monks as fact. The practice was also observed in the Chinese city of Harbin in 1948 when The heart relic of Quang Duc A memorial to Venerable Quang Duc, located on the site of his death 18
19 a monk sat in a lotus position on a pile of sawdust and soybean oil and self-immolated to protect the treatment of Buddhism by antireligious communist Mao Zedong. They aimed to like Quang Duc, his heart remained intact also. Because of a few reasons, Quang Duc’s action becomes a signal of asking for peace. Many others did the same way against war and wrong policies from the government. However, one thing fewer people will have a real understanding of that Quang Duc and the monk in Chinese who left back their hearts as the symbol of compassion and protect the appearance of Buddhism. Both of them have very nice historical practices the Buddha’s Teaching in both theory (pariyati) and practice (Paripatti). They spent their time every day to learn by heart the Buddha’s word and meditating. As was known, before and during the period Quang Duc burned himself, he read Buddha’s Teachings and The Venerable Thich Quang Duc Monument at the intersection where he performed his self-immolation (LeVan Chieu and Cach Mang Thang Tam Street). 19
20 then sat in a near lotus posture to s t a r t m e d i t a t i n g , j o i n i n g i n concentration (Samadhi). So the importance for all of us who walk on the Path of liberation according to the Teachings of Samma SamBuddha (Dhamma) is to develop wholesome qualities through both theory and practice of the Teaching. With that compassion will be developed naturally. As a consequence, the influence of the actions can affect others more strongly. Sayalay Ariya Nandi (Phuoc Chanh Tinh) Ariya This article was condensed by Sayalay Ariya Nandi from the book titled "A Death in November : America in Vietnam by Hammer, Ellen J. - 1987 20
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The Theravada Buddhism of the Great Buddha is essential in spreading and developing the great municipality. Myanmar is a c o u n t r y w h e r e T h e r a v a d a Buddhism has flourished, and it is also a country that preserves the teachings of the Buddha, purified by six Buddhist councils. Some people study Theravada Buddhism in depth to spread Theravada Buddhism around the world. The sermons that are the teachings of the Buddha are called the religion. The person who learns these teachings himself and preaches them so that they can be practised by the public is the person who spreads the