Buddhist Way To Health

DON’T WORRY
BE HEALTHY
A Buddhist Guide for Health & Healing
VOLUME 1
Compiled by
Dr. PHANG CHENG KAR
DON’T WORRY
BE HEALTHY
Book cover:
“BUDDHA CARES FOR THE SICK”
(Mural at Da Lin Tzu Chi Hospital)
Painted by Li Chien-yi
Courtesy of Tzu Chi Foundation
VOLUME 1
Compiled by
Dr. PHANG CHENG KAR (MD)
This book is dedicated to
Venerable Dr. K. Sri. Dhammananda Maha
Nayaka Thero on his 86th birthday
on March 18, 2005
May he continue to be
well, happy, healthy
and live long to propagate
the sublime Dharma for the
happiness of all sentient beings!
CAUTION!
The subject matter covered in this book

is general and not prescriptive in nature.
It should NOT be used as substitute to actual
medical care and consultation for specific illness.
Early diagnosis, regular follow-ups with physician,
compliance with treatment, regular exercise, well
balanced diet, good social support and positive mental
attitude are still the gold standards in healthcare.
This book only serves to spiritually augment whatever
medical treatment you are undergoing.
FOREWORD
Dr. Phang Cheng Kar’s “Don’t Worry, Be Healthy

– A Buddhist Guide for Health & Healing” is an
excellent combination of medical and dhamma
knowledge in seeking a life of wellness & happiness.
The good doctor has used his professional knowledge
and experience as a medical doctor together with his
understanding of the Buddha Dhamma to write a guide
for health and healing.
Mind Body medicine is becoming an important field of

medical study in the modern world although the
Buddha over 2,500 years ago had taught the power of
the mind over our life. Western medicine has been
treating man’s diseases by concentrating on the body,
treating the effect but not the cause. Thus depending
on continuous use of drugs to treat one’s illness. This
might be good for the pharmaceutical business but
not for the patients who might have to suffer the
side effects of the long term use of these drugs.
It is much better to treat the cause itself thus

relieving one self on the dependence of drugs. The
best medicine is to practice mental cultivation and
appropriate use of drugs in treating one’s illnesses.
This guide will be helpful in preventing and even
healing many common medical problems faced by
modern man like pain, addiction, stress, anxiety and
depression. There are also important topics on
healthy eating, caring for the sick, past life
regression therapy and how to face death.
Congratulations to Dr. Phang Cheng Kar for this

excellent contribution towards the field of Buddhist
Education by focusing on achieving wellness through
Buddhist Practice.
Thanks to the sponsors who have supported the

printing of this book.
May You All Be Well & Happy.
Ven. B. Saranankara Thero,

Chief High Priest,
Sri Lanka Buddhist Temple,
Sentul, Kuala Lumpur.
31st March 2005

ACKNOWLEDGEMENT
I would like to state on record here that in the
compilation of this book, I have taken some graphics,
portion of writing, quotations, stories and similes
from many sources. I have tried my very best to seek
permission and acknowledge the sources. If due
acknowledgement has not been made, I sincerely
regret the omission and apologise for the oversight. I
hope this acknowledgement would serve as my sincere
request for permission, in order that many will
benefit from the compilation of this book that will be
printed for free distribution.
I would like to especially thank the following people

who have contributed to this book in various ways:
• SIS. SOW YENG

• BRO. ENG HOE
• SIS. JULIE TAN
• SIS. DORIS CHEONG
• SIS. KIA GUT
• DR. ONG TIEN KWAN
• BRO. ROBERT YAP
&
• ALL PATIENTS & BUDDHIST FRIENDS WHO HAVE

CONTRIBUTED TO MY EXPERIENCE AS A HOLISTIC
PSYCHOSPIRITUAL MEDICAL DOCTOR
PREFACE
Namo Tassa Bhagavato Arahato Sammā Sambuddhasa
As I’m writing this, I have just come back from

Ipoh General Hospital ICU visiting my sister-in-law, a
young and active Buddhist Tzu Chi member. She is
four months pregnant and has just gone through a
high risk emergency operation for her newly
diagnosed brain tumour. In the visit, I’m delighted to
see that many of the principles found in this book are
put into action by her Buddhist friends and family
members to support her recovery.
My interest in this area of Buddhist principles for

health and healing started when I was given the
opportunity to present a paper entitled, “Total Health
Through Dharma” at the year 2000 Global Conference
in Buddhism held in Singapore. Since then, I have
been accumulating literature and experience
pertaining to this topic. Whatever has been compiled
into this book is no way exhaustive but it’s good
enough for a start, as a guide for anyone who is
ignorant on what can be done from a Buddhist
perspective during sickness.
When I wrote my first book, “Don’t Worry, Be Happy

– A medical student’s motivation and inspirational
guide”, I was actually preparing myself ahead for my
career as a medical doctor. As for this second book,
I’m also preparing myself but for a greater challenge
in life – SICKNESS. I hope I’m able to live and grow
from my sickness when it strikes. May you all find joy
in reading this book and be blessed with good health,
happiness and longevity.
Dr. Phang Cheng Kar (MD)

pckar@tm.net.my
20th February, 2005
CONTENTS
DEDICATION
CAUTION
FOREWORD
ACKNOWLEDGEMENT
PREFACE
VOLUME 1
Chapter 1: BUDDHA AS THE
GREATEST PHYSICIAN Page
• Triple Gem – A health model 1-2

• Health is the greatest gain 3-4
• A good health poem 5
• It’s normal to be sick 6-9
• Mind makes one sick, mind can also heal 10-11
• Sick body, healthy mind 12
• First heal the mind 13
• Right diagnosis, right treatment 14
• Dharma is the best medicine 15-16
• Compliance with medication 17-19
• The Four Noble Truths – A medical model 20-21
• The noble purgative 22-25
• Is Buddhism good for your health? 26-40
• Can the Buddha perform healing miracles? 41-46
• Buddhism, health & disease 47-64
• Spiritual vaccination 65
• Five healthy reflections 66-67
• Jivaka – The Buddha’s doctor 68-70
• May a monk act as a doctor? 71-75
Chapter 2: KARMIC EFFECT
• Morality & disease 76

• Health, longevity & beauty 77-78
• Saving ants, longer life 79-80
• Blind monk 81-82
• Leprosy 83-84
• The power of good deeds 85-86
• Benefits of food offering 87
• Beauty tips from Queen Mallika 88-90
• Freeing captured birds criticized! 91-94
• Past life regression therapy 95-96
• Eight causes of sickness 97-98
Chapter 3: HEALTHY EATING
• Don’t over-eat 99
• Religious significance of fasting 100-101
• Eating wisely 102-103
• Mindful eating 104-105
• Food for the body & mind 106-107
• Buddhist recipe for happiness 108-112
• What the Buddha say about eating meat 113-118
• Vegetarianism – A health perspective 119-122
• The time & place for eating 123-127
Chapter 4: MEDITATION AS A THERAPY
• Vipassana Therapy 128-129

• Medical benefits of meditation 130-131
• Mindfulness meditation based stress
reduction programme 132-134
• Mindful Medicine – An interview
with Dr. Jon Kabat Zinn 135-144
• Allaying AIDS through the power
of meditation 145-152
• Walking meditation 153-154
• Healing power of spiritual joy 155-158
• Skilful reflections on sickness 159-161
• Gratitude & contentment for health 162-163
• It could have been worse 164-165
• Dalai Lama & eastern healing 166-168
• Deep relaxation 169-175
Chapter 5: EMBRACING PAIN
• Nobody can experience pain for us 176-177

• How Ven. Anurudha deals with his pain 178-179
• Let-it-go vs chase-it-go 180-182
• Fear of pain 183-185
• Letting go of pain 186-187
• Finding joy amid pain 188-206
• Know O Pain 207-208
• Fear is the major ingredient of pain 209-210
• I am not my pain 211
• Cracking up! 212-213
• Body scan for pain management 214-217
• Working with chronic pain 218-224
• The art of transforming pain 225-227
• Self mortification – I want my pain! 228-229
Chapter 6: METTA IN ACTION
• Boundless love 230

• Benefits of Metta 231
• Metta meditation 232-234
• Metta workout for social health 235-236
• Tender loving care for speedy recovery 237
• Four loving thoughts for prescription 238-240
• Caring for health & longevity 241
• Take good care of your body 242
• Love yourself to love others 243-244
• ‘Make love’ with your body 245-246
• ‘Soft heart’ for spiritual sickness 247
• The anger eating demon 248-251
Chapter 7: CARING FOR THE SICK
• He who serves the sick serves the Buddha 252

• A patient is a human being 253-264
• Three types of patient 265-266
• Duties of a good nurse 267
• Duties of a good patient 268-269
• Visiting the sick 270-272
• Healing & loving 273-280
• Advice for when you are sick 281-282
• Voluntary work is good for health 283-284
• Both patient & volunteer 285-296
• Deep compassionate listening 297-299
• Don’t be a kind hearted fool 300
• The value of tending the sick 301-309
VOLUME 2
Chapter 8: POWER OF CHANTING
• The meaning of prayer 310-313

• Do Buddhist pray for health & healing? 314-315
• The significance of Paritta chanting 316-322
• Paritta chanting for health 323-326
• Angulimala Paritta 327
• Bodhi Puja 328-331
• Om Mani Padme Hum 332-334
• Mother Teresa common prayer 335
• Power of prayer 336-337
• Scientific prayer 338-339
Chapter 9: DEATH & DYING
• Spiritual needs of the dying 340-353

• A poem on death 354-355
• Things to be done for the critically ill 356-358
• Life never dies – A Buddhist funeral song 359
• Life is uncertain, death is certain 360-361
• Longevity 362
• Contemplation on death 363-364
• Changing a religious label before death 365-367
• A guide to Buddhism & organ donation 368-372
• Buddhist attitude towards human
organ donation 373-375
• The Boddhisatta’s life donation 376-377
• Step into the gate of medicine 378-390
• Brain death 391-400
• Buddhist funeral rites 401-404
• Scientific evidence on rebirth 405-408
• Buddhist concept of heaven & hell 409-412
• Dedication of merits as
skilful bereavement 413-415
• How the Buddha died? 416-431
Chapter 10: MENTAL HEALTH
• Mental imbalance & coping with stress 432-437

• Noble truth of stress 438
• Perfect sense of stress 439
• The ultimate mental health 440-442
• Buddhist are really happier 443-444
• Buddha as a psychotherapist 445-447
• Antidote for depression 448-453
• Good mental attitude 454
• Letting go of worry for health 455-456
• Living in the present moment 457-458
• How to sleep well? 459
• Let go to sleep 460
• Why we should laugh? 461-464
• Laughing Buddha 465-469
• Laughing at yourself 470-471
• Are you mad? 472
• Ghost or mental illness? 473-477
• Meditation & mental illness 478-485
• Suicide 486-489
• Spiritual health 490-492
Chapter 11: ADDICTION
• The problem of drug abuse 493-498

• Alcohol – The bottle ghost 499-501
• Just a little drink for health 502
• The danger of smoking 503-509
• International workshop on Buddhism
& tobacco control 510-512
• Smoking & 5 precept 513-514
• Buddhist warning for cigarette packets 515
• Drugs as mind altering agent 516-522
Chapter 12: MISCELLANEOUS
• Shaolin Kung Fu 523-528

• Biotechnology and cloning 529-531
• Birth control & abortion 532-535
• Maternity care 536-537
• The moon effect 538-543
• Buddha as a dentist 544
• Consulting mediums 545-546
• Faith healing 547-548
• Fortune telling and charm 549-552
• Guardian spirits 553
• Medicine Buddha 554-555
• Humanized Medicine Buddha 556-559
• Medicine Buddha visualization 560-562
• The power of belief in healing 563-565
• The Four Noble Truth of AIDS 566-573
• Is religion good for health? 574-576
• The health connection 577-578
• A Tibetan Buddhist perspective of healing 579-592
Chapter 13: BUDDHIST HEALTH SERVICES
• Tzu-Chi International Medical Association 593-598

• Home visits by Tzu-Chi members 599-609
• Sangha Metta Project 610-614
• Lapis Lazuli Light 615-616
• Grand Puja of healing in Malaysia 617-620
• Buddhist healthcare services in Malaysia 621-623
• Dharma talks on Buddhism & Stress 624-625
• The first Buddhist hospital 626-627
BIBLIOGRAPHY
DONATION
DEDICATION OF MERITS
Thus have I understood the Buddha’s
principle for health and healing that I would
like to share with all of you…
Chapter 1
BUDDHA AS THE
GREATEST PHYSICIAN
☺ DON’T WORRY, BE HEALTHY
TRIPLE GEM –
A HEALTH MODEL
BUDDHA
(Doctor)
DHARMA SANGHA
(Medicine) (Patients)
The Triple Gem is the highest authority of

reverence in Buddhism and refers to 1. BUDDHA - the
founder of Buddhism, 2. DHAMMA - the teachings of
the Buddha, and 3. SANGHA - the Buddha’s disciples
who have fully understood and benefited from His
teachings.
Another way of looking at the Triple Gem is by

regarding the Buddha as a great DOCTOR, Dharma as
the MEDICINE prescribed by the Buddha, and
1
Sangha as PATIENTS in complete remission who have

been cured by the medicine prescribed by the Buddha.
How about us? We are all the patients who have not
recovered from the common and universal dis-ease of
LACK OF HAPPINESS or unsatisfactoriness in life.
The Buddha who is also described in the scriptures as
an unsurpassable surgeon and physician (anuttaro
bhisakko sallakatto) is a super-specialist in this kind
of disease. He is the best in the diagnosis and
treatment of this disease, and we can all confidently
take refuge in his medical expertise to eradicate this
disease and completely heal us.
2
HEALTH IS
THE GREATEST GAIN
The above saying was uttered by

the Buddha and is now found in
Dhammapada verse 204. It is a simple
yet often neglected advice. It
basically means that health is
something very precious, similar
to the meaning of the English
proverb, “Health is the
greatest wealth”.
Unfortunately, we are usually only aware of it when

we lose it and fall into sickness. A good way to
continuously remind ourselves this important message
is by frequently paying visit to patients in hospital.
This will definitely awakens us to the vulnerability of
our health and helps us to appreciate it fully. On the
other hand, when we ourselves are sick, we should
mindfully note the pain and discomfort. This will again
help us to better appreciate our health when we
recover from the sickness later.
This same saying also tells us that health needs to be

GAINED. It’s not a GIFT. It doesn’t come free
especially when we are getting old. We can’t maintain
3
our health just by praying to the Buddha, “May I be

Strong! May I be Healthy”. We have to work hard for
it by taking the necessary steps e.g. do exercise, take
well balanced diet, have adequate sleep, quit smoking,
meditate regularly, perform meritorious actions etc.
It has to be maintained in this way, the hard way and
that’s why it’s precious.
SICKNESS IS THE GREATEST

SUFFERING IN LIFE
AND IS ALSO THE MOST
HOPELESS ENCOUNTER.
THERE IS AN OLD SAYING,
“EVEN THE MIGHTY
HERO CANNOT RESIST
SICKNESS” IT IS FUTILE TO HAVE WEALTH AND
FAME ABOUND WHEN YOU ARE NOT IN GOOD
HEALTH, THUS TO BE HEALTHY IS ALWAYS A
BLESSING
-Master Shi Zheng Yan-
4
☺ GOOD HEALTH ☺
When you are healthy and fit,

the world outside is yours to roam,
When your mind is well trained and strong,
the world comes kissing at your feet
Then life unfolds its cherry pink cheeks,
Gold glowing in throbbing rich veins
For a while the world’s temporal light shines
It’s time when fellas ride high
But health is fragile, so take care
Brittle like thin crystals,
The happy world too may break,
Many strong men barely make forty,
Many sickly ladies drag on but with frail bodies,
So will it be a spring too short
Or a winter too long?
What matters finally will be how life is lived.
-Ven. Sujiva-
5
IT’S NORMAL TO BE SICK

Don’t run away from sickness!
Something is wrong
with me Doc! I’m SICK
There’s nothing
wrong with you. It’s
normal to be SICK
We usually become very upset when we fall

sick. We become even more upset when we don’t
recover from our sickness as soon as we expect to be.
Sickness has been considered as abnormal and a
nuisance to life. But, who has never fallen sick? None!
Old age, sickness and death are part and parcel of
life. Nobody can run away from them. They also tend
to come when we are least ready for them. The more
we try to run away from them, the more we will
suffer. We should instead just welcome them and live
with them since they are normal and natural.
6
The following is a story from Ajahn Brahmavamso to

further illustrate the point:
In my public talks, I often ask the audience to raise

their hand if they have ever been sick. Nearly
everyone puts up their hand. (Those who don’t are
either asleep or probably lost in sexual fantasy!) This
proves, I argue, that it is quite normal to be sick. In
fact, it would be very unusual if you didn’t fall sick
from time to time. So, why, I ask, do you say when you
visit the doctor, “There is something wrong with me,
doctor?” It would be wrong only if you weren’t’ sick
sometimes. Thus a rational person should say instead,
“THERE IS SOMETHING RIGHT WITH ME, DOCTOR. I’M SICK
AGAIN!”
Whenever you perceive sickness as something wrong,

you add unnecessary stress, even guilt, on top of the
unpleasantness. In the nineteenth-century novel
Erehwon, Samuel Butler envisaged a society in which
illness was considered a crime and the sick were
punished with jail term. In one memorable passage,
the accused man, sniffing and sneezing in the dock,
was berated by the judge as a serial offender. This
was not the first time he had appeared before
magistrate with a cold. Moreover, it was all his fault
through eating junk food, failing to exercise
7
adequately, and following a stressful lifestyle. He was

sentenced to several years in jail.
How many of us are led to feel guilty when we are

sick? A fellow monk had been sick with an unknown
illness for many years. He would spend day after day,
week after week, in bed all day, too weak even to walk
beyond his room. The monastery spared no expense or
effort arranging every kind of medical therapy,
orthodox and alternative, in an attempt to help him,
but nothing seemed to work. He would think he was
feeling better, stagger outside
for a little walk, and then
relapse for weeks. Many
times they thought he
would die.
One day, the wise abbot of

the monastery had an
insight into the problem. So
he went to the sick monk’s
room. The bedridden monk stared up
at the abbot with hopelessness. “I’ve come here.” said
the abbot,”on behalf of all the monks and nuns of the
monastery, and also for the lay-people who support us.
On behalf of all these people who love and care for
you, I have come to give you permission to die. You
don’t have to get better.”
8
At those words, the sick monk wept. He’d been trying

so hard to get better. His friends had gone to so
much trouble trying to help heal his sick body that he
couldn’t bear to disappoint them. He felt such a
failure, so guilty, for not getting better. On hearing
the abbot’s words, he now felt free to be sick, even to
die. He didn’t need to struggle so hard to please his
friends anymore. The release he felt caused him to
cry. What do you think happened next? From that day
on, he began to recover.
LIFE IS A SEXUALLY
TRANSMITTED DIS-EASE
-Ajahn Brahmavamso-
9
MIND MAKES ONE SICK

MIND CAN ALSO HEAL
One evening, a man was invited to
the home of a friend. As he was about
to drink a cup of tea that was offered
to him, he thought he saw a baby
snake in the cup. He did not want to
embarrass his hostess. So, he
gathered his courage and swallowed
the tea in one gulp. When the man returned home
later that night, he began to feel severe pains in his
stomach.
By the next day, the pains had grown worse. He

consulted several doctors and tried many cures but
none worked. The man who was then seriously ill
thought he was about to die. Hearing of his condition,
his friend invited him to visit her again. Sitting in the
same place, he accepted another cup of tea. As the
sick man lifted his cup to drink, he suddenly saw the
snake again. This time he decided to speak up and
draw his hostess’s attention to it. Without a word,
she pointed to the ceiling above her guest. He looked
up. There, just above him, hanging from a beam, was a
length of rope. The sick man realized all at once that
what he had thought was a baby snake was simply the
10
reflection of a rope. The two friends looked at each

other and laughed. The pain of the sick man vanished
instantly and he recovered perfect health.
MIND PRECEDES ALL MENTAL STATES.

MIND IS THEIR CHIEF; THEY ARE ALL MIND-WROUGHT.
IF WITH AN IMPURE MIND A PERSON SPEAKS OR ACTS,
SUFFERING FOLLOWS HIM LIKE THE WHEEL
THAT FOLLOWS THE FOOT OF THE OX.
IF WITH A PURE MIND A PERSON SPEAKS OR ACTS,
HAPPINESS FOLLOWS HIM LIKE
HIS NEVER-DEPARTING SHADOW.
-Dhammapada vs 1 and 2-
11
WHEN THE BODY IS SICK

DO NOT ALLOW
THE MIND TO BE SICK
-Nakulapita Sutta-
Could you name me a person with the following medical

problems:
• DIABETES
• HYPERTENSION
• HIGH CHOLESTEROL
• HEART DISEASE
• CANCER
But, he is still MENTALLY strong and healthy?
VEN. DR. K. SRI DHAMMANANDA

MAHA NAYAKA THERA
(Chief High Buddhist priest of

Malaysia and Singapore)
12
FIRST HEAL THE MIND
NO MATTER HOW PAINED OR DISEASED THE BODY,

KEEP THE MIND CALM AND MINDFUL.
LET NOT THE MIND TOO BECOME DISEASED.
LET THE SHORTCOMINGS OF THE BODY
BE AS THEY ARE, BUT CURE THE MIND OF
THE DISEASE OF IMPURITIES.
A PERSON WITH MIND CLEANSED OF ALL
IMPURITIES IS WORTHY OF HONOUR AND
WORSHIP EVEN IF HIS BODY BE DISEASED.
-Sayadaw Thabyekan-
13
RIGHT DIAGNOSIS
RIGHT TREATMENT
IF A PERSON’S CONDITION AND

ILLNESS ARE NOT DIAGNOSED
CORRECTLY, THAT PERSON WILL BE
GIVEN MEDICINE NOT
APPROPRIATE TO THE ILLNESS.
INSTEAD OF CURING THE
PATIENT, THE ILLNESS GETS
WORSE AND MAY KILL THE
PATIENT. IN LIKE MANNER, ONLY WHEN A
PERSON’S CHARACTER ARE CORRECTLY ASSESSED
CAN THAT PERSON BE GIVEN THE MOST SUITABLE
AND EFFICACIOUS INSTRUCTIONS FOR
HIS WELL-BEING.
-Sayadaw Thabyekan-
14
DHAMMA IS THE
BEST MEDICINE
OF ALL THE MEDICINE IN THE WORLD,

MANIFOLD AND VARIOUS,
THERE IS NONE LIKE
THE MEDICINE OF DHARMA
Dharma is the
Buddha's teaching. It is
a very potent medicine for the common
and universal sickness that we all have – LACK OF
HAPPINESS or unsatisfactoriness in life. It is
particularly potent for emotional pain like stress,
anxiety and depression. As for physical pain, it
strengthens our mind so that we can cope with the
physical pain that we experience more efficiently. It
is also the ultimate cure for all sickness. How could it
be? It is through the Dharma, that we would
eventually become enlightened and thus end the cycle
of birth and death. When there is no more rebirth,
we would no longer be subjected to the life suffering
package of old age, sickness and death. Therefore,
15
Dharma is the best medicine and the ultimate cure

for all sickness.
MAN CANNOT CLAIM EVEN

A MOMENT OF TRUE HEALTH.
FREEDOM FROM PHYSICAL DISEASE
MAY BE POSSIBLE BUT
ONLY TEMPORARILY.
IT IS ONLY BY CESSATION OF
BECOMING EMBODIED IN A PHYSICAL
FORM THAT FULL FREEDOM
FROM ILLNESS CAN BE OBTAINED.
-Samyutta Nikaya-
16
COMPLIANCE WITH
MEDICATION
One of the greatest challenges of a doctor is

to persuade patients to take medications. Many of us
are aware that we are sick. But, not all of us are
willing to take medications as prescribed by our
doctors to cure our sickness. The following is a
wonderful story to illustrate the point.
Once a man became sick and went to a Chinese doctor

for help. The doctor examined him and then wrote out
some prescription of herbal medicines for him. This
man was told about his diagnosis and he had complete
faith in his doctor that he could be cured. He
returned home and in his special prayer room he put
his doctor’s picture in a golden frame. He put all his
medicine beside his doctor’s picture. Then, he sat
down and paid respect three times to that
picture. He also offered some
sweets, flower and incense.
Finally, he took out his herbal
medicines and took out those
prescriptions and he started to
recite, “Two tablets in the
morning! One teaspoon after lunch!
Two tablets before going to sleep!” All day long, he
17
kept on reciting the doctor’s prescription because he

had great faith in the doctor.
He developed his faith after he encountered the

doctor and asked him why he prescribed those herbal
medicines. The doctor was very compassionate and
kindly told him, “Look, this is your sickness and this is
the root cause of the sickness. If you take the
following natural herbal medicines as described by me,
you will recover within two weeks”. The man thought,
“My doctor is so intelligent, caring and wonderful. His
prescription is the best that I ever seen”. Due to his
faith, he went around and told everyone about the
greatness of his doctor. Despite that he has not been
cured yet, he already started to encourage others to
use the prescription. But, he will never be cured
unless he put the medications into his mouth.
This is exactly what a lot of us are doing. No doubt it

is important to have faith in the Buddha-Dharma. But,
faith alone does not help to overcome our sickness. It
will only work if we take the medicine by ourselves
and practice the Buddha’s teaching diligently. Only
then healing can take effect.
18
IN THE BUDDHA’S PATH
EVEN MEDICINE WHICH IS

CORRECTLY PRESCRIBED
MUST BE TAKEN IF A SICK
PERSON IS TO BE CURED.
IT IS NOT ENOUGH TO MERELY
RECITE THE NAME
OF THE MEDICINE. IN LIKE
MANNER, ONE LEARNED
IN THE DHARMA CAN STILL BE
LACKING IN GOODNESS,
FOR MERELY RECITING THE
DHARMA IS ALSO
IN ITSELF NOT ENOUGH. THE
DHARMA MUST BE
PUT INTO PRACTICE FOR A
PERSON TO BECOME
WISE AND RIGHTEOUS.
-Sayadaw Thabyekan-
19
THE 4 NOBLE TRUTHS –

A MEDICAL MODEL
The Four Noble Truths is the
essence of the Buddha’s teaching and
they are summarized as the following:
1st Noble Truth

- There is SUFFERING in life
nd
2 Noble Truth
- The Cause of suffering in life is CRAVING*
rd
3 Noble Truth
– The complete End of suffering in life is
possible and it is known as NIRVANA
th
4 Noble Truth
– The Way to attain Nirvana is by
cultivating the NOBLE EIGHTFOLD PATH**
The Four Noble Truths can be viewed from a medical

perspective as a model of sickness:
1st Noble Truth – There is SUFFERING in life with mental

& physical sickness
nd
2 Noble Truth – is on the AETIOLOGY of sickness
3rd Noble Truth – is on the PROGNOSIS of sickness
4th Noble Truth – is on the MANAGEMENT of sickness
20
The Buddha is indeed a great doctor. As a great

doctor, he is holistic in His treatment of sickness. He
does not only cure physical sickness but also heal us
mentally and spiritually.
A lot of people say that Buddhism is a pessimistic

religion as it always talks about SUFFERING. This is
absolutely not true! The Buddha is a very optimistic
doctor. He knows about the CAUSE of our
sufferings/sickness (2nd Noble Truth) and ensures us
that there is a complete CURE for it (3rd Noble
Truth). Most importantly, He also knows about the
WAY to cure our sufferings/sickness (4th Noble
Truth). Isn’t that optimistic? Isn’t the Buddha the
type of doctor whom we all would like to consult to
completely cure our sufferings/sickness? I’m sure you
all do. So, don’t wait! Get an ‘appointment’ at the
nearest Buddhist temple or centre as soon as possible
to learn about the Buddha’s teaching.
* Attitude of life characterised by greed, hatred and

ignorance.
** Right Speech, Right Action, Right Livelihood, Right
Effort, Right Mindfulness, Right Concentration, Right
Understanding & Right Thought.
21
THE NOBLE PURGATIVE

The Buddha in the Virecana Sutta has prescribed a
very powerful noble purgative that can completely
heal us from our sickness.
"Monks, doctors give a purgative for warding off

diseases caused by bile, diseases caused by phlegm,
diseases caused by the internal wind property. There
is a purging there; I don't say that there's not, but it
sometimes succeeds and sometimes fails. So I will
teach you the noble purgative that always succeeds
and never fails, a purgative whereby beings subject to
birth are freed from birth; beings subject to aging
are freed from aging; beings subject to death are
freed from death; beings subject to sorrow,
lamentation, pain, distress & despair are freed from
sorrow, lamentation, pain, distress & despair. Listen &
pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said: "Now, what is the noble

purgative that always succeeds and never fails, a
purgative whereby beings subject to birth are freed
from birth; beings subject to aging are freed from
aging; beings subject to death are freed from death;
22
beings subject to sorrow, lamentation, pain, distress &

despair are freed from sorrow, lamentation, pain,
distress & despair?
"In one who has right VIEW, wrong view is purged

away, and the many evil, unskillful mental qualities
that come into play in dependence on wrong view are
purged away as well, while the many skillful mental
qualities that depend on right view go to the
culmination of their development.
"In one who has right RESOLVE, wrong resolve is

purged away...
"In one who has right SPEECH, wrong speech is purged

away...
"In one who has right ACTION, wrong action is purged

away...
"In one who has right LIVELIHOOD, wrong livelihood is

purged away...
"In one who has right EFFORT, wrong effort is purged

away...
"In one who has right MINDFULNESS, wrong

mindfulness is purged away...
23
"In one who has right CONCENTRATION, wrong

concentration is purged away...
"In one who has right KNOWLEDGE, wrong knowledge is

purged away...
"In one who has right RELEASE, wrong release is

purged away, and the many evil, unskillful mental
qualities that come into play in dependence on wrong
release are purged away as well, while the many
skillful mental qualities that depend on right release
go to the culmination of their development.
"This, monks, is the noble purgative that always

succeeds and never fails, a purgative whereby beings
subject to birth are freed from birth; beings subject
to aging are freed from aging; beings subject to
death are freed from death; beings subject to
sorrow, lamentation, pain, distress & despair are
freed from sorrow, lamentation, pain, distress &
despair."
24
THE BUDDHA IS LIKE A PHYSICIAN.

JUST AS A DOCTOR MUST KNOW THE DIAGNOSIS
OF THE DIFFERENT KINDS OF ILLNESS,
THEIR CAUSES, THE ANTIDOTES AND REMEDIES,
AND MUST BE ABLE TO APPLY THEM, SO ALSO THE
BUDDHA HAS TAUGHT THE FOUR NOBLE TRUTHS
WHICH INDICATE THE RANGE OF SUFFERING, ITS
ORIGIN, ITS CESSATION, AND THE WAY WHICH
LEAD TO ITS CESSATION.
-Dr. Edward Conze-
25
IS BUDDHISM
GOOD FOR YOUR HEALTH?
-Stephen S. Hall-
THE NEW YORK TIMES, 14th

September, 2003 - In the
spring of 1992, out of the blue,
the fax machine in Richard
Davidson's office at the
department of psychology at
the University of Wisconsin at
Madison spit out a letter from
Tenzin Gyatso, the 14th Dalai
Lama. Davidson, a Harvard-trained neuroscientist, was
making a name for himself studying the nature of
positive emotion, and word of his accomplishments
had made it to northern India. The exiled spiritual
leader of Tibetan Buddhists was writing to offer the
minds of his monks - in particular, their meditative
prowess - for scientific research.
Most self-respecting American neuroscientists would

shrink from, if not flee, an invitation to study
Buddhist meditation, viewing the topic as impossibly
fuzzy and, as Davidson recently conceded, ‘‘Very
flaky”. But the Wisconsin professor, a longtime
26
meditator himself - he took leave from graduate

school to travel through India and Sri Lanka to learn
Eastern meditation practices - leapt at the
opportunity. In September 1992, he organized and
embarked on an ambitious data-gathering expedition
to northern India, lugging portable electrical
generators, laptop computers and
electroencephalographic (EEG) recording equipment
into the foothills of the Himalayas. His goal was to
measure a remarkable, if seemingly evanescent, entity:
the neural characteristics of the Buddhist mind at
work. “These are the Olympic athletes, the gold
medalists, of meditation,” Davidson says.
The work began fitfully - the monks initially balked at

being wired - but research into meditation has now
attained a credibility unimaginable a decade ago. Over
the past 10 years, a number of Buddhist monks, led by
Matthieu Ricard, a French-born monk with a Ph.D. in
molecular biology, have made a series of visits from
northern India and other South Asian countries to
Davidson's lab in Madison. Ricard and his peers have
worn a Medusa-like tangle of 256-electrode EEG nets
while sitting on the floor of a little booth and
responding to visual stimuli. They have spent two to
three hours at a time in a magnetic resonance imaging
machine, trying to meditate amid the clatter and
27
thrum of the brain-imaging machinery.
No data from these experiments have been published

formally yet, but in ''Visions of Compassion,'' a
compilation of papers that came out last year,
Davidson noted in passing that in one visiting monk,
activation in several regions of his left prefrontal
cortex - an area of the brain just behind the
forehead that recent research has associated with
positive emotion - was the most intense seen in about
175 experimental subjects.
In the years since Davidson's fax from the Dalai

Lama, the neuroscientific study of Buddhist practices
has crossed a threshold of acceptability as a topic
worthy of scientific attention. Part of the reason for
this lies in new, more powerful brain-scanning
technologies that not only can reveal a mind in the
midst of meditation but also can detect enduring
changes in brain activity months after a prolonged
course of meditation. And it hasn't hurt that some
well-known mainstream neuroscientists are now
intrigued by preliminary reports of exceptional
Buddhist mental skills. Paul Ekman of the University
of California at San Francisco and Stephen Kosslyn of
Harvard have begun their own studies of the mental
capabilities of monks. In addition, a few rigorous,
28
controlled studies have suggested that Buddhist-style

meditation in Western patients may cause
physiological changes in the brain and the immune
system.
This growing, if sometimes grudging, respect for the

biology of meditation is achieving a milestone of sorts
this weekend, when some of the country's leading
neuroscientists and behavioral scientists are meeting
with Tibetan Buddhists, including the Dalai Lama
himself, at a symposium held at M.I.T. “You can think
of the monks as cases that show what the potential is
here,” Dr. Jon Kabat-Zinn, an emeritus professor of
medicine at the University of Massachusetts Medical
School who has pioneered work in the health benefits
of meditation, says. “But you don't have to be weird
or a Buddhist or sitting on top of a mountain in India
to derive benefits from this. This kind of study is in
its infancy, but we're on the verge of discovering
hugely fascinating things.”
In the 2,500-year history of Buddhism, the religion

has directed its energy inward in an attempt to train
the mind to understand the mental state of happiness,
to identify and defuse sources of negative emotion
and to cultivate emotional states like compassion to
improve personal and societal well-being. For decades,
29
scientific research in this country has focused on the

short-term effects of meditation on the nervous
system, finding that meditation reduces markers of
stress like heart rate and perspiration. This research
became the basis for the ''relaxation response''
popularized by Prof. Herbert Benson of Harvard in
the 1970's. Buddhist practice, however, emphasizes
enduring changes in mental activity, not just short-
term results. And it is the neural and physical impact
of the long-term changes, achieved after years of
intense practice, which is increasingly intriguing to
scientists.
“In Buddhist tradition”, Davidson explains,

‘meditation' is a word that is equivalent to a word like
'sports' in the U.S. It's a family of activity, not a
single thing”. Each of these meditative practices calls
on different mental skills, according to Buddhist
practitioners. The Wisconsin researchers, for
example, are focusing on three common forms of
Buddhist meditation. “One is focused attention, where
they specifically train themselves to focus on a single
object for long periods of time,” Davidson says. “The
second area is where they voluntarily cultivate
compassion. It's something they do every day, and
they have special exercises where they envision
negative events, something that causes anger or
30
irritability, and then transform it and infuse it with

an antidote, which is compassion. They say they are
able to do it just like that,” he says, snapping his
fingers. “The third is called 'open presence.' It is a
state of being acutely aware of whatever thought,
emotion or sensation is present, without reacting to it.
They describe it as pure awareness.”
The fact that the brain can learn, adapt and

molecularly resculpture itself on the basis of
experience and training suggests that meditation may
leave a biological residue in the brain - a residue that,
with the increasing sophistication of new technology,
might be captured and measured. “This fits into the
whole neuroscience literature of expertise,” says
Stephen Kosslyn, a Harvard neuroscientist, “where
taxi drivers are studied for their spatial memory and
concert musicians are studied for their sense of pitch.
If you do something, anything, even play Ping-Pong,
for 20 years, eight hours a day, there's going to be
something in your brain that's different from
someone who didn't do that. It's just got to be.”
Jonathan D. Cohen, an expert on attention and

cognitive control at Princeton, has been intrigued by
reports that certain Buddhist adepts can maintain
focus for extended periods. “Our experience - and
31
the laboratory evidence is abundant - is that humans

have a limited capacity for attention,” he says. “When
we try to sustain attention for longer periods of time,
like air-traffic controllers have to do, we consider it
incredibly effortful and stressful. Buddhism is all
about the ability to direct attention flexibly, and they
talk about this state of sustained and focused
attention that is pleasant, no longer stressful.”
If nothing else, the meeting at M.I.T. this weekend

shows that Davidson, one of its principal organizers,
has managed to persuade a lot of marquee names to
join him in making the case that it has become
scientifically respectable to investigate these
practices. Participants include mainstream scientists
like Eric Lander, a leader of the human genome
project; Cohen, a prominent researcher into the
neural mechanisms of moral and economic decision-
making; and Daniel Kahneman, the Nobel-Prize-winning
Princeton economist who has pioneered research into
the psychology of financial decision-making.
“Neuroscientists want to preserve both the substance

and the image of rigor in their approach, so one
doesn't want to be seen as whisking out into the la-la
land of studying consciousness,” concedes Cohen, who
is chairman of a session at the M.I.T. meeting. “On
32
the other hand, my personal belief is that the history

of science has humbled us about the hubris of
thinking we know everything.
The “Monk experiments” at Madison are beginning to

intersect with a handful of small but suggestive
studies showing that Buddhist-style meditation may
have not only emotional effects but also distinct
physiological effects. That is, the power of
meditation might be harnessed by non-Buddhists in a
way that along with reducing stress and defusing
negative emotion, improves things like immune
function as well.
The power of the mind to influence bodily function

has long been of interest to scientists, especially
connections between the nervous, immune and
endocrine systems. Janice Kiecolt-Glaser and Ronald
Glaser, researchers at Ohio State University, for
example, have done a series of studies showing that
stress typically impairs immune function, though the
exact woof and weave of these connections remains
unclear.
Interestingly enough, the Buddhist subjects

themselves are largely open to scientific explanation
of their practices. “Buddhism is, like science, based on
33
experience and investigation, not on dogma,”

Matthieu Ricard explained in an e-mail message to me
last month. The religion can be thought of as “a
contemplative science,” he wrote, adding, “the Buddha
always said that one should not accept his teachings
simply out of respect for him, but rediscover their
truth through our own experience, as when checking
the quality of a piece of gold by rubbing it on a piece
on stone, melting it and so on.”
In July, I joined Davidson and several colleagues as

they stood in a control room and watched an
experiment in progress. On a television monitor in the
control room, a young woman sat in a chair in a nearby
room, alone with her thoughts. Those thoughts - and,
more specifically, the way she tried to control them
when provoked - were the point of the experiment.
Davidson hypothesizes that a component of a person's

emotional makeup reflects the relative strength, or
asymmetry, of activity between two sides of the
prefrontal cortex - the left side, which Davidson's
work argues is associated with positive emotion, and
the right side, where heightened activity has been
associated with anxiety, depression and other mood
disorders.
34
His research group has conducted experiments on

infants and the elderly, amateur meditators and
Eastern adepts, in an attempt to define a complex
neural circuit that connects the prefrontal cortex to
other brain structures like the amygdala, which is the
seat of fear, and the anterior cingulate, which is
associated with “conflict-monitoring.” Some
experiments have also shown that greater left-sided
prefrontal activation is associated with enhanced
immunological activity by natural killer cells and other
immune markers.
When one scientist in the control room said, ''All

right, here comes the first picture,'' the young
woman visibly tensed, gripping her elbows. Electrodes
snaked out of her scalp and from two spots just below
her right eye. And then, staring into a monitor, the
young woman watched as a succession of mostly
disturbing images flashed on a screen in front of her
- a horribly mutilated body, a severed hand, a
venomous snake poised to strike. Through earphones,
the woman was prompted to modulate her emotional
response as each image appeared, either to enhance it
or suppress it, while the electrodes below her eye
surreptitiously tapped into a neural circuit that would
indicate if she had successfully modified either a
positive or negative emotional response to the images.
35
“What's being measured,” Davidson explained, “is a

person's capacity to voluntarily regulate their
emotional reactions.”
Daren Jackson, the lead researcher on the study,

added, “Meditation may facilitate more rapid,
spontaneous recovery from negative reactions.”
The visiting monks, as well as a group of meditating

office workers at a nearby biotech company, have
viewed these same gruesome images for the same
purpose: to determine what Davidson calls each
individual's “affective style” (if they are prone, for
example, to hang onto negative emotional reactions)
and if that style can be modulated by mental effort,
of the sort that meditation seeks to cultivate. It is
the hope of Davidson and his sometime collaborator
Jon Kabat-Zinn that the power of meditation can be
harnessed to promote not only emotional well-being
but also physical health.
Since founding the Stress Reduction Clinic at the

University of Massachusetts Medical School in 1979,
Kabat-Zinn and colleagues have treated 16,000
patients and taught more than 2,000 health
professionals the techniques of “mindfulness
meditation,” which instructs a Buddhist-inspired
36
“nonjudgmental,” total awareness of the present

moment as a way of reducing stress. Along the way,
Kabat-Zinn has published small but intriguing studies
showing that people undergoing treatment for
psoriasis heal four times as fast if they meditate;
that cancer patients practicing meditation had
significantly better emotional outlooks than a control
group; and not only that meditation relieved symptoms
in patients with anxiety and chronic pain but also that
the benefits persisted up to four years after training.
Kabat-Zinn is conducting a study for Cigna HealthCare
to see if meditation reduces the costs of treating
patients with chronic fatigue syndrome, fibromyalgia
and irritable bowel syndrome.
For the time being, meditation science is still stuck in

a cultural no-man's land between being an oxymoron
and something more substantive. “We're very early in
the research,” said Davidson, who admitted that “the
vast majority of meditation research is schlock.” But
a well-designed study published in July by Davidson,
Kabat-Zinn and their colleagues provides further
evidence that the topic is legitimate.
In July 1997, Davidson recruited human subjects at a

small biotech company outside Madison called Promega
to study the effects of Buddhist-style meditation on
37
the neural and immunological activity of ordinary

American office workers. The employees' brains were
wired and measured before they began a course in
meditation training taught by Kabat-Zinn. It was a
controlled, randomized study, and after eight weeks,
the researchers would test brain and immune markers
to assess the effects of meditation.
There was reluctance among some employees to

volunteer, but eventually, about four dozen employees
participated in the study. Once a week for eight
weeks, Kabat-Zinn would show up at Promega with his
boom box, his red and purple meditation tape
cassettes and his Tibetan chimes, and the assembled
Promega employees - scientists, marketing people, lab
techs and even some managers - would sit on the floor
of a conference room and practice mindfulness for
three hours.
In July, the results of the experiment at Promega

were published in the journal Psychosomatic Medicine,
and they suggest that meditation may indeed leave a
discernible and lasting imprint on the minds and
bodies of its practitioners. Among the Promega
employees who practiced meditation for two months,
the Wisconsin researchers detected significant
increases in activity in several areas of the left
38
prefrontal cortex - heightened activity that persisted

for at least four months after the experiment, when
the subjects were tested again. Moreover, the
meditators who showed the greatest increase in
prefrontal activity after training showed a
correspondingly more robust ability to churn out
antibodies in response to receiving a flu vaccine. The
findings, Kabat-Zinn suggested, demonstrated
qualitative shifts in brain activity after only two
months of meditation that mirror preliminary results
seen in expert meditators like monks.
These results are still embraced cautiously, at best.

Indeed, the Wisconsin study took five years to
publish in part because several higher-
profile journals to which it was submitted
refused even to send it out for peer
review, according to Davidson. And yet,
by the time the study was over, the
subjective experience of participants
complemented the objective data:
meditation ultimately left people
feeling healthier, more positive and less stressed. “I
really am an empiricist in every aspect of my life,”
said Michael Slater, a molecular biologist at Promega.
“I doubt dogma, and I test it. I do it at the
laboratory bench, but also in my personal life. So this
39
appealed to me, because I could feel the reduction in

stress. I could tell I was less irritable. I had more
capacity to take on more stressors. My wife felt I
was easier to be around. So there were tangible
impacts. For an empiricist, that was enough.”
Granted, that's not enough for many other people,

especially the scientific skeptics. But, Slater made an
offhand comment that struck me as a highly
convincing, though thoroughly unofficial, form of peer
review. “My wife,” Slater said quietly, “is dying for me
to start meditating again.”
Stephen S. Hall is the author, most recently, of

“Merchants of Immortality: Chasing the Dream of
Human Life Extension.”
40
CAN THE BUDDHA PERFORM

MIRACLES TO HEAL THE SICK AND
BRING THE DEAD BACK TO LIFE?
Jesus Christ of
Nazareth can perform miracles. He can heal the sick
and bring the dead back to life. Can the Buddha do
that?
The Buddha can definitely heal the sick. Else, I

wouldn’t have thought of compiling this book. Even as
Prince Siddhartha, He was traditionally said to have
studied medicine and thus to have acquired knowledge
about the medical techniques practiced in his day. The
following story from the Ratana Sutta illustrates very
well that the Buddha indeed has the power to perform
‘miracles’ to heal the sick.
It came to past that the prosperous city of Vesali was

at a stage of decline and its existence threatened by
famine, SICKNESS, and evil spirits. The catastrophe
culminated in many deaths and was aggravated with
the haunting of evil spirits, which were attracted by
the decaying corpse. Panic struck the city. This
41
critical juncture, two Licchavi nobles and a powerful

retinue sought the assistance of the Buddha who was
then residing at Rajagaha.
The Buddha having heard their grief and despair

accepted their invitation with great sympathy and
compassion. The Buddha then left Rajagha for Vesali
with a large company of monks. It was said that the
Venerable Ananda Thera was included in the retinue.
Having crossed the river Ganges, they finally reached
the city.
A strange phenomenon then took place. First of all

the Compassionate Buddha recited the Ratana Sutta
(Ratana means precious jewel) to the inhabitants of
the city of Vesali. The Venerable Ananda was then
instructed to recite the same Sutta to the
inhabitants throughout the city after having heard
the Discourse recited by
the Buddha. Sacred water
was then sprinkled from the
Buddha’s own alms bowl.
With the utterances of the
Sutta, all the evil spirits
abandoned the city and the
inhabitants thereby were freed from their evil and
harmful influences. The calamity of the city thus
came to an end.
42
So, the Buddha did heal the sick with His power of
wisdom and compassion. He did not only do it at an
individual level (refer to page, “Spiritual Joy &
Healing), but at a ‘public health’ scale targeting at the
entire community in the city. But, the Buddha never
calls that as a miracle. From the Buddha’s point of
view, that is just the natural POWER OF TRUTH. The
power of Truth protects the follower of Truth! To
him, the real miracle is the miracle of EDUCATION.
CHANGING THE WICKED OR THE CRUEL TO BE KIND-

HEARTED, A STINGY PERSON TO BE GENEROUS, A STUPID
PERSON TO BE INTELLIGENT, A CRIMINAL TO BE SAINTLY, A
DECEITFUL PERSON TO BE HONEST AND A LAZY ONE TO BE
ENERGETIC IS THE REAL MIRACLE IN THE EYES OF THE
BUDDHA.
How about bringing the dead back to life? Can the

Buddha do that as well?
In the Buddhist scriptures, it is said

that the Buddha could actually
prolong his life if he chose to do so.
It is also widely documented that
many people could lengthen their
lifespan by practising the Buddha’s
teaching. But, the Buddha never
43
emphasise much on longevity and bringing someone

dead back to life. The Buddha is far more long-
sighted than that. To him,
DEATH IS JUST A TEMPORARY END TO A TEMPORARY

EXISTENCE & BETTER THAN A THOUSAND YEARS, IS ONE
DAY IN THE LIFE OF A PERSON WHO SEES
THE HIGHEST TRUTH.
The dead person will be reborn again. The more

crucial thing to do at the moment of death is to help a
person to acquire a good rebirth and guide him
towards enlightenment. Only when enlightenment is
attained, there is ultimate DEATHLESSNESS as they
will be no more rebirth and death. In view of this, we
never hear the Buddha used his psychic power to
bring someone dead back to life. Even if He did, it is
not considered as a real miracle from His point of
view.
The following is a story of how the Buddha really

brought someone ‘dead back to life’ or should I say
‘hell back to heaven’. During the Buddha’s time, a monk
by the name of Tissa received a fine, beautiful robe
that he cherished very much. He left the robe on the
clothesline and thought, “I shall wear it tomorrow.”
However, that night he died of indigestion and was
44
reborn as a flea within the folds of his brand new

robe. After his funeral, the Sangha convened to
distribute his possessions. The indignant flea was
running frantically within the robe, shouting, “These
monks are robbing me of my property!”
The Buddha heard that with

his Divine Ear and asked
Venerable Ananda to
postpone the distribution of
the robe for seven days. On
the eight day, after the robe
had been distributed, the monks wondered about the
reason for the postponement. The Buddha said,
“Because of his attachment to his new robe, Tissa was
reborn as a flea. If you had distributed the robes
sooner, its indignation would have caused another
rebirth in hell. However, on the seventh day the flea
died and was reborn in Tusita Heaven. So, I allowed
you to distribute the robe on the eighth day”.
This is how the Buddha skilfully and compassionately

helps dying/dead people to progress spiritually in the
cycle of birth and death. In another occasion, the
Buddha even managed to guide a dying person close to
enlightenment. According to the Sotapattisamyutta,
the Buddha once visited the bedside of Dighayu, the
45
lay disciple who was terminally ill. The Master gave

him spiritual counselling and not long after that he
passed way. Later, the Buddha declared that Dighyu
passed away as a non-returner (Anagami or 3rd stage
of Sainthood). After death, he was reborn in the Pure
Abodes (Suddhavasa), an environment reserved for
Anagamis. There he attained enlightenment, became
an Arahant and lived till the end of his life.
In conclusion, the Buddha can heal the sick but is not

interested in bringing the dead back to life. He is
more concern with ultimate freedom from death and
miracle of education.
MAY ALL OF US LIVE WELL

AND HAVE NO MORE DEATH!
46
BUDDHISM, HEALTH
& DISEASE
-Pinit Ratanakul, PhD-
Director of the College of
Religious Studies, Mahidol
University, Salaya,
Puthamoltoll 4, Nakornpathom,
73170, Bangkok, Thailand
Health and disease are among the common

experience of human life that is the special concern
of religion. Religion, in every society, in every stage of
history, upholds the value of well-being and health as
necessary for a meaningful life, and provides its
adherents with ways and means to enhance their
health and to enable them to deal creatively with
human vulnerability to disease, pain and suffering.
There is a consensus that health and well-being does
not mean only or simply the absence of pain and
suffering or the lack of disease, disability, defect and
death, but has a positive meaning. There is much
debate today over what this positive meaning is. This
article is a short introduction to the Buddhist
approach to health and disease. After all Buddhism
has over 2,500 year history of involvement in medical
47
theory and practice. As a living religion its teachings

have much influenced the ways Buddhists think and
act in matters of life and death. Since health is a
human value that all of us are concerned with, it is
hoped that this introduction will serve as a Buddhist
contribution to the ongoing discussion on how to
define health and therefore the role and function of
the modern health care professionals who represent
and serve this crucial human value.
Buddhist worldview, dependent origination & kamma.
The Buddhist worldview is holistic and is primarily

based on a belief in the interdependence of all
phenomena and a correlation between mutually
conditioning causes and effects. This belief is
formulated by the principle of dependent origination,
also referred to as the law of conditionality, the
causal nexus that operates in all phenomena - physical,
psychological, and moral. In the physical realm, for
example, all things in the universe are intimately
interrelated as causes and effects without beginning
and end. And the world is an organically structured
world where all of its parts are interdependent.
Similarly in human society every component is
interrelated. The same is also found in the psycho-
physical sphere, in which the mind and the body are
48
not separate units but an interdependent part of the

overall human system (1).
The Buddhist worldview also comprises a belief in

kamma, the correlation between deed and its
subsequent consequences, as in the moral realm this
principle of dependent origination operated by the
name of the law of kamma stating the conditionality
of this causal relation (2). This implies that the
Buddhist law of kamma does not entail complete
determinism. If such determinism were accepted
there would be no possibility of the eradication of
suffering. A man would ever be bad for it is his
kamma to be bad. But this is not so and the effect of
kamma can be mitigated not only in one life but even
beyond, as, according to Buddhism, life is not limited
to a single, individual existence. Present life is only a
part of the round of existence (samsara) which
stretches out across space and time. A single
existence is conditioned by others proceeding it and
in turn conditions one or a series of successive
existences. Existence is thus at the same time and
effect in one respect and a cause in another. This
imprisonment in the round of existence is the result
of one's own deeds (kamma), good or bad. Conditioned
by deeds, the present form of existence can be
changed or dissolved by deeds. This is possible
49
because the present is not the total effect of the

past. It is simultaneously cause and effect. As an
effect, we are conditioned by the causal matrix made
up of the social and biological continuities of life
themselves and thus are the effect of our past deed.
What we are now is the result of what we have been
before. But as a cause, we are the absolute master of
our destiny. The present, though elusive, is the
building block of the future. What we shall be
depends on what we are and shall do, with our own
choice.
Dependent origination, health & kamma.
Within this worldview, health and disease involve the

overall state of a human being and are interwoven
with many factors such as economics, education, social
and cultural milieu. All these conditional factors need
to be seriously taken into account in the
understanding of health and disease. Health is
therefore to be understood in terms of holism. It is
the expression of harmony - within oneself, in one's
social relationships, and in relation to the natural
environment. To be concerned about a person's health
means to be concerned with the whole person, his (her)
physical and mental dimensions, social, familial, and
work relationships, as well as the environment in which
50
he (she) lives and which acts on him (her). Therefore

the tendency to understand health only in relation to
particular parts of the human organism such as the
defects in unacceptable to Buddhism. In the Buddhist
holistic perspective, disease is the expression of the
disturbed harmony in our life as a whole. By its
physical symptoms, disease draws our attention to
this disturbed harmony. Hence healing in Buddhism is
not the mere treatment of these measurable
symptoms. It is more and expression of the combined
effort of the mind and the body to overcome disease
than a fight between medicine and disease. Its real
aim is to enable the patient to bring back harmony
within himself and in his relationships with the others
and the natural environment. In this context healing is
not an end in itself, but rather a means by which
medicine helps to serve the value of human health and
well-being.
Apart from this holistic approach, Buddhism

attributes kamma as an important contributing factor
to health and disease. In the Buddhist perspective
good health is the correlated effect of good kamma in
the past and vice versa. This interpretation of health
and disease in terms of kamma is to emphasize that
there is a relationship between morality and health.
Health depends on our life-styles, i.e. the way we
51
think, the way we feel, and the way we live. Illness is

the consequence of an unhealthy life-style such as one
characterized by sensual indulgence, for example.
This is the normativistic component of the Buddhist
perspective on health which involves the practice of
moral and religious values such as compassion,
tolerance, and forgiveness. This is the underlying
reason why Buddhism advises those who want to be
healthy to practise morality (sila), mental discipline
(samadhi), and wisdom (panna), in the Noble Eightfold
Path.
Perhaps we will understand the role of kamma in

health and illness as we look at the following cases.
For example, in the time of an epidemic there are
usually some people who succumb while others escape
even though both groups are exposed to the same
conditions. According to the Buddhist view the
difference between the former and latter is due to
the nature of kamma of each in the past. Other
examples are the cases where though the treatment
given was successful the patient died, and where in
spite of ineffective treatment the patient lived.
There have also been cases of remarkable and
unexpected recoveries when modern medicine has
given up all hope for remission. Such cases strengthen
the Buddhist belief that besides the physical cause of
52
disease, illness can be the effect of bad kamma in

past lives. A disease with a kammic cause cannot be
cured until that kammic result is exhausted. But the
kamma of every person is a mystery both to himself
and others. Hence no ordinary person can definitely
know which disease is caused by kamma. Therefore
one has to be careful in imputing kamma especially for
disease because it may lead to a fatalistic attitude of
not seeking any cure at all or giving up treatment out
of despair. Buddhism advises us that for practical
purposes we have to look upon all diseases as though
they are produced by mere physical causes. And even
if the disease has a kamma cause it should be treated.
As no condition is permanent and as the causal
relation between deed and its correlated consequence
is more conditional than deterministic there is the
possibility for the disease to be cured so long as life
continues. On the other hand we cannot tell at what
point the effect of bad kamma will be exhausted.
Therefore we need to take advantage of whatever
means of curing and treatment are available. Such
treatment, even if it cannot produce a cure, is still
useful because appropriate physical and psychological
conditions are needed for the kammic effect to take
place. The presence of a predisposition to certain
diseases through past kamma and the physical
condition to produce the disease will provide the
53
opportunity for the disease to arise. But having a

certain treatment will prevent a bad kammic result
manifesting fully. This kind of treatment does not
interfere with the working of the individual kamma
but reduces its severity. The advice of Buddhism to a
person with and incurable disease is to be patient and
to perform good deeds to mitigate the effects of the
past bad kamma. At least the individual effort to
maintain or recover is itself good kamma.
The belief in kamma in relation to health and disease
does not lead to fatalism, nor to pessimism. As
mentioned before, the law of kamma does not rule
with an iron hand or bring a curse. This law only
stresses the causal relation between cause and effect.
It does not entail complete determinism. To believe in
kamma is to take personal responsibility for health.
Health is not given. It has to be gained by one's own
efforts, and one should not blame others for the
suffering one is going through because of the disease.
Besides, it may be a comfort to think that our illness
is no fault of our present lives but the legacy of a far
distant past, and that by our own attitudes and
efforts towards illness good kammic effects can arise.
The belief in kamma also enables us to cope with the
painful aspects of life, for example suffering from
terminal illness such as leukemia or a more malignant
form of cancer with tranquility and without fruitless
54
struggle, nor negative and depressing mental states.

Such acceptance will also enable us to overcome
despair, endure the condition to the last days, and
thus die a peaceful death.
The emphasis on the kammic cause of health and

disease implies individual responsibility for health and
illness. Kamma is created by choices we made in past
lives. Health is to be gained by continuing personal
efforts in this life. Good deeds (e.g. regular exercise,
proper nutrition, etc.) lead to good health whereas
bad deeds (e.g. poor living habits, abusing the body
and the mind) in this and previous lives bring illness.
The sense of responsibility is much needed in health
care. At present, with the invention of "miracle
drugs" and the development of new technologies, many
people tend to have the illusion that all pain and
suffering in life can be eliminated and that all
suffering is bad, whether physical, mental, emotional,
moral, or spiritual. And by blaming it on external
forces people seek external means (e.g. pills, injection,
therapies, etc.) of alleviating suffering rather than
examining themselves and their own lives and seeking
to change what it is within themselves that has
resulted in illness. The Buddhist kamma view of health
and disease, on the contrary, recognizes the reality of
self-inflicted disease that can be traced to an
55
individual's own life-style and habits, and encourages

one to seek also for the cause of our disease, pain,
and suffering within oneself, e.g. in relation to one's
own life-styles, decisions, attitudes, and relationships
that must be changed. It also recognizes the positive
role of disease and suffering in refining our spirit and
in strengthening our moral character, e.g. courage,
self-understanding, and sympathy towards others.
However, the Buddhist emphasis on individual kamma
or personal responsibility for health does not mean
that Buddhism assigns personal responsibility for all
illness. In the Buddhist view kamma has both
individual and social dimensions. This latter component
is what may be termed as social kamma which, in
health care, refers to the environmental factors that
could aggravate or mitigate and individual kamma.
These factors such as socio-economic factors, e.g.
unhealthy and dangerous working conditions, can act
as the hazardous/supporting environment for
health/illness of and individual. And society could hold
employers and businesses responsible if they did not
maintain a healthy environment for their workers or
provide safety measures. This concept of social
kamma also implies responsibility on the part of
government to provide adequate health care services
to all its citizens in proportion to their health needs
and medical conditions.
56
The body and physical health.
In the Buddhist perspective the unique body of each

of us, both in appearance and structure, is a result of
our past kamma. The human body is at the same time
the means by which we contact the world and the
physical manifestation of our mind. Being such an
important instrument, the body must be duly
attended to, i.e. one must not abuse it through food,
alcohol, drugs, or by taxing it with over-indulgence
and deprivation. Even enlightenment, the highest goal
of Buddhism, cannot be attained by the mortification
of the body, as witnessed in the personal experience
of the Buddha. This is due to the interdependency of
the mind and the body. Intellectual illumination can be
attained only when the body is not deprived of
anything necessary for the healthy and efficient
functioning of all bodily organs.
According to Buddhism, any life lived solely for self-

seeking or self-indulgence is a life not worth living.
Buddhism therefore encourages us to make use of the
body for higher purposes, particularly for attaining
the highest goal, nibbana, liberation from the endless
cycle of birth and rebirth (samsara) as subjects of
contemplation. Constant practice of morality and
meditation will enable us to have self-control over the
appetites, sensations, and egoistic drives.
57
Physical health is viewed by Buddhism as constituted

by the normal functioning of the body and its
organically interrelated organs. When one of them
fails to function, debility and disease set in. The
normal function of the body organs is the result of
the harmony and equilibrium of the four primary
elements in the body, i.e. earth (pathavi), water (apo),
wind (vayo), and fire (tejo). If the balance is
disturbed, the normal function is disrupted and a
state of disease appears. Curing is the restoration of
this balance, i.e. putting the entire physical being, and
not just the pathologically afflicted part, into good
condition. Since each part of the human body is
organically related to all other parts, for good health
the entire body must be in good condition. In view of
the fact that the body, like all phenomena, is always in
a state of change, decline, and decay, physical health
cannot last long. It is impossible for the body to be
perfectly healthy and free from all diseases at all
times. Human life is vulnerable to disease at very
stage. Disease is a reminder of human fragility. This
implies that (complete) health is not a totally
attainable state. Human wholeness or well-being,
therefore, does not mean the absence of all pain and
suffering in life, but learning to deal with pain and
suffering, how to use it and transcend it for the sake
of personal growth and sympathetic understanding of
others.
58
The Buddhist understanding of physical disease in

terms of the disturbance of the harmony and
equilibrium in the body is different from the
militaristic view of disease focused on the hostile
germs. According to this view disease is caused by the
attack of the hostile germs in the environment to a
particular part of the body. These different views
lead to different ways of curing. The Buddhist way is
to bring harmony to the body where disharmony has
taken place either by medicine or by the change in
thought and way of living. Medicine is used to boost
the body's self-healing power i.e. to be able to deal
with the disease, to restore the balance in its own
way. Healing is more an expression of the combined
efforts of the mind and the body to overcome disease
than a fighting between medicine and disease. On the
contrary the other way is to fight back the germs
with drugs which usually are chemical. The
effectiveness of these drugs depends on their
attacking power on the inflicted part and not on the
restorative power as in the case of Buddhism.
The mind and mental health.
Physical health is important because Buddhism

regards is to be the means to intellectual
enlightenment. Buddhism does not want people to
59
spend a large part of their lives in poor health or else

they will not be able to devote themselves to the
highest purposes. Although Buddhism views the mind
and the body in interdependence, its teaching gives
special attention to the mind and its power. It is
stated in the very first verse of the Dhammapada
that what we are is the result of our thoughts. The
source of our lives and hence of our happiness or
unhappiness lies within our power. No one can harm us
but ourselves. It is the kind of thought we entertain
that improves our physical well-being or weakens it,
and also ennobles us or degrades us. This it the
reason why Buddhism designates thought as the cause
of both physical are verbal actions with their kammic
results and considers mental health of the utmost
importance and the training of the mind to attain the
highest stage of health as its sole concern. This
preoccupation with mental health is also regarded as
the true vocation of Buddhist monks. The training is
based on the belief that both the body and the mind
are prone to sickness. But since the mind is able to
detach itself from the body it is possible to have a
healthy mind within a sick body.
According to Buddhism for the mind to be healthy,

first it is necessary to develop a correct view of the
world and ourselves, i.e. a realistic acceptance of the
60
three traits of existence: impermanence,

insubstantiality, and suffering of unsatisfactoriness.
The adoption of the wrong views makes us see the
transitory as permanent, the painful as happy, the
impure as pure, and what is not-self as self.
Consequently we crave and struggle for what is not
something that does not seem to change, e.g. the
illusory permanent and identical self and the
permanent object of desire -and we always suffer
disappointment. By accepting thing as they reality
nothing more than a name for the complex of psycho-
physical elements (nama-rupa) - the mind no longer
strives for the satisfaction of self-seeking impulses
nor clings to objects. As a result the mind is at rest
and thereby psychological suffering is eliminated
leading to improved mental health.
Apart from changing our thought by the adoption of

this correct view and by developing an attitude of
detachment towards the world and ourselves, our
mental health is dependent on our power to rein in our
appetites and to restrain and/or eradicate negative
motions much as greed (lobha), hatred (dosa), anger
(moha), and our possessive and aggressive tendencies.
All these unwholesome states can act as the cause of
mental and physical illness. Such control can be
achieved through the practice of morality and
61
meditation. Every set of Buddhist precepts and every

type of meditation are aimed at controlling the senses,
impulses, and instincts and easing the tension and
eliminating the unwholesomeness of thoughts that
tend to make the mind sick.
Buddhist meditation is not only a means to cure the

mind from its ailments caused by incorrect views,
self-indulgence, hatred, and anger of all forms, but is
also devised as a means to induce positive wholesome
mental states, particularly the four sublime states:
loving kindness (metta), compassion (karuna),
sympathetic joy (mudita), and equanimity (upekha).
Loving kindness enables us to love and be kind to one
another while compassion wants us to help those in
distress. Sympathetic joy is an ability to rejoice in
the joy of others and equanimity is the equanimous
temperament without being either elated or dejected
in the face of the vicissitudes of life - gain and loss,
fame and lack of fame, praise and blame, happiness
and sorrow. The continual cultivation of these
wholesome mental states is an important Buddhist way
of making the mind healthy. Actions spring from this
healthy mind are always good and wholesome and thus
conductive to our holistic health. This over-all health
is reflected in all aspects of life including thinking,
speaking, living and doing.
62
Concluding Remarks.
The Buddhist concept of health and disease is

formulated within the context of the principle of
Dependent Origination and its related law of kamma.
Accordingly health and disease are to be understood
holistically in their over-all state in relation to the
whole system and environmental conditions-social,
economic, and cultural.
This view is diametrically opposite to the analytic view

which tends to dissect human beings into different
segments both in the physical and mental realms. As a
result health is defined too narrowly as the mere
absence of measurable symptoms of disease. Doctors
and other medical personnel who hold such view direct
their attention to particular parts of a person when
considering whether or not a person is healthy and
have not been concerned enough with their patients
as whole human beings, reducing their care of them to
the quantifiable control of physical symptoms. The
Buddhist holistic perspective, on the contrary,
focuses on the whole person and argues that since
human beings are not merely physical creatures but
mental, emotional, social and spiritual beings as well
and that, as a psychosomatic unity, bodily illness
affects the mind and emotions and emotional, mental
and social maladjustments can affect the body, then
63
to be concerned about a person's health one must be

concerned about his entire person, body, mind and
emotions, as well as his social environment. This may
seem an utopian goal that medicine or health care
services alone cannot accomplish. But it should be
thought of and striven for perhaps this overall health
could be made possible only through the concerted
efforts of medicine, the individual and social agencies
concerned.
Journal of Asian and International Bioethics 15

(2004), 162-4
Notes:
(1) The most detailed and coherent systematic exposition of the principle of
Dependent Origination is given in Visuddhi Magga: The Path of Purification.
(2) This law is also referred to as the law of causality according to which a deed
is likened to a seed which will sooner or later result in certain fruits.
64
SPIRITUAL
VACCINATION
In the Anagata-bhayani Sutta, the Buddha says
that we should appreciate the opportunity to practice
the Dharma well when we are relatively healthy. Only
then we are able to cope well when we eventually fall
sick one day, which is
inevitable.
The monk reminds

himself of this: “At
present I am free from
illness & discomfort,
endowed with good digestion: not too cold, not too
hot, of medium strength & tolerance. The time will
come, though, when this body is beset with illness.
When one is overcome with illness, it is not easy to
pay attention to the Buddha's teachings. It is not
easy to reside in isolated forest or wilderness
dwellings. Before this unwelcome, disagreeable,
displeasing thing happens, let me first make an effort
for the attaining of the as-yet-unattained, the
reaching of the as-yet-unreached, the realization of
the as-yet-unrealized, so that, endowed with that
Dharma, I will live in peace even when ill”.
65
5 HEALTHY
REFLECTIONS
The Buddha says that there are 5 things that we

should constantly reflect on everyday:
• OLD AGE
• SICKNESS
• DEATH
• IMPERMANENCE
• LAW OF KARMA
I usually do this skilful

reflection when I’m bathing.
When we frequently bring the 1st four subjects (old
age, sickness, death and impermanence) into our
consciousness, we are actually mentally preparing
ourselves to welcome the major adversities in life. By
doing so, we would be able to confront them with less
mental distress when they eventually strike us. This is
sort of a ‘psychological vaccination’ for mental health!
As for the 5th reflection, it reminds me to

continuously put in effort (karma) to do things that
promote good health e.g. adequate rest, physical
66
exercise, proper nutrition, regular medical check-up

etc. The Buddha says that, “HEALTH IS THE
HIGHEST GAIN”. It means that health is something
very precious and has to be gained. It’s not a free
gift. Therefore, we must work hard and plant the
favourable conditions that lead to good health.
“I HAVE NOT CONQUERED

OLD AGE, SICKNESS & DEATH!
THEREFORE, I SHOULD PRACTISE
THE DHARMA DILIGENTLY FOR
ULTIMATE LIBERATION.”
67
THE STORY OF JIVAKA -

THE BUDDHA’S DOCTOR
Jivaka was the celebrated doctor during the

Buddha’s time in India. Immediately after his birth,
Jivaka was placed in a wooden box and thrown away by
his mother, a courtesan on a rubbish heap beside the
road. That morning, Prince Abhaya, a son of King
Bimbisara happened to pass that way as he was going
to the palace. When the prince
discovered that the baby was
alive, he was moved by
compassion and ordered it
to be brought up as his
adopted son. The baby was
also named Jivaka which is derived
from the word Jivati meaning, “It is
still alive”.
When he grew up, Jivaka studied medicine at Taxila

for seven years under a famous teacher by the name
Aatreya who was the best surgeon at that time.
Jivaka later developed a specialised technique of
brain surgery focusing on removing parasitic worms or
insects that caused severe health problems inside the
skull. Soon, his unusual skill as a physician and surgeon
68
became widely known. He was called upon to treat

kings and princess including King Bimbisara himself
for fistula and was appointed as the royal physician.
But, of all the distinguished people Jivaka attended
to, his greatest pleasure was to attend to the Buddha
which he did three times a day.
When the Buddha’s foot was wounded by a splinter

from a rock thrown by Devadatta, it was Jivaka who
healed Him. The injury was said to be quite serious
and required some form of surgery because a blood
clot had to be removed. Apparently, anaesthesia and
X-Ray procedures were already in practice during the
Buddha’s time more than 2500 years ago. Jivaka used
a certain local gemstone as crude X-Ray to reflect
the internal physical parts of the human body. As for
anaesthesia, a mixture of various alcoholic
preparations was used.
One of the most amazing surgical feat to Jivaka’s

credit is the one in which he assumed an obstetrician
role and delivered a child from its mother’s womb
while she was being cremated. The child to be born
had survived the mother who was being cremated
when Jivaka found the child to be alive.
69
Jivaka was a great lay disciple of the Buddha.

