Buddhasasana Sommer 2013 2556

7/27/2019 Buddhasasana Sommer 2013 2556

1/40

BUDDHASASANAdIE HeilsleHRE DES eRWACHTEN

Zeitschrift der Buddhistischen Gemeinschaft der LehrnachfolgeR in Deutschland

Jg. 2 |Vol. 1Sommer 2556 (2013)

SSN 2194-895X


2/40

2 Buddhasasana

INHALT

IMPRESSUM

Buddhasasana

Zeitschrift der Buddhistischen Gemeinschaft der Lehrnachfolger in Deutschland e.V.ISSN: 2194-895X

Herausgeber: Kontakt:

Buddhistische Gemeinschaft E-Mail: [email protected] Lehrnachfolger in Deutschland e.V. Tel.: 081618627310

Major-Braun-Weg 12, D-85354 Freising Fax: 081618627312Web: www.dhamma.de

Erscheinungsweise: Redaktionsleitung:

Vierteljhrlich Thitadhammo Bhikkhu (V.i.S.d.P.)

Mitarbeiter:

Redaktion Chinesisch Englisch: KC Lim Redaktion Deutsch:Oliver Menner

Buddhasasana enthlt Artikel, Beitrge und Leserbriefe ber Buddhistisches Leben und Lernen im Sinne desTheravada und ursprnglichen Buddhismus. Beitrge knnen eingereicht werden in den Sprachen Deutsch,

Englisch, Chinesisch und Thai. Diese werden redaktionell geprft und ggf. bearbeitet. Ein Anspruch auf Verf-fentlichung besteht generell nicht. Kein Verkauf. Die Abgabe erfolgt gratis. Keine gewerbliche Anzeigenaufnah-me. Sie knnen die Arbeit des Buddhistischen Klosters Freising und der Buddhistischen Gemeinschaft mit IhrerSpende untersttzen. Auf Wunsch erwhnen wir Sie gerne in der Rubrik unserer Untersttzer.

2013 BGdL e.V. Alle Rechte vorbehalten. Printed in Germany

VORWORT

Sommerhitze und Abkhlung Bhikkhu Thitadhammo S. 3

GEDANKEN

Umgang mit Lob und Tadel Irmgard Feiner S. 5Glauben und Vertrauen Csar Tapia S. 8

GEDICHT

Wunder und Visionen Dennis Emmerich S. 9

GESPRCH

Verheiratet mit einer Buddhistin Kai Hofmann S. 11

ARTIKEL (Englisch & Chinesisch)

Mindfulness is not sati? Lennart Lopin S. 13

Early Buddhist Criticism of Ditthi Bhikkhu Buddharakkhita S. 19

Buddhism in Malaysia K. Don Premaseri S. 26

Righteous heart KC Lim S. 33

BUCHREZENSIONEN

Fhrer durch den Abhidhamma-Pitaka Samaneri Agganyani S. 37

Rahula Walpola: Was der Buddha lehrt Oliver Menner S. 38


3/40

3Sommer 2556 (2013)

VORWORT

Liebe Leser und Leserinnen,

Namo Buddhaya!

Inmitten der Sommerhitze sehnen sich

die Menschen nach Abkhlung, genie-

en unter freiem Himmel die luftigeSommerbrise und den schtzenden

Schatten von Bumen.

Genauso wie unsere Krper bei solchsengender Sonnenglut Zuflucht bei

Seen und Flssen suchen, so findenunsere vor Sorgen und Leid brennen-

den Herzen wohltuendes Erlschen

sowie den Geist strkende Erfrischung

beim Eintauchen in den khlen Weis-heitsozean des Dhammas.

Wie kostbar deswegen die Gelegenheitist, mit dieser zum Heil fhrenden

Weisheitslehre in Kontakt kommen zuknnen, darauf weist uns der Erwachte

mit den Worten hin: Schwer ist es, diewahre Lehre zu hren!1

Die wiederum aus der Begegnung mit

der Lehre resultierende Dankbarkeit,die Zufriedenheit, welche aus ihrer

1kiccha saddhammassavana, Dhammapada, Vers 182.

Anwendung entsteht, der Respekt ge-

genber der Lehre selbst und allen, die

sie umsetzen und vorleben, sowie dieBescheidenheit, hinsichtlich der nochbestehenden eigenen Unvollkommen-

heit zusammen lassen uns des Segens,den die Lehre fr uns darstellt, erst

richtig bewut werden.

Somit ist die Lehre zur rechten Zeithren zu knnen jedes Mal von neu-


4/40

4 Buddhasasana

em ein groes Glck, welches unserLeben bereichert und mit Sinn anfllt.2

Daher freue ich mich nun ganz beson-ders, Ihnen mit dieser Ausgabe von

BUDDHASASANA Die Heilslehre desErwachten wieder einen kleinen Beitrag

zur Vermittlung der Buddhalehre an-bieten zu knnen.

Nach einer etwas lngeren Pause, die

bedingt war durch den Umzug in neueRumlichkeiten, kann sich das Redak-

tionsteam ab sofort wieder mit der

notwendigen Aufmerksamkeit undRuhe der Herausgabe dieser Schriftwidmen, und dies jetzt schon im 2.

Jahrgang. Als ausgesprochen erfreulich

zu vermelden ist, da die RedaktionUntersttzung durch zwei neue

Schreiber und einen gelernten Redak-teur erhlt, welche unser ehrenamtlich

arbeitendes Team ergnzen.3

Gemeinsam haben wir nun auf der

letzten Redaktionsbesprechung be-schlossen, knftig diese Zeitschrift in

vier Ausgaben pro Jahr aufzulegen.Darber hinaus planen wir, in Abstn-

den Themenhefte zu einzelnenSchwerpunkten aus der Buddhalehre

2Gravo ca nivto ca, santuhi ca kataut; Klena

dhammassavana eta magalamuttama, Magala-

sutta, Vers 9

3Fr unser Redaktionsteam suchen wir jedoch auch weiter-hin ehrenamtliche Mitarbeiter/innen sowie Autoren.

und zu aktuellen Anliegen des Le-bens herauszugeben. Bei allen Beitr-

gen liegt es uns am Herzen, stets auf

der Grundlage des eigentlichen Bud-dhawortes (buddhavcana) die Themen

so zu erschlieen, da es dem Leser als

Orientierungs- und Verstndnishilfedienen kann. Der Dhamma soll dabeistets im Mittelpunkt stehen.

Mit Metta grt Sie herzlichst, Ihr

Bhikkhu Philipp Thitadhammo

[email protected]


5/40

5Sommer 2556 (2013)

GEDANKEN

Umgang mit Lob und Tadel

Irmgard Feiner

Freising

Selo yath ekaghano vtena na samrati;

evam nindpasamssu, na samijanti pan-

dit. (Dhammapada, Vers 82)

Wie ein fester Felsen nicht erschttert

wird vom Wind, so wird auch der Weise

nicht bewegt von Lob und Tadel.

Schon von Kind auf habe ich gelernt,

da Eltern oder Erzieher, spter dann

das Arbeitsumfeld durch Lob oder Ta-del mein Verhalten gewertet haben,was gut und richtig ist. Fr die Erzie-

hung mag dies notwendig sein, um

gewnschtes Verhalten zu bekommenund unerwnschtes mglichst abzu-

stellen bzw. gar nicht zu erlernen. Ich

habe mich also gut gefhlt, wenn ichgelobt wurde (und mit Geld belohnt),schlecht gefhlt, wenn irgendetwas anmir kritisiert wurde. Als junge Er-

wachsene fhlte ich mich mit der Fort-

fhrung dieser Kindheitserfahrung derWelt hilflos ausgeliefert und habe oft

gelitten.

Erst im Laufe der Zeit und mit Hilfeder buddhistischen Lehre ist mir klar

geworden, da ich nicht schlecht bin,weil Jemand Anderer mich kritisiert.

Meist steckt eine Absicht des Anderen

dahinter. Seit ich das wei, kann ich in

den meisten Fllen trennen zwischenmir als Person (ich bin nicht als

Mensch schlecht, weil Jemandem eineVerhaltensweise an mir nicht pat)und der gewnschten Vernderung

meines Verhaltens.

Wieso soll ich stndig versuchen, den

wechselnden Ansprchen meinerUmwelt gerecht zu werden und mich

wandeln und wandeln, aber nie aufmein Herz hren und mir selber treubleiben? Wandlung ja, wenn sie aus

der Erkenntnis kommt, aber nicht,

wenn sie gefordert wird.

Gerade im Arbeitsbereich ist die ge-

wnschte nderung vielfach willkr-lich, kaum ist eine Bedingung erfllt,wird die nchste gefordert. Wechselt

der Chef, kommen neue Regeln hinzu

und im Kollegenkreis kostet es auch

enorme Anpassungsfhigkeit, Tag fr

Tag mit den Besonderheiten der Mit-menschen zu leben.

Im Arbeitsleben mu ich mich in dieAblufe einfgen, kann mir aber dank

der Verinnerlichung der obigen Bud-

dhaworte eine innere Unabhngigkeit

bewahren (wobei ich noch lange nichtweise bin).


6/40

6 Buddhasasana

Ich bin auch nicht mehr abhngig vomLob, wobei ehrliches Lob etwas sehr

Schnes ist, wenn es reinen Herzens

und ohne Hintergedanken ausge-

sprochen wird.

Ich bin innerlich viel unabhngigergeworden, falle aber manches Malauch wieder in alte Verhaltensweisen

zurck. Ich mu einfach weiter lernen.