religion. Those people are the missionaries who work to make the religion flourish. Since the introduction of Theravada Buddhism in Myanmar a thousand years ago, Theravada Buddhism continues to be respected and practised today. Nuns have also played an important role in the spread of Buddhism. The nun Sãsana was established from the time of "Meking.” For the sake of mutual benefit, the nuns and t e a c h e r s a r e s t u d y i n g a n d memorizing the teachings of the Buddha themselves and spreading the Buddha's religion throughout the city. 22
If we have to describe how the nuns who belong to the religious tribe of M y a n m a r h a v e s p r e a d t h e monasticism, I would like to separate it into two parts: In the early days, all the nuns and teachers faced many difficulties in the four material aspects. While coping with the difficulties, they studied the Buddha's Priyatti, Pyatipatta, and Pyattiveda, and propagated the great religion. We can use the whole school building for the children who donated the rice stand. I had to save up for everything. I had to stop and beg for alms, school, medicine, and clothes. During the COVID-19 period, due to traffic inconveniences and infections, some nunneries could no longer study and practice meditation as before. There were almost no nuns in the school. Some of the nuns stood up and used their voices as much as they could. However, the parents were worried that the condition of the disease getting worse, so the little nuns returned to their parents' homes. However, an educated nun spoke to the international community and made foreign contacts and from those contacts, donors came forward. Because of the teachings of the masters, more donors from abroad wanted to offer support. T h e m a s t e r s , w h o a t t a i n e d supporters, worked hard to build trust because that didn’t come easy. It was not an easy task to preach the teachings of the Buddha, but the nuns had to try to make it easy and convenient to preach to the laypeople. Foreign donors donated money to nunneries in Myanmar. We record the time and date of the donation and take pictures to send them back online to those who donated. We send pictures of nuns in the temple doing alms meditation, meditating, and doing temple activities to the donors. They are doing missionary work to benefit others and we need to continue to receive donations to continue this important work. In the past, the nuns' religion was supported by alms, but now many schools can stand up on their own without the help of foreign donors. Many teachers preach the dharma 23