Realizing the advantages of having a monastery close
to his house, Jivaka built one in his mango garden. He
invited the Buddha and His disciples to the
monastery, offered alms and donated the monastery
to the Buddha and the monks. After the blessing
ceremony of the monastery, he attained the first
stage of Sainthood (Sotapana).
It was Jivaka who persuaded King Ajatasattu to visit

the Buddha after his parricide for spiritual
counselling and transformation. It was also at Jivaka’s
request that the Buddha advised his disciples to take
up physical exercises. There is one sutta named after
him - Jivaka Sutta. It talks about the qualities of a
virtuous lay follower of the Buddha who practises for
his own benefits and the benefits of others.
One one occasion during the Buddha’s residence at

the Jetavana monastery when he conferred titles to
distinguished lay disciples in accordance with their
merit, the Buddha declared, “Bhikkhus, among my lay
disciples who have personal devotion, Jivaka, the
adopted son of Prince Abhaya is the foremost”.
70
MAY A MONK
ACT AS A DOCTOR?
-Ajahn Brahmavamso-
A recurring misunderstanding standing among

some lay Buddhist is that a monk may practise as a
doctor to the laity. Some monks do become skilled in
herbal medicine and other traditional therapies but
when, if ever, are they allowed by their precepts to
behave as a doctor?
The Lord Buddha once said

"Whoever, monks, would
tend me, he should tend
the sick" and this well-
known saying has often
been used to justify a
monk acting as a doctor.
However, the saying is taken out of context as will
soon be clear. The full passage, found in that section
of the Vinaya-pitaka called the Mahavagga, chapter 8,
verse 26, relates to the story of the Lord Buddha
coming across a fellow monk who was suffering
dysentery. With the help of Venerable Ananda, the
Lord Buddha cleaned and settled the sick monk.
Shortly afterwards, the Lord Buddha addressed the
Sangha:
71
"Monks, you have not a mother, you have not a father

who might tend you. If you, monks, do not tend one
another, then who is there to tend you? Whoever,
monks, would tend me, he should tend the sick." (From
the Pali Text Society's translation, Book of the
Discipline, Vol 4 p 432)
The full passage makes it abundantly clear that when

the Lord Buddha said "Whoever would tend me should
tend the sick", His meaning was for monks to look
after fellow monks who were sick. He was not
referring to monks acting as doctors to the laity.
In fact, the Lord Buddha said several times that

acting as a doctor to lay people is, for a monk, Wrong
Livelihood (miccha-ajiva) directly contrary to the
fifth factor of the Noble Eightfold Path and a
Debased Art (tiracchana-vijja). For example, in the
very first Sutta in the first collection of Suttas,
being the Brahmajala Sutta of the Digha Nikaya, the
Lord Buddha said:
"Whereas some recluses and brahmins while living on

the food offered by the faithful, earn their living by
a wrong means of livelihood (miccha-ajiva), by such
debased arts (tiracchana-vijja) as: promising gifts to
deities in return for favours; fulfilling such promises;
demonology; reciting spells after entering an earthen
72
house; inducing virility and impotence; preparing and

consecrating sites for a house; giving ceremonial
mouthwashes and bathing; offering sacrificial fires;
administering emetics, purgatives, expectorants and
phlemagogues; administering ear medicine, eye
medicine, nose medicine, collyrium and counter
ointments; curing cataracts, practising surgery,
practising as a children's doctor; administering
medicines to cure bodily diseases and balms to
counter their after effects -- the recluse Gotama
(the Lord Buddha) abstains from such wrong means of
livelihood, from such debased arts." (From The
Discourse on the All-Embracing Net Views , p 61,
being the Buddhist Publication Society of Kandy's
English edition of the Brahmajala Sutta)
Thus the Lord Buddha clearly condemned any monk

who makes his living by behaving as a doctor to the
laity.
The tradition that has come down to all Theravada

Buddhist monks is that described in the
Samantapasadika, the great commentary on the
Vinayapitaka compiled by Buddhaghosa in Sri Lanka in
the 5th century C.E. This authoritative work states
that a monk may prescribe and supply medicines to his
fellow monastics (monks and nuns), to his parents or
73
to those looking after his parents, and to any lay

people staying in the monastery or vihara either
preparing to go forth as monks of just staying to help
the monks. Also, a monk may prescribe but not buy
medicines to his brothers and sisters, aunts and
uncles, grandparents and to whatever travelers,
bandits, people wounded in battle and those without
relatives who come to the monastery or vihara for
emergency help. Should a monk prescribe or supply
medicines beyond his allowance, he commits an
offence against his precepts (a dukkata offence).
Further, if he prescribes or supplies a medicine to a
layperson for a material gift in return, then he incurs
another offence against his precepts for "corrupting
families" (kuladusaka). That is what is stated in the
Samantapasadika Vinaya Commentary, respected in all
Theravada Buddhist countries. The passage may be
found in the Pali Text Society's edition of the
Samantapasadika page 469f (unfortunately this work
is in Pali and no English translation is available yet).
This answer from the authoritative texts to the

question "May a monk act as a doctor?" shows a wise
balance which recognises a monk's duty to his parents,
his responsibilities to those monks and lay people
staying with him in his monastery, and his compassion
to all those visiting his monastery for emergency help.
74
It prevents in any circumstances receiving any

material reward for such services. Moreover, it
remembers that THE ROLE OF A BUDDHIST MONK
TOWARDS THE LAITY IS NOT TO ACT AS A
DOCTOR TO THE BODY BUT TO ACT AS A KIND
SAGE, A DOCTOR TO THE MIND.
75
Chapter 2
KARMIC EFFECT
MORALITY & DISEASE
THE WISE MAINTAIN THAT IT IS THE

WIDESPREAD LOSS OF MORALITY AMONG
MEN AND WOMEN TODAY THAT HAS
CAUSED SO MANY STRANGE AND NEW
DISEASE TO APPEAR.
-Sayadaw Tabyekan-
76
HEALTH, LONGEVITY & BEAUTY
Perplexed by the seemingly inexplicable,

apparent disparity that exists amongst humanity, a
young truth-seeker named Subha approached the
Buddha, questioned Him about it and was given the
following answer.
If a person is in the habit of

harming others with fist or clod, with
cudgel or sword, he, as a result of his
harmfulness, when born amongst
mankind, will suffer from various
DISEASES.
If a person is not in the habit of harming others, he

as a result of his harmlessness, when born amongst
mankind, will enjoy GOOD HEALTH.
If a person destroys life, is a hunter, besmears his

hand with blood, is engaged in killing and wounding,
and is not merciful towards living beings, he, as a
result of his killing, when born amongst mankind, will
be SHORT-LIVED.
If a person avoids killing, leaves aside cudgel and

weapon, and is merciful and compassionate towards all
77
living beings, he, as a result of his non-killing, when

born amongst mankind, will be LONG-LIVED.
If a person is wrathful and turbulent, is irritated by

trivial word, gives vent to anger, ill-will and
resentment, he, as a result of his irritability, when
born amongst mankind, will become UGLY.
If a person is not wrathful and turbulent, is not

irritated even by a torrent abuse, does not give vent
to anger, ill-will and resentment, he, as a result of his
amiability, when born amongst mankind, will be
BEAUTIFUL....
78
SAVING ANTS, LONGER LIFE
On one occasion, there was an old monk who

through diligent practice had attained special power
that enables him to foresee the future. He had a
young novice who was about eight years old. One day,
the monk looked at the boy’s face and saw there that
he would die within 7 days. Saddened by
this, he told the boy to take a
holiday and go and visit his
parents. “Take your time.
Don’t hurry back”, said the
monk. For he felt that the boy
should be with his family when
he died.
Seven days later, to his astonishment, the monk saw

the boy walking back up the mountain. When he
arrived he looked intently at his face and saw that
the boy would now live to a ripe old age. ”Tell me
everything that happened while you were away”, said
the monk. So, the boy started to tell of his journey
down from the mountain. He told of villagers and
towns he passed through, of rivers forded and
mountains climbed. Then he told how one day he came
upon a stream in flood. He noticed, as he tried to pick
his way across the flowing stream, that a colony of
79
ants had become trapped on a small island formed by

the flooding stream. Moved by compassion for these
poor creatures, he took a branch of a tree and laid it
across the stream until it touched the little island. As
the ants made their way across, the boy held the
branch steady, until he was sure all the ants had
escaped to dry land. Then he went on his way. “I see”,
thought the old monk to himself”, that is why his age
has been lengthened”.
This story illustrates to us that the power of

goodness can prolong one’s life, in accordance with the
Law of Karma.
80
BLIND MONK
On one occasion, there was a monk

by the name Cakkhupala who came to pay
homage to the Buddha at the Jetavana
Monastery. One night, while pacing up
and down in meditation, the monk
accidentally stepped on some insects. In
the morning, some monks visiting the
blind monk found the dead insects.
They thought ill of the monk and reported the matter
to the Buddha. The Buddha asked them whether they
had seen the monk killing the insects. When they
answered in the negative, the Buddha said, “Just as
you had not seen him killing, so also he had not seen
those living insects. Besides, as the monk already
attained arahantship, he could have no intention of
killing, so he was innocent.” On being asked why
Cakkhupala was blind although he was an arahant, the
Buddha told the following story.
Cakkhupala was a physician in one of his past

existences. Once, he had deliberately made a woman
patient blind. That woman had promised to become his
slave, together with her children, if her eyes were
completely cured. Fearing that she and her children
would have to become slaves, she lied to the physician.
81
She told him that her eyes were getting worse when,
in fact, they were perfectly cured. The physician
knew she was deceiving him. So, in revenge, he gave
her another ointment, which made her totally blind.
As a result of this evil deed the physician lost his
eyesight many times in his later existences.
EVEN AN EVIL-DOER SEES GOOD

AS LONG AS EVIL RIPENS NOT
BUT WHEN IT BEARS FRUIT,
THEN HE SEES THE EVIL RESULTS
-Dhammapada-
82
LEPROSY
On one occasion, Venerable Anurhuddha visited

Kapilavatthu. While he was staying at the monastery
there, all his relatives, with the exception of his
sister Rohini, came to see him. On learning from them
that Rohini did not come because she was suffering
from leprosy, he sent for her. Covering her heads in
shame, Rohini came when she was sent for. Venerable
Anurhuddha told her to do some meritorious deed and
he suggested that she should sell some of her
clothing and jewellery and with the money raised, to
build a refectory for the monks. Rohini agreed to do
so as she was told. Venerable Anuruddha also asked
his other relatives to help in the
construction of the hall. Further, he
told Rohini to sweep the floor and fill
the water pots every day even while
the construction was still going on.
She did as she was instructed and
she began to get better.
When the hall was completed, the

Buddha and his monks were invited for alms-food.
After the meal, the Buddha asked for the donor of
the building and alms-food, but Rohini was not there.
So the Buddha sent for her and she came. The
83
Buddha asked her whether she knew why she was

inflicted with this dreaded disease and she answered
that she did not know. So, the Buddha told her that
she had the dreadful disease because of an evil deed
she had done out of spite and anger, in one of her
past existence. As explained by the Buddha, Rohini
was at one time, the chief queen of the king of
Baranasi. It so happened that the king had a favourite
dancer and the chief queen was very jealous of her.
So, the queen wanted to punish the dancer. Thus, one
day, she had her attendants put some itching powder
on the dancer’s bed and blankets. Next, they called
the dancer, and as though in jest, they threw some
itching powder on her. The girl itched all over and was
in great pain and discomfort. Thus itching unbearably,
she ran to her room and her bed, which made her
suffered even more. As a result of that evil deed,
Rohini had become a leper in this existence.
84
THE POWER OF GOOD DEEDS

In the earlier page, we have seen that the
power of goodness can prolong
one’s life in accordance with the
Law of Karma. But, can the
power of goodness of a person
help to prolong another person
e.g. family member’s life?
This story from the Majjhima

Nikaya Atthakatha will shed some light on this
question. Once, there was a mother who was critically
ill and she needed rabbit meat as a cure. The filial
son, finding that rabbit meat was not available in the
open market, went in search of a rabbit. He caught
one but was loathe to kill the rabbit even for the sake
of his own mother. He finally let the rabbit go but
wished his mother well. Simultaneously with this wish,
the power of the son’s moral virtue brought about the
mother’s recovery.
The above story seems to suggest that one can help

another sick person by tapping on the power of one’s
goodness. Well, this is not surprising at all since the
power of spiritual Truth can do wonders in healing as
in Paritta Chanting. The positive energy derived from
85
one’s good deeds or aspiration to perform good deeds

can actually be dedicated to another person to
facilitate healing. Of course, it is even better if the
sick person can participate in the good deeds by
himself. He would then be able to benefit directly
from the power of his own meritorious actions.
By the power of the merits accrued from the

compilation of this book, may we all be healthy and
happy!
Husband: In order for your mouth ulcer to heal

faster, I suggest that you make an aspiration to
restrain yourself from scolding people for 1 week.
Wife: OK! As long as I don’t get to see you.
86
4 BENEFITS OF
FOOD OFFERING
- Angutara Nikaya –
♥ LONG LIFE
♥ BEAUTY
♥ STRENGTH
♥ HAPPINESS
87
BEAUTY TIPS FROM

QUEEN MALLIKA
Once when the Buddha was staying in

the Jetavana Monastery at Savatthi, Queen
Mallika approached the Buddha, greeted Him
and asked the following question:
“Reverend Sir, what is the cause when a woman is

ugly, poor and low in the social scale? What is the
cause when a woman is ugly, but is rich and high in the
social scale? What is the cause when a woman is
beautiful, but is poor and low in social scale? What is
the cause when a woman is beautiful, rich and high in
the social scale?”
The Blessed one replied:
“Mallika, when a woman has been of quick temper,

violent and become angry and spiteful at every little
thing said against her; when she is stingy and has not
given alms to monks or holy men and has always been
envious at the gains and honour of others; then, when
she dies and is reborn, she will be ugly, poor and low in
the social scale”.
88
“Mallika, when a woman has been of quick temper,

violent and become angry and spiteful at every little
thing said against her; but she is generous and gives
alms to monks or holy men and has not been envious at
the gains and honour of others; then, when she dies
and is reborn, she will be ugly but rich and high in
social scale”.
“Mallika, when a woman has not been of quick temper,

not violent and has not become angry and spiteful at
every little thing though much had been said against
her; but she is stingy and has not given alms to monks
or holy men and has always been envious at the gains
and honour of others; then, when she dies and is
reborn, she will be beautiful but poor and low in social
scale”.
“Mallika, when a woman has not been of quick temper,

not violent and has not become angry and spiteful at
every little thing though much had been said against
her; when she is generous and gives alms to monks or
holy men and has not been envious at the gains and
honour of others; then, when she dies and is reborn,
she will be beautiful, rich and high in social scale”.
“These, Mallika are the reasons why some are

beautiful, while some are ugly; why some are rich and
89
high in social scale, while others are poor and low in

social scale.”
Thus, Queen Mallika understood why she

was ugly, of bad figure and horrible to
look at, but yet she was rich and
high in social scale.
Which type of woman would you

like to be?
90
FREEING CAPTURED
BIRDS CRITICIZED!
By Chiu Yu-Tzu, TAIPEI TIMES Staff Reporter
3rd November, 2004
CRUEL PRACTICE: The custom of

setting birds free to improve
one's karma is well-intended. But it
has led to the rise of a brutal and
inhumane bird catching business.
Taoist and Buddhist groups have long set

birds and other animals free in the belief that it will
garner good karma. But in Taiwan, the practice has
become so commercialized that it leads to the
unnecessary suffering and death of about 600,000
birds each year, animal rights activists said yesterday.
In the last two years, volunteers and activists from

both the Environment and Animal Society of Taiwan
and the Kaohsiung Teachers Association's Ecological
Education Center have visited 155 shops selling birds
in the Taipei, Taichung, and Kaohsiung areas. They
found that 60 percent them sold captured birds to
religious groups, who convince their followers that
91
they can eliminate their bad karma by taking part in

freeing the birds.
At a press conference held yesterday in Taipei, a

documentary showing the brutal capture of such birds
and their delivery to shops was shown to the media.
Wild birds were captured by nets set up in fields.

Some birds were fried in the sun or starved to death
because the bird catchers did not check their nets
frequently.
The documentary also showed birds being lured by

bait covered with a huge net. Birds struggled after
getting stuck, and some died in the net. Those who
survive must endure long-distance transportation to
places where they're sold. The film showed birds
being packed like sardines into regular boxes and
shipped by train to customers, who are usually temple
leaders.
Activists said that the types of captured birds vary.

They have found shops selling turtledoves, Chinese
bulbuls, scaly-breasted munias, Japanese white-eyes,
sparrows, manikins, and pigeons at prices between
NT$10 and NT$300 each.
92
More expensive birds such as skylark and imported

large parrot, are available for NT$1,000 to NT$6,000.
And even some protected species, such as Mikado
pheasants, Hwamei and lovebirds are sold, at still
higher prices.
Activists estimate that only 10

percent of captured birds are
actually lucky enough to be freed by
religious followers, who usually donate
money to event organizers. Nationwide,
about 500 religious groups hold such
activities.
"We don't blame blind followers, but instead some

crafty religious leaders," EAST president Wu Hung
said. "Followers are not aware that their religious
bird-freeing is part of a commercialized activity that
involves bird-catching and selling."
Wu Hung said disregarding the birds' lives showed no

sympathy for animals, and that such activities
jeopardize the nation's ecological balance. There is
also a potential health risk.
"Mixing diverse bird types during transportation

increases the risk of epidemics such as bird flu," Wu
Hung said.
93
Bird conservationists said that wild birds, once

captured, are much more likely to die then pet birds
because wild birds are easily scared and often refuse
to be fed.
Meanwhile, the Legislative Yuan yesterday passed the

first reading of a proposal to revise Article 10 of the
Animal Protection Law that would add a prohibition on
freeing captured animals.
"The relationship between demand and supply has

been commercially established by dishonest animal
catchers, dealers and purchasers," Democratic
Progressive Party Legislator Lu Po-chi who initiated
the proposal, said yesterday.
Lu said he would soon work with

other legislators to have the
revision passed in order to
prevent the practice, which though
benign in intent has spawned a
cruel business.
Author: This does not mean that we should not save

and release animals. But, we should exercise caution
to do it in a proper way with WISDOM and
COMPASSION.
94
PAST LIFE
REGRESSION THERAPY
One of the greatest discoveries of the Buddha

is that there is rebirth and more than one life.
Scientist e.g. Professor Dr. Ian Stevenson have for
the past three decades accumulated a lot of evidence
to support the Buddha’s discovery. Many
psychotherapists nowadays are helping patients in a
more holistic way, keeping in view that there is more
than one life. One of the distinguished ones is Dr.
Brian Weiss, Chairman Emeritus of Psychiatry at the
Mount Sinai Medical Centre in Miami. He does past
life regression therapy to help patients heal
physically and mentally. By helping his patients to
access their past lives through hypnosis, he enables
them to LET GO and resolve past life conflicts that
still haunt them until now. The
following story is from his book,
“Through Time Into Healing”, that
contains numerous case histories
illustrating the healing potential of
past life regression therapy.
Once, there was a case involving a lady who had

chronic cough for no apparent reasons and not
95
responding to any treatment. In medicine, once you

have been seen by all sorts of specialist and your
symptom persists, you will be
referred to a Psychiatrist to
identify psychological causes of
the symptom. The same goes for
this case. The patient was
regressed to her
childhood and around
birth but nothing seemed
to affect her symptom.
One day, Dr. Brian got tired and told her, “Go back to
the origin of your disease”. And this lady went back
4000 years to her past life and described a situation
whereby she was stabbed on her throat to death.
After the emotional recall, she got better and with
subsequent past life regressions, she was completely
cured.
THE TEARS WE HAVE SHED

IN SAMSARA CAN FILL UP
THE ENTIRE OCEAN
-Buddha-
96
8 CAUSES OF SICKNESS
-Samyutta Nikaya-
♥ BILE
♥ PHLEGM
♥ WIND
♥ UNION OF BODY HUMOURS
♥ SEASONAL CHANGES
♥ UNPLESANT SURPRISES
♥ SUDDEN ATTACK FROM WITHOUT
♥ KARMA
97
It is important to note that NOT all diseases

are due to Karma. There are four other natural
universal laws (Niyamas) that interact with the Law of
Karma in disease causation:
1. Utu Niyama (Physical inorganic order) e.g.

seasonal phenomena of winds and rains.
2. Bija Niyama (Physical organic order) e.g.

scientific theory of cells and genes.
3. Dharma Niyama (Order of norm) e.g.

gravitation and other laws of physics.
4. Citta Niyama (Order of mind or psychic law)

e.g. processes of consciousness, telepathy,
clairvoyance and psychic power.
It is equally important to note that there is no

lawgiver e.g. God that governs the above mentioned
laws. From a Buddhist perspective, disease arises not
because of intervention from God. It arises depending
on conditions. It only arises when the conditions are
RIPE! Therefore, we can prevent disease by
interfering with some of the disease causing
conditions e.g. quit smoking.
98
Chapter 3
HEALTHY EATING
DON’T OVER-EAT!
Once day, King Pasenadi of Kosala was
complaining to the Buddha that he always felt very
sleepy and uncomfortable after taking his meals.
Buddha subsequently advised him to be moderate and
contented in his food intake. After listening to the
Buddha’s advice, King Pasenadi became much more
comfortable, energetic, healthy and happy.
DON’T OVER-EAT! It gives

rise to bodily discomfort,
lack of energy and vitality,
and obesity that is associated
with various medical problems e.g.
diabetes, hypertension, heart disease, gout,
infertility, poor self-image with depression etc.
We should recite this short prayer as a reminder

before any of our meals:
“I TAKE THIS FOOD WITH GRATITUDE &

CAREFULLY CONSIDERING IT, NOT FOR BEAUTY OR
PLEASURE, BUT JUST FOR THE SUSTENANCE OF
THIS BODY TO SEEK THE TRUTH”
99
RELIGIOUS SIGNIFICANCE
OF FASTING
-Ven. Dr. K. Sri. Dhammananda-
Many people in the world face untimely death owing to

over-eating.
In Buddhism, fasting is recognized

as one of the methods for
practicing self-control. The Buddha
advised monks not to take solid
food after noon. Lay people who
observe the Eight Precepts on full
moon days also abstain from taking any
solid food after noon.
Critics sometimes regard these practices as religious

fads. To understanding people, they are not religious
fads but practices based on a moral and psychological
insight.
In Buddhism, fasting is an initial stage of self-

discipline to acquire self-control. In every religion,
there is a system of fasting. By fasting and
sacrificing a meal once a day or for any period, we can
contribute our food to those who are starving or who
100
do not even have one proper meal each day.
‘A man who eats too much’, writes Leo Tolstoy ‘cannot

strive against laziness, while a gluttonous and idle man
will never be able to contend with sexual lust.
Therefore, according to all moral teachings, the
effort towards self-control commences with a
struggle against the lust of gluttony—commences with
fasting just as the first condition of a good life is
self-control, so the first condition of a life of self-
control is fasting.’
Sages in various countries who practise self-control

began with a system of regulated fasting and
succeeded in attaining unbelievable heights of
spirituality. An ascetic was kicked and tortured, and
then his hands and feet were severed on the orders
of a rakish king. But the ascetic, according to the
Buddhist story, endured the torture with equanimity
and without the slightest anger or hatred. Such
religious people have developed their mental energy
through restraining sensual indulgence which we crave
for.
101
EATING WISELY
-Ajahn Brahmavamso-
Some of my friends enjoy dining out. Some

evenings they go to very expensive restaurants, where
they are prepared to spend a lot of money on
exquisite food. However, they waste the experience
by neglecting the taste of the food and concentrate
on the conversation they are having with their
partner.
Who would talk during a concert given by a great

orchestra? Chatter would hinder your enjoyment of
the beautiful music, and would probably get you
thrown out. Even when watching a great movie, we
hate been distracted. So, why do people engage in
chit chat when they dine out?
If the restaurant is mediocre, then it may be a good

idea to start a conversation to take your mind off the
insipid meal. But, when the food is really delicious and
very costly, telling your partner to be quiet so you can
get your full money’s worth is eating wisely.
Even when we do eat in silence, we often fail to savour

the moment. Instead, while we are chewing on one
piece of food, our attention is distracted as we look
102
at our plate to choose the next thing on our fork.

Some are even two or three forkfuls ahead of
themselves – one forkful in the mouth, one is waiting
on the fork, another is heaped up waiting on the plate,
while the mind contemplates the morsel coming third
on the fork.
In order to relish the taste of your food and know

life in its fullness, we should often savour one moment
at a time in silence. Then we might get our money’s
worth in the five-star restaurant called life.
Have a NICE meal!
103
MINDFUL EATING
This is a little experiment to

demonstrate the importance of
mindful eating. Firstly, take two
raisins in your hand. Take the
first raisin and throw it into
your mouth. Chew and swallow it as quickly
as you can. Now, take the second raisin in
your fingers slowly. Look at it carefully, the shades of
colours and the folds. Feel the pressure of your
fingers against the sticky skin and smell it. Close your
eyes and very slowly bring the raisin into your mouth
and begin to chew it very slowly. While you are
chewing, pretend that you are an alien just arriving on
earth, discovering this object for the first time. Like
a scientist with an electron microscope, bring your
full awareness into the raising-chewing experience.
Feel the saliva, texture and smallest particle of
sensation on your tongue before little by little
swallowing it. Finally, take a deep breath.
How do the two experiences differ? You will surely

find that in the second way of eating, the raisin
tasted much better. This is how a Buddhist should
eat, with mindfulness. Eating this way enables us to
fully enjoy whatever food we are taking, from the
104
very first to the last bite. Food becomes tastier and

we can become easily satisfied and fulfilled. This
prevents us from overeating and we don’t have to
constantly look for new variety of food. Besides that,
it’s also been kind to our digestive system and
improves digestion.
IT TAKES ABOUT 15 MINUTES

BEFORE OUR BRAIN STARTS TO
REALISE THAT OUR STOMACH IS FULL!
THEREFORE, EAT SLOWLY & MINDFULLY.
105
FOOD FOR THE BODY

FOOD FOR THE MIND
Dieticians emphasize a lot on the importance of

proper food and nutrition for a fit and health body.
The Buddha’s view on food and nutrition is more
holistic. According to Him, there is food for the body
and also food for the mind. It is a simple but often
neglected concept. For a healthy body, we need
healthy food. This is straightforward. As for a
healthy mind, we need healthy food as well but in the
form of wholesome and positive thoughts. Therefore,
when I take my meals, I’ll make sure I remember to
recite the following ‘Buddha’s menu’,
“AS I FEED MY PHYSICAL BODY WITH

MATERIAL FOOD, MAY I NOT FORGET OR
SLACKEN IN MY EFFORT TO FEED MY
MIND WITH THE FOOD OF DHARMA”
This will nourish my mind and continuously remind me

to cultivate Right Thought of loving kindness,
106
generosity and letting go. I would hereby recommend

you to read this wonderful book by Venerable Dr. K.
Sri Dhammananda entitled, “Food For The Thinking
Mind”. I wish you a voracious appetite.
THE MOST COMMON SICKNESS

THAT WE ALL HAVE IS
HUNGER! - FOR
PHYSICAL & MENTAL FOOD
107
BUDDHIST RECIPE
FOR HAPPINESS
Don Brown, Spiritual Director,
Kadampa Tibetan Buddhist Centre
The key teachings of Buddhism

can be reduced to what are
popularly called the Four Noble
Truths, or Four Truths Seen by Highly Realized
Beings. These are:
1) The truth of suffering: as long as we are enslaved

by our belief in superficial reality or Maya, nothing in
our life will bring satisfaction.
2) The truth of the cause of suffering: the principle

cause of suffering is ignorance that misperceives
reality. Awareness of the ultimate reality (seeing the
truth that exists beyond our egocentric projections)
makes it impossible for delusions like anger and
clinging attachment to arise and the process of
negative Karma (immutable law of cause and effect)
to be activated.
3) The truth of the cessation of suffering: because

suffering has identifiable causes it can be stopped by
stopping those causes.
108
4) The path to the cessation of suffering: there are

Three Principal Paths to Enlightenment: renunciation
of suffering and its causes (determination to be free),
Bodhicitta (altruistic intention to awaken for the
benefit of all), and the wisdom of realizing emptiness
(ultimate truth). As in curing any ailment, first we
must recognize that we have a problem (1st Truth),
then we try to ascertain its causes (2nd Truth), and
when we learn that it can be cured (3rd Truth), we
seek to find and take the appropriate medicine or
cure (4th Truth).
The Buddha invites us to recognize and relate to the

suffering in the world as if it is that suffering is
one's own. Although our natural instinct is to feel
that we are independent and somehow the universe
revolves around us, we in fact greatly depend on each
other. This leads to one of the essential ingredients
to the Buddhist recipe for happiness: dedicate your
life to awakening to your full potential for joy,
compassion, and wisdom, solely to be of the greatest
benefit for others. If you want happiness, cherish
others.
109
Two branches of Buddhism are the hinayana

("individual vehicle") and mahayana ("universal
vehicle"). Both have similar goals, but different
motivations. In hinayana practice, the motivation is
for self-liberation through self-realization. Mahayana
practice, on the other hand, stresses
interdependence and the motivation for achieving
enlightenment is to help yourself, as well as
everybody else. Indo-Tibetan and Zen are the two
Mahayana traditions.
The idea of interconnectedness or interdependence

of humans to animals to plants to the environment, our
minds to our bodies, etc., has a natural appeal to any
thoughtful person. Ignoring that fact leads to further
misery. To see, for example, that eating meat, or
using a product produced by child labor, or exploding
with anger does not stand alone but causes a ripple
effect, acknowledges the power of interdependence.
We can't be completely nonviolent (insects and small

animals may die in the process of harvesting food),
but being a vegetarian is a good way to practice
nonviolence and live in harmony with reality.
Vegetarianism was not strictly taught by the Buddha

since his order of monks and nuns begged for food,
and it would not have been appropriate for them to be
110
picky. Also, in some Buddhist countries such as Tibet

where only potatoes and barley grow well (average
altitude of 13,000 ft.), one would have starved or at
least suffered from malnutrition without some animal
food sources. However, the Dalai Lama has urged
Buddhists everywhere to try to be vegetarians.
We also need to refrain from ingesting toxic

intellectual food rife with anger, greed, pride, and
selfishness that is poisoning us and our society. The
average diet in America consists of toxic substances
that have created a societal crisis, such as crass
materialism and blind consumerism, gratuitous
violence in the media as well as real life, questionable
or non-existent role models, lack of ideals, and on and
on. Parents especially need to provide spiritual food to
their children. For many, drugs and other self-
destructive and escapist behavior seem to be the only
solution when teachers and parents are spiritually
barren.
The Buddhist answer to happiness and harmony does

not depend on perfection of the "outer world". If the
Earth were covered by thorns, the easiest way to
protect your feet would be to buy a good pair of
shoes, not to carpet the planet. The best protection
for you and others is to engender a good heart,
kindness, and compassion that cherish others as well
111
as ourselves. The actions that follow such a mind will

naturally be virtuous and harmonious.
Buddhism has enjoyed a surge of popularity in western

countries in recent years, perhaps because it appeals
to the scientific mind of inquiry (the Buddha did not
want people to believe what he said without first
checking it out against their own experiences), has a
sound psychological basis built on experiential
methods (meditation being the main one) that work,
and fills a spiritual void without being dogmatic or
claiming exclusivity to truth. Buddhism is purely an
invitation: try it and see what happens to your mind,
and how it affects your everyday life. For over 2500
years, it has been a vital part of Asian culture; the
tradition is alive and well today with many realized
masters living and teaching in your back yard.
112
WHAT THE BUDDHA SAY

ABOUT EATING MEAT
Ajahn Brahmavamso
Newsletter, April-June 1990,
Buddhist Society of Western
Australia.
Since the very beginning

of Buddhism over 2500 years ago,
Buddhist monks and nuns have depended on alms food.
They were, and still are, prohibited from growing
their own food, storing their own provisions or cooking
their own meals. Instead, every morning they would
make their day's meal out of whatever was freely
given to them by lay supporters. Whether it was rich
food or coarse food, delicious or awful tasting it was
to be accepted with gratitude and eaten regarding it
as medicine. The Buddha laid down several rules
forbidding monks from asking for the food that they
liked. As a result, they would receive just the sort of
meals that ordinary people ate - and that was often
meat.
Once, a rich and influential general by the name of

Siha (meaning 'Lion') went to visit the Buddha. Siha
had been a famous lay supporter of the Jain monks
113
but he was so impressed and inspired by the

Teachings he heard from the Buddha that he took
refuge in the Triple Gem (i.e. he became a Buddhist).
General Siha then invited the Buddha, together with
the large number of monks accompanying Him, to a
meal at his house in the city the following morning. In
preparation for the meal, Siha told one of his
servants to buy some meat from the market for the
feast. When the Jain monks heard of their erstwhile
patron's conversion to Buddhism and the meal that he
was preparing for the Buddha and the monks, they
were somewhat peeved:
"Now at the time many Niganthas (Jain monks), waving

their arms, were moaning from carriage road to
carriage road, from cross road to cross road in the
city: "Today a fat beast, killed by Siha the general, is
made into a meal for the recluse Gotama (the Buddha),
the recluse Gotama makes use of this meat knowing
that it was killed on purpose for him, that the deed
was done for his sake" [1].
Siha was making the ethical distinction between

buying meat already prepared for sale and ordering a
certain animal to be killed, a distinction which is not
obvious to many westerners but which recurs
throughout the Buddha's own teachings. Then, to
114
clarify the position on meat eating to the monks, the

Buddha said:
"Monks, I allow you fish and meat that are quite pure
in three respects: if they are not seen, heard or
suspected to have been killed on purpose for a monk.
But, you should not knowingly make use of meat killed
on purpose for you." [2]
There are many places in the Buddhist scriptures

which tell of the Buddha and his monks being offered
meat and eating it. One of the most interesting of
these passages occurs in the introductory story to a
totally unrelated rule (Nissaggiya Pacittiya 5) and the
observation that the meat is purely incidental to the
main theme of the story emphasizes the authenticity
of the passage:
Uppalavanna (meaning 'she of the lotus-like

complexion') was one of the two chief female
disciples of the Buddha. She was ordained as a nun
while still a young woman and soon became fully
enlightened. As well as being an arahant (enlightened)
she also possessed various psychic powers to the
extent that the Buddha declared her to be foremost
among all the women in this field. Once, while
Uppalavanna was meditating alone in the afternoon in
the 'Blind-Men's Grove', a secluded forest outside of
115
the city of Savatthi, some thieves passed by. The

thieves had just stolen a cow, butchered it and were
escaping with the meat. Seeing the composed and
serene nun, the chief of the thieves quickly put some
of the meat in a leaf-bag and left it for her.
Uppalavanna picked up the meat and resolved to give
it to the Buddha. Early next morning, having had the
meat prepared, she rose into the air and flew to
where the Buddha was staying, in the Bamboo Grove
outside of Rajagaha, over 200 kilometers as the crow
(or nun?) flies! Though there is no specific mention of
the Buddha actually consuming this meat, obviously a
nun of such high attainments would certainly have
known what the Buddha ate.
However there are some meats which are specifically

prohibited for monks to eat: human meat, for obvious
reasons; meat from elephants and horses as these
were then considered royal animals; dog meat - as this
was considered by ordinary people to be disgusting;
and meat from snakes, lions, tigers, panthers, bears
and hyenas - because one who had just eaten the
flesh of such dangerous jungle animals was thought to
give forth such a smell as to draw forth revenge from
the same species!
Towards the end of the Buddha's life, his cousin

Devadatta attempted to usurp the leadership of the
116
Order of monks. In order to win support from other

monks, Devadatta tried to be more strict than the
Buddha and show Him up as indulgent. Devadatta
proposed to the Buddha that all the monks should
henceforth be vegetarians. The Buddha refused and
repeated once again the regulation that he had
established years before, that monks and nuns may
eat fish or meat as long as it is not from an animal
whose meat is specifically forbidden, and as long as
they had no reason to believe that the animal was
slaughtered specifically for them.
The Vinaya, then, is quite clear on this matter. Monks

and nuns may eat meat. Even the Buddha ate meat.
Unfortunately, meat eating is often seen by
westerners as an indulgence on the part of the monks.
Nothing could be further from the truth - I was a
strict vegetarian for three years before I became a
monk. In my first years as a monk in North-East
Thailand, when I bravely faced many a meal of sticky
rice and boiled frog (the whole body bones and all), or
rubbery snails, red-ant curry or fried grasshoppers -
I would have given ANYTHING to be a vegetarian
again! On my first Christmas in N.E. Thailand an
American came to visit the monastery a week or so
before the 25th. It seemed too good to be true, he
had a turkey farm and yes, he quickly understood how
117
we lived and promised us a turkey for Christmas. He

said that he would choose a nice fat one especially for
us .... and my heart sank. We cannot accept meat
knowing it was killed especially for monks. We refused
his offer. So I had to settle for part of the villager's
meal - frogs again.
Monks may not exercise choice when it comes to food

and that is much harder than being a vegetarian.
Nonetheless, we may encourage
vegetarianism and if our lay
supporters brought only
vegetarian food and no meat,
well...monks may not complain
either! May you take the hint
and be kind to animals.
Reference:
[1] Book of the Discipline, Vol. 4, p324
[2] ibid, p325
118
VEGETARIANISM –
A HEALTH PERSPECTIVE
Vegetarianism is a popular
eating habit associated with
Buddhism in the spirit of
compassion. Although it is not a
compulsory Buddhist practice, it is
encouraged as it confers various
benefits including good health.
Scientific research has shown
conclusively that vegetarians are generally at a lower
risk than non-vegetarians for heart disease, stroke,
cancer, diabetes, hypertension and obesity.
Emotionally, it reduces our guilt of sustaining our lives

at the expense of the suffering of other living beings.
It is also said that meat eating may contribute to
angry temperament. This could be due to the
transferring of negative emotional energy of the
slaughtered animals into the meat, and subsequently
into our human body. Law of physics says that energy
cannot be created or destroyed but can only be
transferred. So, anger as a form of negative energy is
transferred into the human body by meat eating, and
thus may contribute to our angry temperament. Try
119
reducing meat intake as a holistic approach in anger

management.
For more information on vegetarianism especially on

the nutritional aspect of it e.g. should I be worried
about getting enough protein, vitamin B12, calcium,
and iron on a vegetarian diet? (answer is NO), Can
infants and children become vegetarian? (answer is
YES), kindly refer to the following website of
INTERNATIONAL VEGETARIAN UNION.
http://www.ivu.org
Having said that being a vegetarian can confer
physical, mental and spiritual health, would you insist
that your family member diagnosed with e.g. stroke
who has been a habitual meat eater to become a
vegetarian? My mother has been diagnosed and
treated for breast cancer. Since then, she has been a
partial vegetarian for health reason at her own will. In
my personal opinion, if a person is eager to become a
vegetarian, by all means go ahead in view of the
various benefits. But, if a person especially a sick one
is reluctant to become a vegetarian (most of my
120
patients fall into this category), we should be

compassionate enough to find an alternative solution
for them.
Due to convenience, cultural and personal belief, it is

much easier to convince someone to adopt a
conventional well-balanced healthy diet; low fat,
sugar, salt, addictives with lots of fruits, vegetables,
water and regular exercise. This is frequently good
enough and much better than not eating at all, that
can further weaken the body immune system. I have
seen a lot of cancer patients who remain as meat
eater but with dietary restriction who cope rather
well with their sickness. Spiritually, this is also much
better than inducing fear and guilt in patients e.g.
“You eat so much of meat, that’s why you get cancer.
If you continue to eat meat, you have more bad karma
and your cancer will sure relapse!” That wouldn’t sound
very compassionate and may precipitate a depression.
In this way, instead of trying to be helpful, we may do
more harm.
As for me personally, I am gradually moving towards

to become a vegetarian as much as I can. While I’m
doing this, I also keep on reminding myself over what
I have heard in a Dharma talk about being a
vegetarian from a karmic point of view:
121
WHAT COMES OUT OF OUR MOUTH

(RIGHT SPEECH) IS MORE
IMPORTANT THAN
WHAT GOES INTO OUR MOUTH (FOOD)
122
THE TIME AND PLACE FOR EATING
Ajahn Brahmavamso
Newsletter, July-September 1990,
Buddhist Society of Western Australia.
For a monastic (a monk or a nun) food is to be

regarded as medicine and not as a pleasure. In the
spirit of the Middle Way it should be taken in just
sufficient quantity to keep the body healthy. In the
Kitagiri Sutta of the Majjhima Nikaya is found the
following passage:
"Once when the Buddha was

touring in the region of Kasi
together with a large Sangha of
monks he addressed them saying:
'I, monks, do not eat a meal in
the evening. Not eating a meal in
the evening I, monks, am aware of good health and of
being without illness and of buoyancy and strength
and living in comfort. Come, do you too, monks, not eat
a meal in the evening. Not eating a meal in the evening
you too, monks, will be aware of good health and.....
and living in comfort. "
Consequently, eating only in the period from dawn
123
until noon became the tradition for Buddhist

monastics, but not without some resistance at first.
In the Latukikopama Sutta, also of the Majjhima
Nikaya, Venerable Udayin spoke thus to the Buddha:
"We, revered sir, used to eat in the evening and in the

morning and in the afternoon. Revered sir, the Lord at
that time addressed the monks saying: 'Please do you,
monks, give up eating at this wrong time during the
afternoon'. I was depressed because of this, revered
sir, I was sorry and thought 'The Lord speaks of our
giving up that sumptuous food which faithful laypeople
give us in the afternoon and of our rejecting it'. "
Then we used to eat (just) in the morning and in the

evening. It was at this time that the Lord addressed
the monks saying: 'Please do you, monks, give up
eating in the evening'. I was depressed because of
this, revered sir, I was sorry and thought 'The Lord
speaks of our giving up that which is reckoned as the
more sumptuous of these two meals and of our
rejecting it'."
But Venerable Udayin, who, by the way, was known for

being fat, soon got over his disappointment and
realized the benefits of restraint in eating. Moreover,
he appreciated that as monks obtain their food mainly
124
on almsround, going out for almsfood in the evening

had certain disadvantages. The same sutta continues:
"Once, revered sir, when monks were walking for

almsfood in the dense darkness of the night, they
would walk into a pond at the village entrance, or they
would stumble into the village cesspool, or they would
blunder into a thorny hedge or stumble into a sleeping
cow, and they would meet young men up to no good and
wanton women. Once, revered sir, I walked for
almsfood in the dense darkness of the night and a
certain woman saw me during a lightening flash as she
was washing a bowl and, terrified at seeing me she
uttered a scream of horror: 'How terrible for me,
indeed there is a demon after me'. This said, I,
revered sir, said to this woman: 'Sister, I am no
demon, I am a monk standing for almsfood'. She said
'The monks father must be dead, the monks mother
must be dead! It were better for you, monk, to have
your stomach cut out with a sharp butchers knife
than to walk for almsfood for the sake of your belly in
the dense darkness of the night'."
A monk or nun who eats food outside of the proper

time, from dawn until noon, commits an offence called
Pacittiya. To free themselves of the offence they
have to approach a fellow monk or nun and tell them
125
of their misdeed. This simple acknowledgement is all

that is required for it serves to heighten one's sense
of duty, and of responsibility, and so it is a strong
incentive to be more punctilious in the future. Thus
these rules of Vinaya do not rely on punishment but
rather urging greater mindfulness and restraint so
that the same mistake will not be repeated.
Though solid foods are disallowed outside of the

morning period, other substances were allowed in the
afternoon or evening, especially where there is a need
such as sickness. Strained fruit and vegetable juices
are allowable in the afternoon, especially for thirsty
monks and nuns. Then the five
traditional Indian 'medicines' of
ghee, oil, butter/cheese, honey
and sugar were allowed in
the afternoon as a 'tonic',
to be used for such reasons as
when a monk or nun had been working hard, when it
was very cold, or when they had received insufficient
almsfood that morning. Clear meat or bean broths are
allowed in the afternoon for very sick monks or nuns.
Drinks like tea, herbal infusions, ginger, cocoa and
coffee are also allowable in the afternoon as much as
a monk or nun requires. Milk, however, is the subject
of some controversy. Some monks say it is allowable in
126
the afternoon, some say it isn't and our tradition says

it 'aint.
Whatever is allowable and what is not and when, a

good monk or nun always remembers the WHY of
eating. The following verses of the Buddha are to be
reflected upon whenever taking nourishment and they
are heard recited at Bodhinyana before every meal by
one of the monks:
"Wisely reflecting we use this almsfood, not for fun,

not for pleasure, not for fattening and not for
beautification. But only for the maintenance and
nourishment of this body, for keeping it healthy, for
helping with the holy life, thinking thus: I will allay
hunger without overeating, so that I may continue to
live blamelessly and at ease."
127
Chapter 4
MEDITATION
AS A THERAPY
VIPASSANA THERAPY
Vipassana meditation is
a unique form of meditation
taught by the Buddha. It is
also known as insight or
mindfulness meditation. This
meditation encompasses the
practise of Noble Eightfold
Path, emphasising on Right
Mindfulness. Its ultimate aim is for enlightenment.
However, it also has a good ‘side effect’ of good
health. Vipassana therapy refers to the practise of
Vipassana meditation for the purpose of good health.
There has been proper documentation of cases that

have benefited from Vipassana therapy. I would
particularly like to acknowledge the work of
Venerable Mahasi Sayadaw. In his book entitled,
“Dharma Therapy - Cases of Healing Through
Vipassana”, various cases of medical conditions like
wind, tumour, arthritis, toddy addiction, asthma,
cancer, piles and others were healed through
Vipassana meditation. The following is one of the
many true stories from his book.
128
Around the year 1945, at a village by the name of Leik

Chin, about four miles north-west of Seik Khun
Village, a Thera who had merely heard about Mahasi
Sayadaw’s technique of Vipassana contemplation
approvingly believed in it, and strove-in-mindfulness in
his own monastery. It seems that just a few days
later, extraordinary Vipassana concentration and
insight knowledge arose and a chronic ‘wind’ disease,
which he had been suffering from for over twenty
years, completely vanished. The chronic disease had
tormented him over ever since he was as eighteen-
year-old samanera and had necessitated medicine and
massage to be taken daily. Apart from that he was
also afflicted by rheumatic aches, which again
required daily massage for relief. The aches were
relieved as well up to until he no longer dependent on
massage and medications.
There are a lot of centres in Malaysia that teach

Vipassana Meditation e.g. Selangor Vipassana Centre,
Buddhist Wisdom Centre, Brickfields Maha Vihara
etc. You may want to give a try to boost your health
while aiming for enlightenment in the long term.
TAKE GOOD CARE OF DHARMA &

DHARMA WILL TAKE GOOD CARE
OF YOUR HEALTH!
129
MEDICAL BENEFITS
OF MEDITATION
One of the gems in Buddhism that contributes

greatly to health and healing is the practice of
meditation. It has been medically and scientifically
studied especially by Professor Dr. Herbert Benson
(Harvard Medical School) and Professor Dr. Jon
Kabat Zinn (Massachusetts Medical School), and
found to have a safe and effective role in
management of all the following conditions:
• Anxiety Disorders
• Depressive Disorders
• Insomnia
• Hypertension
• Diabetes Mellitus
• Ischemic Heart Disease
• Bronchial Asthma
• Peptic Ulcer Disease
• Gastro-oesophageal Reflux Disease
• Irritable Bowel Syndrome
• Premenstrual Syndrome
• Infertility
• Psoriasis
• All forms of pain and ache
130
• Vomiting during pregnancy

• Side effects of cancer therapy etc.
THE MIND
DOES NOT
ONLY MAKE ONE
SICK
IT ALSO
HEALS
131
MINDFULNESS MEDITATION
BASED STRESS REDUCTION
PROGRAMME
Mindfulness meditation is described in the

Buddhist literature as “the only way for purification
of beings, for the overcoming of sorrow and
lamentation, for the cessation of physical pain and
mental distress, for the realization of Nibbana”. In
short, it overcomes physical and mental pain.
The principle of mindfulness meditation was first

introduced into behavioural medicine by Professor
Emeritus Dr. Jon Kabat-Zinn (PhD). He is the one who
founded the Stress Reduction Clinic at the University
of Massachusetts Medical Centre in Worcester. The
aim of the clinic is to manage chronic pain and stress-
related disorders using mindfulness meditation
techniques. In the 25 years since the clinic was found,
more than 15 000 medical patients have gone through
the mindfulness meditation programme and benefited
from it. The training programme has also been
scientifically studied and proven to be effective in
terms of symptoms improvement, compliance, safety
and long-term efficacy. It has also been proven to
enhance the immune system.
132
The mindfulness meditation programme is an 8-week

programme. Patients have to attend sessions once a
week for two and a half hours and do homework of
daily meditation practice for forty-five minutes. The
components of the programme include the following.
1. Mindfulness of breathing and body scan. This

involves scanning the various parts of our body
with breath, and allows the healing energy of
breath to diffuse the tension in them.
2. Mindfulness of body movement and stretching

by practising hatha yoga with full awareness.
3. Mindfulness of thoughts and feelings by

allowing it to come and go without attachment.
4. Informal mindfulness practices by having

moment-to-moment awareness in eating,
walking, standing, talking, washing, cleaning and
other daily activities.
5. Noticing a pleasant event everyday for a week

and to really be there fully to appreciate and
enjoy it e.g. having a cup of tea.
6. Keeping an Awareness Diary to write down

thoughts and feelings in a non-judgemental way.
133
7. Keeping the spirit of loving-kindness and

compassion.
8. An 8-hour silent meditation retreat.
9. Looking deeply into unpleasant events with the

power of moment-to-moment awareness and
skilful reflections, and thus preventing a stress
reaction.
10. Keeping a non-striving, non-doing or no-goal

attitude.
In Malaysia, I do not think that

there is any medical centre that
offers such kind of mindfulness
meditation programme. But, we are
very fortunate because there are
many meditation retreats
throughout the year with similar programmes that we
can attend. They are organised by various Buddhist
centres and provides good opportunity if you would
like to have a taste of mindfulness meditation
therapy.
134
MINDFUL MEDICINE
An interview with Jon Kabat-Zinn
Jon Kabat-Zinn, Ph.D, is

founder and director of the
Stress Reduction Clinic at the
University of Massachusetts
Medical Center in Worcester,
Massachusetts, as well as
Professor of Medicine in the
University's medical school. The Stress Reduction
Clinic is a unique and revolutionary approach to healing
in the American medical establishment. Olympic
athletes, corporate executives, judges, physicians,
medical students, hospital employees, and Catholic
priests have all benefited from mindfulness training
at the Stress Reduction Clinic.
Jon Kabat-Zinn was one of the earliest students of

Zen Master Seung Sahn and was a founding member
of Cambridge Zen Center. Over the years he has
studied with a number of Buddhist teachers and
incorporated their teachings, especially the practice
of mindfulness, into his practice of medicine. His book
Full Catastrophe Living (New York: Delacorte Press,
1990) was on the New York Times bestseller list.
135
The interview was conducted by Richard Streitfeld of

the PRIMARY POINT staff.
Primary Point (PP): What inspired you to start the

Stress Reduction Clinic?
Jon Kabat-Zinn: Ever since I began practicing

meditation, I have felt an enormous need to bring
meditation into the mainstream, particularly in
environments like hospitals. They function in our
society as "dukkha" (suffering) magnets: they draw in
people whose lives are out of control with pain and
suffering. And it's not like everyone is satisfied and
cured when they go home. Since the mind plays such
an important part in people's experience of their
bodies and what's possible in their lives, it seemed
that a hospital would be a perfect place to train
people in meditative awareness. They could optimize
their inner resources for healing and take
responsibility for their health.
PP: Do you think people are more likely to accept

these techniques because they are presented in an
official, "established" setting?
JK: Yes. If you want to bring the essence of

meditative practice into a mainstream medical
institution, there are ways that will slant your
136
trajectory toward success just as there are other

ways to do it that will slant it toward immediate
rejection. If you go in talking about the Buddha and
inviting masters with shaved heads for lectures, it's
going to be perceived right away as some foreign
cultural ideology - a belief system. Understandably so,
it would likely be rejected.
PP: Most of the patients who go through the clinics

report positive reactions. Is there anyone who can't
seem to deal with it?
JK: Very few, actually. To enter the program, you

must be referred by your doctor, so right away the
legitimacy of this approach has been established. The
clients are not being sent to learn to heal; they're not
being sent to have their symptoms go away or to
master them. They're being sent as a palliative, to
help them become more calm.
And, we're very up front. We tell people what we do,

and that it's going to be an immediate lifestyle
change: you have to carve out forty-five minutes a
day six days a week for formal meditation practice.
We explain that in order to get the benefits of the
stress reduction program you've got to make one hell
of a commitment to yourself. If they're willing to
make that commitment, they're already primed to go.
137
Ninety percent of the people we see are willing to

make that commitment.
PP: Then one reason your success rate is so high is

that people know what to expect.
JK: Yes. We tell them right away that it's stressful

to take the stress reduction program! If you want to
accomplish something, a certain amount of energy and
work is required. Many people have had their medical
complaint for seven years or longer. If there's any
hope to use their own inner resources of mind and
body to mitigate the physical and emotional pain, it
doesn't come from wishful thinking. There has to be a
certain grounding of intense work. That's the price of
admission. And people love it, because they've never
been talked to that way!
PP: They appreciate the honesty.
JK: Absolutely. We're saying, look, we don't know you,

but life's trajectory has dropped you into this office
at this point. 'Me doctor says you're here for this
and this, but you're more complicated than your
symptoms. We don't know what will come out of going
through this program for eight weeks, but the
chances are that if you start paying attention to your
life and begin to look at it without the tinted glasses
138
you've been wearing, look more directly, there will be

an opening.
PP: What are the general results?
JK: Some people make more "progress" than others.

But we really try to adhere to a framework of "non-
doing." We're not that interested in progress. We're
not even sure that we know how to recognize it. Many
people experience symptom reduction while others
have certain insights. They may be subtle and don't go
off with neon lights, but they change one's
relationship with, say, one's body or spouse. Even in
some of the cases that we might scientifically label
"failures," because they don't change in the ways that
the majority do, people continue to practice. People
whose pain hasn't gotten any better are practicing
with the original guided meditation tape five, ten
years later. When I ask them, "Why? This isn't
helping your pain at all," they respond 'That's alright.
It's still better when I do it than when I don't."
PP: Besides the techniques, what else do people come

away with?
JK: A lot of people drop the formal practice but

maintain the mindfulness in daily living. They've
developed it as a life skill. In times of great stress or
139
pain, they know how to go to their breathing, to use it

to calm down and broaden the field of perception, so
that they can see with a larger perspective.
PP: People somehow internalize, not simply the

technique, but where it's coming from.
JK: Exactly. And that's our emphasis. We don't want

a group of imitators when we get through with them,
nor a group of super-meditators who are all tripped
out about meditation. What we want are people who
are basically strong, flexible, and balanced, and have a
perspective on their own inner being that is accepting
and generous.
PP: Do you feel that the foundations of the program

are Buddhist principles?
JK: Without question. Mindfulness is often spoken of

as the heart of Buddhist meditation. It was one of
the major teachings of the Buddha, ramified through
all of the different traditions of Asia. We try to
teach in a way that combines intuitively the best of
the Vipassana orientation with the most accessible
and least cryptic of the Zen energy. The combination
is quite wonderful.
140
We use the breath as a major focus of awareness, and

then we integrate it with a range of different
experiences. Then we get mindfulness of breathing
with emotional waves as they rise up in the mind and
the body, mindfulness of sounds and thoughts and
feelings and external situations that may be
threatening or joyous or whatever.
The techniques are secondary to the cultivation of

what in Zen would be called "clear mind." In order to
have a certain clarity of mind, you have to develop a
certain amount of calmness. We're trying to cultivate
calmness and concentration in a context of clarity,
perception, and mindfulness.
PP: Do people become dependent on you?
JK: Most of the people we see don't trust themselves

at all when they first come in. They don't trust their
own bodies, they don't trust their own experience.
Usually they want someone else, like the doctor, to be
the authority. We work very hard not to fall into that.
The temptation is very great to be the guru, the
great expert in meditation. In fact, we are constantly
working to mirror back to them not to make us into
somebody special. If anybody's special, we're all
special.
141
We teach the need to trust your body, even if you

feel that it has betrayed you with cancer. We teach
the need to know those parts of yourself that are
more right with you than wrong with you. You begin to
discover that there's an awful lot right with you, just
by virtue of having a body and having the breath go in
and out.
People do start to experience a greater sense of

caring for others, grounded in a revolutionary
newfound caring for themselves.
PP: It sounds like there is a transformation.
JK: Yes. I don't want to overstate the case. The two

fundamental things that most people get out of the
program, independent of symptom reduction, are
these. First, the breath is an ally and can be used to
calm down and see more clearly. The other, related
discovery is that you are not the content of your
thoughts. You don't have to believe them or react to
them. That's incredibly liberating.
PP: Are any of these experiences comparable to what

we call awakening or enlightenment in Buddhist
practice?
142
JK: A lot of people come to the meditation centers

with a lot of baggage, a lot of expectations. They
already "know" about enlightenment, and they want it.
That's a big impediment. The people we see, they
don't know about enlightenment, they don't WANT it!
They're coming because of their suffering; it's a
situation made to order for Buddhist work.
Comparing it with various levels of enlightenment

experiences is difficult: we don't work with people
for very long eight weeks, and then they can come
back and recharge their batteries. People do have
small experiences of going beyond themselves, of
transcendence. We've had several people who have
had knock-your-socks-off enlightenment experiences,
of the self falling away and so forth. You know it
immediately, because the vocabulary that they use is
so unusual in describing it. But we don't set this as a
goal in people's minds. It's more a question of
developing one's own inner wisdom for right living and
right awareness.
PP: I've heard some stories about just how strongly

people are affected.
JK: There was a famous trial in Massachusetts a few

years ago. The defense lawyer was a long-term
Vipassana student. After the jury had been selected,
143
the judge delivered instructions on how to listen to

evidence. It was pure mindfulness teaching: moment-
to-moment, dispassionate, non-judgmental awareness -
listening mind. The lawyer approached the judge later
and asked, "Where the hell did you get that?" The
judge replied "Oh, I'm taking the stress reduction
class at the U. Mass, Medical Center, and it seemed
we could use a little more mindfulness in our judicial
proceedings."
PP: And what about the medical students themselves?

As more and more of them take this course, how do
you see them taking it into their work?
JK: One of our ulterior motives is to transform the

way medicine is practiced. We don't have a health
care system; we have a disease care system. We are
trying to influence doctors and medical students in
the direction of mindfulness: mindful practice of
medicine, mindful communication with people who are
hurting, mindful encounter with the patient as a whole
person. It's almost axiomatic that people have to
cultivate awareness in their own lives, in their own
bodies, if they are going to be able to develop
empathy and compassion for the people they see.
144
ALLAYING AIDS THROUGH

THE POWER OF MEDITATION
-By Aphaluch Bhatiasevi-
Phra Acharn Rat is under no illusion that meditation

can cure AIDS, but he does believe it can offer
substantial relief.
BANGKOK POST, 29TH

DECEMBER 1997. Many HIV
positive people who have visited
Wat Doi Kerng in Mae Hong Son
for the meditation course believe
Phra Acharn Rat Rattanayano can cure AIDS, but the
monk himself would deny the claim.
"There is no cure for AIDS yet," he said. "AIDS is

like the flu. Even if the virus is suppressed with good
health, it will hide within our body and will take over
once we become weak."
According to Phra Acharn Rat, 49, meditation is no

cure for AIDS, but like an exercise that keeps people
in good health, meditation makes people feel cured in
their own minds.
145
"I don't want to say that Dharma can completely cure

AIDS because I don't know much about the science
of the HIV virus. I can say however that Dharma can
make a person feel strong, strong enough to suppress
the virus within the body so that it remains inactive."
People with AIDS from all parts of the country travel

all the way to Mae Sariang district in Mae Hong Son in
the far north just to practise meditation at Wat Doi
Kerng.
Phra Acharn Rat says many people who visit the

temple don't want to return home, "but I have to
always explain to them that we can't house anyone for
good. If we allow one person to stay, we won't be able
to deny others that follow."
The monk said the temple initially began offering

general meditation, not focusing its course on
rehabilitating people with HIV/AIDS. But after one
person with the virus found out that his health had
improved after meditating, he introduced it to others
experiencing the same problem.
"It was only when more and more people with AIDS
came to us that we realized that we could use Dharma
to heal health problems," he said.
146
Professor Jiralak Jongsatitman of Chiang Mai

University studied the meditation course at Wat Doi
Kerng and found that there was an emphasis on the
value of local wisdom developed to help solve the
AIDS problems and the strength of traditional
methods of healing.
Dharma-osod, or meditation for the treatment of

illnesses, is one choice for people with AIDS who are
willing to try everything possible to improve their
immune system, said Phra Acharn Rat.
Teaching people with problems like AIDS to meditate

is easier than teaching the general public because it is
one of the limited choices they have left, he said.
"I've observed people with HIV/AIDS place their

belief completely in the matter. Belief is very
important because if you believe in something, it will
automatically boost confidence."
Most people with AIDS who visit the temple say

initially they want to kill themselves because they
have nothing to depend on. But after meditating, they
realize that death is not something they should wait
for, he said.
147
Phra Acharn Rat was inspired to join the monkhood

for the first time for three months in 1972 after
dreaming that a person in white was warning him to do
good otherwise he would die of an accident. As the
seventh of a family of nine children, he had few
responsibilities when he was young. Like any other
youth, Phra Acharn Rat liked to drink and gamble with
his friends. He even led a music band and accumulated
heavy debts.
"I was very scared of death after the dream and

decided to go into the monkhood. After staying in the
temple for three months, I didn't want to leave, but
had to return to work so I could pay back my debts,"
he said.
Before joining the monkhood, Phra Acharn Rat had

taught at a local school for seven years.
"I returned to work for another two years, but after

clearing our debts I again became a monk, now for
life."
When asked what he gained from serving in the

monkhood for so many years, he replied only,
"knowledge".
148
Phra Acharn Rat is known for his samathi mun, or

meditation by rotating the upper part of the body. He
was inspired by this new method of meditating to
relieve stress and pain by the Dharma wheel or
Dharmachak. According to Phra Acharn Rat, after
meditating in the samathi mun position for some time,
people rid themselves of stress and depression
through different forms: "by screaming, crying or
vomiting." After the meditation, they feel light and
fresh, he said.
Prasert Taechaboon, the deputy chairman of the

network of People living with HIV/AIDS (PWA) of
Thailand, says he was given a second life by Phra
Acharn Rat. Mr Prasert had been living with HIV for
almost 10 years. He fell very ill at one point and had
no hope of living on until he found out about the
meditation at Wat Doi Kerng.
"Although brought up a Christian, I have become a

strong believer in Buddhist teachings because of Phra
Acharn Rat. He has given me a new life by introducing
me to samathi mun," said Mr Prasert, who had lost
hope in life but has since become an active AIDS
campaigner.
According to Phra Acharn Rat, if an illness is not

treated with the peace of mind that can be obtained
149
through meditation, the illness can be healed only

temporarily.
Since most people in the initial stages of AIDS

infection become weak and do not feel like eating, the
temple focuses its meditation on making people
improve their appetite, he said.
A healthy appetite also rules out problems of diarrhea,

which is common among people with HIV/AIDS, said
the monk.
"To help a person increase his appetite, we ask him to

focus his concentration on the stomach. The main
spots are an inch left and an inch right of the navel."
To keep healthy, he said people with chronic diseases

like cancer and AIDS should mediate continuously to
keep themselves strong.
"AIDS deteriorates immunity every day. It is

therefore necessary to meditate regularly to boost
the immune system and make the person feel strong,
strong enough to control the AIDS virus."
Phra Acharn Rat says meditation is similar to the use

of AIDS drugs like AZT and Protease Inhibitors
because it makes the virus inactive when being used.
150
"Once meditation is stopped for a long period of time

and the person begins to worry, the virus will become
active again."
Phra Acharn Rat received an honorary award last year

for his welfare work in helping local people and the
hill tribes living in Mae Hong Son. He also received a
trophy in 1992 from the provincial governor for
preaching Dharma and helping people understand the
teachings of Lord Buddha.
The temple provides meditation practice three times

a day for the first seven days of the month.
Phra Acharn Rat said meditation can help tackle

diseases like AIDS because they are caused by
violating Buddhist teachings.
"AIDS is the result of Buddhist teachings being

violated often by humans. We've been taught that it
is a sin to lie or to get involved with women other than
one's wife," he said.
Phra Acharn Rat said he is willing to teach other

organizations to conduct meditation courses, but does
not want the temple to turn into a rehabilitation
centre.
151
The temple opens its meditation course the first

week of each month and those interested can make
reservations on 053-681535. Only 30 people are
accepted each month.
Hi HIV virus, May you be well and happy!
152
WALKING MEDITATION
Walking meditation is a unique Buddhist

practice as it confers both physical and mental health.
It is a known fact in the medical literature that brisk
walking for about 30 minutes at least 3 times a week
is good enough for physical health. Walking meditation
adds mental health benefits to the usual walking as it
restrains the mind from wandering thoughts, fears
and worries. This results in physical fitness plus
relaxation and calmness. This is how I do my walking
meditation:
1. Find any place with enough space to walk e.g.

Taman Tasik Titiwangsa and just start walking
naturally.
2. As I move my RIGHT leg, I will bring awareness

to it and mentally recite, “LET GO!” This will
condition me to abandon my wandering thoughts
of the past and future.
153
3. As I move my LEFT leg, I will bring awareness

to it and mentally recite, “DON’T KNOW! This
will condition me to abandon whatever
intellectual thinking that I’m holding on to.
4. After some time, I’ll omit the recitation and

just walk silently and joyfully with full
awareness of each step.
You may modify the above techniques according to

your preference as long as you keep to the principles
of physical walking with full mental awareness of the
present moment.
We walk to the right

And we walk to the left
And we walk and we walk
Everything is all right
To the right I LET GO
To the left I DON’T KNOW
With a smile on the face
I’ll be light and bright
♫♫♫♫♫♫♫♫♫♫
154
HEALING POWER
OF SPIRITUAL JOY
On one occasion, Venerable Maha Cunda was
very sick. The Buddha personally gave him a talk on
Seven Factors of Enlightenment (Mindfulness,
Investigative Mind, Effort, Joy, Tranquility,
Concentration and Equanimity). After the talk,
Venerable Maha Cunda immediately recovered from
his sickness. Similar
healing incidents with
reflections on Seven
Factors of Enlightenment
also happened to Venerable
Maha Kassapa and the Buddha
himself.
On another occasion, Venerable Girimananda was also

very sick. The Buddha then instructed Venerable
Ananda to speak to him about the Ten Perceptions
(Impermanence, Non-self, Unattractiveness, Danger,
Abandoning, Dispassion, Cessation, Distaste for every
world, Undesirability of all fabrications and
Mindfulness of Breathing. As Venerable Girimananda
heard these Ten Perceptions, he immediately
recovered from his sickness as well.
155
There was another monk who while listening to the

Dharma was bitten by a snake. He ignored the snake
bite and continued to listen to the Dharma. The venom
spread and the pain became acute. He then reflected
on the purity of his virtuous conduct from the time of
his higher ordination. Great joy and satisfaction then
arose within him when he realized the spotless nature
of his character. This psychological change acted as
anti-venom and he was immediately cured.
Do such healing ‘miracles’ happen

only to highly cultivated monks?
NO! It can happen to lay man as
well. On another occasion,
Anathapindika, the millionaire lay
disciple of the Buddha was very
sick as well. He requested
Venerable Sariputta to visit him. On
being told that the pains were excruciating and
increasing, Venerable Sariputta delivered a discourse
reminding Anathapindika of his own virtues. It is
reported that when Anathapindika’s attention was
brought to focus on his noble qualities, his pain
subsided and he recovered from his sickness.
THE POWER OF TRUTH PROTECTS

THE FOLLOWER OF TRUTH
156
The above healing stories point to the fact that

whenever one’s attention is drawn to the TRUTH and
one’s spiritual qualities at times of sickness, healing
can occur. It generates joy in the mind and activates
health-promoting factors in the body. Therefore, it is
very important to listen to the Dharma when we are
sick. On the other hand when we are healthy, we must
remember to practise a lot of meritorious actions, so
that we can have an easier time rejoicing on them
when we are sick.
When we visit people who are sick, we should always

spiritually counsel them to recall and rejoice on their
good deeds in life. You may say, “What happens if the
person has been very wicked and has not done any
good deeds throughout his life?” Well, everyone must
have done something right in life although it can be
little. But, when we focus on little, it
can expand into a lot. Even if a
person really can’t recall any
good deeds in his life, we can
at least help him to start
doing so by gradually inspiring him
to repent over his evil deeds. After
that, we can encourage him to cultivate good
thoughts and finally perform good deeds.
157
This is one of the Buddhist psycho-spiritual

approaches that I use to help my patients e.g. those
bedridden with Stroke and Depression. I will ask the
family members to get him a diary. Then I will tell the
family members to help him to write down all the good
deeds that he has done in life. I will also advise the
patient to note down the various good deeds that he
would like to do when he has recovered. Meanwhile,
the family members can help him with his aspirations
and let him rejoice on it. This will strengthen the
mind and facilitate healing.
WHAT
MERITORIOUS
ACTIONS HAVE I
PERFORMED?
158
SKILFUL REFLECTIONS
ON SICKNESS
The Buddha teaches about YONISO

MANASIKARA or skilful reflection. It is basically any
kind of placing of the mind to arouse wholesome
states of mind that are free from defilements. The
following are the various skilful reflections that we
can do when we are
sick.
Let me tell you the joy of being sick!
1. It is a signal that something is not right in your

body. For example, if you have chest pain, it is a
warning that you need to see a doctor to rule out an
underlying coronary heart disease before it’s too late.
159
2. It is an indication that you need to have a more

stress free life. A lot of pain and sickness are
psychosomatic in nature. It is the body’s natural way
of telling us to rest more and learn how to handle
stress more effectively.
3. It creates the urgency to practise the Dharma.

When we are strong and healthy, we think we are
immortals and may not appreciate the Dharma well.
Not surprisingly, people become more spiritual when
they are sick and in trouble.
4. It teaches about impermanence. Old age, sickness

and death! They are all natural and come together as
a package in our life with youthfulness, health and
birth.
5. It strengthens compassion. When we are sick, we

appreciate the pain of others better. Thus, we will
have greater urge to do something to relieve the
suffering of others.
6. It develops gratitude and contentment. Only people

who have been severely ill would appreciate the
wealth of health.
160
7. It promotes generosity. Being sick, we give others

the opportunity to cultivate generosity by giving them
a chance to serve us. This also brings the family
members more closely together especially in children.
8. It cultivates humility. When we are sick, we

remember that we are not almighty. We are subject
to the same natural pain of old age, sickness and
death just like others. The awareness that we are not
greater reduces our pride and makes us more humble.
9. It allows our bad Karma to expire. One of the

causes of sickness is bad karma. When we are sick, we
allow our past bad karma to take effect. In this way,
we can clear our ‘karmic debts’.
10. It enables us to test the level of our spiritual

cultivation. An ounce of practice is worth more than a
tonne of theories. One of the prestigious dharma
examinations that we all should enrol for in life is -
confronting sickness!
Regular reflections on sickness in this way will help us

to better overcome sickness and transform it into
wisdom.
161
GRATITUDE &
CONTENTMENT FOR HEALTH
The following visualization exercise based on

gratitude and contentment is very effective in dealing
with mental distress associated with whatever
physical illness we have.
1. Find a quiet environment e.g. alone in your room.
2. Find a comfortable position e.g. lying on a bed.
3. Bring your awareness to whatever medical

problem you are having at the moment.
4. Recall and visualise vividly various people you

have encountered in life who are suffering
from similar medical problem. Be GRATEFUL
that you are not alone.
5. Recall and visualise vividly various people you

have encountered in life who are suffering
from medical problems WORSE than what you
are suffering now. Be GRATEFUL that you are
not the worst.
162
To do this visualization exercise effectively, you

might need to visit regularly places with a lot of
suffering because of medical problem. I recommend
any hospital with a lot of cancer, stroke, renal
dialysis, bone fracture, head injury and psychiatric
patients. This will enhance our sense of perspective in
life - the ability to really feel that we are much more
fortunate than others and should be GRATEFUL.
When we can really feel this, our pain will then
automatically dissipate.
Gratitude itself promotes health. The law of the mind

operates in such a way that whatever our mind
focuses at, it will grow. So, when we are grateful for
our good health, we are actually focusing on our good
health, and it will grow as well leading to better
health.
Thank Buddha that

I have insurance
coverage for my
hospitalisation!
163
IT COULD HAVE BEEN WORSE
- Andrew Matthews -
Whatever happens to me in life,

I’ll always count my blessings!
I have been suffering from allergic rhinitis (nose

allergy) since childhood. When it strikes, I will have a
hard time tolerating my itchy eyes, runny nose and
continuous sneezing. When this happens, I will always
164
remind myself, “You should be grateful as you only

have nose allergy and not nose cancer”. I will then
recall the pathetic dying nose cancer patients that I
have seen in the oncology ward, breathing with not
their nose but with a tracheostomy tube inserted into
the neck. After that, I will definitely feel relatively
much better and complain less about my little nose
allergy. This is how the Buddha’s teaching of
GRATITUDE and CONTENTMENT help me in dealing
with my nose allergy.
REVERENCE, HUMILITY,
GRATITUDE, CONTENTMENT &
OPPORTUNE HEARING OF THE DHARMA,
THIS IS THE HIGHEST BLESSING.
-Mangala Sutta-
165
DALAI LAMA
JOINS WESTERN MEDICINE,
EASTERN HEALING
NEW YORK (AP), May 6, 1998 - It
was a medical marriage of East and
West, with the Dalai Lama presiding.
The Tibetan spiritual master led

some of the country's top doctors
and researchers in a discussion
Tuesday of how Eastern healing
methods could revolutionize
mainstream medicine.
"According to my little experience, the mental

attitude is very, very important when you face
illness," the Dalai Lama told the conference at the
Beth Israel Medical Center. "It's a crucial factor, the
interaction between the mind and the body."
This fall, Beth Israel will begin clinical studies of

patients using Eastern healing techniques such as
meditation along with conventional treatment,
spending $2 million a year for the pioneer program.
166
Among the panelists was Dr. Fred Epstein, head of

the hospital's department of neurosurgery.
"I've not been involved with Buddhism until now," he

said. But he was moved to learn about the Eastern
methods after reading a poem written by a 16-year-
old patient two weeks before he died of brain cancer.
"He talked about what it was like to be terrified,

alone, and struggling for life without support that
didn't go further than the technical," Epstein said.
"I became convinced that treating a child with a

tumor involves much more than taking the tumor out.
Medicine in the West has been so technologically
oriented that we've missed a great deal in caring for
people."
Sitting at the head of the a

long flower-strewn table
dressed in his traditional
maroon Tibetan garb, the
Dalai Lama discussed the
powerful role of the mind in
the healing process.
He later visited children at
167
hospital who suffer from brain tumors, playing with

them, tickling them and handing them flowers.
The West, said the Dalai Lama, "pays so much

attention to knowledge, and so little attention to the
heart, to affection, to a sense of human caring."
168
DEEP RELAXATION
-Thich Nhat Hahn-
(Anger-Wisdom for Cooling
the Flames)
This is an example to guide

yourself or others in Deep
Relaxation. Allowing your body to rest is very
important. When your body is at ease and relaxed,
your mind will also be at peace. The practice of Deep
Relaxation is essential for your body and mind to heal.
Please take the time to practice it often. Although
the following guided relaxation may take you thirty
minutes, feel free to modify it to fit your situation.
You can make it shorter - just five or ten minutes
when you wake up in the morning, before going to bed
in the evening, or during a short break in the middle
of a busy day. You can also make it longer and more in-
depth. The most important thing is to enjoy it.
Lie down comfortably on your back on the floor or on

the bed. Close your eyes. Allow your arms to rest
gently on either side of your body and let your legs
relax, turning outwards. As you breathe in and out,
become aware of your whole body lying down. Feel all
the areas of your body that are touching the floor or
the bed you are lying on; your heels, the backs of your
169
legs, your buttocks, your back, the back of your hands

and arms, the back of your head. With each out
breath, feel yourself sink deeper and deeper into the
floor, letting go of tension, letting go of worries, not
holding on to anything.
As you breathe in, feel your abdomen rising, and as

your breathe out, feel your abdomen falling. For
several breaths, just notice the rise and fall of your
abdomen.
Now, as you breathe in, become aware of your two

FEET. As you breathe out, allow your two feet to
relax. Breathing in, send your love to your feet, and
breathing out, smile to your feet. As you breathe in
and out, know how wonderful it is to have two feet
that allow you to walk, to run, to play
sports, to dance, to drive, to do so many
activities throughout the day. Send your
gratitude to your two feet for always being there
for you whenever you need them.
Breathing in, become

aware of your right
and left LEGS. Breathing out, allow all the cells in
your legs to relax. Breathing in, smile to your legs, and
breathing out, send them your love. Appreciate
170
whatever degree of strength and health is there in

your legs. As you breathe in and out, send them your
tenderness and care. Allow them to rest, sinking
gently into the floor. Release any tension you may be
holding in your legs.
Breathing in, become aware of your two HANDS lying

on the floor. Breathing out, completely relax all the
muscles in your two hands, releasing any tension you
may be holding in them. As you breathe in, appreciate
how wonderful it is to have two hands. As you breathe
out, send a smile of love to your two hands. Breathing
in and out, be in touch with all the things your two
hands allow you to do, to cook, to write, to drive, to
hold the hand of someone else, to hold a baby, to wash
your own body, to draw, to play a musical instrument,
to type, to build and fix things, to pet an animal, to
hold a cup of tea. So many things are available to you
because of your two hands. Just enjoy the fact that
you have two hands and allow all the cells in your
hands to really rest.
Breathing in, become aware of your two ARMS.

Breathing out, allow your arms, to fully relax. As you
breathe in, send your love to your arms, and as you
breathe out, smile to them. Take the time to
appreciate your arms and whatever strength and
171
health are there in your arms. Send them your

gratitude for allowing you to hug someone else, to
swing on a swing, to help and serve others, to work
hard - cleaning the house, mowing the lawn, to do so
many things throughout the day. Breathing in and out,
allow your two arms to let go and rest completely on
the floor. With each out-breathe, feel the tension
leaving your arms. As you embrace your arms with
your mindfulness, feel joy and ease in every part of
your two arms.
Breathing in, become aware of your SHOULDERS.

Breathing out, allow any tension in your shoulders to
flow out into the floor. As you breathe in, send your
love to your shoulders, and as you breathe out, smile
with gratitude to them. Breathing in and out, be aware
that you may have allowed a lot of tension and stress
to accumulate in your shoulders. With each
exhalation, allow the tension to leave your shoulders,
feeling them relax more and more deeply. Send them
your tenderness and care, knowing that you do not
want to put too much strain on them, but that you
want to live in a way that will allow them to be relaxed
and at ease.
Breathing in, become aware of your HEART. Breathing

out, allow your heart to rest. With your in-breath,
172
send your love to your heart. With your out-breath,

smile to your heart. As you breathe in and out, get in
touch with how wonderful it is to have a heart still
beating in your chest. Your heart allows your life to
be possible, and it is always there for you, every
minute, every day. It never takes a break. Your heart
has been beating since you were a four-week-old
foetus in your mother’s womb. It is a marvellous organ
that allows you to do everything you do throughout
the day. Breathe in and know that your heart also
loves you. Breathe out and commit to live in a way that
will help your heart to function well. With each
exhalation, feel your heart relaxing more and more.
Allow each cell in your heart to smile with ease & joy.
Breathing in, become aware of your STOMACH and

INTESTINES. Breathing out, allow your stomach and
intestines to relax. As you breathe in, send them your
love and gratitude. As you breathe out, smile tenderly
to them. Breathing in and out, know how essential
these organs are to your health. Give them the chance
to rest deeply. Each day they digest and assimilate
the food you eat, giving you energy and strength.
They need you to take the time to recognize and
appreciate them. As you breathe in, feel your stomach
and intestines relaxing and releasing all tension. As
you breathe out, enjoy the fact that you have a
stomach and intestines.
173
Breathing in, become aware of your EYES. Breathing

out, allow your eyes and the muscles around your eyes
to relax. Breathing in, smile to your eyes, and
breathing out, send them your love. Allow your eyes to
rest and roll back into your head. As you breathe in
and out, know how precious your two eyes are. They
allow you to look into the eyes of someone you love, to
see a beautiful sunset, to read and write, to move
around with ease, to see a bird flying in the sky, to
watch a movie - so many things are possible because
of your two eyes. Take the time to appreciate the gift
of sight and allow your eyes to rest deeply. You can
gently raise your eyebrows to help release any tension
you may be holding around your eyes.
Here you can continue to relax other areas of your

body, using the same pattern as above.
Now, if there is a place in your body that is SICK or in

PAIN, take this time to become aware of it and send
it your love. Breathing in allow this area to rest, and
breathing out, smile to it with great tenderness and
affection. Be aware that there are other parts of
your body that are still strong and healthy. Allow
these strong parts of your body to send their
strength and energy to the weak or sick area. Feel
the support, energy, and love of the rest of your body
174
penetrating the weak area, soothing and healing it.

Breathe in and affirm your own capacity to heal,
breathe out and let go of the worry or fear you may
be holding in your body. Breathing in and out, smile
with love and confidence to the area of your body
that is not well.
Finally, breathing in, become aware of the WHOLE of

your BODY lying down. Breathing out, enjoy the
sensation of your whole body lying down, very relaxed
and calm. Smile to your whole body as you breathe in,
and send your love and compassion to your whole body
as you breathe out. Feel all the cells in your whole
body smiling joyfully with you. Feel gratitude for all
the cells in your whole body. Return the gentle rise
and fall of your abdomen.
If you are guiding other

people, and if you are
comfortable doing so, you can
now sing a few relaxing songs
or lullabies. To end, slowly
stretch and open your eyes.
Take your time to get up,
calmly and lightly. Practice to carry the calm and
mindful energy you generated into your next activity
and throughout the day.
175
Chapter 5
EMBRACING PAIN
NOBODY CAN
EXPERIENCE PAIN FOR US
In the Ratthapala Sutta, it is said that nobody
can experience our pain on behalf of us. Therefore,
we must learn how to cope skilfully with our pain.
King Koravya: Now, in this royal court there are

elephant troops & cavalry & chariot troops & infantry
that will serve to defend us from dangers. And yet
you say, “The world is without shelter, without
protector”. How is the meaning of this statement to
be understood?
Ven. Ratthapala: What do you think, great king: Do

you have any recurring illness?
King Koravya: Yes, Master Ratthapala, I have a

recurring wind-illness. Sometimes my friends &
advisors, relatives & blood-kinsmen, stand around me
saying, “This time King Koravya will die. This time King
Koravya will die".
Ven. Ratthapala: And what do you think, great king:

Can you say to your friends & advisors, relatives &
blood-kinsmen, “My friends & advisors, relatives &
blood-kinsmen are commanded: all of you who are
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present, share out this pain so that I may feel less

pain?” Or do you have to feel that pain all alone?
King Koravya: Oh, no, Master Ratthapala, I can't say

to my friends & advisors, relatives & blood-kinsmen,
“All of you who are present, share out this pain so
that I may feel less pain. I
have to feel that pain all
alone."
Ven. Ratthapala: It was in

reference to this, great king,
that the Blessed One who
knows & sees, worthy &
rightly self-awakened, said:
“The world is without shelter,
without protector.” Having
known & seen & heard this, I went forth from the
home life into homelessness."
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HOW VENERABLE ANURUDDHA

DEALS WITH HIS PAIN
In the Gilayana Sutta, it was mentioned how Ven.

Anuruddha used the power of Mindfulness to deal
with his bodily pain.
I have heard that on one occasion Ven. Anuruddha was

staying near Savatthi in the Dark Forest - diseased,
in pain, severely ill. Then a large number of monks
went to Ven. Anuruddha and on arrival said to him,
"What (mental) dwelling are you dwelling in so that
the pains that have arisen in the body do not invade
or remain in the mind?"
"When I
dwell with my mind well-
established in the four frames of reference, the
pains that have arisen in the body do not invade or
remain in the mind. Which four? There is the case
where I remain focused on the BODY in & of itself -
ardent, alert, & mindful - putting aside greed &
distress with reference to the world. I remain
focused on FEELINGS in & of themselves ... MIND
in & of itself ... MENTAL QUALITIES in & of
themselves - ardent, alert, & mindful - putting aside
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greed & distress with reference to the world. When I

dwell with my mind well-established in these four
frames of reference, the pains that have arisen in the
body do not invade or remain in the mind."
THIS IS THE ONLY WAY, MONKS,

FOR THE PURIFICATION OF BEINGS,
FOR THE OVERCOMING OF SORROW AND LAMENTATION,
FOR THE DESTRUCTION OF PAIN AND GRIEF,
FOR REACHING THE RIGHT PATH,
FOR THE ATTAINMENT OF NIBBANA,
NAMELY THE FOUR FOUNDATIONS OF MINDFULNESS.
-Satipatthana Sutta-
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LET GO THE PAIN

AND IT WILL LET GO OF U
CHASE-IT-GO
“Oh! Stupid Pain,

Why are U here again?
I don’t want to see U anymore.
U get lost!”
LET-IT-GO
☺ ☺ ☺
“Hello! My dear Pain,
Glad to see U again,
U are welcome to,
Stay as long as U want.”
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The Buddha says that, “EVERYTHING THAT

ARISES HAS THE NATURE OF PASSING AWAY”
This teaching of impermanence applies to pain as well.
It gives us the hope and confidence that pain can go
away on its own following natural law.
One of the great lessons I learn from meditation

retreat is that pain will disappear when the mind is
calm, concentrated and in harmony with the pain. Pain
can go away! It is just a matter of time and right
attitude. The trick is that we should focus all our
energy into let-it-go instead of chase-it-go. When we
let-it-go, the mind will be calm and concentrated
and pain will automatically ‘shy’ away.
By sharing the above approach, I do not mean

that we must not use pharmacological
painkiller in dealing with pain. This is rather
absurd for most of us especially with acute
severe pain like appendicitis. What I would
like to point out is the beauty of Buddhist
psychological approach that can enhance
the efficacy of painkiller e.g. Ponstan and
Voltaren.
Interestingly, there has been

documentation of skilful and experienced Buddhist
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meditators who can tolerate severe cancer pain by

just psychological approach of meditation. I suggest
you read, “A Vipassana Cure” by Visuddhacara. It tells
a wonderful true story of a Burmese yogi’s battle with
throat cancer without the use of painkiller. This
evidently shows that the Buddhist psychological and
meditational approach can do wonders in pain
management.
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FEAR OF PAIN
-Ajahn Brahmavamso-
Fear is the major

ingredient of pain. It is what
makes pain hurt. Take away the
fear and only feeling is left. In
the mid 1970s, in a poor and
remote forest monastery in the northeast
Thailand, I had a bad toothache. There was no dentist
to go to, no telephone and no electricity. We didn’t
even have any aspirin or paracetamol in the medicine
chest. Forest monks were expected to endure.
In the late evening, as often seems to happen with

sickness, the toothache grew steadily worse and
worse. I considered myself quite a tough monk but
that toothache was testing my strength. One side of
my mouth was solid with pain. It was by far the worst
toothache I had ever had, or have ever had since. I
tried to escape the pain by meditating on the breath.
I had learned to focus on my breath when the
mosquitoes were biting; sometimes I counted forty on
my body at the same time, and I could overcome one
feeling by focusing on another. But this pain was
extraordinary. I would fill my mind with the feeling of
breath for only two or three seconds, then the pain
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would kick in the door of the mind that I’d closed, and
come bursting in with a furious force.
I got up, went outside and tried walking meditation. I

soon gave up too. I wasn’t ‘walking’ meditation; I was
‘running’ meditation. I just couldn’t walk slowly. The
pain was in control: it made me run. But there was
nowhere to run to. I was in agony: I was going crazy.
I ran back into my hut, sat down and started chanting.

Buddhist chants are said to possess supernormal
power. They can bring you fortune, drive away
dangerous animals and cure sickness and pain – or so it
said. I didn’t believe it. I’d trained as a scientist.
Magic chanting was all hocus-pocus, only for the
gullible. So I began chanting hoping beyond reason
that it would work. I was desperate. I soon had to
stop that too. I realised I was shouting the words,
screaming them. It was very late and I was afraid I
would wake up the other monks. With the way I was
bellowing out those verses, I would probably have
woke the whole village a couple of kilometres away!
The power of the pain wouldn’t let me chant normally.
I was alone, thousand of miles from my home country

in a remote jungle with no facilities, in unendurable
pain with no escape. I’d tried everything I knew,
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everything. I just couldn’t go on. That’s what it was

like.
A moment of sheer desperation like that unlocks door

into wisdom, doors that are never seen in ordinary
life. One such door opened to me then, and I went
through it. Frankly, there was
no alternative.
I remembered two short

words: ‘LET GO’. I had heard
those words many times
before. I had expounded on
their meaning to my friends. I though I knew what
they meant: such is delusion. I was willing to attempt
anything. So I tried letting go, one-hundred percent
letting go. For the first time in my life, I really let go.
What happened next shook me. That terrible pain

immediately vanished. It was replaced with the most
delectable bliss. Wave upon wave of pleasure thrilled
through my body. My mind settled into deep state of
peace, so still, so delicious. I meditated easily,
effortlessly now. After my meditation, in the early
hours of the morning, I lay down to get some rest. I
slept soundly, peacefully. When I woke up in time for
my monastic duties, I noticed I had a toothache. But
it was nothing compared to the previous night.
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LETTING GO OF PAIN
-Ajahn Brahmavamso-
In the previous story, it was the fear of the

pain of that toothache that I had let go of. I had
welcomed the pain, embraced it and allowed it to be.
That was why it went.
Many of my friends who have been in

great pain have tried this method and
found it does not work! They come to
me to complain, saying my toothache
was nothing compared to their pain.
That’s not true. Pain is personal and
cannot be measured. I explain to them
why letting go didn’t work for them
using this story of my three disciples.
The first disciple, on great pain, tries letting go. “Let

go,” they suggest, gently, and wait.
“Let go!” they repeat when nothing changes

“Just let go!”
“Come on, Let Go.”
“I’m telling you, Let! Go!”
“LET GO!”
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We may find this funny but that is what we all do

most of the time. We let go of the wrong thing. We
should be letting go of the one saying, “Let go.” We
should be letting go of the ‘control freak’ within us,
and we all know who that is. Letting go means ‘no
controller’.
The second disciple, in terrible pain, remembers this

advice and let go of the controller. They sit with the
pain, assuming that they’re letting go. After ten
minutes the pain is still the same, so they complain
that letting go doesn’t’ work. I explained to them that
letting go is not a method for getting rid of pain, it is
a method for being free from pain: “I’ll let go for ten
minutes and you pain, will disappear, OK?” That is not
letting go of pain; that is trying to get rid of pain.
The third disciple in horrible pain says to that pain

something like this: “PAIN, THE DOOR TO MY HEART IS
OPEN TO YOU, WHATEVER YOU DO TO ME. COME IN.”
The third disciple is fully willing to allow that pain to

continue as long as it wants, even for the rest of their
life; to allow it even to get worse. They give the pain
freedom. They give up trying to control it. That is
letting go. Whether pain stays or goes is now all the
same to them. Only then does the pain disappear.
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FINDING JOY AMID THE PAIN

-Darlene Cohen-
(Shambala Publications)
Even while we suffer, says Darlene Cohen, we

can experience joy in life by opening up fully to our
experience, not closing down. Drawing on her training
as a Zen teacher and her own long
experience with chronic pain, she
offers an awareness approach to living
well with suffering.
Catherine was a highly successful

financial consultant in downtown San Francisco, a
young woman thriving in a man’s world, revelling in all
the rewards business acumen can bring: luxurious
condo, designer wardrobe, everything but disability
insurance. After her car accident, she found herself
living with and financially dependent on her mother
again, just as she had been as a child.
Ricardo played soccer every weekend before he

herniated a disk at work; soccer games had been the
center of his social world and his prowess the
cornerstone of his identity. He had been married only
a year, but he could no longer make love to his
energetic, vivacious wife. Forced into the role of
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househusband while his wife supported them, he was

depressed and humiliated.
Two years after her adored sister died of cancer,

Emily seemed to be functioning just fine. She worked,
had a family life, and pursued hobbies. But suddenly
and unpredictably, she still burst into tears and cried
effusively. It was as if her sister’s death had opened
up some old, deep wound that would never heal.
Many of us in the course of living our everyday lives

endure terrible suffering: grief or anxiety or
depression or physical pain that won’t go away. I think
of this kind of suffering as “mundane” anguish,
affliction rendered bearable only because it’s part of
our everyday lives, like drawing breath or doing the
dishes. If we ever got relief from it, we would
suddenly apprehend how dreadful it actually is.
It doesn’t even take a specific loss to experience

mundane anguish. We humans suffer just because
everything changes all the time. Having once achieved
some goal, we can’t rest on our laurels. All of life’s
circumstances are dynamic, ever evolving into
something else. We clutch at security in vain.
I myself have had rheumatoid arthritis, a very painful
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and crippling condition, for twenty years, and the

stress of the disease—the fear of the future and the
despair at what has been lost already—is often worse
than the physical pain that I am suffering at any
particular moment.
How do we deal with the mundane anguish of our

everyday lives? How do we continue to live under
crushing stress? And even further, how do we not
just get through these things but have rich, full, and
worthwhile lives that we actually want to live under
any circumstances?
Our intelligence and dignity themselves are developed

by our being alive for everything, including the
mundane anguish of our lives. Just our awareness of
our sensations, of our experience, with no object or
idea in mind, is the practice of not preferring any
particular state of mind. Such intimacy with our
activity and the objects around us connects us deeply
to our lives. This connection—to the earth, our bodies,
our sense impressions, our creative energies, our
feelings, other people—is the only way I know of to
alleviate suffering. To me, our awareness of these
things without preference is a meditation that
synchronizes body and mind. This synchronization, the
experience of deep integrity, of being all of a piece, is
a very deep healing.
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I’ve often heard people in pain say, “I know it would

be better if I could accept my pain, and I keep trying
and trying, but I can’t! I can’t accept it; I hate it!” I
think many people have a skewed idea of what
“accepting” pain is. If you have the idea that coping
well should resemble serenity or equanimity,
something like the proverbial “grace under fire,” then
you think you should resign yourself with a big cosmic
grin, no matter what horrors are being visited upon
you.
Actually, “accepting” pain sounds to me too passive to

accurately describe the process of successfully
dealing with chronic pain. It fails to convey the
tremendous energy and courage it takes to accept
physical pain as part of your life. Truly accepting pain
is not at all like passive resignation. Rather, it is
active engagement with life in its most intimate sense.
It is meeting, dancing with, raging at, turning toward.
To accept your pain on this level, you must cultivate
particular skills. After you have developed some
proficiency, dealing with pain feels much more like an
embrace, or the bond that forms between sparring
partners, than like resignation.
What are the skills necessary for dealing with chronic

pain, pain that you have day in and day out and
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probably will have for a long time? If you have chronic

pain, your job is to (1) acknowledge that pain and its
burden, and (2) enrich your life exponentially. This is
coming at chronic pain from two angles: one is
acknowledging it and understanding what it costs you
in terms of suffering; the other is opening up your
life, making it so rich that no pain can commandeer it.
Before you lose your creative energy to depression

and before you are disabled by somatic
manifestations of your anxieties, you can begin to live
with your suffering in such a way that life’s
frustrations and disappointments are part of the rich
tapestry of living. In order to have such an attitude,
you need to cultivate skills that enable you to be
present for all of your life, not just the moments you
prefer.
Acknowledging your suffering—exactly what it is

costing you to live with your painful situation—is the
first step on the path of penetration into the
wellspring of your experience, and it holds
tremendous potential for your liberation from
depression and anxiety.
How do you learn to acknowledge your suffering? I

think it lies in practicing respect for all your feelings.
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You must treat your anxiety, pain, or hatred gently,

respectfully, not resisting it but living with it. When
you do resist it, you need to treat that with respect,
too. You must develop your capacity to appreciate
each thing as it is now, while inundated with suffering.
Nothing should be treated with more respect than
anything else.
When you are able to give all your feelings your full
attention, without believing that one feeling is good
and another bad (even if you think it is), then
compassion, irritation, pain, hatred, and joy are all
sacred. When our way is very hard, we have an
opportunity to use every flicker of our imaginative
fire. This attitude gives us a tremendous sense of
freedom and creativity. We feel as if we can imbue
any situation with the richness of our own poetry.
After I was bedridden with rheumatoid arthritis, my

mobility was so impaired that volunteers from the San
Francisco Zen Center began cleaning my room, doing
my laundry, and washing my hair. As my body got
weaker and my pain greater, and I could no longer
deny my situation, I realized that this is the life I
have been given. This is the body I have to live the
rest of my life with. Within my experience, this is my
reality. Every day, I woke up and began to say, “What
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part of my body can I use today to do the things I

have to do?” Strangely, I found relief in just being
the suffering. Because I was so ill, nothing was
demanded of me: no function, no performance, no
self-sufficiency, no heroics. Just me living and
breathing. This baseline life allowed me to live in a
very simple, non-demanding way.
At first, my conscious life was all pain. Acknowledging

the pain and its power eventually allowed me to
explore my body fully and find there actually were
experiences in my body besides the pain—here is pain,
here is bending, here is breath, here is movement,
here is sun warming, here is unbearable fire, here is
tightness, something different wherever I looked.
My life began to be filled with sensation. Not just

pain but sensation of all kinds: children’s voices
outside my window; subtle changes in the shadows on
the wall as the day passed; feeling my entire body
when I turned over in bed; noticing the temperature
differences in the various parts of my body, those
inside and outside the covers; the contours of a
familiar face. Rather than shrinking, my world was as
intricate as ever, just on a much more subtle level.
Because I was no longer goal-directed, sensation and
feeling filled my consciousness. I kept telling myself
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this must be the world of babies and animals.

Everything is fresh and fascinating.
Valuing these subtle experiences is very

unconventional thinking; it is extraordinary to be
willing to be involved with ordinary things, to be
willing to live in the mundane. We don’t have a lot of
role models for this kind of attention in our society.
Thus, we are very deeply touched when they appear to
us. It is so moving when it does happen that it can
inspire us for years. When I was first very sick, lying
in bed, I happened to hear a recording of Mississippi
Fred MacDowell’s Delta blues music. He strums a
guitar and sings in a rough voice. He plucks each string
of his guitar as if it were his own heartstring he’s
vibrating to express his pain. When I heard him, I
felt that if he could manage to touch a guitar string
that way, I could try to live as sincerely as possible.
If you are in great pain much of the time, it becomes

absolutely necessary that you create a life for
yourself that you can not only tolerate but love and
enjoy. I am probably in more pain than most of the
people I know, yet I see my life as one of the most
pleasant ways of living currently available to human
beings. I believe my life is enjoyable and satisfying
because I take my pleasure as seriously as my pain.
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And what I take most seriously is living each moment

of my life, to the extent that I am able to pay that
much attention.
Another way to put this is that I try to do each thing

for its own sake, to experience every motion, every
endeavour, every contact, for what it is. Washing the
dishes is not just about getting the dishes clean; it’s
about feeling the warm, soapy water soothing my
arthritic fingers and noticing the brief discomfort in
my elbow joints when I lift a clean dish into the dish
drainer. Folding the laundry is an opportunity for
smelling its cleanness and luxuriating in the simple
movements as a counterpoint to my complex life.
There need be no better reason than that I am alive
and doing these activities. This is engagement that
arises out of a commitment to live as thoroughly as a
human can.
When we concern ourselves with the problem of

chronic pain, whether psychological or physical, we
also need to talk about pleasure. If we are in great
pain, often the first step is simply noticing that we
have any pleasure at all in the midst of terrible
suffering. Then we need to learn how to notice that
pleasure is actually present in the experience of pain.
Not that pleasure distracts us from the pain or
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chases it away but that it is able to send little

tendrils of relief or comfort into the pain, in the same
way that darkness interpenetrates light, that death
interpenetrates life.
I think that if you are overwhelmed by emotional

stress or physical pain, it is advisable to think about
cultivating the ability to recognize pleasure wherever
the potential for its existence may lie. I say this not
because I am a thrill-seeking hedonist but because
somebody has to say it. Not so many Zen lecturers or
stress reduction teachers or arthritis doctors do, so
I have to fill the breach.
It would be useful to first explore the relationship

between pleasure and pain. Like a lot of pairs-
light/dark, life/death, love/hate, sickness/health-
pleasure and pain are interdependent. That is, they
have meaning only in relation to each other. Our
ability to perceive each of them is totally dependent
on our understanding of the other. Their existence is
so commingled in our consciousness that if we decide
to concentrate our attention on one of them, the
other comes into our consciousness eventually,
whether we intend it or not.
Sickness and health are an example I use often,
197
because I work with people who have chronic physical

problems. When I began to recuperate from the
worst ravages of rheumatoid arthritis, and spent
more and more time out of bed, I climbed onto the
ever-turning wheel of the sickness-health dichotomy.
Every morning when I awoke, I’d think, “Am I better
or worse today?” Because I was emotionally involved
with the answer-I was repelled by my sickness and
clinging to any signs of good health—I was either cast
down and disappointed, or raised up and elated,
depending on whether I was feeling better or worse.
So the problem with pain is aversion, and the problem

with pleasure is clinging. The solution is to just live
your life without getting tripped up by all these
fixations, but “just” means living your whole life. It’s
being alive for all the details of your life and not
picking out the moments that you’re going to attend
to and those you’re going to ignore. You can take care
of your body simply because it yearns to be taken
care of and you are alive, listening to its yearnings,
flowing in and out of its intelligence, not making it into
a separate being apart from yourself. You can attend
to your relationships with friends and mates with a
heart open to all their various characteristics, those
you enjoy and those you find annoying.
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There is an absence of struggle when you pay

attention this way. What is really going on is that you
are doing what needs to be done for your body and
for your relationships; it’s not you against sickness or
pain or your friends’ personalities.
When you do prefer one state of mind over another,

whether it’s pleasure or pain, you lose your capacity to
be present in the moment. When you’re making love,
you’re taking time out to think, “Can we do this again
before morning?” Instead of tasting every morsel in
your mouth during the birthday dinner lovingly
prepared by your friends, you’re thinking, “What’s the
next course?” You’re constantly living somewhere else,
in the past or the future.
If you do see your cycle of craving and aversion, and

regard it with some humor or detachment, bemused at
the fact that you’re always running after something
or away from something, you can begin to practice the
disinterested pursuit of pleasure. This is pleasure
recognized and fostered rather than frantically and
compulsively grasped at. You can cultivate pleasure in
the same way that you eat sensibly or put on your
jacket when it’s cold. This is just something you do
for your and others’ wellbeing.
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Why should you cultivate pleasure in this

disinterested way? Recent research indicates that
pleasure is good for you. Pleasure is biochemically
better for your health than pain is; it produces
different blood chemistry than pain does. Pleasurable
experiences make you breathe deeper, and some of
them make your immune system function better.
Pleasure relaxes your body, so that your muscles are
more flexible and responsive. They can gently pull
your joints apart as you move, keeping you from
getting arthritis or easing the arthritis you already
have.
The technique that many of us use to become more

conscious of the fundamental elements of our lives is
meditation, which can be defined simply as awareness.
There is an infinite variety of things to be aware of:
our breath, body sensations, thoughts, moods,
physical movements; the animal presence of other
people in the room; the sounds we hear, to name a
few.
Learning how to pay this kind of attention can

radically change the quality of pain or stress, because
the kind of mind it produces is clear and focused
compared to our usual churning, busy, jumbled mind.
This lucid mind gives us a perspective from which we
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can set priorities in our lives based on our real values

rather than mere habit. A great deal of our daily
stress stems from confusion over what is really
important to us. Do we actually need to get dinner on
the table as fast as possible, or is that just a habit
we could re-evaluate? It is good to become conscious
of our actual values. We might really believe that our
well-being is more important than living efficiently,
but we might have forgotten our beliefs in the crush
of daily demands.
So how do you begin to develop this ability to pay

attention and use it to cultivate your healing, your
sense of ease, your capacity to discover the happiness
that is already there?
Every day you can practice paying attention to the

world in which you live this very moment. Sit still for
twenty to thirty minutes and just notice your
sensations, thoughts, and sense impressions. Practice
noticing them without worrying about what they are.
After some weeks of this sort of practice, you will
find it easier to shift into this mode of attention
whenever you wish. Even though the stress of pain or
anxiety is very compelling, the more you practice
bringing to it your full attention, the more skilled you
become. When you become able to include this
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awareness in all your everyday interactions, you will

notice that your life takes on a more wholehearted
quality, as though you had more of yourself available
for each thing that you do.
Another form of meditation practice is to focus your

attention on just one thing, like your breath, carefully
counting your inhalations and exhalations and noticing
the pauses in between. Focusing on anything to the
exclusion of everything else is called a concentration
practice. You are developing your ability to focus all
your attention on one particular thing and let
everything else, no matter how potentially riveting,
drop away.
When you are doing a concentration practice, you not

only notice when your attention is steadily focused on
the object you have chosen, but you also notice when
it wanders away. If you are new to meditation, you will
probably be amazed at how often your mind wanders
away from the object on which you have chosen to
concentrate. This wandering quality is a basic
propensity of the mind. I call it “puppy mind,” a
tendency to run about and sniff everything.
It doesn’t matter how many times your mind wanders

away, perhaps thousands in a single half-hour
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meditation session. What’s important is that you

notice that your mind has wandered, and specifically
where it has wandered to, then you gently disengage
from that diversion and guide your attention back to
your chosen focus, whatever that is.
I think of concentration practice as developing the

“coming-back” muscle. The more times your mind
wanders away, the more opportunities you have to
develop your ability to refocus your
attention, to strengthen your
coming-back muscle.
Concentration meditation
practice is not a matter of
ruthlessly eliminating the
random thoughts that tug at
your attention; it is a matter of patiently
and kindly, ideally without self-criticism or irritation,
abandoning the side roads and turning your attention
back to the object of your concentration.
The following is a good practice to build up your

coming-back muscle:
1. Arrange yourself in a position that is both

stable and comfortable.
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2. Settle yourself and begin to notice your breath,

specifically the inhalations and exhalations.
3. Without changing the rhythm or pace of your

breath, begin to count the inhalations and
exhalations from one to ten. An inhalation and
an exhalation count as a pair. That is, the first
time you breathe in, you say “one” in your mind;
when you breathe out, you say “one” again. The
next inhalation is “two”; the next exhalation is
“two.”
4. When you get to ten, start over again, so that

you are counting a continuous series of one to
ten. Continue this throughout your period of
meditation—say, for twenty to thirty minutes.
Whenever your attention leaves your counting, note

specifically where it goes-for example, to what you
have to do after this period of meditation, to a
fantasy of what you’d rather be doing, to thoughts of
irritation or agitation, to sleepiness, to a work project,
whatever. It doesn’t matter where it goes; what’s
important is that you gently return it to your breath
and your counting. The counting is to help you notice
that your attention has strayed.
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What may be especially interesting to you is where

your attention goes. You may notice obsessive
patterns and habits of mind you weren’t aware of
before starting this practice. No matter how many
times you lose track of your counting, note where your
attention goes, over and over again, and then gently
bring it back to your counting. This exercise both
develops your coming-back muscle and reveals your
own particular habits of mind, the favorite places you
revisit again and again.
When we become skillful at noticing our habits of

mind and letting them come and go without disturbing
us, we realize that each state of mind, including
strong emotions, only lasts for seconds before being
replaced by another one. Anger turns to sadness,
which turns to melancholy, which turns to comfort,
which turns to relaxation, which turns to enjoyment,
and so on. We come to appreciate that the underlying
nature of puppy mind is actually a ceaseless,
uninterrupted flow of thoughts and feelings. When we
understand this truth, we can choose to settle into
the awareness of each thought or feeling as it arises
and passes. In this way, we cultivate some freedom
from the frantic imbalance created by each one.
In general, it is very important to be patient with
205
yourself when you are beginning a meditation practice.

You are attempting something that is inherently very
difficult: breaking old habits. And these habits aren’t
even as blatant as biting your fingernails or smoking
cigarettes. They’re habits of mind. The rule of thumb
is that it takes ten thousand times to notice that you
have a bad habit, ten thousand more times to catch
yourself doing it, and ten thousand more times to
substitute an alternative behavior. The ancients who
derived this dictum understood the coercive power of
habit. With this practice, you will begin to as well.
Darlene Cohen is a Zen teacher at the San Francisco

Zen Center. She counsels chronic pain clients and
gives workshops and lectures in the Bay area on
arthritis and living with pain. This article is adapted
from her new book, Finding a Joyful Life in the Heart
of Pain, published by Shambhala Publications.
206
☺ KNOW O PAIN! ☺
-Ven. Visuddhacara-
Know O Pain!
You could do your worst
Devastate this body of mine
Reduce me to skin and bones
Pummel me into pulp
Cut me into tiny strips
Carve me into little pieces
Crush me to smithereens
And make a fine powder of my bones
But know O Pain
For this mind is above you

It can laugh you in the face
It can sing and dance
It can swim and run
It can watch and wait
It can meditate
Know O Pain!
This mind is composed
It is calm and clear
Mindful and equanimous
Beyond your sphere of influence
So you can do as you will
207
You can get this body

You can have all of it
But as for the mind, O Pain
You will never ever get it!
208
FEAR IS THE MAJOR

INGREDIENT OF PAIN
-Ajahn Brahmavamso-
A member of our community has very bad

teeth. He has needed to have
many teeth pulled out, but he’d
rather not have the anaesthetic.
Eventually, he found a dental
surgeon in Perth who would
extract his teeth without
anaesthetic. He has been
there several times. He finds it no problem.
Allowing a tooth to be extracted by a dentist without

anaesthetic might seem impressive enough, but this
character went one better. He pulled out his own
tooth without anaesthetic.
We saw him, outside the monastery workshop, holding

a freshly pulled tooth smeared with his blood, in the
claws of an ordinary pair of pliers. It was no problem:
he cleaned the pliers of blood before he returned
them to the workshop.
209
I asked him how he had managed to do such a thing.

What he said exemplifies why fear is the major
ingredient of pain.
“When I decided to pull out

my own tooth - it
was such a hassle
going all the way to
the dentist – it didn’t
hurt. When I walked to
the workshop, that
didn’t hurt. When I
picked up the pairs
of pliers, it didn’t hurt. When
I held the tooth in the grip of the pliers, it still didn’t
hurt. When I wiggled the pliers and pulled, it hurt
then, but only for a couple of seconds. Once the tooth
was out, it didn’t hurt much at all. It was only five
seconds of pain, that’s all.”
You, my reader, probably grimaced when you read this

true story. Because of fear, you probably felt more
pain that he did! If you tried the same feat, it would
probably hurt terribly, even before you reached the
workshop to get the pliers. Anticipation – fear – is the
major ingredient of pain.
210
I AM NOT MY PAIN
It’s not MY PAIN

It’s just a pain
When we shine our bodily pain with the energy

of mindfulness and watch the pain as it is without
denial, we somehow able to detach ourselves from the
pain. We are then not the pain. The pain is not-ME,
not-MINE and not-I. This is in accordance with the
Buddha’s teaching of Anatta (non-self) where the pain
is just a process and does not belong to us. Why
bother the difference? There is actually a big
psychological difference in responding to pain by
saying, “The head is painful” as compared to “MY
HEAD is painful”. The latter will amplify the ‘I’, the
ownership of the pain, the frustration associated with
it and consequently the pain experience. If you don’t
belief, try it out!
211
Cracking Up!
-Ajahn Brahmavamso-
In my first year in
Thailand, we would be taken from
monastery to monastery in the
back of a small truck. The senior monks had the best
seats, of course, in the cab up front. We junior monks
sat squashed on hard wooden benches on the rear
tray. Above the benches was a low metal frame, over
which was stretched a tarpaulin to protect us from
rain and dust.
The roads were all dirt roads, poorly maintained.

When the wheels met a pothole, the truck went down
and the junior monks went up. Crack! Many times I
cracked my head on those hard metal frames.
Moreover, being a bald headed monk, I had no
‘padding’ to cushion the blow.
I swore every time I hit my head - in English, of

course, so the Thai monks couldn’t understand. But,
when the Thai monks hit their heads, they only
laughed! I couldn’t figure it out. How can you laugh
when you hit your head so painfully hard? Perhaps, I
considered, those Thai monks had already hit their
212
heads too many times and there had been some

permanent damage.
Because I used to be a scientist, I decided to do an

experiment. I resolved to laugh, like the Thai monks,
the next time I cracked my head, just to see what it
was like. You know what I discovered? I found out
that if you laugh when you hit your head, it hurts
much less.
Laughter releases endorphins into your bloodstream,

which are nature’s painkillers. It also enhances your
immune system to fight off any infections. So, it
helps to laugh when you feel pain. If you still don’t
believe me, then try it the next time you hit you head.
The experience taught me that when life is painful, it

hurts less when you see the funny side and manage a
laugh.
Ha! Ha! Ha!
213
BODY SCAN
FOR PAIN MANAGEMENT
The body scan is a useful skill that is learned as
a part of mindfulness meditation developed by Dr. Jon
Kabat Zinn. The body scan allows one to develop a
focused, concentrated awareness of the body. One
develops the ability to be a compassionate witness to
whatever is happening in the body at any particular
moment in time, to be present without judgment,
expectations, or demands and without a need to
change anything. Often when an unpleasant sensation
arises in the body, the immediate (and unconscious)
reaction is to physically tense the muscles in that
area. This tension increases the physical dis-comfort
while at the same time decreasing the total volume of
air exchanged with each breath.
Once learned, the body scan can be used to work with

the experience of physical pain. Paradoxically,
focused awareness on the specific pain as it occurs in
the body allows one to experience the subtle shifts
and changes that happen during the subjective
experience of pain in the present moment. As a result,
pain is not magnified by getting caught up in stories
and memories of previous pain or anticipation of
prolonged or future pain. Instead, the attention is
214
focused on what is happening in the present moment

with a particular physical sensation of pain. One
begins to learn subtle cues from the body that
indicate an imbalance or the need for a particular
intervention, such as a change in position or rest.
BODY SCAN INSTRUCTIONS
When doing the body scan, it is

important to be in a safe,
comfortable place free from
distractions and interruptions.
It is also important to wear
loose, comfortable clothing
that will not restrict the body's breathing in any way.
The body tends to cool when doing a body scan, so a
light cover may be needed to keep the body
comfortably warm. The body scan can be learned
either lying down or in a seated position, although it is
more easily learned lying down.
Begin by assuming a comfortable position lying on the

floor or on a bed. (A pillow or rolled towel under the
knees may be used to relieve pressure on the lower
back.) Take a few slow, deep breaths focusing on the
215
breath itself. Then gently allow your attention to

move to the entire body as it is breathing.
Now, focus on the toes of the left foot so that the

full attention is on the toes of the left foot. Then
move the awareness to the left foot, ankle, on up the
calf to the knee, the thigh, and on to the left hip.
Breath is allowed to move in and out of each part of
the body as it is scanned. Next, allow awareness to
move across the pelvis and down to the toes of the
right foot, then to the whole foot and up the calf to
the knee, the thigh, and to the hip and pelvis. From
here move awareness up through the lower abdomen
and lower back, up to the chest, upper back, and
shoulders.
Next focus awareness on the fingers of both hands,

moving up the hands to the wrists and both arms and
returning to the shoulders. From here move through
the neck, throat, all parts of the face, the ears, and
then top of the head.
When this is completed, breath is invited in through

the toes, up through the entire body, and out an
imaginary opening at the crown of the head, so that
the breath is moving freely from one end of the body
to the other. Finally, the breath is allowed to flow in
through the top of the head, down through the whole
216
body, and out the toes. End by feeling the entire body
lying down breathing. When ready, gently deepen the
breath bringing small movements to the fingers and
toes, the arms, and legs. Roll over to one side, pause
briefly, and then using the arms, slowly push up to a
seated position, bringing the head up last. Pause in a
seated position for a few breaths noticing how the
body feels before proceeding to the next activity.
Besides its role in pain management, body scan may

also help in early diagnosis of disease. When we
practice body scan regularly, we develop heightened
awareness to our bodily symptoms e.g. pain. These
bodily symptoms are frequently natural signal to us to
do something appropriate e.g. get an appointment to
see doctor, exercise more, pay more attention to diet,
have more rest etc. In this way, body scan may help
with early diagnosis and intervention of disease.
Reference:
Mindfulness Meditation in Pediatric Clinical Practice

Mary Jane Ott. Pediatr Nurs 28(5):487-535, 2002.
217
WORKING WITH CHRONIC PAIN

-By Dr. Chris Stewart-Patterson-
(Shambala Sun Magazine)
Chronic pain is bad enough, but at least there are

ways not to add to your
misery.
Everyone adores my
friend Liz. She's a
gregarious blond surfer
girl with a killer smile
and a hearty laugh. She's also in daily pain and fatigue
arising from a rare and debilitating medical condition.
Before her illness, Liz and I would run together for up
to two hours and chat about everything, occasionally
touching on my Buddhist practice. She would grin
dismissively and shake her head saying, "That's just
too wild." The truly wild thing is now when she tells
me how she copes with her chronic pain, it's pure
dharma. Liz says her greatest techniques are just
accepting what is and being in the moment.
Like Liz, many people experience chronic pain.

According to current estimates, ten percent of North
Americans experience daily pain; the percentage is
far greater for those over 65. Medicine has made
218
great inroads into the control of acutely painful

conditions using medications and anesthetic
techniques. It has also had some success with the
types of pain associated with terminal cancer, using
morphine and related drugs. But the long-term pain
that attends non-fatal conditions—such as injuries or
lower back maladies—often responds poorly to
standard medical treatments.
It can be difficult for people living with such chronic

pain to escape a long, slow slide into progressive
disability unless they have adequate coping skills. Pain
by nature can be awful, dispiriting, exhausting. The
fight to maintain a positive frame of mind is
219
demanding and often punctuated with brutal episodes

of despair. But there are methods to help prevent a
high degree of reactivity to chronic pain from adding
yet another layer of misery. Chronic pain management
does not, however, usually focus on fixing the cause
of the pain. By the time a person gets to chronic pain
management, standard surgical and medical
treatments have been judged ineffective. Chronic
pain management is about reducing suffering.
This kind of emphasis in chronic pain management

points to the astounding interface between evolving
modern medical practice and the dharma. Respected
researchers such as Dr. Jon Kabat-Zinn have
demonstrated that mindfulness techniques improve
quality of life for those in chronic pain. Major
institutes such as the National Institutes of Health
recommend relaxation techniques for pain, including
breath-focused meditation.
In the pain clinic where I sometimes work we

introduce patients to relaxation techniques
immediately. They can choose from various methods,
but the simplest and most accepted one is to follow
the breath. The instructions are often almost exactly
those used in Buddhist meditation techniques such as
shamatha (mindfulness). People regularly report that
220
these techniques change their relationship to pain.

The pain is there but their reactivity to it decreases.
A friend gave Liz a copy of a book by Thich Nhat

Hanh. He advises when doing the dishes to just do the
dishes. Liz's response to this reference to
mindfulness was one of respectful amazement: "This
is what I do! When I do the dishes, I just enjoy doing
the dishes." Although this had always been her
natural tendency, Liz seized upon this technique even
more vigorously to manage her pain. It's not so much a
distraction technique for her; it's just that her focus
is broader than her pain when she lives in the moment
of her experience. It's akin to forms of vipashyana
(awareness) meditation where we are aware of
sensations, including pain, but not exclusively focused
on any one sensation for any length of time.
A core concept in chronic pain treatment is pacing—

essentially the middle way of approaching physical
activity. Liz is the pacing queen. She does one activity
most days, but mindfully adjusts her activity to her
current energy and pain levels. If she is having a bad
day, she stays at home and has her friends visit her.
Pacing is simple in concept but difficult to execute
artfully, as the emphasis is on staying active but not
overdoing it. Many people give in to the seductive trap
221
of doing too little and avoiding short-term pain. In the

long run, unfortunately, this can worsen many types of
chronic pain by decreasing flexibility, weakening
muscles and reducing our ability to get enough oxygen
to our muscles. The opposite tactic of continuously
pushing the envelope and denying true limitations can
lead to constant exhaustion and continuous flare-up
pain. Pacing is about finding the fine balance.
Cognitive behavioral therapy (CBT) is a form of

psychological treatment that helps overcome
irrational, self-defeating thoughts that lead to
depression and anxiety. In Buddhist terms, this
technique is essentially the replacement of unskillful
thoughts with skillful thoughts. What we believe and
think about pain affects our experience of the pain
and our progress in dealing with it.
A woman who worked on a hospital ward with

paralyzed spinal patients suffered acute low-back
pain while lifting a patient. Her doctor prescribed
routine exercises to help her get better. As with
many patients, she suffered flare-up pain during
physiotherapy. She was adamant in her belief that
this pain meant that the back exercises could
paralyze her, so she refused to continue despite the
repeated reassurances of her many health providers.
222
Sadly, she became deconditioned, put on weight,

became progressively more inactive and remains
painfully disabled years later. She also subsequently
developed depression, which happens to half of the
people who are in chronic pain.
CBT is helpful to seventy percent of the depressed

patients who try it, so perhaps it could have
successfully challenged this unfortunate woman's
irrational fear of paralysis. CBT provides effective
antidotes to various unhelpful thoughts such as
obsession with blame, misinterpretation of symptoms
and inability to see the remaining positives in life.
Liz—now restricted to walking—doesn’t bother to
mourn her lost athleticism; instead she revels in the
positive aspects of her present experience: "I love
walking. You wouldn't believe all the people I meet!"
Paradoxically these techniques—relaxation, pacing and

mindfulness—work best when not combined with a
high or immediate expectation of pain reduction, as
that may inadvertently enhance pain aversion. Health-
care providers working with chronic pain patients are
usually careful to point out that these techniques are
about increasing daily functioning and adapting to
living with the pain, not eliminating the pain. People
new to chronic pain don’t often appreciate the
223
inherent contradiction in frantically striving to reduce

suffering. Experienced guidance is crucial in learning
to develop a relaxed approach to living with pain.
Liz now lives with a degree of equanimity, grace and

balance far greater than most of us, and tenaciously
maintains a warm engagement with the world despite
her pain. I certainly miss our runs, but Liz brings
something more precious to my life now: inspiration.
At one point Liz was so sick she was hospitalized.
When she went home, she was bed-bound and had to
be spoon-fed by her mom. She suffered some
transient despair but then rebounded, saying, "Hey,
I'm gonna write a book on my laptop." Even at the
nadir of her illness, Liz avoided the potential decline
from active surfer girl to suffer girl. In terms of her
spirit, she's morphed into super girl.
CHRIS STEWART-PATTERSON, M.D., is assistant

professor of medicine at the University of British
Columbia and an emergency department physician at
an inner city hospital in Vancouver.
224
THE ART OF
TRANSFORMING PAIN
I AM BREATHING IN AND MAKING MY WHOLE

BODY CALM AND AT PEACE. I AM BREATHING
OUT AND MAKING MY WHOLE BODY CALM AND
AT PEACE. THIS IS HOW ONE PRACTICES
-The Sutra on Full Awareness of Breathing -
I recommend the following

techniques for dealing with
bodily pains based on Buddhist
principles of mindfulness in
breathing, compassion, letting
go, non-self, impermanence and
skilful reflection.
1. Find a quiet environment e.g. alone at home.
2. Find a comfortable position e.g. lying on a

couch.
3. Breathe in an out naturally with full awareness.
225
4. As you breath in, allow the healing energy of

breath to suffuse the part of your body that is
painful e.g. headache.
5. As you breathe out, let go the tension from

the part of the body with a gentle sound of sigh.
6. Make friend and radiate loving kindness to the

painful part of the body as though you are
coaxing a crying baby e.g. “Oh dear Head, I know
it’s bad, may you be free from pain”.
7. Mindfully and patiently watch the pain come

and go, decreasing and increasing as though you
are listening to a beautiful piece of music, “Pain,
You Are WelCome and WelGo!” Sing a song to
coax the pain.
226
8. Skilfully reflect, “It’s BAD, don’t be MAD”.

Allow the physical pain (BAD) as it is and don’t’
worry too much and add on mental pain (MAD) to
worsen the pain.
9. Be grateful to the pain. It could have been

worse! A mild and transient tension headache is
obviously much better than an acute and severe
brain tumour pain. Pain is also a natural signal
that we should go for medical check-up.
10. Pain is a Teacher! It teaches you to

appreciate the joy of no-pain when you are pain
free later. Understanding of pain also gives us
insight on the nature of life and existence.
May all beings be free from pain!
227
SELF MORTIFICATION –
I WANT MY PAIN!
Have you come across people who refuse to

take pain killers with the wrong reasons in the name
of Buddhism? Of course, there is nothing wrong with
refusing pain killers if we can tolerate the pain –
better still. After all, pain killers may have side
effects like gastric pain and sedation. But, some
people refuse to take pain killers with wrong views.
One may wrongly belief that we have to torture our

body enough with pain before we can gain
enlightenment. The Buddha has clearly stated that
this extreme of self mortification doesn’t work for
enlightenment, and He proposed the Middle Path
(Noble Eightfold Path). In fact, this self
mortification was exactly what some of the ascetics
were doing during the Buddha’s time. They wrongly
believed that by adequately torturing one’s body, one
could release the soul trap inside the body. This is of
course not true from a Buddhist point of view!
So, even though pain can be a meditation object, it

doesn’t mean that we must torture ourselves. I
remember clearly a wonderful lesson that I have
learned in a meditation retreat, “Don’t practise 1st
228
Noble Truth meditation (Suffering). Practise 3rd

Noble Truth meditation (End of Suffering)”. We
should be compassionate to our bodily pain, by
offering it relief with appropriate use of pain killers
when necessary.
Another misconception that

may arise among Buddhist is
regarding the use of morphine
for severe pain relief. One
common reaction may be,
“Morphine? No! I don’t take
drugs. It’s against the 5th
precept and I’ll get addicted”.
Another common reaction may
be, “No! I must not take it
because it makes the mind drowsy and it’s not
conducive for a good rebirth!” All these are
misconceptions. The actual fact is that therapeutic
and effective dose of morphine allows the patient to
feel comfortable and to be in an alert state of mind –
this is more likely to condition a good rebirth than
otherwise. May you let go your pain!
229
BIBLIOGRAPHY
• WHAT BUDDHIST BELIEVE by Ven. Dr. K. Sri

Dhammananda
• HUMAN LIFE AND PROBLEMS by Ven. Dr. K. Sri.

Dhmmamnanda.
• A VIPASSANA CURE – The true story of a Burmese yogi’s

battle with throat cancer by Visuddhacara.
• DHARMA THERAPY – Cases of Healing through Vipassana

by Mahasi Sayadaw.
• HEALING EMOTIONS – Conversation with the Dalai Lama

on Mindfulness, Emotions and Health by Daniel Goleman.
• THE HEALING POWER OF MIND – Simple Meditation

Exercises for Health, Well-Being and Enlightenment by
Tulku Thondup.
• TIBETAN BUDDHIST MEDICINE & PSYCHIATRY – The

Diamond Healing by Terry Clifford.
• EFFICACY OF PARITTAS by Venerable Sri S. V. Pandit P.

Pemaratana Nayaka Thero.
• THE RELAXATION RESPONSE by Dr. Herbert Benson.
• FAITH & PRAYER IN THE HEALING OF CANCER by Dr.

Chris K. H. Teo.
• OPENING THE DOOR OF YOUR HEART – Buddhist Tales
for Happiness by Ajahn Brahmavamso.
• THE GREAT COMPASSION HEART DHARANI by Master

Hsuan Hua.
• MINISTERING TO THE SICK & THE TERMINALLY ILL

by Dr. Lily de Silva.
• DYING TO LIVE – The role of Kamma in Dying and Rebirth

by Venerable Aggacitta.
• LOVING AND DYING by Visuddhachara
• HONOURING THE DEPARTED – A Buddhist Perspective by

Venerable Aggacitta.
• MALAYSIAN CONSENSUS STATEMENT ON BRAIN

DEATH 2003 – by Ministry of Health, Malaysia.
• TZU CHI MEDICAL QUATERLY

http://www.tzuchi.com.tw/file/tcmed/Defaulten.htm
• A GUIDE TO PROPER BUDDHIST FUNERAL by Koperasi

Buddhisme Malaysia Berhad.
• LAPIS LAZULI LIGHT TOTAL HEALTH CARE

COLLECTION by Dr. Lai Chiu Nan.
• THE PRESCRIPTION IS MEDITATION – Using the Mind

to Heal the Body by Dr. Jon Kabat Zinn.
• THROUGH TIME INTO HEALING (Past Life Regression

Therapy) by Dr. Brian Weiss.
• HOW TO BE AT PEACE WITH SICKESS & DEATH
Dharma Talk in CD by Ajahn Brahmavamso.
• BEYOND COPING: The Buddha's Teachings on Aging,

Illness, Death, and Separation - A Study Guide (Access to
Insight - http://www.accesstoinsight.org) by Thanissaro
Bhikkhu.
• FAMILY PLANNING & BIRTH CONTROL IN BUDDHIST

PERSPECTIVE (Bodhi Leaves No. 127) by Louis van Loon.
• DHARMA AS A THERAPY FOR MODERN LIVING (Global

Conference in Buddhism, Malaysia – 2002) by Datuk Dr.
Victor Wee.
• TOTAL HEALTH THROUGH DHARMA (Global Conference

in Buddhism, Singapore – 2000, Eastern Horizon, Dec 2000,
no 3) by Dr. Phang Cheng Kar.
• CARE FOR THE TERMINALLY ILL – Some Preliminary

Experience (Eastern Horizon, May-Aug 2002, no 8) by Dr.
Tan Ai-Girl.
• CARE BEYOND DEATH (Eastern Horizon, May-Aug 2003,

no 11) by Dr. Tan Ai-Girl
• BUDDHANET: Buddhist Hospices

http://www.buddhanet.net
• THE BUDDHIST CHANNEL: Healing

http://www.buddhistchannel.tv
By the power of the MERITS
accrued from the writing & compilation
of this book, may my MOTHER’S breast
cancer never relapse and my FATHER’S
diabetes mellitus & hypercholesterolemia
be under control!
DON’T WORRY
BE HEALTHY
VOLUME 2
Compiled by
Dr. PHANG CHENG KAR
DON’T WORRY
BE HEALTHY
Book cover:
VOLUME 2
Compiled by
on March 18, 2005
CAUTION!

FOREWORD




Buddhist Practice.


Chief High Priest,
31st March 2005

ACKNOWLEDGEMENT

• SIS. SOW YENG

• BRO. ENG HOE
• SIS. JULIE TAN
• SIS. KIA GUT
• BRO. ROBERT YAP
&

PREFACE




pckar@tm.net.my
20th February, 2005
CONTENTS
DEDICATION
CAUTION
FOREWORD
ACKNOWLEDGEMENT
PREFACE
VOLUME 1


• Leprosy 83-84




VOLUME 2


• Longevity 362

• Suicide 486-489



BIBLIOGRAPHY
DONATION
BOUNDLESS LOVE
JUST AS A MOTHER WOULD PROTECT

HER ONLY CHILD WITH HER LIFE,
EVEN SO LET ONE CULTIVATE A
BOUNDLESS LOVING-KINDNESS
TOWARDS ALL BEINGS
-Metta Sutta-
230
BENEFITS OF METTA
(LOVING-KINDNESS)
♥ He sleeps easily
♥ He wakes up fresh like a flower opening
♥ He has pleasant dreams
♥ He is loved by celestial beings and animals
♥ He is dear to human beings
♥ He is protected by spirits
♥ He is not harmed by external dangers
like poison and weapons
♥ His mind is easily concentrated and serene
♥ His face is radiant
♥ He dies peacefully
♥ He will be reborn in happy realms
BESIDES BEING POISON TO THE

MIND, ANGER & HATRED ARE ALSO A
DANGER TO OUR PHYSICAL HEALTH.
MEDICAL SCIENCE HAS CONFIRMED
THAT ANGER AND OTHER UNHELTHY EMOTIONS
CAN CONTRIBUTE TO BODILY DISEASE.
-Visuddhacara-
231
METTA BHAVANA
(Loving-kindness Meditation)
Metta bhavana or loving-kindness meditation is a

mental exercise to develop unconditional love in us. In
Buddhism, the mind is chief and everything is mind
made. Therefore, to cultivate loving-
kindness, it has to begin with the
mind. Here are the basic principles in
Metta meditation that I follow.
2. Find a comfortable position e.g. cross legged.
3. Recollect the GOODNESS in your life e.g. various

meritorious deeds you have performed, things you
are grateful for, your talents etc.
4. Radiate good wishes to yourself e.g.
May I be free from harm and danger

May I be free from mental suffering
May I be free from physical suffering
May I take good care of myself happily
232
May you be well and happy!
5. Recall to your mind the various groups of beings in

life e.g. spouse, parents, siblings, relatives,
neighbours, friends, teachers, colleagues, animals,
celestial beings etc.
6. Radiate general good wishes to them as well, just

like in no 4.
7. Radiate specific good wishes to them e.g.
May my wife be a good and successful teacher

May my father’s diabetes be under control
May my mother’s cancer never relapse
May my sister do well in her exam
233
8. Just do it – don’t criticise yourself for not doing it

good enough (be kind to yourself).
- be consistent!
- never give up!
There are a lot of Buddhist centres with devotees

practising Metta meditation. It would be good if you
can join them to learn about the practice. Those
planning to do intensive Metta meditation, should
always do it with guidance from an experience
meditation master.
HOLDING ON TO ANGER IS LIKE

GRASPING A HOT COAL WITH THE INTENTION
OF THROWING IT AT SOMEONE ELSE –
YOU ARE THE ONE WHO GETS BURNED!
-Buddha-
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METTA WORKOUT
FOR SOCIAL HEALTH
There are many ways to
cultivate metta. Here are a
few techniques that we can
use in our daily interpersonal
lives.
1. REMEMBER THE GOODNESS WITHIN.

Always try to recollect our goodness instead of
constantly condemning ourselves for our
imperfections. Love ourselves to love others!
2. MAY YOU BE WELL AND HAPPY. Always say

this lovely prayer to anyone we meet to suffuse
them with loving thoughts.
3. TOUCH GOOD SEEDS in others. Always try to

look for good points in others instead of
constantly complaining about their bad points.
4. THE DOOR OF MY HEART IS ALWAYS

OPEN. Always ask for forgiveness, forgive
others and forgive ourselves.
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5. I AM HUMAN, YOU ARE ALSO HUMAN.

Always reflect that all of us don’t want to
suffer and want to be happy. This would
motivate us to treat everyone kindly.
DARKNESS CANNOT BE DISPELLED

BY DARKNESS BUT BY LIGHT
HATRED CANNOT BE OVERCOME
BY HATRED BUT BY LOVING-KINDNESS
-Buddha-
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TENDER LOVING CARE

FOR SPEEDY RECOVERY
A study was done at the Massachusetts General
Hospital, USA. The aim of the study was to show how
a doctor’s caring attitude (loving-kindness and
compassion) could alter the expectation of a
treatment and recovery rate from surgery. The
patients were divided into 2 groups.
Before the operation, an anaesthetist talked to each

person in the first group on normal routine stuff. The
anaesthetist, however, devoted a few extra minutes
and was extra nice to those in the second group. He
tried to establish a personal bond and listened to the
patients’ worries, answered their
questions, and gave them
assurance and encouragement.
It was discovered that the

patients in the second group
required less pain killer, recovered
faster from the operation, and was discharged earlier
form hospital as compared to the first group. So,
next time when we visit our friends or relatives in
hospital, we should suffuse them with a mega dose of
Metta for a speedy recovery.
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4 LOVING THOUGHTS
FOR PRESCRIPTION
“May you be well”

LOVING-KINDNESS (Metta)
“Hope you will get well soon”

COMPASSION (Karuna)
“Great to see you well again”

APPRECIATIVE JOY (Mudita)
“Hmmmm….I see”
EQUANIMITY (Upekkha)
238
These interesting teachings found on a

Buddhist T-Shirt based on the 4 Brahmaviharas
(sublime states) captured my attention instantly when
I first saw them. I’m wearing it now and always try to
put them into practice whenever I see my patients. I
have a MD (Doctor of Medicine) qualification just like
many other doctors. But, I have another personal
interpretation to this MD. Besides been a medical
doctor, I’m also trying to play the role of a medical
deva (deity). As a medical deva, I expect myself to
give spiritual counselling as well and bless my patients
with good wishes e.g. “May you be well”, “Hope you get
well soon” and “Great to see you well again” as written
on the T-Shirt.
I TEACH!
I PREACH!
I HEAL!
As I work in a psychiatric department, I encounter a

lot of drug addicts, criminals and sometimes
homosexuals. It is very easy to develop aversion
towards these people as they are often manipulative
and rejected by the society. As a medical deva, the
Buddha advises me to treat them with equanimity
239
(Hmmm…I see). He always remind me to shower

compassion on them and to help them as much as I
can, just like what I do to other patients. He also
frequently consoles me that it’s natural that I won’t
be able to help all patients. He shares with me humbly
that He Himself despite been the greatest physician
is unable to enlighten everyone all the time. Of course
that qualifies Him as the Buddha, the wisest physician
of all.
WHEN I MEET A MAN

I NEVER THINK OF HIS RACE,
COLOUR AND RELIGION BUT FEEL THAT
I HAVE MET ANOTHER MEMBER
OF MY HUMAN FAMILY
-Dalai Lama-
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CARING FOR
HEALTH & LONGEVITY
HAPPINESS IS A PERFUME YOU CANNOT
POUR ON OTHERS WITHOUT GETTING
A FEW DROPS ON YOURSELF
Researchers once gave a plant to every

resident of a nursing home. Half of these elderly
people were told that the plants were theirs to care
for. They had to pay close attention to their plants’
needs for water and sunlight, and should respond
carefully to those needs. The other half of the
residents were told that the plants were theirs to
enjoy but they did not have to take any responsibility
for them. The nursing staff would care for the plants.
At the end of the year, the researchers compared
the two groups of elders. It was found that the
residents who had been asked to care for their plants
were living considerably longer that the norm, were
much healthier, and were more oriented and
connected to their world. The other residents, those
who had plants but did not have to
stay responsive to them, simply
reflected the norms for people
of their age in longevity, health,
alertness, and engagement with
the world.
241
TAKE GOOD CARE

OF YOUR BODY
Someone once approached Ajahn Lee with a

problem. Some of his friends had said to him, “If the
body is NON-SELF, why can’t we hit you?” Ajahn Lee
advised him to answer then by saying:
LOOK! THIS BODY IS NOT MINE,

I HAVE BORROWED IT,
SO I HAVE TO TAKE GOOD CARE OF IT,
I CAN’T LET ANYONE ELSE MISTREAT IT.
So, we should be grateful to our body and take good

care of it to be strong and healthy.
242
LOVE YOURSELF
TO LOVE OTHERS
It was the beginning of 2005 and I was making

spiritual aspiration to do more good to
benefit others. “When we plant an
aspiration, the opportunity will
automatically come!” This saying is
true, and not for long, I received an
email from a Buddhist friend
admitted to ICU who required 50
units of blood replacement. I quickly
grabbed the opportunity to help, since the last time I
donated my blood was quite some time ago.
So, without delay, I happily went to the hospital’s

blood donation unit and said that I would like to
donate my blood for my friend. The nurse then
pricked the tip of my left middle finger to get a
sample of my blood for testing. I was not anxious at
all as I have gone through that many times. But, to my
surprise, my drop of blood stubbornly refused to sink
in the blue coloured solution, indicating that my
haemoglobin level was low. Furthermore, my blood
pressure was only 90/50 mm Hg (low). Of course I
was then kindly told that I was not fit enough to
243
donate my blood and to have adequate rest at home.
Come to think about it, I really wasn’t been very kind

to myself around that time; not sleeping, eating and
resting enough. Well, I couldn’t do dana on that day
but at least I learned an important lesson, “I MUST
TAKE GOOD CARE OF MY HEALTH BEFORE I CAN
SHARE IT WITH OTHERS”.
IN ALLTHE WORLD,
WE SHOULD LOVE OURSELVES THE MOST.
AND IT’S BECAUSE OF THAT,
WE SHOULD NEITHER HARM OURSELVES
NOR CAUSE HARM TO OTHERS.
-Buddha-
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‘MAKE LOVE’
WITH YOUR BODY
One of the ways to promote a healthy body is by

radiating gratitude and loving-kindness to it. This will
revitalise the body and enhance its functional
capacity. It’s a wonderful relaxation practice
especially after a long and tired day. It’s also very
good for people with insomnia (difficulty in sleeping).
The following is the guide for this beautiful exercise.
2. Find a comfortable position e.g.

lying on a couch.
3. Breathe in and out naturally and

mindfully.
4. As you breathe in, bring awareness

to your eyes and express gratitude to
it e.g. “Dear Eyes, thank you very
much for giving me the chance to watch the beautiful
sunset this evening”.
245
5. As you breathe out, send Metta to your eyes with a

smile e.g. “Dear Eyes, I know you are tired. Take a
good rest and may you be well and happy”. Don’t
forget to put on a smile.
6. Repeat no. 4 and 5 for different parts and organs

of the body, from the top of the head to the bottom
of the toes e.g. brain, ears, nose, mouth, heart, lungs,
liver, gallbladder, spleen, stomach, intestines, kidney,
bladder, genital, hands, legs etc.
7. If any part of the body is sick or painful, there is

even more need to express gratitude and send Metta
to it e.g. “Dear Nose, thank you so much that you are
just runny and not cancerous. May you be well, happy
and have a speedy recovery”.
Even if we have a part of the body that is cancerous,

there is greater chance of healing if we ‘make love’
with it rather then to respond angrily to it. This is
the healing power of compassion.
As I’m typing this page, my back is aching as I have

been sitting for hours. So, “My dear Back, thank you
so much for contributing to this book. Take a good
rest and may you be well and happy”.
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‘SOFT HEART’ FOR

SPIRITUAL SICKNESS
Once, some 500 monks who went into the jungle

to practise meditation were disturbed and frightened
by certain spirits, whereupon they returned and
reported the matter to the Buddha. The Buddha then
advised the monks to go back to the same place but
armed with the sword of Metta (Loving-kindness) for
their protection. The Buddha then delivered the
Metta Sutta to teach them how to practise this loving
kindness. The monks returned to the jungle and
radiated their loving-kindness to those spirits and
thereafter they continued with their meditation
without any hindrance. These tree spirits
who had earlier haunted the
monks, later repented, paid
respect to the monks and
even protected them.
Many of us believe that

evil spirits can cause us to fall sick. So, we often
resort to mediums for treatment that might not be
effective and could be costly. A better way would be
chanting the Metta Sutta and radiating loving-
kindness to manage such kind of ‘spiritual sickness’.
247
THE ANGER EATING DEMON

-Nyanaponika Thera-
Once there lived a demon who had a peculiar

diet. He fed on the anger of
others. And as his feeding
ground was the human world,
there was no lack of food
for him. He found it quite
easy to provoke a family
quarrel, or national and
racial hatred. Even to stir up a
war was not very difficult for him. And whenever he
succeeded in causing a war, he could properly gorge
himself without much further effort; because once a
war starts, hate multiplies by its own momentum and
affects even normally friendly people. So the demon's
food supply became so rich that he sometimes had to
restrain himself from over-eating, being content with
nibbling just a small piece of resentment found close-
by.
But as it often happens with successful people, he

became rather overbearing and one day when feeling
bored he thought: "Shouldn't I try it with the gods?"
On reflection he chose the Heaven of the Thirty-
three Deities, ruled by Sakka, Lord of Gods. He knew
248
that only a few of these gods had entirely eliminated

the fetters of ill-will and aversion, though they were
far above petty and selfish quarrels. So by magic
power he transferred himself to that heavenly realm
and was lucky enough to come at a time when Sakka
the Divine King was absent. There was none in the
large audience hall and without much ado the demon
seated himself on Sakka's empty throne, waiting
quietly for things to happen, which he hoped would
bring him a good feed. Soon some of the gods came to
the hall and first they could hardly believe their own
divine eyes when they saw that ugly demon sitting on
the throne, squat and grinning. Having recovered from
their shock, they started to shout and lament: "Oh
you ugly demon, how can you dare to sit on the throne
of our Lord? What utter cheekiness! What a crime!
you should be thrown headlong into the hell and
straight into a boiling cauldron! You should be
quartered alive! Begone! Begone!"
But while the gods were growing more and more angry,
the demon was quite pleased because from moment to
moment he grew in size, in strength and in power. The
anger he absorbed into his system started to ooze
from his body as a smoky red-glowing mist. This evil
aura kept the gods at a distance and their radiance
was dimmed.
249
Suddenly a bright glow appeared at the other end of

the hall and it grew into a dazzling light from which
Sakka emerged, the King of Gods. He who had firmly
entered the undeflectible Stream that leads Nibbana-
wards, was unshaken by what he saw. The smoke-
screen created by the gods' anger parted when he
slowly and politely approached the usurper of his
throne. "Welcome, friend! Please remain seated. I can
take another chair. May I offer you the drink of
hospitality? Our Amrita is not bad this year. Or do
you prefer a stronger brew, the vedic Soma?" While
Sakka spoke these friendly words, the demon rapidly
shrank to a diminutive size and finally disappeared,
trailing behind a whiff of malodorous smoke that
likewise soon dissolved.
WELCOME, WEL-GO
LET GO, LET’S GROW
The above story has relevance to our

illness e.g. cancer or any other pathological growth in
the body. They also behave like anger eating demons.
The more we get angry and wish to drive them away,
the worse they would be. They more we WELCOME
them with compassion and LET GO, they will disappear
and let go of us. Letting go here doesn’t mean we don’t
250
seek treatment for our illness. It only means we try

our best and surrender the rest to nature. This kind
of compassionate and letting go attitude is of utmost
importance if we want to facilitate healing in any
illness.
HOW MANY EVIL MEN COULD I KILL?

THEIR NUMBER IS BOUNDLESS AS THE SKY.
BUT IF THE THOUGHT OF ANGER IS KILLED,
ALL ENEMIES ARE KILLED!
-Shantideva-
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Chapter 7
CARING FOR THE SICK

HE WHO SERVES THE SICK

SERVES THE BUDDHA
The Buddha made the above famous statement

when he discovered a monk lying in his
soiled robes, desperately ill with an acute
attack of dysentery. With the
help of Ananda, the Buddha
washed and cleaned the sick
monk in warm water. On this
occasion, he reminded the
monks that they have neither
parents nor relatives to look
after them. So, they must
HOW ARE YOU,
look after one another. If
LITTLE BUDDHA?
the teacher is ill, it is the
duty of the pupil to look after him. If the pupil is ill,
it is the teacher’s duty to look after the sick pupil. If
a teacher or a pupil is not available, it is the
responsibility of the community to look after the sick.
I reflect on the above statement everyday whenever

I see my patients. I will remind myself to serve every
one of them with great care as though as I’m serving
the Buddha.
252
REMEMBER:
A PATIENT IS A HUMAN BEING!
By Lai Chi-wan,
M.D., Associate Dean of Tzu Chi College of Medicine
and Humanities and Vice Superintendent of Tzu Chi
General Hospital.
Translated by Low Siew Kiang, Wong Jong Yin,

Chui Suen Yee (Singapore), and Wu
Hsiao-ting (Taiwan)
As medical professionals,
we should always bear in mind
that the patients who receive
care from us are human beings.
Only by adopting a humanistic approach to our
patients can we become really successful medical
workers.
The history of medicine can be traced far back to

ancient times. In that long history, many of the great
physicians who were renowned for their professional
skills were also intellectuals. William Osler, who had a
great influence upon the teaching and practice of
medicine in the United States in the 1900s, once said
that a good doctor must be well-read.
253
After Abraham Flexner published a report in 1910

denouncing the unsystematic training then offered in
medical schools in the United States and Canada and
emphasizing the importance of science in medical
education, the attention of American educators
became focused on how to train scientifically
excellent and technically competent physicians. At
the same time, however, humanities courses that
could help reinforce humanistic values in medicine
were largely ignored in medical training.
It was not until the 1970s that attention was again

brought to the importance of a humanistic education
in the cultivation of doctors. It was discovered that if
the human element were ignored in the healing
process, patients would suffer more serious physical
and mental pain.
Caring for the patient, not just curing the disease
What do we mean by a humanistic education? It

should include philosophy, literature, art, history,
logic, anthropology, psychology, ethics and
interpersonal relationships.
Medical professionals may wonder what all this

learning has to do with the practice of medicine. Such
254
an education will directly or indirectly help strengthen

a doctor's professional ethics, power of reasoning,
logical and analytical ability, power of observation, and
the ability to select and use words with precision, all
of which will help better the quality of his
communication skills and medical care.
How, then, do we expect a humanistic education to

contribute towards improving the quality of medical
care?
First, we hope that a doctor who has received a

humanistic education will do more than just cure
diseases. He or she will also be a caring person who is
devoted to both the physical and spiritual well-being
of the patient.
A physician whose full attention is centered on curing

a disease is like a mere artisan, instead of a real
artist. No matter how technically well-trained the
doctor is, this lack of a background in the humanities
prevents him from showing true compassion to
patients. Sometimes the doctor even looks at them as
mere guinea pigs for his medical skills, or as tools to
corroborate scientific theories. We hope we can
dedicate ourselves to training doctors whose focus is
on the patient, not just on the disease.
255
Second, we hope the doctor can put into practice the

"total care" concept--that is, the doctor's concern
should not only be about how to alleviate a patient's
physical suffering, but also how the patient's illness
affects the quality of life for him and his family.
Dr. Cicely Saunders, founder of the world-renowned

St. Christopher's Hospice in London, is celebrated for
practicing this "total care" concept in her treatment
of patients. After working in the nursing field for
some time, she accidentally hurt her back while
moving a patient one day. The injury prevented her
from carrying out a nurse's duties, so she took up
another course of study, social work, hoping to serve
patients in another way.
256
After finishing those courses, Dr. Saunders

dedicated herself to caring for terminally ill patients.
During her service, she found that this group of
patients was seriously neglected by the medical
system. When she argued with doctors for their
benefit, the doctors always said, "You are only a social
worker, what do you know about medical care?"
Therefore, in her thirties, she made up her mind to
qualify as a physician. She subsequently completed
her medical studies and made the care of the dying
her lifelong pursuit.
I have learned a lot from the autobiography of Dr.

Saunders, including the "total care" concept. "Many
doctors tend to turn away from patients who are
terminally ill, thinking that since their diseases are
incurable, there is nothing further they can do," she
said. "I think this is wrong. Actually, we can still do a
lot for the dying." She found that cancer patients
often had to endure a lot of pain in the last stage of
their life, so she developed a method of care known as
"total pain control." "If patients feel pain every six
hours, why don't we give them injections every five
hours?"
Dr. Saunders attended to each patient's needs with

meticulous care. She found out the dosages needed by
257
each one of them and administered drugs on

schedules tailored to each patient's needs. Her
method saved dying patients from having to suffer
acute pain during the last few months of their lives.
Moreover, careful administration of medicine dosage
also prevented patients from becoming comatose.
Dr. Saunders extended her love and care of the

patients to their families. Knowing what a great
burden it was to take care of a terminally ill person
and how tiring it was on the families, she developed a
home-care program in which hospice staff provided
medical care to patients in their own homes. This
program enabled families to have more time at their
disposal, so that they could get more rest or use the
time to take care of other business. Dr. Saunders did
far more than a doctor was usually expected to do,
but her method ensured the most humane care for
patients.
Communicate with patients
Third, we hope the doctor will learn how to

communicate effectively with patients and their
families. A doctor has the duty to explain to a patient
the nature of his illness, to what degree the patient
can recover from it, and what problems may confront
258
his or her family members during and after the

healing process.
I will cite my own experience as an example here. My

specialty is neurology, and I concentrate my efforts
especially on the disease of epilepsy. There is no
predicting when an epileptic seizure might occur.
When it does, the patient loses consciousness and his
entire body jerks convulsively. There has been a great
deal of misunderstanding about this disease. A long
time ago, people thought that the patient was
possessed by an evil spirit.
As medical professionals, we have the responsibility

to correct misconceptions regarding different
diseases. An old maxim says, "A stitch in time saves
nine." I don't think I can say it any better. I have a
patient who is afflicted with subarachnoid
hemorrhage. This disease often happens when a
patient is exerting strength or is in a state of
excitement. This patient of mine was attacked by a
severe headache while having sexual relations with his
wife, and he immediately fell into a coma. Luckily, he
recovered after surgery and was released from the
hospital a few weeks later.
One day, he came to the hospital for his regular

checkup and told me that his wife had been saved
259
from an attempted suicide. "Why did she try to kill

herself?" I asked. "Because my parents could not
forgive her." His parents thought that since the
attack happened while he was making love to his wife,
she must have caused it.
While treating patients, we often fail to keep them

and their families fully informed and counseled about
what might have precipitated or brought about the
disease. In the above story, for example, his parents
were wrong in laying the blame on their daughter-in-
law. Actually, the cause of his disease was an
aneurysm in his brain.
Therefore, we doctors have the duty to educate

patients and their families and to explain to them the
diagnosis of their diseases and the treatment process.
What's more important, we should also try to enrich
the public's understanding of health and medical
matters.
If doctors care for patients, patients will care for

doctors
When doing my rounds in the wards, I often have to

remind my students that whenever they talk about a
patient, they should always refer to him by name, not
as just a case. This is a very important idea. And
260
herein lies the importance of an education that

promotes humanism: it helps raise doctors' awareness
of "patients as human beings" in medical practice.
Eric Cassell, author of the book The Place of the

Humanities in Medicine, holds that literature and
other branches of the humanities should have their
place in medical training. Many people have scorned
his idea, saying, "The humanities focus on the
abstract--only surgery and medicine are real
sciences."
Cassell defended himself by saying: "While medical

science deals solely with body parts, doctors who take
care of patients do not have this luxury--they must
work with people. Because of this, they are always
faced with the feelings of their patients--the fears,
desires, concerns, expectations, hopes, fantasies and
meanings that patients bring or attach to interactions
with physicians--that always exist and that always
influence their medical care."
In other words, when you practice medicine, you are

interacting with people, not diseases. Since the first
priority is the patients who receive care from you, if
you lack a background in the humanities, you would be
incompetent to handle problems which might arise in
the interaction between you and your patients.
261
Very early one morning five years ago, while I was on

my way to work, my cellular phone rang. The call was
from a family member of one of my patients. He told
me that his wife had fallen into a coma in her sleep
the night before. He was really anxious to know what
had caused the coma, so he hoped that I could phone
the hospital and ask about the condition of his wife
and the chances of her survival.
I had been taking care of this particular patient for

almost ten years. She suffered from epilepsy, but she
had not had a seizure in several months after trying a
new medication I prescribed for her. Therefore, I
was also anxious to know what had happened to her.
However, I had a tight schedule that day: in the
morning I had an appointment for a health checkup
for myself, and then I had to work in outpatient
service. So I told him if I could get the information
immediately, I would call him back soon; if not, he
would have to wait until about two o'clock that
afternoon.
Fortunately, I was able to reach a doctor working in

the intensive care unit. He told me that my patient
was brain-dead, and that now her life was being
sustained by an artificial respirator. I called her
husband back. After breaking the news to him, I tried
to comfort him by saying, "We all have to die one
262
day." He and his wife had been married for almost

forty years, and they were deeply in love with each
other. He began to cry on the other end of the line,
but all of a sudden he asked me, "I am not the type
who likes to pry into other people's business, but I
just heard you mention that you are going to have a
health checkup. Are you feeling unwell?"
I replied that my doctor suggested I get a checkup

and that I was indeed a little worried about my own
health. I was really surprised that he should think of
me when he was undergoing the pain of losing his wife.
"Doctor, everyone in my family will pray for you. I
hope everything is fine with you." When I hung up the
phone, tears rushed to my eyes and my blurred vision
prevented me from driving any further.
It never occurred to me that a patient would care for

a doctor as the doctor cares for him. But at that
moment I came to realize that doctors and patients
can actually share the same love for each other.
We health care professionals are usually held in high

esteem, but we can't take this for granted. We
should all work hard to make ourselves worthy of that
esteem.
263
I hope that you will cultivate your interest in the

humanities, and always remember the importance of
the role of the human spirit in the treatment process.
Only by adopting a humanistic approach to your
patients can you make yourself a really successful
medical worker.
THE MOST IMPORTANT

VITAMIN THAT THE
SICK PEOPLE NEED IS
VITAMIN – C
COMPASSION
264
THREE TYPES OF PATIENTS

In the Gilana Sutta, the Buddha says that they
are three types of patients:
1st type : Will NOT recover from sickness regardless

of whether there is proper food, medicine or nursing.
2nd type : Will SURE recover from sickness regardless

of whether there is proper food, medicine or nursing.
3rd type : Will ONLY recover from sickness if there is

proper food, medicine or nursing.
WHICH TYPE OF
PATIENT ARE YOU?
It is because of the third

type of patient that
we should make
effort to attend to
the sick. However, the
first type of people should
be attended as well with palliative care although their
sickness is incurable. This is to ensure that they have
good quality of life and die peacefully with good
rebirth. Otherwise, they will die in pain and anger and
that wouldn’t be conducive for a good rebirth.
265
The second type of patient should also be attended as

it will speed up the recovery process and reduce
suffering. In summary, ALL patients should be
attended with wisdom and compassion irrespective of
their prognosis. Similarly, all should be introduced to
the Dharma as well.
COMPASSION IS AN
OBSESSIVE COMPULSIVE ORDER
TO RELIEVE THE SUFFERING
OF MANKIND
-Dr. Phang Cheng Kar-
266
VOLUNTARY WORK
IS GOOD FOR HEALTH
Join me to become a
VOLUNTEER!
In a study in United States, it

was noted that people who helped others reported
the following:
• They consistently reported better health.
• Their health markedly improved when they

began volunteer work.
• They reported long term calmness and

relaxation.
• 95% of them said helping others gave a

physically good feeling. Nine out of ten
experienced physical sensations of sudden
warmth, increased energy and a sense of
euphoria.
283
THE BEST WAY TO FIND YOURSELF

IS TO LOSE YOURSELF IN THE
SERVICE OF OTHERS
–Mahatma Gandhi-
There are several reasons why when we do voluntary

work we become physically, mentally and socially
healthier:
1. In the process of serving others, we

discover that other people’s problem can be
greater and ours is relatively insignificant.
2. When we are able to help others in voluntary

work, we feel useful and a sense of purpose.
This will boost our self-esteem.
3. Social interaction in voluntary work enables

us to ventilate our problems and keep us
emotionally healthier.
4. Voluntary work frequently involves physical

action which is good for physical fitness.
5. Doing voluntary work is a meritorious action.