Was sagt der Erwachte zu Lob undTadel? Stellen aus dem Tipitaka zurErluterung

Visuddhimagga, Kapitel 22

Als 'Weltgesetze' (loka-dhamma) gelten

8 Dinge, da diese, solange die Welt be-

steht, nie aufhren werden, nmlich:

Gewinn und Verlust, Achtung undVerachtung, Glck und Unglck, Lobund Tadel.

Anguttara Nikaya, XIII. 5

Gewinn, Verlust,Verehrung und Verachtung,

auch Lob und Tadel,

Freude sowie Leid,gar wandelbar sind diese Weltgesetze,

voll Unbestand,dem Wechsel unterworfen.

Der Weise, der Besonnenedurchschaut sie,

erkennt sie

als dem Wechsel unterworfen.

Erwnschte Dinge

qulen ihn nicht mehrund auch bei unerwnschten

kommt ihm kein Verdru.

In ihm sind Hingeneigtsein

und auch Widerwille zerstrt,

vergangen, nicht mehr da.Die sorgenfreie,

laut're Sttte kennend,ist zu des Daseins anderem Ufer

er gelangt.

Anguttara Nikaya, XIII. 6

Genau wie den unwissenden Weltling,

ihr Mnche, treffen auch den wissen-den, edlen Jnger Gewinn und Verlust,

Ehre und Verachtung, Lob und Tadel,

Freude und Leid. Worin besteht nunhierbei die Verschiedenheit, die Be-sonderheit, worin der Unterschied

zwischen dem wissenden, edlen Jn-

ger und dem unwissenden Weltling?

Da, ihr Mnche, wird dem unwissen-den Weltling Gewinn zuteil. Nicht aber

berlegt er sich dabei und versteht es


7/40

7Sommer 2556 (2013)

nicht der Wirklichkeit gem: 'Ent-standen ist mir zwar dieser Gewinn,

doch er ist vergnglich, elend, dem

Wechsel unterworfen.' Und es wird

ihm Verlust zuteil, Ehre, Verachtung,Lob, Tadel, Freude und Leid. Nicht

aber berlegt er sich dabei und ver-steht es nicht der Wirklichkeit gem:'Entstanden ist mir zwar ... dieses Leid,

doch es ist vergnglich, elend, dem

Wechsel unterworfen.' Und Gewinn

und Verlust, Ehre und Verachtung,

Lob und Tadel, Freude und Leid haltenseinen Geist umsponnen. Am Gewinn,

der ihm zuteilwird, hngt er, und Ver-lust verdriet ihn. An der Ehre, dieihm zuteilwird, hngt er, und Verach-

tung verdriet ihn. Am Lob, das ihm

zuteilwird, hngt er und Tadel ver-

driet ihn. An der Freude, die ihm zu-teilwird, hngt er, und das Leid ver-

driet ihn. So der Zuneigung und Ab-neigung verfallen, wird er nicht erlstvom Geborenwerden, Altern und Ster-

ben, von Sorge, Jammer, Schmerz,

Trbsal und Verzweiflung, wird er

nicht erlst vom Leiden, so sage ich.

Da wird nun aber, ihr Mnche, einem

wissenden, edlen Jnger Gewinn zuteil.Er aber berlegt dabei und versteht es

der Wirklichkeit gem: 'Entstanden

ist mir zwar dieser Gewinn, doch er ist

vergnglich, elend, dem Wechsel un-terworfen.' Und es wird ihm Verlustzuteil, Ehre, Verachtung, Lob, Tadel,

Freude und Leid. Er aber berlegt da-bei und versteht es der Wirklichkeit

gem: 'Entstanden ist mir zwar... die-ses Leid, doch es ist vergnglich, elend,

dem Wechsel unterworfen.' Und Ge-

winn und Verlust, Ehre und Verach-

tung, Lob und Tadel, Freude und Leidhalten seinen Geist nicht umsponnen

Am Gewinn, der ihm zuteilwird, hngter nicht, und Verlust verdriet ihnnicht. An der Ehrung, die ihm zuteil-

wird, hngt er nicht, und Verachtung

verdriet ihn nicht. Am Lob, das ihm

zuteilwird, hngt er nicht, und Tadel

verdriet ihn nicht. An der Freude, dieihm zuteilwird, hngt er nicht, und

Leid verdriet ihn nicht. Sich so vonZuneigung und Abneigung frei ma-chend, wird er erlst vom Geboren-

werden, Altern und Sterben, von Sorge,

Jammer, Schmerz, Trbsal und Ver-

zweiflung, wird er erlst vom Leiden,so sage ich.


8/40

8 Buddhasasana

Glauben und Vertrauen: Wasmich das Klma Sutta lehrt

Csar Tapia

Freising

Glauben bedeutet, Respekt zu zeigen,Respekt fr das Geschehen auf der Er-de oder in der Natur.

Glauben bedeutet auch, Respekt zuhaben vor den Gttern, wie es seit

Jahrtausenden bei den Naturvlkern

der Fall ist.Wichtig ist es heutzutage aber auchganz besonders, Respekt vor der eige-nen Person zu haben, um so zu einerpositiven Entwicklung der eigenenPersnlichkeit finden zu knnen.

Einen gesunden Glauben zu besitzen

bedeutet auch selbststndig und unab-hngig zu sein.

Denn seinen Glauben verlieren kannnur derjenige, der den Glauben mit ei-ner Institution oder Symbolen un-trennbar verbunden hat, nicht aberderjenige, der sich mit den Inhaltendes eigentlichen Gedankengutes derReligion beschftigt hat.

Wie auch aktuelle Diskussionen undSchwierigkeiten zeigen, werden geradediejenigen in ihrem Glauben erscht-tert, die die Vertreter oder Symbole ih-rer Religion mit ihrem eigenen Glau-ben gleichsetzen.

berleben wird der Glaube nur beidemjenigen, der seinen Glauben tat-schlich selbst lebt und praktiziert.

(Vgl. Klma Sutta, AN III. 66)


9/40

9Sommer 2556 (2013)

GEDICHT

Wunder und Vision

in Anlehnung an

Die Kunst der kleinen Schritte

von Antoine de Saint-Exupry

Dennis Emmerich

Unterschleiheim

Ich bitte nicht um Wunder und Visio-nen, oh Erhabener (Bhagav), sondern

um Kraft fr den Alltag.

Oh Heilgewordener (araha), lehre

mich die Kunst der kleinen Schritte!

Ich bitte den Vollkommen Erwachten(samm-sambuddho) um die Kraft fr

das rechte Ma, da ich nicht durch

das Leben gleite, sondern meinen Ta-gesablauf bewut wahrnehme, auf

Lichtblicke und Hhepunkte achte und

Raum finde fr den Augenblick der

Stille.

La mich erkennen, da Grbeln nichtweiterhilft, weder ber die Vergan-

genheit, noch ber die Zukunft.

Hilf mir, das Nchste so gut wie mg-lich zu tun und die jetzige Stunde als

die wichtigste zu erkennen.

Bewahre mich vor der Erwartung, es

msste im Leben alles glatt gehen.

Zeige mir, als der im Wissen undWandel Bewhrte (vijj-caraa-sampanno), den Weg zur Erkenntnis,

da Schwierigkeiten, Niederlagen,Misserfolge und sogenannte Rck-schlge eine hilfreiche Zugabe zumLeben sind, durch die ich wachse undreife.

Schicke mir, oh Willkommener (sugato)

im rechten Augenblick jemanden, derden Mut hat, mir die Wahrheit in Liebe

zu sagen und la mich Deine Wahrheit

aus meinem Innersten hren.

Ich wei, da sich so manche Situatio-nen auch dadurch lsen lassen, da ich

nichts tue. Zeige mir, oh Kenner derWelt (loka-vid), wo ich warten sollund gib mir die Geduld und das Ver-

trauen dazu.

Du weit, wie sehr wir der Freund-

schaft bedrfen. Gib, da ich dieserschnsten, schwierigsten, riskantesten

und zartesten Aufgabe des Lebens ge-

wachsen bin.


10/40

10 Buddhasasana

Verleihe mir, oh bertrefflicher Weg-fhrer anleitungsbedrftiger Men-schen (anuttaro purisa-damma-srathi),die ntige Wachsamkeit, im rechtenAugenblick ein Pckchen Gte, mit

oder ohne Worte, an der richtigen Stel-le abzugeben.

Mach aus mir einen Menschen, der ei-

nem Schiff mit Tiefgang gleicht, umauch die zu erreichen, die unten sind.

Bewahre mich vor der Angst, ich knn-

te das Leben versumen.

Gib mir nicht was ich mir wnsche,

sondern was ich brauche.

Lehre mich, oh Lehrmeister von Gt-tern und Menschen (satth deva-

manussna), die Kunst der kleinen

Schritte!

La mich, oh Erwachter (buddho), dich

jeden Tag in meinem Herzen spren.

So knnen auch die anderen DeineWeisheit durch mich erfahren und fh-

len.

Das Du, Erhabener (Bhagav), in allem

bist, bei jedem kleinen Schritt.

Nava Guna Gth

Iti pi so Bhagav, araha, samm-sambuddho, vijj-caraa-sampanno, suga-to, loka-vid, anuttaro purisa-damma-srathi, satth deva-manussna, Buddho,Bhagav ti.

Der Lobpreis der neun Eigenschaften

Dies, wahrlich, ist der Erhabene, er ist

der Heilige, der Vollkommen Erwachte, derim Wissen und Wandel Bewhrte, der

Willkommene, der Kenner der Welt, der

unvergleichliche Wegfhrer anleitungsbe-

drftiger Menschen, der Lehrmeister von

Gttern und Menschen, der Erwachte, der

Erhabene.


11/40

11Sommer 2556 (2013)

GESPRCH

Verheiratet mit einer Buddhistin

Kai HofmannBaldham

Ich habe keine Angst vor Spinnen, aberich mag sie auch nicht besonders.

Wenn ich frher eine im Haus entdeckt

habe, habe ich sie deshalb meistenskurz und schmerzlos mit dem Haus-

schuh erschlagen und dann mit einem

Kleenex entsorgt.

Seit ich mit einer Buddhistin zusam-

men lebe, die sich vor dem krabbeln-den Teil der Schpfung frchtet, ist das

nicht mehr so einfach. Um nicht unn-tig zu tten, habe ich ein altes Marme-

ladenglas und einen Pinsel aus demWasserfarbenkasten meiner Tochterbekommen. Damit muss ich Ungezie-

fer sanft aus Schlupflchern extrahie-

ren und vorsichtig im Garten entsor-gen. Etwas umstndlich, aber letztend-

lich ein erhebendes Gefhl, wenn man

sich als Lebensretter sehen kann, auchwenn ich mich gerade im Winter

manchmal frage, wie lange man alsSpinne bei minus 8 Grad auf der Ter-

rasse berleben kann und will.

Aber fr die groen weltanschaulichenFragen im Leben ist bei uns der

Bhikkhu zustndig, mir geht es mehr

darum, meine Frau glcklich zu ma-

chen, auch wenn ich mich dabei oft inder Rolle eines nur mig berzeugten

aber dafr voll solidarischen Unter-

sttzers wiederfinde.

So habe ich mich daran gewhnt, dassunsere Sonntagsspaziergnge kurz un-terbrochen werden, weil am Weges-

rand tote Tauben, Frsche oder andere

Kleintiere liegen, deren Weg in den Re-

inkarnationskreislauf durch ein Gebetmeiner Frau und einen piettvollen

Gesichtsausdruck von mir begleitetwerden muss.

Neulich habe ich mich sogar dabei er-

tappt, einer Katze, die dem morgendli-chen Berufsverkehr auf der A8 zumOpfer gefallen ist, mit einem inbrns-

tigen Omitofo meine Referenz zu

erweisen, obwohl meine Frau gar nicht

mit im Auto sa.


12/40

12 Buddhasasana

Bei manchen buddhistischen Konzep-ten hat sich mir der praktische Nutzen

dagegen ungleich schneller erschlos-

sen, auch wenn ich die gesamte Trag-

weite nicht wirklich erfasst habe. Sohabe ich das Loslassen als sehr

machtvolles Instrument erkannt, wennman beispielsweise mit dem Abwasch

konfrontiert ist:

Zwar wscht sich das Geschirr auchdurch Loslassen bedauerlicherweise

nicht von alleine, aber ich kann vorhernoch entspannt die Sportschau genie-en oder zumindest meine Entschuldi-

gungsrhetorik etwas geschmeidiger

gestalten.

Aber auch einige tiefere Wahrheiten

des Buddhismus haben mich nicht

ganz unberhrt gelassen. Der Lebens-plan eines Buddha-Schlers kommt

auch mir bekannt vor: Erst fleiig ler-nen, um einen guten Job zu bekom-men. Dann hart arbeiten, um eine Fa-

milie zu grnden und Kinder grozu-

ziehen. Als krnender Abschluss undultimatives Lebensziel schlielich die

Perspektive, nach erfolgreicher Pflicht-erfllung nicht mehr hart arbeiten zu

mssen und sich um sich selbst zukmmern. Die Gegenfrage Budhhas,warum der Schler denn damit nicht

sofort anfange, ist ebenso einfach wahr

wie schwer zu beantworten.

hnlich sehen dies im brigen diemeisten meiner Brokollegen, bei de-

nen ich durch Geschichten wie diese

im Ruf einer Weisheit stehe, der mirzwar schmeichelt, aber meiner tatsch-

lichen spirituellen Reife in keinster

Weise entspricht. Denn auch wenn ich

mich einer pltzlichen Erleuchtungvermutlich nicht entziehen knnte, so

ist mein eigentlicher Herzenswunsch

in diesem Leben doch eher weltlich:

Ich mchte einfach ein guter Ehemannsein. Ich bin sicher, daran htte auch

Buddha selbst wenig auszusetzen, so-

fern er sich denn wirklich im Detail fr

das weltliche Geschehen im Groraum

Mnchen interessiert


13/40

13Sommer 2556 (2013)

Mindfulness is notsati?

Lennart Lopin

Florida, USA

Many people, especially those who in-tensively try to put the Buddhas eight-

fold path into practice, have thoughtabout the meaning of samm-sati or

right mindfulness. In fact, the meaning

of this important aspect of Buddhistpractice had troubled me for a long

time.

The problem occurs when we start tolook closer at the oldest Buddhistscriptures available, the Pali texts, and

investigate the meaning and connota-

tions of this important Buddhist term.Before we begin, however, a very short

introductory remark:

Why is sati so important with regard to

the path to Nibbana?

Because it is at the innermost center of

the entire Buddhist meditation:

Now what is concentration, lady, what is

its topic, what are its requisites, and what

is its development?

Singleness of mind is concentration,

friend Visakha; the four foundations of sati

are its topic; the four right efforts are its

requisites; and any cultivation, develop-

ment and pursuit of these qualities is its

development. (MN 44)

So, what is wrong with translating sati

as mindfulness? Well for one, the word

does mean something different, as al-

most any Pali dictionary4 would prove:

Sati (f.) [Vedic smti: see etym. undersarati2] memory, recognition, con-sciousness, D i.180; ii.292; Miln 77 80; intentness of mind, wakefulness ofmind, mindfulness, alertness, lucidityof mind, self possession, conscience,self consciousness D i.19; iii.31, 49,213, 230, 270 sq.; A i.95; Dhs 14; Nd1 7;Tikp 61; VbhA 91; DhsA 121; Miln 37;etc.

4The Pali Text Societys Pali-English Diction-ary. http://dsal.uchicago.edu/dictionaries/pali


14/40

14 Buddhasasana

And under sarati we find:

Sarati [sm, cp. smti=sati; Dhtp 248"cint"; Lat memor, memoria=memory;Gr. me/rimna care, ma/rtu witness,martyr; Goth. marnan=E. mourn tocare, etc.] to remember D ii.234;Vin i.28; ii.79; J ii.29. . Caus. sreti to remind Vin ii.3 sq.,276; iii.221; srayamna, reminding

J i.50; ppr. pass. sriyamna Vin iii.221;w. acc. D ii.234; w. gen. Dh 324;

J vi.496; with foll. fut. II. (in t)Vinii.125, 4; iii.44, 9, etc. Caus.

II. sarpeti Vin iii.44; Miln 37 (withdouble acc.), 79.

Well, what does remembering (sati,

nominalized from the verb sarati, to

remember) or remembrance have to do

with mindfulness?

There are two ways we can solve this

mystery: We can look at the actualmeditation technique the Buddhawanted us to perform and which heused the term sati for. From there we

look at our experience and chose the

best English equivalent which comesto our mind, e.g. Vipassana or not-

ing!The other approach is a linguistic and

historic approach. And although in

terms of practice, the Vipassana exer-cises have always made sense to me

when compared to the hundreds ofsuttas in the Samyutta Nikya (i.e.

Salyatana Samyutta) I always won-dered about the linguistic puzzle: sati

seemed to imply something different

than mindfulness. Either the term

was not translated precise enough or

some background information was

missing.

Nowadays, when we are interested inpracticing mindfulness in a Buddhistcontext we tend to think of Venerable

Mahasi Sayadaw and Ledi Sayadaw

and Goenka retreats who brought the

Vipassana Meditation from the jungleback into mainstream Theravadan

teaching. Whenever you have a chanceto study their explanations on how toput the Satipahna-sutta into practice

they will talk about labeling or not-

ing sense impressions. In their Paliexpositions they use the term sallakheti

as did Ven. Buddhaghosa in hisVisuddhimagga. (2)

But where did the use of the verb sal-

lakkheti (as an explanation for sati)

come from? Where did this term comefrom? While the commentarial litera-ture uses the term sallakheti, meaning

to label, when describing the intrin-sics of Vipassana practice, certainly the

Buddha never himself described it insuch a way! He actually never used aword like sallakkheti but sati instead

hence the skepticism of so many West-erners towards the Burmese Vipassana

movement in the beginning of its ris-

ing to popularity. Now, where is the

connection, what are we missing?It is literacy!


15/40


16/40

16 Buddhasasana

and falling. Thus, sati has a very spe-

cific meaning. The Buddha loved clari-ty, like any other good scientist. Sati or

Vipassana meditation can and should

therefore never be done without the

proper preparation.

By now you will wonder how the termsati became so established as mindful-

ness. Well, mindfulness will be a re-

sult of ones practice of noting, espe-cially during the noting and during the

seeing. However, the best term trans-lated as mindfulness is in fact a sepa-rate Pali word called sampajaa, lit.

to know together with so to know

while you do something that you do it,

as in this exercise:

Furthermore, when going forward & re-

turning, he makes himself fully alert; whenlooking toward & looking away when

bending & extending his limbs when

carrying his outer cloak, his upper robe &

his bowl when eating, drinking, chew-

ing, & savoring when urinating & defe-

cating when walking, standing, sitting,

falling asleep, waking up, talking, & re-

maining silent, he makes himself fullyalert.

In this way he remains focused internally

on the body in & of itself, or focused exter-

nally unsustained by anything in the

world. This is how a monk remains focused

on the body in & of itself.(MN 10)

Isnt it intriguing how this part getsalways neglected though it seems to be

the central part in the whole practice of

the four modes of satipahna - but

more on this aspect maybe in another

article?

This concept of sampajaa has been

moved to the forefront in many essaysabout Theravadan (sati-) meditation.

Even if sati and sampajaa go together,

the unclear understanding of sati leads

to such strange believes that if you justate your ice-cream with intense scruti-

ny and would mindfully indulge into

your emotions at depths while eatingit, you would actually be carried by

towards the goal of enlightenment.


17/40

17Sommer 2556 (2013)

While this way of observation definite-ly intensified the sense impressions

due to the simple fact of strong concen-

tration, it nevertheless does little to ac-

tually aid seeing the rising and fallingof those sense impressions. You could

say that this ability or wisdom (3), toeventually see the rising and falling,the appearing and disappearing of

sense impressions is, the demarcationline between proper practice of sati ac-

cording to the suttas and indulgence in

sensual pleasures with heightenedconcentration.

It is this wisdom of seeing the rising

and falling which will make the mind

turn away from samsara, realizing itsframe-like structure forms the movies

compelling story and its grasp on our

mind fades, while dispassion andeventually freedom will result, namelybhavanirodho nibbna. Despite the

Buddha having explained this rather

clearly he also said that there can besomething called wrong sati or mic-

ch-sati (wrong attention) So, quite

contrary to popular belief, mindfulnessper se is not inherently wholesome. Ifit does not go to the root of the experi-

ence, it might easily turn into some

form of shall we say Tantrism? Def-

initely a deeper enjoyment of the sen-sual experience due to strong concen-tration but without the disillusioning

effect of samm-sati a noting whichneeds to be done in the appropriate

fashion, i.e. in an un-identifying and

de-conceptualizing manner.

Unfortunately, while eating that ice-cream and just being with the activity

we are carried away by a stream, awave of sights, tastes, feelings,thoughts, which we do not grasp as

such. We immediately identify with

them in every moment; object and con-

sciousness establishing reality whichwe grasp (become) and this is where

our thirst (lust) is working - its not theice creams fault that we suffer! Sowhen people start thinking of what

they have to give up in order to over-

come their craving right there, right

at that moment, right in that verythought alone lies freedom and bond-

age: Mara binds them to existence,

they suffer when the ice melts away,and death smiles, knowing you willnot escape or you are smiling back at

death, because you know, you already

have escaped.

Notes:

(1) This is how I would reconcile thesetwo positions: The aspect of memoryand remembering which Ven. Thanis-

saro focuses on is the aspect of notingand labeling using a concept likeform, form or feeling, feeling to

stop the proliferating process of the

mind in its tracks. Concentration is

needed to not get overwhelmed byoverpowering sense impressions and

to at least find some temporary footing


18/40

18 Buddhasasana

at a meditation object. However, theuse of names to unlock the mystery of

name-and-form in this Vipassana exer-

cise has as its goal to create an extremeclear vision (nadassana) of what is

happening in each moment of the in-

terplay of the five groups of graspingin every moment of being alive. So yes,it is bare attention, but not in an in-

dulging sense but rather in a very con-

trolled and precisely deep way. A

method, which will after diligent ap-

plication, create a direct experienceand seeing of the rising and falling of

all sense impressions, in other words,the five groups of grasping leading tothe peace of Nibbana as described

above and other places.

(2) Guess where the Burmese re-

discovered this practice from whilethe ZEN Buddhists were fascinated bythe Visuddhimaggas (actually the

Vimuktimargas) concentration / jhan-

ic / dhyanic / chan / zen aspects, theBurmese were even more impressed by

its explanations about how to reach

full enlightenment by means of insightmeditation.

(3) Terms like these show the more ac-tive and knowing & knowledgethrough observation quality of pa

or wisdom as it is usually translat-

ed moving it much closer to the prac-

tice of sati then any form of abstractknowledge: manasikrakusalat pa

wisdom from proper attention, yat-

anakusalat pa wisdom from skill

with regard to the senses, paccup-pannna dhammna vipari-maanupassane pa udayabbaynupassane

a wisdom through an intense

repeated seeing of objects in the pre-sent moment as they change, follow-

ing up-seeing of the appearing and

disappearing.

(4) The two most interesting book onthis topic are In the mirror of Memory

edited by Janet Gyatso (esp. Collette

Cox article), a wonderful compilation

of all kinds of Indian sources on theconnection between sati and memory

and Mindfulness in Early Buddhism

by Tse-fu Kuan. While reading them,just dont forget to practice!

Mindfulness is chosen here not, as inmany cases, to avoid confusion withthe psychological function ofti in the sense of memory, but

precisely for the opposite reason; thatis, to indicate at the outset what this

chapter will illustrate: that the contexts

for the operation of smrti suggested by

the term mindfulness actually encom-pass the psychological functions of

memory as they were understood

within Indian Buddhism.


19/40

19Sommer 2556 (2013)

Early Buddhist Criticism of Dit-thi according to Brahmajala Suttaand Atthaka Vagga

Bhikkhu Buddharakkhita

Entebbe, Uganda

Introduction

In the sixth century, India had many

religious teachers who presented a richdiversity of philosophical views each

with its own spiritual flavor. The Bud-

dha grouped all those views into sixty-

two categories, according to the Brah-manjala Sutta of the Dgha Nikya. TheBuddha himself repeatedly warned

against clinging to such views in the

Atthaka Vagga of the Suttanipta.

The Awakened One arose at a time inthe history of India, when most reli-

gious people were pre-occupied withcertain speculative and metaphysicalquestions. He considered the majority

of such questions regarding various

views as meaningless and beyond thescope of the theory of knowledge (epis-temology), thus not conducive to at-

taining the final goal of liberation.

Instead, he showed a non-dogmaticapproach to reality by propounding

the philosophy of Dependent co-arising and the practice of the Noble

eightfold path, the middle way,

which arises above the two extremes of

eternalism and annihilationism.

In both discourses, we can understandthe nature of views, the origin of

views, the cessation of views, the path

to the cessation of views, and the social

implication of views.

Nature of views

The Pli term dihi and Sanskrit

drsti are both derived from the root

dis or drs respectively which mean

to see. The Pali Text Society diction-

ary defines the meaning of this term as:

view, belief, dogma, theory, specula-tion.5

The Buddha systematically classified

the 62 views together and branded

them as wrong views since they didnot lead to the final goal of liberation.

He conveniently classified them into

either eternalist or annihilationistviews.

Sassatavda: idealism or eternalism

They believe that body and soul aredifferent, and the latter is metaphysical

while the former is physical. The soulsurvives death and passes on to the

next life. In order to free the soul, aus-

5 Encyclopedia of Buddhism , Vol. 4


20/40

20 Buddhasasana

tere practices are necessary, such as

self-mortification.

The Buddha censured such practices

since they just lead to unnecessary

pain. Such views are motivated bycraving for sensual pleasure and crav-ing for existence, which in turn lead to

suffering. The Buddha taught that all

conditioned things are impermanent,

suffering and non-self. Therefore, thereis no soul, which survives death and

transmigrates on the next life.

Ucchedavda: Materistic or annihila-

tionist

They believe in the existence of soul

and body as being identical. Though

they assigned a different meaning tothe soul, yet they believe that it is

made out of the four primary elements(earth, fire, water and air) and a prod-uct of the body, which again is tem-

poral and impermanent. They prac-

ticed self-indulgence in sensual desire,since they believed in a single life. To

them, death is the ultimate freedom,and before dying one has to maximize

the enjoyment of sensual pleasure andminimize or eliminate the pain that fol-

lows upon pleasure.

However, the Buddha criticized anddevalued the craving for sensual

pleasure as base and low in manyplaces in the discourses. He said that

they are a mass of suffering and lead

away from final liberation. Sensualpleasures bring little gratification and a

lot of suffering in this very life. In fact,

the degree and extend of suffering is

proportional to the amount of attach-

ment for sensual pleasures.

Sensual desires give little happiness

Sensual desires are impermanent. Wecannot make our sensual pleasures lastforever. That tasty apple pie that you

had for your last dinner, where is thattaste now? Though we sometimes try

to sustain sensual pleasures, they al-

ways escape our grasp. In the end, we

feel wholly unfulfilled, unsatisfied,

disappointed and disillusioned.

Unfortunately, sensual desire operateson a false premise that goes against the

laws of nature that the Buddha ex-pounded. The annihilationist seems to

have ignored this fundamental fact.

A craving mind assumes the object of

pleasure to be permanent, satisfactory

and pleasurable as well as substantialand personal. Yet in reality, as we allknow, all conditioned things (like sen-

sual pleasures) are permanently im-

permanent, unsatisfactory and insub-

stantial.

For that matter, indulging in sensual

desires creates friction, disharmonyand dissatisfaction in our lives due to

our struggle to cling on to those things


21/40

21Sommer 2556 (2013)

that are transient. At the outset, whenwe carefully consider the arising of

sensual desires, we notice that it cre-

ates a subtle degree of tension and anx-

iety in our body and mind, which

keeps on building up in our life.

Owing to the arising of desire, we re-

lentlessly struggle to acquire the ob-

jects of our desires. This endless strug-

gle to possess the objects of desire rein-forces the giving birth of even more

desires.In fact, any time we yield to incoming

sensual desires they become strongerthan ever before. However, we have topay a huge price for this endless search

for gratification. While accumulating

objects to quench our desires, we may

suffer from the burden of protectingthem.

