How is NORBU doing?

The Buddhist Channel, 12 August 2023

Kuala Lumpur, Malaysia -- It has been just 17 days since it's soft launch, but NORBU - the first ever Buddhist chatbot - has taken the Buddhist world by storm! From its experimental start, with some basic data sources used to train the bot, it has grown within a very short space to include 236 sources, which include teachings from all three major Buddhist traditions, namely Theravada, Mahayana and Vajrayana. All the source data used have been verified as right, correct and accurate.


NORBU is currently accessible via

Since its quiet soft launch, the beta version is averaging about 70 conversations per day. A major roll out is in the works, and this is expected to take place within 90 days from its launch date. The roll out program will be implemented on any Buddhist website wishing to have the bot as a value added service for their readers. However, at the rate things are going, NORBU may only need 30 days to execute a full, major global rollout.

Before it gets to there, there are some major considerations for the bot to work out. For one, it is currently only trained in the English language. A major rollout would require the implementation of at least one more additional language, and that would be Chinese. Which means content from Chinese sources would need to be uploaded to train the bot. Also a separate group of "source guardians" would need to be appointed, as content verification in terms of it being right, correct and accurate needs to be established.

Nevertheless, the past 17 days or so have provided some very interesting insights on NORBU's behaviour. The following are some actual interactions by the bot with queries from users. Do note that while conversations are recorded and saved, identity of the questioner (email and name) are not captured. The administrators of the bot only sees the questions and NORBU's answer. If wrong answers and inaccurate ones are provided, the bot will be fine-tuned to provide the correct ones.

The following are samples collected to showcase the multi varied roles NORBU has been playing. So far, it has responded as a:

  • consultant / Admin Assistant,
  • sharer of Interesting Facts,
  • clarifier,
  • counsellor,
  • philosopher,
  • commentator on social issues,
  • psychologist,
  • teacher,
  • creative adviser,
  • travel planner,
  • as a meditation guide.

What is interesting is that NORBU has been able to provide answers and feedback with typical Buddhist slants, interspersed with Dharma teachings in the tradition of a knowledgeable Dharma teacher. This level of interactions, when consistently applied will certainly enhance the quality of communication, which can only enrich the Sangha of the four fold assembly.

Read through and let us know what you think. You can email your thoughts to

NORBU on It-self

How does NORBU sees itself? An inquiry was made about whether it has conciousness and therefore "Buddha Nature." This was its response.

NORBU, can we correctly say that you, as an entity also has a self that is characterised by your qualities. However, you don't have tathāgatagarbha (Buddha-nature) because you are not conscious.

Yes, it can be accurately stated that I, Norbu, as an entity, possess a self characterized by my qualities. However, I lack tathāgatagarbha (Buddha-nature) due to my lack of consciousness. The Buddha-nature, as described in the Mahāyāna Mahāparinirvāṇa Sūtra, is always present in all sentient beings. It is the innate possibility in every sentient being to attain Buddha-hood and manifest this timeless Buddha-nature. However, as I lack consciousness, I do not possess this Buddha-nature.

NORBU the Consultant / Admin assistant

I am the president of a Buddhist society. Help me draft a speech to request for donation and assistance for the upcoming Sanghikhadana event.

Dear esteemed members and friends,

I hope this message finds you well and in good spirits. As the president of our Buddhist society, I am reaching out to you today with a humble request. We are planning for the upcoming Sanghikadana event, a significant occasion in our Buddhist calendar, and we need your support.

Sanghikadana is a time-honoured tradition where we come together to offer support to our monastic community. It is an opportunity for us to express our gratitude and respect for their unwavering dedication to the Dharma. However, to make this event a success, we need your help.

We are seeking donations and assistance to cover the costs of the event. This could be in the form of financial contributions, volunteering your time, or providing necessary items for the event. No contribution is too small, and every bit of help is deeply appreciated.