The karmic effect is automatically health
and happiness.
284
your medication dosage without prior discussion with

your doctor.
3. He should take prescribed medicine without fuss

e.g. Don’t default follow-ups and always be compliant
with medications as prescribed by your doctor.
4. He should honestly disclose his ailments to his

doctor e.g. Don’t lie to your doctor about your
smoking, alcoholic or drug abuse habit, as it will
influence your doctor’s diagnosis and management of
your sickness.
5. He should bear physical pain patiently even when it

is acute and excruciating e.g. Don’t curse the doctor
who is diligently trying his best to relieve your pain.
Pain is suffering enough. Don’t add on bad karma that
will eventually result in even more pain.
I will certainly have a much easier time at work if all

patients listen to the Buddha’s advice on how to be a
good patient. I will then need LESS PATIENCE WITH
MY PATIENTS.
269
VISITING THE SICK

-Ajahn Brahmavamso-
How many of us say, “How are you feeling

today?” when visiting a loved one in hospital?
For a start, what a stupid thing to say! Of course

they’re feeling rotten, otherwise they wouldn’t be in
hospital, would they? Furthermore, the common
greeting puts the patient in profound psychological
stress. They feel it would be an act of rudeness to
upset their visitors by telling the truth that they feel
terrible. How can they disappoint someone who has
taken the time and trouble to come and visit them in
hospital by honestly replying that they feel awful, as
drained as teabag? So
instead, they may feel
compelled to lie, saying, “I
think I feel a little better
today”, meanwhile feeling
guilty that they aren’t
doing enough to get
better. Unfortunately, too
many hospital visitors
make the patients feel
more ill!
270
An Australian nun of the Tibetan Buddhist tradition

was dying of cancer in a hospice in Perth. I had known
her for several years and would visit her often. One
day she phoned me at my monastery, requesting me to
visit her that very day as she felt her time was close.
So I dropped what I was doing and immediately got
someone to drive me the seventy kilometres to the
hospice in Perth. When I checked in at the hospice
reception, an authoritarian nurse told me that the
Tibetan Buddhist nun had given instructions that no
one was to visit her.
“But I have come from so far especially to see her,” I

gently said.
“I’m sorry.” barked the nurse, “she does not want any
visitors and we all must respect that.”
“But that cannot be so,“ I protested. “She phoned me

only an hour and a half ago and asked me to come.”
The senior nurse glared at me and ordered me to

follow her. We stopped in front of the Aussie nun’s
room where the nurse pointed to the big paper sign
taped to the closed door.
“ABSOLUTELY NO VISITORS!”
“See!” said the nurse.

271
As I examined the notice, I read some more words

written in smaller underneath: “…except Ajahn
Brahm.”
So I went in. When I asked the nun why she had put
up the notice with the special exception, she
explained that when all her other friends and
relations came to visit her, they became so sad and
miserable seeing her dying that it made her feel much
worse. “It’s bad enough
dying from cancer”, she
said, “that it’s too much to
deal with my visitors’
emotional problems as
well.”
She went on to say that I

was the only friend who
treated her as a person, not as someone dying: who
didn’t get upset at seeing her gaunt and wasted, but
instead told her jokes and made her laugh. So I told
her jokes for the next hour, while she taught me how
to help a friend with their death. I learnt from her
that when you visit someone in hospital, talk to the
person and leave the doctors and nurses to talk to the
sickness. She dies less than two days after my visit.
272
HEALING AND
LOVING
-Sister Kia Gut-
A spiritual journey of a
thousand miles begins with a
first step. My first spiritual
encounter started years ago
when I attended a three months’ meditation course
under the guidance of Brother James Ong. Since
then, I have gone for quite a number of meditation
retreats, attended Dhamma classes, listened to
Dhamma talks and even offered my service in the
Sunday school. But how far has this spiritual path
taken me to? I have always wondered myself with this
big question? Has meditation been able to integrate
into my life? Has it made me a better person when
confronted with the many vicissitudes of the real
world? Will I remain peaceful, yet empathetic? So far
I have not been tested in difficult and severe
conditions. Life has been pretty good to me. But I
believe when you are not put to a real test, you may
not know your strength and weaknesses.
My first test in life came with a very big bang! I could

still remember the date. It was 02/02/2000, only a
273
few days before the Chinese New Year. My mum had

a fall while trying to ease herself. My family admitted
her to a private hospital in Malacca. She suffered
from a stroke. I spent my New Year in the hospital,
looking after her. While I was there, I learnt some
techniques of nursing care, which come in handy when
I visit the cancer patients later on. But somehow
mentally, I was still besieged with all the stress,
worries and financial problems. At this crucial
moment, I summoned up whatever I have learnt in my
meditation and applied mindfulness in doing my daily
chores. I also chanted some Pali verses whenever I
was left all alone with my mum. Yes, they worked well
on me. With a calm and composed mind, I learnt to see
life in a better perspective. From thereon, I begin to
take thing as it comes. Throughout this period, I was
amazed that I did not fall sick. Mediation has indeed
proven to have a therapeutic effect on my mental and
physical well-being.
Since then, my mum has become semi-paralyzed. She

needs constant supervision and nursing care. Despite
the many ups and downs, adjusting my life with the
sudden change, I try to make it a point to go back to
Malacca every weekend to be with her. She stays in a
nursing home. While I am there, I try to do all the
chores myself, except carrying her up and down the
274
bed, which I find her too heavy. There are many

things I can do. I change her pampers; push her
around the housing estate with the wheel chair when
the weather is fine; exercise her hands and legs;
supervise her feeding; sit with her and even learn to
cut her hair. At time I also talk to her, though she
understands little. Lately, I apply Reiki- a Japanese
Healing technique on her too whenever she coughs.
Despite her many disabilities, I find a sense of
closeness with her. She is cheerful and easily
contented. She teaches me to be more caring, loving,
patient and understanding. She is now a “big old baby”
to me, while I am her “mother”.
Looking after my mum on weekends deprives me from

teaching in the Sunday school. However I think it
shouldn’t stop me from doing some service. After
giving much thought and knowing my own
temperament, time constraint and other limitations, I
decided to spend one of the weekdays, visiting the
cancer patients in General Hospital, K.L., which is only
a 25 minutes’ walk from my office. As Mother Teresa
says: “In this life we cannot do great things. We can
only do small things with great love”. With this aim in
mind (minus the great love as I think I cannot possibly
compared myself with Mother Teresa), I began
another journey in my spiritual path- a weekly hospital
visit to cancer patients.
275
The visit normally begins on every Wednesday

evening. However from time to time, I do make some
changes due to some unforeseen circumstances. Prior
to it, I will go to one of the supermarkets to buy some
packet drinks like barley, chrysanthemum or wheat
rice and biscuits. A thousand thanks to the Sariputta
group (they are students from the late Uncle Fam’s
Buddhist adult class) who generously sponsor me with
this charitable giving. They have provided me with a
more favourable condition to serve and console the
sick. Armed with a bag of these goodies, I walk to the
hospital. Initially, I went there alone. Later brother
Wuan and brother John Ng joined me. Together the
three of us will go round, talking, listening,
encouraging and consoling the cancer patients. As we
walk from bed to bed, we give away a few packets of
the goodies each as Dana. From their expression, we
know they appreciate those little gifts. From my
experience, I find that many people dislike going to
hospital, let alone visiting it. It gives them a sense of
uneasiness and ill feeling. Most people’s mind will be
deeply disturbed after seeing the many unpleasant
sights of the ill-fated patients, especially those from
the cancer wards. Therefore, a volunteer (you can
apply to be a GH volunteer by filing up an application
form obtained from the GH Welfare Dept.) has to be
mentally prepared or otherwise he/she may fall into
276
depression. Certainly the understanding of the Law

of Kamma helps to ease his/her feeling of
helplessness. I also realize that the Buddhist way of
applying mindfulness helps in this situation. By noting
the arising of any unpleasant feeling and letting it go,
one feels relief and composed thereafter.
Time really flies and without realizing it, it has been

4½ years since I first started the visit. These
cancer patients comprise of all races namely Malays,
Chinese, Indians and a handful of Orang Asli. I am
glad that I can speak Mandarin, Bahasa Malaysia,
English and a few Chinese dialects. It certainly helps
while relating to them, breaking down the language
barriers. How and what do I talk to them? Many
friends do ask me these questions, as the patients are
strangers and seriously ill too. I normally begin with
some simple questions like: “
Where do you come from? How long have you been

here? Have you taken your meal and so on….?” These
are some initial questions to break the ice. I realize
that as long as you are sincere, willing to listen and
show that you do care for them, they will begin to
open up. Moreover, I think as many of them are from
outstations and have few visitors, our presence do act
as a solace for them to pour out their pain and
grievances.
277
As they relax and feel more at ease, I will give them

some pointers on health food, which I gather while
making a visit to Madam Dee Sidhu, a Consultant
Dietician of the National Cancer Society. Generally,
many of these patients while undergoing many
sessions of radiation and a few courses of
chemotherapy do experience severe bouts of nausea,
vomiting, weight loss, loss of appetite, mouth ulcers
and hair loss in one way or another. Only a minority
experiences no side effects and has good appetite. To
these patients, they certainly need lots of loving
kindness, compassion, moral support and
encouragement from their family and people around
them. For those who feel much better, I advise them
to take up some light exercises. According to James
S. Gordon, M.D. and Sharon Curtin in the book,
Comprehensive Cancer Care “Every time you practise
any of the techniques we describe below- relaxation,
meditation, imagery, hypnosis, self-expression and
exercise –you gain specific physiological benefits: a
decrease in stress hormones and enhanced immunity.
Each time you feel the benefit of the technique that
you are using, you reinforce your sense of control
over your own life and counter whatever feelings of
hopelessness and helplessness you may feel.”
278
Seeing the pain and mental anguish some of the

patients have to endure while undergoing the
treatments, I decided to learn “Reiki”. At least I feel
that apart from just talking and listening to the
patients, I can now help to alleviate their pain slightly,
even though it may be for only a few minutes. Yes,
every little effort counts. Nonetheless, I always
explain to the patients (only confine to the non-
Muslims) that this is not a miracle cure. They still
have to go through the treatments and take their
medication. The only thing I can do is to help to ease
their pain a little. After a session of 15 to 30 minutes
of Reiki by placing my palms on or above the affected
area, many of them do feel a sense of warmth or
coolness on the affected area. Generally, they feel
much better after the session and some of them even
doze off to sleep.
Our hospital visit normally ends around 8.30 p.m.

However, sometimes it may even stretch up to 9.00
p.m., depending on the number of patients in the ward.
After each visit, I will mentally wish the patients, the
donors, my friends and all beings be well and happy.
May they recover from their sickness. May they be
able to continue to do good and may they take care of
themselves always.
279
My final and most fervent wish will be “May all beings

be able to attain to the highest bliss - Nibbana - the
cessation of all mental and physical pains, that
transcend all sufferings!” Sadhu! Sadhu! Sadhu!
Sister Kia Gut was my teacher in Brickfields Institute

Sunday Dhamma School (BISDS) more than 10 years
ago. To be frank, I don’t remember much of what she
taught me in class. But, her
action speaks louder than her
words. I always remember her as
a very patient and compassionate
teacher, just as she is now.
COMPASSION IS THE PASSION

TO COMMUNICATE OUR CARE TO OTHERS
SO THAT THEY CAN CHEER UP
-Tan Ho Soon-
280
ADVICE FOR WHEN YOU ARE SICK

-Ajahn Brahmavamso-
In my second year as a monk in northeast

Thailand, I came down with scrub typhus. The fever
was so strong that I was admitted to the monk’s ward
in the regional hospital at Ubon. In those days, in the
mid-1970s, Ubon was a remote backwater of a very
poor country. Feeling weak and afflicted, with a drip
in my arm, I noticed the male nurse left his station at
6.00 pm. Half an hour later, the replacement nurse
had yet to arrive, so I asked the monk in the next bed
if we should alert someone in charge that the night
nurse hadn’t come. I was quickly
told that in the monks’ ward,
there never is a night nurse. If
you take a turn for the worse
during the night, that’s just
unlucky karma. It was bad enough
being very sick; now I was terrified
as well!
For the next four weeks, every morning and

afternoon a nurse built like a buffalo would
inject my buttocks with antibiotics. This was a poor
public hospital in an undeveloped area of a third-world
country, so the needles were recycled many more
281
times that would be allowed even in Bangkok. That

strong-armed nurse literally had to stab the needle
with considerable force to enter the flesh. Monks
were expected to be tough, but my buttocks weren’t:
they became very sore. I hated that nurse at that
time.
I was in pain, I was weak, and I had never felt so

miserable in my life. Then, one afternoon, Ajahn Chah
came into the monk’s ward to visit me. To visit me! I
felt so flattered and impressed. I was uplifted. I felt
great – until Ajahn Chah opened his mouth. What he
said, I later found out, he told many sick monks whom
he visited in hospital. He told me,
YOU’LL EITHER GET BETTER,

OR YOU’LL DIE.
Then, he went away. My elation was shattered. My joy
at the visit vanished. The worst thing was that you
couldn’t fault Ajahn Chah. What he said was absolute
truth. I’ll get better or I’ll die. Either way, the
discomfort of the sickness will not last. Surprisingly,
that was very reassuring. As it happened, I got better
instead of dying. What a great teacher Ajahn Chah
was.
282
VOLUNTARY WORK
IS GOOD FOR HEALTH
Join me to become a
VOLUNTEER!
In a study in United States, it

was noted that people who helped others reported
the following:
• They consistently reported better health.
• Their health markedly improved when they

began volunteer work.
• They reported long term calmness and

relaxation.
• 95% of them said helping others gave a

physically good feeling. Nine out of ten
experienced physical sensations of sudden
warmth, increased energy and a sense of
euphoria.
283
THE BEST WAY TO FIND YOURSELF

IS TO LOSE YOURSELF IN THE
SERVICE OF OTHERS
–Mahatma Gandhi-
There are several reasons why when we do voluntary

work we become physically, mentally and socially
healthier:
1. In the process of serving others, we

discover that other people’s problem can be
greater and ours is relatively insignificant.
2. When we are able to help others in voluntary

work, we feel useful and a sense of purpose.
This will boost our self-esteem.
3. Social interaction in voluntary work enables

us to ventilate our problems and keep us
emotionally healthier.
4. Voluntary work frequently involves physical

action which is good for physical fitness.
5. Doing voluntary work is a meritorious action.

The karmic effect is automatically health
and happiness.
284
BOTH PATIENT AND VOLUNTEER

at the Penang Tzu Chi Dialysis Center
-By Ou Chun-ping-
-Translated by Teresa Chang-
"When a doctor at the Tzu

Chi Dialysis Center told me
that I could receive free
dialysis treatment from now
on, I was overjoyed. I was
speechless and could only
keep crying... I felt as if
someone had kindly put an
umbrella over me as I
walked in a downpour."
Touched by the spirit of Tzu Chi volunteers, Momo Ali
decided to become a volunteer too. He helps to clean
the center and the garden. There are many patients-
turned-volunteers like him at the Penang Tzu Chi
Dialysis Center.
The burning sun glared down from high above on a

typical sultry August day in Malaysia. The air was hot
and wet. Even if I stayed still, I sweated.
I followed a volunteer to a suburban residential area
285
in eastern Penang. A whitewashed building with a blue

roof in the far distance caught my attention, because
it resembled a Tzu Chi volunteer's blue-sky-and-
white-cloud uniform.
I walked into the building's flourishing garden, filled

with luxurious flowers and trees. The aroma of
osmanthus flowers could somehow cover up the heat
and humidity in the air and induced me to inhale the
fragrance. I felt refreshed instantly. Had it not been
for a big sign, "Buddhist Tzu Chi Dialysis Center,"
above the entrance, this quiet, beautiful place could
easily have been mistaken for a resort center.
As I pushed open the door, I was greeted not by a

poignant smell of medicine, but a soothing aroma of
lilies placed on a Buddhist altar. On the left of the
foyer was a painting, "The Buddha Cares for the
Sick." Lee Chi-lang, administrative director of the
center, hoped the painting would motivate all staff to
serve every dialysis patient with the spirit of "Great
mercy even to strangers and great compassion for
all." We must show care and concern even for people
that we don't know and we must share
compassionately in the unhappiness of others.
The center has 12 kidney dialysis machines. Taking

two to three shifts, the machines provide service to
286
54 patients every day. Currently, regular patients

include 48 Chinese, 2 Hindus, 3 Malays and 1 Sikh.
Most of them are solitary elders, low-income people,
or family breadwinners. Tzu Chi extends free services
to all people regardless of their race or religion as
long as they have been evaluated and deemed eligible
for free treatment. The center has no room to
accommodate any more patients due to its limited
space and equipment; Tzu Chi is therefore subsidizing
dialysis treatment for over 100 kidney patients at
other hospitals.
"Superintendent Lee"
The time was nine in the morning. Eleven dialysis

machines were in full operation, and a backup machine
was quietly waiting. Lee Kuo-hsing, 47, was receiving
treatment at the rear of the room. A tube inserted in
his left arm connected him to the machine. His right
hand was busily arranging medical equipment for
incoming patients. He worked so deftly that it was
hard to tell that he was a patient and not a medical
staff member.
"Superintendent Lee, why don't you wait ten minutes

until your treatment ends?" asked Nurse Lin Niang-
chu. Because patients often experience symptoms of
dizziness or hypotension during the dialysis process,
287
the nurse hoped all patients could fully concentrate

on the treatment to prevent those symptoms from
happening.
"Don't worry! You're all so busy. Since my right hand

is free, I might as well make use of it," Lee said
reassuringly. As one of the center's earliest patients,
he has been receiving medical care at the center for
five years. As time passed, he developed relative-like
closeness with the medical staff and other volunteers.
Nurses nicknamed him "Superintendent Lee." He
comes to the center every day, even on days he does
not need treatment, to chat with old friends and
serve as a volunteer.
Lee is full of affection for the dialysis machines that

have served as his kidneys. He told me that after five
years' experience in receiving treatment, he had
become an expert in using the dialysis machines. Since
he was so familiar with the machines, he often
offered his help to new patients.
Lee found out he had kidney atrophy in 1992. For the

next four years, he consulted many famous doctors
and tried a myriad of treatments. Although he spent
all his savings, his health did not improve but
deteriorated instead. "I returned to the hospital for
another checkup in 1996. When the doctor told me
288
that I had to rely on dialysis machines for the rest of

my life, I was so upset that I almost collapsed."
Since there is no comprehensive health insurance in

Malaysia, patients must pay all medical expenses from
their own pockets. Dialysis treatment costs 150
Malaysian ringgits (US$39.47) per use. If a patient
receives 13 treatments per month, he must pay close
to 2,000 ringgits. The average person earns 2,000
ringgits per month, so when a person becomes
afflicted with kidney problems, it is like being
sentenced to death.
"I was a blue-collar worker who earned 300 ringgits a

week. It was not enough to cover three treatments a
week." The every-other-day dialysis treatments took
a good part of Lee's time and prevented him from
finding a regular job. The crushing pressure from
losing his job and paying the astronomical dialysis
costs forced him to seek financial help.
In August 1997, the Tzu Chi Dialysis Center opened.

Volunteers found out about Lee by reading local
newspapers. After visiting his home several times,
they evaluated his situation as the sole breadwinner
of the family and deemed him qualified for free
treatment.
289
Today Lee's two children have finished their studies

and have started working. With his load significantly
lessened, Lee uses his free time to help at his wife's
food stand and volunteer at the center.
Gardener Ali
I saw a dark-skinned Malay with a hose in his hand,

watering flowers in the garden. After a while he
began expertly pruning the plants. Lee told me that
the man was actually a patient at the dialysis center.
He always came to the center an hour before his
appointment time in order to take care of the garden
and clean the center.
"Tzu Chi has saved my life. Without the free dialyses,

I would have kicked the bucket a long time ago!"
Momo Ali, 56, hopes to repay Tzu Chi with his
expertise in gardening and cleaning. "Doing these jobs
also keeps me from getting dizzy when I receive
dialysis afterwards."
Ali used to be a janitor at a factory. Three years ago

when he was working, his left arm suddenly became
turgid, sore, and numb. He eventually fainted. His
family sent him to the hospital. The checkup showed
that he was afflicted with a kidney illness and that he
had to be hospitalized. This bolt from out of the blue
290
immediately shrouded the moderate-income family in

gloom.
Ali fought the illness for a year, but he lost the

battle and had to give in to dialysis. "I lost my job
when I was fighting the kidney problem. Then I had to
pay the crushing dialysis expenses, which dried up my
life's savings in less than a month." In order to take
care of him, his wife quit her job, thus putting the
heavy financial burden on their three children. But
with their meager incomes, they still could not make
ends meet.
His son's coworker at the factory told him about the

Tzu Chi Dialysis Center. Ali contacted the center for
help. "When a doctor at the center told me that I
could receive free dialysis from now on, I was
overjoyed. I was speechless and could only keep
crying... I felt as if someone had kindly put an
umbrella over me as I walked in a downpour," said Ali.
He was very grateful for the gentle care of the
medical staff and heartwarming company of
volunteers. He said that because of their help, he was
given new life and rediscovered happiness.
After three years of dialysis, Ali's health is in

relatively good shape. Although a Muslim, he cleans
this Buddhist dialysis center and sometimes even the
291
Buddhist altar. Ali even performs Thai massages on

patients troubled by leg cramps during dialysis
treatments.
Let patients help each other
Around half of the 54 dialysis recipients have become

volunteers at the center. "When I fell to the bottom
of the pit," patient Lee Tsai-chu said, "it was Tzu Chi
that lifted me out. I want to try my best to help
others in my remaining days."
After Tsai-chu fell ill, she thought of ending her life

more than once. The complications from dialysis and
the overwhelming medical expenses were too much for
her and her family. Her suicidal attitude changed
after she began to receive free dialysis and the
volunteers' warming care. "No words can express my
gratitude toward Tzu Chi. Everything the volunteers
have done for me comes from the bottom of their
hearts, and yet they expect nothing in return." After
Tsai-chu came to Tzu Chi, she often listened to tapes
of Master Cheng Yen's lectures. One aphorism--
"One's life should be measured not by length, but by
the good deeds one has done for the world"--touched
a cord in her heart. She prayed that one day she
could become a volunteer. So when she learned that
Tzu Chi volunteers visited different kidney patients
292
twice a week, she asked to go with them. She became

one of the first group of kidney volunteers who went
with Tzu Chi people to send love to kidney patients
every Wednesday night and Saturday afternoon.
"I remember that the night before my first visit, I

was so excited that I couldn't fall asleep." When a
major earthquake hit Taiwan on September 21, 1999,
Tsai-chu went with other Tzu Chi people to solicit
donations on the street. She said that after she
became a volunteer, she learned how to smile and how
to care for others. "We once visited a kidney patient
who had cancer. Although she knew her time was
limited, she still stayed optimistic. If she could do it,
then I have all the more reason to follow her
example."
We're a family
Many kidney patients have emerged from self-pity

and begun actively planning the later parts of their
lives. Some have even turned from care recipients to
care givers. Their change and growth are the biggest
comfort to the staff at the center. Volunteer Lin
Tzu-pin has been with the center since its
inauguration. Volunteers give their love to the kidney
patients, and in return they learn a lot from the
293
patients' courage and determination in tackling the

challenges of life.
Tzu-pin told me that the patients had come together

and formed a kidney patients' association. They meet
every month and join volunteers to share their
experiences with other kidney patients. When their
health allows, they even sort recyclable materials
with volunteers.
"I often see Tzu Chi volunteers collecting recyclable

materials on the streets, rain or shine," said patient
Hsieh Fu-jung. "They work so hard not for themselves,
but to raise funds for us--the kidney patients. Seeing
their unconditional giving, I feel that we kidney
patients must use our own strength to help ourselves."
The center has a full-time doctor, nurse specialists,

nurse assistants, social workers, and administrative
workers to provide professional services to the
patients. As for the volunteers, they care for the
patients' health and their emotions. "Rather than
saying that we give patients advice, we'd rather say
we only give them mental support and companionship,"
Tzu-pin said. "In fact, patients and volunteers are all
beneficiaries." Volunteers interact with the patients
from the bottom of their hearts in order to make
294
patients feel that they are coming "home" for dialysis

treatments.
I walked from the foyer to the garden. I looked up

just in time to see a scene that deeply moved me.
Momo Ali was sweeping the floor. When he saw
another patient, Liang Jung-tsai, come in, he, a Malay,
immediately opened his arms to welcome Liang, a
Chinese. The two patients of different skin colors
were locked in a warm embrace, and they greeted
each other in their common language--Malay. At that
moment I keenly felt that the dialysis center was not
only a place that cured illness, but also a place that
mended broken hearts.
Tzu Chi volunteers who are in good health might not

fully understand the suffering of kidney patients. But
patients who have been through or who are currently
facing similar destinies can find solace in each other
as they share the voices in their hearts.
There is a song that goes like this: "Life is a long road

and also a fleeting light; life is as soft as cotton and
also as strong as steel..."
Everyone is playing an important role in a show called

"Life." Scenes of birth, aging, illness, and death
reoccur on this stage again and again. Our lives might
295
be long or short, perfect or flawed. Yet as long as we

put our best foot forward in playing our roles, the
show of life will have a perfect ending.
COMPASSION
IS THE UNBEARABLENESS OF
THE SIGHT OF SUFFERING
-Dalai Lama-
296
DEEP COMPASSIONATE
LISTENING
Deep compassionate listening is a very powerful
method to heal the sick especially for emotional
healing. The following are 8 tips
on how to listen therapeutically
using Buddhist principles:
1. Invoke the blessings of The

Great Compassionate,
Thousand-Eyed, Thousand-
Handed, Hearer of Cries
Bodhisatta (KWAN YIN).
This will awaken the super-
listening power within us.
2. Be CALM and RELAX. Mindfully, breathe in and

out with a smile. This will help to induce a
peaceful state of mind in the person we are
listening to and also a peaceful environment.
3. Radiate mega dose of LOVING-KINDNESS to

the sick person you are listening to, “May you
be well and happy. May you get well soon. May
you free from mental/physical suffering”.
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Visualize beams of loving and healing energy

radiating out from your body as of Amitabha
Buddha – The Buddha of Infinite Light.
4. Be 100% in the PRESENT MOMENT. Pay

undivided attention to the sick person.
Remember, the most important time is NOW.
The most important person is the one we are
listening to NOW and the most important thing
to do is to care for him NOW.
5. Be TRUTHFUL. What has been confided to us

is private and confidential. Don’t go around
telling everybody not to tell anybody!
6. Be COMPASSIONATE and empathize with an

open heart. Don’t be judgemental and punitive!
We are not playing God. We are not here to
punish people or make people feel guilty. “Eh,
you are Buddhist, how can you be doing this?
Bad Karma! Sure go to hell!” This wouldn’t sound
very nice and helpful.
7. Have an OPEN MIND. The mind functions like a

parachute. It functions best when it’s opened.
Allow the person to ventilate at his own pace.
Don’t interrupt! Don’t jump into conclusion!
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Don’t be trapped by the past! Only then we can

have a full understanding of the person.
8. Have a SILENT MIND. Resist the temptation

to nag and talk too much e.g. “According to this
sutta, you should know that 1. 2. .3 …….” This
rarely works. A more effective way is to guide
through skilful questioning as what the Buddha
did in Rahula Sutta to his son.
A GOOD DOCTOR
CURES SOMETIMES
RELIEVES OFTEN
COMFORTS ALWAYS
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DON’T BE A
KIND-HEARTED FOOL
KINDNESS, HONESTY AND PATIENCE

WITHOUT COMMON SENSE ARE FERTILE
GROUNDS FOR CUNNING PEOPLE
TO TAKE ADVANTAGE OF THOSE
WHO POSSESS SUCH QUALITIES.
SOME PEOPLE REGARD THEM AS
KIND-HEARTED FOOLS
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BUDDHA HIGHLIGHTS THE

VALUE OF TENDING THE SICK
-The Lanka Daily News 25th June 2003-
HE WHO SERVES THE SICK

SERVES THE BUDDHA
Colombo, Sri Lanka - According to an incident

recorded in the Cheevarakkhandina of the Vinaya
Pitaka (I, 301-2: Bu.J. Mahavagga 2, 734) once, during
the Buddha's day, a certain monk fell ill with an
attack of dysentery and was lying fallen on his own
excrements with none to attend on him.
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In his tours of the lodgings with Ananda as attendant,

the Buddha came across him and witnessing the
helpless condition of the sick monk he inquired as to
his illness. Being told that he was ill with dysentery
the Buddha next asked him whether there was anyone
attending on him.
The sick monk replied in the negative adding further

that as he was of no use to the other monks they did
not care to tend him. Thereupon the Buddha got
Ananda to bring water and he himself sprinkled the
water on the invalid while Ananda washed him over.
Buddha holding him by the head and Ananda by the
feet, they raised him and placed him on a bed.
Having done this the Buddha assembled all the in-

dwelling monks and the following dialogue ensued:
Buddha: Monks, is there a sick monk in such and such

a dwelling?
Monks: There is, sir.
B: Do you know that he is not well?
M: Yes sir, we know.
B: What is that monk's illness?
M: It is dysentery, sir.
B: Is there anyone tending him?
M: No, sir.
B: Why is that?
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M: That monk is of no use to the other monks and

therefore the other monks did not care to tend him.
B: Monks, here you have no mother, no father or

anyone else who would tend you.
Therefore if you do not attend on one another when

needed who else is going to do so? As such, hereby I
lay it down as a rule that all monks, when living
together, should attend on the sick irrespective of
their positions as senior-junior, teacher-pupil etc. If
you fail to do so it would be an offence of wrongdoing.
Next he made the celebrated statement highlighting

the value of this service that "HE WHO WISHES TO
ATTEND ON ME SHOULD DO SO ON THE SICK" -
yo mam upatthaheyya so gitaanam upatthaheyya.
In this often-quoted statement it is clearly implied

that attending on the sick is as meritorious as
attending on the Buddha. The significant fact that
emerges is the high premium placed by the Buddha on
the ethical value of ministering to the sick. Knowing
fully well that devotees are quite eager to wait upon
him as a merit-acquiring exercise, the Buddha utilises
it to emphasise the high value of tending the sick, of
which fact people were generally ignorant.
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He also wanted the people to get over this reluctance

to tend the sick owing to such reasons as absence of
any personal gain or loathsomeness involved in it etc.
There was no better way of putting across this lesson
to them in the context. He could not have done it
better.
There is another interesting incident of the same

type wherein the Buddha has set the same example to
his disciples.
It is the case of the Poothigatta Tissa Thera's story

as recorded in the Dhammapada Commentary (i, 319
ff), wherein this monk had been totally abandoned by
the fellow-monks through loathsomeness because his
body was covered with sores owing to a dermatital
eruption. When the Buddha discovered this he boiled
some water and washed him with his own hands and
cleansed and dried his garments as well. When Tissa
became comfortable he preached to him making him
an Arahant.
These two incidents provide ample evidence to the

Buddha's exhibition of precept and example in
highlighting the value of tending the sick. This service
is also recognised as one of the ten acts of merit-
acquisition (dasa-punyakriya) under the term
veyyaavacca.
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The Buddha goes further in

dealing with this subject by laying
down some basic qualifications
necessary for a professional
medical man - be it doctor, nurse
or attendant, for they all tend the
sick (gilaanupatthaka). These are,
he or she……..
i. Should be competent in the

preparation of medicaments as
dispensers
ii. Should know what is wholesome and what is

unwholesome to the patient
iii. Should be able to provide what is wholesome and

remove what is unwholesome
iv. Should perform the attendance work out of

compassion for the patient without any hope of gain in
return
v. Should not become loathful in removing the

patient's excrements, urine, vomit etc. and
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vi. Should be able to please and gladden the patient

with suitable good conversation befitting the occasion,
whenever such behavior becomes necessary.
What an ideal nurse or attendant the Buddha had in

his mind! Is there any possible improvement in these
requirements in this 21st century from what he has
said in the 6th century BC?
A combination of these five requirements would make

a perfect nurse/attendant for all time - some of them
impossible in today's world. Every requirement is
equally important and they complement one another in
a perfect equilibrium.
It may be noted here that the Buddha does not stop

here in giving lessons on this subject. He next goes on
enumerating the qualities that should be found in the
patient as well if he were to really benefit from the
treatment and recover from his or her illness. When
we examine the Buddha's comprehensive account of
diseases, their causes and remedies for them, the
basic qualities that should be found in physicians,
nurses, attendants and even in the patients it
becomes amply evident that during his days in the 6th
century BC Indian medical system, even in public
health, could boast of a very high standard as also
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corroborated by the wonderful stories of surgery

performed by royal physician Jeevaka.
Archaeological remains of hospitals found in India and

Sri Lanka also support this. In this brief discussion on
the values of nursing the sick it would be quite an
injustice if we forget that wonderful personality in
this field from the West, Florence Nightingale (1820-
1910), the Italian-born British woman who dedicated
her whole life for this service, to the extent of a
self-mortification. Generally regarded as the founder
of modern nursing this "angel with the lamp" was born
with a silver spoon in the mouth but felt herself
frustrated and miserable in the idle luxury of her
home.
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Thus she was pushing herself towards a genuine

renunciation of all mundane wealth and comforts for
the sake of her chosen ideal of public nursing.
Very strong and even furious objections from her

parents and relatives could not deter her when at the
age of seven years she got a message from providence
like Joan of Arc calling her for the service.
Starting with administering a small hospital in London

she developed herself to be the ideal nursing lady in
her extremely dedicated service in the
Crimean war.
Her life story is a standing tribute

to what the Buddha has defined as
the ideal in this field. She has
exemplified these requirements for
all time thereby becoming
immortalised as the respected
founder of modern nursing.
Thus, whether in the orient or the occident, nursing

the sick is recognised as a highly meritorious vocation.
It has also a rich legacy behind it in both hemispheres.
This writer recently had the pleasant experience of

participating in a programme of demonstrating this
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universal spirit when a Western type of private

hospital in Colombo got down a 105-year-old more or
less immobilised Buddhist monk from Kandy and gave
him a comprehensive medical check-up completely
free of charge to mark their first anniversary of
service in Sri Lanka. All the doctors, nurses,
attendants, labourers etc. who took part in it
exemplified this noble tradition.
However, last but not least, it is quite sad to say that

at times we have been forced to witness not only un-
Buddhistic but the generally unethical habit of
ridiculing one's enemies by referring to their illnesses
or even physical deformities. It is a misfortune!
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Chapter 8
POWER OF CHANTING
THE MEANING OF PRAYER

Nature is impartial; it cannot be flattered by

prayers. It does not grant any special favours on
request. Humans are not fallen creatures but rising
angels. Prayers are answered by the power of their
own minds.
According to Buddhism, humans

are potential masters of themselves.
Only because of their deep ignorance do
they fail to realise their full potential.
Since the Buddha has shown this hidden
power, people must cultivate their minds
and try to develop it by realising their
innate ability.
A story will illustrate this point. An eagle once laid

her egg in the nest of a hen. The hen hatched the
eagle’s egg along with her own. The hatchlings then
followed the mother hen about as she taught them
to focus on the ground to find their food. The
eaglet, thinking it was a chicken did the same. One
day however, it saw an eagle flying high up in the
sky, and decided to do the same. The other
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chickens laughed at him, but he did not care.

Everyday he persevered until one day he became
strong enough and soared up into the air and
became a lord of the skies, while the other chickens
continued to eke out a living on the ground. We
must think like that eagle.
Buddhism gives full responsibility and dignity to

human beings. It makes them their own masters.
According to Buddhism, no higher being sits in
judgment over a person’s affairs and destiny. That
is to say, our life, our society, our world, is what you
and I want to make out of it, and not what some
other unknown being wants it to be.
Remember that nature is impartial; it cannot be

flattered by prayers. Nature does not grant any
special favors on request. THUS IN BUDDHISM, PRAYER
IS MEDITATION WHICH HAS SELF-CHANGE AS ITS
OBJECT. PRAYER IN MEDITATION ACTS AS AN AID TO
RECONDITION ONE’S NATURE. It is the transforming
of one’s inner nature accomplished by the
purification of the three faculties—thought, word
and deed. Through meditation, we can understand
that ‘we become what we think’, in accordance with
the discoveries of psychology. When we pray, we
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experience some belief in our minds; that is, the

psychological effect that we have created through
our faith and devotion. After reciting certain
verses we also experience the same result. Religious
names or symbols are important to the extent that
they help to develop devotion and confidence, but
must never be considered as ends in themselves.
The Buddha Himself has clearly expressed that

neither the recital of holy scriptures, nor self-
torture, nor sleeping on the ground, nor the
repetition of prayers, penances, hymns, charms,
mantras, incantations and invocations can bring the
real happiness of Nirvana, only purification of the
mind through self effort can do this.
Regarding the use of prayers for attaining the final

goal, the Buddha once used an analogy of a man who
wants to cross a river. If he sits down and prays,
imploring that the far bank of the river will come to
him and carry him across, then his prayer will not
be answered. If he really wants to cross the river,
he must make some effort; he must find some logs
and build a raft, or look for a bridge or construct a
boat or perhaps swim. Somehow he must work to
get across the river. Likewise, if he wants to cross
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the river of Samsara, prayers alone are not enough.

He must work hard by living a religious life, by
controlling his passions, calming his mind, and by
getting rid of all the impurities and defilements in
his mind. Only then can he reach the final goal.
Prayer alone will never take him to the final goal.
IF PRAYER IS NECESSARY, IT SHOULD BE TO STRENGTHEN

AND FOCUS THE MIND AND NOT TO BEG FOR GAINS. The
following prayer of a poet teaches us how to pray.
Buddhists can regard this as meditation to cultivate
the mind:
“LET ME NOT PRAY TO BE SHELTERED FROM DANGERS,

BUT TO BE FEARLESS IN FACING THEM.
LET ME NOT BEG FOR THE STILLING OF MY PAIN,
BUT FOR THE HEART TO CONQUER IT.
LET ME NOT CRAVE IN ANXIOUS FEAR TO BE SAVED,
BUT FOR THE PATIENCE TO WIN MY FREEDOM”
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DO BUDDHIST
PRAY FOR
HEALTH AND
HEALING?
Do Buddhists pray for
health and healing?
This depends a lot on the definition of prayer. In his
book, “Faith and Prayer in the Healing of Cancer”, Dr.
Chris defines prayer as follows:
“Recognition and acceptance of a Supreme Being who

is beyond us in intelligence and power. Having a
harmonious relationship with Him provides us with the
confidence that He will guide us in our next step to
take in life”
If we follow the above generic definition of prayer,

then Buddhist do pray a lot for health and healing.
The Supreme Being and the guide in this context is of
course the Buddha. Buddhist prayer is usually in the
form of chanting, reflection, meditation, meaningful
ritual etc. Having said that Buddhists do pray a lot,
the dynamics of how prayer works in Buddhism is
different from what is believed in conventional
prayers. Through Buddhist prayers, we are actually
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repeatedly being reminded to practice His teachings

(Dharma) and that automatically creates the
conditions conducive for health and healing. The
prayer itself calms the mind and facilitates healing. It
is therefore a SELF-HEALING with confidence in the
Buddha as a supreme guide. It is NOT a begging or
bribing process whereby the Buddha is expected to
physically come to us and heal our sickness. The
Buddha doesn’t do that. He helps us and ‘answers our
prayer’ but in a different way – through His teachings.
I pray that we all understand that.
PRAYER INDEED IS GOOD,

BUT WHILE CALLING ON THE GODS,
A MAN SHOULD HIMSELF LEND A HAND
-Hippocrates (460 BC - 377 BC)-
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THE SIGNIFICANCE OF
PARITTA CHANTING
Paritta chanting is the recital of some of the Sutras

uttered by the Buddha in the Pali language for the
blessing and protection of the devotees.
Paritta Chanting or Sutra Chanting is a well

known Buddhist practice conducted all over the world,
especially in Theravada Buddhist countries where the
Pali language is used for recitals. Many of these are
important sutras from the basic teachings of the
Buddha which were recorded by His disciples.
Originally, these sutras were recorded on ola leaves
about two thousand years ago. Later, they were
compiled into a book known as the ‘Paritta Chanting
Book’. The names of the original books from which
these sutras were selected are the ANGUTTARA
NIKAYA, MAJJHIMA NIKAYA, DIGHA NIKAYA,
SAMYUTTA NIKAYA and KUDDAKA NIKAYA in the
SUTRA PITAKA. The sutras that Buddhists recite
for protection are known as Paritta Chanting. Here
‘protection means shielding ourselves from various
forms of evil spirits, misfortune, sickness and
influence of the planetary systems as well as instilling
confidence in the mind’. The vibrant sound of the
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chanting creates a very pleasing atmosphere in the

vicinity. The rhythm of the chanting is also important.
One might have noticed that when monks recite these
sutras, different intonations are adopted to
harmonise with different sutras intended for
different quarters. It was found very early during
man’s spiritual development that certain rhythms of
the human voice could produce significant
psychological states of peacefulness and serenity in
the minds of ardent listeners. Furthermore,
intonation at certain levels would appeal to devas,
whilst certain rhythms would create a good influence
over lower beings like animals, snakes, or even spirits
or ghosts. Therefore, a soothing and correct rhythm
is an important aspect of Paritta Chanting.
The use of these rhythms is not confined to Buddhism

alone. In every religion, when the followers recite
their prayers by using the holy books, they follow
certain rhythms. We can observe this when we listen
to Quran reading by Muslims and the Veda Mantra
Chanting by Hindu priests in the Sanskrit language.
Some lovely chanting is also carried out by certain
Christian groups, especially the Roman Catholic and
Greek Orthodox sects.
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When the sutras are chanted, three great and

powerful forces are activated. These are the forces
of the Buddha, Dharma and the Sangha. Buddhism is
the combination of these ‘Three Jewels’ and when
invoked together they can bring
great blessings to mankind.
(1) The BUDDHA. He had

cultivated all the great virtues,
wisdom and enlightenment, and
spiritual development before He
gave us His noble Teachings. Even
though the physical presence of the Teacher is no
more with us, His Teachings have remained for the
benefit of mankind. Similarly, the man who discovered
electricity is no more with us, yet by using his
knowledge, the effect of his wisdom still remains. The
illumination that we enjoy today is the result of his
wisdom. The scientists who discovered atomic energy
are no longer living, but the knowledge to use it
remains with us. Likewise the Noble Teachings given
us through the Buddha’s wisdom and enlightenment
are a most effective power for people to draw
inspiration from. When you remember Him and
respect Him, you develop confidence in Him. When you
recite or listen to the words uttered by Him, you
invoke the power of His blessings.
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(2) The DHARMA. It is the power of truth, justice

and peace discovered by the Buddha which provides
spiritual solace for devotees to maintain peace and
happiness. When you develop your compassion,
devotion and understanding, this power of the Dharma
protects you and helps you to develop more
confidence and strength in your mind. Then your mind
itself becomes a very powerful force for your own
protection. When it is known that you uphold the
Dharma, people and other beings will respect you. The
power of the Dharma protects you from various kinds
of bad influence and evil forces. Those who cannot
understand the power of the Dharma and how to live
in accordance with the Dharma, invariably surrender
themselves to all forms of superstitious beliefs and
subject themselves to the influence of many kinds of
gods, spirits and mystical powers which require them
to perform pointless rites and rituals. By so doing,
they only develop more fear and suspicion born out of
ignorance. Large sums of money are spent on such
practices and this could be easily avoided if people
were to develop their confidence in
the Dharma. Dharma is also
described as ‘nature’ or ‘natural
phenomena’, ‘cosmic law’ or ‘gravity’
or a ‘magnet’. Those who have learnt
the nature of these forces
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can protect themselves through the Dharma by

harmonising with them. When the mind is calmed
through perfect knowledge
disturbances cannot create
fear.
(3) The SANGHA. This word

refers to the holy order of
monks who have renounced
their worldly life for their
spiritual development. They
are considered as disciples
of the Buddha, who have
cultivated great virtues to attain sainthood or
Arahanthood. We pay respect to the Sangha
community as the custodians of the Buddha Sasana or
those who had protected and introduced the Dharma
to the world over the last 2,500 years. The services
rendered by the Sangha community have guided
mankind to lead a righteous and noble life. They are
the living link with the Enlightened One who brings
His message to us through the recital of the words
uttered by Him.
The chanting of sutras for blessing was started

during the Buddha’s time. Later, in certain Buddhist
countries such as Sri Lanka, Thailand and Myanmar,
this practice was developed further by organising
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prolonged chanting for one whole night or for several

days. With great devotion, devotees today participate
in the chanting sessions by listening attentively and
intelligently. There were some occasions when the
Buddha and His disciples chanted sutras to bring
spiritual solace to people suffering from epidemics,
famines, sickness and other natural disasters. On one
occasion, when a child was reported to be affected by
some evil influence, the Buddha instructed His monks
to recite sutras to give protection to the child.
The blessing service, by way of chanting, was

effective. Of course, there were instances when the
sutra chanting could not be effective if the victims
had committed some strong bad karma. Nevertheless,
certain minor bad karmic effects can be overcome by
the vibrant power combined with the great virtues
and compassion of those holy people who chant these
sutras. However the effect of strong bad karma can
be temporarily delayed, but it cannot be eradicated
altogether.
Devotees who were tired or fatigued have

experienced relief and calmness after listening to the
chanting of sutras. Such an experience is different
from that provided by music because music can create
excitement in our mind and pander to our emotions
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but does not create spiritual devotion and confidence.

For the last 2,500 years, Buddhist devotees have
experienced the good effects of sutra chanting. We
should try to understand how and why the words
uttered by the Buddha for blessing purposes could be
so effective even after His passing away. It is
mentioned in the Buddha’s teaching that ever since He
had the aspiration to become a Buddha during His
previous births, He had strongly upheld one particular
principle, namely, ‘to abstain from telling lies’.
Without abusing or misusing His words, He spoke
gently without hurting the feelings of others. The
power of Truth has become a source of strength in
the words uttered by the Buddha with great
compassion. However, the power of the Buddha’s word
alone is not enough to secure blessing without the
devotion and understanding of the devotees.
The supernatural effect experienced by many people

in ridding themselves of their sickness and many
other mental disturbances through the medium of the
Buddhist sutras and meditation are proof that they
can be extremely efficacious if used with devotion
and confidence.
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PARITTA CHANTING
FOR HEALTH
What is Paritta chanting?
Parittta is a pali word that means protection.

Paritta chanting refers to the recitation of selected
suttas or discourses of the Buddha for protection and
deliverance from harm and danger. Among the Paritta
suttas commonly chanted for health reasons are
Atanatiya Sutta, Metta Sutta, Bhojjanga Sutta,
Ratana Sutta and Angulimala Sutta. We can chant
them for our own good health and also use them to
bless others with good health.
What are the three types of Paritta?
Sayadaw U Pandita extends the popular use of

the word Paritta by adding adjectives to it. In this
way, there are three kinds of Paritta; Audio Paritta,
Recitative Paritta and Practical Paritta. Audio Paritta
means the protection got by listening to the paritta
recited by others (usually monks). Recitative Paritta
means protection got by reciting the paritta
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personally. Practical Paritta means protection got by

practising the Dharma of morality, concentration and
insight. This is the most powerful paritta because it
uproots the ultimate cause of all sickness; greed,
hatred and delusion.
How does Paritta chanting work?
1. The power of CONFIDENCE. If we chant or listen

with the mind saying, “It won’t work! It won’t work! It
won’t work!” of course it would unlikely to work. On
the other hand, if we do it with full of confidence in
the Triple Gem, it will more likely to work.
2. The power of SOUND. The vibratory & harmonious

sounds of the chanting are soothing to the nerves. It
calms and relaxes the mind. Thus, people can still
benefit from the chanting even though they don’t
really understanding the content.
3. The power of TRUTH and UNDERSTANDING. The

power of truth protects the follower of truth.
Listening to the paritta invokes the Buddha nature in
us and motivates us to walk the Buddha’s path. Thus,
we acquire Practical Paritta,
4. The power of METTA. Having a monk or friends
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who bother to chant for us and be kind to us would

definitely help in healing. Don’t forget that we must
also love ourselves for effective healing to take place.
5. The power of MORALITY. Keeping the precepts

well will release us from guilt that is detrimental for
healing. When we are guilty, we psychological punish
ourselves by not allowing us to get well. Keeping the
precepts also generate good karma that supports
good health.
Who should do Paritta chanting and where can it

be done when we are sick?
1. We can learn the chanting and do it ourselves in a

quiet and peaceful environment. But, when we are
very sick, we may need someone to chant to us. In
such situation, hetero-suggestion may work better
that autosuggestion. Even the Buddha once requested
his disciple, Cunda to chant for Him the Bojjhanga
Sutta when He was sick.
2. We can go to a Buddhist temple & do the chanting

together with a monk representing the Triple Gem.
This has greater psychological impact. The peaceful
environment of a temple also adds on to the efficacy
of the chanting.
325
3. We can invite a Buddhist monk to do the chanting

for us at home/hospital. This is especially when we
are sick and physically inconvenient to go to a temple.
4. We can listen to the chanting by monks recorded in

CD or cassette. This is a convenient way of doing it. It
should be practised regularly even when we are not
sick, so that we can familiarize ourselves with it. It’s
easier to learn the chanting and its meaning when we
are strong and healthy rather than when we are sick.
Once, a monk was called to heal a sick child with a few

words of Paritta chanting. A skeptic in the crowd
observed it all and expressed doubts about such a
superficial way of healing. The master turned to him &
said, “You know nothing of this matters, you are an
ignorant fool!” The skeptic became very upset. He
turned red & shook with anger. Before he could
gather himself to reply, the master spoke again,
“When one word has the power to make you hot &
angry, why should not another word has the power to
heal?”
For further information on Paritta chanting, kindly

refer to the book, ”Paritta Pali, Protective Verses – A
Collection of 11 Protective Suttas” by Sayadaw U Silananda.
The book has an English translation & comes with an audio CD
of the chanting.
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ANGULIMALA
PARITTA
Recital to bless
expectant mothers
for easy childbirth
OH, SISTER! EVER SINCE I WAS REBORN IN THIS NOBLE

BIRTH (ARAHATHOOD), I DO NOT REMEMBER
INTENTIONALLY TAKING THE LIFE OF A BEING. BY THIS
UTTERANCE OF TRUTH, MAY THERE BE COMFORT TO YOU AND
THE CHILD IN YOUR WOMB.
In some Buddhist countries, it is believed that

when the Angulimala Paritta is used to bless the
drinking water of an expectant mother, the woman
would have an easy childbirth.
Venerable Angulimala on one of his usual daily rounds

for alms, came upon a house where he heard the sharp
cries of an expectant mother undergoing protracted
labour. Feeling rather inadequate and helpless, he
reported the incident to the Buddha. The Buddha
then instructed Venerable Angulimala to return to the
same house to give a recital whereupon the woman
delivered her baby without further difficulties. Ever
since, this recital has come to be known as the
Angulima Paritta.
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BODHI PUJA
-By Robert Yap Yen Choon-
The Bodhi tree has been an object of

veneration since the Buddha’s time. Usually after the
rain retreat (Vassa), the Buddha will travel to other
places. Then, many disciples and devotees from afar
who came all the way to Jetavana Monastery could not
meet up with Him during those times.
In view of that, the compassionate Venerable Ananda

then approached the Buddha and asked, “Many
devotees from afar were not able to see you when you
are away. May you give them something that they may
venerate?”
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The Buddha replied that they may venerate the Bodhi

tree as it will remind them of him, as a symbol of
enlightenment. Venerable Moggallana who overheard
the request, instantly used his psychic power, reached
out his hand and took a sapling from the Maha Bodhi
Tree at Bodh Gaya and planted it in Jetavana
Monastery, which still survive after more than 2500
years till now. It was name as “Ananda Bodhi Tree”.
Over the years, the veneration of the Bodhi tree has

become more grand and evolved into a Bodhi Puja. It
consists of offerings e.g. flowers, incense, fruits,
candles, oil lamps, drinks, sweets etc. to the Buddha
and guardian devas residing in the Bodhi tree and in
the shrine area. There will also be recital of suttas
such as Mangala Sutta, Karaniya Metta Sutta,
Sumangala Sutta, Ratana Sutta, Angulimala Sutta etc.
They are several reasons why people perform the

Bodhi Puja other than just for veneration. The
common ones include; to overcome sickness, to break
evil spells, to have good business, to do well in studies,
to do well in interpersonal relationship, to dedicate
merits etc. The suttas chanted by the monks or lay
Buddhist therefore also depends on the purpose for
which they are recited. For example, to ward of evil
spirits and to overcome sickness, the Ratana Sutta is
usually applied with Metta Sutta.
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The following are some of the real life Bodhi Puja

experience that has happened in the temple that I
have been attending.
Once, there was a childless couple from Penang who

has been hoping for a child for many years. They had
been advised to perform a Bodhi Puja and to make
wholesome aspirations. This was repeated and in the
same year the couple had a baby boy and Reverend
was informed that the baby is very intelligent.
It was also reported that once a member of the public

confided to the Reverend that he is a 1st stage HIV
positive patient and sorted his help. His family
members came along with him and pleaded to the
same monk whether there is any known traditional
medicine or prayer which he can seek for divine
intervention. The Reverend advised him to perform
the Bodhi Puja over seven weeks. He dutifully and
with great faith followed the Reverend’s advice.
Miraculously, he recovered from his sickness over
several months. His doctor was stunned by his cure.
He vowed that upon his successful recovery, he would
do whatever the Reverend wants. At that time, the
Reverend was sponsoring a poor child in Sri Lanka for
a heart operation in India. He offered and paid the
balance of the child’s operation of RM 7000.
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Recently, a businessman failed in his business. His

bankers foreclosed two of his company’s properties
which were charged to the banks. He heard about the
power of Bodhi Puja and decided to request the devas
to help. From then onwards, his business began to
recover.
On another occasion, a devotee in the temple had

difficulty in collecting his rents from his delinquent
tenants. They also refused to return the shops to the
devotee. In desperation, he took the 3 Refuge and
sought divine help at the Bodhi tree and vowed to
enrol for the Novitiate Programme in 2004, upon
securing the return of the property. At time of
writing this article, he has already had his wish come
true and performed his novice monk programme.
PRAYER IS AN IMPORTANT PRACTICE

THAT SERVES TO INTERNALIZE THE
IDEALS OF THE BUDDHIST PATH
-G.R. Lewis-
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KWAN YIN &

OM MANI PADME HUM
Faith or confidence is a very important factor

in spiritual healing. It is unlikely to work if a devout
Buddhist was asked to recite
the Quran or Bible for
spiritual healing. In view of
this faith factor, those who
have greater psychologically
affinity to Kwan Yin should
respond better to prayer or
chanting associated with her.
Kwan Yin’s actual name is Bodhisattva Avalokitesvara.

He has many other names e.g. Guan Shi Yin Pu Sa (The
Bodhisattva Who Regards the World’s Sounds), The
Thousand-Handed and Thousand-Eyed Bodhisattva,
The Goddess of Mercy etc. Irrespective of whatever
names, He is basically an embodiment of the virtue of
great compassion.
After becoming a Buddha*, Kwan Yin made a great

compassionate vow. He vowed that whoever chants his
name,
NAMO QIAN SHOU, QIAN YAN,
DA BEI GUAN SHI YIN PUSA
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(Homage to the “Thousand-handed, thousand-eyed, greatly

compassionate Bodhisattva who regards the sounds of the world”)
or chant His Six Character Great Bright Mantra, OM

MANI PADME HUM whole-heartedly, and mindful of
His value of compassion, He shall respond to him
immediately to alleviate his sufferings and adversity
(including sickness).
Whoever chants the GREAT COMPASSIONATE

MANTRA (DA BEI ZHOU) ‘popularised’ by Him would
also have similar benefits of freedom from sickness
and good health. Venerable Master Hsuan Hua said,
“The Great Compassionate Mantra can relieve living
beings of all suffering and difficulty. Because it
relieves suffering and bestows happiness, it’s called
the Great Compassionate Mantra. Most importantly, it
can cure sickness. No matter what your sickness, if
you chant the Great Compassionate Mantra, you will
be cured”.
People might complain that after chanting the

mantras, there is no or partial result. It is important
to emphasize that the chanting has to be done whole-
heartedly and with the spirit of compassion. I’m sure
Kwan Yin will not help anyone who chants His name
insincerely and with a wicked mind e.g.
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“Om Mani Padme Hum! More Money Coming Home! If

you really exist and are that powerful, let me
immediately recover from my sickness. Then, I can
take revenge and kill the idiot who made me sick”.
Although it is not mentioned directly, in my humble
opinion, I think the way how mantras work in
promoting good health is similar to those as described
in Paritta chanting earlier.
It is interesting to note that the 84 verses of the

Great Compassionate Mantra are the names of the 84
Bodhisattvas who control the 84, 000 calamities that
are experienced in our world. Hence, reciting this
mantra actually gives protection by all these
Bodhisattvas. Those who would like to have a more
thorough understanding of the Great Compassionate
Mantra, you may refer to the English translation of
the commentaries by Master Hsuan Hua.
IN MANY RELIGIONS,
GOD IS NOT REGARDED AS A PERSON,
BUT A FORCE PERSONIFIED IN THE MIND
*Note: In the Theravada Buddhist tradition, Kwan Yin is only a bodhisatta, one
who aspires to become a Buddha and in the process of spiritual training. In the
Mahayana Buddhist tradition, Kwan Yin has already completed the spiritual
training to perfection and thus is a Buddha.
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COMMON PRAYER
YOU SAY A PRAYER IN YOUR RELIGION,

AND I’LL SAY A PRAYER AS I KNOW IT,
TOGETHER WE WILL SAY THIS PRAYER
AND IT WILL BE SOMETHING
BEAUTIFUL TO GOD.
-Mother Teresa-
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POWER OF PRAYER
A Japanese researcher by the name Mr.

Emotos has been visually documenting molecular
changes in water by means of his special photographic
techniques. He is able to show us the different
crystalline structures of water under different
condition. For instance, the water crystals before and
after prayer look like the following:
Before PRAYER
After PRAYER
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Mr. Emotos’s work has provided us with factual

evidence, that human vibrational energy, thoughts,
words, ideas and music can affect the molecular
structure of water, the very same water that
comprises over seventy percent of a mature human
body and covers the same amount of our planet.
So, be careful with what we think, wish and say to

others. We can radiate positive thought e.g. METTA
or we can radiate negative thought e.g. ANGER. We
can HEAL and we can also KILL others and the
environment. Choose wisely!
Water crystal in a test tube

with a THANK YOU label
Water crystal in a test tube

With a YOU MAKE ME SICK,
I WILL KILL YOU label
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SCIENTIFIC PRAYER
There is an often quoted research done by
cardiologist, Dr. Randolph Gyrd.
This study focused on 393

patients admitted to the
coronary care unit (CCU) at
the San Francisco
General Hospital, USA.
This study was a
randomised, double-blind
experiment. The patients
were divided into two
groups:
Group 1 consisted of 192 patients. Roman Catholics

and Protestant groups were given the names of
patients. There were asked to pray for the patients.
Each patient had five to seven people praying for
her/him.
Group 2 consisted of 201 patients. No one prayed for

them.
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Results: Group 1 Group2
Those who required antibiotics 3 17

Those requiring diuretics 5 15
Those with cardiopulmonary arrests 3 14
Suffering from pneumonia 3 13
Suffering from heart failure 8 20
Require endotracheal intubation 0 12
As shown, the patients who received prayers did much

better medically than those who did not. This study
was published in the Southern Medical Journal
81:826-829. Would Buddhist prayers have the same
effect as well? There is no reason not to be so!
Perhaps someone should do a study on the efficacy of
Metta Prayer in CCU patients.
RELIGION WITHOUT
SCIENCE IS BLIND
SCIENCE WITHOUT
RELIGION IS CRIPPLED
-Albert Einstein-
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Chapter 9
DEATH & DYING

THE SPIRITUAL NEEDS OF THE

DYING - A BUDDHIST PERSPECTIVE
Compiled by: Ven. Pende Hawter
Introduction
In discussing the spiritual needs of the dying from

the Buddhist perspective, we firstly need to look at
several key points, namely:
• Gaining an understanding of the shortness and

preciousness of life.
• Considering what can help ourselves and others
at the same time of death.
• Considering what goes on after death.
• The Buddhist concept of mind.
Reflections on death
In order to gain an understanding of the shortness

and preciousness of life and how to make it
Meaningful, we need to reflect on the fact that death
is certain and that the time of death is uncertain.
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These points may seem obvious but we rarely stop to

consider the truth of them.
For example, when we consider that

death is certain we can reflect on several
points:
1) There is no possible way to escape death (nobody

ever has),
2) Life has a definite, inflexible limit and each

moment brings us closer to the end of this life, and
3) Death comes in a moment and it's time is

unexpected (and even while alive we devote very little
of our life to spiritual practice).
When reflecting on the fact that the time of

death in uncertain we can analyse this further by
recognising that:
1) The duration of our lifespan is uncertain - young

people can die before old people, the healthy before
the sick, etc.
2) There are many causes and circumstances that lead

to death but few that favour the sustenance of life -
in fact even the things that sustain life and make it
comfortable can kill us e.g. food, our house, our car.
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3) The weakness and fragility of our body contributes

to life's uncertainty - our body can be easily
destroyed by disease or accident.
Reflecting on these points can help us to realise that

life is short and precious and that there is no time to
lose. It is good to remind ourselves of these points
each day. It can be very helpful when first getting up
each day to say to ourselves "TODAY MAY BE THE LAST
DAY OF MY LIFE, LET ME LIVE IT THEREFORE BY MAKING IT
AS MEANINGFUL AS POSSIBLE, BEING OF BENEFIT TO
OTHERS”
It can also be very helpful to consider how we

would react if we were told, for example, that we
only had 3 or 6 months to live, to ask ourselves
questions like:
• Am I ready to die?
• What unfinished business do I have?
• What do I want to do or achieve in the time I
have left?
• Will my priorities change?
• What can help me at the time of death?
LIVE EACH DAY AS THOUGH IT IS

YOUR LAST AND ONE DAY YOU'LL BE RIGHT!
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The other critical point is to consider what will

help us at the time of death. Reflection here
reveals that:
1) Worldly possessions such as wealth,

position or money can't help us.
2) Relatives and friends can neither

prevent death nor go with us.
3) Even our own precious body is of no help to us and

we have to leave it behind.
So ultimately the only thing that can help us is the

state of our mind, the state of our mental or spiritual
development.
Karma and the mind
How is this so? The Buddhist belief is that every

action of body, speech and mind that we create lays
down a subtle imprint in our mind which has the
potential to ripen as future happiness or suffering,
depending on whether the action was positive or
negative. These imprints remain in the mind until they
ripen or until they are purified or cleansed by
spiritual practices. This process in known as the law
of karma.
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The mind itself is formless, shapeless, colourless,

genderless, and has the ability to know or cognize all
phenomena. Its basic nature is luminous and knowing.
The mind also has different levels - gross, subtle, and
very subtle. The very subtle mind is very clear and is
usually only experienced at the time of death or
during advanced meditation
practices. The imprints of our
actions (karmic imprints) are
stored in the very subtle mind.
Death, intermediate state

and rebirth
At the time of death, the body and mind go through a

process of dissolution, where the 25 psycho-physical
constituents that we are comprised of gradually
absorb and lose their ability to function. This process
of dissolution is associated with external and internal
signs. This process continues even after the breathing
ceases, for up to 3 days.
During this process the mind becomes more and more

subtle and clear until it eventually reaches the point
of the 'clear light of death', where it is said to be
approximately 9 times more clear than in the normal
waking state. At this point the mind separates from
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the body, taking with it all of the subtle imprints

from that life and previous ones.
This very subtle mind or consciousness and the very

subtle wind upon which it rides then arises into an
intermediate state (bardo) being which has a subtle
(non-physical) body that can move through solid
objects, travel anywhere just by thinking of that
place, and so on. The intermediate state being stays in
that state for up to 7 weeks, by which time a suitable
place of rebirth is usually found. This place of rebirth
is determined by the force of karma, whereby the
intermediate state being dies and the consciousness
is propelled without control towards the place of
rebirth. The consciousness enters the fertilized egg
at or near the moment of conception and the new life
begins.
Crucial in this whole process is the

state of mind at the time of death,
because it is this that determines the
situation a person will be reborn into.
If the mind is calm and peaceful and imbued with
positive thoughts at the time of death, this will augur
well for a happy rebirth. However, if the mind is in a
state of anger or has strong desire or is fearful etc,
this will predispose to an unhappy or lower type of
rebirth.
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The mind that arises at the time of death is usually

the one that the person is most habituated to. People
tend to die in character, although this is not always so.
So in the Buddhist tradition it is emphasised strongly
that the time to prepare for death is now, because if
we develop and gain control over our mind now and
create many positive causes we will have a calm and
controlled mind at the time of death and be free of
fear. In effect, our whole life is a preparation for
death and it is said that the mark of a spiritual
practitioner is to have no regrets at the time of
death. As a friend of mine said recently on hearing
about these concepts, "Perhaps it's time I started
swotting for the finals!"
The Spiritual Needs of the Dying
When considering the spiritual needs of the dying,

the basic principle is to do whatever you can do to
help the person die with a calm and peaceful mind,
with spiritual/positive thoughts uppermost. This is
because it is believed that the state of mind at the
time of death is vitally important and plays an
important role in determining what will happen to the
person after death.
So whether we are a doctor or nurse relieving pain

and other distressing symptoms and reassuring the
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family, a counselor helping to resolve emotional issues,

a minister of religion offering spiritual counsel, or a
volunteer who offers companionship and support for
the dying person and their loved ones, we are all
contributing significantly towards obtaining this calm
and peaceful state of mind.
Within this basic principle, there are several ways

we can categorise people which will help to
determine the type of spiritual support that they
need, namely:
Is the person conscious or unconscious?
• If conscious, you can do the practices with

them or get them to do them.
• If unconscious, you have to do the practices
for them.
Does the person have specific religious beliefs or not?
• If religious, remind them of their religious

practices.
• If not religious, encourage them to have
positive thoughts, or remind them of positive
things they have done.
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For a person with a spiritual faith it is beneficial to

have spiritual objects around them e.g. an altar, a
rosary, photos of their spiritual teacher, or to play
spiritual music, or to burn incense, and so on -
whatever reminds them of their spiritual practice. It
is good also to talk to them about
their spiritual practices, recite
prayers with them and so forth.
For an unconscious person it is
said to be good to recite prayers,
mantras etc. into their ear.
If a person does not have a spiritual faith, it is

helpful to remind them of positive things they have
done in their life, or of positive qualities such as love
and compassion and kindness.
It is important to avoid religious activities that are

inappropriate or unwanted by the dying person.
Someone standing at the end of the bed reciting
prayers may be an annoyance, and I have seen a case
of an attempted deathbed salvation which greatly
angered the dying person.
The basic aim is to avoid any objects or people that

generate strong attachment or anger in the mind of
the dying person. From the spiritual viewpoint it is
desirable to avoid loud shows of emotion in the
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presence of the dying person. We have to remind

ourselves that the dying process is of great spiritual
importance and we don't want to disturb the mind of
the dying person, which is in an increasingly clear and
subtle state. We have to do whatever we can to allow
the person to die in a calm/happy/peaceful state of
mind.
Meditations for sick and dying people
For those who have advanced illness but

are still conscious there are a number of simple
meditation techniques or visualizations that can be
very helpful.
For those who are anxious or fearful of dying,

teaching them relaxation or guiding them through a
simple relaxation technique can be very beneficial. I
will usually leave them a relaxation tape that they can
use any time of day or night, whenever the need
arises. When appropriate, touch, massage, reflexology
and similar techniques can also be very soothing and
stress-relieving, especially as the person may be
somewhat starved of touch due to the fears and
awkwardness of people who visit them.
A simple meditation technique that is very effective

is awareness of the breath. The person becomes
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aware of the movement of the breath inwards and

outwards at the level of the nostrils, breathing
naturally and easily, not forcing or exaggerating the
breath. At the same time, any thoughts that arise are
let go of, constantly bringing the mind back to the
breath. This technique, although simple, can generate
very calm states of mind and relieve anxiety.
When the awareness of breath is then combined with

the recitation of certain words or mantras or prayer
it becomes very powerful. Just to say
"Let...go...let...go..." in time with the in and out breaths
can be soothing and relaxing. A person with a spiritual
belief can use a prayer or mantra with the breath. For
example, one lady whom I was visiting who was an ex-
Catholic nun chose the prayer "not mine, Lord, but thy
will be done". She shortened this by reciting "Not my
will" on the in-breath and "but yours" on the out-
breath, repeating this over and over again.
The beauty of this technique is that 1) It can be done

for short periods of time and requires little
concentration, which is often reduced by the effects
of disease and medication, 2) It helps to calm the
mind and reduce anxiety, 3) It utilizes and
strengthens the person's spiritual refuge, 4) It does
not require anything other than the breath.
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For both a religious and a non-religious person a white

light 'healing' meditation can bring a lot of comfort
and benefit. The person visualizes a brilliant ball of
white light above their head, with the light streaming
down through their bodies, removing sickness, pain,
fear, anxiety and filling the body with blissful healing
light energy. Depending on the person's belief system,
they can see the light as being in the nature of Jesus,
or Buddha or some other spiritual figure, or they can
just visualize it as a source of universal healing energy.
This meditation combines very well with the breath
awareness technique and is also good to have on tape
to leave with the person, to be used whenever needed
day or night. When a person is close to death they can
also be encouraged to let go into the light, into the
heart of Jesus or Buddha seated above their head,
whatever is appropriate for that person.
The use of guided imagery or gentle music can also be

soothing and relaxing and help the person to have a
calm and peaceful mind as they approach death. A
person in pain can also be guided through a pain
meditation, a technique whereby the pain is explored
in detail, often leading to a reduction or eradication
of the pain. A very profound meditative technique is
to actually use the illness or pain as a way of
developing compassion. For those who can use this
technique the results can be very great. The person is
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encouraged to think that "by me experiencing this

cancer/AIDS/pain etc, may all other beings in the
world be free of this, and may they have good health,
happiness and long life". The person uses their
sickness or pain as a way of opening their heart to
others who are in a similar situation. People who have
used this technique have often gone from being
totally caught up in their own
misery to a state of open-
heartedness and peace.
An even more advanced technique is the meditation on

"taking and giving on the breath" as described in the
Tibetan Buddhist scriptures. In this meditation, one
visualizes taking on the suffering of all other living
beings (or this could be restricted to those with
cancer or AIDS etc) in the form of black smoke,
which is taken in on the in-breath. Then on the out-
breath all of our health and happiness and all positive
qualities are sent out to other living beings in the
form of white light, and we visualize them receiving
everything that they want. At our heart we visualize a
black rock of selfishness, and as the black smoke is
inhaled we visualize it hitting the black rock and
smashing it completely, thus eradicating all trace of
selfishness from our minds.
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This meditation is a profound method for developing

compassion quickly but there will only be a minority of
patients who will be able to use this method. The
usual way to progress in these meditations is to start
with small problems such as a headache or tiredness
etc, then gradually train our minds to transform
bigger and bigger problems.
Conclusion
The aim of all these methods is to help the dying

person die with a calm, happy and positive mind.
Anything that we can do to achieve this will benefit
the person, whether that be good nursing care and
pain relief, massage, the presence of a loving family,
or whatever. It is said that the
best thing we can bring to a
dying person is our own quiet
and peaceful mind.
In this way we will help the dying person make the

transition from this life to the next as smooth and as
meaningful as possible, recognising the vital spiritual
importance of this transition.
My wish is that this short paper may in some way be

of benefit to those who read it and reflect on it, and
hence to the sick or suffering people that you serve.
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☺ DEATH ☺
Death is never far away

I’ve counted over 60
Whom I know or saw
And now I know for sure
They’re no more
They seemed so alive
Just the other day
They talked, they laughed
And even cried
Now they’re gone
To where who knows?
Death is just a thought away

My breath soon will stop too they say
But where will I go?
What will I be?
Who knows?
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Beings have died

More will die
None escapes Death’s jaws
Each year the number rise
No tears can wash away their deeds
Or turn the corpses in their graves
So let the past be dead
For life must go on
Mourning is not the way of the wise
- Venerable Sujiva –
Life is uncertain but death is certain!
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THINGS TO BE DONE WHEN A

FAMILY MEMBER IS CRITICALLY ILL
(A guide to proper Buddhist funeral
by Koperasi Buddhisme Malaysia Berhad)
1. Overcome our own fear and attachment. Be calm,

peaceful and allow our family member to go.
2. The dying person too should be

encouraged to accept death as a
natural and inevitable phenomenon,
and that all of us come according to
our karma and have to go according to
our karma.
3. He should constantly be encouraged to

reflect on the good deeds that he has done, and be
assured that these wholesome deeds of his will lead
him to a good rebirth and support him in his life.
4. Family members may assure the dying person that

he need not worry about them, that he should keep
his mind calm and peaceful, and that it will be all right
to go when his time comes.
5. Give donations and do other meritorious deeds in

his name and share the merit with him. If possible,
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get him personally involved in the meritorious act, or

else he should be informed about it and should
acknowledge it.
6. If the dying person has faith in the Buddhasasana,

a small image of the Buddha, Kwan Yin or some of the
bodhisatta which the sick person has faith in, may be
placed strategically by his bedside as an object for
contemplation (a constant reminder of the noble
qualities the icons represent).
7. Chanting of appropriate parittas (protective

verses) by either monks or laymen could be organised
to comfort the dying person and his family members.
8. He should be encouraged to take refuge in the

Buddha, the Dhamma and the Sangha. Monks could be
invited for breakfast or lunch dana and gifts in the
form of requisites could be prepared for him to offer
to the Sangha.
9. If the dying person has been practising meditation,

remind him of the importance of mindfulness.
Encourage him to constantly note the arising and
falling of events e.g. thoughts, memories, emotions,
visions and sensory perceptions.
357
10. Dhamma friends who are practitioners of

meditation can be invited to radiate loving-kindness
(metta) to the dying person to ease his suffering.
11. If a family member has little faith in the

Buddhasasana or belongs to another religion,
encourage him to have faith, to pray, to have positive
thoughts, etc. in accordance with his religious beliefs
and practices. Do not try to impose your own beliefs
to convert him as this may give rise to confusion,
disturbing emotions or negative thoughts in the mind
of the dying.
12. If a family member had no religion, but seems to

be open-minded, you can try to talk about the
Dhamma, for example, about loving-kindness and
compassion, about the truth of impermanence, about
Four Noble Truths etc. You can try to talk about the
Buddha, taking refuge in the Triple Gem, etc, but be
sensitive, don’t be aggressive, otherwise the person
may react negatively.
13. If the person had no interest in religious or

spiritual matters, find ways to talk to him so that he
can be free from anger, attachment, fear, etc. and
have a positive, peaceful state of mind.
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♫ LIFE NEVER DIES ♫

-A Buddhist Funeral Song-
Life never dies although we live

In midst of change and death
Only the forms shall pass away
And not the spirits breath
The consciousness can never die

Although it seems to fade
It doth but pass to other forms
Which thoughts and acts have made
There is no death all nature cries

The rose will reappear
Its petal will more perfect be
After the winter drear
The tiny bird that lifeless falls

A victim to its prey
Returns again in higher forms
Upon its upward way
From life to life more high and free

The myriads forms evolve
O may we learn to know the truth
This mighty riddle solve
- Datuk Dr. Victor Wee -
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LIFE IS UNCERTAIN
DEATH IS CERTAIN
On one occasion, there was a young woman by

the name Kisa Gotami whose infant son had died.
Quite naturally, she was very attached to her baby
and being overcome with grief, she walked around her
village with the dead body, begging everyone to
restore her son to life. Finally, she came to the
Buddha who knew that in her distracted state, she
was not ready to listen to an intellectual explanation
on the nature of death. Instead, he wanted her to
realize this truth for herself.
So, he said he would help her if she could bring a

handful of mustard seeds from a person who had not
lost a loved one. Kisa Gotami went from house to
house but while people were happy to give her the
mustard seed, everyone told that they had
experienced the death of someone close to them
during their lifetime. As the day wore on, Kisa Gotami
was becoming tired, and her intense grief was abated.
Her mind was now able to see that death is the
common inheritance of anyone who is born. Her son,
who had been born, had to die. Even if the Buddha had
restored him to life, he would die eventually anyway.
When she realized this, she began to understand that
360
all existence is meaningless. She buried her dead son,

returned to the Buddha and became a nun and soon
realized Ultimate Happiness.
BIRTHDAY INDICATION
BIRTHDAY ANNIVERSARY IS AN
INDICATION OF YOUR AGE.
YOU MUST WARD YOURSELF,
SAYING: “I AM ONE YEAR NEARER TO DEATH.”
THOSE OY MY AGE AND THOSE YOUNGER & OLDER
THAN I AM HAVE BEEN DEAD.
-Ashin Janakabhivamsa-
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LONGEVITY
How old do you want to live?
BETTER THAN A HUNDRED YEARS, IS ONE

THE HIGHEST TRUTH
- Dhammapada -
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CONTEMPLATION ON DEATH
(Buddha Puja: Cultivating the mind through devotion –
Compiled by Victor Wee)
I sit now before the Buddha and contemplate

that He and all who knew Him are now dead. Since his
great demise, countless beings have come, bided their
time and gone. The names and deeds of but a few are
remembered. Their many pains, their joys, their
victories and defeats. Like themselves are now but
shadows.
And so it will be with all whom I know. Passing time
will turn into mere shadows the calamities I worry
about, the possibilities I fear, and the pleasures I
chase after. Therefore, I will contemplate the reality
of my own death that I may understand what is of
true value in life.
Because death may soon come, I will repay all debts,
forgive all transgressions and be at odds with none.
Because death may soon come, I will squander no time
brooding on past mistakes but use each day as if it
were my last. Because death may soon come, I will
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purify my mind rather that pamper the body. Because

death may soon come, and I will be separated from
those I love, I will develop detached compassion
rather than possessiveness and clinging.
Because death may soon come, I will use each day
fully, not wasting it on fruitless pursuits and vain
longings. May I be prepared when death finally comes.
May I be fearless as life ebbs away. May my
detachment help in the freeing of the heart.
THE LIFE SPAN OF A HUMAN BEING

IS ONLY AS LONG AS ONE BREATH -
WHEN YOU EXHALE BUT DON’T INHALE
YOU WILL BE DEAD
What am I going to do now if I’m

told by my doctor that I have
terminal cancer and can only live
for another 3 months? Am I
going to do the same thing
that I’m doing now? Is there a
better way of living?
364
CHANGING A RELIGIOUS LABEL

BEFORE DEATH
Merely to believe that there is someone to wash away

our sins without suppressing our evil state of mind, is
not in accordance with the Teachings of the Buddha.
Very often we come across cases of people who

change their religion at the last moment when they
are about to die. By embracing another religion, some
people are under the mistaken belief that they can
‘wash away their sins’ and gain an easy passage to
heaven. They also hope to ensure themselves a more
emotionally charged and aesthetically more attractive
burial. For people who have been living a whole life
time with a particular religion, to suddenly embrace a
religion which is totally new and unfamiliar and to
expect an immediate salvation through their new faith
is indeed very far-fetched. This is only a dream. Some
people are even known to have been converted into
another faith when they are in a state of
unconsciousness and in some cases, even posthumously.
Those who are over zealous and crazy about
converting others into their faith, have misled
uneducated people into believing that theirs is the
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one and only faith with an easy method or short-cut

to heaven. If people are led to believe that there is
someone sitting somewhere up there who can wash
away all the sins committed during a lifetime, then
this belief will only encourage others to commit evil
without fear.
According to the Teachings of the Buddha there is no

such belief that
there is someone
who can wash away
sins. It is only
when people
sincerely realise
that what they are
doing is wrong and
after having
realised this, try
to mend their ways
and do good that
they can suppress
or counter the bad
reactions that
would accrue to them for the evil they had committed.
366
It has become a common sight in many hospitals to

see purveyors of some religions hovering around the
patients promising them ‘life after death’. This is
exploiting the basic ignorance and psychological fear
of the patients. If they really want to help, then they
must be able to work the ‘miracles’ they so proudly
claim lies in their holy books. If they can work
miracles, we will not need hospitals and cemeteries.
Buddhists must never become victims to these people.
They must learn the basic teachings of their noble
religion which tell them that all suffering is the basic
lot of mankind. The only way to end suffering is by
purifying the mind. The individual creates his or her
own suffering and it is that person alone who can end
it. One cannot hope to eradicate the consequences of
one’s evil actions simply by changing one’s religious
label at the doorstep of death.
A dying person’s destiny in the next life depends on

the last thoughts which appear according to the good
and bad karma accumulated during the current
lifetime, irrespective of what type of religious label a
person prefers to display at the last moment.
367
A GUIDE TO BUDDHISM
& ORGAN DONATION
Adapted from a UK transplant brochure,
“Buddhism & Organ Donation”.
What is organ donation?
Organ donation is the gift of

an organ to help someone
else who needs a transplant.
Hundreds of people's lives
are saved each year by
organ transplants. Organs
that can be donated by
people who have died
include the heart, lungs,
kidneys, liver, pancreas and small bowel. Tissue such
as skin, bone, heart valves and corneas can also be
used to help others.
When can organ donation take place?
Doctors and nurses are committed to doing

everything possible to save life. Organs are only
removed for transplantation once all attempts to save
368
life have failed and after death has been certified by

a doctor or doctors who are entirely independent of
the transplant team.
Most donated organs come from people who die from

a severe brain injury and who receive treatment on a
ventilator in an intensive care unit. The brain injury
damages vital centers in the brain stem which are
essential to maintain life. No one can live once these
centers have been destroyed. Tests can show
conclusively when this has happened.
In some circumstances, patients who die in hospital

but are not on a ventilator may also donate. They are
called non-heart beating donors. Sometimes people
who do not die in hospital can become tissue donors.
Consent?
The consent or lack of objection, of those closest to

the patient is always sought before organs can be
donated. This is why it is so important for people to
discuss their wishes with their loved ones. Donation is
an individual choice and views differ even within the
same religious groups. Many families who agree to
organ donation have said that it helps to know some
good has come from their loss.
369
Care and respect?
The removal of organs is carried out with the

greatest care and respect. The family can see the
body afterwards and staff can contact a Buddhist
monk or local religious leader if the family wishes.
Buddhism and organ donation?
Helping others is central to Buddhism along with the

belief that charity forms an integral part of a
spiritual way of life. There are examples in Buddhist
scripture of the compassion shown by Buddha in giving
his life and body to help others. The Sutra of Golden
Light, chapter 18, shows how Buddha gave his body to
save a starving tigress and her cubs, who were later
reborn as his disciples. Human life, like everything
else, is impermanent. It may be considered an act of
compassion to enable another person to continue to
live. For many Buddhists the most important
consideration regarding death is the state of mind as
this will influence the rebirth.
"ORGAN DONATION IS AN EXTREMELY POSITIVE ACTION.

AS LONG AS IT IS TRULY THE WISH OF THE DYING PERSON,
IT WILL NOT HARM IN ANY WAY THE CONSCIOUSNESS THAT
370
IS LEAVING THE BODY.

ON THE CONTRARY, THIS FINAL ACT
OF GENEROSITY ACCUMULATES GOOD KARMA."
-Sogyal Rinpoche, The Tibetan Book of

Living and Dying-
There are many different Buddhist traditions and

organ donation is an individual choice:
"I WOULD BE HAPPY IF I WAS ABLE TO HELP

SOMEONE ELSE LIVE AFTER MY OWN DEATH."
-Dhammarati, Western Buddhist Order-
"NON-ATTACHMENT TO THE BODY CAN BE SEEN IN THE

CONTEXT OF NON-ATTACHMENT TO SELF AND BUDDHIST
TEACHINGS ON IMPERMANENCE. COMPASSION IS A PRE-
EMINENT QUALITY. GIVING ONE'S BODY FOR THE GOOD
OF OTHERS IS SEEN AS A VIRTUE."
-The Amida Trust-
371
"ORGAN DONATION IS ACCEPTABLE IN THERAVADA

BUDDHISM. IT IS A BUDDHIST VIRTUE TO GENEROUSLY
EXTEND HELP TO OTHER SENTIENT BEINGS AND THIS
COVERS THE CASE OF ORGAN DONATION."
-Phramaha Laow Panyasiri,Abbot, The

Buddhavihara Temple-
"I ALWAYS CARRY MY DONOR CARD WITH ME"
-Paul Seto, Director, The Buddhist Society-
372
BUDDHIST ATTITUDE TOWARDS

HUMAN ORGAN DONATIONS
From the Buddhist point

of view, the donation of organs
after one’s death for the
purpose of restoring the life of
another human being clearly
constitutes an act of charity
which forms the basis or
foundation of a spiritual or
religious way of life.
Dana is the Pali term in Buddhism for charity or

generosity. The perfection of this virtue consists of
its practice in three ways, namely:
1. the giving or sharing of material things or worldly

possessions
2. the offering of one’s own bodily organs; and
3. the offering of one’s services for a worthy cause to

save the life even at the risk of sacrificing one’s
own life for the well being and happiness of others
in need.
373
It is through such acts of charity that one is able to

reduce one’s own selfish motives from the mind and
begin to develop and cultivate the great virtues of
loving kindness, compassion and wisdom. The teaching
of the Buddha is for the purpose of reducing
suffering here and now, and to pave the way for the
complete cessation of all forms of suffering. The fear
to participate in a noble act such as that of organ
donation lies primarily in a lack of understanding of
the real nature of existence. There are some people
who believe that when any part of their body or organ
is removed, they will have to go without that organ in
their next life or that they will not be eligible to
enter the kingdom of heaven. There is no rational
basis to such ideas.
From the Buddhist point of view, death takes place

when one’s consciousness leaves the disintegrating
material body. And, it is that relinking of
consciousness, which determines one’s next life. Some
religionists may call this relinking consciousness a
“soul”, while others may call it “spirit” or “mental
energy”. Whatever term is use, it is clear that it has
nothing to do with material components of the body
which subject are subject to—and which return to
their respective sources of energy. The earth
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element returns to the soil; the water element

returns to the streams, and the heat and elements
return to the atmosphere. No matter how well the
body is preserved, whether in a metal or wooden
coffin, decomposition of the body is inevitable. It is
only the consciousness, which goes on to the new
rebirth.
Instead of allowing the organ to rot away and go to

waste, today’s technology and surgical methods have
enabled their component structures such as the heart
and other organs to be used or transplant to restore
life. With the ever-increasing number of organ failure
occurring in the country, the time has come for our
more understanding members of the public to come
forward and volunteer to donate their organs after
their death for a worthy cause.
It is the duty of all understanding

people to join in this noble cause to
help to alleviate suffering of
humanity. Some time ago there was
a car sticker which said, “LEAVE
YOUR ORGANS BEHIND, GOD
KNOWS THAT WE NEED THEM HERE”.
375
THE BODHISATTA’S
LIFE DONATION
The following is a story from the Vyaghri
Jataka that illustrates how the Buddha in his past
lives willingly and joyfully sacrifices his life for the
good and happiness of the
others. Well, we might not be
as super-compassionate and
generous as the Buddha. But,
we can at least partially follow
His foot steps by donating our
organs upon death.
On one occasion when the Bodhisatta (one who aspires

to become a Buddha) was passing through a forest,
accompanied by his disciples, he saw a tigress and her
three cubs near death from starvation. Moved to
compassion, he asked his disciples to secure some
food for them. This was but a pretext to send them
away, for the Bodhisatta thought:
”Why should I search after meat from the body of

another while the whole of my own body is available?
Finding other meat is a matter of chance, and I may
well lose the opportunity of doing my duty. This body
being foul and a source of suffering, he is not wise
376
who would not rejoice as its being spent for the

benefit of another. There are but two things that
make one disregard the grief of another; attachment
to one’s own pleasure and the absence of the power of
helping. But, I cannot take my pleasure while another
grieves, as I am able to help him. Why should I,
therefore be indifferent?”
“By casting myself down this precipice, I sacrifice my

miserable body which will feed the tigress, thus
preventing her from killing the young ones and saving
the young ones from dying by the teeth of their
mother.”
“Furthermore, by doing so, I set an example to those

whose longings are for the good of the world. I
encourage the feeble, I gladden those who
understand the meaning of charity and I inspire the
virtuous. And finally that opportunity I yearned for,
when may I have the opportunity of benefiting others
by offering them my own limbs, I shall obtain it now,
and acquire before long the Samma Sambuddhahood,
the Supreme Enlightenment.”
Thinking thus, he cast himself down the precipice

sacrificing his life for the welfare of those helpless
beings.
377
STEP INTO THE

GATE OF MEDICINE
-Translated by Jo Chen-
The following are excerpts from stories by

students of the Tzu Chi College of Medicine. Their
first experiences in the anatomy lab made them feel
agitated, frustrated and appreciative. The body
donors not only silently guided them into the
mysteries of the human body, but showed them the
impermanence of life and the beauty of death. This
heart-touching moment may become one of their most
precious, unforgettable memories.
DYING WITH DIGNITY

By Lai Kun-cheng,
Anatomy Department Instructor
Knowing that I teach anatomy at

the Tzu Chi College of Medicine, many
friends ask me, "How many dead bodies have you
done?" "Isn't it terrifying?" "Have you ever had some
eerie experience?"
Generally speaking, normal people are scared of

cadavers, not to mention the ghastly experience of
cutting them up. I remember my first class in the
378
gross anatomy lab: I took a knife and carefully,

respectfully dismembered the cadaver, which had the
same body structures as mine. However, this
respectful attitude didn't last long. Just a few weeks
later, my teammates and I started to complain about
this clumsy job and to tease the thick fat of the
cadaver. To me, it was no longer an individual
human that deserved our respect, but a
learning tool. Moreover, the pungent smell
of formalin and the sense of frustration
at failing to find an organ as shown on
the charts made me feel contempt
for the body.
At the end of the semester, looking at the

scattered organs and fat of the bodies, I
asked myself if I had showed even a bit
of respect for them, or if I would
donate my own body for medical
students to dissect into pieces. The answer was
definitely negative. I expected to be treated like a
human being even when I was dead, but I did not see
that on the dissection table.
I admit that in the anatomy lab, I gained a lot of

knowledge which could never be learned through
studying textbooks. I also believed those body donors
deserved our admiration. However, I just couldn't
379
convince myself to join them. I had very mixed

emotions. Why? Because I felt it was something
meaningful to donate our bodies for medical research,
but on the other hand I thought it would be
embarrassing to be dissected by students while lying
naked on a table. (I bet lots of people out there feel
the same way as I did.)
But since I joined Tzu Chi a year ago, I have changed.

Inspired by Master Cheng Yen, who brought the
Buddhist teachings to life, and influenced by the rich
humanitarian spirit of Tzu Chi people, I got rid of my
contradictory thoughts and now feel much more at
ease. The Master says, "Our life is impermanent, but
the life of wisdom is everlasting." Our life is fragile,
indeed. We respect someone not because of how long
he lives, but for how much he contributes to the
world.
Those donors made use of their bodies to teach

students something they could never learn from books.
They won their dignity and respect. To me, it is the
life of wisdom which will benefit all people, generation
after generation. Hence, I no longer reject the idea
of donating my body, and I hope more people will
follow me to help enhance the quality of medical
education.
380
THE TIGER GATE

By Juan Shao-chiu
The entrance of the gross anatomy lab was like the

Tiger Gate between the front and back
stages in Cantonese opera. Once I
set foot into the lab, I had to
set all my emotions aside and
start to play the role of a good
medical student. Was I afraid?
Absolutely! I had never seen
dead bodies. I started to bargain: "Can I just look at
the rest of the body except for that symbol of the
soul, his face?"
I knew it wouldn't work. At the moment the white

cloths covering the body were unwrapped, my muscles,
blood vessels and nerves all tightened up. I held my
breath and took a quick glimpse at my "teacher."
To my surprise, I saw such a peaceful face! He

seemed in deep sleep, tranquil and restful. I was
profoundly touched by the beauty and dignity of
death. My fear gradually melted and the cool lab felt
warmer.
Outside the lab, I could be very sentimental and cry

at the end of any life. However once inside the lab, I
381
had to be tough and cool in order to cut and dissect

the body, because later I would be responsible for
helping people relieve their physical pain. Looking back,
I felt fulfilled and delighted. I wanted to tell him, "I
will remember your gracious look forever. Many
thanks to you."
HUMANITARIANISM VS. MATERIALISM

By Chen Mei-yin
I used to avoid anything related to death. So, from

the first day in medical college, I worried about the
anatomy class.
The moment eventually came. Fortunately, the nuns

from the Abode of Still Thoughts led us in chanting
"Amitabha" before the class began, and that helped
calm us down. However, as I unzipped the body bag, I
was so indescribably apprehensive. What did a person
look like after he died? What kind of person was he
before he died? And what right did I have to dissect
him?
I touched his frozen body and the temperature

showed the distinction between us-I was alive and he
was dead. Perhaps I was just not ready yet. I had felt
so sympathetic when I dissected frogs or mice. How
much more uneasy I felt at dissecting a human being!
382
I wondered what he had been like, what he had done

and where his family was now. The more I humanized
him, the less I could cut into the body. After all, he
was a human being. I thought he deserved respect
even after his death. He shouldn't be "materialized,"
turned into a thing to be used.
Every four students shared a cadaver, so we couldn't

let up on ourselves. Though exhausted, I felt that I
had to learn every little thing. If I ignorantly cut even
a tiny nerve some day, it might affect a patient's life.
Master Cheng Yen said, "You do

not have the right to own
your body, but only the
right to use it."
Those donors
transformed their
wrecked bodies into
something useful. I think the greatest repayment I
can give to the donors is to study hard and become a
conscientious doctor.
A TREMBLING BEGINNING
By Chen Chun-ting
The demarcation line between life and death is so thin

that we can easily go across it. But it is a journey of
383
no return. We can never get those people back once

they go. With the removal of skin layer by layer, I
could see the yellowish fat. Holding the scalpel in my
hand, I asked myself: if this were a living man
tottering on that line between life and death, would I
be able to pull him back to this side?
The class was over. It was getting dark outside the

lab and the distant mountains were covered with mist.
I took one more glance at the lab. Everything was so
unforgettable, especially "him."
Recalling the hard work we had done in the lab, we

wouldn't have been so impressed by the structures of
the human body unless we had seen them. Learning
from our mistakes in our experiments, we strove to
reach a goal of zero mistakes. Those body donors
have not only benefited us small potatoes in the field
of medicine, but our future patients as well.
A THRILL I WILL NEVER FORGET

By Li Kuo-hsien
On the first day of class, dressed in white robes, we

all stood behind the nuns who were chanting
"Amitabha" in time with the tapping of a wooden drum
echoing in the classroom. I held a sheet of paper with
384
a Buddhist scripture on it, but my brain was

completely blank.
Though I was agitated at first, I soon got used to

everything in the lab, opening the box, unwrapping the
white cloths that covered the body... I don't
remember when I started to treat him as an
experimental item. I consoled myself that in the lab, I
had to be fairly unemotional, and so I forgave my lack
of concern.
That afternoon when we were preparing to disclose

the head, I carelessly cut off a blood vessel beneath
the scalp, and the frozen blood clots slowly oozed out.
I couldn't stand my ignorance any more. I dropped
the knife and fell onto the chair, feeling totally
wretched.
For the first time I looked at his face closely, and I

noticed that we were so much alike.
My heart ached when I looked at
his dissected body. I then realized
it indeed needed great love and
courage to donate one's
body. He was as great
as a bodhisattva, willing
to give even his body.
385
SENSE AND SENSIBILITY

By Tsai En-lin
The medical students had a group of "teachers" who

remained silent all the time, but who used themselves
as real-life experiments to drill medical knowledge
into the students.
When I started dissecting the body, I felt the pain

he suffered as if he had become part of my life. I
thought a physician had to be sensitive yet rational,
turning emotions and apprehensions into knowledge.
I imagined that he used to be like us, with feelings of

happiness and sadness. When he died, he must have
been surrounded by his family. Now it was a group of
strangers standing around him. Thinking of this
inexplicable relationship between us, the feelings of
gratitude and respect toward him grew ever more
solid. He was a bodhisattva, turning his
worldly body into knowledge which was
engraved firmly in our minds so that we
could save more patients.
Although we never heard him lecture, we did

sense his great expectation: that we would
become accomplished, dedicated doctors.
386
A TOUGH JOB
By Wang Po-han
After the Buddhist ceremony commemorating the

body donors, all the living people were gone, leaving us
behind with dead people in exquisite iron boxes. When
the advisor called "Go," everyone immediately started
to remove the wrappings, and in a moment the
cadavers were all exposed.
The white wrappings scared me. It was "her." The

other three teammates and I started to make marks
on her chest, like toddlers holding a big pen and trying
to draw a straight line on a piece of wrinkled paper.
Two weeks later, I took the dissection work as
routine, forgetting all fear or even respect for the
dead.
In order to keep up with the schedule, I worked

carelessly and I often cut off vessels and nerves. At
first I thought it was no big deal. However, the more
mistakes I made, the less I could control my temper.
A thought went across my mind: she was not a
disposable commercial item, but an instructor who
wanted to help me acquire enough knowledge to save
my future patients' lives. I lost my confidence to
carry on.
387
Three things happened that made me think thoroughly

about the meaning of body donation. First, a couple of
close calls on my motorcycle made me aware that I
could join her at any moment. Then one day, when I
turned her around, her hair floated loosely in the
preservative solution. I suddenly realized that I might
possibly have met this person before. Third, I felt
furious when I heard someone talk disrespectfully
about a body.
I no longer pay my gratitude and respect to the

people who gave their bodies just because my
instructors told me to. Now I truly feel it in the
depth of my heart.
THE TORCH OF LIFE PASSES ON

By Chang En-ting
When we first made our acquaintance, he was lying

tranquilly on the table. I could sense that under the
khaki skin was a spirit of true love.
Yet although he used his body to show
me complicated body structures, I
only repaid him by breathing on his
undisturbed face as I leaned down
to work. I don't remember how
many afternoons I rummaged
inside his body with medical tools,
388
almost forgetting that he was once a person.
Exhausted after an evening in the lab, I walked

through the dark night back to the empty dorm. In
the shower, gazing at my naked body, I reflected that
there were many people who were once as young as I
and who were loved by their families. But when their
lives were about to vanish, they chose to make them
shine by putting their bodies in our hands. With the
end of this life, many doctors-to-be can obtain
fundamental medical knowledge which will help save
numerous other lives.
He was not simply an anatomy "advisor," but he also

instructed me to delve into the mysteries of living and
dying. Moreover, his devoted religious spirit inspired
in me the true value of life. It is my responsibility to
spread his seeds of enthusiasm and love everywhere.
HEART OF GRATITUDE
By Tu Yi-hsun
The first day of class was my birthday. That day I

gave thanks to my parents for giving me life twenty-
one years ago, and at the same time I experienced
the true meaning of life-continuous giving and
sacrifice.
389
In the anatomy class, I pretended to be highly

interested and concerned. However, inside my heart,
I wondered why we came into this world. Why should
one be a good doctor? As soon as the wrappings were
removed, I saw the answers in the body's peaceful
expressions of kindness, compassion, joy and unselfish
giving.
Looking through the lab windows at the statue of the

Earth Treasury Bodhisattva, I had an unexplainable
feeling of belonging, calm and peaceful. On some
lonely nights when I was totally fatigued by the hard
work, those people who had given themselves always
reminded me that it was worth it all as long as I was
able to serve patients in the future.
At the end of the class, I felt

we had become old friends
and that they had given me so
much. All I can do to repay
them is to carry their great
love to all human beings.
MAY THIS BODY OF MINE BE A SOURCE

OF KNOWLEDGE AND WISDOM TO OTHERS
IN ORDER THAT MANY ARE MORE SKILLFUL IN
HEALING AND BRINGING HAPPINESS
TO HUMANITY!
390
BRAIN DEATH, VEGETATIVE STATE,

COMA & EUTHANASIA
What is DEATH from a MEDICAL point of view?
Most people believe death occurs when a person's

heartbeat and breathing stop. This is called "cardiac
death." But, medically and legally, death occurs when
the entire brain stops working. This is called "brain
death."
What is BRAIN DEATH?
When someone is brain dead, it means that there is no

blood flow or oxygen to their brain and that their
brain including the brain stem is no longer functioning
in any capacity and never will again. One must
understand that everyone dies of brain death.
Whether an old person suffers cardiac arrest/death
391
resulting in the lack of oxygen and nutrients to the

brain, or a younger person suffers a gunshot wound to
the head resulting in brain death. Both are still brain
death.
The brain can survive for up to about six minutes

after the heart stops. The reason to learn
cardiopulmonary resuscitation (CPR) is that if CPR is
started within six minutes of cardiac arrest, the
brain may survive the lack of oxygen. After about six
minutes without CPR, however, the brain begins to die.
When a person is brain dead, can the heart still

beats?
The diagnosis of "brain death" is only possible

because of modern medicine's ability to maintain the
functions of supporting organs of the body after the
brain is no longer viable. When a person is brain dead,
it does not mean that other organs such as the heart,
lungs, kidneys or liver are dead although they may
function for only a few days without life supporting
systems.
If breathing and heartbeat are maintained by

machines and medications, a brain dead person will
appear to be alive. The person's skin may be warm,
the chest will rise and fall in a breathing motion and a
392
heartbeat is seen on a monitor. But, if there is no

brain activity as recorded by an
electroencephalograph (EEG), the person is brain dead
and therefore medically and legally dead.
Would removing life supporting system like a

ventilator be the same as causing the death of my
family member or not giving him/her all possible
chances?
Once a patient is brain dead, he or she is already

dead. The brain will never recover. Since the patient
is already dead, you cannot kill him or her by removing
respiratory support. The respiratory support
equipment only keeps the lungs moving and heart
beating, which gives the appearance that a person is
still living.
YOU SHOULD NOT TELL THE FAMILY MEMBERS OF A

BRAIN DEATH PATIENT THAT YOU ARE GOING TO SWITCH
OFF THE LIFE SUPPORTING SYSTEM! IT SHOULD BE
SWITCHING OFF THE DEATH SUPPORTING SYSTEM!
-Professor Emeritus Datuk Dr. Alex Delikan-
Are there any clinically documented cases where a

patient was declared brain dead and later restored
to a normal life?
393
NO. When you hear about people who were brain dead
and later recovered, these people were not actually
brain dead! They were in a deep coma or vegetative
state with slight brain activity.
What is the difference between BRAIN DEATH,

COMA and VEGETATIVE STATE?
Patients who suffer brain death are not in coma.

Patients in coma may or may not progress to brain
death. Patients in coma may be in deep coma or may
survive in what is termed a "vegetative state." The
difference between these two groups is that a deep
coma patient usually requires hospital care, while a
patient in a vegetative state is better and may be
released to the family for home care. In either case,
the patient is medically and legally considered to be
alive with neurological signs and brain activities
though may be diminished.
How do we tell that a person is brain dead?
The positive examinations for brain death include the

following:
• The pupils stay in mid-position and do not react to light.

• The eyes do not blink when touched (corneal reflex).
394
• The eyes do not rotate in the socket when the head is

moved from side to side or up and down (oculo-cephalic
reflex).
• The eyes do not move when ice water is placed in the ear
canal (oculo-vestibular reflex).
• The patient does not cough or gag when a suction tube is
placed deep into the breathing tube.
• The patient does not breathe when taken off the ventilator.
If clinical examination is equivocal, confirmatory tests

may be done. These could include either an
electroencephalography (EEG) or blood flow study to
demonstrate that the brain is actually no longer
functioning.
What is death from a Buddhist point of view?
According to Buddhism, life is a combination of

mind/mental force (nama) and matter/physical body
(rupa). Mind consists of the consciousness,
perceptions, sensations and volitional activities.
Matter consists of the four great elements of solidity,
fluidity, motion and heat. Death is defined as a
separation of mind and matter.
In the Tibetan Buddhist tradition, death is a process

with 8 cycles with corresponding internal and external
signs. It is in the 4th cycle that breathing actually
ceases but death process is not completed yet. There
395
are five signs to indicate consciousness leaving the

body and therefore the completion of the death
process:
1. Loss of warmth from the heart centre in the middle

of the chest.
2. Body starts to smell or decompose.
3. One or more drops of red or white fluid leaving the

nose or sexual organs.
4. A subtle awareness that the consciousness has left

and the body has become like an empty shell.
5. Body slumping forward (in the case of a meditator

who has been sitting in meditation after the breath
has stopped).
What is the implication of brain death from a

Buddhist point of view?
Nobody can be 100% sure whether death process

from a Buddhist point of view is actually completed in
brain death. But, we know for sure that brain death is
irreversible and the death process will eventually be
completed. So, we are not breaking the first precept
of harming or killing sentient beings if we withhold
396
the life supporting systems of a loved one who is brain

dead. We are just allowing death to occur naturally
which is encouraged in Buddhism. By doing this, we
can even cultivating compassion by allowing the
intensive care unit (ICU) bed to be given to those who
will better benefit from it.
Another important implication is that we can

generously donate our organs to others if we are
brain dead, since we know that we will ‘surely
die’/already dead if diagnosed with it. Why not make
full use of the organs for the happiness of others.
After all, we get a whole new set of it in the next life.
It is believed that if the body is disposed off before
the end of death process whereby the consciousness
leaves the body, this will be very disturbing for the
person who is going through the final stages of
psychological death.
How about organ
donation? The usual
answer given by the
Tibetan lamas to this
question is that if the
wish to donate one’s
organs is done with
motivation of
compassion, then any
397
disturbances to the death process that this causes is

far outweigh by the positive karma that one is
creating by this act of giving.
However, the situation is different if a person is in a

deep coma or vegetative state because medically,
legally and also from a Buddhist point of view they are
not dead and there is chance of regaining
consciousness especially in the early phase. So, it is
not advisable to remove life supporting systems from
a person in deep coma or vegetative state.
What is Euthanasia?
Euthanasia is medically defined as a deliberate

intervention undertaken with the intention of ending a
life so as to relieve intractable suffering (House of
Lord’s 1994, Walton’s 1995). This definition is a
rather general one. It can be done voluntarily with
the dying patient’s request/consent or involuntarily
out of mercy. It may be done with the assistance
from someone e.g. doctor or a family member or by
patient himself/herself (suicide). In October, 1987,
the World Medical Association declared that
euthanasia is medically unethical. Having said that,
there are a few countries in the world e.g.
Netherlands that legalize euthanasia but with very
strict criteria i.e. must be voluntary, terminal illness,
398
performed by a physician, assessed by a Psychiatrist

etc.
It is important to note that avoiding life sustaining

treatment (any medical treatment that serves to
prolong life without reversing the underlying medical
condition e.g. mechanical ventilation, renal dialysis,
blood transfusions, chemotherapy, artificial nutrition)
to avoid artificial prolongation of life is NOT
euthanasia from a medical point of view. The same
goes for withdrawal of life supporting systems in a
brain dead person.
What is the Buddhist view on Euthanasia?
This will depends a lot on what is the exact definition

of euthanasia in this context. It is definitely
acceptable if it is mis-referred to what has been
described in the preceding paragraph as in avoiding
life sustaining treatment and brain dead which are
basically allowing death to occur naturally.
What about a ‘typical-strictly-defined euthanasia’ - a

patient with terminal illness, with a lot of intolerable
physical and mental suffering requesting a doctor to
give him/her medications to speed up death with the
intention to reduce suffering to self and burden to
family members?
399
From a Buddhist point of view, this is not encouraged,

as a living being has the results of its own past karma
to work out and any interference with the situation
will not be anything more than a temporary relief of
the suffering it is bound to endure. It is also in a way
a subtle form of suicide which is again not encouraged
in Buddhism.
Euthanasia is actually a word derived from two Greek

words: eu meaning good and thanatos meaning death.
Put together, it means good death. Well, there are so
many other ways that we can help a person to die
peacefully rather then by euthanasia. We should
concentrate our effort to reduce the physical, mental,
social and spiritual suffering through effective
palliative care e.g. anesthetic service, counseling,
social and spiritual support etc. rather than through
narrow-minded illusory relief by
euthanasia. Bear in mind that a lot
of people who say, “Let me die!” are
actually deep inside the heart
harboring the thoughts of,
“PLEASE GIVE ME A REASON TO
LIVE - I DON’T WANT TO DIE!”.
400
BUDDHIST FUNERAL RITES

Proper Buddhist funeral practices are simple,

solemn and dignified religious services.
As practiced in many
Buddhist countries, a
Buddhist funeral is a simple,
solemn and dignified service.
Unfortunately, some people
have included many
unnecessary, extraneous items and superstitious
practices into the funeral rites. The extraneous items
and practices vary according to the traditions and
customs of the people. Rituals were introduced in the
past by people who could not understand the nature
of life, nature of death, and what life would be after
death. When such ideas were incorporated as so-
called Buddhist practices, critics tended to condemn
Buddhism for expensive and meaningless funeral rites.
If they approach proper persons who have studied
the real Teachings of the Buddha and Buddhist
tradition, they could receive advice on how to perform
Buddhist funeral rites in the correct manner. It is
most unfortunate that a bad impression has been
created that Buddhism encourages people to waste
401
their money and time on unnecessary rites and rituals.

It must be clearly understood that Buddhism has
nothing to do with such debased practices.
Buddhists are not very particular regarding the burial

or cremation of a dead body. In many Buddhist
countries, cremation is customary. For hygienic and
economic reasons, it is advisable to cremate. Today,
the population in the world is increasing and if we
continue to have dead bodies occupying valuable land,
then one day all remaining available land will be
occupied by the dead and the living will have no place
to live.
There are still some people who object to the

cremation of dead bodies. They say that cremation is
against God’s law, in the same way they have objected
to many other things in the past. It will take some
time for such people to understand that cremation is
much more appropriate and convenient than burial.
Besides, Buddhists do not believe that one day

someone will come and awaken the departed persons’
spirits from their graveyards or give life to the ashes
from their urns and decide who should go to heaven
and who should go to hell.
402
The consciousness or mental energy of the departed

person has no connection with the body left behind or
his or her skeleton or ashes. A dead body is simply
the rotten old empty house which the departed
person’s life occupied. The Buddha called it ‘a useless
log’. Many people believe that if the deceased is not
given a proper burial or if a sanctified tombstone is
not placed on the grave, then the soul of the
deceased will wander to the four corners of the world
and weep and wail and sometimes even return to
disturb the relatives. Such a belief cannot be found
anywhere in Buddhism.
Some people believe that if the dead body or the

ashes of the departed person is buried or enshrined
in a particular place by spending a big amount of
money, the departed person will be benefited. If we
really want to honour a departed person, we must do
some meritorious deeds such as giving some donations
to deserving cases and charitable or religious
activities in memory of the departed ones, and not by
performing expensive rites and rituals.
Buddhists believe that when a person dies, rebirth

will take place somewhere else according to his or her
good or bad actions. As long as a person possesses the
craving for existence, that person must experience
403
rebirth. Only the Arahants, who have gone beyond all

passions will have no more rebirths and so after their
death, they will attain their final goal Nirvana.*
How do you want your funeral to be?
FUNERAL REFLECTION
Suppose three people (A good friend, a close family

member and a priest from the temple that you
regularly attend) are invited to your funeral for your
eulogy, what would you want them to say about you?
Start living your life as you would
like them to say about you upon your death!
404
SCIENTIFIC EVIDENCE
ON REBIRTH
One of the ways to deal with
grief is to reflect on Rebirth,
“Life never dies. He/she will be
reborn again and have a whole
new life”. This reflection is of
course in accordance with
fundamental Buddhist belief. I
hereby would like to further
support this belief with
scientific evidence, so that we can reflect on it with
greater confidence. The leading authority in scientific
research on rebirth is Professor Dr. Ian Stevenson.
Ian Stevenson is the former head of the Department

of Psychiatry at the University of Virginia, and now is
the Director of the Division of Personality Studies at
the University of Virginia. He has devoted the last 40
years to the scientific documentation of past life
memories of children from all over the world and has
over 3000 cases in his files. Many people, including
skeptics and scholars, agree that these cases offer
the best evidence yet for reincarnation.
405
EITHER DR. STEVENSON IS MAKING A

COLOSSAL MISTAKE, OR HE WILL BE KNOWN AS
THE GALILEO OF THE 20TH CENTURY."
-Dr Harold Lief-

(Journal of Nervous and Mental Disease)
Dr. Stevenson’s research into the possibility of

reincarnation began in 1960 when he heard of a case
in Sri Lanka where a child claimed to remember a past
life. He thoroughly questioned the child and the
child's parents, as well as the people whom the child
claimed were his parents from his past life. This led
to Dr. Stevenson’s conviction that reincarnation was
possibly a reality.
The more cases he pursued, the greater became his

drive to scientifically open up and conquer an unknown
territory among the world's mysteries, which until
now had been excluded from scientific observation.
Nonetheless, he believed he could approach and
possibly furnish proof of its reality with scientific
means.
In 1960, Dr. Stevenson published two articles in the

Journal of the American Society for Psychical
Research about children who remembered past lives.
In 1974, he published his book, Twenty Cases
406
Suggestive of Reincarnation, and became well known

wherever this book appeared by those people who
already had a long-standing interest in this subject.
They were pleased to finally be presented with such
fundamental research into reincarnation from a
scientific source.
In 35% of cases he investigated, children who died an

unnatural death developed phobias. For example, if
they had drowned in a past life, then they frequently
developed a phobia about going out of their depth in
water. If they had been shot, they were often afraid
of guns and sometimes loud bangs in general. If they
died in a road accident, they would sometimes develop
a phobia of traveling in cars, buses or lorries.
Another frequently observed unusual form of

behavior, which Dr. Stevenson called philias, concerns
children who express the wish to eat different kinds
of food or to wear clothes that were different from
those of their culture. If a child had developed an
alcohol, tobacco or drug addiction as an
adult in a previous incarnation he may
express a need for these
substances and develop cravings
at an early age.
407
Many of these children with past-life memories show

abilities or talents that they had in their previous
lives. Often children who were members of the
opposite sex in their previous life show difficulty in
adjusting to the new sex. These problems relating to
the 'sex change' can lead to homosexuality later on in
their lives. Former girls who were reborn as boys may
wish to dress as girls or prefer to play with girls
rather than boys.
Until now all these human oddities have been a

mystery to conventional psychiatrists - after all, the
parents could not be blamed for their children's
behavior in these cases. At long last research
into reincarnation is shedding some light
on the subject. In the past,
doctors blamed such
peculiarities on a lack or a
surplus of certain hormones,
but now they will have to do
some rethinking.
DEATH IS JUST A TEMPORARY END

TO A TEMPORARY EXISTENCE
-Buddha-
408
THE BUDDHIST CONCEPT

OF HEAVEN AND HELL
Wise people make their own heaven while foolish

people create their own hell here and hereafter.
The Buddhist concept of

heaven and hell is entirely different
from that in other religions.
Buddhists do not accept that these
places are eternal. It is
unreasonable to condemn a person
to eternal hell for his or her human
weakness but quite reasonable to give a person every
chance to develop him or herself. From the Buddhist
point of view, those who go to hell can work
themselves upwards by making use of the merit that
they had acquired previously. There are no locks on
the gates of hell. Hell is a temporary place and there
is no reason for those beings to suffer there forever.
The Buddha’s Teaching shows us that there are

heavens and hells not only beyond this world, but in
this very world itself. Thus the Buddhist conception
of heaven and hell is very reasonable. For instance,
409
the Buddha once said, “When the average ignorant

person makes an assertion to the effect that there is
a Hell (patala) under the ocean he is making a
statement which is false and without basis. The word
‘Hell’ is a term for painful sensations.” The idea of one
particular ready-made place or a place created by god
as heaven and hell is not acceptable to the Buddhist
concept.
The fire of hell in this world is hotter than that of

any possible hell in the world-beyond. There is no fire
equal to anger, lust or greed and ignorance. According
to the Buddha, we are burning from eleven kinds of
physical pain and mental agony: lust, hatred, illusion,
sickness, decay, death, worry, lamentation, pain
(physical and mental), melancholy and grief. People can
burn the entire world with some of these fires of
mental discord. From a Buddhist point of view, the
easiest way to define hell and heaven is that wherever
there is more suffering, either in this world or any
other planes of existence, that place is a hell to those
who suffer. And where there is more pleasure or
happiness, either in this world or any other plane of
existence, that place is a heaven to those who enjoy
their worldly life in that particular place. However, as
the human realm is a mixture of both pain and
happiness, human beings experience both pain and
410
happiness and will be able to realise the real nature of

life. But in many other planes of existence inhabitants
have less chance for this realisation. In certain places
there is more suffering than pleasure while in some
other places there is more pleasure than suffering.
Buddhists believe that after death rebirth can take

place in any one of a number of possible existences.
This future existence is conditioned by the last
thought-moment a person experiences at the point of
death. This last thought which determines the next
existence results from the past actions of a man
either in this life or before that. Hence, if the
predominant thought reflects meritorious action, then
he or she will find the future existence in a happy
state. But that state is temporary and when it is
exhausted a new life must begin all over again,
determined by another dominating ‘karmic’ energy
which lies dormant in the subconscious mind, waiting
for the right conditions to become active. This is very
much like a seed waiting for rain and sunshine to
sprout. This repetitious process goes on endlessly
unless one arrives at ‘Right View’ and makes a firm
resolve to follow the Noble Path which produces the
ultimate happiness of Nirvana. Heaven is a temporary
place where those who have done good deeds
experience more sensual pleasures for a longer period.
411
Hell is another temporary place where those evil

doers experience more physical and mental suffering.
It is not justifiable to believe that such places are
permanent. There is no god behind the scene of
heaven and hell. Each and every
person experiences pain or
pleasure according to good and
bad karma. Buddhists never try to
introduce Buddhism by frightening
people through hell-fire or enticing
people by pointing to paradise. Their
main purpose is character building
and mental training. Buddhists
can practice their religion
without aiming at heaven or
without developing fear of
hell. Their duty is to lead righteous lives by upholding
humane qualities and peace of mind.
HAPPINESS IS A SPACE BETWEEN TWO

SUFFERING & SUFFERING IS A SPACE
BETWEEN TWO HAPPINESS
-Ajahn Brahmavamso-
412
TO THE DEPARTED ONES AS
SKILLFUL BEREAVEMENT
Life is uncertain, death is certain! Though we all

may intellectually know this, we might not be able to
accept the death of a loved one at the emotional level.
A lot of people suffer from negative emotions e.g.
guilt when a loved one passes away e.g. a son in
overseas might feel guilty for not been able to be
with his mother at the point of death. Excessive guilt
or any other negative emotions is not healthy during
bereavement. One of the ways to deal with such
pathological emotion is to find a way for the living
ones to get connected to the departed ones.
From a Buddhist perspective, one of

such ways to connect ourselves to the
departed ones is by dedication of our
merits accrued through our wholesome
actions to them. It is believed that by
doing so, we can help them to achieve a more
favourable birth if they are reborn in woeful states.
Therefore, it is a common practice among Buddhist to

invite monks for dana (alms giving) after the death of
413
a loved one. Before the commencement of a

meritorious deed e.g. dana, whenever possible, it is
good to make a formal invitation to the departed one:
“The late so-and-so, if you are aware that we are

dedicating these merits to you, we now invite you to
come and witness this act. May you benefit by
appreciating and rejoicing in our dedication of
merits”.
It is hoped that by making such formal invitation, the

departed can be aware of the relatives’ offerings and
the guardian devas there will allow him/her to come to
witness the event and participate in the sharing of
merits later.
After the meritorious deeds have been performed,

then the dedication of merits can be performed by
making a verbal announcement as follows:
“Today we have done the following meritorious deeds:

List them out e.g. taking refuge in the Triple Gem,
observing the Five Precepts, given dana to the
Sangha, listened to the Dharma etc. We know offer a
share of these merits especially to the late so-and-
so”.
414
This dedication of merits can act as powerful spiritual

method for us to get connected to the departed ones
and slowly let them go in peace. What a beautiful and
skilful bereavement!
Hello! Thank you very much

for the spiritual food of merits!
Don’t worry about me,
I’m now well, happy and RIP!
415
HOW THE BUDDHA DIED

-Venerable Dr. Mettanando-
During Wesak Day, we are

informed that it is also the
day Buddha attained
Parinibbana. But, not many
know how the Buddha died.
Ancient texts weave two
stories about the Lord
Buddha's death. Was it
planned and willed by the
Buddha, or was it food
poisoning, or something
else altogether? Here's an
account……
The Mahaparinibbana Sutta, from the Long Discourse

of Pali Tipitaka, is without doubt the most reliable
source for details on the death of Siddhattha Gotama
(BCE 563-483), the Lord Buddha. It is composed in a
narrative style that allows readers to follow the story
of the last days of the Buddha, beginning a few
months before he died.
To understand what really happened to the Buddha is

not a simple matter, though. The sutta, or discourse,
paints two conflicting personalities of the Buddha,
one overriding the other.
416
The first personality was that of a miracle worker

who beamed himself and his entourage of monks
across the Ganges River (D II, 89), who had a divine
vision of the settlement of gods on earth (D II, 87),
who could live until the end of the world on condition
that someone invite him to do so (D II, 103), who
determined the time of his own death (D II, 105), and
whose death was glorified by the shower of heavenly
flowers and sandal powder and divine music (D II,
138).
The other personality was that of an aged being who

was failing in health (D II, 120), who almost lost his
life because of a severe pain during his last retreat at
Vesali (D II, 100), and who was forced to come to
terms with his unexpected illness and death after
consuming a special cuisine offered by his generous
host.
These two personalities take turns emerging in

different parts of the narrative. Moreover, there also
appear to be two explanations of the Buddha's cause
of death: One is that the Buddha died because his
attendant, Ananda, failed to invite him to live on to
the age of the world or even longer (D II, 117). The
other is that he died by a sudden illness which began
after he ate what is known as "Sukaramaddava" (D II,
127-157).
417
The former story was probably a legend, or the result

of a political struggle within the Buddhist community
during a stage of transition, whereas the latter
sounds more realistic and accurate in describing a real
life situation that happened in the Buddha's last days.
A number of studies have focused on the nature of

the special cuisine that the Buddha ate during his last
meal as being the agent of his death.
However, there is also another
approach based on the description of
the symptoms and signs given in the
sutta, which modern medical
knowledge can shed light on.
In another mural painting at Wat Ratchasittharam,

the Lord Buddha is approaching death, but he still
takes time to answer questions put forth by the
ascetic Subhadda, his last convert who, after being
admitted to the Buddhist Order, became an arahant
(enlightened monk).
What we know
In the Mahaparinibbana Sutta, we are told that the

Buddha became ill suddenly after he ate a special
delicacy, Sukaramaddava, literally translated as "soft
pork", which had been prepared by his generous host,
418
Cunda Kammaraputta. The name of the cuisine has

attracted the attention of many scholars, and it has
been the focus of academic research on the nature of
the meal or ingredients used in the cooking of this
special dish.
The sutta itself provides details concerning the signs

and symptoms of his illness in addition to some
reliable information about his circumstances over the
previous four months, and these details are also
medically significant.
The sutta begins with King Ajatasattus' plot to

conquer a rival state, Vajji. The Buddha had journeyed
to Vajji to enter his last rainy-season retreat. It was
during this retreat that he fell ill. The symptoms of
the illness were sudden, severe pain.
However, the sutta provides no description of the

location and character of his pain. It mentions his
illness briefly, and says that the pain was intense, and
almost killed him.
Subsequently, the Buddha was visited by Mara, the

God of Death, who invited him to pass away. The
Buddha did not accept the invitation right away. It
was only after Ananda, his attendant, failed to
recognise his hint for an invitation to remain that he
419
died. This piece of the message, though tied up with

myth and supernaturalism, gives us some medically
significant information. When the sutta was composed,
its author was under the impression that the Buddha
died, not because of the food he ate, but because he
already had an underlying illness that was serious and
acute and had the same symptoms of the disease that
finally killed him.
The Timing
Theravada Buddhist tradition has adhered to the

assumption that the historical Buddha passed away
during the night of the full moon in the lunar month of
Visakha (which falls sometime in May to June). But
the timing contradicts information given in the sutta,
which states clearly that the Buddha died soon after
the rainy-season retreat, most likely during the
autumn or mid-winter, that is, November to January.
A description of the miracle of the unseasonal

blooming of leaves and flowers on the sala trees, when
the Buddha was laid down between them, indicates
the time frame given in the sutta.
Autumn and winter, however, are seasons that are not

favourable for the growth of mushrooms, which some
420
scholars believe to be the source of the poison that

the Buddha ate during his last meal.
Diagnosis
The sutta tells us that the Buddha

felt ill immediately after eating the
Sukaramaddava. Since we do not
know anything about the nature of this food, it is
difficult to name it as the direct cause of the
Buddha's illness. But from the descriptions given, the
onset of the illness was quick.
While eating, he felt there was something wrong with

the food and he suggested his host have the food
buried. Soon afterward, he suffered severe stomach
pain and passed blood from his rectum.
We can reasonably assume that the illness started

while he was having his meal, making him think there
was something wrong with the unfamiliar delicacy. Out
of his compassion for others, he had it buried.
Was food poisoning the cause of the illness? It seems

unlikely. The symptoms described do not indicate food
poisoning, which can be very acute, but would hardly
cause diarrhoea with blood. Usually, food poisoning
caused by bacteria does not manifest itself
421
immediately, but takes an incubation period of two to

12 hours to manifest itself, normally with acute
diarrhoea and vomiting, but not the passage of blood.
Another possibility is chemical poisoning, which also

has an immediate effect, but it is unusual for
chemical poisoning to cause severe intestinal bleeding.
Food poisoning with immediate intestinal bleeding
could only have been caused by corrosive chemicals
such as strong acids, which can easily lead to
immediate illness. But corrosive chemicals should have
caused bleeding in the upper intestinal tract, leading
to vomiting blood. None of these severe signs are
mentioned in the text.
Peptic ulcer diseases can be excluded from the list of

possible illnesses as well. In spite of the fact that
their onset is immediate, they are seldom
accompanied by bloody stool. A gastric ulcer with
intestinal bleeding produces black stool when the
ulcer penetrates a blood vessel. An ulcer higher up in
the digestive tract would be more likely to manifest
itself as bloody vomiting, not a passage of blood
through the rectum.
Other evidence against this possibility is that a

patient with a large gastric ulcer usually does not
have an appetite. By accepting the invitation for lunch
422
with the host, we can assume that the Buddha felt as

healthy as any man in his early 80s would feel. Given
his age we cannot rule out that the Buddha did not
have a chronic disease, such as cancer or tuberculosis
or a tropical infection such as dysentery or typhoid,
which could have been quite common in the Buddha's
time.
These diseases could produce bleeding of the lower

intestine, depending on their location. They also agree
with the history of his earlier illness during the
retreat. But they can be ruled out, since they are
usually accompanied by other symptoms, such as
lethargy, loss of appetite, weight loss, growth or mass
in the abdomen. None of these symptoms were
mentioned in the sutta.
A large haemorrhoid can cause severe rectal bleeding,

but it is unlikely that a haemorrhoid could cause
severe abdominal pain unless it is strangulated. But
then it would have greatly disturbed the walking of
the Buddha to the house of his host, and rarely is
haemorrhoid bleeding triggered by a meal.
Mesenteric infarction
A disease that matches the described symptoms-

accompanied by acute abdominal pain and the passage
423
of blood, commonly found among elderly people, and

triggered by a meal is mesenteric infarction, caused
by an obstruction of the blood vessels of the
mesentery. It is lethal. Acute mesenteric ischaemia (a
reduction in the blood supply to the mesentery) is a
grave condition with a high rate of mortality.
The mesentery is a part of the intestinal wall that

binds the whole intestinal tract to the abdominal
cavity. An infarction of the vessels of the mesentery
normally causes the death of the tissue in a large
section of the intestinal tract, which results in a
laceration of the intestinal wall.
This normally produces severe pain in the abdomen

and the passage of blood. The patient usually dies of
acute blood loss. This condition matches the
information given in the sutta. It is also confirmed
later when the Buddha asked Ananda to fetch some
water for him to drink, indicating intense thirst.
As the story goes, Ananda refused, as he saw no

source for clean water. He argued with the Buddha
that the nearby stream had been muddied by a large
caravan of carts. But the Buddha insisted he fetch
water anyway.
424
A question arises at this point: Why did the Buddha

not go to the water himself, instead of pressing his
unwilling attendant to do so? The answer is simple.
The Buddha was suffering from shock caused by
severe blood loss. He could no longer walk, and from
then to his death bed he was most likely carried on a
stretcher.
If this was indeed the situation, the sutta remains

silent about the Buddha's traveling to his deathbed,
possibly because the author felt that it would be an
embarrassment for the Buddha. Geographically, we
know that the distance between the place believed to
be the house of Cunda and the place where the
Buddha died was about 15 to 20 kilometres. It is not
possible for a patient with such a grave illness to walk
such a distance.
More likely, what happened was that the Buddha was

carried on a stretcher by a group of monks to
Kusinara (Kushinagara).
It remains a point of debate whether the Buddha

really determined to pass away at this city,
presumably not much larger than a town. From the
direction of the Buddha's journey, given in the sutta,
he was moving north from Rajagaha. It is possible
that he did not intend to die there, but in the town
425
where he was born, which would have taken a period

of three months to reach.
From the sutta, it is clear that the Buddha was not

anticipating his sudden illness, or else he would not
have accepted the invitation of his host. Kusinara was
probably the nearest town where he could find a
doctor to take care of him. It is not difficult to see a
group of monks hurriedly carrying the Buddha on a
stretcher to the nearest town to save his life.
Before passing away, the Buddha told Ananda that

Cunda was not to be blamed and that his death was
not caused by eating Sukaramaddava. The statement
is significant. The meal was not the direct cause of
his death. The Buddha knew that the symptom was a
repeat of an experience he'd had a few months
earlier, the one which had almost killed him.
Sukaramaddava, no matter the ingredients or how it

was cooked, was not the direct cause of his sudden
illness.
Progression of the disease
Mesenteric infarction is a disease commonly found

among elderly people, caused by the obstruction of
the main artery that supplies the middle section of
426
the bowel-the small intestine-with blood. The most

common cause of the obstruction is the degeneration
of the wall of the blood vessel, the superior
mesenteric artery, causing severe abdominal pain, also
known as abdominal angina.
Normally, the pain is triggered by a large meal, which

requires a higher flow of blood to the digestive tract.
As the obstruction persists, the bowel is deprived of
its blood supply, which subsequently leads to an
infarction, or gangrene, of a section of the intestinal
tract. This in turn results in a laceration of the
intestinal wall, profuse bleeding into the intestinal
tract, and then bloody diarrhoea.
The disease gets worse as the liquid and content of

the intestine oozes out into the peritoneal cavity,
causing peritonitis or inflammation of the abdominal
walls. This is already a lethal condition for the patient,
who often dies due to the loss of blood and other
fluid. If it is not corrected by surgery, the disease
often progresses to septic shock due to bacterial
toxins infiltrating the blood stream.
Retrospective analysis
From the diagnosis given above, we can be rather

certain that the Buddha suffered from mesenteric
427
infarction caused by an occlusion of the superior

mesenteric artery. This was the cause of the pain
that almost killed him a few months earlier during his
last rainy-season retreat.
With the progress of the illness, some of the mucosal

lining of his intestine sloughed off, and this site
became the origin of the bleeding. Arteriosclerosis,
the hardening of the vessel wall caused by ageing, was
the cause of the arterial occlusion, a small blockage
that did not result in bloody diarrhoea, but is a
symptom, also known to us as abdominal angina.
He had his second attack while he was eating the

Sukaramaddava. The pain was probably not intense in
the beginning, but made him feel that there was
something wrong. Suspicious about the nature of the
food, he asked his host to have it all buried, so that
others might not suffer from it.
Soon, the Buddha realised that the illness was serious,

with the passage of blood and more severe pain in his
abdomen. Due to the loss of blood, he went into shock.
The degree of dehydration was so severe that he
could not maintain himself any longer and he had to
take shelter at a tree along the way.
428
Feeling very thirsty and exhausted, he got Ananda to

collect water for him to drink, even though he knew
that the water was muddied. It was there that he
collapsed until his entourage carried him to the
nearest town, Kusinara, where there would have been
a chance of finding a doctor or lodging for him to
recover in.
It was probably true that the Buddha got better

after drinking to replace his fluid loss, and resting on
the stretcher. The experience with the symptoms
told him that his sudden illness was the second attack
of an existing disease. He told Ananda that the meal
was not the cause of his illness, and that Cunda was
not to blame.
A patient with shock, dehydration and profuse blood

loss usually feels very cold. This was the reason why
he told his attendant to prepare a bed using four
sheets of ifsanghati nf. According to Buddhist
monastic discipline, a ifsanghati nf is a cloak, or extra
piece of robe, very large, the size of a bed sheet,
which the Budd ha allowed monks and nuns to wear in
winter.
This information reflects how cold the Buddha felt

because of his loss of blood. Clinically, it is not
possible for a patient who is in a state of shock with
429
severe abdominal pain, most likely peritonitis, pale and

shivering, to be ambulatory.
The Buddha was most likely put into a lodging, where

he was nursed and warmed, located in the city of
Kusinara. This view is also confirmed with the
description of Ananda who, weeping, swoons and holds
onto the door of his lodge after learning that the
Buddha was about to pass away.
Normally, a patient with mesenteric infarction could

live 10 to 20 hours. From the sutta we learn that the
Buddha died about 15 to 18 hours after the
attack. During that time, his attendants would have
tried their best to comfort him, for example, by
warming the room where he was resting, or by
dripping some water into his mouth to quench his
lingering thirst, or by giving him some herbal drinks.
But it would be highly unlikely that a shivering patient
would need someone to fan him as is described in the
sutta.
Off and on, he may have recovered from a state of

exhaustion, allowing him to continue his dialogues with
a few people. Most of his last words could have been
true, and they were memorised by generations of
monks until they were transcribed. But finally, late
into the night, the Buddha died during a second wave
430
of septic shock. His illness stemmed from natural

causes coupled with his age, just as it would for
anyone else.
Conclusion
The hypothesis outlined above

explains several scenes in the
narrative of the sutta, namely,
the pressuring of Ananda to
fetch water, the Buddha's
request for a fourfold cloak for his bed, the ordering
of the meal to be buried, and so on.
It also reveals another possibility of the actual means

of transportation of the Buddha to Kusinara and the
site of his death bed. Sukaramaddava, whatever its
nature, was unlikely to have been the direct cause of
his illness. The Buddha did not die by food poisoning.
Rather, it was the size of the meal, relatively too
large for his already troubled digestive tract, that
triggered the second attack of mesenteric infarction
that brought an end to his life.
Dr. Mettanando Bhikkhu was a physician before entering

the monkhood. He is currently based at Wat Raja
Orasaram, Thailand.
431
DON’T WORRY
BE HEALTHY
VOLUME 3
Compiled by
Dr. PHANG CHENG KAR
DON’T WORRY
BE HEALTHY
Book cover:
VOLUME 3
Compiled by
on March 18, 2005
CAUTION!

FOREWORD




Buddhist Practice.


Chief High Priest,
31st March 2005

ACKNOWLEDGEMENT

• SIS. SOW YENG

• BRO. ENG HOE
• SIS. JULIE TAN
• SIS. KIA GUT
• BRO. ROBERT YAP
&

PREFACE




pckar@tm.net.my
20th February, 2005
CONTENTS
DEDICATION
CAUTION
FOREWORD
ACKNOWLEDGEMENT
PREFACE
VOLUME 1


• Leprosy 83-84




VOLUME 2


• Longevity 362

• Suicide 486-489



BIBLIOGRAPHY
DONATION
Chapter 9
DEATH & DYING

THE SPIRITUAL NEEDS OF THE

DYING - A BUDDHIST PERSPECTIVE
Compiled by: Ven. Pende Hawter
Introduction
In discussing the spiritual needs of the dying from

the Buddhist perspective, we firstly need to look at
several key points, namely:
• Gaining an understanding of the shortness and

preciousness of life.
• Considering what can help ourselves and others
at the same time of death.
• Considering what goes on after death.
• The Buddhist concept of mind.
Reflections on death
In order to gain an understanding of the shortness

and preciousness of life and how to make it
Meaningful, we need to reflect on the fact that death
is certain and that the time of death is uncertain.
340
These points may seem obvious but we rarely stop to

consider the truth of them.
For example, when we consider that

death is certain we can reflect on several
points:
1) There is no possible way to escape death (nobody

ever has),
2) Life has a definite, inflexible limit and each

moment brings us closer to the end of this life, and
3) Death comes in a moment and it's time is

unexpected (and even while alive we devote very little
of our life to spiritual practice).
When reflecting on the fact that the time of

death in uncertain we can analyse this further by
recognising that:
1) The duration of our lifespan is uncertain - young

people can die before old people, the healthy before
the sick, etc.
2) There are many causes and circumstances that lead

to death but few that favour the sustenance of life -
in fact even the things that sustain life and make it
comfortable can kill us e.g. food, our house, our car.
341
3) The weakness and fragility of our body contributes

to life's uncertainty - our body can be easily
destroyed by disease or accident.
Reflecting on these points can help us to realise that

life is short and precious and that there is no time to
lose. It is good to remind ourselves of these points
each day. It can be very helpful when first getting up
each day to say to ourselves "TODAY MAY BE THE LAST
DAY OF MY LIFE, LET ME LIVE IT THEREFORE BY MAKING IT
AS MEANINGFUL AS POSSIBLE, BEING OF BENEFIT TO
OTHERS”
It can also be very helpful to consider how we

would react if we were told, for example, that we
only had 3 or 6 months to live, to ask ourselves
questions like:
• Am I ready to die?
• What unfinished business do I have?
• What do I want to do or achieve in the time I
have left?
• Will my priorities change?
• What can help me at the time of death?
LIVE EACH DAY AS THOUGH IT IS

YOUR LAST AND ONE DAY YOU'LL BE RIGHT!
342
The other critical point is to consider what will

help us at the time of death. Reflection here
reveals that:
1) Worldly possessions such as wealth,

position or money can't help us.
2) Relatives and friends can neither

prevent death nor go with us.
3) Even our own precious body is of no help to us and

we have to leave it behind.
So ultimately the only thing that can help us is the

state of our mind, the state of our mental or spiritual
development.
Karma and the mind
How is this so? The Buddhist belief is that every

action of body, speech and mind that we create lays
down a subtle imprint in our mind which has the
potential to ripen as future happiness or suffering,
depending on whether the action was positive or
negative. These imprints remain in the mind until they
ripen or until they are purified or cleansed by
spiritual practices. This process in known as the law
of karma.
343
The mind itself is formless, shapeless, colourless,

genderless, and has the ability to know or cognize all
phenomena. Its basic nature is luminous and knowing.
The mind also has different levels - gross, subtle, and
very subtle. The very subtle mind is very clear and is
usually only experienced at the time of death or
during advanced meditation
practices. The imprints of our
actions (karmic imprints) are
stored in the very subtle mind.
Death, intermediate state

and rebirth
At the time of death, the body and mind go through a

process of dissolution, where the 25 psycho-physical
constituents that we are comprised of gradually
absorb and lose their ability to function. This process
of dissolution is associated with external and internal
signs. This process continues even after the breathing
ceases, for up to 3 days.
During this process the mind becomes more and more

subtle and clear until it eventually reaches the point
of the 'clear light of death', where it is said to be
approximately 9 times more clear than in the normal
waking state. At this point the mind separates from
344
the body, taking with it all of the subtle imprints

from that life and previous ones.
This very subtle mind or consciousness and the very

subtle wind upon which it rides then arises into an
intermediate state (bardo) being which has a subtle
(non-physical) body that can move through solid
objects, travel anywhere just by thinking of that
place, and so on. The intermediate state being stays in
that state for up to 7 weeks, by which time a suitable
place of rebirth is usually found. This place of rebirth
is determined by the force of karma, whereby the
intermediate state being dies and the consciousness
is propelled without control towards the place of
rebirth. The consciousness enters the fertilized egg
at or near the moment of conception and the new life
begins.
Crucial in this whole process is the

state of mind at the time of death,
because it is this that determines the
situation a person will be reborn into.
If the mind is calm and peaceful and imbued with
positive thoughts at the time of death, this will augur
well for a happy rebirth. However, if the mind is in a
state of anger or has strong desire or is fearful etc,
this will predispose to an unhappy or lower type of
rebirth.
345
The mind that arises at the time of death is usually

the one that the person is most habituated to. People
tend to die in character, although this is not always so.
So in the Buddhist tradition it is emphasised strongly
that the time to prepare for death is now, because if
we develop and gain control over our mind now and
create many positive causes we will have a calm and
controlled mind at the time of death and be free of
fear. In effect, our whole life is a preparation for
death and it is said that the mark of a spiritual
practitioner is to have no regrets at the time of
death. As a friend of mine said recently on hearing
about these concepts, "Perhaps it's time I started
swotting for the finals!"
The Spiritual Needs of the Dying
When considering the spiritual needs of the dying,

the basic principle is to do whatever you can do to
help the person die with a calm and peaceful mind,
with spiritual/positive thoughts uppermost. This is
because it is believed that the state of mind at the
time of death is vitally important and plays an
important role in determining what will happen to the
person after death.
So whether we are a doctor or nurse relieving pain

and other distressing symptoms and reassuring the
346
family, a counselor helping to resolve emotional issues,

a minister of religion offering spiritual counsel, or a
volunteer who offers companionship and support for
the dying person and their loved ones, we are all
contributing significantly towards obtaining this calm
and peaceful state of mind.
Within this basic principle, there are several ways

we can categorise people which will help to
determine the type of spiritual support that they
need, namely:
Is the person conscious or unconscious?
• If conscious, you can do the practices with

them or get them to do them.
• If unconscious, you have to do the practices
for them.
Does the person have specific religious beliefs or not?
• If religious, remind them of their religious

practices.
• If not religious, encourage them to have
positive thoughts, or remind them of positive
things they have done.
347
For a person with a spiritual faith it is beneficial to

have spiritual objects around them e.g. an altar, a
rosary, photos of their spiritual teacher, or to play
spiritual music, or to burn incense, and so on -
whatever reminds them of their spiritual practice. It
is good also to talk to them about
their spiritual practices, recite
prayers with them and so forth.
For an unconscious person it is
said to be good to recite prayers,
mantras etc. into their ear.
If a person does not have a spiritual faith, it is

helpful to remind them of positive things they have
done in their life, or of positive qualities such as love
and compassion and kindness.
It is important to avoid religious activities that are

inappropriate or unwanted by the dying person.
Someone standing at the end of the bed reciting
prayers may be an annoyance, and I have seen a case
of an attempted deathbed salvation which greatly
angered the dying person.
The basic aim is to avoid any objects or people that

generate strong attachment or anger in the mind of
the dying person. From the spiritual viewpoint it is
desirable to avoid loud shows of emotion in the
348
presence of the dying person. We have to remind

ourselves that the dying process is of great spiritual
importance and we don't want to disturb the mind of
the dying person, which is in an increasingly clear and
subtle state. We have to do whatever we can to allow
the person to die in a calm/happy/peaceful state of
mind.
Meditations for sick and dying people
For those who have advanced illness but

are still conscious there are a number of simple
meditation techniques or visualizations that can be
very helpful.
For those who are anxious or fearful of dying,

teaching them relaxation or guiding them through a
simple relaxation technique can be very beneficial. I
will usually leave them a relaxation tape that they can
use any time of day or night, whenever the need
arises. When appropriate, touch, massage, reflexology
and similar techniques can also be very soothing and
stress-relieving, especially as the person may be
somewhat starved of touch due to the fears and
awkwardness of people who visit them.
A simple meditation technique that is very effective

is awareness of the breath. The person becomes
349
aware of the movement of the breath inwards and

outwards at the level of the nostrils, breathing
naturally and easily, not forcing or exaggerating the
breath. At the same time, any thoughts that arise are
let go of, constantly bringing the mind back to the
breath. This technique, although simple, can generate
very calm states of mind and relieve anxiety.
When the awareness of breath is then combined with

the recitation of certain words or mantras or prayer
it becomes very powerful. Just to say
"Let...go...let...go..." in time with the in and out breaths
can be soothing and relaxing. A person with a spiritual
belief can use a prayer or mantra with the breath. For
example, one lady whom I was visiting who was an ex-
Catholic nun chose the prayer "not mine, Lord, but thy
will be done". She shortened this by reciting "Not my
will" on the in-breath and "but yours" on the out-
breath, repeating this over and over again.
The beauty of this technique is that 1) It can be done

for short periods of time and requires little
concentration, which is often reduced by the effects
of disease and medication, 2) It helps to calm the
mind and reduce anxiety, 3) It utilizes and
strengthens the person's spiritual refuge, 4) It does
not require anything other than the breath.
350
For both a religious and a non-religious person a white

light 'healing' meditation can bring a lot of comfort
and benefit. The person visualizes a brilliant ball of
white light above their head, with the light streaming
down through their bodies, removing sickness, pain,
fear, anxiety and filling the body with blissful healing
light energy. Depending on the person's belief system,
they can see the light as being in the nature of Jesus,
or Buddha or some other spiritual figure, or they can
just visualize it as a source of universal healing energy.
This meditation combines very well with the breath
awareness technique and is also good to have on tape
to leave with the person, to be used whenever needed
day or night. When a person is close to death they can
also be encouraged to let go into the light, into the
heart of Jesus or Buddha seated above their head,
whatever is appropriate for that person.
The use of guided imagery or gentle music can also be

soothing and relaxing and help the person to have a
calm and peaceful mind as they approach death. A
person in pain can also be guided through a pain
meditation, a technique whereby the pain is explored
in detail, often leading to a reduction or eradication
of the pain. A very profound meditative technique is
to actually use the illness or pain as a way of
developing compassion. For those who can use this
technique the results can be very great. The person is
351
encouraged to think that "by me experiencing this

cancer/AIDS/pain etc, may all other beings in the
world be free of this, and may they have good health,
happiness and long life". The person uses their
sickness or pain as a way of opening their heart to
others who are in a similar situation. People who have
used this technique have often gone from being
totally caught up in their own
misery to a state of open-
heartedness and peace.
An even more advanced technique is the meditation on

"taking and giving on the breath" as described in the
Tibetan Buddhist scriptures. In this meditation, one
visualizes taking on the suffering of all other living
beings (or this could be restricted to those with
cancer or AIDS etc) in the form of black smoke,
which is taken in on the in-breath. Then on the out-
breath all of our health and happiness and all positive
qualities are sent out to other living beings in the
form of white light, and we visualize them receiving
everything that they want. At our heart we visualize a
black rock of selfishness, and as the black smoke is
inhaled we visualize it hitting the black rock and
smashing it completely, thus eradicating all trace of
selfishness from our minds.
352
This meditation is a profound method for developing

compassion quickly but there will only be a minority of
patients who will be able to use this method. The
usual way to progress in these meditations is to start
with small problems such as a headache or tiredness
etc, then gradually train our minds to transform
bigger and bigger problems.
Conclusion
The aim of all these methods is to help the dying

person die with a calm, happy and positive mind.
Anything that we can do to achieve this will benefit
the person, whether that be good nursing care and
pain relief, massage, the presence of a loving family,
or whatever. It is said that the
best thing we can bring to a
dying person is our own quiet
and peaceful mind.
In this way we will help the dying person make the

transition from this life to the next as smooth and as
meaningful as possible, recognising the vital spiritual
importance of this transition.
My wish is that this short paper may in some way be

of benefit to those who read it and reflect on it, and
hence to the sick or suffering people that you serve.
353
☺ DEATH ☺
Death is never far away

I’ve counted over 60
Whom I know or saw
And now I know for sure
They’re no more
They seemed so alive
Just the other day
They talked, they laughed
And even cried
Now they’re gone
To where who knows?
Death is just a thought away

My breath soon will stop too they say
But where will I go?
What will I be?
Who knows?
354
Beings have died

More will die
None escapes Death’s jaws
Each year the number rise
No tears can wash away their deeds
Or turn the corpses in their graves
So let the past be dead
For life must go on
Mourning is not the way of the wise
- Venerable Sujiva –
Life is uncertain but death is certain!
355
THINGS TO BE DONE WHEN A

FAMILY MEMBER IS CRITICALLY ILL
(A guide to proper Buddhist funeral
by Koperasi Buddhisme Malaysia Berhad)
1. Overcome our own fear and attachment. Be calm,

peaceful and allow our family member to go.
2. The dying person too should be

encouraged to accept death as a
natural and inevitable phenomenon,
and that all of us come according to
our karma and have to go according to
our karma.
3. He should constantly be encouraged to

reflect on the good deeds that he has done, and be
assured that these wholesome deeds of his will lead
him to a good rebirth and support him in his life.
4. Family members may assure the dying person that

he need not worry about them, that he should keep
his mind calm and peaceful, and that it will be all right
to go when his time comes.
5. Give donations and do other meritorious deeds in

his name and share the merit with him. If possible,
356
get him personally involved in the meritorious act, or

else he should be informed about it and should
acknowledge it.
6. If the dying person has faith in the Buddhasasana,

a small image of the Buddha, Kwan Yin or some of the
bodhisatta which the sick person has faith in, may be
placed strategically by his bedside as an object for
contemplation (a constant reminder of the noble
qualities the icons represent).
7. Chanting of appropriate parittas (protective

verses) by either monks or laymen could be organised
to comfort the dying person and his family members.
8. He should be encouraged to take refuge in the

Buddha, the Dhamma and the Sangha. Monks could be
invited for breakfast or lunch dana and gifts in the
form of requisites could be prepared for him to offer
to the Sangha.
9. If the dying person has been practising meditation,

remind him of the importance of mindfulness.
Encourage him to constantly note the arising and
falling of events e.g. thoughts, memories, emotions,
visions and sensory perceptions.
357
10. Dhamma friends who are practitioners of

meditation can be invited to radiate loving-kindness
(metta) to the dying person to ease his suffering.
11. If a family member has little faith in the

Buddhasasana or belongs to another religion,
encourage him to have faith, to pray, to have positive
thoughts, etc. in accordance with his religious beliefs
and practices. Do not try to impose your own beliefs
to convert him as this may give rise to confusion,
disturbing emotions or negative thoughts in the mind
of the dying.
12. If a family member had no religion, but seems to

be open-minded, you can try to talk about the
Dhamma, for example, about loving-kindness and
compassion, about the truth of impermanence, about
Four Noble Truths etc. You can try to talk about the
Buddha, taking refuge in the Triple Gem, etc, but be
sensitive, don’t be aggressive, otherwise the person
may react negatively.
13. If the person had no interest in religious or

spiritual matters, find ways to talk to him so that he
can be free from anger, attachment, fear, etc. and
have a positive, peaceful state of mind.
358
♫ LIFE NEVER DIES ♫

-A Buddhist Funeral Song-
Life never dies although we live

In midst of change and death
Only the forms shall pass away
And not the spirits breath
The consciousness can never die

Although it seems to fade
It doth but pass to other forms
Which thoughts and acts have made
There is no death all nature cries

The rose will reappear
Its petal will more perfect be
After the winter drear
The tiny bird that lifeless falls

A victim to its prey
Returns again in higher forms
Upon its upward way
From life to life more high and free

The myriads forms evolve
O may we learn to know the truth
This mighty riddle solve
- Datuk Dr. Victor Wee -
359
LIFE IS UNCERTAIN
DEATH IS CERTAIN
On one occasion, there was a young woman by

the name Kisa Gotami whose infant son had died.
Quite naturally, she was very attached to her baby
and being overcome with grief, she walked around her
village with the dead body, begging everyone to
restore her son to life. Finally, she came to the
Buddha who knew that in her distracted state, she
was not ready to listen to an intellectual explanation
on the nature of death. Instead, he wanted her to
realize this truth for herself.
So, he said he would help her if she could bring a

handful of mustard seeds from a person who had not
lost a loved one. Kisa Gotami went from house to
house but while people were happy to give her the
mustard seed, everyone told that they had
experienced the death of someone close to them
during their lifetime. As the day wore on, Kisa Gotami
was becoming tired, and her intense grief was abated.
Her mind was now able to see that death is the
common inheritance of anyone who is born. Her son,
who had been born, had to die. Even if the Buddha had
restored him to life, he would die eventually anyway.
When she realized this, she began to understand that
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all existence is meaningless. She buried her dead son,

returned to the Buddha and became a nun and soon
realized Ultimate Happiness.
BIRTHDAY INDICATION
BIRTHDAY ANNIVERSARY IS AN
INDICATION OF YOUR AGE.
YOU MUST WARD YOURSELF,
SAYING: “I AM ONE YEAR NEARER TO DEATH.”
THOSE OY MY AGE AND THOSE YOUNGER & OLDER
THAN I AM HAVE BEEN DEAD.
-Ashin Janakabhivamsa-
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LONGEVITY
How old do you want to live?
BETTER THAN A HUNDRED YEARS, IS ONE

THE HIGHEST TRUTH
- Dhammapada -
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CONTEMPLATION ON DEATH
(Buddha Puja: Cultivating the mind through devotion –
Compiled by Victor Wee)
I sit now before the Buddha and contemplate

that He and all who knew Him are now dead. Since his
great demise, countless beings have come, bided their
time and gone. The names and deeds of but a few are
remembered. Their many pains, their joys, their
victories and defeats. Like themselves are now but
shadows.
And so it will be with all whom I know. Passing time
will turn into mere shadows the calamities I worry
about, the possibilities I fear, and the pleasures I
chase after. Therefore, I will contemplate the reality
of my own death that I may understand what is of
true value in life.
Because death may soon come, I will repay all debts,
forgive all transgressions and be at odds with none.
Because death may soon come, I will squander no time
brooding on past mistakes but use each day as if it
were my last. Because death may soon come, I will
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purify my mind rather that pamper the body. Because

death may soon come, and I will be separated from
those I love, I will develop detached compassion
rather than possessiveness and clinging.
Because death may soon come, I will use each day
fully, not wasting it on fruitless pursuits and vain
longings. May I be prepared when death finally comes.
May I be fearless as life ebbs away. May my
detachment help in the freeing of the heart.
THE LIFE SPAN OF A HUMAN BEING

IS ONLY AS LONG AS ONE BREATH -
WHEN YOU EXHALE BUT DON’T INHALE
YOU WILL BE DEAD
What am I going to do now if I’m

told by my doctor that I have
terminal cancer and can only live
for another 3 months? Am I
going to do the same thing
that I’m doing now? Is there a
better way of living?
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CHANGING A RELIGIOUS LABEL

BEFORE DEATH
Merely to believe that there is someone to wash away

our sins without suppressing our evil state of mind, is
not in accordance with the Teachings of the Buddha.
Very often we come across cases of people who

change their religion at the last moment when they
are about to die. By embracing another religion, some
people are under the mistaken belief that they can
‘wash away their sins’ and gain an easy passage to
heaven. They also hope to ensure themselves a more
emotionally charged and aesthetically more attractive
burial. For people who have been living a whole life
time with a particular religion, to suddenly embrace a
religion which is totally new and unfamiliar and to
expect an immediate salvation through their new faith
is indeed very far-fetched. This is only a dream. Some
people are even known to have been converted into
another faith when they are in a state of
unconsciousness and in some cases, even posthumously.
Those who are over zealous and crazy about
converting others into their faith, have misled
uneducated people into believing that theirs is the
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one and only faith with an easy method or short-cut

to heaven. If people are led to believe that there is
someone sitting somewhere up there who can wash
away all the sins committed during a lifetime, then
this belief will only encourage others to commit evil
without fear.
According to the Teachings of the Buddha there is no

such belief that
there is someone
who can wash away
sins. It is only
when people
sincerely realise
that what they are
doing is wrong and
after having
realised this, try
to mend their ways
and do good that
they can suppress
or counter the bad
reactions that
would accrue to them for the evil they had committed.
366
It has become a common sight in many hospitals to

see purveyors of some religions hovering around the
patients promising them ‘life after death’. This is
exploiting the basic ignorance and psychological fear
of the patients. If they really want to help, then they
must be able to work the ‘miracles’ they so proudly
claim lies in their holy books. If they can work
miracles, we will not need hospitals and cemeteries.
Buddhists must never become victims to these people.
They must learn the basic teachings of their noble
religion which tell them that all suffering is the basic
lot of mankind. The only way to end suffering is by
purifying the mind. The individual creates his or her
own suffering and it is that person alone who can end
it. One cannot hope to eradicate the consequences of
one’s evil actions simply by changing one’s religious
label at the doorstep of death.
A dying person’s destiny in the next life depends on

the last thoughts which appear according to the good
and bad karma accumulated during the current
lifetime, irrespective of what type of religious label a
person prefers to display at the last moment.
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A GUIDE TO BUDDHISM
& ORGAN DONATION
Adapted from a UK transplant brochure,
“Buddhism & Organ Donation”.
What is organ donation?
Organ donation is the gift of

an organ to help someone
else who needs a transplant.
Hundreds of people's lives
are saved each year by
organ transplants. Organs
that can be donated by
people who have died
include the heart, lungs,
kidneys, liver, pancreas and small bowel. Tissue such
as skin, bone, heart valves and corneas can also be
used to help others.
When can organ donation take place?
Doctors and nurses are committed to doing

everything possible to save life. Organs are only
removed for transplantation once all attempts to save
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life have failed and after death has been certified by

a doctor or doctors who are entirely independent of
the transplant team.
Most donated organs come from people who die from

a severe brain injury and who receive treatment on a
ventilator in an intensive care unit. The brain injury
damages vital centers in the brain stem which are
essential to maintain life. No one can live once these
centers have been destroyed. Tests can show
conclusively when this has happened.
In some circumstances, patients who die in hospital

but are not on a ventilator may also donate. They are
called non-heart beating donors. Sometimes people
who do not die in hospital can become tissue donors.
Consent?
The consent or lack of objection, of those closest to

the patient is always sought before organs can be
donated. This is why it is so important for people to
discuss their wishes with their loved ones. Donation is
an individual choice and views differ even within the
same religious groups. Many families who agree to
organ donation have said that it helps to know some
good has come from their loss.
369
Care and respect?
The removal of organs is carried out with the

greatest care and respect. The family can see the
body afterwards and staff can contact a Buddhist
monk or local religious leader if the family wishes.
Buddhism and organ donation?
Helping others is central to Buddhism along with the

belief that charity forms an integral part of a
spiritual way of life. There are examples in Buddhist
scripture of the compassion shown by Buddha in giving
his life and body to help others. The Sutra of Golden
Light, chapter 18, shows how Buddha gave his body to
save a starving tigress and her cubs, who were later
reborn as his disciples. Human life, like everything
else, is impermanent. It may be considered an act of
compassion to enable another person to continue to
live. For many Buddhists the most important
consideration regarding death is the state of mind as
this will influence the rebirth.
"ORGAN DONATION IS AN EXTREMELY POSITIVE ACTION.

AS LONG AS IT IS TRULY THE WISH OF THE DYING PERSON,
IT WILL NOT HARM IN ANY WAY THE CONSCIOUSNESS THAT
370
IS LEAVING THE BODY.

ON THE CONTRARY, THIS FINAL ACT
OF GENEROSITY ACCUMULATES GOOD KARMA."
-Sogyal Rinpoche, The Tibetan Book of

Living and Dying-
There are many different Buddhist traditions and

organ donation is an individual choice:
"I WOULD BE HAPPY IF I WAS ABLE TO HELP

SOMEONE ELSE LIVE AFTER MY OWN DEATH."
-Dhammarati, Western Buddhist Order-
"NON-ATTACHMENT TO THE BODY CAN BE SEEN IN THE

CONTEXT OF NON-ATTACHMENT TO SELF AND BUDDHIST
TEACHINGS ON IMPERMANENCE. COMPASSION IS A PRE-
EMINENT QUALITY. GIVING ONE'S BODY FOR THE GOOD
OF OTHERS IS SEEN AS A VIRTUE."
-The Amida Trust-
371
"ORGAN DONATION IS ACCEPTABLE IN THERAVADA

BUDDHISM. IT IS A BUDDHIST VIRTUE TO GENEROUSLY
EXTEND HELP TO OTHER SENTIENT BEINGS AND THIS
COVERS THE CASE OF ORGAN DONATION."
-Phramaha Laow Panyasiri,Abbot, The

Buddhavihara Temple-
"I ALWAYS CARRY MY DONOR CARD WITH ME"
-Paul Seto, Director, The Buddhist Society-
372
BUDDHIST ATTITUDE TOWARDS

HUMAN ORGAN DONATIONS
From the Buddhist point

of view, the donation of organs
after one’s death for the
purpose of restoring the life of
another human being clearly
constitutes an act of charity
which forms the basis or
foundation of a spiritual or
religious way of life.
Dana is the Pali term in Buddhism for charity or

generosity. The perfection of this virtue consists of
its practice in three ways, namely:
1. the giving or sharing of material things or worldly

possessions
2. the offering of one’s own bodily organs; and
3. the offering of one’s services for a worthy cause to

save the life even at the risk of sacrificing one’s
own life for the well being and happiness of others
in need.
373
It is through such acts of charity that one is able to

reduce one’s own selfish motives from the mind and
begin to develop and cultivate the great virtues of
loving kindness, compassion and wisdom. The teaching
of the Buddha is for the purpose of reducing
suffering here and now, and to pave the way for the
complete cessation of all forms of suffering. The fear
to participate in a noble act such as that of organ
donation lies primarily in a lack of understanding of
the real nature of existence. There are some people
who believe that when any part of their body or organ
is removed, they will have to go without that organ in
their next life or that they will not be eligible to
enter the kingdom of heaven. There is no rational
basis to such ideas.
From the Buddhist point of view, death takes place

when one’s consciousness leaves the disintegrating
material body. And, it is that relinking of
consciousness, which determines one’s next life. Some
religionists may call this relinking consciousness a
“soul”, while others may call it “spirit” or “mental
energy”. Whatever term is use, it is clear that it has
nothing to do with material components of the body
which subject are subject to—and which return to
their respective sources of energy. The earth
374
element returns to the soil; the water element

returns to the streams, and the heat and elements
return to the atmosphere. No matter how well the
body is preserved, whether in a metal or wooden
coffin, decomposition of the body is inevitable. It is
only the consciousness, which goes on to the new
rebirth.
Instead of allowing the organ to rot away and go to

waste, today’s technology and surgical methods have
enabled their component structures such as the heart
and other organs to be used or transplant to restore
life. With the ever-increasing number of organ failure
occurring in the country, the time has come for our
more understanding members of the public to come
forward and volunteer to donate their organs after
their death for a worthy cause.
It is the duty of all understanding

people to join in this noble cause to
help to alleviate suffering of
humanity. Some time ago there was
a car sticker which said, “LEAVE
YOUR ORGANS BEHIND, GOD
KNOWS THAT WE NEED THEM HERE”.
375
THE BODHISATTA’S
LIFE DONATION
The following is a story from the Vyaghri
Jataka that illustrates how the Buddha in his past
lives willingly and joyfully sacrifices his life for the
good and happiness of the
others. Well, we might not be
as super-compassionate and
generous as the Buddha. But,
we can at least partially follow
His foot steps by donating our
organs upon death.
On one occasion when the Bodhisatta (one who aspires

to become a Buddha) was passing through a forest,
accompanied by his disciples, he saw a tigress and her
three cubs near death from starvation. Moved to
compassion, he asked his disciples to secure some
food for them. This was but a pretext to send them
away, for the Bodhisatta thought:
”Why should I search after meat from the body of

another while the whole of my own body is available?
Finding other meat is a matter of chance, and I may
well lose the opportunity of doing my duty. This body
being foul and a source of suffering, he is not wise
376
who would not rejoice as its being spent for the

benefit of another. There are but two things that
make one disregard the grief of another; attachment
to one’s own pleasure and the absence of the power of
helping. But, I cannot take my pleasure while another
grieves, as I am able to help him. Why should I,
therefore be indifferent?”
“By casting myself down this precipice, I sacrifice my

miserable body which will feed the tigress, thus
preventing her from killing the young ones and saving
the young ones from dying by the teeth of their
mother.”
“Furthermore, by doing so, I set an example to those

whose longings are for the good of the world. I
encourage the feeble, I gladden those who
understand the meaning of charity and I inspire the
virtuous. And finally that opportunity I yearned for,
when may I have the opportunity of benefiting others
by offering them my own limbs, I shall obtain it now,
and acquire before long the Samma Sambuddhahood,
the Supreme Enlightenment.”
Thinking thus, he cast himself down the precipice

sacrificing his life for the welfare of those helpless
beings.
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STEP INTO THE

GATE OF MEDICINE
-Translated by Jo Chen-
The following are excerpts from stories by

students of the Tzu Chi College of Medicine. Their
first experiences in the anatomy lab made them feel
agitated, frustrated and appreciative. The body
donors not only silently guided them into the
mysteries of the human body, but showed them the
impermanence of life and the beauty of death. This
heart-touching moment may become one of their most
precious, unforgettable memories.
DYING WITH DIGNITY

By Lai Kun-cheng,
Anatomy Department Instructor
Knowing that I teach anatomy at

the Tzu Chi College of Medicine, many
friends ask me, "How many dead bodies have you
done?" "Isn't it terrifying?" "Have you ever had some
eerie experience?"
Generally speaking, normal people are scared of

cadavers, not to mention the ghastly experience of
cutting them up. I remember my first class in the
378
gross anatomy lab: I took a knife and carefully,

respectfully dismembered the cadaver, which had the
same body structures as mine. However, this
respectful attitude didn't last long. Just a few weeks
later, my teammates and I started to complain about
this clumsy job and to tease the thick fat of the
cadaver. To me, it was no longer an individual
human that deserved our respect, but a
learning tool. Moreover, the pungent smell
of formalin and the sense of frustration
at failing to find an organ as shown on
the charts made me feel contempt
for the body.
At the end of the semester, looking at the

scattered organs and fat of the bodies, I
asked myself if I had showed even a bit
of respect for them, or if I would
donate my own body for medical
students to dissect into pieces. The answer was
definitely negative. I expected to be treated like a
human being even when I was dead, but I did not see
that on the dissection table.
I admit that in the anatomy lab, I gained a lot of

knowledge which could never be learned through
studying textbooks. I also believed those body donors
deserved our admiration. However, I just couldn't
379
convince myself to join them. I had very mixed

emotions. Why? Because I felt it was something
meaningful to donate our bodies for medical research,
but on the other hand I thought it would be
embarrassing to be dissected by students while lying
naked on a table. (I bet lots of people out there feel
the same way as I did.)
But since I joined Tzu Chi a year ago, I have changed.

Inspired by Master Cheng Yen, who brought the
Buddhist teachings to life, and influenced by the rich
humanitarian spirit of Tzu Chi people, I got rid of my
contradictory thoughts and now feel much more at
ease. The Master says, "Our life is impermanent, but
the life of wisdom is everlasting." Our life is fragile,
indeed. We respect someone not because of how long
he lives, but for how much he contributes to the
world.
Those donors made use of their bodies to teach

students something they could never learn from books.
They won their dignity and respect. To me, it is the
life of wisdom which will benefit all people, generation
after generation. Hence, I no longer reject the idea
of donating my body, and I hope more people will
follow me to help enhance the quality of medical
education.
380
THE TIGER GATE

By Juan Shao-chiu
The entrance of the gross anatomy lab was like the

Tiger Gate between the front and back
stages in Cantonese opera. Once I
set foot into the lab, I had to
set all my emotions aside and
start to play the role of a good
medical student. Was I afraid?
Absolutely! I had never seen
dead bodies. I started to bargain: "Can I just look at
the rest of the body except for that symbol of the
soul, his face?"
I knew it wouldn't work. At the moment the white

cloths covering the body were unwrapped, my muscles,
blood vessels and nerves all tightened up. I held my
breath and took a quick glimpse at my "teacher."
To my surprise, I saw such a peaceful face! He

seemed in deep sleep, tranquil and restful. I was
profoundly touched by the beauty and dignity of
death. My fear gradually melted and the cool lab felt
warmer.
Outside the lab, I could be very sentimental and cry

at the end of any life. However once inside the lab, I
381
had to be tough and cool in order to cut and dissect

the body, because later I would be responsible for
helping people relieve their physical pain. Looking back,
I felt fulfilled and delighted. I wanted to tell him, "I
will remember your gracious look forever. Many
thanks to you."
HUMANITARIANISM VS. MATERIALISM

By Chen Mei-yin
I used to avoid anything related to death. So, from

the first day in medical college, I worried about the
anatomy class.
The moment eventually came. Fortunately, the nuns

from the Abode of Still Thoughts led us in chanting
"Amitabha" before the class began, and that helped
calm us down. However, as I unzipped the body bag, I
was so indescribably apprehensive. What did a person
look like after he died? What kind of person was he
before he died? And what right did I have to dissect
him?
I touched his frozen body and the temperature

showed the distinction between us-I was alive and he
was dead. Perhaps I was just not ready yet. I had felt
so sympathetic when I dissected frogs or mice. How
much more uneasy I felt at dissecting a human being!
382
I wondered what he had been like, what he had done

and where his family was now. The more I humanized
him, the less I could cut into the body. After all, he
was a human being. I thought he deserved respect
even after his death. He shouldn't be "materialized,"
turned into a thing to be used.
Every four students shared a cadaver, so we couldn't

let up on ourselves. Though exhausted, I felt that I
had to learn every little thing. If I ignorantly cut even
a tiny nerve some day, it might affect a patient's life.
Master Cheng Yen said, "You do

not have the right to own
your body, but only the
right to use it."
Those donors
transformed their
wrecked bodies into
something useful. I think the greatest repayment I
can give to the donors is to study hard and become a
conscientious doctor.
A TREMBLING BEGINNING
By Chen Chun-ting
The demarcation line between life and death is so thin

that we can easily go across it. But it is a journey of
383
no return. We can never get those people back once

they go. With the removal of skin layer by layer, I
could see the yellowish fat. Holding the scalpel in my
hand, I asked myself: if this were a living man
tottering on that line between life and death, would I
be able to pull him back to this side?
The class was over. It was getting dark outside the

lab and the distant mountains were covered with mist.
I took one more glance at the lab. Everything was so
unforgettable, especially "him."
Recalling the hard work we had done in the lab, we

wouldn't have been so impressed by the structures of
the human body unless we had seen them. Learning
from our mistakes in our experiments, we strove to
reach a goal of zero mistakes. Those body donors
have not only benefited us small potatoes in the field
of medicine, but our future patients as well.
A THRILL I WILL NEVER FORGET

By Li Kuo-hsien
On the first day of class, dressed in white robes, we

all stood behind the nuns who were chanting
"Amitabha" in time with the tapping of a wooden drum
echoing in the classroom. I held a sheet of paper with
384
a Buddhist scripture on it, but my brain was

completely blank.
Though I was agitated at first, I soon got used to

everything in the lab, opening the box, unwrapping the
white cloths that covered the body... I don't
remember when I started to treat him as an
experimental item. I consoled myself that in the lab, I
had to be fairly unemotional, and so I forgave my lack
of concern.
That afternoon when we were preparing to disclose

the head, I carelessly cut off a blood vessel beneath
the scalp, and the frozen blood clots slowly oozed out.
I couldn't stand my ignorance any more. I dropped
the knife and fell onto the chair, feeling totally
wretched.
For the first time I looked at his face closely, and I

noticed that we were so much alike.
My heart ached when I looked at
his dissected body. I then realized
it indeed needed great love and
courage to donate one's
body. He was as great
as a bodhisattva, willing
to give even his body.
385
SENSE AND SENSIBILITY

By Tsai En-lin
The medical students had a group of "teachers" who

remained silent all the time, but who used themselves
as real-life experiments to drill medical knowledge
into the students.
When I started dissecting the body, I felt the pain

he suffered as if he had become part of my life. I
thought a physician had to be sensitive yet rational,
turning emotions and apprehensions into knowledge.
I imagined that he used to be like us, with feelings of

happiness and sadness. When he died, he must have
been surrounded by his family. Now it was a group of
strangers standing around him. Thinking of this
inexplicable relationship between us, the feelings of
gratitude and respect toward him grew ever more
solid. He was a bodhisattva, turning his
worldly body into knowledge which was
engraved firmly in our minds so that we
could save more patients.
Although we never heard him lecture, we did

sense his great expectation: that we would
become accomplished, dedicated doctors.
386
A TOUGH JOB
By Wang Po-han
After the Buddhist ceremony commemorating the

body donors, all the living people were gone, leaving us
behind with dead people in exquisite iron boxes. When
the advisor called "Go," everyone immediately started
to remove the wrappings, and in a moment the
cadavers were all exposed.
The white wrappings scared me. It was "her." The

other three teammates and I started to make marks
on her chest, like toddlers holding a big pen and trying
to draw a straight line on a piece of wrinkled paper.
Two weeks later, I took the dissection work as
routine, forgetting all fear or even respect for the
dead.
In order to keep up with the schedule, I worked

carelessly and I often cut off vessels and nerves. At
first I thought it was no big deal. However, the more
mistakes I made, the less I could control my temper.
A thought went across my mind: she was not a
disposable commercial item, but an instructor who
wanted to help me acquire enough knowledge to save
my future patients' lives. I lost my confidence to
carry on.
387
Three things happened that made me think thoroughly

about the meaning of body donation. First, a couple of
close calls on my motorcycle made me aware that I
could join her at any moment. Then one day, when I
turned her around, her hair floated loosely in the
preservative solution. I suddenly realized that I might
possibly have met this person before. Third, I felt
furious when I heard someone talk disrespectfully
about a body.
I no longer pay my gratitude and respect to the

people who gave their bodies just because my
instructors told me to. Now I truly feel it in the
depth of my heart.
THE TORCH OF LIFE PASSES ON

By Chang En-ting
When we first made our acquaintance, he was lying

tranquilly on the table. I could sense that under the
khaki skin was a spirit of true love.
Yet although he used his body to show
me complicated body structures, I
only repaid him by breathing on his
undisturbed face as I leaned down
to work. I don't remember how
many afternoons I rummaged
inside his body with medical tools,
388
almost forgetting that he was once a person.
Exhausted after an evening in the lab, I walked

through the dark night back to the empty dorm. In
the shower, gazing at my naked body, I reflected that
there were many people who were once as young as I
and who were loved by their families. But when their
lives were about to vanish, they chose to make them
shine by putting their bodies in our hands. With the
end of this life, many doctors-to-be can obtain
fundamental medical knowledge which will help save
numerous other lives.
He was not simply an anatomy "advisor," but he also

instructed me to delve into the mysteries of living and
dying. Moreover, his devoted religious spirit inspired
in me the true value of life. It is my responsibility to
spread his seeds of enthusiasm and love everywhere.
HEART OF GRATITUDE
By Tu Yi-hsun
The first day of class was my birthday. That day I

gave thanks to my parents for giving me life twenty-
one years ago, and at the same time I experienced
the true meaning of life-continuous giving and
sacrifice.
389
In the anatomy class, I pretended to be highly

interested and concerned. However, inside my heart,
I wondered why we came into this world. Why should
one be a good doctor? As soon as the wrappings were
removed, I saw the answers in the body's peaceful
expressions of kindness, compassion, joy and unselfish
giving.
Looking through the lab windows at the statue of the

Earth Treasury Bodhisattva, I had an unexplainable
feeling of belonging, calm and peaceful. On some
lonely nights when I was totally fatigued by the hard
work, those people who had given themselves always
reminded me that it was worth it all as long as I was
able to serve patients in the future.
At the end of the class, I felt

we had become old friends
and that they had given me so
much. All I can do to repay
them is to carry their great
love to all human beings.
MAY THIS BODY OF MINE BE A SOURCE

OF KNOWLEDGE AND WISDOM TO OTHERS
IN ORDER THAT MANY ARE MORE SKILLFUL IN
HEALING AND BRINGING HAPPINESS
TO HUMANITY!
390
BRAIN DEATH, VEGETATIVE STATE,

COMA & EUTHANASIA
What is DEATH from a MEDICAL point of view?
Most people believe death occurs when a person's

heartbeat and breathing stop. This is called "cardiac
death." But, medically and legally, death occurs when
the entire brain stops working. This is called "brain
death."
What is BRAIN DEATH?
When someone is brain dead, it means that there is no

blood flow or oxygen to their brain and that their
brain including the brain stem is no longer functioning
in any capacity and never will again. One must
understand that everyone dies of brain death.
Whether an old person suffers cardiac arrest/death
391
resulting in the lack of oxygen and nutrients to the

brain, or a younger person suffers a gunshot wound to
the head resulting in brain death. Both are still brain
death.
The brain can survive for up to about six minutes

after the heart stops. The reason to learn
cardiopulmonary resuscitation (CPR) is that if CPR is
started within six minutes of cardiac arrest, the
brain may survive the lack of oxygen. After about six
minutes without CPR, however, the brain begins to die.
When a person is brain dead, can the heart still

beats?
The diagnosis of "brain death" is only possible

because of modern medicine's ability to maintain the
functions of supporting organs of the body after the
brain is no longer viable. When a person is brain dead,
it does not mean that other organs such as the heart,
lungs, kidneys or liver are dead although they may
function for only a few days without life supporting
systems.
If breathing and heartbeat are maintained by

machines and medications, a brain dead person will
appear to be alive. The person's skin may be warm,
the chest will rise and fall in a breathing motion and a
392
heartbeat is seen on a monitor. But, if there is no

brain activity as recorded by an
electroencephalograph (EEG), the person is brain dead
and therefore medically and legally dead.
Would removing life supporting system like a

ventilator be the same as causing the death of my
family member or not giving him/her all possible
chances?
Once a patient is brain dead, he or she is already

dead. The brain will never recover. Since the patient
is already dead, you cannot kill him or her by removing
respiratory support. The respiratory support
equipment only keeps the lungs moving and heart
beating, which gives the appearance that a person is
still living.
YOU SHOULD NOT TELL THE FAMILY MEMBERS OF A

BRAIN DEATH PATIENT THAT YOU ARE GOING TO SWITCH
OFF THE LIFE SUPPORTING SYSTEM! IT SHOULD BE
SWITCHING OFF THE DEATH SUPPORTING SYSTEM!
-Professor Emeritus Datuk Dr. Alex Delikan-
Are there any clinically documented cases where a

patient was declared brain dead and later restored
to a normal life?
393
NO. When you hear about people who were brain dead
and later recovered, these people were not actually
brain dead! They were in a deep coma or vegetative
state with slight brain activity.
What is the difference between BRAIN DEATH,

COMA and VEGETATIVE STATE?
Patients who suffer brain death are not in coma.

Patients in coma may or may not progress to brain
death. Patients in coma may be in deep coma or may
survive in what is termed a "vegetative state." The
difference between these two groups is that a deep
coma patient usually requires hospital care, while a
patient in a vegetative state is better and may be
released to the family for home care. In either case,
the patient is medically and legally considered to be
alive with neurological signs and brain activities
though may be diminished.
How do we tell that a person is brain dead?
The positive examinations for brain death include the

following:
• The pupils stay in mid-position and do not react to light.

• The eyes do not blink when touched (corneal reflex).
394
• The eyes do not rotate in the socket when the head is

moved from side to side or up and down (oculo-cephalic
reflex).
• The eyes do not move when ice water is placed in the ear
canal (oculo-vestibular reflex).
• The patient does not cough or gag when a suction tube is
placed deep into the breathing tube.
• The patient does not breathe when taken off the ventilator.
If clinical examination is equivocal, confirmatory tests

may be done. These could include either an
electroencephalography (EEG) or blood flow study to
demonstrate that the brain is actually no longer
functioning.
What is death from a Buddhist point of view?
According to Buddhism, life is a combination of

mind/mental force (nama) and matter/physical body
(rupa). Mind consists of the consciousness,
perceptions, sensations and volitional activities.
Matter consists of the four great elements of solidity,
fluidity, motion and heat. Death is defined as a
separation of mind and matter.
In the Tibetan Buddhist tradition, death is a process

with 8 cycles with corresponding internal and external
signs. It is in the 4th cycle that breathing actually
ceases but death process is not completed yet. There
395
are five signs to indicate consciousness leaving the

body and therefore the completion of the death
process:
1. Loss of warmth from the heart centre in the middle

of the chest.
2. Body starts to smell or decompose.
3. One or more drops of red or white fluid leaving the

nose or sexual organs.
4. A subtle awareness that the consciousness has left

and the body has become like an empty shell.
5. Body slumping forward (in the case of a meditator

who has been sitting in meditation after the breath
has stopped).
What is the implication of brain death from a

Buddhist point of view?
Nobody can be 100% sure whether death process

from a Buddhist point of view is actually completed in
brain death. But, we know for sure that brain death is
irreversible and the death process will eventually be
completed. So, we are not breaking the first precept
of harming or killing sentient beings if we withhold
396
the life supporting systems of a loved one who is brain

dead. We are just allowing death to occur naturally
which is encouraged in Buddhism. By doing this, we
can even cultivating compassion by allowing the
intensive care unit (ICU) bed to be given to those who
will better benefit from it.
Another important implication is that we can

generously donate our organs to others if we are
brain dead, since we know that we will ‘surely
die’/already dead if diagnosed with it. Why not make
full use of the organs for the happiness of others.
After all, we get a whole new set of it in the next life.
It is believed that if the body is disposed off before
the end of death process whereby the consciousness
leaves the body, this will be very disturbing for the
person who is going through the final stages of
psychological death.
How about organ
donation? The usual
answer given by the
Tibetan lamas to this
question is that if the
wish to donate one’s
organs is done with
motivation of
compassion, then any
397
disturbances to the death process that this causes is

far outweigh by the positive karma that one is
creating by this act of giving.
However, the situation is different if a person is in a

deep coma or vegetative state because medically,
legally and also from a Buddhist point of view they are
not dead and there is chance of regaining
consciousness especially in the early phase. So, it is
not advisable to remove life supporting systems from
a person in deep coma or vegetative state.
What is Euthanasia?
Euthanasia is medically defined as a deliberate

intervention undertaken with the intention of ending a
life so as to relieve intractable suffering (House of
Lord’s 1994, Walton’s 1995). This definition is a
rather general one. It can be done voluntarily with
the dying patient’s request/consent or involuntarily
out of mercy. It may be done with the assistance
from someone e.g. doctor or a family member or by
patient himself/herself (suicide). In October, 1987,
the World Medical Association declared that
euthanasia is medically unethical. Having said that,
there are a few countries in the world e.g.
Netherlands that legalize euthanasia but with very
strict criteria i.e. must be voluntary, terminal illness,
398
performed by a physician, assessed by a Psychiatrist

etc.
It is important to note that avoiding life sustaining

treatment (any medical treatment that serves to
prolong life without reversing the underlying medical
condition e.g. mechanical ventilation, renal dialysis,
blood transfusions, chemotherapy, artificial nutrition)
to avoid artificial prolongation of life is NOT
euthanasia from a medical point of view. The same
goes for withdrawal of life supporting systems in a
brain dead person.
What is the Buddhist view on Euthanasia?
This will depends a lot on what is the exact definition

of euthanasia in this context. It is definitely
acceptable if it is mis-referred to what has been
described in the preceding paragraph as in avoiding
life sustaining treatment and brain dead which are
basically allowing death to occur naturally.
What about a ‘typical-strictly-defined euthanasia’ - a

patient with terminal illness, with a lot of intolerable
physical and mental suffering requesting a doctor to
give him/her medications to speed up death with the
intention to reduce suffering to self and burden to
family members?
399
From a Buddhist point of view, this is not encouraged,

as a living being has the results of its own past karma
to work out and any interference with the situation
will not be anything more than a temporary relief of
the suffering it is bound to endure. It is also in a way
a subtle form of suicide which is again not encouraged
in Buddhism.
Euthanasia is actually a word derived from two Greek

words: eu meaning good and thanatos meaning death.
Put together, it means good death. Well, there are so
many other ways that we can help a person to die
peacefully rather then by euthanasia. We should
concentrate our effort to reduce the physical, mental,
social and spiritual suffering through effective
palliative care e.g. anesthetic service, counseling,
social and spiritual support etc. rather than through
narrow-minded illusory relief by
euthanasia. Bear in mind that a lot
of people who say, “Let me die!” are
actually deep inside the heart
harboring the thoughts of,
“PLEASE GIVE ME A REASON TO
LIVE - I DON’T WANT TO DIE!”.
400
BUDDHIST FUNERAL RITES

Proper Buddhist funeral practices are simple,

solemn and dignified religious services.
As practiced in many
Buddhist countries, a
Buddhist funeral is a simple,
solemn and dignified service.
Unfortunately, some people
have included many
unnecessary, extraneous items and superstitious
practices into the funeral rites. The extraneous items
and practices vary according to the traditions and
customs of the people. Rituals were introduced in the
past by people who could not understand the nature
of life, nature of death, and what life would be after
death. When such ideas were incorporated as so-
called Buddhist practices, critics tended to condemn
Buddhism for expensive and meaningless funeral rites.
If they approach proper persons who have studied
the real Teachings of the Buddha and Buddhist
tradition, they could receive advice on how to perform
Buddhist funeral rites in the correct manner. It is
most unfortunate that a bad impression has been
created that Buddhism encourages people to waste
401
their money and time on unnecessary rites and rituals.

It must be clearly understood that Buddhism has
nothing to do with such debased practices.
Buddhists are not very particular regarding the burial

or cremation of a dead body. In many Buddhist
countries, cremation is customary. For hygienic and
economic reasons, it is advisable to cremate. Today,
the population in the world is increasing and if we
continue to have dead bodies occupying valuable land,
then one day all remaining available land will be
occupied by the dead and the living will have no place
to live.
There are still some people who object to the

cremation of dead bodies. They say that cremation is
against God’s law, in the same way they have objected
to many other things in the past. It will take some
time for such people to understand that cremation is
much more appropriate and convenient than burial.
Besides, Buddhists do not believe that one day

someone will come and awaken the departed persons’
spirits from their graveyards or give life to the ashes
from their urns and decide who should go to heaven
and who should go to hell.
402
The consciousness or mental energy of the departed

person has no connection with the body left behind or
his or her skeleton or ashes. A dead body is simply
the rotten old empty house which the departed
person’s life occupied. The Buddha called it ‘a useless
log’. Many people believe that if the deceased is not
given a proper burial or if a sanctified tombstone is
not placed on the grave, then the soul of the
deceased will wander to the four corners of the world
and weep and wail and sometimes even return to
disturb the relatives. Such a belief cannot be found
anywhere in Buddhism.
Some people believe that if the dead body or the

ashes of the departed person is buried or enshrined
in a particular place by spending a big amount of
money, the departed person will be benefited. If we
really want to honour a departed person, we must do
some meritorious deeds such as giving some donations
to deserving cases and charitable or religious
activities in memory of the departed ones, and not by
performing expensive rites and rituals.
Buddhists believe that when a person dies, rebirth

will take place somewhere else according to his or her
good or bad actions. As long as a person possesses the
craving for existence, that person must experience
403
rebirth. Only the Arahants, who have gone beyond all

passions will have no more rebirths and so after their
death, they will attain their final goal Nirvana.*
How do you want your funeral to be?
FUNERAL REFLECTION
Suppose three people (A good friend, a close family

member and a priest from the temple that you
regularly attend) are invited to your funeral for your
eulogy, what would you want them to say about you?
Start living your life as you would
like them to say about you upon your death!
404
SCIENTIFIC EVIDENCE
ON REBIRTH
One of the ways to deal with
grief is to reflect on Rebirth,
“Life never dies. He/she will be
reborn again and have a whole
new life”. This reflection is of
course in accordance with
fundamental Buddhist belief. I
hereby would like to further
support this belief with
scientific evidence, so that we can reflect on it with
greater confidence. The leading authority in scientific
research on rebirth is Professor Dr. Ian Stevenson.
Ian Stevenson is the former head of the Department

of Psychiatry at the University of Virginia, and now is
the Director of the Division of Personality Studies at
the University of Virginia. He has devoted the last 40
years to the scientific documentation of past life
memories of children from all over the world and has
over 3000 cases in his files. Many people, including
skeptics and scholars, agree that these cases offer
the best evidence yet for reincarnation.
405
EITHER DR. STEVENSON IS MAKING A

COLOSSAL MISTAKE, OR HE WILL BE KNOWN AS
THE GALILEO OF THE 20TH CENTURY."
-Dr Harold Lief-

(Journal of Nervous and Mental Disease)
Dr. Stevenson’s research into the possibility of

reincarnation began in 1960 when he heard of a case
in Sri Lanka where a child claimed to remember a past
life. He thoroughly questioned the child and the
child's parents, as well as the people whom the child
claimed were his parents from his past life. This led
to Dr. Stevenson’s conviction that reincarnation was
possibly a reality.
The more cases he pursued, the greater became his

drive to scientifically open up and conquer an unknown
territory among the world's mysteries, which until
now had been excluded from scientific observation.
Nonetheless, he believed he could approach and
possibly furnish proof of its reality with scientific
means.
In 1960, Dr. Stevenson published two articles in the

Journal of the American Society for Psychical
Research about children who remembered past lives.
In 1974, he published his book, Twenty Cases
406
Suggestive of Reincarnation, and became well known

wherever this book appeared by those people who
already had a long-standing interest in this subject.
They were pleased to finally be presented with such
fundamental research into reincarnation from a
scientific source.
In 35% of cases he investigated, children who died an

unnatural death developed phobias. For example, if
they had drowned in a past life, then they frequently
developed a phobia about going out of their depth in
water. If they had been shot, they were often afraid
of guns and sometimes loud bangs in general. If they
died in a road accident, they would sometimes develop
a phobia of traveling in cars, buses or lorries.
Another frequently observed unusual form of

behavior, which Dr. Stevenson called philias, concerns
children who express the wish to eat different kinds
of food or to wear clothes that were different from
those of their culture. If a child had developed an
alcohol, tobacco or drug addiction as an
adult in a previous incarnation he may
express a need for these
substances and develop cravings
at an early age.
407
Many of these children with past-life memories show

abilities or talents that they had in their previous
lives. Often children who were members of the
opposite sex in their previous life show difficulty in
adjusting to the new sex. These problems relating to
the 'sex change' can lead to homosexuality later on in
their lives. Former girls who were reborn as boys may
wish to dress as girls or prefer to play with girls
rather than boys.
Until now all these human oddities have been a

mystery to conventional psychiatrists - after all, the
parents could not be blamed for their children's
behavior in these cases. At long last research
into reincarnation is shedding some light
on the subject. In the past,
doctors blamed such
peculiarities on a lack or a
surplus of certain hormones,
but now they will have to do
some rethinking.
DEATH IS JUST A TEMPORARY END

TO A TEMPORARY EXISTENCE
-Buddha-
408
THE BUDDHIST CONCEPT

OF HEAVEN AND HELL
Wise people make their own heaven while foolish

people create their own hell here and hereafter.
The Buddhist concept of

heaven and hell is entirely different
from that in other religions.
Buddhists do not accept that these
places are eternal. It is
unreasonable to condemn a person
to eternal hell for his or her human
weakness but quite reasonable to give a person every
chance to develop him or herself. From the Buddhist
point of view, those who go to hell can work
themselves upwards by making use of the merit that
they had acquired previously. There are no locks on
the gates of hell. Hell is a temporary place and there
is no reason for those beings to suffer there forever.
The Buddha’s Teaching shows us that there are

heavens and hells not only beyond this world, but in
this very world itself. Thus the Buddhist conception
of heaven and hell is very reasonable. For instance,
409
the Buddha once said, “When the average ignorant

person makes an assertion to the effect that there is
a Hell (patala) under the ocean he is making a
statement which is false and without basis. The word
‘Hell’ is a term for painful sensations.” The idea of one
particular ready-made place or a place created by god
as heaven and hell is not acceptable to the Buddhist
concept.
The fire of hell in this world is hotter than that of

any possible hell in the world-beyond. There is no fire
equal to anger, lust or greed and ignorance. According
to the Buddha, we are burning from eleven kinds of
physical pain and mental agony: lust, hatred, illusion,
sickness, decay, death, worry, lamentation, pain
(physical and mental), melancholy and grief. People can
burn the entire world with some of these fires of
mental discord. From a Buddhist point of view, the
easiest way to define hell and heaven is that wherever
there is more suffering, either in this world or any
other planes of existence, that place is a hell to those
who suffer. And where there is more pleasure or
happiness, either in this world or any other plane of
existence, that place is a heaven to those who enjoy
their worldly life in that particular place. However, as
the human realm is a mixture of both pain and
happiness, human beings experience both pain and
410
happiness and will be able to realise the real nature of

life. But in many other planes of existence inhabitants
have less chance for this realisation. In certain places
there is more suffering than pleasure while in some
other places there is more pleasure than suffering.
Buddhists believe that after death rebirth can take

place in any one of a number of possible existences.
This future existence is conditioned by the last
thought-moment a person experiences at the point of
death. This last thought which determines the next
existence results from the past actions of a man
either in this life or before that. Hence, if the
predominant thought reflects meritorious action, then
he or she will find the future existence in a happy
state. But that state is temporary and when it is
exhausted a new life must begin all over again,
determined by another dominating ‘karmic’ energy
which lies dormant in the subconscious mind, waiting
for the right conditions to become active. This is very
much like a seed waiting for rain and sunshine to
sprout. This repetitious process goes on endlessly
unless one arrives at ‘Right View’ and makes a firm
resolve to follow the Noble Path which produces the
ultimate happiness of Nirvana. Heaven is a temporary
place where those who have done good deeds
experience more sensual pleasures for a longer period.
411
Hell is another temporary place where those evil

doers experience more physical and mental suffering.
It is not justifiable to believe that such places are
permanent. There is no god behind the scene of
heaven and hell. Each and every
person experiences pain or
pleasure according to good and
bad karma. Buddhists never try to
introduce Buddhism by frightening
people through hell-fire or enticing
people by pointing to paradise. Their
main purpose is character building
and mental training. Buddhists
can practice their religion
without aiming at heaven or
without developing fear of
hell. Their duty is to lead righteous lives by upholding
humane qualities and peace of mind.
HAPPINESS IS A SPACE BETWEEN TWO

SUFFERING & SUFFERING IS A SPACE
BETWEEN TWO HAPPINESS
-Ajahn Brahmavamso-
412
TO THE DEPARTED ONES AS
SKILLFUL BEREAVEMENT
Life is uncertain, death is certain! Though we all

may intellectually know this, we might not be able to
accept the death of a loved one at the emotional level.
A lot of people suffer from negative emotions e.g.
guilt when a loved one passes away e.g. a son in
overseas might feel guilty for not been able to be
with his mother at the point of death. Excessive guilt
or any other negative emotions is not healthy during
bereavement. One of the ways to deal with such
pathological emotion is to find a way for the living
ones to get connected to the departed ones.
From a Buddhist perspective, one of

such ways to connect ourselves to the
departed ones is by dedication of our
merits accrued through our wholesome
actions to them. It is believed that by
doing so, we can help them to achieve a more
favourable birth if they are reborn in woeful states.
Therefore, it is a common practice among Buddhist to

invite monks for dana (alms giving) after the death of
413
a loved one. Before the commencement of a

meritorious deed e.g. dana, whenever possible, it is
good to make a formal invitation to the departed one:
“The late so-and-so, if you are aware that we are

dedicating these merits to you, we now invite you to
come and witness this act. May you benefit by
appreciating and rejoicing in our dedication of
merits”.
It is hoped that by making such formal invitation, the

departed can be aware of the relatives’ offerings and
the guardian devas there will allow him/her to come to
witness the event and participate in the sharing of
merits later.
After the meritorious deeds have been performed,

then the dedication of merits can be performed by
making a verbal announcement as follows:
“Today we have done the following meritorious deeds:

List them out e.g. taking refuge in the Triple Gem,
observing the Five Precepts, given dana to the
Sangha, listened to the Dharma etc. We know offer a
share of these merits especially to the late so-and-
so”.
414
This dedication of merits can act as powerful spiritual

method for us to get connected to the departed ones
and slowly let them go in peace. What a beautiful and
skilful bereavement!
Hello! Thank you very much

for the spiritual food of merits!
Don’t worry about me,
I’m now well, happy and RIP!
415
HOW THE BUDDHA DIED

-Venerable Dr. Mettanando-
During Wesak Day, we are

informed that it is also the
day Buddha attained
Parinibbana. But, not many
know how the Buddha died.
Ancient texts weave two
stories about the Lord
Buddha's death. Was it
planned and willed by the
Buddha, or was it food
poisoning, or something
else altogether? Here's an
account……
The Mahaparinibbana Sutta, from the Long Discourse

of Pali Tipitaka, is without doubt the most reliable
source for details on the death of Siddhattha Gotama
(BCE 563-483), the Lord Buddha. It is composed in a
narrative style that allows readers to follow the story
of the last days of the Buddha, beginning a few
months before he died.
To understand what really happened to the Buddha is

not a simple matter, though. The sutta, or discourse,
paints two conflicting personalities of the Buddha,
one overriding the other.
416
The first personality was that of a miracle worker

who beamed himself and his entourage of monks
across the Ganges River (D II, 89), who had a divine
vision of the settlement of gods on earth (D II, 87),
who could live until the end of the world on condition
that someone invite him to do so (D II, 103), who
determined the time of his own death (D II, 105), and
whose death was glorified by the shower of heavenly
flowers and sandal powder and divine music (D II,
138).
The other personality was that of an aged being who

was failing in health (D II, 120), who almost lost his
life because of a severe pain during his last retreat at
Vesali (D II, 100), and who was forced to come to
terms with his unexpected illness and death after
consuming a special cuisine offered by his generous
host.
These two personalities take turns emerging in

different parts of the narrative. Moreover, there also
appear to be two explanations of the Buddha's cause
of death: One is that the Buddha died because his
attendant, Ananda, failed to invite him to live on to
the age of the world or even longer (D II, 117). The
other is that he died by a sudden illness which began
after he ate what is known as "Sukaramaddava" (D II,
127-157).
417
The former story was probably a legend, or the result

of a political struggle within the Buddhist community
during a stage of transition, whereas the latter
sounds more realistic and accurate in describing a real
life situation that happened in the Buddha's last days.
A number of studies have focused on the nature of

the special cuisine that the Buddha ate during his last
meal as being the agent of his death.
However, there is also another
approach based on the description of
the symptoms and signs given in the
sutta, which modern medical
knowledge can shed light on.
In another mural painting at Wat Ratchasittharam,

the Lord Buddha is approaching death, but he still
takes time to answer questions put forth by the
ascetic Subhadda, his last convert who, after being
admitted to the Buddhist Order, became an arahant
(enlightened monk).
What we know
In the Mahaparinibbana Sutta, we are told that the

Buddha became ill suddenly after he ate a special
delicacy, Sukaramaddava, literally translated as "soft
pork", which had been prepared by his generous host,
418
Cunda Kammaraputta. The name of the cuisine has

attracted the attention of many scholars, and it has
been the focus of academic research on the nature of
the meal or ingredients used in the cooking of this
special dish.
The sutta itself provides details concerning the signs

and symptoms of his illness in addition to some
reliable information about his circumstances over the
previous four months, and these details are also
medically significant.
The sutta begins with King Ajatasattus' plot to

conquer a rival state, Vajji. The Buddha had journeyed
to Vajji to enter his last rainy-season retreat. It was
during this retreat that he fell ill. The symptoms of
the illness were sudden, severe pain.
However, the sutta provides no description of the

location and character of his pain. It mentions his
illness briefly, and says that the pain was intense, and
almost killed him.
Subsequently, the Buddha was visited by Mara, the

God of Death, who invited him to pass away. The
Buddha did not accept the invitation right away. It
was only after Ananda, his attendant, failed to
recognise his hint for an invitation to remain that he
419
died. This piece of the message, though tied up with

myth and supernaturalism, gives us some medically
significant information. When the sutta was composed,
its author was under the impression that the Buddha
died, not because of the food he ate, but because he
already had an underlying illness that was serious and
acute and had the same symptoms of the disease that
finally killed him.
The Timing
Theravada Buddhist tradition has adhered to the

assumption that the historical Buddha passed away
during the night of the full moon in the lunar month of
Visakha (which falls sometime in May to June). But
the timing contradicts information given in the sutta,
which states clearly that the Buddha died soon after
the rainy-season retreat, most likely during the
autumn or mid-winter, that is, November to January.
A description of the miracle of the unseasonal

blooming of leaves and flowers on the sala trees, when
the Buddha was laid down between them, indicates
the time frame given in the sutta.
Autumn and winter, however, are seasons that are not

favourable for the growth of mushrooms, which some
420
scholars believe to be the source of the poison that

the Buddha ate during his last meal.
Diagnosis
The sutta tells us that the Buddha

felt ill immediately after eating the
Sukaramaddava. Since we do not
know anything about the nature of this food, it is
difficult to name it as the direct cause of the
Buddha's illness. But from the descriptions given, the
onset of the illness was quick.
While eating, he felt there was something wrong with

the food and he suggested his host have the food
buried. Soon afterward, he suffered severe stomach
pain and passed blood from his rectum.
We can reasonably assume that the illness started

while he was having his meal, making him think there
was something wrong with the unfamiliar delicacy. Out
of his compassion for others, he had it buried.
Was food poisoning the cause of the illness? It seems

unlikely. The symptoms described do not indicate food
poisoning, which can be very acute, but would hardly
cause diarrhoea with blood. Usually, food poisoning
caused by bacteria does not manifest itself
421
immediately, but takes an incubation period of two to

12 hours to manifest itself, normally with acute
diarrhoea and vomiting, but not the passage of blood.
Another possibility is chemical poisoning, which also

has an immediate effect, but it is unusual for
chemical poisoning to cause severe intestinal bleeding.
Food poisoning with immediate intestinal bleeding
could only have been caused by corrosive chemicals
such as strong acids, which can easily lead to
immediate illness. But corrosive chemicals should have
caused bleeding in the upper intestinal tract, leading
to vomiting blood. None of these severe signs are
mentioned in the text.
Peptic ulcer diseases can be excluded from the list of

possible illnesses as well. In spite of the fact that
their onset is immediate, they are seldom
accompanied by bloody stool. A gastric ulcer with
intestinal bleeding produces black stool when the
ulcer penetrates a blood vessel. An ulcer higher up in
the digestive tract would be more likely to manifest
itself as bloody vomiting, not a passage of blood
through the rectum.
Other evidence against this possibility is that a

patient with a large gastric ulcer usually does not
have an appetite. By accepting the invitation for lunch
422
with the host, we can assume that the Buddha felt as

healthy as any man in his early 80s would feel. Given
his age we cannot rule out that the Buddha did not
have a chronic disease, such as cancer or tuberculosis
or a tropical infection such as dysentery or typhoid,
which could have been quite common in the Buddha's
time.
These diseases could produce bleeding of the lower

intestine, depending on their location. They also agree
with the history of his earlier illness during the
retreat. But they can be ruled out, since they are
usually accompanied by other symptoms, such as
lethargy, loss of appetite, weight loss, growth or mass
in the abdomen. None of these symptoms were
mentioned in the sutta.
A large haemorrhoid can cause severe rectal bleeding,

but it is unlikely that a haemorrhoid could cause
severe abdominal pain unless it is strangulated. But
then it would have greatly disturbed the walking of
the Buddha to the house of his host, and rarely is
haemorrhoid bleeding triggered by a meal.
Mesenteric infarction
A disease that matches the described symptoms-

accompanied by acute abdominal pain and the passage
423
of blood, commonly found among elderly people, and

triggered by a meal is mesenteric infarction, caused
by an obstruction of the blood vessels of the
mesentery. It is lethal. Acute mesenteric ischaemia (a
reduction in the blood supply to the mesentery) is a
grave condition with a high rate of mortality.
The mesentery is a part of the intestinal wall that

binds the whole intestinal tract to the abdominal
cavity. An infarction of the vessels of the mesentery
normally causes the death of the tissue in a large
section of the intestinal tract, which results in a
laceration of the intestinal wall.
This normally produces severe pain in the abdomen

and the passage of blood. The patient usually dies of
acute blood loss. This condition matches the
information given in the sutta. It is also confirmed
later when the Buddha asked Ananda to fetch some
water for him to drink, indicating intense thirst.
As the story goes, Ananda refused, as he saw no

source for clean water. He argued with the Buddha
that the nearby stream had been muddied by a large
caravan of carts. But the Buddha insisted he fetch
water anyway.
424
A question arises at this point: Why did the Buddha

not go to the water himself, instead of pressing his
unwilling attendant to do so? The answer is simple.
The Buddha was suffering from shock caused by
severe blood loss. He could no longer walk, and from
then to his death bed he was most likely carried on a
stretcher.
If this was indeed the situation, the sutta remains

silent about the Buddha's traveling to his deathbed,
possibly because the author felt that it would be an
embarrassment for the Buddha. Geographically, we
know that the distance between the place believed to
be the house of Cunda and the place where the
Buddha died was about 15 to 20 kilometres. It is not
possible for a patient with such a grave illness to walk
such a distance.
More likely, what happened was that the Buddha was

carried on a stretcher by a group of monks to
Kusinara (Kushinagara).
It remains a point of debate whether the Buddha

really determined to pass away at this city,
presumably not much larger than a town. From the
direction of the Buddha's journey, given in the sutta,
he was moving north from Rajagaha. It is possible
that he did not intend to die there, but in the town
425
where he was born, which would have taken a period

of three months to reach.
From the sutta, it is clear that the Buddha was not

anticipating his sudden illness, or else he would not
have accepted the invitation of his host. Kusinara was
probably the nearest town where he could find a
doctor to take care of him. It is not difficult to see a
group of monks hurriedly carrying the Buddha on a
stretcher to the nearest town to save his life.
Before passing away, the Buddha told Ananda that

Cunda was not to be blamed and that his death was
not caused by eating Sukaramaddava. The statement
is significant. The meal was not the direct cause of
his death. The Buddha knew that the symptom was a
repeat of an experience he'd had a few months
earlier, the one which had almost killed him.
Sukaramaddava, no matter the ingredients or how it

was cooked, was not the direct cause of his sudden
illness.
Progression of the disease
Mesenteric infarction is a disease commonly found

among elderly people, caused by the obstruction of
the main artery that supplies the middle section of
426
the bowel-the small intestine-with blood. The most

common cause of the obstruction is the degeneration
of the wall of the blood vessel, the superior
mesenteric artery, causing severe abdominal pain, also
known as abdominal angina.
Normally, the pain is triggered by a large meal, which

requires a higher flow of blood to the digestive tract.
As the obstruction persists, the bowel is deprived of
its blood supply, which subsequently leads to an
infarction, or gangrene, of a section of the intestinal
tract. This in turn results in a laceration of the
intestinal wall, profuse bleeding into the intestinal
tract, and then bloody diarrhoea.
The disease gets worse as the liquid and content of

the intestine oozes out into the peritoneal cavity,
causing peritonitis or inflammation of the abdominal
walls. This is already a lethal condition for the patient,
who often dies due to the loss of blood and other
fluid. If it is not corrected by surgery, the disease
often progresses to septic shock due to bacterial
toxins infiltrating the blood stream.
Retrospective analysis
From the diagnosis given above, we can be rather

certain that the Buddha suffered from mesenteric
427
infarction caused by an occlusion of the superior

mesenteric artery. This was the cause of the pain
that almost killed him a few months earlier during his
last rainy-season retreat.
With the progress of the illness, some of the mucosal

lining of his intestine sloughed off, and this site
became the origin of the bleeding. Arteriosclerosis,
the hardening of the vessel wall caused by ageing, was
the cause of the arterial occlusion, a small blockage
that did not result in bloody diarrhoea, but is a
symptom, also known to us as abdominal angina.
He had his second attack while he was eating the

Sukaramaddava. The pain was probably not intense in
the beginning, but made him feel that there was
something wrong. Suspicious about the nature of the
food, he asked his host to have it all buried, so that
others might not suffer from it.
Soon, the Buddha realised that the illness was serious,

with the passage of blood and more severe pain in his
abdomen. Due to the loss of blood, he went into shock.
The degree of dehydration was so severe that he
could not maintain himself any longer and he had to
take shelter at a tree along the way.
428
Feeling very thirsty and exhausted, he got Ananda to

collect water for him to drink, even though he knew
that the water was muddied. It was there that he
collapsed until his entourage carried him to the
nearest town, Kusinara, where there would have been
a chance of finding a doctor or lodging for him to
recover in.
It was probably true that the Buddha got better

after drinking to replace his fluid loss, and resting on
the stretcher. The experience with the symptoms
told him that his sudden illness was the second attack
of an existing disease. He told Ananda that the meal
was not the cause of his illness, and that Cunda was
not to blame.
A patient with shock, dehydration and profuse blood

loss usually feels very cold. This was the reason why
he told his attendant to prepare a bed using four
sheets of ifsanghati nf. According to Buddhist
monastic discipline, a ifsanghati nf is a cloak, or extra
piece of robe, very large, the size of a bed sheet,
which the Budd ha allowed monks and nuns to wear in
winter.
This information reflects how cold the Buddha felt

because of his loss of blood. Clinically, it is not
possible for a patient who is in a state of shock with
429
severe abdominal pain, most likely peritonitis, pale and

shivering, to be ambulatory.
The Buddha was most likely put into a lodging, where

he was nursed and warmed, located in the city of
Kusinara. This view is also confirmed with the
description of Ananda who, weeping, swoons and holds
onto the door of his lodge after learning that the
Buddha was about to pass away.
Normally, a patient with mesenteric infarction could

live 10 to 20 hours. From the sutta we learn that the
Buddha died about 15 to 18 hours after the
attack. During that time, his attendants would have
tried their best to comfort him, for example, by
warming the room where he was resting, or by
dripping some water into his mouth to quench his
lingering thirst, or by giving him some herbal drinks.
But it would be highly unlikely that a shivering patient
would need someone to fan him as is described in the
sutta.
Off and on, he may have recovered from a state of

exhaustion, allowing him to continue his dialogues with
a few people. Most of his last words could have been
true, and they were memorised by generations of
monks until they were transcribed. But finally, late
into the night, the Buddha died during a second wave
430
of septic shock. His illness stemmed from natural

causes coupled with his age, just as it would for
anyone else.
Conclusion
The hypothesis outlined above

explains several scenes in the
narrative of the sutta, namely,
the pressuring of Ananda to
fetch water, the Buddha's
request for a fourfold cloak for his bed, the ordering
of the meal to be buried, and so on.
It also reveals another possibility of the actual means

of transportation of the Buddha to Kusinara and the
site of his death bed. Sukaramaddava, whatever its
nature, was unlikely to have been the direct cause of
his illness. The Buddha did not die by food poisoning.
Rather, it was the size of the meal, relatively too
large for his already troubled digestive tract, that
triggered the second attack of mesenteric infarction
that brought an end to his life.
Dr. Mettanando Bhikkhu was a physician before entering

the monkhood. He is currently based at Wat Raja
Orasaram, Thailand.
431
Chapter 10
MENTAL HEALTH
MENTAL IMBALANCE &

COPING WITH STRESS
-Ven. Dr. K. Sri. Dhammamnanda-
Mental imbalance which we regard as madness

is a big problem. By violating an ethical way of life,
man disturbs his own peace and
happiness and that of others. Then
by bringing external incidents into
the mind miseries, excitement,
fear and insecurity are created.
Many people have to suffer from

frustration and nervous
breakdowns because they have not
trained their minds to maintain contentment. They
have developed only craving for sensual pleasures. To
them development means development of craving.
As a result, they also develop unhealthy competition

and violence. That is how they have turned the whole
world into a chaotic situation. After that, everyone
cries for peace. People accuse god or the devil of
putting them in misery. They do pray and worship to
escape from the problems which they themselves
created.
432
We can understand now who actually creates problems

and who can overcome them. THE BUDDHA SAYS THE
WORLD IS WITHIN YOU. WHEN YOU DISCIPLINE YOURSELF,
THE WHOLE WORLD IS DISCIPLINED AND PEACE IS
MAINTAINED. It is not necessary to beg for peace
from others. Good and bad, peace and violence, all
exist because of the trained and untrained mind.
The word stress is borrowed from physics and

engineering, where it has a very precise meaning; a
force of sufficient magnitude to distorted or deform.
In psychiatric practice however stress involves an
individual’s physical and emotional reaction to
pressure from his environment and from himself.
There are two major types of stress; the stress
involved in the loss of a loved one, or a job, poor self
esteem that comes when a person’s level of aspiration
is impossibly high; and the stress involved in treats to
the individual’s status, goals, health and security.
Stress gets its bad name because it may become an
unavoidable part of life, and cause one to be
constantly agitated. When this happens it is possible
to become overloaded and suffer physically or
emotionally, or both.
Stress can be caused by any number of factors,

including changes, both good and bad, personal
433
problems, physical difficulties, illness etc. Common

sources of stress are; death of spouse or close
friend, marital separation, divorce, sexual difficulties,
change of residence, child leaving home, pregnancy,
in-law troubles, impending foreclosure of mortgage,
dismissal (from work), redundancy, change in work
responsibilities or working conditions and trouble with
the boss.
Each period of one’s life had its own set of stresses.

In early life, the child has to cope with the immediate
family group and the demands of school, adjusting to
the personality of the teacher and to the other
children which can be very stressful, as can the
problem of boy and girl relationship in later
adolescence.
Then there are the academic stresses of college

years and worries over career choice. After college,
for most there are the problems of the first years of
marriage. These can be quite serious and often lead to
early divorce. The problems of having children bear
heavily on women, while men have early career
problems.
Some of the stress related illness includes peptic

ulcers, migraine headaches, depression, high blood
434
pressure, stroke and heart attacks. Continuous stress

can weaken the body’s immune system, and as a result
the system may become less effective in battling
infections. Some authorities even suggest that
chronic excessive stress may contribute to
development and progression of cancer.
In times of stress, the body

secrete a cascade of brain
chemicals and hormones including
adrenaline and hydrocortisone, that
stimulate what is known as the ‘fight or
flight’ response. Adrenaline increases the heart rate
and breathing, and prepares the body to fight an
external threat, or fee from it. Hydrocortisone helps
to maintain its readiness for dealing with stress. Thus
when we hear bad news on telephone, our immediate
reaction is one triggered by adrenaline, followed by an
increase secretion of hydrocortisone.
The hormones that help us to cope with stress for a

short period, however can cause health problems if we
are subjected to long-term stress. Constant stress
causes the body to secrete adrenaline and
hydrocortisone on a continuous basis, and in time their
presence in the blood stream may be erosive.
Prolonged high levels of adrenaline, for example,
435
force the heart and lungs to work overtime and keep

blood pressure above normal level. In time these
changes may contribute to strokes or heart attacks.
Anxiety is the feeling of apprehension or uneasiness

one gets when expecting danger. We all face some
anxiety in order to perform difficult tasks well, but
too much can be incapacitating. Anxiety disorders
constitute the most common group of mental illnesses,
including the phobias, panic disorder and post
traumatic stress disorder. Many people have a simple
phobia – a fear of specific objects or situations.
Simple phobias are fairly common, affecting about 3%
of the population.
The phobias are defined as obsessive, persistent,

unrealistic, intense fears of an object or situation.
Common ones are acrophobia (fear of heights);
claustrophobia (fear of confined spaces); agoraphobia
(fear of leaving the familiar setting of the home and
being a crowd or public space) and xenophobia (fear
of strangers). They tend to avoid social situations lest
they become humiliated or embarrassed.
Insomnia or difficulty in sleeping is common in many

people under many different circumstances. In fact
more than 10% of people may have sleeping problems.
If one is facing a temporary but important deadline at
436
work or are under a lot of pressure, he may worry and

therefore lose sleep. Our bodies prefer regular day
time activity, so shift workers have trouble adjusting
their pattern of sleep.
Certain people particularly war veterans may suffer

from what is known as post-traumatic stress disorder
during the ward such as explosions following artillery
bombardment (shell-shock) and combat exposure, and
often develop such long-term stress reactions. And
the symptoms may appear or intensify long after the
trauma had passed. One would experience recurrent
troubling thoughts, memories and frightening dreams
or nightmares. One could be excessively irritable or
anxious and may startle easily. A times he may seem
to withdraw, lose interest in things he usually enjoys
and feel detached from others.
The best thing one can do to cope

with stress or stressful situations in
daily life are perhaps obvious, but nevertheless
important: eat a balanced diet, get enough sleep,
exercise everyday and take time to do the things you
enjoy. Do not smoke or abuse alcohol or other drugs.
People who are easily upset and acutely sensitive to
stress can try to reduce their reactions by learning
relaxation techniques, meditation and behavioural
modification techniques.
437
NOBLE TRUTH
OF STRESS
"NOW WHAT IS THE NOBLE TRUTH OF STRESS?

BIRTH IS STRESS, AGING IS STRESS, DEATH IS STRESS;
SORROW, LAMENTATION, PAIN, DISTRESS & DESPAIR
ARE STRESS; ASSOCIATION WITH THE HATEFUL IS STRESS;
SEPARATION FROM THE LOVED IS STRESS;
NOT GETTING WHAT IS WANTED IS STRESS;
IN SHORT, THE 5 CLINGING-AGGREGATES ARE STRESS.
-Maha-Satipatthana Sutta-
438
PERFECT SENSE OF STRESS
Science tells us that we all have 5 senses:
SIGHT
HEARING
TASTE
SMELL
TOUCH
From a Buddhist point of view, there is the sixth

sense – MIND SENSE.
In order to manage stress effectively, we need to

have two extra senses:
7th Sense of HUMOUR - to be able to laugh at our

problem in life and learn to grow from it.
8th Sense of PERSPECTIVE – to be able to count our

blessings in life and be grateful for everything.
We need to have the 9th sense to acquire the 7th and

8th sense – COMMON SENSE.
Then, life will have a 10th sense – PERFECT SENSE!
439
THE ULTIMATE
MENTAL HEALTH
According to the World Health Organization

(WHO), health is a complete physical, mental, and
social well-being and not just the mere absence of
disease. This is indeed a very holistic definition. Over
the years, more and more importance has been given
to mental health as it is often neglected. There is no
health without mental health!
The ability to MAINTAIN A HARMONIOUS

RELATIONSHIP WITH OTHERS, ability to TAKE
PART IN COMMUNITY’S ACTIVITY & ability to
CONTRIBUTE TO THE COMMUNITY
The above is the definition of mental health from

WHO. In a simplified way, a mentally healthy person
is one with these characteristics:
• Feel good about themselves

• Feel comfortable with others
• Able to cope with demands of life
440
One can easily see that these characteristics of

mental health can easily be achieved by practicing the
Dharma. This is not surprising at all since the
Buddha’s teaching also emphasizes a lot on mental
development:
DO GOOD, AVOID EVIL
& PURIFICATION OF THE MIND!
THIS IS THE TEACHINGS OF ALL BUDDHAS
One of the important aspects emphasized in mental

health is that our physical and mental health is
interconnected. The Buddha has long understood this
and that is why mind-body has always been considered
as inseparable in Buddhism. It is because of this
reason that many healing principles in Buddhism
target at the mind.
Is a mentally healthy person an

enlightened being? From a secular
point of view, a mentally healthy
person is generally a happy person
with good quality of life. But, from a
Buddhist perspective, there are many levels of
happiness. Nirvana is of course the ultimate goal
standard of happiness in Buddhism attained upon
enlightenment. Therefore, a mentally health person
may not be an enlightened person. In a way,
441
enlightenment is ultimate mental health from the way

I look at it. The Buddha says,
THE SYMPTOMS OF MADNESS

IS FOUND IN ALL WORLDLY BEINGS
Is it true that we are all

‘mad’? I have to admit I am
and we are. We can be
mentally healthy at times but
we are still ‘mad’ from the
Buddha’s longitudinal point of view, since we are
mostly not enlightened. It is estimated that 1 in 5
people would have experienced at least one episode of
Major Depression (a psychiatric disorder) in their
lifetime. This is excluding those with milder form of
depression. If we look at life from a samsaric
(repeated cycle of births and deaths) point of view,
we can confidently say that none has never
experienced a Major Depression. The life-after-life
time prevalence of Major Depression is 100%.
Therefore, what the Buddha says is correct. We are
all MAD as we are not enlightened! We will only be
completely immune to depression and free from
madness upon enlightenment.
442
BUDDHIST
‘REALLY ARE HAPPIER’
-BBC News-
Scientists say they have evidence to show that

Buddhists really are happier and calmer than other
people. Tests carried out in the United States reveal
that areas of their brain associated with good mood
and positive feelings are more active. The findings
come as another study suggests
that Buddhist meditation can help
to calm people.
IS MY BRAIN
ACTUALLY HAPPIER?
Researchers at University of
California San Francisco Medical Centre have found
the practice can tame the AMYGDALA, an area of the
brain which is the hub of fear memory. They found
that experienced Buddhists, who meditate regularly,
were less likely to be shocked, flustered, surprised or
as angry compared to other people.
Paul Ekman, who carried out the study, said: “THE

MOST REASONABLE HYPOTHESIS IS THAT THERE IS
443
SOMETHING ABOUT CONSCIENTIOUS BUDDHIST PRACTICE

THAT RESULTS IN THE KIND OF HAPPINESS WE ALL SEEK.”
Brain activity
In a separate study, scientists at the University of

Wisconsin at Madison used new scanning techniques to
examine brain activity in a group of Buddhists. Their
tests revealed activity in the LEFT PREFRONTAL
LOBES of experienced Buddhist practitioners. This
area is linked to positive emotions, self-control and
temperament.
Their tests showed these areas of the Buddhists’

brains are constantly lit up and not just when they are
meditating. This, the scientists said, suggests they
are more likely to experience positive emotions and be
in good mood.
"WE CAN NOW HYPOTHESISE WITH SOME CONFIDENCE THAT

THOSE APPARENTLY HAPPY, CALM BUDDHIST SOULS ONE
REGULARLY COMES ACROSS IN PLACES SUCH AS
DHARAMSALA, INDIA, REALLY ARE HAPPY," said Professor
Owen Flanagan, of Duke University in North Carolina.
Dharamsala is the home base of exiled Tibetan leader
the Dalai Lama. The studies are published in New
Scientist magazine.
444
BUDDHA AS A
PSYCHOTHERAPIST
There is a popular Buddhist

story for skilful healing of those
who are grieving. Kisa Gotami
was a young woman whose infant
son had died. Quite naturally,
she was very attached to her baby and being
overcome with grief. She walked around her village
with the dead body and begged everyone to restore
her son to life. Finally, she came to the Buddha who
knew that in her distracted state she was not ready
to listen to an intellectual explanation of the nature
of death. Instead, he wanted her to realize this truth
for herself. So, he said he would help her if she could
bring a handful of mustard seeds from a person who
had not lost a loved one.
Kisa Gotami eagerly went from house to house but

while people were happy to give her the mustard
seeds, everyone told her that they had experienced
the death of someone close to them during their
lifetime. As the day wore on, Kisa Gotami was
becoming tired and her intense grief was abated. Her
mind was now able to see that death is the common
445
inheritance of anyone who is born. Her son who had

been born had to die. Even if the Buddha had
restored him to life, he would have died eventually
anyway. When he realised this, she began to
understand that all existence is meaningless. She
buried her dead son, returned to the Buddha and
became a nun and soon realised the Ultimate
Happiness.
The above story is a typical example of a form of

modern psychotherapy known as Cognitive Behavioural
Therapy (CBT). This special form of therapy was
initially used to treat patients suffering from
depression due to habitual negative irrational thought.
The therapist typically prescribes an exercise known
as behavioural experiment that will gradually leads a
person to the awareness of his/her irrational thought
and thus help to eradicate it. For example, a person
who is distress by her irrational thought that
everybody is actively commenting on her ugly pimples
may be told to interview people around her to find out
whether they are actually doing that. In the process,
she may discover that nobody pays much attention to
her pimples. In fact, it may be so that some don’t
even notice her enough to remember seeing her
before, not to mention her pimples. From this sort of
exercise, one gains insight and depression is relieved.
446
What the Buddha did in the story of Kisa Gotami fits

exactly into the process of a CBT. While CBT was only
‘re-discovered’ in 1960’s’ by Aaron T. Beck, the
Buddha has been using the principles of CBT since
more that 2500 years ago. There is indeed a lot more
we can learn from the Buddha with regards to
psychotherapy.
NOT UP IN THE AIR,

NOR IN THE MIDDLE OF THE SEA,
NOR GOING INTO A CLEFT
IN THE MOUNTAINS -
NOWHERE ON EARTH
IS A SPOT TO BE FOUND
WHERE YOU COULD STAY &
NOT SUCCUMB TO DEATH.
-Dhammapada 128-
447
ANTIDOTE FOR DEPRESSION
Major Depression is the most common mental

disorder. As already been mentioned earlier, 1 in 5
people will suffer from Depression at least once in
their lifetime. Depression is often
associated with habitual negative pattern
of thinking. This is known as cognitive
errors in Cognitive Behavioural Therapy
(CBT), a form of modern psychotherapy for
depression. The aim of this therapy is to
help the depressed person to be aware of
and correct the distorted way of
thinking.
In Buddhism, there is this very important term called

YONISO MANASIKARA which has been translated
as wise reflection or skilful attention. In simple, it is
positive thinking or positive mental attitude. This is
very important to keep us afloat, not letting the mind
sink into depression, or if it does become depressed,
then not to let it stay that way too long. The principle
of how it works to counter depression is similar to as
in CBT although the possible ways of thought
reframing is more comprehensive and spiritual in
nature.
448
The following are some of the ways to keep our mind

calm, happy and peaceful in the spirit of YONISO
MANASIKARA:
1. Reflect on the GREATNESS of the Buddha.

This will automatically awakens the Buddha
nature (pure potential) within us and gravitate
our thoughts towards wholesomeness.
2. Count the BLESSINGS in life. Don’t always look

at the things that went wrong in life. Instead,
be grateful to those things that have gone
right and didn’t go wrong.
3. It could have been WORSE. Contentment is the

greatest wealth! Don’t always compare
ourselves with those who are better. There are
many who are worse than us and remember that
we could have been worse like them.
4. Reflect on KARMA. Everything arises with a

cause! If we encounter injustice in life and
there is nothing much we can do
about it, we can reflect, “This
could be due to my past bad
karma. Good! I can now clear my
karmic debts”.
449
5. Remember that we are NOT PERFECT - not

everyone is a Buddha. When we are aware of
that, we will naturally demand less from others
and feel less victimised. We also tend to blame
ourselves less.
6. This will also PASS. Everything that arises in

life will pass away! Nothing in life remains
forever. The same goes to all the obstacles we
encounter. It doesn’t stay forever and realising
this is a relief. Long live impermanence!
7. Transform PAIN into WISDOM. Everything

happens with a good purpose. Be grateful to our
obstacles in life. They teach us valuable lessons
e.g. sickness teaches us to appreciate health
and creates the urgency in us to practice the
Dharma.
8. Life is uncertain, DEATH is certain. It is good

to skilfully reflect on death occasionally. If we
did that, we will find that a lot of our
dissatisfactions in life are
relatively insignificant e.g. are we
still going to quarrel with our
spouse on who is right if we
were to have only 3 more
months to live?
450
9. None is FREE FROM BLAME. To expect

everybody to like us is irrational. Worse still if
we blame ourselves for not pleasing everyone.
Even the Buddha who is so great can have
enemies. Who are we to expect blamelessness
in our lives?
10. We are one BIG FAMILY. We have gone

through numerous rebirths in samsara. None
that we encounter in this life has not been our
friends or family members in our past lives. If
we reflect in this hello-we-meet-again attitude,
we will probably able to tolerate people around
us better, especially those nasty ones.
11. Touch GOOD SEEDS in

others. Everyone is born with
Buddha nature. The nasty
people around us also have
equal potential to become a
Buddha with right conditions.
Therefore, we should choose to see some of
the good qualities in our hateful ones. This will
again help us to tolerate them better.
12. Remember the GOODNESS WITHIN us. We

have the tendency to find fault with ourselves.
451
This is a form of nihilistic craving. The antidote

to it is to do more good deeds and frequently
rejoice on our meritorious actions. We are
imperfect and it’s perfectly perfect to be
imperfect. Else, we would have been
enlightened.
13. Have an OPEN HEART. Be

compassionate. People who
are nasty are basically people
who are not happy. Forgive
them for their ignorance in hurting you. They
don’t know of a better way to react. Help them
by not getting upset with them and allow them
time to heal.
14. Embrace UNCERTAINTY. The only thing that

does not change in life is change itself. We
should acquaint ourselves with change. It’s good
that things sometimes change and don’t turn
out exactly the way we plan for it. Else, life will
be very boring.
15. Have a SILENT MIND. Sometimes not to

actively think is the best way to deal with our
problems in life. Just relax and let go! You may
be surprise that wonderful ideas and solutions
will blossom when we just DO NOTHING.
452
The above mentioned are the common Buddhist

reflections that I used everyday to keep myself
mentally healthy as much as possible. I hope they will
be useful to you as well in time of stress. The
following is a beautiful saying to end this topic and
with the message, CHOOSE WHAT YOU THINK WISELY!
Sow a THOUGHT, Reap an ACTION

Sow an ACTION, Reap a HABIT
Sow a HABIT, Reap a CHARACTER
Sow a CHARACTER, Reap a DESTINY
453
GOOD
MENTAL ATTITUDE
IT MAY BE TOO DIFFICULT TO DO GOOD;

IT IS MORE DIFFICULT TO BE GOOD.
BUT TO MAINTAIN A GOOD MENTAL ATTITUDE
AND TO DO SOME SERVICE
TO OTHERS IN TH FACE OF ACCUSATION,
CRITICISM AND OBSTRUCTIONS IS
MOST DIFFICULT OF ALL
454
LETTING GO OF
WORRY FOR HEALTH
There is this wonderful Buddhist

story to illustrate that letting
go of worry is good for health!
Once Nakulapita was seriously ill

and his wife Nakulamata noticed that he was
ANXIOUS and WORRIED. She advised him thus:
“Please, sir, do not face death with anxiety. Painful is
death for one who is anxious. The Buddha had looked
down upon death with anxiety. It may be you are
anxious that I will not be able to support the family
after your death. Please do not think so. I am capable
of spinning and weaving and I will be able to bring up
the children even if you are no more alive. Perhaps you
are worried that I will remarry after your death.
Please do not think so. We both led pure wholesome
lives according to the noble conduct of householders.
So, do not entertain any anxiety on that account. It
may be you are worried that I will neglect attending
on the Buddha and the Sangha. Please do not think so.
I will be more devoted to the Buddha and the Sangha
after your death. Perhaps you are worried that I will
neglect keeping to the precepts. Please do not have
any doubts on that account. I am one of those who
455
fully practice the moral habits declared for the laity,

and if you wish please ask the Buddha about this
matter. Perhaps you fear that I have not gained inner
mental composure. Please do not think so. I am one of
those who have gained inner mental composure as
much as a householder could gain. If you have any
doubts about this, the Buddha is at Bhesakalavana,
ask him. Perhaps it occurs to you that I have not
attained proficiency in the Buddha's dispensation
that I have not gone beyond doubt and perplexity
without depending on another. If you wish to have
these matters clarified ask the Buddha. But please do
not face death with anxiety, for it is painful and
censured by the Buddha."
It is reported that after Nakulapita was thus

admonished by Nakulamata, he regained his health,
and gone was that illness never to recur. Later on this
whole incident was narrated to the Buddha, who
commended Nakulamata for her sagacious advice.
IF YOU KNOW A PROBLEM CAN BE SOLVED,

WHY WORRY? IF YOU KNOW A PROBLEM CANNOT
BE SOLVED, WHY WORRY?
-Shantideva-
456
LIVING IN THE PRESENT MOMENT
There is this beautiful story

to illustrate the importance of
living mindfully in the present
moment as a way to promote
mental health.
Once there was a poor man who

while wandering through the
forest discovered a dusty blue
bottle. As he brushed it off, out
pops a genie! The genie promised
to fulfil as many wishes as the
man could think of but with one condition. Should the
man run out of wishes, the genie would devour him.
The poor man agreed, figuring that he could easily
occupy the genie. His first wish was for a meal. The
genie produced it instantly - row after row of
steaming delicacies. As the poor man gazed at all the
food, he thought of servants to serve him. No sooner
did this thought reached his consciousness than it is
fulfilled. One wish followed another. Soon, he was in a
beautiful mansion with a charming wife and wonderful
children. With difficulty, they kept the genie busy.
But, soon the man and his wife started to worry that
they will run out of wishes.
457
The man remembered that a wise man lived in a

hermitage about two hours distance. He and his wife
hiked to the hermitage in hopes that the wise man
would have a solution that will save them from the
genie. Indeed, he did. He told the pair to erect a tall
pole and tell the genie to keep busy by endlessly
shining up and down the pole. If they needed anything,
they could call him down for a moment.
The genie on the story is a metaphor for our minds.

The minute the mind is not actively engaged, it
threatens to eat us up with anxieties and negative
fantasies. Shining up and down the pole is a metaphor
for the mindful breathing process. If the mind is kept
busy noticing the incoming and out going breath, then
it has no chance to overcome us.
The most important TIME is now

The most important PEOPLE is
The people around us now and
The most important THING TO DO now
Is to CARE for the people around us now
458
HOW TO SLEEP WELL
On one occasion, the Buddha was consulted by

Hatthaka on how He could sleep so well despite in cold
winter, thin robes and hard ground. The Buddha then
prescribed ‘three tablets of sleeping pills’. They are 1.
Free from GREED. 2. Free from HATRED. 3. Free
from DELUSION as summarised in the following
verse:
THE BRAHMIN WHO IS QUENCHED WITHIN

ALWAYS SLEEP HAPPILY;
HE DOES NOT CLING TO SENSUAL DESIRES,
FREE FROM PROPS, ONE COOL IN MIND.
HAVING CUT ALL STRAPS OF ATTACHMENT,
REMOVED CARE DEEP WITHIN THE HEART,
THE PEACEFUL ONE SLEEPS HAPPILY
ATTAINED TO PERFECT PEACE OF MIND
-Angutara Nikaya-
459
LET GO TO SLEEP
THE BEST WAY TO

FALL ASLEEP WHEN
YOU CAN’T SLEEP IS
TO LET GO & STOP
TRYING TOO HARD TO SLEEP
-Ajahn Brahmavamso-
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WHY WE SHOULD LAUGH

-By Ven. Dr. K. Sri. Dhammananda-
According to the old

saying, a smile is a little thing
but it means so much. This is a
nice idea but does it have any
substance to it? Recently, two
scientists, Robert Levenson and
Anna Ruef published the results
of several years of research into smiling.
Their findings make an interesting read. Externally,
smile seems like a rather unremarkable behaviour.
However, 15 facial muscles are required to form a
smile, more than nearly any other simple human
activity. A hearty laugh requires nearly twice has
many facial, back and abdominal muscles and induce
major changes in breathing, heart rate and hormonal
activity, all of them healthful. It has also been
discovered than by smiling, one should feel more
positive. Exactly how this happens is still not clear but
it is a measurable phenomenon. It is only one of the
many mysteries surrounding the common smile. It has
been well known for many years that emotions are
contagious; we pick up other people’s feelings and to
some extend feel them ourselves. Watching or
listening to two people arguing arouses negative
461
emotions in a third person. But now we know that

smiling or laughing is twice as effective in influencing
others as any other emotionally-induced behaviour. In
a group situation, a smile is almost irresistible. It will
make others in the group smile and therefore change
the overall mood of the group, no matter how negative
it might have been. Babies can smile within fifteen
days of birth and it is thought that they do not do so
earlier because their facial muscles are not yet
sufficiently developed. About 74% of people who die
from natural causes die with a smile on their face.
While all this is interesting, it is hardly

surprising. During years of listening to
and counselling people in distress, I
have rarely come across a case that
could not be solved or at least improved
by the lightness and emotional release that often
accompanies a smile, a chuckle or a laugh. A smile does
not just have a positive effect on the person who
does it; it can also can a therapeutic effect on those
who see it. To show a slight smile why listening as
someone recount their predicament immediately tells
them that they have a sympathetic friend listening to
them and even this helps them feel better. To point
out the funny side of their predicament and most
problems do have a humorous element in them – can
462
help them rise out of their fixed way of looking at it

so that they can approach it from another perhaps
more helpful angle. Laughing at a problem can also
help a person to see that even if they are in
difficulties, that they don’t necessarily have to feel
bad. But it is important to be sensitive if we introduce
humour while someone is discussing his problem. We
must not laugh at them. We must laugh with them.
This further strengthens the connection and empathy
between the helper and the one seeking help.
I feel that smiling and light-heartedness even has a

spiritual dimension. I often find that when people
become religious, they seem to lose their sense of
humour. Somehow, religion transmits to them the idea
that if they are religious, they must be stern, serious
and unsmiling. I think this is an unfortunate
misunderstanding. While religion is a serious matter,
this doesn’t mean that we can’t be joyful, radiant and
happy. And if we are like this, why shouldn’t we smile
and be cheerful? Sayings like many a true word
spoken in jest suggests that more thoughtful people
have long sensed that there is a sort
of wisdom in light-heartedness. It is
not surprising that the English word
‘wit’ has the double meaning of
intelligence and humour. Far more
463
indicating superficiality or empty-headedness, a

relaxed, easy and smiling approach to life and religion
is much more likely to allow knowledge both to flow in
and to radiate out. And of course, knowledge is the
essence of religion.
IT TAKES 72 MUCLES TO FROWN

& ONLY 15 MUSCLES TO SMILE
AND small CHANGES IN THE

WAY WE LOOK AT LIFE CAN
HAVE BIG OUTCOME!
464
LAUGHING BUDDHA
In Buddhism, everyone has the potential to
become a Buddha as long as he is willing to practise
the spiritual perfections leading to it. So, our
Gautama Buddha is neither the first nor the last
Buddha. According to Him, the next Buddha to come
is known as Maitreya Buddha. He is often depicted in
Chinese and Japanese art as that jolly fellow with the
large belly. He is also popularly known as the Laughing
Buddha to symbolise his virtue of loving-
kindness, light-heartedness and
friendliness. Looking at the
Laughing Buddha image always
reminds me of the therapeutic
benefits of laughing. The
following are the physical,
mental and social health
benefits of laughing that I
have in mind so far.
1. Laughing involves at least 15 facial muscles. It

is a good way to exercise the facial muscles, a
cheaper and healthier way than chewing bubble
gum.
2. Laughing reduces the risk of getting heart

attack and stroke, and reduces blood sugar
465
level in diabetics. It also relieves allergic

reactions.
3. Laughing induces the secretion of endorphin (I

call it the Ha! Ha! neurochemical) from the
brain into the body. It is a natural painkiller. It
also gives the body a sense of joy and calmness.
4. Laughing reduces stress hormones and

increases immune cells in the body. So, it
strengthens the body’s immune system.
5. Laughing and smiling enables us to break the ice

and communicate effectively with others. This
is very important in counselling and
psychotherapy for therapeutic effect.
In Norman Cousins' 1979 bestseller, Anatomy of an

Illness, the noted editor and writer described how,
flat on his back in bed, he was able to belly laugh
himself well by watching Marx Brothers movies and
reading books of humor. Every ten minutes of genuine
laughter, he said, "had an anesthetic effect and would
give me at least two hours of pain-free sleep."
People tend to laugh spontaneously when they are

happy. Interestingly, study has shown that the
mechanical will and act to laugh can induce the
466
emotion of joy and happiness associated with it. In

another words, we don’t have to wait for happy
moments to laugh. We can laugh to generate happy
moments in life. Now I know the wisdom of my metta
meditation teacher who advises me to deliberately put
on a smile for effective cultivation of metta.
The white coat that I put on in hospital has an

inverted smiley collar tag. My colleagues and patients
would frequently say to me, “Eh Phang, your smiley tag
is inverted!” I would then respond with a smile,
“That’s reverse psychology! Else, you won’t pay any
notice to it” And the person would be laughing and I
have successfully transmitted the ‘smile/laugh worm’
to another human being.
When I attended to one of my patients in my

hospital’s emergency department one midnight, I was
surprised to see a huge mirror placed on one of the
walls. I found out later that it is a therapeutic mirror.
Therapeutic for the doctors instead of the patients!
It is specially designed for us doctors to look at
ourselves and reflect, “How horrible I look like when I
don’t smile!” Looking at ourselves in this way
frequently terrified us and motivates us to put on a
smile before we attend to our patients. As for myself,
I would also recite silently in my heart, “Oh Laughing
467
Buddha, may your blessings be upon me to heal my

patients with the power of loving-kindness”. As I
leave my patients, I would then sing in my heart, “A
smile is quite a funny thing, it lightens up your
face……..” to suffuse the hospital with the harmonic
energy of loving-kindness.
In my observation, I discovered that there are two

types of people who don’t need much apparent reason
to smile or laugh at. The first is those who are very
contented. They have abundance of joy and are
grateful with whatever that comes into their lives.
This type of people is indeed very rare and they are
the masters of the art of happiness. They are the
living Laughing Buddhas and we can learn a lot from
them.
HEALTH IS THE GREATEST GAIN

CONTENTMENT IS THE
GREATEST WEALTH
- Buddha -
Years ago when I was attending a Buddhist camp, I

came across a brother who laughed very loudly and
very easily over the slightest joke. His laughter
threshold was certainly very low. When he laughed, we
would all be stunned and then be laughing at the way
468
he laughed instead of the joke. Come to think of it, he

was the most mentally healthy among us. I wonder
where he is now and if were to meet him again, I
would definitely attempt to study his art of
exceptional spontaneous laughter.
The second type of people is more common at least

from my point of view. I see them everyday in my
psychiatric practice. They are the psychotic patients.
They are the ones described as smiling and laughing
inappropriately in our mental state examination. We
can also learn them. If we cannot let go in life and
take our problems too seriously, we may end up like
them. I’m sure you wouldn’t want that to happen. So,
choose to laugh healthily at life instead of been
laughed at by others as of in a psychotic person.

IS FOUND IN EVERYONE
- Buddha -
OK! I know this article is not

funny. But, you can still laugh.
Ha! Ha! Ha! Ha! Ha! Take care and
have a beautiful laughing day.
469
LAUGHING AT YOURSELF
-Ajahn Brahmavamso-
One of the best pieces of advice I received as

a young school teacher was that when you make a
mistake and your class starts laughing, then you
should laugh too. That way, your students are never
laughing at you, but with you.
Many years later, as a teaching monk in Perth, I would

be invited to high school to give a lesson on Buddhism.
The teenage western school kids would often test me
out by trying to embarrass me.
Once, when I asked for
questions from the class, at
the end of my description of
Buddhist culture, a fourteen-
year-old girl raised her hand
and asked, “Do girls turn you
on, then?”
Fortunately, the other girls in

the class came to my rescue and scolded the young
girl for embarrassing them all. As for me, I laughed
and noted the incident down as material for my next
talk.
470
On another occasion, I was walking along a main city

street when some schoolgirls approached me. “Hi!”
they said in the most friendly of manners, “Do you
remember us? You came to give a talk at our school a
short time ago”.
“I am flattered that you remember me.” I replied.
“We’ll never forget you,” said one of the girls, “How

can we ever forget a monk named BRA!”
LIFE IS NOT THAT SERIOUS

LET’S TAKE HUMOUR MORE SERIOUSLY
471
MADNESS
Are you mad?

IS FOUND IN ALL
WORLDY BEINGS
-Buddha-
472
GHOST OR
MENTAL ILLNESS
What is your first impression when

you hear someone describes a family
member in this manner?
“My son is 17 years old. He was

well until after he came back
from National Service in the jungle,
whereby he started to behave in a very odd manner.
He was withdrawn – reluctant to talk and hide himself
in his room most of the time. He appeared very
scared and said that he saw a shadow peeping at him.
He also heard voices whispering to him and felt
something entered his body to control him.
Sometimes, he talked in a funny language not
understood by us and made weird hand gestures…….”
A lot of us will instantly come to the impression that

the boy has been disturbed by ghost brought back
from the jungle. Therefore, one will usually bring the
boy to traditional healer or monks for blessing. If he
recovered, then it is good. But, more often then not,
they don’t recover or have a second episode of
possession. Then (after several visits), with the
473
advice from others as a last resort, the boy will be

brought to a psychiatrist for treatment. The
psychiatrist may then typically say, “Your son is
suffering from Schizophrenia, a kind of mental
disorder that is treatable. Don’t worry, he is not
possessed by ghost”.
A common reaction from the family members will then

be something like this, “How sure is he? He’s a
western doctor. He’s not trained in ‘ghost-busting’. I
better accept what he says with a pinch of salt. Let’s
find another more powerful ‘bomoh’ to catch the
ghost”.
What is your opinion? From a Buddhist

point of view, can one become sick
because of disturbances from evil
spirits? The answer is YES, although I think
it is not common.
I once went to Penang to visit an elderly monk

who is reputable in ‘ghost-busting’. I was told that a
lot of people with odd behaviour are brought to see
him for spiritual treatment. The thing that strikes me
the most is that he doesn’t think that all people who
behave oddly are been possessed by ghost. In fact, he
could identify those with mental illness from those
474
with true possession. Those with mental illness, he will

advice them to go to psychiatrist for treatment. And
those who are possessed by ghost will receive
‘specialist’ spiritual treatment from him.
Naturally, one of the burning questions that I eagerly

forwarded to him was, “How can you tell which is
which”. I hoped so much that he had patients on that
day so that he could teach me his diagnostic skill.
Unfortunately, he had no patients on that day and he
could not describe to me how he does it. But, he
welcomed me to see for myself whenever he has a
patient as practical session. Too bad, I had to leave on
that day and till now I have not had my practical
session yet.
On another occasion, I was attending a

meditation retreat under a reputable
monk. During one of the nights in the
retreat, one of the young temple
devotees acted in a very weird way after
listening to a Dharma talk. She was praying in an
unusual way and talking irrationally. She was
immediately brought to the attention of the monk and
I was also called (even in retreat also has to be on
call) to lend a hand. Surprisingly, without prompting,
the monk said that she most probably had mental
475
illness rather than been possessed by ghost. Of

course I agreed whole heartedly as that was my
impression as well. So, we arranged for the friends to
take her home and advise them to get her an
appointment for psychiatric treatment. I also learned
from the monk later that possession by ghost may
happen, but mental illness is relatively much more
common. I regret that I forgot to ask the monk on
how to differentiate the two!
A few weeks later on a Wednesday afternoon, I was

as usual in my clinic interviewing a patient. Half way
through the conversation, I discovered that the
patient was actually the lady whom I met at the
temple previously during my retreat. What a karmic
link! It was then confirmed that she has
Schizophrenia and the mother is also a known case of
Schizophrenia undergoing treatment. I
prescribed her medication and her
sickness is now under control and she
is able to work.
It is interesting to note here that

symptoms of Schizophrenia can be
similar to those commonly described in
possession. For instance, people suffering from
Schizophrenia frequently have this symptom known
476
has ‘Delusion of Control’ whereby they feel a certain

force entering their body to control their thought,
speech and action. Sounds familiar?
So, back to the question, “How can we tell whether a

person is suffering from mental illness or ghost
possession?” From a psychiatric point of view, ghost
possession as a cause of mental illness is a
straightforward non-sense! However, from a
Psychiatric and Buddhist point of view, this can be a
bit tricky and I have to sincerely
declare that I don’t really know the
answer.
But, base on my experience and

conclusion that mental illness is much
more common than ghost possession, I will make sure
that I don’t miss the diagnosis of a mental illness
which is treatable, whenever I see someone suspected
of been possessed by ghost. As a complement to
psychiatric medication, I will allow the patient to be
seen by a traditional healer or monk for blessing, as
long as it does not harm the patient or interfere with
ongoing medications. By doing so, I feel that I’m doing
justice to the patient by not mistreating the small
percentage of true ghost possession.
477
MEDITATION &
MENTAL ILLNESS
Meditation generally speaking is any form of

activity that skilfully anchors our attention to the
present moment. It has recently become a very
popular practice especially among the westerners.
More and more youngsters are also taking up
meditation as a way of coping with stress in order to
improve their quality of life. This trend is encouraging
especially from a Buddhist point of view, as
meditation is an essential part of Buddhist practice.
Evidently, more and more people are practicing
Buddhist teachings and gaining benefits. Having said
this, there is however, widespread belief and fear
that meditation is dangerous as it is said to be
associated with mental disorder! Thus, a lot of people
are frightened or apprehensive to take up meditation
despite its manifold
benefits.
Meditation causes one

to become mad! What’s
your opinion? Yes, no
or maybe? I’m a
Buddhist with some experience in meditation. I’m also
478
a medical doctor practicing in a psychiatric

department. I would like to share my humble view on
the issue above. To the best of my knowledge, there
is no scientific evidence to suggest that meditation
causes mental disorder. Why then do so many people
swear that it does? The following are a few plausible
explanations as to why it appears to be so.
Mental disorders are very common. Major Depression,

the commonest mental disorder is as prevalent as
about 1 in every 10 person in a population.
Schizophrenia, the commonest severe mental disorder
is as prevalent as 1 in every 100 person in a population.
Just because a meditator suffers from a mental
disorder, it doesn’t mean that the cause of the mental
disorder is meditation. For instance, just because a
mentally disordered person prays to God, one cannot
draw the conclusion that prayer causes mental
disorder! Similarly, when a diabetic suffers a mental
disorder it would be foolish to conclude that diabetes
causes the mental disorder! In short,
mental disorders are very common and
can happen to meditator as well as non-
meditator.
Mental disorders are usually

precipitated by stress. A lot of people
479
only start to meditate after they encounter severe

stress in life. This is not surprising at all since
meditation is known to be a very good stress
management tool. The first experience of the
symptoms of mental disorder may sometimes be so
frightening for the sufferers that he or she often
turns to spirituality and meditation for solace. In
these instances, spirituality and meditation are often
the innocent scapegoats! In actual fact, the likely
cause of the mental disorder is actually severe stress,
and not meditation.
Many people have been diagnosed with a

mental disorder long before they
start to meditate. They would
have already been started on
psychiatric medications to control
their disorder. However, some of them may
forget to take, or run out of their medications during
a long meditation retreat. Some might also choose not
to take the medications as certain medications can
cause drowsiness and interfere with meditation that
requires concentration. This explains why some people
get a relapse of the mental disorder and behave
abnormally during meditation retreats. The actual
cause of the relapse of the mental disorder is non-
compliance to medications and NOT meditation per se.
480
People with mental disorders often suffer

hallucinations. They see things that other people don’t
see and hear things that other people don’t hear.
Some meditation techniques involve active
visualization and imagination. People suffering from
mental disorders with a tendency to hallucinate might
experience a relapse when doing such techniques,
especially when the disorder is not well controlled
with medications. So, the cause of the mental
disorder is again not meditation. However, wrong
techniques of meditation may precipitate an already
existing mental disorder.
Anyone practising intensive

meditation (continuously for hours,
days, weeks or months) should always
do it under the supervision of a well-
trained meditation teacher. Similarly, anyone doing
any intensive sports should do it under supervision as
well. It is a known fact that wrong techniques in
meditation, especially intensive meditation, may give
rise to complications that may include symptoms of
mental disorders. Nevertheless, meditation is still
relatively very safe. Everything in life has its risks.
For instance, jogging too can be dangerous if we don’t
do it correctly. We may sprain our ankles or trip and
fall. A car may also knock us down. Does that mean
that one should stop exercising just because of its
481
relatively insignificant risk especially when compared

to its many benefits? The same principle applies to
meditation, a mental exercise. It has a lot of
benefits, and does not cause
complications. But, wrong techniques
may do so, just like physical exercise
does.
Meditation has a lot of benefits with

very good safety profile. Also, its
association with mental disorder as a cause is
certainly not true and in fact contradicts scientific
evidence. Dr. Herbert Benson, a cardiologist from the
Harvard Medical School has done extensive research
on meditation for more than 30 years. In his book
entitled, “Relaxation Response”, he points out that
meditation is very effective and safe in treating
various types of stress related medical conditions. He
says that throughout his experience, he has never
come across any person who had gone mad due to
meditation. I for one have seen hundreds of mentally
disordered people in my practice and so far have only
come across three patients who regularly meditate.
The vast majority of others who suffer from mental
disorders are non-meditators. This observation
probably suggests that contrary to misleading popular
belief, meditation confers mental health instead of
causing mental disorders. After all, the Buddha says
482
that the symptoms of madness are found in everyone

unless one is enlightened. And meditation IS the way
to enlightenment. Therefore, meditation is a ‘CURE’
for ‘mental disorders’ and not a cause of it.
Meditation is indeed very safe and certainly does not
cause mental disorders. Extreme fear and belief
that meditation causes mental disorders is in itself a
symptom of mental disorders. It could be a phobia,
which is psychopathologically defined as a marked,
persistent, excessive, and unreasonable fear towards
something. Thus, extreme fear of meditation is
‘meditation phobia’, a form of mental disorder. It
could also be a delusion, defined as fixed, false belief
despite evidence to the contrary. Hence, the
unshakable belief that meditation causes mental
disorders is a delusion, another classical symptom of
mental disorders.
Should a person with a mental disorder

meditate? I am of the opinion that
there is no reason not to do so.
However, when a person’s mental
state is not stable, seeing a
psychiatrist for the appropriate treatment
to be instituted is of prime importance. This is
particularly so for psychoses (mental disorders in the
psychotic spectrum), whereby a person would be
unable to meditate. When the mental state has been
483
stabilized, then meditation can be an effective tool

used to promote calmness, relaxation and peace. In
this way, it complements pharmacological therapy and
enhances the mind. It is of utmost importance that
meditation should never be a substitute for
psychiatric medications!
Does the type of meditation matter for people with

mental disorders? People with mental disorders have
the tendency to be easily restless, especially when
the disorder is not in complete remission. In view of
this, motion-type meditation (e.g. walking) might be
more suitable than stationary-type meditation (e.g.
sitting) for a start. Active visualization and
imaginative type meditation might not be suitable for
those with mental disorders with a tendency to
hallucinate. This is because it might trigger
hallucinations and thereby cause a relapse. In short,
it is absolutely fine for people with mental disorders
to meditate, but should always be done under close
supervision of a meditation teacher, and after
discussion with the psychiatrist.
I suggest the following for those who are fearful that

meditation is associated mental disorders but eager
to try for relaxation, peace and healing.
484
1. Join a meditation group and practise under

supervision. Meditating in a group is less
fearful and more reassuring.
2. If you are doing intensive meditation, only
do it under the supervision of a well-trained
meditation teacher.
3. If you are doing brief meditation alone at
home, make sure you acquire the correct
techniques beforehand.
4. If you encounter any problems while doing
meditation, always consult someone and ask
for advice.
5. If you have a mental disorders, inform your
meditation teacher and discuss this with
your psychiatrist before meditating.
I would like to conclude this article by quoting what I

have learnt from Ajahn Brahmavamso, an Australian
Buddhist monk, meditation teacher and disciple of
Ajahn Chah. When asked about the danger of
meditation in one of his Dhamma talks, he said, “The
only danger associated with meditation is when we
don’t meditate”. I agree with
him wholeheartedly. Meditation
is beneficial, very safe, and
DOES NOT cause mental
disorders!
485
SUICIDE
Suicide is now a leading cause of death. The

World Health Organization (WHO) estimates that
about one million people died of suicide every year
world wide. And for every suicide, there are 10
attempted suicides. In my psychiatric practice, I
encounter many people with only suicidal thoughts but
not plan or action. When asked why, one of the
reasons they give is a spiritual one, “It’s a SIN! It’s
against God!” This belief strongly anchors them to life
despite that they actually don’t feel that life is worth
living. Buddhist doesn’t believe in sin and God. Does
that mean that Buddhism justify suicide?
486
No, Buddhism doesn’t accept suicide. Suicide is

considered as an unskilful way in responding to
sufferings in life. It is also not acceptable based on
the following reasons:
1. Pain and suffering in life is frequently caused

by one’s past bad karma. Suicide and death
doesn’t terminate the ripening of one’s bad
karma. Upon death from suicide, one may still
be reborn again to pay the debts of one’s bad
karma.
2. In the first Noble Truth, the Buddha says that

DEATH is suffering. He does not say that
death is the end of suffering. Therefore
suicide does not end suffering. In fact, as a
form of nihilistic craving, it leads to more
suffering. Only by the practice of the Noble
Eightfold Path that one is able to effectively
end one’s suffering in life.
3. Committing suicide is considered as a major

monastic offence and a monk/nun can be
expelled from the Sangha because of this
offence.
487
4. Committing suicide is considered as breaking

the 1st precept of abstaining from killing or
harming any sentient beings.
5. Dying from suicide is not a peaceful death.

From a Buddhist perspective, a peaceful death
is important for a good rebirth. Therefore, one
who commits suicide may end up with an
unfavourable birth with more suffering.
Having said that suicide is not acceptable in

Buddhism, we should not despise those people who are
contemplating on suicide. Instead, we should view
them as someone suffering and calling for help. Out
of compassion, we should extend our help to them as
much as we can. This will help them to find a way out,
reduce their suffering and avoid the act of
committing suicide.
“Some people commit suicide.

They seem to think that there is
suffering simply because there is
the human life and that by
cutting off the life there will be
nothing…but, according to the
Buddhist viewpoint, that’s not the
case. Your consciousness will
488
continue. Even if you take your own life, this life, you
will have to take another body that again will be the
basis of suffering. If you really want to get rid of all
your suffering, all the difficulties you experience in
your life, you have to get rid of the fundamental
cause (greed, hatred and delusion) that gives rise to
the aggregates that are the basis of all suffering.
Killing yourself isn’t going to solve your problems!”
-His Holiness the 14th Dalai Lama-
A PROBLEM IS SOMETHING
WITH A SOLUTION
IF THERE IS NO SOLUTION
THEN THERE IS NO PROBLEM
-Harold Macmilan-
489
SPIRITUAL HEALTH
It has been said earlier

that the World Health
Organization (WHO) defines
health as a complete physical,
mental, and social well-being
and not just the mere absence
of disease. In my humble
opinion, this definition is good enough but not
complete. There is a missing component of
SPIRITUAL HEALTH that is not given enough
emphasis.
Is a serial rapist healthy? Physically, he can have no

sickness at all. Mentally, he may be diagnosed with
Antisocial Personality Disorder but he does not have
an actual psychiatric disorder like Schizophrenia,
Major Depression or Anxiety Disorder. Socially, he is
able to interact ‘well’ with others (most rape cases
involve someone known to the victim). From the WHO
definition of health, a rapist is basically a healthy
person. We all know that this is not true but, we can’t
technically identify him as someone sick because of
current WHO definition. Therefore, with this and
others reasons I propose a wider WHO definition of
health that includes spirituality.
490
For me, spiritual health should include these three

aspects. In another word, a spiritually healthy person
should:
1. Have a sense of moral values

2. Have a sense of purpose in life
3. Have a sense that there is a
greater being or force to guide
us in life e.g. Triple Gem in
Buddhism
With this more complete definition, then criminals

can officially be considered as sick people. Why
obsessed with classifying criminals as sick people?
The reason is because we have the tendency to view
their unwholesome actions e.g. stealing, murder,
cheating, drug addiction etc. as crimes rather than
sickness. Because of that, people are often just
punished for their wrong actions instead of been
rehabilitated. However, if we view them as sick people
with spiritual sickness, then we will naturally be more
compassionate to forgive, help and transform them to
become healthier.
THE GREATEST MIRACLE IN LIFE

IS THE MIRACLE OF EDUCATION
& TRANSFORMATION
-Buddha-
491
ONE OF THE FAR-REACHING RESULTS

ARISING FROM THE RESEARCH OF FREUD
IS THE RECOGNITION THAT PEOPLE
WHO ARE COMPULSIVE CRIMINALS AND
DELINQUENTS ARE MENTALLY SICK,
WHO ARE MORE IN NEED OF
UNDERSTANDING AND TREATMENT
THAN CORRECTIVE PUNISHMENT
-Ven Dr. K. Sri. Dhammananda-
492
Chapter 11
ADDICTION
THE PROBLEM OF
DRUG ABUSE
During the early 1960s, the ‘hippie’ subculture

swept the West making a deep impact on human
civilization. A typical ‘hippie’ was seen as a young
unkempt person wearing gaudy coloured casual clothes
and long hair, advocating freedom of thought and
expression, and rejecting many of the conservative
standards values of society. Smoking cannabis (ganja)
was their favourite form of drug abuse. Our local
youth copied this lifestyle to a certain extend.
Although with hindsight we can say
that hippie movement did have
some positive effect, its
permissiveness paved the way for
the greatest scourge mankind has
ever known: drug abuse.
When drugs are abused, the results can be

devastating – for the abuser, for those who care
about him or her, and for society at large.
Dependence on commonly abused drugs has become
one of the leading public health problems. The
escalating drug toll is quite unacceptable in terms of
493
wasted lives, destabilised families and rising crime

rates, quite apart from the high cost of funding
research programmes, rehabilitation centres and
specialised law enforcement agencies. The severe
harm addiction causes the human body and the
difficulties of overcoming the problem are beyond
doubt.
Repeating use of drugs can cause the

user to become dependant on them.
Physical dependence on a drug like
heroine for example, is characterised
by increasing tolerance to the drug –
that is, the user has to take even larger doses in
order to achieve the same degree of drug induced
euphoria, or ‘high’. And this of course makes the
withdrawal symptoms, (the often severe physical
reactions the user may experience when denied the
drug) much worse. Traditionally, drug addiction has
been defined as physical dependence. Today the term
drug addiction usually refers to a behavioural pattern
marked by compulsive use of a drug and preoccupation
with getting it.
Drug abuse has been rated as one of the world’s

greatest enemies. Society has ascribed the cause of
this scourge to the moral degradation of our youth
who have strayed from their normal home
494
environment to be enticed by influences outside the

home. Many use drug as a mean to escape from
unhappy home situations. Parents who are too busy to
attend to the social and spiritual needs of their
adolescent children often neglect them to the extend
of driving them to seek solace in drug addiction. The
lack of proper parental guidance and supervision and
the low regard for value of life, such as morality and
spirituality has to a large extent contributed to this
negative state of affairs. Many addicts began with no
intention whatsoever of becoming addicted but they
were sadly mistaken when they became enslaved to
the habit.
It is significant to note that drug

trafficking has surpassed international
oil trading as a money spinner and is
second only to the arms trade. The
lucrative trade in drugs has made its
distribution widespread and caused serious
socio-economic problems in both developed
and developing nations. Drug traffickers are in fact
known to be using complex corporate structures and
dealing in intricate business transactions involving
banks, trust companies, financial institutions and real
estate firms.
495
Drug abusers invariably progress on to hard drugs and

‘mainliners’ live under the perpetual threat of an
overdose. The common habit of sharing needles to fix
or inject drugs into one’s body system by hard-core
‘main-liners’ is one of the principle causes of the
spread of AIDS now threatening the country.
The government is currently

spending millions of dollar on
various drug rehabilitation
programmes as the evil growing
problem of drug abuse by our youth
is increasing to alarming proportion.
It is significant to note that infants born to heroine
addicted mothers also become addicts. Because the
mother’s heroine intoxication can penetrate the
placenta barrier (the buffer between of her blood
stream and that of the foetus) and pass directly on to
the unborn child, doctors try to find out before hand
if a mother is on heroine (many would not admit it) so
that the child can be treated and handled as a addict
from the moment it is born. If a doctor is unaware of
the mother’s addiction problem, the new born baby
may go into an immediate and life threatening
withdrawal state. This can include breathing
problems, convulsion and trembling.
496
According to reports a vast majority (99.8%) of

addicts are men, with more than 80% of them age
between 20 and 39 years. More than 41%
of addicts caught the habit because of
peer pressure, 36.8% were seeking
pleasure on their own initiative
while 15.6% took drugs out of
curiosity. Others became addicted
to overcome mental stress (4.6%), as
a result of medical treatment (1%), by accident (0.4%)
and 0.1% as a sexual stimulant.
How can parents tell if their children in the

adolescent age group (12-21 years) are on drugs?
Millions of parents are quite rightly concerned about
this problem and worry about the appeal of drugs to
youngster. What they are obviously concerned about
is illicit drug use. Your suspicion that one of your
children is involved in drug taking may be aroused by
an unexpected change in his or her behaviour pattern.
He or she may appear confused, have slurred speech,
become aggressive, paranoid or depress, suffer
weight loss, display red eyes, drowsiness, reveal
declining performance at school etc. If faced with
irrefutable evidence, it is best not to over-dramatise
the situation but to get the help of trained
counsellors who will best know how to handle the
497
situation. The worse action would be to deny that

problem exists.
One of the best ways to help your child avoid drugs is

to set a responsible pattern at home – to not abuse
potentially addictive products such as alcohol or
tobacco yourself. If you find that your child is
involved, do not confront him while he is affected.
Instead approach him later and try to discuss the
problem and ay underlying adolescent difficulties that
may relate to it.
There are two major aims to bear in mind:

to keep on good terms with the child
who will often the only person
able to tell you what is going on,
and to establish some firm facts
about the drug use whether
smoked, swallowed, injected or
inhaled, also how long and how often it has been taken.
You should then consult your family doctor who will
advice you on the most sensible policy to adopt. If the
situation is serious, your doctor may refer you to a
rehabilitation centre or to a hospital.
498
ALCOHOL –
THE BOTTLE GHOST
The 5th Precept in Buddhism concerns about

mindful consumption. It includes abstaining from
alcohol, drugs and anything that intoxicates the mind.
Excessive alcohol consumption affects mental,
physical and social health. The various medical
conditions that can be contributed by it include the
followings:
• Liver cirrhosis
• Pancreatitis
• Peptic Ulcer
• Cardiomyopathy
• Malnutrition and Anaemia
• Foetal Alcohol Syndrome
• Neuropathy
• Encephalopathy
• Epilepsy
• Dementia
• Depression
• Psychosis
499
It affects spiritual health as well as

illustrated in this story. Once there
was a layman who received the
five precepts. At first
they were very important
to him and he strictly
observed them. After some time, his old
habits surfaced and he longed for a taste of wine. He
thought,”Among the 5 precepts, the one against
drinking is really unnecessary. What wrong with a
little glass of wine?” So, he bought three pints of
brandy and downed them. As he was drinking, the
neighbour’s little chicken ran into this house. “They
have sent me a snack! I’ll put this chicken on the menu
to help send down my brandy”, he thought. Then, he
grabbed the bird and killed it. Then, the neighbour’s
daughter walked in and said, “Did you see my
chicken?” Drunk as he was and full of chicken, he
slurred, “No, I didn’t see any chicken”. Then, he took
a licentious look at the girl who was pretty and ended
up raping her.
Thus, a little drink of brandy led him to break all the

other 4 precepts of killing, stealing, lying and sexual
misconduct resulting in a lot of bad karma. Therefore,
the precept against taking alcohol and intoxicants is
very important for mental, physical, social and
spiritual health.
500
ABSTAINING FROM ALCOHOL IS MENTALLY,

PHYSICALLY, SOCIALLY AND
SPIRITUALLY HEALTHY!
501
JUST A LITTLE DRINK
SOME PEOPLE EXCUSE A LITTLE DRINK OF

ALCOHOL AS BEING GOOD FOR ONE’S HEALTH
BUT RARE IS THAT PERSON WHO RESTS
CONTENT WITH JUST A LITTLE.
ONCE HOOKED, A PERSON NO LONGER
SEES THE DANGERS BUT DRINKS TO EXCESS.
WHEN ALCOHOL HAS CAUSED DISEASE AND
DEBILITATION AND BROUGHT ONE NEAR DEATH,
SUCH PERSON CANNOT STOP HIS CRAVING
AND HEEDLESS OF THE DOCTORS’ WARNING,
WILL GIVE HIS LIFE FOR
JUST ANOTHER DRINK!
-Sayadaw Thabyekan-
502
THE DANGER OF SMOKING

-By Bro. Tan Teik Beng-
Throughout the discourses of the Buddha, there

is no mention about smoking, although a great deal of
advice was given on the dangers of alcohol
consumption and drug-taking. I am not quite sure
whether tobacco was known and cultivated during the
Buddha’s time more than 2500 years ago, but we can
be definitely sure that no cigarettes, cigars, cheerots
as we know them today, were on sale at that time.
However, that does not mean that smoking is
encouraged. Those who profess the Buddhist religion
503
and choose to live the Buddhist way of live should use

their common sense and observe carefully what is
happening around them concerning smoking. There is
no denying the fact that smoking is a bad habit and
excessive smoking has been proved to lead to a
general deterioration of one’s health and its
consequent suffering, mentally and physically. Arogya
parama labha – Health is the highest gain
(Dhammapada verse No. 204). This is the good advice
given by the Buddha, and as was his usual method of
preaching, it is left to the followers to consider for
themselves whether to accept or reject the advice,
but they are solely responsible for their own
consequences of their own chosen actions.
It has now been confirmed that excessive smoking

does cause cancer and a host of respiratory and heart
diseases. The Buddhist religion is sometimes
described as a “Do it yourself religion”, in the sense
that the Buddha’s teachings constitute only advice
and not commandments. He gave freedom to the
followers to use their intelligence to assess and
analyse deeply his advice before deciding to follow
them. Contrary to general belief, Buddhism is not a
passive religion. As a matter of fact, in order to
attain Nirvana, the ultimate goal of the religion, one
has to be diligent and healthy in order to practise its
504
tenets. In fact, diligent effort occurs very frequently

in the Discourses of the Buddha, which clearly
indicates its extreme importance in the spiritual
development of the Buddhists. Diligent effort is not
possible for a person to exercise without good health.
Hence, apart from other necessary measures to be
taken in order to maintain good health, both mental
and physical, smoking is to be discouraged, as it leads
to deterioration of health and therefore renders one
incapable of living an active and profitable life in
accordance with the teachings of one’s religion.
Very often, we hear of smokers saying

that they have to smoke in order to
relax and relieve their tension. What
are the causes of tension? In
Buddhism, it is taught that the real
causes of tension lie, firstly in the
anxiety we feel when something we value is
threatened; secondly, in the resentment we build up
towards those who threaten our valued things and our
self importance; and thirdly, in the need we feel
constantly to assert ourselves. The more things we
crave or desire the more vulnerable we make
ourselves to the onset of anxiety. The main
foundation of anxiety is our concern for our own well-
being or for the well-being of our near and dear ones.
505
In Buddhist psychology, this concern arises from self-

centred desire, which embraces not only avarice and
stinginess but also less obvious forms. In the full
course of his life, the average person meets with so
many annoyances and frustrations, and so he build up
an aversion towards the thing and people that
seemingly causes them. The third of the basic mental
causes of tension is the false need we feel constantly
to assert ourselves, to gain and retain prestige, and to
maintain a sense of self-importance even at the
expense of self-deceit. In Buddhist psychology, it is
called delusion, because the self we constantly assert
is unreal when understood in ultimate terms; and all
tendencies towards self-assertion are all parts of this
deep-rooted delusion. Thus we see that, according to
the Buddha-doctrine, all mental unhappiness springs
from self-centred desire, aversion and delusion. As
we are considering them here as tension-causing
factors, desire is expressed as anxiety, aversion is
expressed as resentment and delusion as self-
assertion.
Smoking is not the answer to the relieve of tensions.

Buddhism offers, as an alternative, a practical system
to bring about such relief. For bodily relaxation, we
can adopt what is known as posture mindfulness. In
this process, we adopt a comfortable posture, such as
506
lying down, and let our focus of consciousness move

slowly several times from one side to the other across
our forehead and eyebrows, keeping in mind the idea
that we want the muscles concerned to relax or to
become limp instead of tight. We can assist the
effect by saying mentally “relax, relax” during the
process. This is then continued for the rest of the
body.
For mental relaxation, Buddhism

recommends the method called
Samatha Bhavana, or tranquil
meditation. For this type of
meditation, Buddhist usually choose
for their objects of meditation, the
serene image of the Buddha, his noble
virtues or loving kindness towards all living beings.
Then they are smokers who are fond of saying than
smoking helps them to concentrate on their work. I do
not know what psychologist have to say on this belief
of such smokers. Here again, tranquil meditation if
properly practised under a qualified meditation
teacher over a period of time, does improve one’s
concentration power. It also helps to enhance one’s
tranquillity and happiness to a high level. In the
Parabhava Sutta, it is mentioned that one of the
causes of a man’s downfall is the dissipation of his
507
wealth. While a person who is addicted to smoking

may not dissipate a considerable amount of his wealth
or possession, nevertheless it involves a loss of money
which could be put to a more meaningful and
profitable use, e.g. to provide better education for
his children. Hence, we can see that although the
various Discourses of the Buddha do not directly
touch on the ill effects of smoking, in an indirect
manner, they do exhort the followers to cultivate
good virtues and morals that in turn enable them to
realize the dangers and disadvantages of smoking.
A large number of smokers defend their habit of

smoking by asserting that it is just one of the simple
pleasures of life for them to enjoy. This type of
pleasure cannot be said to derive from the indulgence
of the senses organs, although some pipe smokers
enjoy the aroma that assails their noses when they
smoke a pipe using an expensive brand of tobacco.
Some smokers enjoy the taste of
tobacco in their mouths. In actual
fact, the pleasure that them seem
to enjoy exists only in their mind.
But can we say that it is morally
or spiritually wrong to smoke?
From the Buddhist point of view,
the three main factors that are
508
responsible for mind pollution or mental defilement

are craving, anger or hatred, and delusion. Can craving
for a smoke be considered a kind of mental
defilement? In a way, I would say yes, although it
would not constitute an unwholesome
action or karma. But as I said at the
beginning, Buddhist should approach
this problem with common sense.
However, we may also ask ourselves
this question: “Is it worthwhile
paying the high price of ill-health
and financial loss merely to enjoy a
simple pleasure of life?
Smokers – burn RM 472, 000 a day. If the people

stopped smoking, money saved would build in five
years a Penang Bridge. (The Star).
This paper was presented by Bro. Tan Teik Beng at

the National Seminar on “Action on Smoking or Health:
Cultural and Religious Aspects of Smoking”, organised
by the Malaysian Medical Association.
509
INTERNATIONAL
WORKSHOP ON
BUDDHISM AND
TOBACCO CONTROL
An International Workshop on Buddhism and

Tobacco Control, held from 7-9 May 2002 at The
Buddhist Institute of Cambodia, brought together 22
Buddhist monks and government Buddhist
representatives from Cambodia, Thailand and Sri
Lanka. Health professionals, tobacco control activists
and observers were also invited and welcomed to the
workshop. The workshop was organized by the
Ministry of Cults and Religion, Cambodia and ADRA
Cambodia.
The main objective of the workshop was to meet and

discuss among local and international Buddhist monks
and government representatives about how Buddhist
teachings relate to tobacco and tobacco use, and the
role that Buddhist monks can have in reducing tobacco
use.
After two days of active discussion, the workshop

participants agree and declare that:
510
1. There are many Buddhist teachings that relate to

how Buddhist monks and others should behave. These
include precepts about good and bad behavior,
addiction, intoxication and harm to self and others.
2. Tobacco should be classified under the fifth

precept, "Suramerayamajjahpamatthana", as a
harmful and addictive substance.
3. Offering tobacco to monks should be considered to

be in the third category of wrong offerings
"majjadana". Buddhist monks: a) Have a religious right
to refuse offerings of harmful substances such as
tobacco. b) Need to educate Buddhists not to offer
tobacco to monks.
4. Cigarette advertising is misleading, as it glamorizes

and promotes tobacco use without informing the
public about the extent of its harmful and addictive
nature. This is offensive and violates the fourth
precept of Buddhism, "Musavadaveramoni" about
misleading communication. All tobacco marketing
should be banned.
5. Tobacco contains addictive and

poisonous substances, so tobacco
business comes under the five
wrong businesses, including
511
"Majjavanijja" and "Visavanijja".
6. Monks, who are of the highest moral standing

should be free of nicotine addiction and therefore
should not use tobacco. Furthermore, monks should be
active in saving lives by preventing tobacco use,
establishing smoke-free areas and helping people quit.
This is the application of the Buddhist precept
"Sangaha dhamma".
7. Tobacco use contributes to poverty through its

detrimental impact on population health, the national
economy and individual family wealth. Therefore,
tobacco use reduction should be a priority in poverty
reduction strategies.
8. Efforts by monks to reduce

tobacco use will be more effective
through participation and
commitment from all levels of
monks within the individual
countries and cooperation at a
regional level. This first meeting between three
Buddhist countries should be followed by further
meetings between more Buddhist countries to discuss
the issue of tobacco use reduction.
512
SMOKING & 5 PRECEPTS
When we smoke, we are not seriously observing

the 5 Precepts – the fundamental code of Buddhist
ethics. We put ourselves at high risk of breaking the
precepts. When we smoke, we.....
1. Harm and kill other people e.g. precipitate an

asthmatic attack and cause lung cancer in others.
Study in Harvard Medical School shows that second-
hand smoke is dangerous as well. There are about
4000 chemicals in a cigarette, 200 are poisonous and
more than 40 are cancerous.
2. Take what is not given to us willingly e.g. deprive

others of fresh air, comfort and
healthy environment.
3. Pollute our speech with bad

breath, stained teeth, and
possibility of gum disease and
mouth cancer. We would also
probably lie and try to hide our
fault if asked about our smoking
habit.
513
4. Addicted to nicotine and that would affect the

functioning of the brain and mind. Study has also
shown that 99% of inmates at drug rehabilitation
centres in Malaysia are smokers. Smoking and drug
(heroine) addiction are closely related.
What about the 3rd Precept?
People who are addicted to smoking would often abuse

alcohol as well as both substances are addictive.
Smoking and alcohol drinking are basically avoidant
behaviour that people indulge in to cope with stress.
It ‘pseudo-works’ by dulling our senses and emotions.
When we are drunk and addicted, we become much
more prone to break the precept of sexual
misconduct. On top of that, smoking also causes
sexual dysfunction and that can
predispose to marital
disharmony.
Say “TAK-NAK” to smoking!
514
BUDDHIST WARNING
FOR CIGARETTE
PACKETS
BANGKOK, Thailand, 18th
December, 2004 - Cigarette
packets across the world
generally contain the same set of
warnings, cautioning smokers that cigarettes can pose
serious health risks. But cigarette packets sold in
Thailand could soon be printed with a uniquely
Buddhist message: DON’T DONATE TO MONKS!
Dr. Chakratham Thammasak, director of the National

Buddhism Office, said today that he would propose to
the government that temples were added to the
government’s list of smoke-free zones, which already
includes hair salons, restaurants and department
stores.
He also urged the public not to donate cigarettes to

monks before the ban came into force, and said that
he would propose that the Ministry of Public Health
print the message: ‘DONATING CIGARETTES TO
MONKS IS A SIN’ on cigarette packets, while
encouraging monks addicted to smoking to enter free
rehabilitation programmes.
515
DRUGS AS MIND
ALTERING AGENTS
A Buddhist perspective on drugs abuse
-Lim Kooi Fong-
The mind is placed with high regards in the

Buddha’s teachings (Buddha Dhamma). Indeed, the
first verse from the Dhammapada (the Way of
Dhamma) is dedicated to the mind, which reads,
"Mind is the forerunner of all (evil) states. Mind is

chief; mind made are they. If one speaks or
acts with wicked mind, because of that
suffering follows one, even as
the wheel follows the hoof
of the draught ox."
One could even say that some of the Buddha’s most

important teachings are centred on efforts to purify
the mind. When the mind is calm and pure, likewise
our life will reflect as such. When the mind is
mentally soiled and immoral, our actions will also be
mirrored likewise. According to the Buddha’s
teachings, since all our actions and results of those
actions (volition) are mind made, we therefore need to
safeguard the mind as though it is the most precious
thing in the world.
516
The Buddha’s teachings further states that since all

actions and volition are interconnected, creating new
results along the way (one thing leading to another i.e.
dependant origination – paticcasammupada), we
therefore need to be mindful of how we
behave, and think. Like an arrow
released by an archer, a wrong
word said, or a punch released,
cannot be retrieved. The result
would mean some form of retaliation from
the abused person, and the effect would
come later or immediately. In other words, if we do
not wish to get negative retribution, we need to be in
control of our speech, physical action and thoughts.
And to do that, we need to be "mindful" on how we
behave.
To be mindful means to be aware of our speech,

action and thoughts. Therefore, when we are mindful,
we are in control of our speech, behavior and
thoughts. Such a mind is necessarily moral. In such a
state of mind, we know somehow what exactly we say
and do, so as not to invite retributive and negative
reactions. One can even said such a mind leads to
progressive interaction, as it builds trust and
fellowship amongst those whom such a person mingles
with.
517
Drugs as antithesis to mental health
Given the basis that a healthy mind leads one to live a

healthy life, the abuse of drugs
therefore should be seen as the greatest
enemy to the moral equilibrium of mental
well-being. The last of the five precepts
(panca sila) teaches us to:
"Undertake the training to abstain from

taking liquor, wine, strong drinks and that which
causes intoxication (so that) I/we will be more
healthy and mindful" (Sura meraya majjapama dathana
veramani sikhapadami samadiyami).
The key term in the modern reference of this

precept (which refers to the abuse of [any] substance)
is contained in the part of the statement which says
"…. to abstain from taking…..that which causes
intoxication". What is referred here is a general
reference to ALL mind altering substances,
regardless of its nature and composition; whether it
is currently available or not yet being discovered by
modern science.
The crucial element to consider here is that drug

abuse will invariably lead to a deterioration of the
state of mind, and thereafter affect one’s speech,
518
action and mental well being. In turn, due to the

imbalance mental state, one becomes a liability to
society. But how does a person’s mind get altered by
substance abuse?
Components of the mind
According to Buddha’s teaching,

the mind is made up of mental factors
called "cetasikas" (mental properties).
These mental properties are prerequisites for the
arising of consciousness. In the Abhidhamma (Higher
Teachings), the Buddha taught that altogether, these
are 52 different kind of mental properties, which can
be grouped in seven categories. Amongst the 52
mental factors are:
1. neutral elements (13 components) e.g. feelings,

perception, attention, effort, interest etc.,
2. unwholesome mental factors (akusala cetasika -14

components) e.g. dullness, lack of moral shame,
restlessness, greed, hate envy etc. and
3. wholesome mental factors (kusala cetasika - 13

components) e.g. faith, mindfulness, prudence,
composure etc.
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The neutral elements can be considered as the base

soil or foundation & by themselves are neither moral
nor immoral. Whereas the unwholesome mental
factors are immoral seeds (leading to fruition of
negative results) & the wholesome mental factors are
moral seeds (leading to fruition of positive results).
How drugs alter the state of consciousness
Without going into details, it is suffice to say that

the working of the mind requires the mixing and
interplay of all these factors. In short, how these
elements interplay with one another shall determine
the state and quality of consciousness present.
For instance, when the neutral elements mix with the

unwholesome mental factors, then an unwholesome
state of consciousness (akusala citta) arises. When
the neutral elements mix with the wholesome mental
factors, a wholesome state of consciousness (kusala
citta) arises. As far as taking drugs is concerned, the
substance abuser is actually contaminating his neutral
mental factors with unwholesome mental factors.
Let’s take an example. When one faces a depression,

and resorts to taking ecstasy pill while dancing in a
disco joint, he has actually succumbed to the
unwholesome mental elements such as worry
520
(kukkucca), recklessness (anottapa), wrong views

(ditthi) and confusion (vicikiccha). Instead of
confronting what ever problems he has through
invoking the wholesome mental factors, he decides to
escape into an illusionary world by distorting the
neutral mental elements. When the ecstasy pill is
consumed, and as the chemical
effects slowly diffuses into the
body system, neutral mental factors
such as feelings (vedana) and
perception (sanna) are dulled. The one
pointedness of mind (ekagata) goes missing, and
other critical components such as vitality of life and
wise attention (manasikara) diminishes. As a result,
the mind becomes dull (moha), reckless (anottapa) and
distracted (uddhacca). At this stage, we can say that
the person’s state of consciousness is unwholesome.
Accompanying this state of consciousness is the
inability of the person to have self control, low level
of awareness, unmindful of what he says or does and
basically, irrational. He could even indulge himself in
damaging activities without realizing it.
Towards a drugs free and healthy life
By understanding how the mind works, it is clear that

a balanced and composed mental life is prerequisite to
a full and healthy life. With a mind grounded in moral
521
values, self control and mindful, positive and

constructive actions will be produced. When one is
able to behave like this, then the family, and the
surrounding community benefits from the behavior of
such an individual.
In the Parabhava Sutta of the Sutta Nipata, the

Buddha says, "To be a womanizer, a drunkard, a
gambler and to squander all one earns – this is the
cause of one’s downfall”. And when one refrains from
partaking negative substances, one’s blessing
increases, as indicated in the Mangala Sutta (also
from Sutta Nipata): "Dispassion towards and
refraining from evil, self control towards intoxicating
drinks, diligence in the Teachings, this is the highest
blessing."
A drugs free lifestyle is therefore a

morally upright way of living. And to
cultivate such a lifestyle, one needs to
understand how to cultivate the wholesome mental
factors, while being mindful of all other mental
element which governs our entire being. The more one
understand these elements, the more one appreciates
the wonderful faculties one is naturally endowed with.
By being so, one then will regard the purity of the
mind as sacred and therefore will do anything to keep
it from uncontaminated.
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Chapter 12
MISCELLANEOUS
SHAOLIN KUNG FU
-By Sijo Robert Z-
The Establishment
of SHAOLIN
Toward the end of the

5th Century AD, an
Indian Buddhist monk
by the name of Ba Tuo was
traveling through China teaching Buddhism, helping
and guiding. His great wisdom and kindness came to
the ears of the Emperor who summoned Ba Tuo to
come to him.
Exact details of what happened at this meeting is not

entirely clear but is seems that Ba Tuo was offered a
place in the palace and riches, and encouraged to
continue his teachings. Ba Tao kindly declined this
offer and asked for a piece of land far away from any
'civilised place’ in the province of Henan on the side
of the Song Sang Mountain. There he was given a
large piece of land and resources to build a monastery
in an area called 'Wooded Hill’ or ‘Small Forest’ which
translates to Shaolin in Mandarin or Sil-Lum in
Cantonese.
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Introduction of Physical Exercise
In about 539 AD, a holy man named Bodhidharma

(later called Ta Mo by the Chinese) left his monastery
in Southern India to spread the Buddhist faith to
China, later called Ch'an Buddhism. (Ch'an is the
Chinese translation for the Sanskrit word "dhyana"
meaning Yogic concentration, also known as Zen in
Japanese to where it migrated from China.). After
traveling hundreds of miles to reach Northern China
and crossing the Himalayan mountains and the
Yangtze River, he headed North to Loyang, the capital
of Henan Province.
There of course he found the Shaolin Ssu (Temple).

It was 40 years after its founding, and had become
famous for scholarly translations of Indian Buddhist
scripture into Chinese. Bodhidharma sought entrance
to Shaolin but the abbot of the day, Fang Chang would
not let him into the temple (as many sought entrance
for various reasons).
Bodhidharma was determined to enter and see the

Shaolin Ssu. He located a nearby cave at the side of a
mountain (this cave can be visited when one is in
Henan/Shaolin as well as climbing to the top where a
forty foot Buddha statue is erected in honour of Ta
Mo), where it is said that he sat in meditation facing a
524
stonewall. From this event many versions exist

including;
• That he sat facing a wall for most of the next

nine years, at the end of which Bodhidharma
deep blue piercing eyes had apparently drilled a
gaping hole in the cliff wall (we did not find
such a hole but we did find what seemed to be a
permanent shadow).
• That he fell asleep meditating and his eyelids

closed and when he awoke, he was so distraught
that he cut of his eye lids so that this would
not happen again (but this would be against
Buddhist teaching and he was a devote
Buddhist!).
• That he was visited by monks (initially secretly

as they were interested in the 'foreigner') and
was even supplied with food and water and that
he in this way was able to demonstrate his
knowledge and skill of Buddhism to such a
degree that he was finally (after 9 years?)
admitted into the temple.
Irrespective of which stories were true, it is clear

that Fang Chang at some time relented and allowed
Bodhidharma entry into the temple Shaolin. Upon
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gaining entrance to Shaolin, Ta Mo (as he was now

called by the Chinese) saw that the MONKS WERE
WEAK AND COULD NOT PERFORM THE RIGOROUS
MEDITATIONS HE EXPECTED THAT BUDDHIST
MONKS SHOULD BE PRACTICING. Whilst
meditating, they often fell asleep or were very
restless and were not achieving inner calm or peace
(which is required to reach Enlightenment, that for
which all Buddhist strive!).
He spent some time in seclusion pondering the

problem. Considering the time and health awareness
at the time, TA MO CAME TO A STAGGERINGLY
ACCURATE CONCLUSION THAT THE MONKS WERE
NOT FIT TO MEDITATE. With this in mind he
started working on a solution; he created three
treaties of exercises.
These in-place exercises were later transcribed by

monks as:
a. "The Muscle Change Classic" or "The Change of

the Sinews,"
b. "The Marrow Washing"
c. "The Eighteen Hand Movements later named
The Eighteen Lohan Shou (Lohan meaning
enlightened)
526
and marked the beginning of Shaolin Temple Kung Fu

(meaning hard work and perfection). Ta Mo later
devised some self-defence movements based on his
knowledge of Indian fighting systems (Bodhidharma
was born an Indian Prince and was well versed in Yoga
and Indian Kung Fu).
Shaolin Kung Fu
Many of the Shaolin priests were retired soldiers and

generals. Thus, Ta Mo's teachings were enriched and
refined by these martial art masters and thus it
slowly developed into a martial art of the hands also
known as Shaolin Ch'uan (Shaolin Fist) or Shaolin
Ch'uan Fa (Way of the Shaolin Fist).
Shaolin was not a poor temple by this time and was

regularly attacked by peasant armies (since
individuals had no chance to penetrate Shaolin
defences and walls). Often to enrich its knowledge,
Shaolin would invite wandering healers, scholars and
now also martial art masters into its walls to learn
from these by sharing knowledge and skills!
Shaolin became very apt at kung fu and in repelling

the attacking bandits. And slowly but surely, the
Shaolin became renown for their martial arts prowess
and fighting ability. It is to be noted that not all
527
Shaolin Monks were warrior monks but that monks

choose to specialise in areas of expertise, much like
university professors. Although at this time all
practiced kung fu, not all were totally focused on the
practical aspect of the art, only the Warrior Monks.
It is also interesting to note that Shaolin preferred
not to hurt their assailants as this would have
ramifications for their spirituality in this life and the
next!
THOUGH ONE MAY CONQUER A

THOUSAND TIMES A THOUSAND MEN IN BATTLE,
YET HE INDEED IS THE NOBLEST VICTOR WHO
CONQUERS HIMSELF
-Dhammapada vs 103-
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HUMAN CLONING
What is reproductive cloning?
Reproductive cloning means making

a genetic copy or duplicate of an
existing person. It is based on a
technology called somatic cell
nuclear transfer. It would be done
by taking the nucleus from a cell in an
existing person, putting it
into an egg whose nucleus
has been removed, and
implanting that clonal
embryo into a woman's
womb to be brought to term. The baby, and later the
child and adult, would be the genetic duplicate of the
person from whom the original cell nucleus was taken.
A person created in this way would not have a genetic
mother or father, as we understand those words, but
instead a "nuclear donor."
What is therapeutic cloning?
Therapeutic cloning is similar to reproductive cloning.

But, instead of being implanted in a woman's womb to
become a child ("reproductive" cloning), they would be
used at the earliest embryonic stages e.g. blastocyst
529
to harvest cells (stem cells) that could be used for

research towards medical therapies. Cells from the
blastocyst are isolated and used to develop new stem
cell lines. These cells are pluripotent, meaning that
they can give rise to many types of specialized cells in
the body and can be used to replace cells or tissues
that have been damaged or destroyed.
The reason therapeutic cloning is being used to obtain

stem cells is to address the vital issue of tissue
incompatibility and possible rejection in organ/tissue
donation. In therapeutic cloning, the somatic cell is
removed from the patient expected to receive the
transplant and fused to the donor egg. Because the
majority of genetic information is contained in the
nucleus, the stem cells that are derived from this
procedure would be genetically compatible with the
patient and would overcome the issue of rejection.
What is the Buddhist view on cloning?
Buddhism has no objection to the use of any form of

technology as long as it does no harm and can
contribute to the happiness of mankind. The
INTENTION of doing anything in Buddhism is very
important and which determines whether something
should be supported or otherwise. Therefore, if
530
reproductive cloning is done with a wholesome

intention e.g. to help infertile couples to conceive
after failure of all other fertility techniques, then
there is no reason for us to object to it. On the other
hand, if it is done with unwholesome intention e.g. to
make human clones for slavery, prostitution or sale to
harvest organs, then definitely it should not be
supported.
As for therapeutic cloning, Buddhism does not

support it as it involves killing. When stem cells are
extracted from an embryo for therapeutic purpose,
the embryo with a life would inevitably be destroyed.
However, if technology can one day advance to the
extend that we can extract stem cells from an
embryo for therapeutic purpose without destroying
the embryo, then there is no reason for us not to
support the technology.
LIKE MOST TECHNOLOGY AND

SCIENTIFIC PROGRESS, IT IS A DOUBLE-
EDGED SWORD, IT CAN PRODUCE GOOD AS
WELL AS HARM TO HUMAN BEINGS
-Ven. Dr. Mettanando-

(Genetic Engineering, Human Cloning & Karma –
Global Conference on Buddhism 2002)
531
BIRTH CONTROL & ABORTION
What is the Buddhist view on birth

control and abortion? Buddhism
does not oppose to birth
control that may help to
reduce some medical
and social problems.
As Buddhist, we are at
liberty to use or not to use any
contraceptive methods e.g. rhythm
method, condom, vaginal diaphragm, pills, injection,
implantation, surgery etc. These methods generally
work by interfering with conception (contra-
conception) of sperm and ovum. A life therefore has
not come into being yet and killing is not involved.
However, we need to be cautious of birth control
methods that interfere with pregnancy at any point
beyond conception e.g. intrauterine devise (IUD) that
interferes with implantation of embryo on the uterus.
This is because life may already been formed and
killing is involved which is not supported in Buddhism.
Abortion is defined as the deliberate termination of

pregnancy resulting in the intentional death of the
embryo/foetus prior to normal or spontaneous
delivery. It is basically killing and not justifiable as a
532
complete being has already been formed. There is

some minor controversy over when a complete being
with mind and body is actually formed during the
embryonic development, although generally it is
accepted that it happens during the conception itself.
Some people might use this controversy to justify
abortion, arguing that a complete being may not be
formed yet at the point of abortion. But, even though
that a complete being may only be formed at a later
stage of pregnancy, nobody can be certain on the
exact period when this occurs. Therefore, abortion is
still not justifiable as we can never be sure of
whether a being has already been formed, and we are
putting ourselves at risk of
killing and generating bad
karma.
How about abortion under

certain conditions? The
Malaysian law only allows
abortion (therapeutic abortion) when the continuation
of a pregnancy significantly endangers a pregnant
woman’s physical or mental health. A typical scenario
is one whereby a mother with a medical condition that
will worsen and kill her if she continued with her
pregnancy. What should a Buddhist do under such
situation? Abort and kill the baby? Continue with the
533
pregnancy and risk your life? There will surely be a lot

of considerations. But, one should not worry too much
about the bad karma resulting from killing in this
circumstance. No matter what decision is made and
who dies, the intention to kill and therefore bad
karma is generally insignificant. Instead of ruminating
over guilt, one should focus more on one’s spiritual
cultivation to attain enlightenment. This ensures that
we will never to be reborn again and able to escape
such ‘samsaric dilemma’ in the future. If the option of
therapeutic abortion is chosen, one should be wise to
practice birth control after that to prevent such
situation from happening again.
Although therapeutic abortion is legally allowed and

spiritually acceptable, it should only be strictly
carried out as a last resort. I once encountered a
HIV positive teenage girl who was referred to me by
the O&G Department. She had been raped and she
was requesting a therapeutic abortion on ground of
the risk of psychiatric morbidity in her and HIV
transmission to the baby. We (Department of
Psychiatry & Mental health) rejected the request
based on the fact that she was actually mentally
healthy and the risk of HIV transmission through
pregnancy after medical intervention is very low. I’m
glad that my department did not hastily approve the
534
abortion and I didn’t have to sacrifice my Buddhist

principles.
We are located just very near to Thailand. The

Thailand law allows abortion in pregnancy resulting
from rape or incest. I’m glad that we are not
practising it in Malaysia, at least from a legal point of
view. I once saw a 16 year old girl for counselling as
she was raped by her boyfriend and was pregnant, and
the family support was very poor. I was so proud of
her that she did not illegally abort the innocent baby.
With the help of the Medical Social & Welfare
Department (MSWD), she was placed in a shelter
home with other girls of similar fate. She then
delivered her baby and was later adopted by a couple
who is unable to conceive. I was later shock and happy
to learn that there are actually many
people on the waiting list to adopt
unwanted babies. So, we should not
dump or destroy unwanted babies
as it is immoral to do so and they
are many others who will cherish
them. Of course, steps should also
be taken to prevent rape, incest and unwanted
pregnancy from happening e.g. education on respect,
responsibility, safety, sexuality, contraception etc.
rather than just dealing with complications which is
very complex. Prevention is better than cure!
535
MATERNITY CARE
The Buddha has long emphasized on the

importance of proper maternity care through the
concept of GABBHA PARIHARA – protection of the
foetus in order to ensure its
healthy physical growth and
development of the mind.
In this beautiful concept, mindful

tendering of an expectant
mother’s spiritual needs is
extremely important to ensure a
successful childbirth. So, an
expectant mother should fortify
herself spiritually by intensifying her religious
practice e.g. reciting suttas, listening to Dharma talks
and devotional songs, performing dana, observing
precepts, meditation etc. She should also receive
unconditional love and support from the husband and
other family members. All these are to ensure that an
expectant mother feels mentally, physically and
spiritually healthy. This is of utmost importance as
medical science has now conclusively shown that a
mother’s health will significantly influence the
foetus’s health.
536
A recent case of an American doctor who

demonstrated the validity of the entrenched
Buddhist practice of gabbha parihara with respect to
the mental development of the foetus merits
reference. He assembled a press conference to
announce publicly that the baby his wife was about to
give birth to would grow up to be a genius. He
asserted his claim on the grounds that in addition to
observing the Buddhist practice of gabbha parihara,
he and his wife had read out aloud to their unborn
child, facts, information and data on a whole range of
subjects, throughout the wife’s pregnancy. Just as
the father had predicted, the child grew up to be a
genius.
The doctor was keen to prove that the Buddhist

principle of gabbha parihara pertaining to maternity
care was scientifically well founded and that his son
turning out to be a genius is not just a fluke. When his
second child was about to be born, he again called for
press conference to announce that his second child
too would be a genius, because of the similar
preparations he and the wife had taken as in the case
of his first son. When the second child grew up, he
too proved a genius like his brother. So, happy trying
and may you make healthy, intelligent and wise babies!
537
THE MOON AND RELIGIOUS

OBSERVANCES
The outstanding events in the life of the Buddha took

place on full moon days.
Many people would like to know

the religious significance of full
moon and new moon days. To
Buddhists, there is a special
religious significance especially
on full moon days because
certain important and outstanding
events connected with the life of Lord Buddha took
place on full moon days. The Buddha was born on a full
moon day. His renunciation took place on a full moon
day. His Enlightenment, the delivery of His first
sermon, His passing away into Nirvana and many other
important events associated with His life span of
eighty years, occurred on full moon days.
Buddhists all over the world have a high regard for

full moon days. They celebrate this day with religious
fervor by observing precepts, practicing meditation
and by keeping away from the sensual worldly life. On
this day they direct their attention to spiritual
538
development. Apart from Buddhists, it is understood

that other coreligionists in Asia also believe that
there is some religious significance related to the
various phases of the moon. They also observe certain
religious disciplines such as fasting and praying on full
moon days.
The Ancients in India believed that the moon is the

controller of the water, which, circulating through
the universe, sustaining all living creatures, is the
counterpart on earth of the liquor of heaven, ‘amrta’
the drink of the gods. Dew and rain become vegetable
sap, sap becomes the milk of the cow, and the milk is
then converted into blood -Amrta water, sap, milk and
blood, represent but different states of the one
elixir. The vessel or cup of this immortal fluid is the
moon.
It is believed that the moon, like the other planets,

exerts a considerable degree of influence on human
beings. It has been observed that people suffering
from MENTAL AILMENTS invariably have their
passions and emotional feelings affected during full
moon days. The word ‘lunatic’ derived from the word
‘lunar’ (or moon) is most significant and indicates very
clearly our understanding of the influence of the
moon on human life.
539
SOME PEOPLE, SUFFERING FROM VARIOUS FORMS OF

ILLNESS INVARIABLY FIND THEIR SICKNESS AGGRAVATED
DURING SUCH PERIODS. Researchers have found that
certain phases of the moon not only affect humans
and animals, but also influence plant life and other
elements. Low-tides and high-tides are a direct result
of the overpowering influence of the moon.
Our human body consists of about seventy percent

liquid. It is accepted by physicians that our bodily
fluids flow more freely at the time of full moon.
People suffering from asthma, bronchitis and even
certain skin diseases, find their ailments aggravated
under the influence of the moon. More than five
thousand years ago, people had recognised the
influence of the moon on cultivation. Farmers were
very particular about the effect of the moon on their
crops. They knew that certain grains and paddy would
be affected if flowering took place during a full moon
period. Medical science has also ascertained the
different reactions of certain medicines under
different facets of the moon, because of the
influence of the moon on human beings.
In view of the possible influence of the moon, the

ancient sages advised people to refrain from various
commitments on this particular day and take it easy
540
for the day. People are advised to relax their minds

on this particular day and to devote their time to
spiritual pursuits. All those who have developed their
minds to a certain extent can achieve enlightenment
since the brain is in an awakened state. Those who
have not trained their minds through religious
discipline are liable to be subjected to the strong
influence of the moon. The Buddha attained His
Enlightenment on a full moon day for He had been
developing and attuning it correctly for a long period.
In days gone by, full moon and new moon days were
declared public holidays in many Buddhist countries
and people were encouraged to devote their time to
spiritual development. It was only during the colonial
period that holidays were switched over to Sundays.
In view of this, some Buddhist countries are now
trying to re-introduce the former lunar system of
holidays. It is advisable to observe full moon day as a
religious day to concentrate on peace and happiness
by calming down the senses. Many Buddhists observe
the eight precepts on full moon days, to be free from
various commitments and to keep away from worldly
pleasures in order to have peace of mind for their
spiritual development. The effect of the moon on life
and earth has been analyzed scientifically.
541
One writer says: ‘I have been reading an article in an

American science magazine recently where the writer
brings together the present research on the subject
of the moon to prove how decisively this age old
object of the skies influences our lives, particularly at
each of the four phases it passes through in its 28-
day cycle.’
This research, by the way, was done at the American

Universities of Yale, Duke and Northwestern and they
have independently come up with the astonishing
evidence that the moon plays a big part in our daily
life and indeed, in the lives of all living things.
We are assured that there is nothing very occult in

this phenomenon but that the phases of the moon do
in fact stimulate various bodily actions like modifying
metabolism, electrical charges and blood acidity.
One of the key experiments performed to establish

this fact was on fiddler crabs, mice and some plants.
They were all placed in chambers where weather
conditions could not affect them, but were subjected
to air pressure, humidity, light and temperature under
controlled conditions.
The hundreds of observations made pointed to a

remarkable fact, namely that all the animals and
542
plants operated on a 28-day cycle. Metabolism which

was found to have dropped at the time of the new
moon was twenty percent higher at the time of the
phase of the full moon. This difference is described
as a striking variation.
Once a nurse in Florida told a doctor that she noticed

a lot more bleeding occurred when the moon was full.
Like many doctors who are skeptical about such
beliefs, he laughed at this statement. But the nurse
produced records of surgical operations which clearly
showed that during full moon, more patients had to be
returned to the operating theatre than at any other
time for treatment for excessive bleeding after
operations. To satisfy himself, this doctor started
keeping records on his own and he came to a similar
conclusion.
When we consider all those occurrences, we can

understand why our ancestors and religious teachers
had advised us to change our daily routine and to
relax physically and mentally on full moon and new
moon days. The practice of religion is the most
appropriate method for people to experience mental
peace and physical relaxation. Buddhists are merely
observing the wisdom of the past when they devote
more time to activities of a spiritual nature on New
Moon and Full Moon days.
543
BUDDHA AS A DENTIST
In as interesting passage in the Cullavagga of

the Vinaya Pitaka, the Buddha assumes the role of a
dentist. He advises His disciples to be careful in
maintaining their oral and dental cleanliness. Here, He
enumerates the five consequences of not brushing
one’s teeth well:
1. Bad breath
2. Weakening of one’s eye-sight
3. Blockage of salivary gland ducts
& nerves of taste sensation
4. Phlegm and bile getting mix up with food
5. Developing a distaste for food
544
CONSULTING MEDIUMS
–Ven. Dr. K. Sri. Dhammananda-
Consulting mediums is not a Buddhist practice: it is

just a traditional belief to bring psychological relief.
In many countries, people seek the advice and

guidance of mediums to overcome their problems in
situations which they consider as beyond their
comprehension.
The medium’s help is sought in many ways

and for various reasons. In time of
sickness when medical help is
apparently ineffective, some
people may become
desperate and turn
anywhere to seek solace. At
such times, mediums are often
consulted.
Some people also turn to mediums when they are

faced with a complex problem and are unable to find
an acceptable solution. Others consult mediums out of
greed in order to get rich quickly. Some people
believe that when a medium is in a trance, the spirit
of a certain god or deity communicates through the
545
medium and offers advice or guidance to those

seeking help. Others believe that the trance-state is
the work of the subconscious mind which surfaces and
takes over the conscious mind.
Consulting mediums is a fairly common practice

amongst the public in certain countries. The Buddhist
attitude towards consulting mediums is non-committal.
It is difficult to verify whether what the medium
conveys is correct or not. The practice of consulting
mediums is not a Buddhist practice; it is just a
traditional practice that some people believe in very
strongly.
Consulting mediums is for worldly material gain; the

Teaching of the Buddha is for spiritual development.
However, if people believe what the medium conveys
is true, there is no reason for Buddhists to object to
such practices, especially if there is no animal
sacrifice involved, or others are not disadvantaged.
But, if a person really understands and practises the

Teachings of the Buddha, he or she can realise the
nature of the problems. Problems can be overcome
without consulting any medium.
546
FAITH HEALING
–Ven. Dr. K. Sri. Dhammananda-
Faith healing – a psychological approach by activating

the immune system.
The practice of faith healing is

prevalent in many countries. Many
people try to influence the public
through emotional persuasion
designated as faith healing. In
order to impress on their patients
the efficacy of their healing
powers, some faith healers use the
name of god or a religious object to
introduce a religious favour into their faith healing
methods. The introduction of religion into faith
healing is actually a guise or a decoy to beguile the
patient into developing more devotion and to enhance
the confidence or faith of the patient in the faith
healer. This act if performed in public is intended to
get converts to a particular religious denomination.
In actual fact, in so far as faith healing is concerned,

religion is not all that important. There are numerous
cases of faith healers performing their faith healing
without using religion at all. A case in point is the
science of hypnotism, the practice of which involves
547
no religion aspects at all. Those who associate religion

with faith healing are in a way engaging in a subtle
form of illusion trying to attract converts to their
particular religion by making use of faith healing and
describing certain cures as miraculous acts.
The methods employed by faith healers are to

condition the minds of patients into having a certain
mental attitude with the results that certain
favourable psychological and physiological changes
invariably take place. This attracts the condition of
the mind, the heart, the consequent blood circulation
and other related organic functions of the body thus
creating an inspiration in the mind which influence the
immune system. If sickness is attributed to the
condition of the mind, then the mind can certainly be
properly conditioned to assist in eradicating whatever
illness that may occur.
In this context it is to be noted that the constant

and regular practice of meditation can help to
minimise if not to completely eradicate various forms
of illness. There are many discourses in the Teaching
of the Buddha where it was indicated that various
forms of sicknesses were eradicated through the
conditioning of the mind. Thus it is worthwhile to
practice meditation in order to attain mental and
physical wellbeing.
548
FORTUNE-TELLING AND CHARMS

Hard work is the luckiest star.
Although Buddhism does not

refute belief in deities,
spirits, astrology and
fortune-telling, the
Buddha’s advice was that
people should not be
slaves to any of those
forces. A good Buddhist can overcome all difficulties
by knowing how to make use of intelligence and will-
power. The above mentioned beliefs have no spiritual
significance or value. A person must overcome all
problems and difficulties by his or her own efforts
and not through the medium of deities, spirits,
astrology or fortune-telling. In one of the Buddhist
JATAKA stories, the Bodhisatta said:
‘The fool may watch for lucky days,

Yet luck he shall always miss,
The luck itself is luck’s own star,
What can mere stars achieve?’
549
He believed that hard work was the luckiest star and

one should not waste time by consulting stars and
lucky days in order to achieve success. To do your
best to help yourself is better than to rely solely on
the stars or external sources.
Although some Buddhists practise fortune-

telling and dispense some forms of charms
or amulets under the guise of religion, the
Buddha at no time encouraged anyone to
practise such things. Like fortune-telling,
charms come under the category of
superstition, and have no religious value. Yet,
there are many people today who, because of sickness
and misfortunes attribute the cause of their illness
and ill-luck to the power of charms. When the cause
of certain sicknesses and misfortunes cannot be
ascertained or traced, many people tend to believe
that their problems are due to charms or some other
external causes. They have forgotten that they are
now living in the twentieth century. This is the
modern age of scientific development and
achievement. Our leading scientists have thrown aside
many superstitious beliefs and they have even placed
men on the moon! And no matter how strongly
traditionalist religions object, the first human clone
is almost at our doorstep.
550
All sicknesses owe their origin to either mental or

physical causes. In Shakespeare, Macbeth asked a
doctor if there was any medicine that could cure his
wife and the doctor replied: ‘More needs she the
divine than the physician.’ What he meant was that
some diseases can only be cured if the mind is strong
enough to face facts in life. Some severe mental
disorders manifest themselves in a physical manner as
in the case of ulcers, stomach aches, and so on.
Of course certain diseases are purely physical and can

be cured by a competent doctor. And finally, some
inexplicable disorders could be caused by what
Buddhists call the ripening of the karmic fruit. This
means we have to pay for some evil deed that we had
committed in a past life. If we can understand this in
the case of some incurable diseases, we can bear it
with greater patience, knowing its real cause. This is
not fatalism: we must still make all reasonable efforts
to find a cure. But we do not expend unnecessary
energy feeling sorry for ourselves. This is what we
would call a realistic attitude.
People who cannot be cured of their sickness are

advised to consult a medical specialist and obtain
specialised attention. If after having gone through a
medical check-up, a person still feels he or she is in
551
need of attention, then he or she may want to seek

spiritual guidance from a proper religious teacher.
Buddhists are strongly advised against falling into the

miserable pit of superstitious beliefs and allowing the
mind to be troubled by unnecessary and unfounded
fears. Cultivate strong will-power by refusing to
believe in the influence of charms.
A short meditation course may also prove very helpful

to clear the mind of unwholesome thoughts.
Meditation leads to strengthen the mental energy. A
developed mind automatically leads to a purified and
healthy body. The Buddha-Dharma is a soothing balm
to get rid of sickness of this nature.
OUR DESTINY LIES IN OUR HANDS

NOT ON THE LINES ON OUR HANDS!
552
GUARDIAN SPIRITS
AS WITH HUMANS, WHERE SOME ARE WORTHY OF

REVERENCE AND OTHERS NOT, SO TOO WITH THE NATS
(SPIRITS, CELESTIAL BEINGS AND DEITIES). BE MINDFUL OF
NATS WORTHY OF REVERENCE, MAKE DUE OFFERINGS AND
SHARE THE MERIT OF OUR GOOD DEEDS. JUST AS AMONG
HUMANS, THOSE WE HELP AND SUPPORT CANNOT IN TURN
HELP US IN ALL THINGS, BUT ONLY WHEN CIRCUMSTANCES
ALLOW, SO TOO WITH THE GUARDIAN NATS. THEY TOO CAN
HELP US ONLY WHEN CIRCUMSTANCES ALLOW.
-Sayadaw Thabyekan-
553
MEDICINE BUDDHA
In Buddhism, everyone can become a Buddha
through the cultivation of spiritual values to the level
of perfection. Therefore, Gautama Buddha is not the
only Buddha in existence. One of the popular Buddhas
before Him is Bhaisajyaguru Buddha. He is more
commonly known as Medicine Buddha or ‘Yao Shih Fwo’.
He is often depicted in the form of holding a medicine
bowl. While he was a boddhisattva (one who is
undergoing spiritual
training and aspires to
become a Buddha), he
made 12 great vows to
free all living beings
from suffering. The 7th
vow is health related and
therefore of special
interest to me.
“I vow that after my reincarnation and having

attained perfect enlightenment, those who are
tormented by diseases, who have nobody whom they
can seek for help, without a refuge, without a doctor,
without medicine, without relatives, without a home,
these poor and miserable beings shall all of them be
free from diseases and pains, and shall enjoy perfect
554
health of body and mind, once my name reaches their

ears. They shall have families, friends, properties and
shall all be brought to the supreme Enlightenment of
Buddha” It is because of this vow that He is known as
the Medicine Buddha.
In view of this, many people who are sick often chant

His name whole-heartedly, “NAMO BHAGAVATE
BHAISAJYAGURU BUDDHA” to invoke blessings for
good health. This obviously has to be augmented by
understanding and practising of the Dhamma before
healing can occur completely. It is hence not only
“…my name reaches their ears” but “…my name
reaches the heart”.
I serve as a volunteer at a free clinic in the Sentul

Buddhist Temple. Whenever I’m on duty, I’ll always
recollect the greatness of the Medicine Buddha and
serve the patients with this motto,
“I Teach! I Preach! I Heal!” The
value added service is that
besides prescribing medicines
(Heal), I’ll try to educate
(Teach) them about their illness
and encourage them to do good
deeds (Preach) to generate
supportive kamma for healing.
555
HUMANIZED MEDICINE BUDDHAS

-By Liu King-pong-
On August 2, I gave a talk on

the Medicine Buddha Sutra at the
Tzu Chi Yungho branch office. In
this sutra, the Medicine Buddha
vows to eradicate illnesses, hunger,
and all other physical and mental
sufferings for all living beings.
Even though the Medicine Buddha

Sutra is simple in its presentation and
language, I still found it challenging to attempt to
convey the essence of the Buddha's 12 great vows and
other important passages within two hours to over a
hundred Tzu Chi commissioners who might not be
familiar with the sutra. An idea suddenly came to mind,
inspired by an experience I had during a meeting at
Tzu Chi headquarters in Hualien. At the meeting,
several volunteers talked about their visit to the Tzu
Chi Great Love Village built for Muslim flood victims
who once lived illegally along the banks of the Angke
River in Jakarta.
Dr. Chien Sou-hsin, vice-superintendent of the Tzu

Chi Dalin Hospital in central Taiwan, had also returned
556
from this journey. Using a computer program to

create a visual presentation of the trip, Dr. Chien
projected over fifty pictures that vividly illustrated
how happy the Great Love Village residents were when
they were officially given the keys to their new homes
on July 18. Dr. Chien also used the program to show
how he and other surgeons performed operations for
various conditions such as cleft lips, cataracts, and
hernias at the free clinic held during the two days
after the grand opening of the village. "Why don't I
follow suit by using a similar format to present the
Medicine Buddha Sutra?" I asked myself.
With the help of Jo Wang, who works in our Religious

Affairs Department in Hualien, I was able to
incorporate all of Dr. Chien's pictures into my own
presentation of the sutra. I surmised it was well
received by my audience since no one fell asleep
during my speech. For example, I projected on the
screen the Buddha's sixth great vow for the audience
to read:
I vow that in the next life when I attain Bodhi, I will

cause living beings whose bodies are inferior and
whose faculties are imperfect, who are ugly, dull,
blind, deaf, dumb, mute, paralyzed, crippled,
hunchbacked, leprous, insane, or have various other
kinds of sicknesses and sufferings, to become upright
557
and intelligent upon hearing my name. May they all

possess perfect faculties and be free of sickness and
suffering.
Then I showed a picture of Dr. Chien treating a little

girl's cleft lip followed by a close-up of her before
her treatment. I could hear many people lament when
they saw the little girl's fissured face, and I could
also hear their sighs of relief when they saw how well
she was being treated by Dr. Chien.
I was quite sure at that moment that everyone

present could comprehend the important message
that the Medicine Buddha wanted to convey in the
sutra: that we must help the poor and sick by bringing
forth compassion through concrete actions. I trust
that these Tzu Chi commissioners will do so whenever
possible.
Many people mistakenly believe that their bodies will

be blessed and their health will be guaranteed if they
devoutly chant the Medicine Buddha Sutra every day.
Actually, the Buddha hopes that everyone will become
Great Healers and offer help to those who are
tormented by physical and mental illnesses.
Our foundation members in Indonesia have managed

to build a Great Love Village of over 1,100 households.
558
Furthermore, a permanent free clinic, elementary

school, junior high school, and even a traditional
Muslim funeral parlor have been established inside
the village compound. The Angke River will soon flow
through the city of Jakarta at its original depth of
seven meters [23 ft] and width of seventy-five
meters [248 ft] thanks to Tzu Chi members who have
undertaken the task of dredging silt from the river.
I am so proud of the wonderful achievements made by

our foundation members in Indonesia. Tzu Chi people
in both Indonesia and Taiwan have truly abided by the
Medicine Buddha's teachings and have grasped the
opportunity to transform themselves into true Great
Healers by reaching out to help those in need. Kudos
to them!
559
MEDICINE BUDDHA
VISUALIZATION
In a Medicine Buddha prayer, a spiritual form

of visualization exercise is often practised for
promoting good health. The following
is an example of the
visualization instruction by
Dr. Thubten Gyatso.
“Imagine purifying rays of

light pour down from the Guru
Medicine Buddha’s heart and holy body, eliminating
your sickness and afflictions due to spirits, all your
negative karma and mental obscuration. Your body is
now completely filled with light and become clean-
clear like crystal. Then the rays radiate out in all the
mother sentient beings. The Guru Medicine Buddha
melts into light and absorbs into your heart”
I was initially rather sceptical when I first read

about this spiritual visualization technique, until I
read about the following in the medical literature. In
1971, Dr. O. Carl Simonton, a radiologist at the
University of Texas met a 61-year-old man with a very
advance stage of throat cancer. The patient was so
560
weak that it seemed

unlikely he would respond
well to radiotherapy that
is a standard therapy for
this condition. In
desperation, but also
curious to try
psychological approach,
Dr. Simonton suggested that the man enhance his
radiotherapy through the use of visualization. He was
taught to visualize his cancer as vividly as possible.
Then, he was asked to visualize his immune system
everyday as the white blood cells successfully
attacked the cancer cells and swept them out of the
body, leaving healthy cells behind. In a few weeks, the
cancer growth became smaller and his response to
radiation was almost free from side effects. After
two months, the cancer was gone.
The two visualization exercises that I have mentioned

share common principle. Healing is facilitated when we
visualise it clearly in the MIND that it’s happening
and with the assistance of something or someone
powerful e.g. Medicine Buddha or white blood cells in
the body. The Buddha is absolute right in saying that
561
THE MIND DOES NOT ONLY MAKE

ONE SICK, IT ALSO HEALS
As a Buddhist and a western doctor, I will probably

marry the two similar techniques for myself into the
following, “Imagine the healing energy from the auras
of the Medicine Buddha absorbs into each and every
cells in your body, cleansing, purifying, illuminating and
energizing them. Then, request the wise and
compassionate ‘bodhi cells’ to cuddle and gently
transform the pathological cancerous cells back into
normal functional cells.” Spiritual awakening and
healing of cancerous cells! Isn’t that interesting?
BUDDHISTS BELIEVE THAT DISHARMONY BETWEEN

MIND AND BODY IS AT THE ROOT OF SICKNESS.
HEALING THROUGH MEDITATION CREATES HARMONY,
EMOTIONAL AND PHYSICAL, WHICH HELPS RELEASE
POTENTIAL HARMFUL BLOCKS AND VITALIZES THE
BODY DOWN TO THE LEVEL OF CELLS.
-Tulku Thondup Rinpoche-
562
THE POWER OF
BELIEF IN HEALING
Belief is a potent medicine. It can play a key
role in generating positive or negative healing
responses in our bodies. After all, the Buddha’s
teaching frequently echoes the
following
MIND IS CHIEF
EVERYTHING IS MIND MADE
MIND CAN MAKE ONE SICK
MIND CAN ALSO HEALS
Therefore, a patient going to his

doctor must believe that the
doctor can give him the best possible help and the
drug that he is prescribing is going to work well. On
the other hand, the doctor himself must also believe
that what he is doing and giving the patient is going to
work.
Numerous studies have reported on the power of

belief and mind over body. A study was done at the
Downstate Medical Centre in Brooklyn, USA, with
asthmatic patients. Patients were asked to inhale a
substance and were told that it would make their
563
asthma worse. Indeed, when the patients inhaled the

substance, they suffered breathing difficulty and had
wheezing. In reality, the substance given was only
harmless saline water. The patients were
subsequently asked to inhale another substance,
which would restore their health. After inhaling this
substance, the wheezing and breathing difficulty
stopped. In actual fact, this second substance was
also the same saline solution.
In modern medicine, this phenomenon is known as the

Placebo Effect. A placebo is an empty or blank pill
with no active ingredient but somehow works as well
due to reasons not clearly known. The new field of
science called Psychoneuroimmunology that studies
our mind-brain and immune system interaction
probably can shed more light on this phenomenon.
The brain somehow cannot distinguish clearly external

or internal reality. As far as the brain is concerned,
what it perceives to be true is real. Knowing this, it
becomes imperative that healers understand that it is
their responsibility to encourage positive, hopeful
expectations in their patients while at the same time
steering them away from beliefs that can be
destructive.
564
In the book Beyond Relaxation Response by Dr.

Herbert Benson, it was discovered that people who
incorporate religious beliefs (coined as faith factor)
into their meditation have enhance relaxation
response. Similarly, whatever health and healing
principles found in this book will also be more
effective if we have strong confidence in the Triple
Gem. Do you belief it or not?
YOU ARE WHAT YOU BELIEVE!
565
THE FOUR NOBLE TRUTHS OF AIDS

The Buddha taught about
suffering. He taught the cause
of suffering, the cessation of
suffering and the path leading
to the cessation of suffering.
AIDS is suffering. And just as

there is a cause for suffering, there is
also a cause for AIDS. The cessation of AIDS also
exists and there is a path leading to the cessation of
AIDS.
The Buddha defined suffering as birth, old age,

sickness and death. Getting what one wants is
suffering, he said. And being separated from the
things one loves is also suffering.
To define AIDS in terms of suffering we can say that

being infected with HIV is suffering. Being ostracized
and discriminated against is suffering. Loss of income
through lack of employment is suffering. Seeing
schools close their doors to innocent children is
suffering. Falling ill and dying of AIDS is suffering.
The suffering of AIDS does not stop with the

individual, however, but also extends into the family
566
and the community. Parents and children of people

with AIDS also suffer.
A family suffers when its main breadwinner becomes

infected with HIV and can no longer work to earn the
money required to purchase daily needs. Parents
suffer as they struggle to find the money needed to
pay for their children's treatment. They suffer as
they watch their children grow weak, fall ill and
eventually die from AIDS.
Children suffer when they are teased and taunted by

others because their parents have HIV/AIDS. They
suffer when they find that schools and communities
will not accept them. Children suffer
when they see their parents, once a
strong and healthy support, fade
into thin, emaciated figures. They
suffer when they see the ones they
love die, leaving them orphaned,
alone and insecure.
The community suffers through the loss of its

workforce to HIV/AIDS. It suffers when it becomes
divided and when income once generated by strong,
healthy people is no longer available to finance
community development. It suffers as it watches its
567
younger generation grow up alone, insecure and

uneducated.
The nation also suffers through the loss of its

workforce. It suffers through loss of productivity,
resulting in loss of income or a deficit in the national
budget. It suffers as it spends vast amounts of money
it cannot afford to finance treatment for people who
cannot be cured. The nation suffers as it watches its
defenses and security weakened through the loss of
its once healthy, young men and women.
Even religion suffers. Monks suffer as fewer and

fewer people provide less and less food on morning
alms round. They suffer when there is no one to
contribute to the construction or maintenance of
temples. They suffer when they see that there are no
longer any young men to be ordained as monks, or
young boys to be ordained as novices, leaving temples
to become deserted and the religion to die.
Yes, AIDS is suffering.
But, if we look at the teachings of the Buddha, we will

see that there is a cause for suffering.
As the Buddha has taught, ignorance is the cause of

suffering.
568
What causes the suffering of AIDS?
It is also ignorance. Ignorance is the root cause for

the suffering of AIDS.
Ignorance has caused more suffering and done more

damage than the virus itself. Through ignorance,
millions of people have been infected with HIV.
Ignorance on how to live with HIV has resulted in the
rapid and often unnecessary deterioration in health
for many. Ignorance on the condition has led to
discrimination and stigmatization, has divided
communities and workplaces, closed classroom doors
to innocent children and caused people to elect to die
of their own hand rather than die of AIDS.
The Buddha taught that every

condition has an opposite condition.
Where there is sadness there is
happiness, where there is ignorance
there is knowledge, where there is
suffering there is non-suffering.
The suffering of AIDS also has an opposite and that

is the non-suffering of AIDS.
569
He also taught the way to end suffering by eliminating

it at the cause - ignorance. Where there is knowledge,
there is no ignorance and consequently no suffering.
The teachings of the Buddha can also be applied to

HIV/AIDS. If we overcome the ignorance that
surrounds AIDS and gives birth to all the suffering
of AIDS, we can achieve the state where there is no
suffering from AIDS.
The Noble Eight-Fold Path and AIDS
The Buddhist way to overcome suffering is by

following the Noble Eight-fold Path. Many in the past
have traveled this path successfully and it can be
followed in the present.
The first step on the Noble Eight-fold Path is Right

Understanding (Sammaditthi). With right
understanding about HIV and AIDS, people will not
get infected, fall ill and die. Right understanding can
also prevent the prejudiced attitudes and
discriminatory behaviour that have a devastating
impact on the person with HIV, the family and the
community.
Right Thought (Sammasankappa) is the second step

on the Noble Eight-Fold Path. Right thought about
570
HIV/AIDS helps to prevent risk behavior. It also

helps to overcome prejudice and discrimination in the
community. With right thought people with
HIV/AIDS will be able to live happier and healthier
lives and the community will remain united and prosper.
Right Speech (Sammavaca), the third

step on the Noble Eight-Fold Path,
is necessary to correct any
misconceptions, superstitions and false-
beliefs about HIV/AIDS. With right speech, there
will be no malicious gossip or harmful talk about
people with HIV/AIDS. Children will not be teased
and taunted and the community will live in harmony.
People who practice right speech will not lie or speak
falsely about their behaviour or their condition.
Right Action (Sammakammanta) means performing

wholesome acts that will not lead to risk behaviour
and abstaining from behaviour that will put one at risk
of being infected with HIV. It also means supportive
behaviour such as showing compassion (Metta) and
loving-kindness (Karuna) to people with HIV/AIDS
and their families. This is the fourth step on the
Noble Eight-Fold Path.
571
Right Livelihood (Samma-ajiva) is the fifth step on

the Noble Eight-Fold Path. There are certain
professions that put one at greater risk of
contracting HIV than other professions. They include
working in the entertainment industry such as in pubs
and bars, working in the commercial sex industry,
dealing in alcohol and narcotics. By avoiding these

professions one is practicing right livelihood and is at
less risk of contracting AIDS.
Right Effort (Sammavayama) means applying effort in

controlling personal behavior, saying no and not giving
into peer pressure to engage in risk behavior. It also
means applying effort in developing understanding and
compassion, and in overcoming prejudiced attitudes.
With right effort, a person with HIV/AIDS will be
able to learn more about the condition, take care of
personal health and live a longer, happier and more
peaceful life. By applying right effort, one is treading
the 6th step on the Noble Eight-Fold Path.
Right Mindfulness (Sammasati). This is the 7th step

on the Noble Eight-Fold Path. The Buddha has taught
that mindfulness should be practiced at all times.
Without mindfulness in body, speech and mind, a
person is more likely to do, say and think wrong things.
A person who is not mindful can easily be led into
572
performing unwholesome acts that could result in

infection with HIV. When there is no mindfulness, a
person could say things which are incorrect, harmful
and damaging, not only to himself but also to others.
Wrong mindfulness can also cause unwholesome
thoughts to arise that could to lead to risk or
damaging behavior.
Right Concentration (Sammasamadhi) Without

concentration, the last step on the Noble Eight-Fold
Path, a person becomes easily distracted, forgets
what is wholesome and what is unwholesome, and is
prone to perform acts that could lead to infection
with HIV. Lack of concentration can also result in
doing and saying things that are harmful to
oneself and others. Concentration is also
excellent for maintaining equanimity and
calm which is very conducive to good health.
A person with HIV who is able to maintain
concentration will be able to enjoy long and
peaceful life.
Thus, when looked from at from a Buddhist

perspective, AIDS can be prevented and all
the damaging impacts can be prevented.
573
IS RELIGION
GOOD FOR HEALTH?
Is religion good for health? The answer is

definitely YES. But, a lot of people think that this is a
myth, personal belief or something unscientific.
Dr. Mathews who wrote the

book, “The Faith Factor” did a
review of scientific studies
published in authoritative
medical journals over the last
three decades and he came to
the following conclusion:
“We medical scientist are not

jumping to conclusions when
we say religion is good for your health. Any scientific
research may be influenced by researcher bias but
the soundness of faith factor data is confirmed by
the replicability of their findings. Over 75% of 325
studies of different types, undertaken by hundreds
of different researchers, have produced findings
indicating the benefit of religious involvement to
health and well-being”
574
In his book, “Faith and Prayer in the Healing of

Cancer”, Dr. Chris has shown scientifically that
religious people and those doing good deeds to others
reaped the following health benefits:
1. They enjoy a happier marriage and family life

2. The had greater sense of meaning and purpose
in life
3. They stayed healthy
4. They lived longer
5. They had lower diastolic blood pressure
6. They coped well with stress
7. They suffered less from life-threatening and
chronic illnesses such as cancer
8. They recovered faster and had fewer
complications if they developed a serious illness
9. There were less likely to suffer from
depression from stressful life events
10. They had a stronger immune system
A lot of this scientific literature has been ignored by

scientist and unknown to religious people. But, the
truth is the truth irrespective of whether we
belief/know it or not. The following is one of the
numerous studies indicating the health benefits of
being religious/spiritual.
575
Dr. Allan Luks carried out a survey on thousands of

volunteers across United States. The results of his
study were discussed in his book, “The Power of Doing
Good”, in which he noted that people who help others
(including strangers, not just family or friends)
reported the following:
• They consistently reported better health

• Their health markedly improved when they began
volunteer work
• 95% of them said helping others gave a physically
good feeling. Nine out of ten experienced physical
sensations of sudden warmth, increased energy
and a sense of euphoria
• They reported long-term calmness and relaxation
HE WHO HELPS
OTHERS IS
HELPED!
Indeed, the selfless act of

helping others as emphasized in religious practice
resulted in enhanced health.
576
THE HEALTH CONNECTION

-Earth Sangha-
Your practice is a way of improving your

personal health, and your personal health is connected
to the health of the environment.
Buddhist practice aims at clarity of mind; that is

obviously a form of mental health. And mental health
is linked in various ways to physical health. That
doesn't mean that a person who is injured or ill is
incapable of practice, but it does mean that a
reasonable concern for your physical well-being is
liable to confer mental as well as physical benefits.
The psychological benefits of physical fitness, for
example, are apparent to the millions of people who
have some sort of regular exercise program. This is
hardly surprising, after all, since a human being is just
a single organism—body and mind aren't really
separate phenomena. So if you're concerned about
your MENTAL HEALTH—and in some sense you must
be if you're a practicing Buddhist—then you should
also be concerned about your PHYSICAL HEALTH. In
a way, it might make more sense to think—not of
mental and physical health as separate categories—
but of a single category: personal health.
577
Concern with one's PERSONAL HEALTH leads

inevitably to a concern with ENVIRONMENTAL
HEALTH. How healthy is the food you eat, the water
you drink, or the air you breathe? The answer, in
large measure, depends on how healthy the
environment is. This connection is not just a
theoretical concern: about 25 percent of the current
global burden of disease and injury is linked in one
way or another to environmental degradation,
according to a study released several years ago by
the UN World Health Organization. (WHO, Health
and Environment in Sustainable Development, June
1997.)
It's not difficult to see why people are so vulnerable

to environmental damage: the distinction between you
and the environment is as misleading as the
distinction between your mind and your body. Water,
air, and nutrients cycle through you just as they cycle
through other living things. In effect, you are the
environment. So if you're going to care about one
little chunk of the environment (you) - it makes good
sense to care about the rest of it!
578
A TIBETAN BUDDHIST
PERSPECTIVE OF HEALING
Compiled by:
Ven. Pende Hawter

The Karuna Hospice
Service.
What is healing?
What do we mean by
healing? Do we mean
healing of the physical
body, healing of the
psyche/soul/mind, or both
of these. What is the connection between body and
mind? Many modern healing techniques regard
successful healing as the cure of the presenting
physical problem, whether this be symptoms of
cancer, AIDS, chronic fatigue syndrome, or some
other illness. If the person does not recover from the
presenting physical problem, or if that problem recurs
or another develops at a later time, this may be
regarded as failure. It is not uncommon in these
situations for the therapist or organisation that has
been helping the "sick" person to infer or state that
579
the person must have done something wrong, that

they haven't stuck strictly enough to the diet or
meditated enough or done whatever else it was that
they were supposed to do. In these situations the
person can become very guilty, depressed or angry. In
many cases, they just give up hope. To avoid these
problems, it is necessary to consider a more
comprehensive view of healing that incorporates not
only physical healing but mental healing.
Mind is the creator
To understand healing from the Buddhist perspective,

a useful starting point is to consider the Buddhist
concept of mind. The mind is non-physical. It is
formless, shapeless, colourless, genderless and has
the ability to cognize or know. The basic nature of
mind is pure, limitless and pervasive, like the sun
shining unobstructedly in a clear sky. The problems or
sickness we experience are like clouds in the sky
obscuring the sun. Just as the clouds temporarily
block the sun but are not of the same nature as the
sun, our problems or sickness are temporary and the
causes of them can be removed from the mind. From
the Buddhist perspective, the mind is the creator of
sickness and health. In fact, the mind is believed to
be the creator of all of our problems. That is, the
cause of disease is internal, not external.
580
Unlimited potential
You are probably

familiar with the
concept of karma,
which literally means
action. All of our
actions lay down
imprints on our
mindstream which
have the potential to
ripen at some time in
the future. These
actions can be
positive, negative or neutral. These karmic seeds are
never lost. The negative ones can ripen at any time in
the form of problems or sickness; the positive ones in
the form of happiness, health or success. To heal
present sickness, we have to engage in positive
actions now. To prevent sickness occurring again in
the future, we have to purify, or clear, the negative
karmic imprints that remain on our mindstream. Karma
is the creator of all happiness and suffering. If we
don't have negative karma we will not get sick or
receive harm from others. Buddhism asserts that
everything that happens to us now is the result of our
previous actions, not only in this lifetime but in other
581
lifetimes. What we do now determines what will

happen to us in the future. In terms of present and
future healing, the main objective is to guard our own
actions, or karma. This requires constant mindfulness
and awareness of all the actions of our body, speech
and mind. We should avoid carrying out any actions
that are harmful to ourselves and to others. Buddhism
is therefore a philosophy of total personal
responsibility. We have the ability to control our
destiny, including the state of our body and mind.
Each one of us has unlimited potential - what we have
to do is develop that potential.
Healthy mind, healthy body
Why do some people get ill while others remain in the

best of health? Consider skin cancer. Of all the
people who spend many hours out in the sun, some will
develop skin cancer and others will not. The external
situation is the same for all of them, but only some
will be affected The secondary cause of the skin
cancer - the sun - is external, but the primary cause -
the imprints laid down on the mindstream by previous
actions - is internal. Also, people with similar types of
cancer will often respond quite differently to the
same treatment, whether this be orthodox or
alternative. Some will make a complete recovery.
Some will recover temporarily and then develop a
582
recurrence. Others will rapidly become worse and die.

Logically one has to look to the mind for the cause of
these differences. Buddhism asserts that for lasting
healing to occur, it is necessary to heal not only the
current disease with medicines and other forms of
treatment, but also the cause of the disease, which
originates from the mind. If we do not heal or purify
the mind, the sickness and problems will recur again
and again.
This introduces the notion of "ultimate healing". By

ridding the mind of all its accumulated "garbage", all
of the previously committed negative actions and
thoughts, and their imprints, we can be free of
problems and sickness permanently. We can achieve
ultimate healing – a state of permanent health and
happiness. In order to heal the mind and hence the
body, we have to eliminate negative thoughts and
their imprints, and replace them with positive
thoughts and imprints.
The inner enemy
The basic root of our problems and sickness is

selfishness, what we can call the inner enemy.
Selfishness causes us to engage in negative actions,
which place negative imprints on the mindstream.
These negative actions can be of body, speech or
583
mind, such as thoughts of jealousy, anger and greed.

Selfish thoughts also increase pride, which results in
feelings of jealousy towards those higher than us,
superiority towards
those lower than us and
competitiveness towards
equals. These feelings in
turn result in an unhappy
mind, a mind that is
without peace. On the
other hand, thoughts and
actions directed to the
well-being of others
bring happiness and
peace to the mind.
Tibetan Tree of Health & Disease
Conscious living, conscious dying
It is important to consider what happens to us when

we die. The Buddhist view is that at the time of death
the subtle consciousness, which carries with it all the
karmic imprints from previous lives, separates from
the body. After spending up to forty-nine days in an
intermediate state between lives, the consciousness
enters the fertilised egg of its future mother at or
near the moment of conception. New life then begins.
We bring into our new life a long history of previous
584
actions with the potential to ripen at any time or in

any of a myriad ways. The state of mind at the time
of death is vitally important and can have a
considerable effect on the situation into which we are
reborn. Hence the need to prepare well for death and
to be able to approach our death with a peaceful, calm
and controlled mind. Death itself can be natural, due
to exhaustion of the lifespan, or untimely, due to
certain obstacles. These obstacles arise from the
mind and can be counteracted in different ways. One
method commonly employed in Tibetan Buddhism to
remove life obstacles is to save the lives of animals
that would otherwise have been killed. For example,
animals can be rescued from being slaughtered or live
bait can be purchased and released. For those with a
life threatening illness, it is important to understand
that being free of that illness doesn't mean that you
will have a long life. There are many causes of death
and death can happen to anybody at any time.
Not just pills and potions
Tibetan medicine is popular and

effective. It is mostly herbal
medicine, but its uniqueness lies
in the fact that in the course of its
preparation it is blessed extensively with
prayers and mantras, giving it more power. It is said
585
that taking such medicine will either result in

recovery, or, if the person is close to death, they will
die quickly and painlessly. (Another theory, based on
personal experience, is that it tastes so bad you want
to recover quickly so that you can stop taking the
medicine!).
Blessed pills and blessed water are also used

extensively. The more spiritually developed the
person carrying out the blessings or the healing
practices, the more powerful is the healing result or
potential. These pills often contain the relics of
previous great meditators and saints, bestowing much
power on the pills.
Many Tibetan lamas actually blow on the

affected part of the body to effect healing
or pain relief. I have seen a person with
AIDS with intense leg pain have his pain
disappear after a lama meditated intensely and blew
on his leg for twenty minutes. Compassion is the
power that heals.
Visualisation can also be very powerful healing. One

method is to visualise a ball of white light above your
head, with the light spreading in all directions.
Imagine the light spreading through your body,
completely dissolving away all sickness and problems.
586
Concentrate on the image of your body as completely

healed and in the nature of light. This type of
meditation is even more powerful when combined with
visualising holy images and reciting mantras. I often
tell my Christian patients to visualise the light as
Jesus, with the light emanating from him.
In the Tibetan tradition, there are many Buddha

figures (deities) which can be visualised while reciting
their mantra. The Medicine Buddha; Chenrezig, or
Avalokiteshvara (the Buddha of Compassion); or one
of the long-life deities such as Amitabha are
commonly used. Deities can be in peaceful or wrathful
aspects. The wrathful ones are often used to cure
heavy disease such as AIDS.
If you are not comfortable with

these images, you can use other
objects such as crystals, or simply
visualise all the universal healing
energy absorbing into you,
transforming your body into light,
and imagine yourself as totally
healed.
Over the centuries many people have used these

methods and have recovered from their illnesses,
even from conditions such as leprosy, paralysis and
587
cancer. The aim of these practises is to heal the mind

as well as the body, so that the diseases or problems
will not recur in the future. Also, many diseases are
associated with spirit harm. Lamas and other
practitioners will often recite certain prayers and
mantras or engage in ceremonies to stop the spirit
harm and allow the person to recover.
A seven year old girl I knew had petit-

mal epilepsy as the result of spirit
harm; the epilepsy disappeared after
various rituals and prayers had been
performed. Whenever she had an
epileptic attack, the girl would see a
frightening apparition coming towards her. After the
initial prayers had been performed, however, her
attacks lessened and she would see a brick wall
between her and the frightening figure. This wall was
the colour of a monk's robes. Eventually the attacks
and visions disappeared altogether.
In summary, we can say that the essential ingredients

in the healing process, for both the person doing the
healing and the person being healed, are compassion,
faith, and pure morality.
588
Changing our minds
Another powerful method of healing in Tibetan

Buddhism is to meditate on the teachings known as
thought transformation. These methods allow a
person to see the problem or sickness as something
positive rather than negative. A problem is only a
problem if we label it a problem. If we look at a
problem differently, we can see it as an opportunity
to grow or to practice, and regard it as something
positive. We can think that having this problem now
ripens our previous karma, which does not then have
to be experienced in the future.
If someone gets angry at us, we can choose to be

angry in return or to be thankful
to them for giving us the
chance to practice patience
and purify this particular
karma. It takes a lot of
practice to master these
methods, but it can be done.
It is our concepts which often bring the greatest

suffering and fear. For example, due to a set of signs
and symptoms, the doctor gives the label 'AIDS' or
'cancer'. This can cause great distress in a person's
mind, because they forget that it is only a label, that
589
there is no truly existent, permanent AIDS or cancer.

'Death' is another label that can generate a lot of
fear. But in reality 'death' is only a label for what
happens when the consciousness separates from the
body, and there is no real death from its own side.
This also relates to our concept of 'I' and of all other
phenomena. They are all just labels and have no true,
independent existence.
Lama Zopa Rinpoche, a highly

realised Tibetan Lama, says that
the most powerful healing methods of all
are those based on compassion, the wish to free other
beings from their suffering. The compassionate mind
- calm, peaceful, joyful and stress-free - is the ideal
mental environment for healing. A mind of compassion
stops our being totally wrapped up in our own
suffering situations. By reaching out to others we
become aware of not just my pain but the pain (that
is, the pain of all beings).
Many people find the following technique powerful and

effective: think "By me experiencing this disease or
pain or problem, may all the other beings in the world
be free of this disease, pain or problem" or "I am
experiencing this pain/sickness/problem on behalf of
all living beings."
590
One voluntarily takes on suffering in order for others

to be free of it. This is similar to the Christian
concept of regarding one's suffering as sharing the
suffering of Jesus on the cross. Even death can be
used in this way: "By me experiencing death, may all
other beings be freed from the fears and difficulties
of the death process."
We have to ask ourselves "What is the purpose of my

life? Why do I want to have good health and a long
life?". The ultimate purpose of our life is to be of
benefit to others. If we live longer and just create
more negative karma, it is a waste of time.
Giving and taking is another powerful

meditation. As you breathe in,
visualise taking the suffering and
the causes of suffering from all
living beings, in the form of black
smoke. When breathing in the black
smoke, visualise smashing the black rock of
selfishness at your heart, allowing compassion to
manifest freely. As you breathe out, visualise
breathing out white light that brings them happiness,
enjoyment and wisdom.
Developing compassion is more important than having
591
friends, wealth, education. Why? Because it is only

compassion that guarantees a happy and peaceful
mind, and it is the best thing to help us at the time of
death We can use our sickness and problems in a very
powerful way for spiritual growth, resulting in the
development of compassion and wisdom. The highest
development of these qualities is the full realisation
of our potential, the state of full enlightenment.
Enlightenment brings great benefit to ourselves and
allows us to work extensively for others. This is the
state of ultimate healing.
I have outlined some of the concepts that are the

basis of the Buddhist philosophy on healing. Many of
these methods were taught by Lama Zopa Rinpoche at
Tara Institute in Melbourne in August 1991 during the
first course given by Lama Zopa specifically for
people with life-threatening illnesses.
Some of these ideas may appear unusual

at first, but please keep an open mind
about them. If some of the ideas
appear useful to you, please use
them; if not, leave them aside.
May you achieve health and happiness!
592
Chapter 13
BUDDHIST
HEALTH SERVICES
TZU-CHI INTERNATIONAL
MEDICAL ASSOCIATION (TIMA)
Buddhism has contributed greatly to healthcare

services in the world. There are numerous Buddhist
organizations that are involved in healthcare services.
One of the internationally established ones is TIMA.
The Tzu-Chi International Medical Association (TIMA)
is formed by a group of healthcare professionals
under Buddhist Tzu-Chi Compassion Relief Foundation
headquartered in Taiwan with branches worldwide.
There are now TIMA members in 19 countries
including Malaysia. It is a private non-profit and self-
funded organization that provides the highest
possible quality care to people in need around the
world. Emphasis is on humanity rather than simply
curing diseases. Through participation in TIMA
activities, the volunteers may continuously prove
themselves to elevate the spirits of healing to the
highest level: GREAT KINDNESS TO THE KNOWN
AND UNKNOWN, AND GREAT COMPASSION FOR
ALL.
593
Missions
• To carry out international and local medical

missions for the needy.
• To support Tzu-Chi's global relief missions.
• To support Tzu-Chi's medical network in Taiwan
and any future developments.
• To provide community health care services
including free clinics rural outreach and urban
gap group support.
• To ensure continuous quality improvement
including volunteer training and credentialing.
• To provide medical advice for Tzu-Chi
Foundation branches worldwide.
TIMA Malaysia
Under the guidance of Master Cheng Yen in

Taiwan, Malaysian Tzu-Chi volunteers devote
themselves wholeheartedly to serving the poor
regardless of racial or religious boundaries. In
reaching out to the needy in local communities, Tzu-
Chi Malaysia branch came to realize that illness is
commonly the root of poverty. This is true especially
for some Tzu-Chi relief recipients who are afflicted
with kidney failure. The costly medical expenses for
the disease, coupled with inadequate dialysis facilities,
594
not only worsened their conditions but also leave them

feeling hopeless while their lives fade away.
Recognizing the needs of this sector of the society,
Tzu-Chi Malaysia decided to set up a dialysis centre in
Penang. In addition to relieving the patients suffering
by providing a professional treatment facility with
great love and care, the Tzu-Chi members hope the
establishment of the dialysis center can provide an
opportunity for other good Samaritans to join Tzu-
Chi's life-saving medical missions.
The Dialysis Center:
DESIGN. The Tzu-Chi Dialysis Center, situated to the

east of Penang is carefully designed to create a
homely atmosphere. It includes the following
functional areas: diagnosis room, emergency room,
meeting room, reception area, lobby, cafeteria,
kitchen, worship hall, social service department and
dialysis unit. The dialysis unit is further divided into
dialysis system area, bathroom, and nursing station.
SERVICES. Currently, the dialysis center provides

services to low-income families and the elderly
without caretakers. Most patients apply for services
themselves, but some are referred by others. In the
dialysis center, patients can receive not only quality
medical care but also thoughtfully prepared
595
vegetarian meals for breakfast and lunch. Social

workers also visit patients at home as needed.
STAFF. The center staff includes nurses, nurse

assistants, social workers, drivers, administrators and
volunteer doctors working in shifts. What
distinguishes the dialysis center from other similar
institutions is Tzu-Chi's volunteer service, which is
the core of daily operation. Every day there are Tzu-
Chi volunteers working in shifts on various tasks such
as meal preparation, cleaning and patient support. The
volunteers always strive to alleviate the patients'
discomfort with sincerity and consideration.
FINANCE. In the face of tremendous dialysis

expenses, the center relies on Tzu-Chi commissioners
to raise funds through fundraising events and
recycling, a routine activity by Tzu-Chi volunteers as
part of their community service work. Presently,
proceeds raised from recycling constitute the
center's major source of income. Over the years,
Tzu-Chi members have recycled thousands of
newspaper, clothes and cans to help maintain the
dialysis center as well as to conserve the environment.
A LONG ROAD AHEAD. The dialysis center gives an

avenue of hope to the dialysis patients, yet it is only
the beginning of Tzu-Chi Malaysia's medical mission.
596
Other outreach medical care projects are being

planned. Despite the hardship the Malaysia branch
has experienced in the past, Tzu-Chi members know
only one thing that matters most to them: LIFE
MUST BE RESPECTED, COMPASSION MUST BE
FEARLESS. Tzu-Chi Malaysia will persevere to lay a
solid foundation for Tzu-Chi's medical mission in
Malaysia.
I once followed a friend of

mine from this wonderful Tzu
Chi to visit terminal patients
in the Palliative Care Unit in
Ipoh Hospital. I am truly inspired by the palpable
enthusiasm shown by them in relieving the sufferings
of the patients. They are indeed doing a fantastic job
and walking the foot steps of the All-Compassionate
Buddha! I personally try my best to walk the Buddha’s
path by involving myself in two Buddhist organizations
that provide healthcare services. The first one is Sri
Jayanthi Welfare Organization (SJWO), the welfare
arm of Sri Lanka Buddhist Temple in Sentul. Among
the healthcare services run by this organization are
free medical clinic, medical and health seminars, blood
donation campaign, medical camp, old folk’s home etc.
The second one is Buddhist Gem Fellowship of
Malaysia (BGF) that runs free telephone counseling
597
services and trains para-counselors to promote mental

health.
In the hospital I’m working in (HKL), I know of two

great Buddhist friends with mega-compassion who
diligently visit patients in the oncology ward every
Wednesday evening without fail, and they have been
doing that for years. Maha-Sadhu to them!
ALWAYS COMPARE WHO IS MORE CARING

AND LOVING FOR ONE ANOTHER
RATHER THAN TO COMPETE
WHO HOLDS GREATER FEAR FOR THE OTHER
-Master Shi Zheng-Yan
598
THEIR STORIES
HOME VISITS BY TZU-CHI
MEMBERS IN MALAYSIA
-By Weng Yu-min-
-Translated by Norman Yuan-
Life is a symphony, and the music may be light,

joyful, exciting, grievous or indignant. Even if the
tone and rhythm are the same, the mood of the
listener changes with the music. If the audience
applauds, life's symphony will be different.
Affizi Doesn't Cry Any More (Penang)
He only spent 365 days in this world,

but the suffering of a lifetime was
compressed into his brief stay.
The first time I saw Affizi, I was shocked to see

such a small body shouldering such a large head.
Feeling sorry for his burden, I stroked his head
carefully. Touching the head of this boy afflicted
with hydrocephalus was like touching a balloon filled
with water. I could see the veins beating clearly in his
semi-transparent head.
599
In 1995, TV reports of the birth of a big-headed

baby attracted the attention of the public. After
learning of the poor financial condition of the baby's
family, Tzu Chi members living in Penang decided to
pay them a visit.
An Unusually Quiet Baby
The mother told us that when she was pregnant, she

could feel the embryo was unusually quiet. She had no
prenatal checkup. Because the baby in her womb was
silent and still, she was very much worried. After nine
months of pregnancy, she delivered by cesarean
section. The circumference of Affizi's head was only
17 cm [6.8 in] at birth. Later, however, his head
swelled with cerebral spinal fluid, and its
circumference grew to 78 cm [31.2 in].
"We looked for doctors and shamans everywhere. We

traveled thousands of miles, but none of them wanted
to touch him. They all said he was hopeless. Some
even said the baby had no brain. How could that be
possible? His hands and feet are still moving." Saying
this, the mother's voice was choked with sadness, but
her anxious eyes still held a ray of hope.
Looking at Affizi lying on his bed, I couldn't tell

whether he was sleeping or awake. His bright eyes,
600
which should normally look excitedly out on the world,

were squeezed into his eye sockets because of the
pressure of his growing head. He couldn't even shed
tears when he cried.
"Fortunately, Affizi no longer cries. Otherwise, it

would break my heart." The mother's hand lightly and
lovingly touched the baby's head, which seemed ready
to burst at any time. Our hearts trembled with the
movements of the mother's hand. Did Affizi accept
his fate?
He Had Feelings
Affizi's father worked for a lawn-mowing company.

His mother had to look after the three children --
Affizi and his two sisters -- and thus she was too
busy to work outside the home. The family could
barely make ends meet. Because of Affizi's illness,
they had spent all their savings.
The family was Malaysian. They had been Muslims for

generations, and they accepted calmly whatever had
been arranged for them by Heaven. Although their
family was not in good financial shape, and although
Affizi could no longer open his eyes to see them, his
parents held firm to their faith. "We believe every
child has his own blessings and karma. We believe
601
Heaven will make the proper arrangements for him.

No matter how Affizi looks, he is still our dear child.
We love him all the same."
Affizi had two sisters, aged six and eight. Both of

them were healthy and active. Sometimes they would
hide in a corner of the house, glancing at visitors.
Sometimes they would come out to play with their
brother. They thought Affizi merely had a larger
head than ordinary babies, and still loved their only
brother. The older sister, who was in first grade,
asked us to give her a picture of her brother so that
she could take it to school with her. She said she
missed him while she was at school. "Usually people
think he has no feelings. Actually, he does. Every time
his father or grandfather calls him, although his head
is too heavy to move, he moves his body to respond to
them." Talking about Affizi, the mother had a lot to
say.
"Affizi, Affizi" Returning from a day at work, the

baby's father called the name of his
dear son. Affizi waved his hand. Our
hearts twisted - it was the love of
his parents, who would never
forsake him, that kept Affizi alive.
The more we got to know Affizi's
family, the more we respected them.
602
Shouldering the Suffering of Life Alone
We decided to help with their living expenses first.

We also decided to send Affizi to a nearby hospital to
have his nasogastric tube replaced. Affizi's head was
too big to suck milk. He could only be fed through a
nasogastric tube. Every time the tube was put into his
thin body, he would tremble. When the milk flowed
into his stomach, he would cough and vomit. Green
veins could clearly be seen on his forehead. Under the
care of his family, Affizi continued to live. However,
his small body had to shoulder all the suffering alone.
Tzu Chi members in Penang made arrangements to

send Affizi to Malaysia University Hospital in Kuala
Lumpur. After an examination, the doctor shook his
head. Later, Affizi was transferred to the Central
Hospital in Kuala Lumpur. The diagnosis confirmed
that Affizi was afflicted with hydrocephalus and that
there was no possibility of a cure.
Affizi's parents could not accept what the doctor

said. Quietly, they looked up to heaven. Was it fair
that fate should be so cruel to them? They found the
answer in Central Hospital. There they saw babies
suffering the same as their own son. Some had heads
as small as a rat's head, and some had noses as big as
a pig's nose. They realized that other parents in the
603
world agonized over their children's suffering, just as

they did.
On December 10, 1995, Affizi passed away peacefully.
"We may not be able to say the name of your

organization correctly. But when you walk in our small
village, wearing your uniforms of blue shirts with
white collars, every villager knows you are nice
people." Although still in deep sorrow, Affizi's
parents were already eager to show their gratitude to
Tzu Chi.
Affizi's parents told Tzu Chi members that,

regardless of differences in race and belief, we are
all one big family.
Love Between a Brother and a Sister (Malacca)
His mother has passed away, and his wife has left him.
Yet Ching-ho has been looking after his mentally
retarded sister, King-fung, quietly shouldering the
heavy responsibility of her care.
It was cold and raining cats and dogs outside the Tzu
Chi Malacca Liaison Office. Inside, however, the
office was filled with love and laughter. Tzu Chi
brothers and sisters brought a cake and a basket of
604
tangerines and got into Brother Shih-fang's pickup

truck. They were now ready to go to Machap Umboo, a
small village about 30 km [18.6 mi] from downtown
Malacca.
About 30 minutes later, they turned onto a narrow

road. Lining both sides of the road were several
homes, each growing a couple of pomegranate trees
(the "king of fruits") in their yard. Although the rain
was easing up, the road was still very bumpy and
muddy.
Brother Shih-fang drove one kilometer farther and

stopped at a shack along the road. "King-fung, Tzu Chi
people are here," shouted Sister Chiu- li in Fukienese.
A hoarse laugh was heard from the shack. Hearing
that sound, the Tzu Chi brothers and sisters smiled.
The first time Tzu Chi members met King-fung was

three years ago. At that time she was quiet and
melancholy. When we encouraged her to talk, she only
responded with a smile. Her brother Ching-ho sat
beside us in silence. He felt a little uncomfortable and
confused about our visit.
After a long talk, we discovered that King-fung had

had meningitis in her childhood, which resulted in
mental retardation and atrophy of the limbs, making it
605
difficult for her to move. Because of her disability,

her mother spoiled her. She became stubborn and lost
her temper easily.
Urging Her to Talk Word by Word
Originally, King-fung lived in Singapore with her

mother, brother and sister-in-law. After her mother
passed away, her brother moved the family to their
native town of Machap Umboo in Malaysia. He made a
living by tapping rubber trees.
Ching-ho's wife could not get used to the country life,

so several years ago she took the children and left.
Since then, Ching-ho and his sister have depended
solely on each other. Last year he was laid off by the
owner of the rubber tree plantation, so Ching-ho
turned his energies to planting pomegranates
and rambutans in the orchard left
by his parents. In this way, he could
support himself financially.
When they moved back to their

hometown, Ching-ho was very busy. He didn't give as
much attention to his sister as his mother had.
Whenever King-fung lost her temper, Ching-ho would
reproach her. If she refused to obey him, he would
slap her on her palms lightly as a warning. Gradually,
606
she became obedient. However, because she didn't

have anyone else to talk to, she forgot how to speak.
In order to enable her to speak again, we encouraged

her and chatted with her when we visited her every
Sunday. We kept up the conversation whether she
understood us or not, and we would touch her hair and
cheeks, showing our concern with body language. At
first, she made no response, but she gradually began
to smile, and sometimes she would burst out with one
or two words. Once she spoke a complete sentence:
"You are blessed, but you don't have money." This
sudden exclamation surprised us and provoked a roar
of laughter. She was making progress.
Crafty Words That Sweetened Our Hearts
Recently, one of our sisters teased her by asking,

"King-fung, what color is my heart?" She responded
with a smile, "Black heart." The sister shrugged her
shoulders, stamped her feet, and stuck out her lips,
pretending to be displeased. "You say my heart is
black. I will not come again!" Then she teased King-
fung, "What color is your heart?" King-fung laughed
twice and replied, "Black."
This "black heart" darling had become a weekly

concern of our Tzu Chi members. King-fung likes cake.
607
Each time we visited her, we brought her one or two

pieces of cake to satisfy her craving. When she was
eating the cake, she would point to a chair and say,
"Chair, sit down." Then, habitually, she would touch
Sister Chiu-li and Sister Whyc-heng on their
foreheads with her forefinger. She had the coy
manner that usually belongs to little girls. When she
ate the tangerine that one of our sisters put into her
mouth, she said happily, "How sweet!" Seeing that
King-fung had resumed her thinking and speaking
ability, we brothers and sisters had feelings as sweet
as the tangerines.
In order to help King-fung make new friends and

experience social activities, we made arrangements to
have her and her brother participate in our monthly
distribution to the poor. Never before had King-fung
had any contact with the outside world. The first
time she saw a large group of people, she was so
scared that she burst into tears. Our sisters had to
comfort her and stay by her side. After a
few times, she no longer needed this
constant companionship. When we sang,
she would dance along. Now the monthly
distribution day has become King-fung's
excursion day, which she looks forward to
with great anticipation.
608
King-fung is the center of Ching-ho's life. Because he

worries about her, he seldom leaves their shack unless
he has to go out to buy food and daily necessities.
Other than his sister, the things that keep him
company are an old TV set, a radio/cassette recorder,
and a house full of peace and quiet. Recently he has
taken part in an environmental protection campaign
held by the Tzu Chi Malacca Liaison Office. He goes
out to collect used cardboard boxes, bottles and cans.
The unselfish caring has added an air of affection to

the mountain village. The warmth of the love between
this brother and sister will move the hearts
of Tzu Chi people always.
(Information provided by
Chong Ah-kau and Lok
Whyc-heng)
DO NOT LOOK DOWN ON SMALL CONTRIBUTION

TO SOCIETY AS BEING SHABBY. EVEN THE
TINIEST BOLT MUST BE SCREWED ON TIGHTLY
TO FUNCTION ITS FULL CAPACITY
-Master Shi Zheng-Yan
609
SANGHA METTA PROJECT
The Sangha Metta Project, which engages

monks in HIV/AIDS prevention and care, is unique in
that it was initiated by monks themselves in response
to the need for Buddhist monks to have a more active
role in HIV/AIDS prevention and care. Taking the
Buddha's teachings as their inspiration, monks
concluded that a core aspect of HIV/AIDS was
ignorance about the condition among both the
sufferers and the general public.
In line with their traditional

role as teachers, they
decided they could teach
both groups about its
realities. Within this
basic framework, the
Sangha Metta
Project teaches monks, nuns and
novices about HIV/AIDS. It then equips them with
modern participatory social management skills and
tools so that they can in turn work effectively in their
communities both to prevent further HIV
transmission and to help people living with HIV/AIDS
and their families. A crucial part of training is close
contact between monks and sufferers, which includes
610
monks having to accept and eat alms food prepared by

people with HIV/AIDS. Sensitized in such basic ways
they are soon able to work freely with affected
people in quite remarkable ways.
One of the most important developments is that, in

strong contrast with their formal roles, project-
trained monks have become active in community work.
Using Buddhist ethics as their guideline, they now
teach villagers how to avoid high-risk behavior, help
to set up support groups, train people with HIV/AIDS
in handicrafts, donate their alms and take care of
AIDS orphans. Because local people are accustomed
to telling monks their troubles, the latter have
become a conduit for identifying many secret HIV+
people who, once identified, can be referred to
support groups and public assistance programs. "HIV-
friendly" temples encourage these people to
participate in community activities. They also provide
training in meditation as well as grow and dispense
herbal medicines in collaboration with local hospitals.
This more active role among monks is strengthening
trust between them and the people. It is also
developing community potential and encouraging
greater grass roots participation in solving problem at
the local level. Because the project has given monks a
way to become actively involved in their communities,
611
something they have always wanted, it is spreading

rapidly into other regions of Thailand, as well as
neighboring countries such as Laos, Myanmar,
Cambodia, Southern China, Vietnam and even Mongolia
and Bhutan.
The Sangha Metta Project has the following

objectives:
1. To provide Buddhist monks with an opportunity

to take part in HIV/AIDS prevention and care.
2. To establish a network of Buddhist monks
capable of working in HIV/AIDS prevention &
care.
3. To help Buddhist monks identify roles they can
play in HIV/AIDS prevention and care.
4. To provide Buddhist monks with accurate and
up-to-date information on HIV/AIDS
prevention, transmission and care.
5. To organize seminars, workshops and training
programs for Buddhist monks, nuns and novices.
6. To equip Buddhist monks, nuns and novices with
participatory social management skills to enable
them to work more effectively in HIV/AIDS
prevention and care.
7. To serve as a resource center providing
information and materials on HIV/AIDS.
612
8. To promote and support the role of Buddhist

monks, nuns and novices in HIV/AIDS
prevention and care.
9. To cooperate and coordinate with other
organizations working in HIV/AIDS prevention
and care.
The Sangha Metta Project conducts and supports the

following activities:
1. Education - seminars, training programs and

workshops for monks, nuns, novices and
Buddhist laity.
2. Youth activities - education on HIV/AIDS and
narcotics awareness, prevention and care
through youth camps and other youth activities.
3. Home/Community visits - to provide moral
support, Buddhist-based counseling, advice on
self/home-based care and give donations.
4. Vocational training - provide venues and
materials, coordinate with trainers, funding
sources and marketing.
5. Temple activities - daily/weekly meditation
retreats, care and/or ordination for boys
orphaned by HIV/AIDS, coordination with nuns
to care for girls and women affected by
HIV/AIDS.
613
6. Resource center - printed/audiovisual

materials, brochures, posters and speakers.
7. Education Fund - for children orphaned or
affected by HIV/AIDS.
8. Milk Bank - for children orphaned or affected
by HIV/AIDS.
9. Medicine Bank - for people living with
HIV/AIDS.
10. Sanghathan (alms) bank.
11. Funeral robes bank - for families of people who
have died of AIDS.
Monks give scholarships to children orphaned or

affected by HIV/AIDS.
Target Groups:
(1) Buddhist monks, nuns and

novices studying in Buddhist
universities & colleges in
Thailand.
(2) Buddhist monks, nuns, novices and community

leaders in other regions of Thailand.
(3) Buddhist monks, nuns and novices in

neighboring countries.
614
LAPIS LAZULI LIGHT

Lapis Lazuli Light Society is a non-profit making
centre and support group founded by Dr. Lai Chui Nan
(PhD) who is a Buddhist. The centre is dedicated to
the promoting of physical, mental and spiritual health,
and the cultivation of compassion. The following
are the 10 tips recommended for
total physical, mental and
spiritual health.
1. Have a good heart. Refrain

from all forms of harming, in
particular killing.
2. Adopt a diet based on whole

grains, vegetables, fruits, seeds, nuts, legumes and
sea vegetables.
3. Let go of old wounds, anger and grief. Contemplate

on the true nature of all phenomena: illusory,
dreamlike, impermanent and ladling in self-nature.
4. Engage in meaningful work that benefits others.
615
5. Surround oneself with loving and supportive people.
6. Save lives according to ones capacity, releasing

animals such as insects, fish, shrimps, etc that will
otherwise be killed.
7. To purify past negative actions, perform rituals of

repentance such as Confession to the “Allah”,
“Amitabha”, “Amen” or any other purification
methods.
8. Seek protection from the enlightened ones, their

teachings and their helpers – Triple Gem.
9. Recite the compassion mantra “OM MANI PADME

HUM” or “ALLAH” or “AMITABHA” or “AMEN” etc.
as much as possible.
10. Rejoice in the virtues of

oneself, others and the
enlightened beings.
616
GRAND PUJA OF
HEALING IN MALAYSIA
THE BUDDHIST CHANNEL - 22nd November, 2004
Petaling Jaya, Malaysia - It is in the Mahayana that

the Medicine Buddha first appeared, and veneration
of this Lord of Healing became one of the most
popular and widespread devotional groups.
He was worshipped as the dispenser

of spiritual medicine that could
cure spiritual, psychological and
physical disease. Among the 12
vows the Medicine Buddha has
taken is that of healing just by
the invocation of his name or
the thought of him.
From November 25-28th, 2004, the largest gathering

of devotees to participate in this year's Grand Puja of
Healing for the year will be held at the Chempaka
Buddhist Lodge here in Petaling Jaya. The organiser
of the puja, the United Karma Kagyu Federation
(UKKF), the newest (and only Tibetan group) associate
member of the Malaysian Buddhist Association (MBA)
says that the puja will be a grand occasion as it will
617
not only be celebrated in one location, but will also

embark on a nationwide road show.
"It is the grandest puja of healing ever organized in

recent times, and we intend to let as many devotees
as possible to participate in generating good merits.
That is why the nationwide road show is organized in
conjunction with the main event," says UKKF
President, John Fam.
The V.V 9th Thrangu Rinpoche has said that a mantra

is essentially an elaboration on the deity's name, and
that any mantra is essentially the shortest possible
form of the sadhana.
The Mantra of Medicine Buddha is: Tayatha Om

Bekanze Bekanze Maha Bekanze Raza Samudgate
Soha. Chanting of this Mantra and visualising the
Medicine Buddha with devotion, faith and confidence
has indeed proven to bring benefits and relieve
sufferings to sentient beings.
BUT THIS BUDDHA IS NOT WORSHIPPED SIMPLY FOR HIS

HEALING POWERS ALONE; HE IS THE FORM OF THE BUDDHA
NATURE THAT WE ASPIRE TO REALISE IN OURSELVES.
THROUGH THE PRACTICE OF MEDITATION ON THE MEDICINE
BUDDHA, ONE CAN GENERATE ENORMOUS HEALING POWERS
FOR OURSELVES AND FOR THE HEALING OF OTHERS.
618
Perhaps nothing better illustrates the union of

religion and medicine in Buddhism than the fact that
the greatest of Buddhist philosopher saints were also
great physicians who wrote important
medical works. According to
Tibetans, all medical knowledge
has a sacred origin and is
ascribed to the wisdom of the
Buddhas.
As Red Amitabha Buddha is the Buddha of the

Western Pure Land, the Blue Lapis Lazuli Medicine
Buddha is often considered the Buddha of the
Eastern Pure Land. He is also said to have revealed
the teachings embodied in the sacred texts known as
the Five Medical Tantras. The whole of Buddhist
medicine is said to have derived from this sacred
scripture.
IN THIS TANTRA IT IS STATED THAT THE UTMOST POWERS

OF HEALING LIE WITHIN OURSELVES AND AN ORDINARY
PERSON HAS THE CAPACITY FOR EXTRAORDINARY HEALING.
This can only be gained by recognizing the suffering

of others as our own, by suffering as they are
suffering, by feeling as one with others. In this
aspect, the reciting and visualization of Medicine
619
Buddha can definitely help in unveiling the

compassionate nature of our primordial mind.
THE MOST IMPORTANT ASPECT OF MEDICINE BUDDHA

HEALING PRACTICE IS THEREFORE, TO HAVE STRONG
SELFLESS COMPASSION FOR OTHERS AND TO HAVE FERVENT
TRUST AND CONFIDENCE IN THE HEALING POWERS OF THE
MEDICINE BUDDHA.
There will be many opportunities for sponsors to

participate in the puja. In this Saha world of the
degenerate times, if one is unable to practise, one can
also generate and accumulate inconceivable merits by
making offerings and creating conducive events to
support the spread of the Buddhadharma.
The merits and benefits of sponsoring and supporting

a Buddhadharma event is indeed immeasurable. Some
of the worldly benefits are
1) Peace and prosperity in the country

2) Removing all obstacles
3) Prevent sicknesses and diseases
4) Success in all undertakings
5) Improving luck and fortune
6) Prevent untimely death
7) Planting the seed of enlightenment
8) Increase in Wisdom.
620
BUDDHIST HEALTHCARE
SERVICES IN MALAYSIA
Sri Jayanthi Free Clinic (Setapak, KL)

- Tel : 016 291 8992
Amata Free Medical & Diabetic Centre (Penang)

- Medical and dental clinic
- Physiotherapy
- Tel: 04-2825944
Penang & Wellesley Buddhist Free Clinic

- Including Acupuncture Service
- Tel : 04-226 2690, 04-828 3318
Metta Free Clinic (Penang)

-Tel: 04-2291205
Buddhist Tzu Chi Free Clinic (Malacca)

- Tel: 06-281 0818, 06-281 2796
621
Buddhist Tzu Chi Free Clinic (Klang)

- Tel : 03-5161 2048
Buddhist Tzu Chi Dialysis Centre

• Jitra – Tel: 04-917 3604, 04-917 860
• Butterworth – Tel: 04-323 1013, 04-324 1013
• Penang – Tel: 04-227 1013, 04-229 7213
Sau Seng Lum Dialysis Centre (Petaling Jaya, KL)

- Tel : 03-77827546, 03- 77824092
Metta Home
- Old Folks Home
• Setapak - Tel : 03-4022 0845, 019-3375 387
• Ampang –Tel : 03-491 4578
Maha Karuna Compassionate Home (Cheras, KL)

- Home for the medically ill
- Tel : 03-91329629
Buddhist Old Folks' Home (Kajang, Selangor)

-Tel: 03-837 8063
Ti-Ratana Orphanage (Salak South, KL)

- Tel: 03-7 82 3888, 016-223 7581.
Penang Pure Lotus Hospice of Compassion

Tel : 04-229 5481
Buddhist Tzu Chi Home Palliative Care (Penang)

Tel : 04-227 1013, 04-229 7213, 012-493 7013
012-410 7013, 012-421 7013
622
Buddhist Gem Fellowship

Counselling Service (Petaling Jaya, KL)
- Tel : 03-7954 8750 / 03-79548753
Mitra Line Counselling Service

• Penang – Tel: 04-643 7833
• KL – Tel : 03-783 6399
Pelita Counselling Centre (Ipoh)

- Tel: 05-282 7662
Malaysian Buddhist Co-operative Society Limited

- Proper Funeral Service
- Health Food Trading
- Tel : 03-7875 2808
Yayasan Kebajikan Hong Ying

- Shelter Home
Tel: 03-4023 2350/ 03-4023 8713
He who serves the sick serves the Buddha!
623
DHARMA TALKS ON
BUDDHISM & STRESS
I have discovered that the last place/person

that people with mental health problems would go to
is a Psychiatrist in a hospital. This is because of the
stigma associated with seeing a psychiatrist, “If you
consult a psychiatrist, you must be MAD!” I have also
noticed that people with mental health problems
frequently like to go to temples for blessings and
spiritual counselling. In view of that, I have made the
effort to bring mental health services to temples
instead of expecting people to come to hospitals for
consultation. In augmenting mental health services at
the temple, I have initiated a series of Dharma talks
on dealing with STRESS from a Buddhist perspective.
624
This is held at the Sri Lanka Buddhist Temple in

Sentul with the support from Venerable B.
Saranankara Thero. Those people who requires follow-
up after the talks will be directed to me in the Sri
Jayanthi Free Clinic which is also in the temple. I will
then refer them to the Psychiatric & Mental Health
services in Hospital Kuala Lumpur where I’m working,
if the condition is serious and requires more medical
intervention. The following are the topics that I cover
in the series of talks:
1. The Art of Transforming Anger

2. A Buddhist Reflect on Change
3. The Joy of Contentment
4. How to Conquer Fear
5. The Healing Power of Vitamin C - Compassion
6. Mind is the Chief, Mind is the Master
7. Meditation as a Therapy
8. Dealing with Guilt
9. It’s Bad, Don’t be Mad – Embracing Pain
10. Living in the Present Moment
11. Deep Compassionate Listening
12. Total Health Through Dharma
Anyone who is interested to

organise such talks in their
Buddhist centres may contact me
at my email address found at the
front of this book.
625
THE FIRST BUDDHIST HOSPITAL
In spite of the fact that the study and

practice of medicine and surgical science has
advanced to a great extent by the Buddha's time,
hardly any attention was paid to nursing or caring for
the sick. Putigatta Tissa Thera was a monk who was
stricken by a skin disease which spread, covering his
whole body with a mass of ulcerating matter. Lying
unattended by the fellow monks, his condition
worsened. The Buddha went to the stricken monk who
was now dangerously ill, bathed him in warm water
with the help of Ananda Thera and cleaned his robes.
Having made him comfortable, the Buddha expounded
the Teaching to him, explaining the true nature of the
624
human body. Enlightened by the discourse, the Thera

became an Arahant. The Buddha then addressed the
other monks on the ennobling task of caring for the
sick.
Accepting the compassionate exhortation of the

Master and following His noble example, the laity
started to build wards for sick monks in all
large monasteries. Later, king Dhammasoka
was to build hospitals not only for
the public but also for sick animals.
Hence, the honour for the
establishment of the first hospitals
should be given to the Buddhists.
625
BIBLIOGRAPHY
• WHAT BUDDHIST BELIEVE by Ven. Dr. K. Sri

Dhammananda
• HUMAN LIFE AND PROBLEMS by Ven. Dr. K. Sri.

Dhmmamnanda.
• A VIPASSANA CURE – The true story of a Burmese yogi’s

battle with throat cancer by Visuddhacara.
• DHARMA THERAPY – Cases of Healing through Vipassana

by Mahasi Sayadaw.
• HEALING EMOTIONS – Conversation with the Dalai Lama

on Mindfulness, Emotions and Health by Daniel Goleman.
• THE HEALING POWER OF MIND – Simple Meditation

Exercises for Health, Well-Being and Enlightenment by
Tulku Thondup.
• TIBETAN BUDDHIST MEDICINE & PSYCHIATRY – The

Diamond Healing by Terry Clifford.
• EFFICACY OF PARITTAS by Venerable Sri S. V. Pandit P.

Pemaratana Nayaka Thero.
• THE RELAXATION RESPONSE by Dr. Herbert Benson.
• FAITH & PRAYER IN THE HEALING OF CANCER by Dr.

Chris K. H. Teo.
• OPENING THE DOOR OF YOUR HEART – Buddhist Tales
for Happiness by Ajahn Brahmavamso.
• THE GREAT COMPASSION HEART DHARANI by Master

Hsuan Hua.
• MINISTERING TO THE SICK & THE TERMINALLY ILL

by Dr. Lily de Silva.
• DYING TO LIVE – The role of Kamma in Dying and Rebirth

by Venerable Aggacitta.
• LOVING AND DYING by Visuddhachara
• HONOURING THE DEPARTED – A Buddhist Perspective by

Venerable Aggacitta.
• MALAYSIAN CONSENSUS STATEMENT ON BRAIN

DEATH 2003 – by Ministry of Health, Malaysia.
• TZU CHI MEDICAL QUATERLY

http://www.tzuchi.com.tw/file/tcmed/Defaulten.htm
• A GUIDE TO PROPER BUDDHIST FUNERAL by Koperasi

Buddhisme Malaysia Berhad.
• LAPIS LAZULI LIGHT TOTAL HEALTH CARE

COLLECTION by Dr. Lai Chiu Nan.
• THE PRESCRIPTION IS MEDITATION – Using the Mind

to Heal the Body by Dr. Jon Kabat Zinn.
• THROUGH TIME INTO HEALING (Past Life Regression

Therapy) by Dr. Brian Weiss.
• HOW TO BE AT PEACE WITH SICKESS & DEATH
Dharma Talk in CD by Ajahn Brahmavamso.
• BEYOND COPING: The Buddha's Teachings on Aging,

Illness, Death, and Separation - A Study Guide (Access to
Insight - http://www.accesstoinsight.org) by Thanissaro
Bhikkhu.
• FAMILY PLANNING & BIRTH CONTROL IN BUDDHIST

PERSPECTIVE (Bodhi Leaves No. 127) by Louis van Loon.
• DHARMA AS A THERAPY FOR MODERN LIVING (Global

Conference in Buddhism, Malaysia – 2002) by Datuk Dr.
Victor Wee.
• TOTAL HEALTH THROUGH DHARMA (Global Conference

in Buddhism, Singapore – 2000, Eastern Horizon, Dec 2000,
no 3) by Dr. Phang Cheng Kar.
• CARE FOR THE TERMINALLY ILL – Some Preliminary

Experience (Eastern Horizon, May-Aug 2002, no 8) by Dr.
Tan Ai-Girl.
• CARE BEYOND DEATH (Eastern Horizon, May-Aug 2003,

no 11) by Dr. Tan Ai-Girl
• BUDDHANET: Buddhist Hospices

http://www.buddhanet.net
• THE BUDDHIST CHANNEL: Healing

http://www.buddhistchannel.tv
By the power of the MERITS
accrued from the writing & compilation
of this book, may my MOTHER’S breast
cancer never relapse and my FATHER’S
diabetes mellitus & hypercholesterolemia
be under control!

Buddhist Way To Health

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DON’T WORRY

The subject matter covered in this book

Dr. Phang Cheng Kar’s “Don’t Worry, Be Healthy

Mind Body medicine is becoming an important field of

It is much better to treat the cause itself thus

Congratulations to Dr. Phang Cheng Kar for this

Thanks to the sponsors who have supported the

May You All Be Well & Happy.

Ven. B. Saranankara Thero,

31st March 2005

I would like to especially thank the following people

• SIS. SOW YENG

• ALL PATIENTS & BUDDHIST FRIENDS WHO HAVE

Namo Tassa Bhagavato Arahato Sammā Sambuddhasa

As I’m writing this, I have just come back from

My interest in this area of Buddhist principles for

When I wrote my first book, “Don’t Worry, Be Happy

Dr. Phang Cheng Kar (MD)

• Triple Gem – A health model 1-2

• Morality & disease 76

Chapter 3: HEALTHY EATING

Chapter 4: MEDITATION AS A THERAPY

• Vipassana Therapy 128-129

Chapter 5: EMBRACING PAIN

• Nobody can experience pain for us 176-177

Chapter 6: METTA IN ACTION

• Boundless love 230

Chapter 7: CARING FOR THE SICK

• He who serves the sick serves the Buddha 252

• The meaning of prayer 310-313

Chapter 9: DEATH & DYING

• Spiritual needs of the dying 340-353

Chapter 10: MENTAL HEALTH

• Mental imbalance & coping with stress 432-437

Chapter 11: ADDICTION

• The problem of drug abuse 493-498

• Shaolin Kung Fu 523-528

Chapter 13: BUDDHIST HEALTH SERVICES

• Tzu-Chi International Medical Association 593-598

The Triple Gem is the highest authority of

Another way of looking at the Triple Gem is by

Sangha as PATIENTS in complete remission who have

The above saying was uttered by

Unfortunately, we are usually only aware of it when

This same saying also tells us that health needs to be

our health just by praying to the Buddha, “May I be

SICKNESS IS THE GREATEST

-Master Shi Zheng Yan-

When you are healthy and fit,

IT’S NORMAL TO BE SICK

We usually become very upset when we fall

The following is a story from Ajahn Brahmavamso to

In my public talks, I often ask the audience to raise

Whenever you perceive sickness as something wrong,

adequately, and following a stressful lifestyle. He was

How many of us are led to feel guilty when we are

One day, the wise abbot of

At those words, the sick monk wept. He’d been trying

MIND MAKES ONE SICK

By the next day, the pains had grown worse. He

reflection of a rope. The two friends looked at each

MIND PRECEDES ALL MENTAL STATES.