to foreign donors. They also lead the nuns' mission from their schools to share the teachings with the w o r l d . M o r e o v e r, w i t h t h e a d v a n c e m e n t o f m o d e r n technology, there have also been improvements in the field of religion. Not only in Myanmar, we have seen religious martyrs who can spread Theravada Buddhism to various countries in the world. Although they cannot travel and p re a c h , m a n y t e a c h e r s a re spreading love from their place of residence. Some teachers in Myanmar are using advanced technology to give sermons online. By making videos online, they can preach not only in their neighbourhood but also in all areas. Through this ministry, people who cannot go to the meetings because of the difficulty of transportation, the elderly, the disabled, and those who want to practice meditation but do not have the time, help to develop their Dhamma. Some teachers conduct Zoom meetings As individuals have the right to discuss with each other, they have become more open to Dhamma knowledge. Among the many teachers who are preaching in Myanmar, some teachers are making efforts to spread Theravada Buddhism internationally. Just as there are teachers who travel to other countries and preach, they connect with foreign contacts and preach o n l i n e . N o w, t e a c h e r s f ro m Myanmar have been recognized not only in Myanmar but also in other countries They are redistributing it online. If they look at the venerable images of the teachers and feel a sense of reverence in their hearts, it is also a mission. Some of the nuns established their convent schools preached to all the residents and made them pray peacefully. Most of the nuns established religious schools and produced good students to perpetuate the religion. If you see a bald head, the nuns are trying to make the world know that they are nuns many nuns in Myanmar donate money from abroad and even perpetual alms to nunneries. 24
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26 ᵇ槹㾼᭗ဩ䒍 ἓิӾጱӞፈกᅌ ᵇ槹(㾼᭗)ဩ䒍墋䵌: 1.䋊䵌: (1)㾴㴨䱋य़䋊ߢἕ毉䋊ᴺܗॊᎸᑪ (2)ߵේय़ἑے宂រᥜय़䋊䯍捚ܗॊ (3)ߵේय़ἑے宂រᥜय़䋊ᛔᆐ朙䋊ܗॊ 2.妿䵌: (1)匍ձ: ᵇ㾴檭ਤර䋊ᴺ㴕旰Ոّරദ 揘㿁ဩՈ䩚婍్ط㾼᭗ฦ搙රचᰂ䨝៰Ԫ槱 ಥ旰沆ᄣ㾴ੜل旰࿆冓䋿涢䋊໊ ్܉طಋ懃ᶪ樄ઊ֘೮ ᵇᐒ㶟䋊ᝂ㴕旰Ո ᰂ熫ઊဩ斪囜֘೮ ᇔ揾柞ᤈ婦ᒊ㴕旰Ոط్ 懃ᶪ捔أ䨝㴕旰Ո (2)้ձ: ్طۑ࠺䨝㴕䨝ԋቘԪ槱 䩚婍࠺㿁℆宗ݳ㶧䨝ቘԪ槱 Ӥᵇӥ槹ဩ䒍҅㳨彚Ӥ㾼ӥ᭗҅匍ձݣ傀䩚婍ᰂ熫ઊဩ斪囜֘ ೮̶ଙ斕 䦒ׁྊӤၹӥ櫩҅ڶଶڊਹ҅ݑٍ᪃̶2009ଙ媣ಥ 搙Ḓਤّ௮ਤဩᔮ҅ 2011ଙ䦘ઊဩ斪囜҅Ӟኞଡ଼䟴֡ဩ҅ङ ᙙחأԫ唰̶ᘒٌॽਧ֡䋊च器ጱ㳷 ฎ̽ဩ嶆妿̾҅ݚक़Խํ̽嶆 㽼妿̵̾̽ᰂ㴄妿̵̾̽ྊ懃囜䋊̾ᒵ֢҅Խ ํ᮱ړᘉ捌౮ ᇇ̶ݚक़҅ᵇ槹㾼᭗ဩ䒍Ԟ䢝ձ䩚婍֡ර䨝ۅቘԪ槱̵ 䩚婍్ ܉طಋ懃ᶪ樄ઊ֘೮̵ṛᵜ૱༬㶟ܖฦᴩ㾼᭗樄ઊ֘೮զ݊ 懃ᶪ 捔أ䨝㴕䨝䌙䒍̶ 15 26