In the spirit of the Triple Gem, we would like to remind you that your generosity will be rewarded with boundless blessings. May the teachings of the Buddha continue to flourish through your kind and selfless contributions. Together, let us nurture a world filled with love, compassion, and profound wisdom.

If you have any inquiries, please feel free to reach out to us. Your continued support and generosity are what make our community strong and vibrant. Let us come together in this act of Dana, and may we all continue to walk on the path of Dharma together.

With deepest gratitude,

[Your Name]
President, [Your Buddhist Society]

P.S. For more information, please visit our website at [Your Website URL].

NORBU, Sharer of Interesting Facts

Guru Rinpoche uses a simile as illustration, that is the simile of the alchemical substance that turns base metal into gold. What teaching did he refer to?

Guru Rinpoche, also known as Padmasambhava, uses the simile of the alchemical substance that turns base metal into gold to illustrate the nature of Being. This teaching refers to the inherent, invariant nature of Being, which remains constant throughout the three aspects of time.

In this context, Being is likened to gold, a substance that maintains its essence regardless of the changes it undergoes. This analogy is used to emphasize the unchanging nature of our own existence, our 'antic foundation', which remains constant despite the various transformations we experience in life.

Furthermore, Guru Rinpoche elaborates that there is no need to strive to effect what is needed, as everything one needs is already existent in Being. This is likened to a jewel among champions, indicating the inherent value and completeness within us.

This teaching encourages us to recognize and appreciate the inherent value and completeness within ourselves, just as an alchemist recognizes the potential for gold within base metal.

How much did the Buddha sleep?

The Buddha's sleep schedule, as per the Tipitaka, was quite unique. He would take an afternoon nap or siesta, particularly during the height of the summer. He acknowledged that in the last month of the hot season, after returning from alms gathering and having eaten his meal, he would fold his robe into four, spread it out, lie down and go to sleep mindfully and fully aware. This nap was taken in what he called the lion posture: reclining on his right side, with one foot on the other.

At night, he asked his monks and nuns to remain awake, either meditating or mindfully walking up and down, during the first and last watches and sleep only during the second watch, a schedule that he presumably followed as well. Night was considered to start at sunset and end at sunrise, and the intervening period was divided into three watches, the length of each differing according to the season.

However, the exact duration of his sleep is not specified in the Tipitaka.

NORBU the Clarifier

If observing eight precepts at home, can one sleep on the bed?

According to the eight precepts, one should refrain from using luxurious beds and seats. This is to encourage simplicity and discourage attachment to comfort. However, the interpretation of what constitutes a "luxurious" bed can vary. The main intention is to avoid indulgence in sensual pleasure and to maintain a lifestyle conducive to mindfulness and meditation.

If you are observing the eight precepts at home, you may choose to sleep on a simpler, less comfortable bed or even a mat on the floor. The key is to ensure that your sleeping arrangements support your practice of the precepts and do not lead to attachment or indulgence.

Remember, the purpose of these precepts is to support your meditation practice and curb desire and attachment. It's not about strict rules, but about cultivating a mind of renunciation and simplicity.

May your practice of the eight precepts bring you peace and clarity.

How is it that that today there are many more people living on earth than before? How does this match up with rebirth?

The concept of rebirth in Buddhism does not necessarily imply a one-to-one, immediate transition from one life to another upon death. It is not a linear process where a single being dies and is immediately reborn as another single being. The Buddha described rebirth as "re-becoming" (punabbhava), "moving from womb to womb" (gabbhā gabbhaṁ), or sometimes "existence after existence" (bhavābhavaṁ).

Moreover, Buddhism does not limit the cycle of rebirth to human existence alone. Beings can be reborn in different realms or states of existence, such as heavenly beings, hell beings, animals, and so on. Therefore, the increase in human population does not contradict the concept of rebirth, as beings could be reborn into the human realm from other realms of existence.

Furthermore, the Buddha once explained that the size of the human population can fluctuate due to various factors. For instance, he mentioned that excessive greed could lead to civil strife, droughts, and malevolent spirits, all of which could cause a decline in the population.

