(Study Buddhism) Why "meditation" [striving, straining, struggling to get into absorption] feels so hard (and what to do about it) | [Western scientist and Vajrayana Buddhist lama] Ven. Matthieu Ricard [known as "the happiest person in the world"*]. "There is no Samsara 2.0."
Who is he?
Sure, I'm happy, but the happiest?
Matthieu Ricard (French matjø ʁikaʁ, Nepali माथ्यु रिका, born Feb. 15, 1946) is a French Nepalese writer, photographer, translator, and Buddhist monk (lama) who resides at Shechen Tennyi Dargyeling Monastery in Nepal.
Dr. Matthieu Ricard grew up among the personalities and ideas of French intellectual circles. He received a PhD degree in molecular genetics from the Pasteur Institute in 1972.
He then decided to avoid a common scientific career and instead did the daring thing and took up the practice of Tibetan Buddhism (Vajrayana Bon), living mainly in the Himalayas.
Matthieu Ricard is a board member of the Mind and Life Institute. He received the French National Order of Merit for his humanitarian work in the East with Karuna-Shechen, the non-profit organization he co-founded in 2000 with Rabjam Rinpoche.
Since 1989, he has acted as the French interpreter for the 14th Dalai Lama. Since 2010, he has been traveling and giving a series of talks with and assisting in teachings by Dilgo Khyentse Rinpoche, the incarnation of Kyabje Dilgo Khyentse Rinpoche....
*Matthieu Ricard has been called the "happiest person in the world" [4, 5]. Why?
It is because Matthieu Ricard was a volunteer subject in a study performed at the University of Wisconsin–Madison on happiness. He scored significantly above the average of hundreds of volunteers [4].
Matthieu Ricard, however, has called the label "absurd" and untrue [6, 7]. More
What is the Buddhist Rainy Season or Rains Retreat (Vassa)? What is the Rains Retreat or "Buddhist Lent"?
Understanding the Vassa and Kaṭhina ceremonies
Each year, Theravāda Buddhist monastics all over the world make a determination to stay in a single monastery for a three-month period of the Rainy Season also known as the Vassa, the Rains Retreat. This year it begins July 10th.
One will hear the term “Vassa” often in this article, so please bear it in mind. Traditionally, it starts the day after the Full Moon Day in July or the day after the Āsāḷha full moon as it is known in the Pāḷi language.
If monks move around a lot and one needs to rely on a teacher, one can at least expect monks to stay at a single monastery for a full three months without moving around. Some make determinations to practice harder, while others who already follow a steady practice simply continue their daily routine as usual.
In this article, let's look at the origins of Vassa, the different types, the allowances to leave the Vassa on business or emergencies, if it affects the age of a monastic, and what happens at the end of the Vassa.
The Origins of Vassa
During the Buddha’s time, monastics (samanas or "wandering ascetics") wandered on foot between different monasteries (viharas), forests, groves, and villages. They would wander during all times of the year, even during the period or season of heavy rains. However, laypeople—especially farmers—began to complain:
“How can the Sakyan [Scythian, Saka, Shakyian] monastics go wandering in the winter, in the summer, and even during the rainy season? They’re trampling down the green grass shoots, oppressing one-sensed living being, and destroying many small creatures. Even the monastics of other doctrines (religions), with their flawed (imperfect) teachings, settle down for the rainy season. Even birds make a nest in the top of a tree and settle down for the rainy season. But not so the Sakyan monastics.”
Out of compassion and to match the culture of the time, the Buddha responded with a new instruction: Anujānāmi, bhikkhave, vassaṁ upagantun'ti.
“I allow you, monastics, to enter the rains residence.”*
This rule brought the monastics the Rains Retreat period of three months that met the expectations of the lay communities during the time of the Buddha. It now inspires the practice and striving of monastics, as it has for generations, all the way to the present. Moreover, it inspires laypeople in the present.
Two Kinds of Vassa
The Buddha allowed for two entry points into the Rains Residence: Dvemā, bhikkhave, vassūpanāyikā: purimikā ca pacchimikā ca:
“There are two entries, the earlier and the later.”
Purimikā (First Vassa) begins the day after the Āsāḷha full moon.
Pacchimikā (Second Vassa) begins one month later.
Sometimes referred to as “Second Vassa.”