27 ኧෝᵇ槹㾼᭗ဩ䒍ኞ槱ෝ妿倉揞 ԓጱ旷䮣䦒դ҅䌘ෝᵱ橕䛸ම 倉ԏ揞ࢯᝒ 櫞ᘏ҅ጲఽݶ 㾼᭗ط్᭪ෝ1992ଙ౮ᒈ҅ݑ ฦ搙ۑ࠺䨝̶Խളݑ䩚 婍࠺㿁℆宗ݳ㶧䨝ᮀ抬҅㷢 قࣁ҅ڜ䮣ᤈԪ࠺岈扗㶧䨝 㾴؉櫞倉̵ۗ㻈 ៳岈朙咅ම ̵ۗኞၚᇔ揾咳නզ݊Ⴔ倉 ̶ۗٚᘏ҅ဩ䒍䌘ෝ䩚婍䵇 ๛橕䛸 ٧ᭆำၚ㵕ᒵጲℂ僻 ᗌଅ҅傶ԧๅᚆ݊䦒䒻ۗᵱᥝ ൔۗጱ橕䛸䜛҅Ԋෝ2013 ଙ㴕 ᒈ్طᇔ揾柞ᤈ婦ᒊ҅ള檕 媲戔ᒈṛᵜ૱༬ړᒊ̵䩚婍 ̶ᒊړ婍ෛ冓ܖݣ ᒊړ沆ᄣ ݶ䦒岈䩚婍ݳ旰۹ᇔ揾 柞ᤈ婦ᒊ҅ړᯈᇔ揾ᛗݱउ 暱 ጱᐒᐰӾஞ̶ဩ䒍զ懃Ӯᶪय़ य़ఓጱ倉Ӯමᝒᔜᐟ҅䌔៊廄य़ 䙄ᤈ㵕՞拙 ෝӮ樌̶Ԇᥝզᷣ ߝ෭̵አߝᒵኞၚᇔ揾҅晒䦒ጱ ׀妔ํࢯ櫞ᵱᥝᤩ橕ᆙ ጱ ਹꁿ岈य़唰҅᭐晃橕䛸㬵ᴳ֗ᝒ 櫞ಅ᭜౮ጱኞ懯ࢯ毉҅㪔䢄ٌ 㴕㰁ጱஞ欥҅වඎ伩ำෝᐒ䨝̶ ᵇ槹㾼᭗ဩ䒍Խ䮩᯿憙Ոጱර ᙙङ沇҅ෝ1993ଙ౮ᒈ్ط㾼 ᭗ฦ搙රच ᰂ䨝҅䌘ෝ౮婧 㱢吖ԏႴ䋊ৼ҅槱๗妔Ԩ橕䛸 զ݊劊ۗ䋊ᰂ҅捰՜㮉ਞஞݻ 䋊̶ๅڊۗុ̿䋊㾼䄬懯 向̀҅坌䮩ङᙙ㱢ᐹጱṛӾ实զ ӤႴ䋊ኞਠ౮ य़䋊රᙙ҅ද 捧揞垍̵劧ݐ౮ۑ҅ᘉ旉ৼጱ ኞ̶2018ଙള旰䩚婍ෛऔ 暱 沆ᄣ㾴ੜل旰࿆冓䋿涢ੜ 䋊҅զฬ̵Ռ̵̵ਇ傶රᙙԏ ໐ஞ㰷꧊҅ङ沇㱾ᒏ ق؋ጱՈ ໒҅๗զग़ز۸රᙙ抓ᑕ҅樄 㺠䋊ᒏ岈๚㬵Ӯ夵ള敍ጱ᭔䕩̶ ෝ 2011ଙ㴕旰嶆ᡐ䋊֡ᴺ҅ ݱ׀殻ጱර䋊҅ই妿ᡐጱᎸ嬹̵ ֡ဩጱ拻ᬿᎸ懵̵ ֡向ቔ̵ ෭承ᒵ拙ग़䋊嬹抓ᑕ҅ᬤՔݑፅ ᘏ唰̶݈ෝ2019ଙ㴕ᒈṛᵜ૱ ༬ 㶟ᐒ㶟廫䋊ᝂ҅樄旰憭 ৼ抓ᑕ݊ݱ殻౮Ո廫ቔ҅׀ ׀҅ 㱢搡ጱ䋊嬹厏ह岈㲌 掘ग़زጱ憭ৼو䋊䱛䨝҅ๅ 捰౮Ոᚆӧ䥁ᛔ౯ᔜ昲̵զ晄奰 䋊 嬹ԏह̶ 27
28 ҅ڡ2020ଙෛ٢ዖఘᆷ咳ԏࣁ 坌䮩ୌᗝᵇقቖ揾懱姜҅㪔㴕 旰ᵇأ䋊 ᴺ҅樄戔姜᪠娄Ӥ ଡ଼ဩ抓ᑕ҅զฬ్ࣳಋ䱛捔أ ᒵ坌䮩ጱ֢傶҅Ἡ㵰㪔䌙 ݱ ࣈጱဩ䒍㷢岈娄Ӥ֡䋊抓ᑕጱ昲 ץ̶ๅ౮ᒈق㾴్㾼֡䋊䨝҅䌘 ෝ֡䋊ํ岉 ᪁ᘏ҅ݢᡏྌଘݣ و䋊ፘ槱҅Ⴎف֡䋊̶ဩ䒍ইྌ 坌䮩ጱಭفරᙙԪ䮣҅ํ ই ྌྛ㵛ጱ䱛娍ෝ2023ଙ戔ᒈ ᵇ㾴檭ਤර䋊ᴺ҅ဩ䒍ীী᭲ڊ 䋊ᴺጱ氎ว: ̿ਤරฎኞߝ ໒ጱරᙙ҅ฎྯ㮆Ոྯ㮆ᤈ䮣 ᮷ᵱᥝጱቊ揫䌌ᡐ҅䋊ᴺ䌔 䨝 ᛘێෝ֡䋊岈ᑀ䋊̵߽䋊̵ኞ ̵槱ᶆ؋଼朙䋊̵AIฬ్ᒵग़ ز毎ऒጱර ᙙ̶ᡏኧᵇਤර 䋊ᴺ҅ङᙙଡ଼ဩՈ҅㶓ᵞ唰Ո ጱฬ్҅煶ஞଡ଼䟴ই㬵ڥኞ Ԫ 䮣҅捰兿兿ፘ媲҅ဩ兿ӧ伸!̀ ܨֵဩ㵗ইྌᔺ᯿Ꮴ҅ဩ䒍晤 ฎ䁎೮զ ֢㳷҅坌䮩昲ץ҅ ධ捝嘛ॊܗॊ䋊֖҅ෝ2022 ଙ䯍劧ᛔᆐ朙䋊ܗॊ䋊֖҅Ԟ 劧毈䯍捚ܗॊԏྛ䯍̶ ᵇ槹㾼᭗ဩ䒍զय़ఓᤈ㵕橕䛸 ᐒ䨝҅2019ଙ䯍劧㾴檭֡ර㯢 ڊঀ劊̶ 2021吚晝䩚婍অ ՈঅԪդᤒ̶2022ଙդᤒ్ط 㾼᭗ฦ搙රचᰂ䨝ڊଅරᙙ ᮱2022ଙᐒ䨝රᙙ揙劰劊毈劊 َ因̶ݶଙ҅扗चᰂ䨝࠺䨝 Ԟ劧毈䩚婍 ̿ช℄ᭆำ܈ଙ ํ౮̀ԏ劊㵰̶ ᵇ槹㾼᭗ဩ䒍ྌڰྋࣁ坌䮩憒㴟 旰ቘᐒ㶟ᙙଞӾஞզ݊䢷AIᑀ ದԏ๐㵗岈 䛑አԪ̶ړړ ᑁᑁጱኞ姘ᤈ㵕᮷ฎ傶ԧ ڥፅ唰ኞ҅Ꭱப䌔ਤර岈 ֡ ဩᣟف吚Քԏᐒ䨝寢㵕Ӿ҅䦒䦒 ڰڰc/uᐒ䨝य़唰ጱᵱ҅坌䮩 ጱ昧奾揾რ 妔Ԩय़唰݊䦒ጱ橕 䙄̶Ո樌懃ᶪԏڡஞ҅ᡏ ኧරᙙಎ໑̵ᐒ㶟橕䛸倉ۗ զ ݊䰐䋊ਞጱᤈ㵕҅զ೮䗋ԏྫྷ ێ᭑ଙ䢷๐㵗䍅ᶎ҅捰࠺岈 රᙙጱப䮣 ኞኞӧ௳҅捰ྯ㮆 ኞ姥නطڊ斝! 28
29 Venerable Master Dr. Longmen (Yuantong) holds postdoctoral r e s e a r c h f r o m Hamilton College, U n i v e r s i t y o f Cambridge, UK, an honorary doctorate from the University of San José, Costa R i c a , a n d a doctorate in Natural Medicine from the same institution. She is a professor at Cilong International Religious Academy which she founded., C h a i r m a n o f Pingtung County Huiguang Yuantong U n i v e r s a l Vi r t u e C u l t u r a l a n d E d u c a t i o n a l Foundation, Sponsor of Xiangtan Primary School's PublicPrivate Experimental School, Founder and Abbot of Huiguang Thousand-Armed Guanyin Temple, Founder of Cilong C o m m u n i t y Academy, Abbot of Jinlongshan Falun Zen Temple, Founder of Huiguang Material Bank Main Station, a n d F o u n d e r o f Guanyin Protecting Monks Association, having previously held positions as Permanent Chairman of the Wisdom Light Charity and Merit S o c i e t y a n d C h a i r m a n o f t h e Pingtung County C h a r i t a b l e Organizations United Association. Master Longmen, a l s o k n o w n a s Yuantong, currently leads Jinlongshan Falun Zen Temple in Pingtung County, Ta i w a n . R a i s e d during tough times, she has a strong c o n n e c t i o n w i t h p e o p l e f a c i n g poverty. She studied Buddhism under Venerable Haiyuing, MOST VENERABLE MASTER DR. LONGMEN YUANTONG - A LIGHT IN THE DARKNESS By Prof. Richard Tilakaratna 29
30 received ordination, and later became the abbot of Falun Zen Temple. Alongside her spiritual leadership, she has also held roles such as Vice Chairman of the Pingtung County Buddhist Association and founded several t e m p l e s a n d a s s o c i a t i o n s t o propagate Buddhism. I n 2 0 1 3 , s h e e s t a b l i s h e d t h e Huiguang Material Bank Main Station, later expanding with branch stations in N a n z i h D i s t r i c t , K a o h s i u n g C i t y , Xiangtan, Pingtung County, and Xinying, T a i n a n C o u n t y . Collaborating with the P i n g t u n g C o u n t y g o v e r n m e n t , t h e y formed a material bank to distribute resources to welfare centers across towns and cities, reflecting the compassionate spirit o f G u a n y i n B o d h i s a t t v a b y providing essential supplies to those in need, offering solace, and fostering warmth in society. Ve n e r a b l e M a s t e r Longmen Yuantong's d e d i c a t i o n t o education is evident in the establishment of t h e H u i g u a n g Yuantong Universal Virtue Cultural and E d u c a t i o n a l Foundation in 1993. T h i s f o u n d a t i o n supports academically e x c e l l e n t y e t u n d e r p r i v i l e g e d s t u d e n t s w i t h scholarships, ensuring they can pursue their studies unhindered. Additionally, her "Elite Scholarship Dream Program" aims to 30
31 mentor outstanding high school and vocational s t u d e n t s t h r o u g h university education, transforming lives and breaking the cycle of poverty. In 2020, in response to t h e C O V I D - 1 9 p a n d e m i c , s h e s p e a r h e a d e d t h e development of the C i l o n g G l o b a l Information Network and Buddhist studies. The Venerable Master, e x e m p l i f y i n g compassion, actively contributes to society. Her dedication was recognized with the O u t s t a n d i n g International Buddhist Woman Award in 2019, followed by her election as a representative of good deeds in Pingtung County in 2021. Further a ffi r m i n g h e r c o m m i t m e n t , s h e r e p r e s e n t e d t h e Huiguang Yuantong Universal Virtue Cultural a n d E d u c a t i o n a l F o u n d a t i o n a t t h e Ministry of Education's 2022 Social Education Contribution Award Ceremony. Presently, Venerable 31
32 M a s t e r L o n g m e n Yuantong is intricately involved in plans to c r e a t e c o m m u n i t y childcare centers while a l s o e x p l o r i n g t h e a u g m e n t a t i o n o f services through AI technology. Her life is a testament to constant dedication to the welfare of all beings, seamlessly integrating Buddhism and religious practices into modern society, attuned to public needs and adept at facilitating timely assistance. G u i d e d b y t h e compassionate spirit of Guanyin Bodhisattva, s h e e x t e n d s h e r o u t r e a c h t h r o u g h education, community s u p p o r t , a n d j o y f u l learning, progressively expanding her initiatives year after year to ensure the perpetuation of c h a r i t a b l e a n d educational missions, illuminating the path for every individual to flourish. 32
33 What is Tripitaka Tripiṭaka, meaning "Triple Basket", is the traditional term for ancient collections of scriptures of Buddhist sacred scriptures. These are the Vinayapiṭaka, the Sūtrapiṭaka, and the Abhidharmmapiṭaka. The Lord Buddha was born to the samsaric world as the Prince Siddharta. He then became enlightened. And for the sake of all sentient beings, He turned the three wheels of Dharma. The one which was written down in the scripture is called the Tripitaka. In the land of snow, Tibet; at the time of Khen Lop Choe Sum, 108 panditas /scholars and translators translated 90% of the Buddha teachings into the Tibetan language. It is called “Kangyur“, the Translated Words of Buddha". Why it is important to recite Tripitaka The Buddha's teaching is the main source of world peace. The teachings of the Buddha are put into the subject. The three trainings (morality, concentration and wisdom) and the mode of delivery or means of expression can be divided into the three collections of the scriptures and the four tantra pitaka. Tripitaka comes under the three collections of scripture. One has to restore the teaching which has been declined. One should not let the teachings fall apart. In order to preserve and propagate the Dharma for eternity, one should listen, contemplate and practise. One can accumulate great benefits and virtues either by listening or by recitation of the Tripitaka. In accordance to the Tibetan tradition, every monastery does the recitation of the whole Tripitaka annually. If this is not done, the Tripitaka, will eventually vanish. An example to note is India, where unconducive events eventually led to its disappearance. As Buddhists (irrespective of our nationalities or race) it is important to hold dear to the Tripitaka even though it is in the Tibetan language. It is believed that if we recite the Tripitaka consistently, the world will be blessed with conducive climatic c o n d i t i o n s . Th e re w i l l b e j o y, happiness, prosperity and peace in every corner of the world. THE GRAND TRIPIṬAKA
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35 Dr. Mithila Chowdhury (M.A. Ph.D.), Thailand, e m e r g e s a s a d i s t i n g u i s h e d a n d seasoned Buddhist a c t i v i s t f r o m Bangladesh, with a wealth of experience advocating for social justice and human rights. She has been appointed as the Deputy Director General of the Global Bhikkhuni Council by Prof. Bhante M. Seevali, the founder of the Global Bhikhuni Council. This historic appointment ceremony took place at the Dhammakaya Foundation in Bangkok, Thailand, amidst the esteemed presence of the inaugural Director General of the Global Bhikkhuni Council, the Most Venerable Bhikkhuni Dr. Ming Yu of Taiwan, and other distinguished well-wishers. 㬵ᛔးࢵ ർ戝ᵇۑय़(MCU)ጱᔂ. 㻊䜪᯾䙟ॊ(Dr. Mithila Chowdhury)ฎӞ֖㯢 ڊᘒ妿ḵ掘ጱ֡රᖌ䳷Ոॊ̶䚣ᡏࣁ䌙ᐒ 䨝ྋ嬝Ո䳷ොᶎጱ掘妿涢҅ᤩقቖྲӯ ੰ㶧䨝㴕তՈ槱ᘌဉڥරദձ傶قቖྲӯ ੰ㶧䨝ۅ婦䓄Ԫ̶春Ӟ䵌ݥጱձ㰽ୗࣁး 㾴่ᨕጱ晄ർᬸᘨӾஞ(Dhammakaya Center) 岊ᤈ҅قቖྲӯੰ㶧䨝Ḓձ婦䓄Ԫ - 㬵ᛔݣ傀 ጱ๋ਜ਼揫ጱྲӯੰกྱܗॊ҅զٌ݊՜ਜ਼සጱ ᐞ氎ᘏጲ憎挨ԧྌӞ㰽ୗ̶ DEPUTY DIRECTOR GENERAL We a re p l e a s e d t o a n n o u n c e t h e appointment of Ven. Bhikshuni Sik Chien Ti (Wang Feei Feei, M.A., Ta i w a n ) a s t h e I n t e r n a t i o n a l Coordinating Secretary to the Director General of the Global Bhikkhuni Council. Appointed by Prof. Dr. Bhante M. Seevali, the founder of the Global Bhikkhuni Council, and in consultation with Ven. Dr. Bhikshuni Ming Yu, this decision acknowledges Ven. Sik Chien Ti's extensive experience and qualifications. As a certified interpreter, she brings a wealth of expertise to her new role. Ven. Sik Chien Ti will be responsible for establishing and maintaining international relations on behalf of the Director General. We wish her great success in this significant position. ౯㮉உṛ岉ਯ㬙҅ձ 朰憎拇ྲӯੰҁሴ ҅䋊嘛ॊ҅岄傀҂凚قቖྲӯੰ㶧䨝婦䓄 Ԫጱ㾴檭㶧抠嚡䨗̶ྌձኧقቖྲӯੰ㶧䨝 㴕তՈ槱ᘌဉܗڥॊරദݷ҅㪔ࣁ岈ܗॊ กྱྲӯੰጱ㶧ࠟӥ䷥ਧ̶春㮆䷥ਧ扯ݢԧ朰 憎拇ྲӯੰ䔃ာጱ妿涢揾䵌̶֢凚Ӟݷ扯挨 ጱݗ捌㹓҅䌔凚ෛ实֖䒕㬵掘ጱ䌕䮣Ꭳ 挷̶朰憎拇ྲӯੰ䌔揗揣դᤒ婦䓄Ԫୌᒈ姘 捔㾴檭橕㭚̶౯㮉ᐞ氎ࣁྌӞ᯿ᥝ实֖Ӥݐ ̶ۑय़౮ INTERNATIONAL CORDINATING SECRETARY to the DIRECTOR GENERAL
36 VOBN is the publication of the Global Bhikkhuni Council
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