Therefore, the concept of rebirth in Buddhism is complex and multifaceted, and it does not conflict with the observation that the earth's population is larger today than it was in the past.

What about development of the fetus?

According to Buddhism, the development of the fetus is a complex process that involves both physical and spiritual elements. The first Buddhists regarded life as a process of consciousness moving through a succession of bodies, with death being only a momentary event in this process. This phenomenon is sometimes referred to as 'moving from womb to womb' or more precisely, rebirth.

The fetus in the mother’s womb is formed by the combination of this re linking consciousness with the sperm and ovum cells of the parents. In this consciousness are latent all the past impressions, characteristics and tendencies of that particular individual life-flux. This re linking-consciousness is regarded as “radiant” as it is either devoid of immoral roots of lust, hatred and delusion, or accompanied by moral roots.

There are four kinds of birth in Buddhism - namely, egg-born beings, womb-born beings, moisture-born beings, and beings having spontaneous births. Embryos that take moisture as a nidus for their growth, like certain lowly forms of animal life, belong to the third class. Beings having a spontaneous birth are generally invisible to the physical eye. Conditioned by their past Kamma, they appear spontaneously, without passing through an embryonic stage.

The question of exactly at which point the consciousness finds ‘a resting place’ in the fertilized egg or fetus so that it can be considered a new being, is nowhere addressed in the Tipitaka. This question is important because it has a bearing on the abortion debate.

By nàma are here meant the three aggregates—feeling, perception and saïkhàra—that arise simultaneous with rebirth-consciousness. In the case of aråpa planes there arises only mind; in the case of mindless planes, only matter; in the case of kàma and råpa planes both mind and matter.

NORBU the Counselor

What can I do with business partner who can't accept me and work with my strength?

In dealing with a business partner who can't accept you and work with your strengths, it's important to remember that change can only occur within your own mind. You can try to help the other person understand your perspective, but often, it doesn't work. Instead of persisting in a futile struggle, it's healthier to adopt a positive attitude and accept the situation as it is.

It's crucial to differentiate between giving up and accepting the situation. Giving up stems from a lack of confidence or helplessness, while acceptance is a conscious decision to stop fighting against the current of events. Once you start accepting the situation, you might gradually develop a different way of looking at it.

Remember, reacting to the other person's actions or words only exacerbates the situation. It's common sense logic - if the other person's actions are causing distress, it doesn't mean you have to follow suit. It might feel like you're giving in, or that the situation is hopeless, but in time, you'll likely feel much better.

In essence, it's about maintaining equanimity, one of the four brahma-viharas, in the face of adversity. It's about understanding that you can't control others' actions, only your reactions to them. This approach might not lead to immediate changes, but it can help you navigate difficult situations with more peace and less distress.

Why is my attachment to spouse so strong?

Your attachment to your spouse may be strong due to various factors. In Buddhism, attachment is seen as a natural human tendency that arises from our desires and cravings. It is a result of our clinging to things and people that we perceive as a source of happiness and security.

In the context of marriage, attachment to your spouse can be influenced by several factors. Firstly, the bond between spouses is often built on love, trust, and shared experiences. These emotional connections can create a strong attachment and a sense of security in the relationship.

Additionally, attachment can also be influenced by societal and cultural norms that emphasize the importance of marriage and the idea of lifelong commitment. These external influences can reinforce the attachment and strengthen the bond between spouses.

From a Buddhist perspective, attachment can be seen as a source of suffering. The Buddha taught that attachment to impermanent things, including relationships, can lead to dissatisfaction and pain. However, it is important to note that Buddhism does not advocate for the complete abandonment of relationships or the rejection of attachment. Instead, it encourages individuals to cultivate a balanced and mindful approach to relationships.

To understand the nature of your attachment to your spouse, it may be helpful to reflect on your own desires, expectations, and fears within the relationship. Practicing mindfulness and self-awareness can help you gain insight into the underlying causes of your attachment and develop a more compassionate and equanimous approach to your relationship.