We may even develop great fear and

anxiety that we will lose our posses-

sions. So, where is the trade-off for

attachment to sensual desires?

According to the Guhatthaka Sutta in

the Suttanipta,

those who are bound to the joys of becom-

ing occasioned by desire, looking forward

to (the pleasures of) the future or of the

past, hankering after those sensual pleas-

ures of the moment or those (said) before,

are indeed, very hard to liberate (from sam-

sara) and verily are not to be liberated by

others.6

The Buddha revealed that the tendency

to follow these two kinds of views has

three psychological aspects namely:dihi-sava (in-flow), dihi-updna

(clinging) and dihi-anusaya (underly-ing tendencies). Burdened with these

defilements, some religious teachers

asked the Buddha some philosophical

questions that were common during

that period such as: the nature of theworld, the extent of the world, whether

the soul and body is the same or dif-

ferent and the destiny of the Tathagataafter death.

The following ten questions formed a

kind of philosophical questionnaire

already present in the pre-Buddhistera:

Is the world finite?

Is the world infinite?

Is the world eternal?

Is the world not eternal?

Is the life principle the same as the

body?

Is the life principle different from the

body?

Does the Tathagata exist after death?

6 Suttanipta, Jayawickrama, N.A; ( 2001);Colombo, Post Graduate Institute of Pali andBuddhist Studies, p. 304.


22/40

22 Buddhasasana

Does the Tathagata not exist after

death?

Does the Tathagata both exist and not

exist after death?

Does the Tathagata neither exist nor

not exist after death?

Such questions were based according

to the Buddha on logical mistakes.Therefore, the Buddha heavily criti-

cized the putting forth of such wrong

views and did not answer them onthree grounds.

Epistemological grounds:

Some questions exceeded the limits of

theoretical knowledge. To the Buddha,

there is a system of knowing such as:clairvoyance, inferential knowing us-

ing sense or extra sense perception andabhi.

And what happens to the Tathagataafter death? An explanation is given in

the Simile of fire in the Aggivac-

chagotta Sutta (M 72):"And suppose someone were to ask you,

'This fire that has gone out in front of you,

in which direction from here has it gone?

East? West? North? Or south?' Thus

asked, how would you reply?"

Pragmatic grounds:

Some questions were put aside becausethey do not lead to the Dhamma, holy

life, well-being, disenchantment, dis-

passion, higher understanding, peace,enlightenment and are not connecteddirectly or indirectly to the final goal of

liberation. However, some questions

such as whether the world is finite or

infinite and whether the world is eter-nal are not connected to the goal of lib-

eration.Also compare the Simile of the ar-

row: When a man is shot by an arrowand the doctor approaches him to re-move that arrow. Should he begin to

ask about the clan of the archer, the

poison on the arrow and so on, such a

man will surely die before all the ques-tions could possibly ever be answered.

Psychological grounds:

When questions are based on logical

confusion, the questioner has already

got fixed views and is burdened withwrong views, craving and conceit; the

questions are already based on a

wrong foundation. Such questions are

asked by either people from other reli-gions or ordinary Buddhist followers

who have not yet penetrated the truth.

According to the Avyakata Sutta in theSamyutta Nikya, Ven. Moggallana

revealed that such questions operate in


23/40

23Sommer 2556 (2013)

the mind of those who harbor person-ality or identity views. It is wrong to

take the six senses as: I, mine, and

myself. Likewise the five aggregates

of clinging are not Not I, Not

mine, and Not myself. For instance,

is the self and the body identical? Arethe self and the body not identical?The question implies the assumption

of there being already a self.

Such questions are not asked by Ara-

hants since they have already aban-doned all wrong views.

Origin of ditthi

Speculative views are a part of the phe-

nomenon of dukkha because they represent

a misdirected search for security.7

According to the Brahmajala Sutta inthe Dgha Nikya, the sixty-two viewsare based on contact (phassa) of the six

sense-bases and their objects. Contact con-

ditions craving which in turn leads to

clinging, (to re-becoming, to birth, to ag-

ing and death and all manner of suffer-

ing).8

But the Tathagata has gone beyond

these things, and all the sixty-two

wrong views are trapped in his net.

7 The All-Embracing Net of Views; Bhikkhu

Bodhi (2007); BPS, p. 98 Digha Nikaya, A Translation of the DighaNikaya; Walshe, Maurice (1987, 1995); Bos-ton, Wisdom Publications, p. 55

According to the suttas in the AtthakaVagga, rationalization plays a major

role for speculative views to arise.

Through intellectual reasoning, some

people tend to discover truth usingtheir five senses. The Buddha heavilyobjected to knowledge being obtained

from speculative reasoning and medi-

tative experience both of which are

subjected to misinterpretation.

All the views dealt with in the Brah-

majala Sutta originate from one of twosources: reasoning and meditative experi-

ence.9

Cessation of ditthi

Since the cause of wrong views lies in

sense perception, the understandingand abandoning of the very sense per-ception is crucial in putting an end towrong view. According to the Gu-

hatthaka Sutta,

the sage having comprehended sensory

perception and crossed flood is not sullied

by ( the substrata of) grasping. Faring indiligence with the dart pulled out, he longs

for neither this world nor the next.10

9 Bhikkhu Bodhi, 1978

10

Suttanipata , Jayawickrama, N.A; ( 2001);Colombo, Post Graduate Institute of Pali and

Buddhist Studies, p. 306


24/40

24 Buddhasasana

Furthermore, according to thePotthapada Sutta (DN 9), jhanic medi-

tation can gradually reduce sa (per-

ception) to subtler degrees until it

ceases altogether. In addition, non-clinging to any dogmatic view through

abandoning the three floods namely,conceit, craving and wrong view, leadsto the cessation of all views. An en-

lightened person who has eradicated

all fetters is free from any kind of

views.

The path to the eradication of ditthi

When a monk understands feelings as

they really are, the arising and passing

away of the six sense bases, their attraction

and peril, and the deliverance from them,

he knows that which goes beyond all theseviews.11

The Way to eradicate craving and ig-norance

Since speculative views are intimately

related to suffering, the best way to get ridof them is follow the Noble eightfold path

that leads to vision, peace, knowledge, en-

lightenment, and Nibbna.12

The Buddha taught the philosophy ofDependent co-arising and the practiceof the Noble eightfold path (middle

11 Digha Nikaya, A Translation of the DighaNikaya, Walshe, Maurice (1987, 1995) , Bos-ton, Wisdom Publications.12 Bhikkhu Bodhi.

path) which avoids the two extremesof views such as the view that every-

thing is due to one cause or predeter-

mined by fatalism (Niyativda) and

the view that there is no cause forthings to happen, also known as fortui-

tous origination.

According to the Samyutta Nikya, the

Buddha said,

When this is, that is; when this is not,

that is not; with the arising of this, that

arises, and with the ceasing of this, thatceases.

Through the cessation of the six

sense bases, contact ceases; through the

cessation contact, feeling ceases.Through the cessation of feeling, crav-ing ceases; through the cessation of

craving, clinging ceases; through thecessation of clinging, re-becomingceases; through the cessation of re-

becoming, birth ceases; through the

cessation birth, all manner of suffering(ageing, and death, sorrow and lamen-

tation, pain and grief) ceases. This is

the way to the cessation of ditthi.Basically, the teaching on Dependentorigination undermines the metaphys-ical views because it has these features:

nothing arises accidently; nothing aris-

es with a single cause; results are not

induced by single causes; the plurality

of causes produces the plurality of re-sults.


25/40

25Sommer 2556 (2013)

Social implication of ditthi

Wrong views have a great impact onan individual harboring them as well

as the society at large. Apart from ob-

structing human spiritual progress onthe path of liberation by prolongingthe round of birth and death, clingingon wrong views can leads to endless

conflicts and disputes in society.

According to the Nidna Sutta and

Madhupindika Sutta, the Buddha

clearly mentioned that wrong viewsare the major cause of conflicts and

fights,

Kings quarrel with kings, nobles quarrel

with nobles, mothers quarrel with daugh-

ters, fathers quarrel with sons, brothers

quarrel with sisters, sisters quarrel with

brothers, and friends quarrel with friends.And here in their quarrels, brawls, and

disputes they attack each other with fists,

clods, sticks, or knives, whereby they incur

death or deadly suffering...13

Also, the Pasra Sutta in the Atthaka

Vagga mentions that peoples attach-

ment to views leads to speaking of ex-cellence of ones views and another

disparate other as individual truth.

Each one clings to a different opinion,thus leading to quarrels with the aim

of receiving praise. Some are engaged

in controversial talks amidst a gather-ing of people. Some are vanquished or

13 Digha Nikaya, I.

defeated, and thus become extremely

depressed.

Conclusion:

Having explored the nature, origin,end, the path to the end of views, it be-

comes abundantly clear that holding

on wrong views does not only lead to

ones suffering but has social implica-tions such as quarrels and wars. Byunderstanding the doctrine of depend-

ent origination, we can understand thenature of views and their causes such

as craving and ignorance. When we

abandon the causes of wrong views,

we reach the cessation of wrong views

and experience Nibbna here and now.


26/40

26 Buddhasasana

Buddhism in Malaysia

K. Don Premaseri

Kuala Lumpur, Malaysia

The origin of Buddhism in Malaysiacan be attributed to the Spice traderoutes that existed before the CommonEra, which passed through the straitsbetween Malaysia and Sumatra. Tradewas between Eastern points inAsia/Africa and China in the East. Theland route through central Asia fromChina to India is known as the Silkroute. Both the Silk and Spice routesare complementary and have seenemergence of trade gateways at vari-ous land and maritime points for ex-change of goods.

The earliest Buddhist influence in Ma-laysia has long been attributed to Indi-an influence and also the Malay king-dom of Sri Vijaya which was based inIndonesia. The Sri Vijaya Kingdomwas responsible for the building of themammoth Borobodur complex in Java,Indonesia.

Lembah Bujang, Kedah in northernMalaysia bears testimony to this influ-ence with archaeological findings ofBuddhist sculptures and images up tothe 5th Century AD and also Buddhistinscriptions. However the announce-ment in 2011 by the Malaysian gov-ernment of archaeological findings on

what looks like the base of a pagodadating back to the 1st Century AD isunprecedented, as this finding pre-dates all archaeological sites in South

East Asia to date. Only 10 % percent ofthe 90 identified archaeological sites inLembah Bujanghas been excavated sofar, fuelling fresh debate to the actualsite of the great Indian Buddhist Em-

peror Asokas Dhamma missionary toSuvarnabhumi (the Land of Gold).

Thailand, Myanmar, Laos, Sumatra,Malaysia and Cambodia are possiblySuvarnabhumi, one of the 9 destina-tions to where emissaries were sent bythe court of the great Indian EmperorAsoka in the 3rd Century BC carrying

the message of the Buddha. The emis-saries to Suvarnabhumi were the Ven-erables Sona and Uttara, and interest-ingly some suggested coupling boththe names to get SonaUttara andsuggested similarities to the name ofthe Indonesian island of Sumatra.

Thambapani (now known as Sri

Lanka) has an unbroken link to Em-peror Asoka and thus the Buddha, bytheir well recorded historical trails of


27/40

27Sommer 2556 (2013)

one such emissary, i.e. Emperor Aso-kas son, Arahant Mahinda. Thailand,Myanmar, Laos and Cambodia espe-cially have often claimed to be Su-varnabhumi, to attain a direct histori-

cal link and thus legitimacy to an un-broken lineage to the Buddha.

Malaysia or Lembah Bujang and Su-matra has not laid any such claims be-ing currently Islamic but this recentarchaeological discovery truly putsLembah Bujang well ahead of evenThailand, Myanmar or Cambodia as

the possible Suvarnabhumi. LembahBujang being the first land mass afterdays of sea voyage of traders from In-dia towards China is the natural portof embarkation, rest, supplies, replen-ishment, before the Indian traders con-tinued the voyage to China. It is alsothe possible gateway (hub) of goodsexchange for the Indians with the Chi-nese traders. Indian villages have beenset up in Lembah Bujang and naturallywith it, Indian culture and religions asthe archaeological findings haveshown up.

These beginning Buddhist influence innorthern Malaysia eventually evolvedinto a mixed form of Buddhism andHinduism and finally to Islam whichwas wholly embraced by the rulersand the people.

The second wave

The next wave of Buddhism came to

Malaysia possibly through the Chinesewho settled in the kingdom of Melakain central Malaysia. Trade and rela-tionship between China and Melaka

were close. There were even legends ofa Chinese princess marrying the rulerof the kingdom of Melaka and convert-ing to Islam. Chinese and Indian set-tlements were built in the kingdom for

the traders, each led by a certain leaderof their ethnic group. These Indian andChinese communities still exist in Ma-laysia today having a distinctive local-ly evolved culture known as Chitti(Indian) and Peranakan (Chinese).

There is however no trace of a Bud-dhist temple built in Malaysia in the

period of the kingdom of Melaka from1400 to 1511, when it eventually fell tothe Portugese conquest. It is also notknown if there were Buddhist templesbut these temples were destroyed bythe Portugese who were known fortheir disdain of other religions, as his-torically recorded of their wanton de-struction of Buddhist temples in SriLanka (then known as Ceylon) and theforced conversion of the local popu-lace. The oldest Buddhist temple inMalaysia is traced to be the ChengHoon Teng temple in Melaka, dedicat-ed to the Goddess of Mercy, built in1645, about 134 years after the fall ofthe kingdom of Melaka, during the

Dutch occupation of Malaysia. ThisCheng Hoon Teng temple was alsoused to settle disputes within the Chi-nese community and has also dedicat-ed shrines within the temple to otherdeities. It has become a major touristsite today. The Dutch colonists werenot as overzealous in religious conver-sion as their Portugese counterparts,and in Sri Lankas case were even wel-comed as liberators.


28/40

28 Buddhasasana

Third wave

The opening up of Malaysia geograph-ically by the British colonists on theeconomic frontiers in the 19th centuryin areas of tin mining and rubberplanting did not appeal to the localMalay population who were keen infishing and farming. The struggle forlabor force resulted in active promo-tion of economic migrants and alsotraders into Malaysia from China, In-dia and Ceylon (Sri Lanka). Most of theChinese engaged in commerce and tin

mining while the Indians and Ceylo-nese were absorbed into the civil ser-vice and rubber estates.

A famous Chinese temple set up in thisperiod in 1893 was the Kek Lok Si inPenang, reputedly the largest ChineseBuddhist temple in South East Asiaadorning a hill with a huge pagoda,

mammoth image of Kwan Yin and dot-ted with shrines dedicated to variousguardian deities. The Chinese contin-ued to build more temples throughoutMalaysia. Many were a mixture of Tao-ist temples rather than Buddhist tem-ples but they were all regarded as Chi-nese temples. Another huge temple setup was the Kwan Inn Teng in Penangin the 1800s. Even the Malaysian Bud-dhist Association which is an umbrellabody of all these Chinese temples con-sists of Buddhist and Taoist temples. Inthe 1990s however, there was increas-ing awareness of the distinction be-tween Taoism and Buddhism. The na-tional census and national identity

cards registered religious affiliation. AFederation of Taoist Associations Ma-laysia has also been established in the

1990s to create a clear identity for Tao-ism as a religion in Malaysia.

Mahayana Buddhism

The activities of the Mahayana grouphas been limited to rites and rituals on-ly but took great strides forward in thearea of Dhammaduta, socio-welfareand meditation with the arrival of mo-nastics from China/Taiwan who havebeen a dynamic force such as Venera-bles Keng An, Chuk Mor , Seet Kim

Beng, etc.

The emergence of energetic and re-sourceful local monks such as Venera-bles Chi Chern, Boon Kheng, Wei Wu,etc. too has been a great catalyst for thegrowth of Mahayana Buddhism in Ma-laysia especially among the youths.Strong associations committed to

Dhammaduta work were formed.Among them were the MalaysianBuddhist Association with branchesthroughout the country, Penang Bud-dhist Association, the Triple WisdomHall, Than Siang Temple, the TaipingBuddhist Society, Kuan Imm Teng inSelangor, Hoeh Beng temple, Wisma

Buddhist, Tham Wah Wan, etc.Today the Mahayana group forms thelargest group of Buddhists, Buddhistyouths and monastics in Malaysia,largely inspired by dynamic mastersfrom institutions in Taiwan such asFoguang Shan, Tzu Chi, Dharma DrumMountain, Hai Tao Foundation, Ami-

tofo Care Center, etc. The medium ofcommunication and instruction inmost Mahayana temples is predomi-nantly Mandarin. The Young Buddhist


29/40

29Sommer 2556 (2013)

Association of Malaysia which wasformed in 1971 is an umbrella Bud-dhist youth organization with over 250Buddhist youth societies of which over80% are Mahayana, which gives a

good indication on the percentagebreakdown of Buddhism into Maha-yana and Theravada associations, tem-ples and adherents in Malaysia.

Most Buddhists who follow the Maha-yana tradition have undergone prima-ry schooling in Mandarin as mediumof instruction while Theravada tradi-

tion has mainly those schooled in Eng-lish or Malay as medium of instruc-tion. The Malaysian Buddhist Associa-tion operates a monastic training cen-ter in Penang called the MalaysianBuddhist institute while the FoguangShan operates one center in Selangorcalled the Dong Zhen. Ven. Wei Wualso operates a Buddhist university inSouthern Thailand and an institute inPenang. There is also a Buddhist FreeSchool, i.e. Phor Tay operated by theMahayana group. These institutes il-lustrate the extant of strength, com-mitment and sustainability of the Ma-hayana tradition in Malaysia. There areabout 700 Buddhist monastics in Ma-

laysia, mainly from the Mahayana tra-dition. Tzu Chi Foundation is theforemost Buddhist welfare group inMalaysia and the world, having 10 mil-lion members and chapters worldwide.

Theravada Buddhism

On the Theravada side, the first Bur-mese Buddhist temple in Malaysia wasbuilt in 1803, i.e. the DhammikaramaBuddhist temple in Penang which was

set up by a Burmese philanthropist la-dy on land purchased by her. Thetemple is today a major tourist site inPenang, and has a meditation centerand Sunday School too. Monastic

teachers from Myanmar have inspiredlocals into meditation mainly in theVipassanadhura using the Mahasimethod or the Pa-Auk method. Themost popular method remains the Ma-hasi method, which was popularizedby a Thai monk, Ven. Phra KhruDhammabanchanvud at the MalaysianBuddhist Meditation Center, Penang.Several meditation centers havesprung up inspired by this traditionwith resident Burmese monks and sev-eral English speaking Theravada cen-ters too have Burmese resident monks.Several locals have taken to the robes,inspired by the Mahasi tradition. TheGoenka method of meditation too is

popular in Malaysia with regular re-treats held with huge participationfrom locals and foreigners. Of late sev-eral new Burmese Buddhist centershave been set up mainly catering to theneeds of immigrant Burmese work-force in Malaysia. There are about 20monastics from Myanmar currently inMalaysia. Among the foremost con-

tributors of Burmese monks is Ven.Pannavamsa from Penang.

The first Thai Buddhist temple in Ma-laysia was built in 1845 on land donat-ed by the British Government to theThai people in the interest of com-merce. This Buddhist temple, the WatChaiyamangalaram in Penang housesthe worlds third largest recliningBuddha image and is a major touristsite. There are about 90 larger Thai


30/40

30 Buddhasasana

temples and an unknown number ofsmaller Thai shrines in Malaysia cater-ing mainly to the Malaysian Thaicommunity who number about 80,000people and locals seeking blessings.

The larger Thai temples are locatedmainly in Kedah (48 temples), Kelan-tan (24 temples) and Perak (8 temples),the northern states bordering Thailand.This is due to the influence of Siamwhen the states of Perlis, Kedah, Ke-lantan, Trengganu were ruled by theKingdom of Siam. The worlds largestreclining Buddha image is sited at aThai temple in Tumpat, at the northernstate of Kelantan bordering Thailand.

There are about 150 local Thai and for-eign Thai monks in Malaysia and theyhave an umbrella body to coordinatematters such as Kathina with theheadquarters being the Wat Chetawanin Petaling Jaya in central Malaysia.The Chief Buddhist monk of Kelantanis known as Sangharaja and continuesto be appointed by the ruler (Sultan) ofKelantan, a tradition they inheritedwhen the state was a protectorate ofthe Kingdom of Siam (Thailand). Thereis keen interest in the Ajahn Chahbooks with thousands of copies pub-

lished of various titles published inEnglish and the annual Ajahn ChahRemembrance week is also commemo-rated in Malaysia on a large scale inthe last few years. Among the biggestcontributors of Thai monastics are VenChao Khun Silananda, Ven Phra KhruDhammabanchanvud and VenChamriang.

The Sri Lankans built their first temple,i.e. Taiping BodiLangkaram in 1885 inPerak followed by the Brickfields Bud-

dhist Temple (1894) - now known asBuddhist Maha Vihara Brickfields, SriLanka Buddhist Temple Sentul (1917)and the Mahindarama Buddhist Tem-ple Penang (1918). Currently only the

Buddhist Maha Vihara and the SriLanka Buddhist Temple is run byCommittees made up of Sinhala Bud-dhists while the other two templeshave Sri Lankan resident monks butthe Committee is made up of ChineseBuddhists. SeveraI other centers toohave resident Sri Lankan monks, whoin total number about 30 monks in Ma-laysia.

In comparison to the Thai and Bur-mese monastics, the Sri Lankan monas-tics have played a bigger role in thefield of Dhammaduta and socio-welfare among Malaysian Buddhists.Among the dynamic Sri Lankan monksof the past and present are Ven. K.Gunaratana, Ven. K Sri Dhammanan-da, Ven. Ananda Mangala, Ven. H.Gunaratana, Ven. P. Pemaratana, VenK Sri Pemaloka, Ven. K SriDhammaratana, Ven. B. Sri Sarananka-ra and Ven. I. Indraratana. They couldbe credited for the resurgence of Bud-dhism among the English educated

Chinese Buddhists and youths in Ma-laysia through Dhamma talks, discus-sions, free publications, SundaySchools, Adult Dhamma classes, socio-welfare work, etc. Tiratana Welfare So-ciety and Maha Karuna Foundation aretwo prominent welfare societies in-spired by Sri Lankan monks.

The local Chinese, Thai and SinhaleseTheravada monastics are limited innumber; however they have indeed setlandmarks and milestones in the an-


31/40

31Sommer 2556 (2013)

nals of Malaysian Buddhism in theirown right. There are about 18 forestBuddhist monasteries in Malaysia.Among the famous local Chinesemonks who have set up forest medita-

tion centers and highly venerated areVen. Aggacitta (Sasanarakkha), Ven.Dhammavuddho (Vihara BuddhaGotami), Ven. Sakaro (Balik PulauMeditation Center), Ven. Suvanno(Lunas Meditation Center), Ven. M.Mahinda (Alokaramaya), Ven. Sujivo(Santhisukkharama), etc. Ven. Javanashines among the local Thai monasticsand is a well-known travelling medita-tion teacher, and not having a perma-nent abode. Ven. Sumana Siri shinesamong the local Sinhala monasticshaving excelled scholastically and alsoin the field of inter-faith harmonythough he is currently residing in Eu-rope.

Japanese Buddhism

The Japanese Buddhism influence inMalaysia is largely through theNichiren Soshu with two centers andSoko Gokai Malaysia who have beenset up in many towns throughout Ma-

laysia. They have strong fellowshipamong their followers but do not havecontact with other Buddhist groupswithin Malaysia. They are alwaysprominent in the media through theirlarge scale rhythmic gymnastic activi-ties including performances for Na-tional Day Celebrations or the SouthEast Asian biannual Games whichcould hold the audience in awe by therhythmic beats and effortless synchro-

nization of hundreds of participants tothe beat of music.

Vajrayana Buddhism

The Vajrayana group could be said thefastest growing group among the Ma-laysian Buddhists. It has gained greatimpetus with the visit of the VenerableGwalya Karmapa in 1980, H.H. DalaiLama in 1981, Lama Zopa Rinpoche in1996, etc. They have set up centers invarious places of the country and

formed a Federation called the Vajra-yana Buddhist Council of Malaysiaconsisting of 20 founding societies ofthe 4 Tibetan traditions. Their ability toorganize large scale prayer sessionsattracting thousands of people far ex-ceeding Mahayana and Theravadagroups despite being new is a newphenomenon in the Malaysian Bud-dhism landscape. Kechara Soup Kitch-en is the most prominent socio-welfaregroup among the Vajrayana tradition,feeding the homeless selflessly.

Moving Forward

While the national census show Bud-dhists to form 19% of the population ofMalaysias 28 million people, they aremerely Buddhists in name, many ofwhom do not regularly go to a Bud-dhist temple or center to learn theDhamma, except perhaps going once ayear to the temple for Wesak or when alifecycle event dictates it, such as birth,

death, marriage, sickness, blessings forprosperity, etc. Even these free flowdevotees walking through the gates ofa temple are not tapped through effec-


32/40

32 Buddhasasana

tive outreach, let alone having goodDhamma books or CDs as food for theinquisitive or non-committed mind.

Current efforts to educate Buddhistsare simply an iota compared to Chris-tian and Islamic missionary efforts andthere is continuous drop of the Bud-dhist population due to conversions.

A Buddhist holiday in Malaysia

Wesak is a national holiday. ThoughMalaysia gained independence in 1957and Wesak was a holiday in somestates of Malaysia prior to independ-ence, it was declared a holiday only in1962. The struggle to get it declared aholiday has indeed been historical witha massive public signature campaignand lobbying by the Buddhist leaders,the Chinese community and the Bud-dhist temples. Buddhists need to riseup to the occasion to be foresighted

and focus on the field of Dhammadutataking leave from their forefathersstruggle to make Wesak a national hol-iday, and to have a strong rebirth ofBuddhism in Malaysia.


33/40

33Sommer 2556 (2013)

KC Lim

14

15

16

14179MN

78 Samanamandika Sutta.15

1

860

63

MN81 Ghatikara Sutta67

MN83Makhadeva Sutta16102MN19

Dvedhavitakka Sutta172

214

MN 88 Bahitika Sutta

17

18

19

17133

MN 56 Upali Sutta

1875

MN 106 Anenjasappaya Sutta1979

MN 127 Anuruddha Sutta


34/40

34 Buddhasasana

20

21

2033

21

Righteous Heart (English translation)

KC Lim

Singapur

When I was a little boy, my familys

favorite pastime was to watch HongKong TV dramas series, usually set in

an earlier period such as the Tang or

Qing Dynasty. In those dramas, the

scenes depicting the judicial court usu-

ally had the magistrate sitting in thecenter of the courtroom, with a signage

hung over his seat: . Trans-

lated character by character, it is

Righteous, Big, Bright, and Clear.

Presumably, these words represented

the emperors expectations that his of-

ficials should handle any court cases ina fair, righteous, and transparent man-

ner.

At that time, I didnt find much mean-

ing in those words. But as I grow older,and after learning more, I realize that

they embedded much more meanings

than I original thought.

The four characters, (righteous)

(big) (bright) (clear). Each has

a unique meaning. Each is a descrip-

tion of our heart.

What is righteous? The Buddha said


35/40

35Sommer 2556 (2013)

upright-quality ascetics22. Righteousmeans to be upright and straight. The

reverse is being crooked and bent. It is

similar to planting a tree, we can plant

it upright, or we can plant it crooked.If the heart faces the right direction, it

is called righteous. If the heart facesthe wrong direction, it is called crook-ed. The right direction is to benefit

oneself, to benefit others, to benefit

all23; not to hurt oneself, not to hurt

others, not to hurt all24.

A righteous heart is inseparable fromstraightness. Being straight means the

heart is not bent or deformed, and

where stating one means one, stating

two means two. When what onespeaks is a true reflection of what one

thinks in his mind, this is also called

honesty. A tree could be plantedstraight and upright initially, but if thetrunk gradually grows to become bent,

then it will not be able to grow at the

right direction. A man with bent heartspeaks differently from what his mind

really thinks, and to such people, the

Buddha does not preach nor teachthem Dharma. This is because theirheart is not righteous, and therefore

they cannot accept the Dharma. This is

why when the Buddha speaks to some

ascetics of a different tradition, some-

22

Madhyama Agama (MA)#179equivalent to

Majjhima Nikaya (MN)#7823

MA#63equiv. MN#81MA#67equiv. MN#83

24 MA#102, equiv. MN#19MA#214equiv.

MN#88

times he will ask them whether theycan speak in a way that if something

is true, answer it as true, and if it is un-

true, answer it as untrue25. This is to

first set their heart in an upright andhonest state so that Dharma can be ac-

cepted. We should also constantly ob-serve and teach our mind to face the

world in an upright and honest stance.

What is big? A heart can be big orsmall. It is just like a box of kids toys,

some toys are big, some are small, andeach possesses a different shape. Asmall heart can fall into the thoughts of

greed, anger, and ignorance easily. A

big heart will not fall as easily into

greed, anger, and ignorance. This isbecause when the heart is big, the con-

tainers of greed, anger, and ignorance

cannot absorb this heart, and so theheart does not generate such evilthoughts. How big can a big heart

be26? The Buddha said big heart, lim-

itless heart27. A big heart can embracea tree, two trees, a forest, two forests, a

country, two countries, and more. A

limitless heart means that what theheart embraces cannot be measured.The types of heart that can embrace

limitless beings are known as Compas-

sion, Sympathy, Joy, and Equanimity

(alternatively translated as Protective).

25MA#133: (Translated and quote) The Buddha said:

Layperson, I wish to discuss this with you. If you

stay in the truth, answer the truth. equiv. MN#56

26 MA#75, equiv. MN#106 27

MA#79, equiv. MN#127


36/40

36 Buddhasasana

What is bright? A heart can be brightand shiny, or it can be dark and dim.

When a heart is covered by greed, an-

ger, sleep, restlessness, and doubt, it is

not a bright heart. So when is a heartconsidered to be bright? When unkind

classes of factors such as greed and an-

ger do not affect the heart.

Therefore, when a man is performing

lustrous deeds, his heart is dark anddim. Because it is dark and dim, it

naturally trends towards stupidity andignorance, and naturally is unable toview the Dharma as Dharma. The

Buddha said repeatedly that we must

be devoid of lust, devoid of evil and

unkind thoughts and acts, just so thatour heart can get rid of darkness and

ignorance.

This is also why the Buddha teaches

the Bhikkhus that when they sleep,they should bind their mind to bright

perceptions28.

What is clear? A heart can be clear, or

it can be turbid. If it is transparent as a

diamond, this is considered clear. Thereverse is turbid. When the heart isaffected by filth or dirt, or unkind fac-

tors, it becomes turbid. Filth refers to

anger, dirt refers to lusts, unkind fac-tors refer to various types of taints that

are agonizing. Therefore, when theheart is commanded by anger, lust, or

arrogance, it is naturally in a state ofhigh turbidity, and it naturally be-28

MA#33

comes murky, and it naturally will notbe able to understand the true Dharma.

A murky heart is equivalent to igno-

rance.

How do we clear this heart? To makethe heart clear, we should first let it bestill. When the heart is still, it natural-

ly becomes clear, just like after the

muddy particles in a pond settled

down, the water becomes clear. This iswhy in Abhidhamma Citta, it was said:

The first step, we should start fromthe bodys six internal receptors, and

bind the heart there, so that it settles

down.29

Therefore, we should constantly prac-

tice the righteous, big, bright, and clear

heart. Before we do something, before

we say something, we should reflect: iswhat we are about to do righteous-

hearted, big-hearted, bright-hearted,and clear-hearted? If it is, we can do it.

If it is not, we refrain from doing it.

When we cultivate and hold a right-

eous, big, bright, and clear heart, we

will naturally be born in a kind world.And when the right reasons and in-stances occur, we will naturally be able

to perceive the Dharma.

29Dharmarestin, Abhidharmahrdaya[sastra], A Pi Tan

Xin Lun, Book II Part IV. Translated by Samghadevaand Hui Yuan


37/40

37Sommer 2556 (2013)

BUCHREZENSIONEN

Samaneri Agganyani

Bruckmhl

Fhrer durch den Abhidhamma-

Pitaka von Nyanatiloka

Eine bersicht ber die philosophi-schen Sammlungen des buddhisti-

schen PaIi-Kanon nebst einem Essayzum Paticca-Samuppada

Michael Zeh Verlag 2013,

http://www.zeh-verlag.deHardcover, 178 Seiten, 39,90

ISBN 978-3-937972-21-3

(Theravada-) Buddhisten bekennensich und sprechen vom Tipitaka, dem

Dreikorb oder den drei Sammlungen

des Palikanons. Aber, Hand aufs Herz,

wer kennt schon den Abhidhamma-Pitaka? Zu Unrecht als Scholastik ab-

gewertet, stellt er systematisch, abs-trakt und vollstndig das Erfahrungs-und Einsichtswissen des Buddha dar,

das auch ein ernsthaft Meditierender

nachvollziehen und genauso praktizie-

ren, sehen und erleben kann. Aber das

Mammutwerk der sieben Abhidham-ma-Pitaka Bcher, etwa 6000 Seiten im

Original, liest sich und erschliet sicheinem schwer - erfreulich also einknapper Fhrer fr einen guten ber-

blick ber die Quintessenz der einzel-

nen Werke, der vielleicht auch den ein

oder anderen zur weiteren Beschfti-gung und Praxis inspiriert.

Beim vorliegenden Werk handelt es

sich um eine Rckbersetzung von

Nyanatilokas weltweit bekanntem"Guide through the Abhidhamma-

Pitaka" (Erstauflage 1938) ins Deutsche

von Dr. Julian Braun, der versucht hat,mglichst nahe an der englischen Vor-lage zu bleiben und die auch sonst von

Nyanatiloka gebrauchten deutschen

Begriffe zu verwenden. So glaubt man

denn beim Lesen fast schon, den lngstverstorben Ehrwrdigen Nyanatilokavor sich zu sehen, den ersten deut-

schen Mnch und einem groartigenAbhidhamma-Kenner.


38/40

38 Buddhasasana

Oliver Menner

Zolling

Klassische und packende Einfhrung

Ein echter Klassiker! Walpola Rahulas

Buch wird auch heute noch von vielenals eine der besten Einfhrungen inden (Pali-)Buddhismus angesehen.Walpola Rahula (1907-1997), Mnch,

Gelehrter und Schriftsteller aus SriLanka gilt als einer der Top-

Intellektuellen nicht nur des Buddhis-

mus, sondern des 20. Jahrhunderts

berhaupt (er war z.B. der erste stli-che Mnch mit Professur im Westen,lehrte u. a. Geschichte und Religions-

wissenschaft). Fr eine verstndliche

und umfassende Erst-Einfhrung (dieman aber auch nach Jahren des Studi-

ums immer wieder gewinnbringend

zur Hand nehmen kann), ist das Bucherste Wahl. Natrlich merkt man man-

chen Passagen in Stil und einigen Aus-fhrungen die Entstehung in den sp-

ten 50er Jahren mittlerweile an (z.B. beigelegentlichen Ausflgen in weltpoliti-

sche Bezge), aber an der Aktualitt

des Dhamma einerseits sowie an der

geistigen Frische des Bhante und derLeichtigkeit, mit der er selbst komple-xe Zusammenhnge der Lehre (Anatta,

Patticca-Sammupada) vermittelt, hat

sich nichts gendert.

Plus / Minus: Sehr Kenntnisreich undfundiert. Umfangreicher Anhang mit

wichtigen Original-Texten (Dham-macakkappavattana Sutta, Satipatthana

Sutta, Auszge aus dem Dhammapada

u. a. mehr). Leichtveralteter Literatur-

Index, eher knappes Glossar von Pali-

Begriffen

Fazit: Walpolas Belesenheit, seine

ernsthafte und entspannte Geisteshal-

tung halten einen das ganze Buch hin-durch an der "kurzen Leine". Ein ech-ter "Spellbinder".

Rahula Walpola: Was der Buddha

lehrt - What the Buddha taughtz.B., Origo Verlag, Bern, 1997 - in

Deutschland leider vergriffen aber dieenglische Ausgabe von Grove Press

N.Y., 1974, gibt es noch recht gnstig

z.B. via www.amazon.de neu, als e-Book/Kindle-edition oder dort auch

2nd Hand. Und

natrlich auch in der Bibliothekdes Buddhistischen Klosters BodhiVihara, Fischergasse 11 in Freising.


39/40

39Sommer 2556 (2013)

SPONSOREN

Wir sind Hersteller hochqualitativer Bushcraft-

Produkte. Wir sehen uns als Botschafter fr gute,

werthaltige und durchdachte Produkte aus loka-

ler Produktion, die wir zu attraktiven Preisen an-

bieten.

Clevere Produkte fr Outdoor und Bushcraft !

http://www.bushcraft-essentials.com

bushcraft essentials

Althamer Str. 8

D-85435 Erding

Email: [email protected]

Tel +49-8122-9433871

Fax +49-8122-9433873

Paduma Wellness

Thai Massage

Paduma- die Lotusblte auf Pali,

der Sprache des Buddhas. Sie steht fr

die Schnheit des reinen Herzens.

In der Freisinger Innenstadt

nur 3 Gehminuten vom Marienplatz

Fischergasse 15

85354 Freising

Tel: 08161 / 405 00 02

Mobil: 0176 / 455 440 39

www.paduma-wellness.blogspot.de


40/40

40 Buddhasasana

Buddhist Association of Dhamma Followers in Germany

www.dhamma.de

[email protected]

Documents

Buddhasasana Sommer 2013 2556