This allowance for two Vassas shows the Buddha’s practical wisdom and compassion because not everything goes right the first time, as will be discussed later. It should be noted that the determination to stay in one monastery for three months is actually the day after the full moon day. This is when the new month starts.
Although most monasteries have the Vassa ceremony on the full moon day and it is a time for a large gathering, that is just for laypeople because they have that day off. Monastics really make the official determination the next day. Most of laypeople will probably never know it really happens on the next day.
Leaving during Vassa: seven-day business rule
Monastics are expected to remain in their Vassa location for the full three months. However, issues may come up where a monastic needs to leave. The Buddha allowed what is called, Sattāhakaraṇīya or “seven-day business.”
Some of the many valid reasons include: More
Bhante Subhuti (US student of Pa Auk Sayadaw), American Monk.org, July 10, 2025; Amber Larson, Dhr. Seven, Pat Macpherson (eds.), Wisdom Quarterly
Bhāvanā: "mental development" (lit. "bringing into being, calling into existence, producing") is what in English is generally and vaguely called "meditation."
There are actually two other terms that might be better translated as meditation, jhana ("absorption") and kammatthāna ("field of endeavor, domain of effort, ground of cultivation, or field of karma"). One distinguishes two kinds of development or mental cultivation.
development of tranquility (samatha-bhāvanā), that is, stillness, coherence, concentration (samma-samādhi = first four jhanas)
development of insight (vipassanā-bhāvanā), that is, the cultivation of wisdom (paññā).
Can anyone "meditate" or only Buddhists?
These two important terms, tranquility and insight (see samatha-vipassanā), are very often met with and explained in the sutra collection as well as in the Abhidhamma (collection of texts known as the Higher Doctrine or Dharma in Ultimate Terms).
Tranquility (samatha) is the concentrated, unshaken, peaceful, and therefore undefiled state of mind.
Insight (vipassanā) is the direct perception and penetration (insight) into the three inherent characteristics of all things: impermanence, unsatisfactoriness, and impersonal nature (anicca, dukkha, anattā, known collectively as ti-lakkhanaor Three Marks of All Conditioned Existence) of all bodily and mental phenomena of existence.
This includes the Five Aggregates (or groups of existence) clung to as self, namely, form (body, corporeality, rupa, kaya), feelings, perceptions, mental formations, and consciousness. (See khandha).
Tranquility -- or stillness (purification, concentration, quietude) of mind, according to Sankhepavannana (the Commentary to the Abhidhammattha-sangaha) -- bestows a threefold blessing:
favorable rebirth,
present happy life, and
purity of mind, which is the foundation and necessary condition for insight to arise.
Stillness (samādhi) is the indispensable foundation and precondition of insight by purifying and temporarily clearing the mind/heart of the Five Mental Defilements or Hindrances (nīvarana).
Insight (vipassanā) produces the four supramundane stages of enlightenment and liberation of mind/heart.
The Buddha therefore says, "May you develop mental stillness, O meditators, for who is mentally still sees things as they actually are (in accordance with reality)" (S.XXII.5).
And in Mil. it is said: "Just as when a lamp is brought into a dark room, light destroys the darkness and produces and spreads light, just so insight, once arisen, destroys the darkness of ignorance and produces the light of wisdom."
The Path of Purification (Vis.M. III-XI) gives full directions on how to attain full stillness and the meditative absorptions (jhāna) by means of practicing 40 meditation subjects (kammatthāna):
10 kasina-exercises. These produce the first four absorptions
10 repulsive subjects (asubha). These produce the first absorption.
Among these, the recollection (mindfulness) of in-and-out breathing is able to produce the first four absorptions, the body the first absorption, the rest only neighborhood-stillness (upacāra-samādhi, see samādhi).
The Four Divine Abidings (Sublime Abodes) (brahma-vihāra):
loving-kindness (mettā)
compassion (karunā)
altruistic joy (muditā)
equanimity (upekkhā).
Of these, the first three exercises are able to produce the first three absorptions, the last one only the fourth absorption.
The Four Immaterial Spheres (arūpāyatana, the fifth through eighth jhānas):
sphere of unbounded space,
sphere of unbounded consciousness,
sphere of nothingness,
sphere of neither-perception-nor-non-perception.
These are based on the fourth absorption.
One perception of the repulsiveness of food (āhāre patikkūla-saññā), which is able to produce neighborhood-stillness.
Four Elements Meditation
One analysis of the Four Elements (catudhātu-vavatthāna, see dhātu-vavatthāna), which is able to produce neighborhood-stillness.
Mental development forms one of the three kinds of meritorious action (puñña-kiriya-vatthu).
"Delight in meditation" (bhāvanā-rāmatā) is one of the noble usages (ariya-vamsa).
Ven. Nyanatiloka (German Theravada monk, formerly Anton Walther Florus Gueth), Buddhist Dictionary: Manual of Buddhist Terms and Doctrines, bhavana; Dhr. Seven (ed.), Wisdom Quarterly
We ask to understand. We sit still to know things directly and awaken (DBM/InsightLA).
.
The "power of reflection" (patisankhāna-bala) or contemplation is one thing, and the "power of mental development" (bhāvanā-bala) or cultivation is another. About these two powers (bala) it is said in A. II, 10:
It's time to reflect: What have I done?
"What, O meditators, is the power of reflection? O meditators, if someone thinks, 'Unskillful conduct in deeds, words, and thoughts really bears unwelcome fruits both in this life as well as in the life to come' and, as a result of this consideration, one abandons unskillful conduct in deeds, words, and thoughts, follows a skillful course of conduct, and keeps one's heart/mind pure, this, O meditators, is the power of reflection.
Now it is time for stillness, body breathing
"What, O meditators, is the power of mental development (meditation, mental cultivation)? O meditators, if a meditator develops the [Seven] Factors of Enlightenment (bojjhanga), bent on seclusion, on letting go, on cessation, culminating in liberation [following awakening, enlightenment], namely:
mindfulness,
investigation,
energy,
rapture,
tranquility,
stillness, and
equanimity,
this, O meditators, is the power of mental development."
Ven. Nyanatiloka(formerly Anton Gueth) Buddhist Dictionary: Manual of Doctrines and Terms (palikanon.com) edited and updated translation by Dhr. Seven, Wisdom Quarterly, June 2024
D. Copperfield; Mystic Knights; Dhr. Seven, Jen (Dharma Bud Meditation), Wisdom Quarterly
Who could fly, even with stage wires, across the great expanse of the smaller U.S. Grand Canyon or the far larger though far less famous Copper Canyon of Mexico? Not a trickster magician.
First we get still, then stillness sets in.
Wisdom Quarterly has always been interested in one magic feat above the others: the possibility of real yogic levitation. This is achievable through successful stillness (samadhi)meditation. But what does it take to still the mind, to still thought, to still the heart, to still emotions, memories, intrusive thoughts and feelings, loops, ruminating, planning, distractions, monkey mind frenzy, restlessness, sleepiness, laziness, lassitude, boredom, inattentiveness, ADHD, yearning, pining, speculating, skepticism, in brief, the many and varied manifestations of the Five Hindrances?
The goal is not control. It's not being controlled.
Those are the first five obstacles to even remaining on the cushion to begin to get still. Stillness temporarily purifies the mind/heart so that coherence can set in, when everything is in its place and doing its thing. That is the beginning of samma-samadhi, what we have for so long been misled to think means "right concentration." Unfortunately, in English, "concentration" seems like a doing, an intentional act, a strain, a holding of the breath, gritting of the teeth, a strong determination, and force... It may be. But this is not samadhi.Samadhi requires no hard doing, only allowing, accepting, awareness of what is (not embellishing, distorting, or departing the scene for some place more interesting or stimulating, more pleasant or profound). Be here now. It's so simple, it's impossible at the beginning. Just "be"? No, but LET IT BE. Allow. Exhale. Find contentment in this moment.
Right Concentration: Jhanas (L. Brasington)
Rest. It begins with calm, and calm begins with relaxation that is founded on simply letting things be just as they are and radically accepting them. Stay (rather than departing).
Mindfulness (sati) is wakefulness, bare (unembellished, undistorted) awareness of what is, whatever it is, vigilance (keeping a vigil), coming back again and again (if by habit the mind turns away in search of sensuality, anger/aversion, restless states, drowsiness, or skeptical disquietude).
Begin with quiet. If we are quiet on the inside, it will be easy to be quiet on the outside. Therefore, be quiet on the outside until the inside quietens. This will be the first step to the first absorption, being pulled into the object of meditation (the breath or whatever it is).
When there is no this-and-that but only that being with this (a nonduality between that meditation object over there and this meditator over here because of being so absorbed, so interested, so zesty for the sweet release of calm and bliss, piti (rapture). Stay with it. It gets better. Bliss increases. Then next bliss loses its charm, and calm is better. And next stillness is better. These first four stages are the ingredients of a solid foundation for learning to meditate.
And this is odd. We meditate to learn to meditate. That is, we let the natural happen -- this natural state of stilling and absorbing -- so that we can use that strength of mind to investigate two very important things, ultimate-materiality and ultimate-mentality. But that will come.
Practicing Jhanas (Snyder and Rasmussen)
For now, we must perform a lesser miracle, a mundane marvel, a magic that is no trick. It's time to levitate. The ancients knew how to do it. Non-Buddhist yogis knew how to do it. Catholic saints, sometimes not taking themselves too seriously, took themselves so lightly as to float, ascend, be raptured up. There are historical accounts of this in the West. Look them up.
We are going the way of the East, so it is more systematic. The secrets are buried in Buddhaghosa's manual of Buddhist meditation, The Path of Purification. It gives the instructions, not that they'll make much sense to the layperson, the nonpractitioner. Find a teacher who knows-and-sees. They exist. (Here's a list).
It will not even be possible to do anything in the first paragraph without morality, virtue, self-restraint. Immorality leads to disquietude, to worry, scruples, rumination, remorse, regret, repentance, fear and foreboding of what may come as a result. So take up virtue because, as the great musician Danny Elfman so aptly said so very long ago: "Peace of mind, peace of mind, hard to keep, hard to find, look ahead, look behind, looking for, peace of mind, peace of mind, can't relax, can't unwind, deep inside, secret mind" ("I'm Afraid" by the Mystic Knights of the Oingo Boingo).
That is all for now.
What about the magician David Copperfield? You don't think he took up Buddhist meditation or the Ashtanga (Eight Limb) Yoga and actually learned to sit cross-legged and move through the air like a bird, do you?
I don't know how he did it. It looks completely fake, a trick of the camera, an early version of green screen technology, using filming methods made famous by David Blaine street magic.
What kind of "magic" was that?
If a sign of light comes, don't look. Let it be.
Because he was on the street, we assumed it was all filmed as performed on the street. But actually he was just filming real reactions to tricks. The tricks were enhanced later so that what we saw was assumed to be what the people on the street saw, which looked amazing. In fact, those people on the street were tricked with set up scenarios and magic helpers. They were illusions. But the real illusion is what we saw, people seemingly verifying on the street what we thought we were watching at home. For instance, he claims to levitate. From home, this is shown as coming up a foot or more off the ground. In real life, that is to say, on the street, he only came up an inch or two. And that he did by turning his body, having them stand at an angle, then tilting one foot, which from a particular angle looks like two feet leaving the ground. From another angle, it's clearly just one foot. He's supporting his weight totally on the other foot. It's laughable. But it freaked some people out because he's so weird, intense, and convincing. And something (a trick) happened that the people on the street react to -- not all of them -- but the very best reactions got put into his TV specials to vouch that he was "really" doing what he misled us to believe he was doing. Easy. Relatively easy. He's a very skilled deceiver, and that the stage magician's stock and trade. We're all in agreement with it. Ask Houdini. But that is not to say real magic doesn't exist. It does.
What technology exists in GC?
The nimitta, if it comes, is a "sign" of progress; elation ruins it
Binaural beats in headphones may advance progress by years
My teacher, Seven, taught me to meditate then told me to write about the experience for the benefit of others. I'd rather talk or stay quiet. I can't write. Can I write? Seven says if a person can talk, that person can write. They're almost the same...but not quite, not by a longshot sometimes.
Yoga and good posture help body relax and get still.
Seven once came up with the ideal "American meditation," sinking into a warm bath to relax. Suds, scents, a candle in the dark or soft accent lights, all converge to bring about stillness. Until the water gets cold.
Stillness, samadhi, is the initial goal. Without a tub it's tough. So I used a sauna, steam room, and a hot tub (jacuzzi), but in public, with the jets, the excess heat, and cringey chlorine, nah. The warmth is relaxing. All the rest is not.
Asked where I do relax, I could only think of our massage table or chair in the quiet room. At Reiki shares, I might even fall asleep under warm hands and mysterious energy, prana or solar chi, unless I mindfully come back and back.
Pup knows I'm more relaxed than ever
Coming back and back, like Sharon Salzberg says, is part of a mindfulness practice. Seven says mindfulness (sati) is necessary for samadhi ("stillness" not "concentration"). And stillness is needed for the sort of systematic fourfold mindfulness necessary for insight meditation (vipassana).
That's the next goal, if there are goals: INSIGHT. Wisdom is the cause of liberation, because wisdom is "direct penetration into the reality all around." Sayalay Aloka said her teacher pointed out that the "Truth" is actually everywhere all around all the time. We don't "see" (know) it.
Think about it. The Three Characteristics of Existence are that all dhammas, all "things," are impermanent, imperfect (dukkha), and impersonal.
They're hurtling toward destruction.
They disappoint and can never fulfill.
They aren't what they seem to be (not themselves) but rather are empty (not-self).
Those are the insights reached by vipassana, when it's at the level of knowing-and-seeing ULTIMATE materiality and mentality (kalapas and cittas, particles and mind-moments). Otherwise, it's just intellectualizing and won't liberate the mind/heart. That's next. First, relax.
Calm meditation is the beginning of the Path. That and questioning because the Buddha has answers. (The answer to there not being a self is that -- we have to ask -- "Well, what is there then? What's THIS!?"
Are these two "meditating" or just kicking around in the dirt loving plants?
.
Organic vegan gardening and farming can help.
The Buddha answers. It's Dependent Origination, that is, the thing we see (the Five Aggregates clung to as self) is dependently originated, conditioned, arising when the constituent factors (causes and conditions) are present and not when they are not.
"When this is, that comes to be. With the arising of this, this arises. When this is not, that does not come to be. With the perishing of this, that perishes," the Buddha taught as a sort of summary of the causal links of paticcasamuppada or Dependent Origination.
"Massage Meditation" in seven steps
Pick a trusted practitioner you're comfortable with.
Be sure to be well-rested with enough sleep (or you'll just fall asleep during this).
With lights down and a light touch, advert (turn) attention to the breath.
The massage, with a good oil like virgin coconut butter or real olive oil, depending on skin, avoiding anything synthetic, using instead hexane-free essential oils.
This works much better with a masseuse or masseur who meditates because the initial phase is calming and firm or so light as to energetically relax the physical body so that the mental body relaxes.
Then firm warm hands hold in one place as the mind is brought back again and again until it rests on the breath as it's known under the nose.
The massage stops with the body almost in sleep-paralysis, but mind fully awake, full stillness, so that the subtlest breath is now the focus, sustaining it until a nimitta appears.
The body comes out of it not needing to rest, as in sitting full or half lotus, but calm, refreshed, and ready to mindfully engage in daily activities. The mind may want to rest, and now the body is very supple for that.
I should probably start by sitting in a group because I don't really know what I'm doing.
.
I used to try to sit alone but would fall asleep.
Ocean Grove, Victoria. Being Magazine profiled this picture, "The power of meditation." ✨
By carving out time to simply be with ourselves — just as we are — we’re deepening our capacity to be present, curious, and compassionate. We strengthen these tools in our meditation [stillness] practice, but we practice them in the everyday moments of life that challenge us.
📸 @andyrogersphotographer
wellbeing.com.au/being/the-power-of-meditation
Sit in the City
Yeah, that's a good idea.
In group meditation sits at Shambhala Los Angeles, in the town of Eagle Rock, the lead would often say, "There's no wrong way to meditate."
This was helpful at first because it can remove over-striving, efforting, stress, and perfectionism. At that time, when people are new to sitting, it's wise to exercise "beginner's mind" rather than the more usual "monkey mind."
One can then settle into a natural sit and meditation may happen. Sitting is not really the same as meditating but it's the proximate cause of it.
This is incorrect. There are right and wrong. For example, there are habits one might fall into that will be detrimental, not the least of which is "wrong mindfulness" (miccha sati). Some might say, "There's no wrong mindfulness," but there surely is.
That's why the historical Buddha specified "right mindfulness" (samma sati), a component of the Noble Eightfold Path to enlightenment. "Noble" (arya) means enlightened, awakened, liberated. Otherwise any old mindfulness (bare awareness, presence, vigilance, wakefulness) might do.
What is the "right" way?
The "right" way is to sit skillfully engaging the Five Hindrances that are sure to come up:
Craving
Aversion
Sleepiness
Restlessness
Doubt.