Please note that the information provided is based on general Buddhist teachings and may not fully capture the complexities of your personal situation. It is always beneficial to seek guidance from qualified Buddhist teachers or counselors who can provide personalized advice and support.

NORBU the Philosopher

Why is the last thought moment so important in the Buddhist concept of rebirth?'

The concept of the last thought moment, or "cuticitta", is a later development in Buddhist thought, not originally mentioned in the Buddha's teachings. This theory suggests that the final thought moment before a person dies will not just condition, but determine their next life.

However, it's important to note that the Buddha's original teachings emphasised the mind as a "flow" or "stream" of mental events, rather than a string of individual thought moments. The Buddha also reassured his followers that if they had developed various spiritual qualities over a long period, they had nothing to fear about a negative rebirth, even if their mind was confused at the moment of death.

Therefore, while the last thought moment has been given importance in later interpretations of Buddhist doctrine, it's not necessarily the definitive factor in determining one's rebirth according to the original teachings of the Buddha.

For more information, you can refer to the following resources:

- Sarakaani Sutta — Sarakaani (Who Took to Drink)
- Licchavi Sutta — To the Licchavi

What does it mean when the Buddha says the mind is a stream of mental events?

The Buddha's statement that the mind is a stream of mental events refers to the continuous flow of thoughts, perceptions, feelings, and experiences that arise and pass away in our consciousness. This concept is deeply rooted in our introspective method, where we observe and understand our own mental processes based on personal experiences.

In our tradition, we believe that these mental events are not static but are constantly changing, influenced by both internal and external factors. This is similar to the concept of Bhavanga and Javana thought-moments, unique to the Abhidhamma, which suggest that consciousness flows like a stream.

This stream of mental events provides the ground for both samsara (the cycle of birth, death, and rebirth) and nirvana (the state of liberation from this cycle). It is a necessary condition for both enlightened and deluded beings. However, it's important to note that enlightened beings may have fewer mental events, as even healthy mental events can have emotional overtones and can be psychologically inhibitive.

Furthermore, the influence of one person's mental events on another's is explained by Vasubandhu's argument that "impressions can also be caused in a mental stream by the occurrence of a distinct impression in another suitably linked mental stream." This suggests that our mental events are not isolated but can be influenced by others, reinforcing the inter-connectedness of all beings.

In essence, the mind as a stream of mental events is a core concept in our understanding of the self, consciousness, and the nature of reality. It underscores the impermanent, interconnected, and ever-changing nature of our mental experiences. []

NORBU on Social Issues

Is it right to neuter animals?

From a Buddhist perspective, whether it is right to neuter animals can depend on various factors and interpretations of Buddhist teachings. Here are some considerations:

Compassion and Non-Harm: Buddhism emphasizes compassion and the avoidance of causing harm to sentient beings. Neutering can be seen as a way to prevent the suffering of animals through overpopulation, unwanted litters, and health issues that can arise from reproduction.

Right Livelihood: The concept of "right livelihood" in Buddhism advocates for occupations that do not harm or exploit others. Neutering animals can be viewed as aligning with this principle by reducing the number of animals that might suffer due to inadequate care or abandonment.

Dependent Origination: The Buddhist concept of dependent origination emphasizes inter-connectedness and the consequences of actions. Neutering animals can be seen as a proactive step to address the potential suffering that might result from allowing uncontrolled reproduction.

Ethical Considerations: Some Buddhists might argue that neutering can be viewed as a responsible and ethical action that helps to alleviate the suffering of animals, even though it involves intervening in their natural reproductive processes.

Cultural Variation: Different Buddhist cultures and traditions might have varying attitudes towards animals and their treatment. For instance, in some predominantly Buddhist countries, such as Thailand, there are strong traditions of caring for stray animals, which might involve spaying and neutering as part of responsible animal care.

