Issue 1 Spring 2007

Newsletter

Introducing Dhamma Bell Newsletter Dhamma Bell Newsletter shares news twice a year of Tathágata Meditation Center (Nhu’ Lai Thiên Viên), which was formed in 1987 as the Vipassaná Meditation Group under the spiritual guidance of the late Sayádawgyi U Sìlánanda. In 1991, the group founded a meditation center and named it Tathágata Meditation Center. All are welcome to come to Tathágata Meditation Center (TMC) and practice Satipaþþhána Vipassaná meditation. TMC Biographies Saya¯dawgyi U Pandita is a world-renowned meditation teacher. He has taught Vipassaná meditation for well over 50 years, in the tradition of his teacher, the late Mahási Sayádaw. He began to teach meditation to the Vipassaná Meditation Group in 1989 and has been coming to conduct retreats at Tathágata Meditation Center since its founding. Sayádawgyi U Pandita is the founder and head monk of Panditarama Monastery in Burma. He is the author of two books, In This Very Life and The State of Mind Called Beautiful.

Venerable Khippa Panno was ordained in Vietnam. After studying Vipassaná meditation in Burma with the late Mahási Sayádaw, he came to the United States to teach Vipassaná meditation, and is now the abbot of Ky Vien Temple in Washington, D.C. and the chief meditation teacher at Thich Ca Thien Vien Meditation Center in Riverside, California. He has been leading a special retreat every year since 1987, first with the Vipassaná Meditation Group and then at Tathágata Meditation Center.

Beelin Saya¯daw (U Paññádìpa) is the abbot of Tathágata Meditation Center. He is a former lecturer at Hitakaryi Saògha University in Burma. After practicing Vipassaná meditation with U Sanvara Sayádaw, Beelin Sayádaw taught Vipassaná meditation in Burma to monks and laypeople and for approximately three years in Liverpool, England. He has been leading a special retreat every year since he came to Tathágata Meditation Center in 1999.

Saya¯daw U Jatila taught Vipassaná meditation at Panditarama Meditation Center from 1997 until 2002, when Sayádawgyi U Pandita assigned him to Tathágata Meditation Center. Sayádaw U Jatila assisted Beelin Sayádaw in guiding Vipassaná meditation retreats and leading the Youth Buddhist classes and retreats every year until 2005, when he returned to Panditarama Meditation Center after leading the November special retreat. Sayádaw U Jatila returned briefly to Tathágata Meditation Center to lead the November special retreat in 2006. Tatha¯gata Tet Vietnam Schedules: 2007 Meditation Center Celebration 2007 Special Retreat Schedule Welcomes Saya¯daw Every year at Tathágata (Tentative) U Kavainda Meditation Center, the May 5 – June 17 Forty four-day retreat with Sayádawgyi U Pandita Ordained in 1986, Dhamma community Sayádaw U Kavainda celebrates Tet Vietnam: September 3 – 16 Fourteen-day retreat earned the government the Vietnamese Lunar with Beelin Sayádaw (U Paññadìpa) New Year. This year Tet Dhammacariya degree in November 10 – 24 Fourteen-day retreat Vietnam was celebrated in 1993, placing with Sayádaw U Jatila eleventh nationwide the newly built Dhamma hall on February 18, 2007. among monks and novices 2007 Young Adult and Children’s Devotees started to arrive that year. He spent the Retreat Schedule (Tentative) early in the morning to next four years attend- August 11 – 15 Young Adult retreat ing the World Buddhist prepare for the celebra- Meditation Institute in Yangon, where he tion. Bay Area Theraváda Saògha were August 16 – 19 Children’s retreat studied English and assisted his teachers invited to join the center’s Saògha, and at a m 2007 Weekend Retreat Schedule in publishing Dhamma books. Starting 11:00 . ., lunch was offered to all of the in 1998, he studied at Sampuranand Saògha. Lunch for the Saògha and for the July 7 – 8 September 29 – 30 TMC Dhamma community was provided Sanskrit University in Varanasi, India, July 28 – 29 October 13 – 14 earning a Ph.D. in comparative religion. jointly by kitchen volunteers at TMC and August 25 – 26 October 27 – 28 In 2003, Sayádaw U Kavainda returned by devotees who brought dishes that they had prepared. to Burma, where he spent four months 2007 Youth Class Schedule The Tet Vietnam ceremony, led by of intensive Vipassaná meditation (9:30a.m. – 2:00p.m.) practice at Hse Main Gon Forest Center. Tathágata Meditation Center’s Saògha, June 24 Sayádaw U Kavainda came to Tathágata started at 12:30 p.m. During the ceremony, Meditation Center in 2006 from Hse the Dhamma community paid respect July 22 Main Gon Forest Center, where, at the to the Saògha, took five precepts, lis- September 23 tened to Dhamma chanting, and listened request of Sayádawgyi U Pandita, he October 21 had been carrying out a variety of duties to a Dhamma talk delivered by Beelin since the end of his intensive retreat, Sayádaw (Sayádaw U Paññadìpa). They November 25 including instructing yogis and teaching offered dana and requisites to the Saògha, classes to children. wishing them to be well, happy, peaceful, 2007 Events and free of danger. July 29 Vassa Projects at Tatha¯gata They extended thoughts of loving- August 26 Appreciation Day ­kindness—boundless heart—to all beings, Meditation Center October 28 Kathina that they may take care of themselves hap- In addition to the newly built Dhamma pily; that they may be free from mental hall, which had its grand opening in and physical pain; that whatever they 2007 Beautification Days October 2006, the following projects had have gained not be lost; and that all beings April 22 been completed by early 2007: be well, happy, peaceful, and free of dan- August 5 • A new metal gate at the front entrance ger. The Dhamma community also shared November 3 • Male yogis’ quarters merit with their parents, their relatives, and all beings. • Saògha dining hall and kitchen Also, some renovation of the Saògha’s quarters’ has begun, including a reno- Dhamma Bell is a free publication of vation of the room where Sayádawgyi Tathágata Meditation Center, which U Pandita will stay during the forty- takes sole responsibility for its contents. four day retreat that he will be leading The volunteer editors for this issue are from May 5 to June 17. Theikdi and Maureen O’Brien. The These are additional projects scheduled graphic designer is Marianne Wyllie. for 2007: Nhu Lai Thiên Viên • Expansion of the Saògha’s quarters Tathágata Meditation Center • Expansion of the yogis’ dining hall 1215 Lucretia Avenue San Jose, CA 95122 • New parking lots (408) 294-4536 www.Tathagata.org What has made all of these projects If you would like additional copies or if possible is the open-hearted generos- you would like an issue sent to someone ity of this Dhamma community—their else as a gift, please let the Tathágata financial contributions and their contri- Meditation Center know. If you would like butions of labor. to help support the ongoing work of the Tathágata Meditation Center, please feel Tathágata free to offer dana. Meditation Center’s May sati be your friend. new Dhamma Hall Issue 1 ~ Spring 2007  Take this weapon and go back to the Let one’s thoughts of boundless love same place and practice meditation. This pervade the whole world—above, below, Metta¯ Sutta is the only place for you.” and across—without any obstruction, Part 1 Transcribed by Sarah Marks The weapon the Buddha gave them without any hatred, without any enmity. (from a Dhamma talk given on July 24, was this teaching of universal love, mettá. Whether one stands, walks, sits, or 1984, during a 15-day reterat at Lafayette, After the Buddha had taught this sutta lies down, as long as one is awake, one California by the late Sayádawgyi U to them and they had learned how to should maintain this mindfulness. This, Sìlananda, adapted for Dhamma Bell) practice loving-kindness meditation, they they say, is the sublime state in this life. his sutta is on universal love. went back to the forest. Not falling into wrong views, virtuous, The Pá¿i name of this sutta is Actually this sutta is very short. You can and endowed with insight, one gives up Mettá Sutta. It is often called recite it in less than three attachment to sense TKaraóìya Mettá Sutta because it minutes. However, the Just as a mother desires. Verily, such a begins with the word “­karaóìya.” This is meanings contained in man does not return to a very popular sutta, recited by Buddhist this sutta are great and would protect her only enter a womb again.” monks on almost every occasion and at varied. I will first read In this sutta, the every ceremony. this sutta to the end, child even at the risk Buddha first gave the The Buddha delivered this sutta to a and then I will give you qualities of a monk, group of monks who had gone to the some explanation. of her own life, even qualities that a monk Buddha to ask that he give them a subject In the past, I have told so let one cultivate should have before of meditation. (It is not stated what kind you that most suttas he practices loving- of meditation the Buddha gave to them.) begin with the words a boundless heart kindness meditation. After studying and learning the sub- “Thus have I heard.” However, this does not ject of meditation, the monks went to a This sutta, however, towards all beings. mean that a monk must place in the forest to practice meditation. does not begin with have these qualities This was just before the Vassa or Rainy these words because it is a short sutta, before he can practice loving-kindness Season. recorded in the Collection of Small or Short meditation. It does not mean a monk can- There were spirits in the forest, mostly Discourses: not practice loving-kindness meditation tree spirits. While the monks were living “He who is skilled in good and who if he does not possess all these qualities. there, these tree spirits had to get down wishes to attain that state of calm should These qualities are very good qualities, from their trees and live on the earth act thus: he should be able, upright—per- ideal qualities. All monks may not be with their families, so they were miser- fectly upright—compliant, gentle and endowed with all these qualities, but able. They were hoping that the monks humble, contented, easily supported, they must try to possess as many of these would leave in a few days, but after some with few duties, of simple livelihood, qualities as possible. days, there was no sign of the monks controlled in his senses, discreet, not First, the sutta says: “He who is skilled leaving this place. Because the tree spirits impudent. in good and who wishes to attain that were so miserable living on the earth, He should not be greedily attached to state of calm should act thus.” One “who they began to show fearsome, dreadful families. is skilled in good” knows how to do visions to the monks in order to frighten things. “That state of calm” here means them into being driven away from the He should not commit any slight Nibbána: those who wish to attain Nibbána forest. In addition to these dreadful wrong such that other wise men might should act thus. visions, the tree spirits also produced censure him. A monk should be able. A monk unpleasant odors. Then he should cultivate this thought should be able to strive for liberation Oppressed by these visions and odors, thus: from the round of rebirths. He should the monks could not practice meditation May all beings be happy and secure. be ready to put forth effort to practice well. When they could no longer tolerate May their minds be contented. meditation. this, they returned to the Buddha and Whatever living beings there may A monk should also be “upright— asked him to send them to some other be—feeble or strong; long, short, or perfectly upright.” The Pá¿i word for this place to practice meditation. The Buddha medium; short, small, or large; seen or is uju, which means “straight.” A monk looked with his supranormal vision, but unseen; those dwelling far or near; those should be perfectly straight, meaning he could not find any place for them on who are born and those who are yet to be that he should be very honest, not just the whole earth other than the place that born—may all beings without exception ordinarily honest, but perfectly honest. they had gone to. So the Buddha said to be happy-minded. them, “Monks, there is not a single place A monk should be compliant. The other than this for you, so you must go Let not one deceive another nor Pá¿i word for this is suvaco, which means back to that place.” despise any person whatever in any “easy of speech.” (Perhaps we may say place. “easy to speak to.”) This means one who Then the monks protested: “We went is willing to accept admonition, one who there and we practiced meditation, but In anger or ill will, let not one wish any is willing to accept criticism, one who we were oppressed by these spirits. If we harm to another. does not get angry when criticized, one go back to that place, we will not be able Just as a mother would protect her who does not get angry when admon- to practice meditation. Why do you send only child even at the risk of her own ished. The same word appears in another us back to that same place?” The Buddha life, even so let one cultivate a boundless sutta, the Blessing Sutta (Maògala Sutta). replied: “Formerly you went without heart towards all beings. There it is translated as “obedient.” So weapons. Now I will give you a weapon. “compliant” here means ready to accept

 Dhamma Bell admonition, not getting angry when pride in their ability to do things, pride was hanging down. A seven-year-old admonished. A monk should possess in their attainments. This conceit or mána novice who had been ordained on that this quality. A monk should be ready to can arise even in the minds of those very day pointed to the garment and told accept admonition or criticism and not people who have reached the third stage the Venerable Sáriputta that it was not get angry. of enlightenment. Even Anágámi can properly put on. The Venerable Sáriputta A monk should be gentle. A monk have a kind of mána, although their mána looked at his garment and saw that the should be gentle in deeds, gentle in is not so great, not so bad. But monks novice was right, so he moved to the side words, and gentle in mind. Sometimes must try to get rid of this pride or must and adjusted the garment properly. Then you may see some monks who are not try to diminish this pride and be humble. he folded his hands to the seven-year-old gentle, but gentleness is a good quality This is because when one is proud, one novice and asked, “Teacher, is it proper in monks because monks should practice is not approachable. One cannot teach now?” This demonstrates how humble loving-kindness, compassion, sympa- properly. One cannot be a good leader the Venerable Sáriputta was. That is why thetic joy, and equanimity. They should or a good teacher to people. This is why all the monks liked him. A monk should be gentle when doing things, gentle a monk should be humble. The more be humble like the Venerable Sáriputta. when going around, gentle when speak- advanced they are spiritually, the more A monk should be contented. ing, and also gentle of mind. humble monks become. “Contented” here means that a monk A monk should be humble. A monk The most advanced disciple at the should feel satisfaction with what he should not be conceited. A monk should time of the Buddha was the Venerable has. A monk should not want this thing not be proud. Ordinary people, those Sáriputta, the first chief disciple, second and that thing. Because monks actu- who are not Arahants, tend to feel only to the Buddha. However, he was ally are supported by laypeople, they pride—pride in their birth, pride in their very humble. For example, once he put must be contented; they must be satis- education, pride in their knowledge, on the lower garment not very properly: fied with what they have. If they want one of the edges of the lower garment many things, they will have to ask the

A monk should be able to strive for liberation from the round of rebirths. He should be ready to put forth effort to practice meditation.

Issue 1 ~ Spring 2007  laypeople to give them these things. “I were allowed. For other monks, ten or go to any other place. Any place is a good want another robe. I want a new bowl.”: twelve requisites were allowed. They place for him. Any place is just right for that would be something like harassment were not much: bowls, robes, maybe a him. Since in the city of Anuradhapura for laypeople. Contentment is a very staff, sandals—just these things. When there was the Stupa in which the relics good quality to be developed both by monks live simple lives, when they do of the Buddha were enshrined, he need monks and by laypeople. When you have not possess many things, they are free to not go to any other place. So, leaving the contentment, you have happiness. The go anyplace. They don’t have to worry resident monk at that place, the visiting Buddha said, “Contentment is the best of about carrying these things to wherever monk left. This demonstrates that there wealth, the best of riches.” they go. It would be very good if monks are monks who have many belongings Those who are contented are rich nowadays could be of simple livelihood. and there are monks who have few because they are not lacking in anything, Nowadays, monks have so many things. belongings. they don’t need anything. Contentment If I were to move to another place, I think A monk should be controlled in is compared in the books to covering I would have to rent a U Haul truck to his senses. This is a good quality for a the soles of your feet with leather. When carry my things. monk to have—to be controlled in the you want to walk on the earth, you can- In the books it is said that a monk eyes, controlled in the ears, and so on. not cover the whole earth with leather, should be like a bird. A bird has only its “Controlled in the eyes” means that a but you can cover the soles of your feet wings as its property. Whenever birds monk should take care not to acquire with leather. When the soles of your feet want to go to another place, they just take akusala through the eyes. Whenever are covered, virtually the whole earth their wings with them. Monks should a monk sees an object, he must train is covered. In the same way, when you be like birds. We are practicing monks, himself not to get akusala. Also, he must are contented with what you have, then so we should be of simple livelihood or not look here and there like a monkey. you have everything because you need light livelihood. The Páli word for this is That is why monks do not look here and nothing. “of light livelihood.” They must be light there much. They keep their eyes down The Buddha said that a monk should enough to go anywhere, without many as much as possible. Also in speech, or be easily supported. “Easily supported’” possessions. There are monks who have in any of the senses, a monk should be means that a monk does not make too few possessions and there are monks controlled. This is why you do not see much fuss about what he gets. When who have many possessions. It depends a Buddhist monk playing or fooling someone brings something, a monk must on the type of monk. around with other people. not say: “I don’t want this thing; I want There is a story of a renowned monk I once listened to a tape—about start- the other thing.” Such persons are very who lived in Anuradhapura in Sri Lanka. ing a conversation, or something like difficult to support. Contentment and A friend of his who was fond of having that—which advised listeners to look at being easily supported: these are the many things once went to visit him. Since the face of the other person when they two qualities that monks should really he was famous, the other monk thought talk. And then the tape advised shaking have. They must be contented with what that there would be many people bring- hands with people. When I listened to already have and they must be contented ing food and things to the monastery in that tape, I thought, “Oh, that is not for with what other people give to them. the morning. But in the morning nobody me.” When monks talk to another per- When they have these two qualities, they came. The resident monk told the visiting son, we do not want to look at the other live in real happiness. monk to pick up his bowl and go out for person. We just keep our eyes down. A monk should be with few duties. alms, so they went out for alms and came And we never shake hands with people, This means that a monk should not have back. Then the visiting monk thought especially women. Monks should be many things to do. A monk should not that it was because it was morning that controlled in the senses: their eyes should be very busy; he should not be busy people did not come. “During the day- be controlled, their ears should be con- with worldly things; he should not be time, before noon, people will bring food trolled, their nose should be controlled— busy with things that are not conducive for us,” he thought. But nobody came. everything should be controlled. to spiritual growth. If a monk has to In this way the resident monk lived very “Discreet”: this really means intel- have anything to do, that should be the simply, with no belongings. ligent, having wisdom. Also, a monk practice of Dhamma and the study of the One day when they were going for should be “not impudent”—not impu- teachings of the Buddha. Other duties, alms, the visiting monk told the resident dent in deeds, not impudent in words, other things to do are just extra things. monk of a certain place away from the not impudent in mind—not rude, not They are not needed for a monk. city, saying that it was very lovely and arrogant. A monk should be of simple liveli- that it was very good to be there. So he “He should not be greedily attached hood. “Simple livelihood” here means suggested that the resident monk go to families,” or, in other words, a monk just simple living. A monk should pos- there. The resident monk replied, “Well, should not be attached to laypeople. That sess few things. He should not possess let us go there.” At that time they were is a very desirable and praiseworthy many things because monks lead a life going for alms. They were not at the quality in monks. A monk should not of homelessness. Although they may be monastery. The resident monk just said, say: “This is my supporter. He is like a living in a monastery, they are living the “Let us go now.” However, the visit- brother to me. She is like a sister to me.” homeless life. They must be able to get ing monk said, “Please wait. I have left The Buddha said that a monk should be up and go wherever they like without things at your monastery. I’ve left my like the moon, which is new every day. much to carry. staff, my bowl, my robe, my things. I You see the moon today in one shape, have to take them with me.” Then the and the next day you see it in another There are eight requisites for monks. resident monk asked, “Why do you have When they have these eight requisites, shape. So every day the moon is new. so many things?” So the visiting monk In the same way, a monk must be new it is enough to lead the life of a monk. In told the resident monk that he need not the days of the Buddha eight requisites every time he approaches families. He

 Dhamma Bell must not be greedily attached to fami- lies. It may not be agreeable to modern people, but what is said in the books is that a monk must not share the sorrows and happiness of laypeople. There is a phrase in Páli: “­Sahasoka, sahanandi.” That phrase means feeling sorry together and feeling happy together. A monk must be aloof from laypeople. A monk is a person who has left behind all of the household sorrows and happiness. He is leading a homeless life. So he should not be affected by the ups and downs of laypeople. He should keep himself aloof and should not be attached to families. Summer 2006 Young Adult Retreat “He should not commit any slight wrong such that other wise men might censure him.” A monk should not do even a slightly wrong thing that another person, a wise person, might censure him for doing. If doing something might invite censure, he should avoid doing it. These are the qualities of a monk, the qualities to be possessed by a monk before practicing loving-kindness medi- tation: he should be able, upright— per- fectly upright—compliant, gentle, humble, contented, easily supported, with few duties, of simple livelihood, controlled in his senses, discreet, not Summer 2006 Children’s Retreat impudent, not greedily attached to families, and not doing any slight wrong Tathágata Meditation that would be censured by the wise. Center depends on its Monks have to develop these qualities. volunteers. For example, Laypeople can also develop these quali- these kitchen volunteers ties, to a certain extent. were an essential part of the Summer 2006 (Part 2 of this talk on the Mettá Sutta will be Young Adult Retreat and in the next newsletter.) Children’s Retreat.

A recipe from TMC’s kitchen volunteers

Ingredients ( for about 20 rolls) 4. Mix ingredients well: fried tofu, garlic, jicama, carrot, Dipping Sauce and salt 2 large blocks (loaves) of tofu (cut in 1/2-inch slices) Ingredients 1 jicama (1 lb. or more (shredded into 1/8 inch) 5. Shred lettuce and mint to 1/2 inch 1 cup hoisin sauce 2 carrots (shredded into 1/8 inch) *Volume of tofu mix = volume of shredded lettuce 1 cup peanut butter Fresh garlic (amount to your own taste: finely ground and Rolling Roasted peanuts (coarsely ground) fried until slightly yellow and crispy) Red chili (ground fresh), lemon juice, and garlic 1 tsp. salt 1. Use a big bowl of hot water to wet each tapioca sheet, one by one. 1. Mix peanut butter in one cup of hot water and some Lettuce (1/2 red leaf lettuce and 1/2 head lettuce) lemon juice, then add hoisin sauce and mix. Some leaves of mint and cilantro 2. Place a wet tapioca sheet on a big flat dish to smooth 2. Pour mixture into a small bowl and top with ground Tapioca sheets (available at Southeast Asian groceries) out the sheet. roasted peanuts, chili, and ground fresh garlic Preparation 3. Put lettuce and tofu (the same amount of each) on the Some people prefer a sweet and sour soy ( or fish) dipping 1. Deep fry tofu slices until slightly yellow. bottom of the tapioca sheet, fold both left and right side onto the center and roll, neither too loosely nor too sauce: 1 2. Cool the tofu slices and then shred them ( /2 inch). tightly. Gradually mix sugar, vinegar, water, soy/fish sauce (small- 3. In small batches, cook shredded jicama and carrot in est amount) garlic (ground), and chili. microwave for 2 to 3 minutes, until tender but not too soft, and let it cool.

Issue 1 ~ Spring 2007  Nhu Lai Thiên Viên Tathágata Meditation Center 1215 Lucretia Avenue San Jose, CA 95122

New! Dhamma Bell Newsletter Inside: Sayádaw U Sìlananda Dhamma talk TMC Biographies TMC Projects 2007 Schedules

Dhamma Thoughts for Yogis

ing Mahánáma studied the Dhamma and practiced meditation daily at the Buddha’s monastery. One day, King Mahánáma was returning to his palace along a Knarrow and congested road filled with carts, elephants, and horses, all bearing down on him. At one point, he was so close to being hit that he had to pull his chariot off to the shoulder of the road. After this narrow escape, he thought to himself, “What would happen if I were killed on this road? Would I be reborn in one of the Four Woeful States?” He couldn’t determine the answer, so when he went to the monastery the next day, he described his narrow escape and asked the Buddha where he would be reborn in the next life. The Buddha answered, “As a Sakadágámi [one who has reached the second stage of Enlightenment] who has the five factors of saddha [faith or confidence], sìla [morality], suta [the acquisition of Dhamma knowledge—through hearing Dhamma talks through reading the Dhamma, and through one’s own practice], cága [generosity], and pañña [wisdom] firmly established in your mind, you will not be reborn in a lower state.” This is how the Buddha answered King Mahánáma’s question, telling him that one who has these five factors firmly established will not be reborn in the Four Woeful States in the next life. (An informal talk given to yogis by Beelin Sayádaw on December 23, 2004)

Newly built Dhamma hall, Tathágata Meditation Center