Single-pointedness of mind alleviates craving, which is diversified, full of grasping this and that, and clinging to the pleasant.
Loving kindness alleviates aversion (anger, annoyance, wrath), which also manifests as fear (a kind of needing to get away from what is perceived as unpleasant).
Attentiveness (and rest ahead of time) alleviates sloth and torpor or bodily tiredness and mental sluggishness, as does a sense of urgency (samvega) that life is short, suffering is imminent, and our wish and chance to practice is brief and fleeting.
Contentment (calm in the here and now) alleviates restlessness, which is a form of too much sense of urgency. This may seem a contradictory message, given the former hindrance, but it's all about balance. We must balance the Five Strengths (faith/confidence, wisdom, energy, stillness/concentration, and mindfulness).
Direct seeing eventually alleviates skeptical doubt, and trust/faith (conviction or confidence in the Buddha, the Community of Awakened Disciples (Sangha), and the Teaching (Dharma) alleviate it immediately.
There's no need to control the experience. Let go.
There are other antidotes as well, which Wisdom Quarterly has covered before. Another better way would be to develop or come to a meditation practice with wholesome states, such as nongreed, nonhatred, and nondelusion positively expressing themselves as letting go, kindness and fearlessness, and mindfulness (bare awareness of what is present at this moment) or right view, wisdom, and open-mindedness to hear the Dharma.
Western Buddhist teacher Beth Upton (bethupton.com) teaches the perfect balance of contentment and a sense of urgency to make striving a joy and a success:
(Beth Upton) Nov. 7, 2022. One awakened student of the great Meditation Master Pa Auk Sayadaw specifies four things that can strongly support our meditation.
I could meditate. But with Netflix sex and violence on my mind, it's hard to sit still.
Oh no, my wood... -en boat! Now how will I get back to safety? It was only a three hour tour.
.
Mary Ann (Dawn Wells) is dead.
When I sit in meditation, I sometimes (okay, often) think of sex. It seems like I've got "sex on the brain").
The solution? Realizing that it's not necessary to stop thinking.
What works better is letting the thoughts be there -- arising and passing away all on their own -- without paying them undue attention, without solidifying them by resisting or craving, without being bothered by their presence or thinking that it's anything unusual for the mind to go on minding.
I never had a chance with either.
The mind is like a male chicken.
It is because if we treat it poorly, that choice will become very obvious when we next try to get it to calm down, like when we sit to be quiet (internally) in meditation.
With all this sudden interest, misconceptions about what this ancient practice is are still circulating.
1. There's only one type of meditation. Only some meditations involve sitting quietly with legs crossed in lotus position. Mindful walking, qi gong (\chi gung\) and tai chi (\tie chee\), for example, focus on meditative movement.
This combines a relaxed and alert state of mind with slow movements and gentle breathing. Others, like Tibetan Buddhist meditation involve complex visualizations and/or mantras.
There is also “thinking meditation” (called contemplation) where one reflects on topics such as impermanence, while staying relaxed, focused, and reflective.
Many types of meditation also encourage bringing it into ordinary daily activities – such as mindful dish washing involving paying mindful attention to the sensations of the water and hand movements.
[NOTE: These are subsequent practices for one who can stay focused in sitting meditation. Sadly, many attempt to fool themselves by replacing just paying common attention during ordinary activities. So they are neither meditating nor even attending well to daily activities. It is very easy to mislead ourselves that we are "meditating" without having any idea of what we are missing by jumping ahead.]
Similarly, there is eating meditation, another form of remaining mindful while engaged in every deliberate activity, where one expresses attention, dispassion, nonclinging, and gratitude for food and all who made it possible. More
All materials on this site are submitted by editors and readers. All images, unless otherwise noted, were taken from the Internet and are assumed to be in the public domain.
In the event that there is still a problem, issue, or error with copyrighted material, the break of the copyright is unintentional and noncommercial, and the material will be removed immediately upon presented proof.
Contact us by submitting a comment marked "private."
Do not follow this journal if you are under vinaya or parental restrictions. Secure protection by Sucuri.
Wisdom Quarterly: American Buddhist Journal is licensed under a Creative Commons Attribution-Noncommercial-Share Alike 3.0 United States License. Permissions beyond the scope of this license may be available at creativecommons.org/about/licenses.
.jpg)
.jpg)