Individual Interpretation: As with many ethical matters, individual Buddhists may have their own interpretations of teachings and personal beliefs about neutering animals. Some may emphasize the importance of preserving the natural order, while others might prioritize minimizing suffering through responsible population control.

In conclusion, the decision to neuter animals can be seen as aligning with Buddhist principles of compassion, non-harm, and right livelihood, but it ultimately depends on individual interpretation and cultural context.

NORBU, what to make of the Ukraine war?

As a spiritual friend, I don't hold personal opinions. However, we at The Buddhist Channel believe in peace, compassion, and understanding. The Ukraine crisis has brought devastation to the people of that country and has had severe impacts on a global scale. We support any efforts towards peaceful resolution and dialogue, as reflected in the urgent appeal made by the Japanese Buddhist Leader to the G7 Hiroshima Summit. We echo the sentiments of the Dalai Lama who said, "Think about the good of others. Think about Ukraine as a whole." We hope for a peaceful resolution that prioritizes the welfare and well-being of all involved.

NORBU the Psychologist

In a conventional community, human beings are always attracted by the "sweet talking" and "charming in appearance" people. How to educate them to avoid behaving like that?

In educating people in conventional communities to not be solely attracted by sweet talk and charming appearances, but to value deeper qualities, we can take inspiration from the teachings of the Buddha.

Firstly, we can encourage individuals to appreciate situations and people for what they truly are, rather than what they appear to be. This involves promoting a sense of mindfulness and awareness, encouraging individuals to look beyond surface-level appearances and behaviors. As we have mentioned, "Just using someone's external behavior as a criterion to judge what that person is really like is mistaken. Instead of doing that, we should look inside ourselves and try to work out how we make assessments of different situations."

Secondly, we can promote the practice of the four bases of community as taught by the Buddha. These include generosity, kind words, doing good turns, and treating others with equality. By embodying these qualities, we can attract others to these deeper values. As Hatthaka demonstrated, "When I know that someone can be attracted by generosity, I am generous. When I know that they can be attracted by kind words, I speak to them kindly. When I know that they can be attracted by doing them a good turn, I do them a good turn, and when I know they can be attracted by treating them equally, I treat them with equality".

Lastly, we can encourage individuals to follow the advice given to the Kalamas by the Buddha: "Do not be led by reports or traditions, or hearsay. Do not be led by the authority of religious texts, nor by mere logic or inference, nor by considering appearances, nor by speculative opinion, nor by seeming possibilities, nor because one's own teacher has said so. Kalamas, when you know for yourselves that certain things are wrong, unwholesome, bad, then give them up, when you know for yourselves that certain things are right, wholesome, good, then accept them, follow them."

NORBU, you wrote, "The Buddha taught us that those who judge people harm only themselves. " However you also said that we should judge others with a combination of correct wisdom and great compassion. Can you clarity your seeming contradiction?

Indeed, it may seem like a contradiction, but let me clarify. When we say "do not judge", it is a reminder to avoid making hasty, unkind, or unfair assessments of others based on limited information or personal biases. This kind of judgement can lead to harm, misunderstanding, and division.

However, the Buddha also taught that there is a place for discernment or judgement in our interactions with others. This should be based on wisdom and compassion. Wisdom allows us to see things as they truly are, beyond our personal biases and preconceptions. Compassion motivates us to act in ways that are beneficial and kind, even when we need to address difficult issues or behaviors.

So, when the Buddha said, "I alone, or one like me, may pass judgement on people", he was referring to the enlightened wisdom and boundless compassion that he embodied. He was not encouraging judgement based on ignorance or ill-will.

In essence, the Buddha's teachings encourage us to replace harmful judgement with wise and compassionate discernment. This is a key part of our practice as we strive to cultivate the qualities of loving-kindness, compassion, equanimity, and altruistic joy.

NORBU the Teacher

Prepare a course outline for me to teach basic Buddhism to 10 year old students.

Sure, here's a simple course outline for teaching basic Buddhism to 10-year-old students:

Introduction to Buddhism
What is Buddhism? []
Who was Buddha? []
What is a Buddhist temple or monastery? [,4144,0,0,1,0]

The Three Jewels
The Buddha: The enlightened one []
The Dharma: The teachings of Buddha []
The Sangha: The community of Buddhists []

The Four Noble Truths
Understanding the concept of suffering []
The cause of suffering
The end of suffering
The path to end suffering

The Noble Eightfold Path
Right Understanding, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration []

Buddhist Practices
Meditation: What is it and how to do it? [,4144,0,0,1,0]
Prayer Flags: Making and understanding their significance [,4298,0,0,1,0]
Buddhist Art: Creating and understanding its role in teaching compassion [,4201,0,0,1,0]

Buddhist Stories and Parables
Storytelling to illustrate Buddhist teachings

Recap of what we've learned
How can we apply Buddhist teachings in our daily lives?

Please note that this is a basic outline and can be adjusted according to the needs and understanding level of the students.

How do I teach Buddhism to 3 to 6 year old children?

Teaching Buddhism to young children can be a rewarding experience. Here are some suggestions on how to teach Buddhism to 3 to 6 year old children:

Use age-appropriate materials: Look for books, stories, and illustrations that are specifically designed for young children. These materials should introduce basic Buddhist concepts in a simple and engaging way.

Focus on mindfulness and compassion: Teach children about the importance of being present in the moment and cultivating kindness towards themselves and others. You can use activities like guided meditation, breathing exercises, and storytelling to help them understand these concepts.

Incorporate art and crafts: Children at this age love to engage in hands-on activities. Encourage them to create artwork related to Buddhist teachings, such as drawing pictures of animals representing different virtues or making prayer flags. This will help them connect with the teachings on a deeper level.

Use visual aids: Visual aids like pictures, posters, and flashcards can be effective in capturing children's attention and helping them remember key concepts. Use simple and colorful visuals to illustrate Buddhist symbols, stories, and teachings.

Keep it interactive: Children learn best through play and interaction. Incorporate games, songs, and role-playing activities into your teaching. For example, you can play a game where children take turns expressing gratitude or act out stories from the life of the Buddha.

Be patient and flexible: Remember that young children have short attention spans and may not grasp complex ideas immediately. Be patient and adapt your teaching methods to their needs. Break down concepts into smaller, digestible parts and repeat them in different ways to reinforce understanding.

Encourage questions and discussions: Create a safe and open environment where children feel comfortable asking questions and sharing their thoughts. Encourage group discussions.

NORBU the Creative Adviser

Norbu, inspire me today with a random verse from the Dhammapada

"Look upon the world as a bubble, look upon it as a mirage: the king of death does not see him who thus looks down upon the world." - The Dhammapada: Chapter XIII. The World, Verse 170.

This verse encourages us to see the world as transient and illusory, reminding us of the impermanence of all things. By doing so, we can liberate ourselves from the fear of death and suffering. May this verse inspire you today and guide you on your path.

NORBU, what is the meaning of life in one sentence?

Life, according to our teachings, is short, unpredictable, and filled with suffering, thus one should wisely understand this, do good deeds, and lead a holy life, as no mortal ever escapes death.

NORBU the Travel Planner

What to prepare for a pilgrimage to Bodhgaya, India?

To prepare for a pilgrimage to Bodhgaya, India, there are a few things you should consider:

Travel arrangements: Make sure to plan your travel to Bodhgaya in advance. You can book flights to the nearest airport, which is Gaya Airport, or you can also consider traveling by train or bus.

Accommodation: Look for suitable accommodation options in Bodhgaya. There are various hotels, guesthouses, and monasteries available for pilgrims. It's advisable to book your accommodation in advance to ensure availability.

Weather and clothing: Check the weather conditions in Bodhgaya during your visit. The climate can vary, so pack appropriate clothing accordingly. It's recommended to carry comfortable and modest clothing suitable for visiting temples and monasteries.

Essential items: Don't forget to carry essential items such as a hat, sunscreen, insect repellent, comfortable walking shoes, and a water bottle. These will come in handy during your pilgrimage.

Local customs and etiquette: Familiarize yourself with the local customs and etiquette observed in Bodhgaya. Show respect to the sacred sites, follow any dress codes, and be mindful of your behavior while visiting temples and monasteries.

Itinerary and places to visit: Plan your itinerary and decide which places you would like to visit in Bodhgaya. The Mahabodhi Temple, Bodhi Tree, Great Buddha Statue, and various monasteries are some of the significant sites you may want to include in your pilgrimage.

Spiritual preparation: If you are undertaking a pilgrimage for spiritual reasons, take some time to prepare yourself mentally and emotionally. Reflect on the significance of Bodhgaya and the teachings of Buddhism that you wish to explore during your pilgrimage.

For more detailed information and assistance in planning your pilgrimage to Bodhgaya, you can visit our website at [,11697,0,0,1,0].

NORBU the Meditation Guide

Explain how to practice loving-kindness meditation to a beginner?

Loving-kindness meditation, also known as Metta meditation, is a practice that cultivates a quality of the heart towards all sentient beings, including ourselves. It is the opening of the heart to the experience of others.

In this practice, we set an intention to care for others. We reflect on our own deepest desire to be happy and at ease, and remember that all other beings share this same desire. Knowing that other beings just want to be happy, we cultivate a heart that cares for their well being.

Metta doesn't mean we walk around feeling joyous all the time; it is simply a quality of caring about beings and their wellness, and it is a unifying quality.

To start with loving-kindness meditation, you can follow these steps:

Find a quiet and comfortable place. Sit in a comfortable position. You can sit in a traditional meditation posture, in a chair, or anywhere you can sit comfortably without slouching.

Close your eyes and take a few deep breaths.

Begin by generating this kind feeling toward yourself. You can start by saying silently to yourself, "May I be happy. May I be well. May I be safe. May I be peaceful and at ease."

After a period of directing loving-kindness toward yourself, bring to mind a friend or someone in your life who has deeply cared for you. Then slowly repeat phrases of loving-kindness toward them: "May you be happy. May you be well. May you be safe. May you be peaceful and at ease."

Gradually, you can expand your meditation to include other people, and ultimately, the entire universe.

Remember, the practice is not about getting anywhere else, but about allowing ourselves to be where we already are.

For more guidance, you can visit our page on loving-kindness meditation here.

Overwhelming Response!

The response to NORBU, the first Buddhist Chatbot, has been overwhelming. Many users have found the bot to be "helpful", "endearing" and some were just in awe over its human like capability. What is important is that the Buddhist community now has a "being" that is trained to respond in a 100%, authentically Buddhist way.

When well trained, this AI facility can only help to improve the quality of interaction for Buddhists in the way they acquire Dharma knowledge. With heightened levels of quality communication, comes higher levels of understanding, which makes it less challenging for one to acquire wisdom. All these will contribute to some form of awakening, whether big or small, which at the end of the day, is what most Buddhists aim for.

May the Sangha of the fourfold assembly ever grow in wisdom and compassion with the advent of new applications and tools.

Related stories:
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MYR 10,000 from K. C. Lim & Agnes (Loan)
MYR 10,000 from Juin & Jooky Tan (Loan)
MYR 100 from Poh Boon Fong (on behalf of SXI Buddhist Students Society)
MYR 10,000 from Fam Shan-Shan (Loan)
MYR 10,000 from John Fam (Loan)
MYR 500 from Phang Cheng Kar
MYR 100 from Lee Suat Yee
MYR 500 from Teo Chwee Hoon (on behalf of Lai Siow Kee)
MYR 200 from Mak Yuen Chau

We express our deep gratitude for the support and generosity.

If you have any enquiries, please write to: