佛陀正覺後2456年/西元2024年
史實中的 佛陀，未曾說女性須經由「女轉男身」才可以圓滿菩提（此為印度耆那教的思想），主張男女兩性皆可證得究竟解脫。因此，中道僧團是重視「緣生無我」的僧團，認為性別平權與僧團倫理應當平行尊重，不可偏執於一方。
Looking through scriptural history, the Buddha never stressed that full enlightenment could only be accomplished by a male (a Jain belief). Both man and women were capable of the same spiritual transformation offered by Dhamma. Hence, we believe that any conditioned existence is non-self, and gender equality as well as Saṅgha ethics should be respected parallelly without partiality.
世界主要國家的教育水準，已今非昔比，在家庭、社會、國家與世界的貢獻上，女性的成就是全世界有目共睹。佛教要提升社會的接受度與高度，堅立於亞洲，甚至走出亞洲的大門，朝向全球化發展，不僅要契合現代社會的脈動，更要接軌國際通識，接受女性的合理地位與分量，兩性僧團共同擔綱起興隆佛法與僧團的大任，這是中 道比丘尼僧團一直持續努力的方向。
The educational level of the major countries has advanced tremendously over the previous years. Women achievements and contributions to families, societies and countries are clearly recognized. For Buddhism to be better received by societies, to heighten its recognition, with its root in Asia and prospering out of Asia in globalization, Buddhism need to tune in the pulses of the modern societies. Connecting with the international consensus to acknowledge and appreciate the status and the significance of women, the Bhikkhu Saṅgha and Bhikkhunī Saṅgha together have taken upon the responsibility of revitalizing Buddhism. This is the commitment of the Sambodhi Saṅgha Bhikkhunīs, with continuous endeavors.
佛正覺後2447年（公元2015年），中道尼僧團首座道一尊尼，率先在華人佛教社會正式成立「原始佛教中道比丘尼僧團」，將原始佛教比丘尼僧團根植在華人世界，為華人女性佛教學人開啟進入原始佛教出家為僧的大門。
In 2015, 2447 years after the enlightenment of the Buddha, the head nun of the Sambodhi Bhikkhunī Saṅgha Ven. Tissarā, took the lead in establishing the Original Buddhism Bhikkhunī Saṅgha in Chinese world, opening the door for Chinese female Buddhists to get ordination in Original Buddhism. 
道一比丘尼、諦嚴比丘尼、明證比丘尼等三位比丘尼，皆是在斯里蘭卡依循《銅鍱律》、銅鍱部比丘、比丘尼僧團完成兩部僧團傳授比丘尼戒正授，奉行中道僧團還原的原始佛教，並開啟華人四聖諦佛教比丘尼的傳承。
The Original Buddhism Bhikkhunī Saṅgha was established by three Bhikkhunīs — Ven. Tissarā, Ven. Ñānavati and Ven. Vimokha, all of whom have been ordained for more than ten years. They succeed the lineage of Sri Lanka Bhikkhunī Saṅgha, and conform to the original teaching of Sākyamuni Buddha revitalized by the Sambodhi Saṅgha.
釋迦佛陀正覺後2603年 (C.E. Dec 9,2014) ，臺灣第一位南傳佛教十戒女道一 Ven. Tissarā (Devasarā) 在出家精進守戒修行十七年後，在Sakyadhita Training & Meditation Centre 戒場受比丘尼戒，由八位比丘、六位比丘尼依照銅鍱律授戒、尊證。尊尼是臺灣的第一位四聖諦佛教比丘尼，尊尼依止的原始佛教中道僧團支持尼戒的傳續。此後，四聖諦佛教比丘尼傳承逐步確立於中華佛教。
In Commemoration of the First Bhikkhuni of The Four Noble Truths in Taiwan, 2603 years (C.E. Dec 9, 2014) after the Enlightenment of Lord Buddha, the first ten-precept nun (Dasa Sil Mata), Ven. Tissarā Devasarā of Chinese Theravada Buddhism of Taiwan, China, received her higher ordination as a Bhikkhuni at Sakyadhita Training & Meditation Centre, after having diligently practiced the Dhamma and observed the precepts for seventeen years. The ceremony was administered and witnessed by eight Bhikkhus and six Bhikkhunis according to the Tambapanniya Vinaya.Ven. Tissarā is the first Bhikkhuni of The Four Noble Truths Buddhism in Taiwan, China. The Sambodhi Sangha, where Ven. Tissarā is affiliated to, fully supports the continuity of Bhikkhuni Vinaya. Hence, the Bhikkhuni lineage of The Four Noble Truths Buddhism will progressively be established in the Chinese communities.
感恩道一尊尼！為法為人，辛勞奉教32年
Sincere gratitude goes to you, Ven. Bhikkhunī Tissarā who dedicates herself to Buddhism laboriously for 32 years
1994年夏季，一位年紀不到30歲，在佛學院研讀大乘教法，淨住北傳寺院已有七年的虔敬優婆夷，由隨佛長老的居家弟子引領前來親近求法。她！即是今天的中道尼僧團首座──道一尊尼。
In the summer of 1994, a devotional upāsikā who studied Mahayana Buddhism in a Buddhist college, came to seek Dhamma from Ven. Bhikkhu Vūpasama Thero, introduced by one of his disciples. This upāsikā was still in her twenties and had been living in a Mahayana Temple for seven years. She is just the head nun of the Sambodhi Bhikkhunī Saṅgha — Ven. Bhikkhunī Tissarā.
當時未出家前的道一尊尼，身上穿著樸素的學院衣服，臉上帶著堅毅的神情、專注的目光，揚溢著為法為人的深情大願。在信賴之師兄的接引下，她來到從緬甸回臺不久的隨佛尊者前，目的是──尋求佛法。
At the moment, she wore a plain college uniform with a determined face and focusing eyes, which showed a deep passion for Dharma and people. For seeking the Dhamma, she came to visit Ven. Vūpasama Thero who just returned to Taiwan from Myanmar, under the guide of her trusted Dhamma friend.
當時的對話如下：隨佛長老問：「妳如此認真學習佛法是為了甚麼？」答：「努力準備出家，為了普度眾生。」長老又問：「妳見過身心喜悅的出家人嗎？」答：「沒見過！」長老問：「既然未見過喜悅平安的出家人，為何敢想出家？」當時前來向長老求法的道一尊尼（尚未出家），在長老的詰問下，瞠目啞口的不知如何回應！
“What do you study Dhamma so hard for? ” asked Ven. Vūpasama Thero.
“ For becoming a Bhikkhunī and then benefiting the human beings” answered Ven. Tissarā.
“Have you ever seen a joyful Bhikkhu or Bhikkhunī?” asked Thero.
“No, never.”
“Since you have never seen a joyful Bhikkhu or Bhikkhunī, how dare you want to became a Bhikkhunī ?”
停頓許久，長老接著問：「真蘋果與假蘋果有何不同？」聞者不知如何作答……。
接著，長老自答：「真蘋果可以吃！」
Bhikkhunī Tissarā was struck dumb by this question and did not know how to reply for a long time. Then Ven. Vūpasama Thero asked: “What is the difference between a real apple and a fake apple?” Again, Ven. Tissarā did not know how to respond.
“A real apple is edible.” said Ven. Vūpasama Thero.
幾個月後，尚未出家的道一尊尼，再次的前來拜訪隨佛長老。前來時，禮敬長老後，隨即向長老求法：「弟子前來尋求可食的真蘋果！」
Several months later, Ven. Tissarā (she was still a upāsikā at that time) visited Ven. Vūpasama Thero again. After giving a worship to Thero, she said : “ I come here for the real and edible apple.”
不久，道一尊尼即正式近學於隨佛長老。記得長老接受她在教團近學修行時，有許多的法友對她是不大看好，因為年紀尚輕又未曾學習過早期佛教的真實教法。
Soon, Ven. Tissarā became a disciple of Ven. Vūpasama Thero and studied Dhamma closely. It is said that, when Ven. Vūpasama Thero accepted Ven. Tissarā, many Dhamma friends did not think Ven. Tissarā would behave well. They thought that she was too young and did not have any experience of studying the Original Buddhism.
當時，長老為了考驗她的決心，並且消除大眾對她的輕忽，刻意讓她脫下鞋、襪，赤足的從一樓階梯採用一步一拜的方式拜上五樓的法堂。
To eliminate their contempt and test the determination of Ven. Tissarā, Ven. Vūpasama Thero deliberately asked her to take off her shoes and socks, and undertake a "three steps, one bow" pilgrimage from the ground floor to the Dhamma hall on the fifth floor by barefoot.
當天是陰雨的天氣，樓梯上面少不了人們上下樓沾染的泥水。但是，她還是決然而毫不猶豫的赤足拜上了五樓。雖然在她拜入法堂時，臉與手、足都沾滿了泥水，但在年輕的臉龐上卻不見絲毫退縮、猶豫或抱怨的神色，反而燦然浮現著為法奉獻的法喜及平安。
Since it was raining and people went up and down, the stairs were contaminated by mud water. However, it did not affect Ven. Tissarā and she did not hesitate to make the "three steps, one bow" pilgrimage. As a consequence, her face and hands were covered by mud and water, but her young face did not appear to be flinching or complaining, on the contrary, it was sending out the joy and peace of devoting her life to Dhamma.
她！勇健、直接的在大眾面前，表達了真心為法、決然不移的氣魄。不久，道一尊尼正式在印度、孟加拉兩地的南傳長老座前，剃髮出家修行了。並且，確實遵守隨佛長老學團的規定，出家人必須終生不受取、不積蓄、不使用金錢，也無有為僧人處理金錢供養的淨人。接著，身無任何金錢的獨自遊化臺灣各地。
She! Intrepidly, bravely and directly expressed her mind and determined faith for Dhamma in public. Soon after, in the witness of Theravada Theros from India and Bengal, Ven. Tissarā officially became a nun. Moreover, she strictly followed the regulations of the Saṅgha led by Ven. Vūpasama Thero, which stipulates that Bhikkhu and Bhikkhunī are not allowed to accept, accumulate and use money, not allowed to have any lay people for dealing with money offerings. Without any money, she began to travel around Taiwan for practicing Dhamma.
當入冬之際，因為身無分文，又無厚暖衣物，只得取用路邊捐助貧人之衣物箱內的冬衣。在初出家的個人遊化期間，道一尊尼拒絕了父親的資助，嚴格守持不持受金錢的戒律，勇敢面對北傳各方師友的反對，堅定不移的向著佛陀正法前進。
During her travel, she had not any money and coats. To keep her body away from being frozen in winter, she had to receive the donated coats from the boxes on the roads. These coats were donated for homeless and poor people. Even though she was in such a tough situation, she insisted on observing the money precept——not use and receive money. Therefore, she refused her father’s financial support. Meanwhile, she also bravely faced to the objections from her Mahayana masters and friends, and kept on walking on the Dhamma path unswervingly.
遊化一年半後，因為諦嚴尼為了準備出家，打算先淨住在道場修行，此時的道一尊尼才回到了臺北的內覺禪林淨住。接著，是隨佛長老為了讓她們兩位可以淨住在道場修行，遂離開內覺禪林，獨自淨住在居士提供的空屋約兩年。
One and a half years after her travel, Ven. Tissarā went back to the Sambodhi monastery in Taipei, because Ven. Ñānavati (she was a upāsikā at that time) was preparing to become a nun and study Dhamma in the monastery. Since then, in order to provide Ven. Tissarā and Ven. Ñānavati a good place to live and study, Ven. Vūpasama Thero left the monastery and lived alone in an empty house for almost two years.
期間，在臺北道場定期的宣法，並且間斷的遊化臺灣各地傳法。
During these two years, Ven. Vūpasama Thero gave Dhamma talk lectures in a Dhamma hall regularly and went to travel in Taiwan for promoting Buddhism intermittently.
2001年的年初，諦嚴尼正式依止印度長老受戒出家修行。同一年，因為臺灣學習《阿含》、護持南傳僧眾極為稀少，隨佛長老為了將正法傳給臺灣民眾，在護持極為困乏的情況下，決定憑著生命、真誠、毅力，不停的環島遊化臺灣各地。
At the beginning of year 2001, Ven. Ñānavati became a nun in the witness of an Indian Theravada Thero. In the same year, due to the fact that very few people studied Agama and supported the Theravada Saṅgha in Taiwan, Ven. Vūpasama Thero decided to devoting his life, passion, and determination to traveling Taiwan incessantly for preaching the original teaching of Buddha.
當時，每個月遊化臺灣一圈，必定經歷的有宜蘭、花蓮、玉里、關山、臺東、屏東、高雄、彰化、溪湖、臺北，其間各縣市則隨機不定的遊化，並且依照 釋迦佛陀的指示：「對不認識的人傳達 佛陀的教導。」遊化期間的生活四事，是不定、不可期的事。無處安身，無物可食，是平常的事。在遊化縣市鄉村週圍的山間、野林、田地、公園，夏天搭頭陀傘帳，冬季搭帳蓬，隨當地樹林解決大、小便，是必有的經驗。記得初次遊化到花蓮，是在美崙公園搭頭陀傘，初到臺東是在臺東森林公園搭頭陀傘。初次遊化到高雄，也是在高雄壽山公園搭帳蓬，而高雄的第一份供養，是出自一位作晨操的居士，關心這群住在帳蓬的僧人，熱心佈施的豆漿、饅頭。
At that time, Sambodhi Saṅgha traveled around Taiwan monthly. Every time, they definitely went through Yilan, Hualien, Yuli, Guanshan, Taitung, Pingtung, Kaohsiung, Changhua, Xihu and Taipei, and randomly through other cities. During the travel, they followed Buddha’s instruction —— convey the Dhamma to strangers. Everything of the travel life is unexpected and uncertain. “No place for sleeping” and “no food to eat” were very common. In mountains, forests, fields and parks, the Saṅgha set up Dhuta umbrellas in summer, and set up tents in winter. There must be experiences of relieving oneself under the trees of forests. According to the memory of the Saṅgha, they set up Dhuta umbrellas in Meilun Park and Taitung Forest Park during their first visit to Hualien and Taitung. In Kaohsiung, the Saṅgha received the first offerings from a lay people who was doing morning exercises in the park. This warm-hearted lay people was very concerned about the Saṅgha, and offered soy milk and steamed bread for breakfast.
記得僧團初次在花蓮玉里托缽時，時約清晨6點，面臨的第一個居士對僧眾說：「我不方便幫你們，因為我是基督徒。」當時，僧眾們面對基督徒的拒絕態度，只是更堅定傳揚佛法的決心。
It was the first time that the Saṅgha were begging for food in Hualien Yuli. The time is around 6:00 am. Unexpectedly, the first layman who the Saṅgha met said to the Saṅgha: “I am inconvenient to help you or give you offerings because I am a Christian”. Facing this refusal, the Saṅgha just made up their minds to promote Dhamma more strongly than ever.
2002年，隨佛長老已在《相應阿含》及《相應部》之〈七事修多羅〉的共說中，釐清了 釋迦佛陀的親教，中道僧團正式成為宣揚真實原始佛教的僧團，並且更努力的在臺灣各地傳法。
In 2002, Ven. Vūpasama Thero had already restored the original teaching of Buddha from the common doctrines of the seven categories in “Saṃyukta Āgama” and “Saṃyutta Nikāya”. It made the Sambodhi Saṅgha become a Saṅgha of promoting Original Buddhism, and the Saṅgha worked even harder to convey Original Buddhism through Taiwan.
2005年末至2006年間，僧團在緬甸期間，兩位北傳尼眾自視過高，又為了護持，傳遞不實的訊息予僧團護法，誤導僧團的護法毀謗、破壞僧團。隨後，臺灣各地不明真相的護法廣受不良影響，使得僧團在臺灣面臨極大的困境與傷害。這兩位北傳尼眾，為了掩飾自身的不當行徑，甚至主動向臺灣高雄淨○心文教基金會的負責執事，破壞中道僧團的僧譽，造成該基金會對僧團的誤解。
From the end of 2005 to 2006, when the Saṅgha was in Myanmar, two Mahayana Bhikkhunīs were arrogant and delivered some rumors to the Dhamma Supporters of the Saṅgha, which misled the supporters to slander and destroy the Saṅgha. Soon afterwards, these rumors influenced some Dhamma Supporters in Taiwan who did not know the truth. It put the Saṅgha in an extremely difficult situation and hurt the Saṅgha seriously. In order to cover their guilts, the two Mahayana Bhikkhunīs even deliberately ruined the Saṅgha's reputation to the deacon of Kaohsiung Puremind Culture and Education Foundation and made this foundation misunderstand the Saṅgha.
當時，有個罹患躁鬱症的黃姓女眾，故意惡性的破壞僧團聲譽，甚至刻意向臺灣諸多南傳僧俗詆毀中道僧團，當時明法比丘也受到誤導。甚至，向兩位宣講「解脫道」與「滅苦之道」的北傳僧、尼前造謠毀謗，使得這兩個甚麼都不清楚的學人，莫名其妙的隨著詆毀僧團。該黃姓女眾甚至極不當的將該女尼與其往來的email內容，公然的傳給各方，甚至故意傳與中道僧團。當時，僧團曾向該兩位北傳僧、尼說明清楚，並提醒莫受俗人的誤導而自誤清修，但似乎是聽者藐藐！
At that time, there was a woman surnamed Huang who suffered from manic depression. She slandered the Sambodhi Saṅgha, and deliberately buzzed the rumors to the Theravada Monks and lay people in Taiwan, even Ven. Bhikkhu Metta was misled. Two Mahayana Bhikkhunīs who promoted “the path of liberation” and “the path of eliminating suffering” were also deceived by the rumors, and they criticized Sambodhi Saṅgha inexplicably without knowing any fact. Furthermore, the woman surnamed Huang was unscrupulous to spread the emails with the two Bhikkhunīs to the public, and even send them to the Sambodhi Saṅgha. Then, the Sambodhi Saṅgha explained the whole thing clearly to the two Bhikkhunīs, and reminded them that they were misled, but it seemed to be useless!
最後，在毀謗、傷害與誤解的情況下，為了為護僧團及寺院的聲譽，僧團不得不主動請司法單位介入調察及審判，恢復了僧團的清白。事後，僧團選擇寬容對待，不對數位毀謗、傷害僧團的俗人，提起偽造文書等多項告訴。雖然僧眾的清白是恢復無疑了，但是臺灣各地的護法與僧團之間的情誼，卻難以和合了。
Finally, in the case of defamation, harm and misunderstanding, the Sambodhi Saṅgha had to resort to the investigation and adjudgment of the judicial authority, for the sake of reputations of the Saṅgha and monastery. The judicial authority restored the Saṅgha's innocence, afterwards, the Saṅgha chose to forgive and not prosecute the lay people who forged documents and slandered and injured the Saṅgha. Although the innocence of the Saṅgha is undoubtedly restored, the relationship between the Saṅgha and the Dhamma friends of Taiwan is difficult to reconcile.
這些破壞與困境，造成臺灣極少學人護持中道僧團，使得全心在臺灣傳法利眾的中道僧團，難以存活、宣教於臺灣。此事讓僧眾對臺灣佛徒有著極深的感嘆！因為當時臺灣民眾與正法的因緣淡薄，促使中道僧團遠走海外，向美國地區宣法，並在紐約成立原始佛教會。
These calumniations and predicaments caused that few lay people were willing to support the Sambodhi Saṅgha, making it difficult for the Saṅgha to survive and preach Dhamma in Taiwan. This incident made the Saṅgha heave a deep sigh to the Taiwan Buddhists. Due to lacking conditions of spreading Dhamma in Taiwan, the Sambodhi Saṅgha was obliged to go abroad to promote Original Buddhism in America, and establish the Original Buddhism Society in New York.
2007~2015年，中道僧團不停的宣教美國、馬來西亞、新加坡、澳洲……。2010年起，中道僧團決定繼續將原始佛法傳予臺灣的民眾，並且陸續在臺灣、馬來西亞成立原始佛教會，還有傳法各地的中道禪林。
From 2007 to 2015, the Sambodhi Saṅgha preached Buddha’s teaching in America, Malaysia, Singapore, Australia, etc. From 2010, the Sambodhi Saṅgha decided to continue spreading Original Buddhism in Taiwan again, and established Original Buddhism Society in Taiwan and Malaysia successively, as well as the Sambodhi Monasteries for preaching Dhamma there.
2015年11月，原始佛法已經流傳美國、馬來西亞、新加坡、澳洲、臺灣及大陸，道一尊尼跟從隨佛長老修行、奉教，已過了整整二十四年。感謝道一尊尼為法、為人、為僧團、為原始佛教，無私奉獻了二十四年年，奉獻佛教全體達三十二年。
In November 2015, the Original Buddhism had been circulated in the America, Malaysia, Singapore, Australia, Taiwan and the mainland China. It had been 24 years since Ven. Tissarā studied and practiced Dhamma with Ven. Vūpasama Thero. Sincere gratitude goes to you, Ven. Bhikkhunī Tissarā, who dedicates herself to the Saṅgha and Original Buddhism selflessly for 24 years and contributes to the whole Buddhism laboriously for 32 years.
道一尊尼的勇健、無私、真誠、慈悲、堅毅、智慧，值得教內僧俗尊敬與學習，她對佛教的付出及貢獻，將是不可抹滅的重要歷史！
The courage, selflessness, sincerity, compassion, perseverance and wisdom of Ven. Tissarā is worthy of being respected and learned by all Buddhists, and her contribution to Buddhism will be an indelible important history!
原始佛教會全體僧俗，在此至心的感謝道一尊尼，並且歡喜能夠與尊尼繼續一起在菩提道前進！
Herein, all members of Original Buddhism Society thank to Ven. Tissarā sincerely, and feel very happy to continue to walk along the Bodhi Road with Ven. Tissarā!
生長於臺灣，為中道尼僧團的首座，領導、攝受中道尼僧團，守持終生不受取、不積蓄、不使用金錢，也不使用「專為僧人處理財物供養及採辦事宜的淨人」。
Ven. Bhikkhunī Tissarā was born in Taiwan. She is the head nun of the Sambodhi Bhikkhunī Saṅgha, leads and manages the Bhikkhunī Saṅgha. Not only does Ven. Tissarā not receive, use, nor accumulate money offered by devotees, but she also does not have a kappiya (layman) to manage money on her behalf.
尊尼入佛門修行至今，奉獻佛教已有三十二年。1987年入佛門修行，先在寺廟發心，後讀佛學院，精勤學習大乘經教，特別是印順老法師宣揚的印度初期大乘之般若、中觀學說。
Ven. Tissarā has been dedicated to Buddhism for 32 years. In 1987, she came into contact with Buddhism. Firstly, she served in a temple, and later, she went to a Buddhist college to study Mahayana Dharma diligently, especially on Prajñā and Mādhyamika of Early Mahayana Buddhism, advocated by Master Yinshun.
1994年，親近隨佛長老學法，自此走入「四聖諦佛教」的學法道路。
In 1994, Ven. Tissarā began to study Dhamma with Ven. Vūpasama Thero, and since then, she stepped on the road of Four Noble Truths Buddhism.
1998年受戒於印度菩提長老的座下，精勤學法、獻身原始佛教的復興。
In 1998, Ven. Tissarā was ordained by an Indian Bhikkhu Ven. Bodhi Thero. She studied Dhamma diligently, and was dedicated to revitalizing Original Buddhism.
1998~2000年前往泰國、緬甸森林禪修中心參學。
From 1998 to 2000, Ven. Tissarā went to Thailand and Myanmar to visit and study Dhamma in the forest meditation centers.
2000~2005年間，道一尊尼一方面受學於隨佛長老，深入探究《相應阿含》與《相應部》當中的古老經法，尋覓「佛陀原說」的真義；二方面隨同僧團行腳遊化於臺灣各地，體驗頭陀行、塚間修。
From 2000 to 2005, Ven. Tissarā continued to study Dhamma with Ven. Vūpasama Thero, and explored the original teaching of Sākyamuni Buddha, from the most ancient suttas “Saṃyukta Āgama” and “Saṃyutta Nikāya”. Meanwhile, she followed the Saṅgha to travel around Taiwan, and experienced the Dhuta practice and tomb practice.
2007~2014年，在美國、馬來西亞、澳洲、中國大陸各地遊化傳法，教導禪修、開展原始佛教，不畏艱辛、不求名利、犧牲奉獻，深得各地學眾的敬仰、擁戴。
From 2007 to 2014, Ven. Tissarā travelled around the world to preach Buddha’s teaching in America, Malaysia, Australia and mainland China. She taught mediation techniques, and spared no effort in promoting Original Buddhism. Ven. Tissarā was neither afraid of any hardships, nor pursued any fame and fortune, and thus, she was admired and worshiped by many disciples for her sacrifice spirit.
三十多年的修行歲月，道一尊尼無私的奉獻，為法、為教、為眾生，尊師重道、照護同修及後進不遺餘力，從未為自己謀求任何的利益，守戒精勤、認真修道，誠懇待人、謙虛自牧，是極為難得的修行人。
In the more 30 years of spiritual practice, Ven. Tissarā was always dedicated to Buddhism， Dhamma, and the sentient beings selflessly. She respected her master reverently, took good care of the Saṅgha, and treated people with sincerity and humility. She observed the precepts strictly, and practiced Dhamma conscientiously. She is an extremely rare Bhikkhunī indeed.
尊尼目前擔任中華原始佛教會會長、中華四聖諦佛教會會長，美國、馬來西亞原始佛教會常務理事。
Ven. Tissarā is currently the president of Original Buddhism Society and Four Noble Truths Society in Taiwan, and also the executive director of Original Buddhism Society in America and Malaysia.
出生於台灣，秉性善良淳厚、重恩情道義、任事堅毅。大學時因同學的引薦到南投靈巖山寺參與萬人朝山做義工，深受叢林道場的出家修行生活所感動，輾轉影響日後出家的因緣。爾後，多年常在中台禪寺的分精舍及慈濟做義工，深受北傳佛教的薰習。
Ven. Bhikkhunī Ñānavati was born in Taiwan. She is very kind, honest, moral, and of a firm and persistent mind. When she was an undergraduate, she made a pilgrimage to Nantou Lingyan Mountain Temple guided by her classmate, and served as a volunteer there. She was deeply touched by the monastic life, which potentially affected her future choice of being a nun. In the following yeas, she often worked as a volunteer in the Zhongtai Zen Temple and Ciji Temple, where she was nurtured by Mahayana Buddhism.
1998年初正式接觸到 佛陀的原說教法，親近原始佛教會導師隨佛長老學習原始佛法。
At the beginning of 1998, Ven. Ñānavati came into contact with the original teachings of the Buddha, and began to study Original Dhamma with the mentor of Original Buddhism Society Ven. Vūpasama Thero.
2001年元旦受戒於印度菩提長老的座下，依止道一尊尼，出家學法。
On the New Year's Day of 2001, Ven. Ñānavati was ordained by an Indian Bhikkhu Ven. Bodhi Thero, and followed Ven. Bhikkuni Tissarā to study Dhamma.
出家後尊尼隨著兩位師長，在臺灣過著不定居一處的遊化，體驗頭陀行、塚間修，居住、飲食等基本生活條件不穩定的修行生活。堅信出家不是為了穩定的生活，而是為了度越煩惱、利己利人。
Later, Ven. Ñānavati travelled around Taiwan along with two masters, experienced the unsettled life without fixed residence or eating, and learned the Dhuta practice and tomb practice. She believed firmly that being a nun is not for a stable life, but to eradicate the afflictions and benefit other people as well as oneself.
尊尼堅守終生不受取、不積蓄、不使用金錢，不使用「專為僧人處理財物供養及採辦事宜的淨人」。
Not only does Ven. Ñānavati not receive, use, nor accumulate money offered by devotees, but she also does not have a kappiya (layman) to manage money on her behalf.
2007起，隨著師長及中道僧團，在美國、馬來西亞等地遊化傳法，將原始佛法廣傳十方、利澤世間。在各地推廣原始佛法的過程中，雖然面對眾多的阻礙與磨難，尊尼與僧團依然不畏艱難的邁步向前。在種種磨練中，培養出堅忍為道、不求名利、勇往直前的風骨。
Since 2007, Ven. Ñānavati travelled around the world with the Sambodhi Saṅgha to preach Buddha’s teaching in America, Malaysia, etc. She spared no effort in spreading Original Buddhism everywhere to benefit the world, without seeking any fame and fortune. Despite of numerous obstacles, she was still struggling to move forward along with the Saṅgha, and achieved a strong will-power to go forward bravely.
尊尼目前擔任中華、美國、馬來西亞原始佛教會理事。
Ven. Ñānavati is currently the council member of Original Buddhism Societies in Taiwan,America, and Malaysia.
尊尼於求學時期參與佛教社團，親近漢傳寺院學習。之後學習各類南傳禪法，內心頗有體會。在求法機緣下，親近了中道僧團，體會隨佛長老的教導，實是 佛陀原說，可信、可驗，並且實用、實證。至此，轉為修學原始佛法。因敬仰中道僧團持戒嚴謹，仰慕出家生活。
Ven. Bhikkhunī Vimokha participated in Buddhism associations during her school days, and studied Dhamma in Mahayana Temples. Later, she also practiced many kinds of Theravada meditations. With the maturation of good conditions, she came into contact with Sambodhi Saṅgha, and studied Dhamma with Ven. Vūpasama Thero. She believed that it was the original teaching of Buddha, which was credible, verifiable, practical and empirical. Since then, she switched to practice Original Buddhism, and yearned for a monastic life in Sambodhi Saṅgha, where they observed the precepts rigidly.
2005年捨離世俗，依止道一尊尼出家學法，隨後在印度菩提伽耶，由印度菩提長老授戒。尊尼出家後，常行托缽，體驗頭陀行、塚間修，淬練身心。終生受持不受取、不積蓄、不使用金錢，不用為僧人管理財物供養的「淨人」。
In 2005, Ven. Vimokha was ordained by Ven. Bodhi Thero in Bodh Gaya, and then followed Ven. Tissarā to study Dhamma. After her ordination, Ven. Vimokha lived a mendicity life, and learned the Dhuta and tomb practice, to chasten her body and mind. Not only does Ven. Vimokha not receive, use, nor accumulate money offered by devotees, but she also does not have a kappiya (layman) to manage money on her behalf.
尊尼性情開朗，善良、正直、富公義心，虔敬為道、精勤利人，重恩情道義，關懷僧團。
Ven. Vimokha is very optimistic, kind, honest and of a righteous heart. She is devotional to Buddhism and full of morality. She takes good care of the Saṅgha, and also benefits the lay people earnestly.
2007年起，隨同僧團於美國、馬來西亞、澳洲、臺灣及大陸各地，傳揚原始佛法。2012年，在臺中中道禪林，推動法務，認真接眾學法。
Since 2007, Ven. Vimokha travelled around the world with the Sambodhi Saṅgha to preach Buddha’s teaching in America, Malaysia, Australia, Taiwan and mainland China. In 2012, she managed the Sambodhi Monastery in Taichung, where she promoted the Dhamma affairs and led more people to study Original Buddhism industriously.
尊尼將長老法語：「任何的作為都有作用，努力絕對值得。」做為座右銘。體會出家修行，除了學經與禪坐，更要透過人間歷練來度越煩惱、盡心為眾付出，將無憾今生。
Ven. Vūpasama Thero once said “Everything works, and effort is definitely worth it!”, and Ven. Vimokha takes this dictum as her motto. Being a nun, she learned the Sutta and meditation diligently, and more importantly, from the experience and toughening of daily life, she learned to eradicate the afflictions, benefit other people as well as oneself, and live a peaceful life without regrets.
尊尼目前擔任中華、美國、馬來西亞、澳洲原始佛教會理事，及出版編輯組執事。
Ven. Vimokha is currently the council member of Original Buddhism Societies in Taiwan, America, Malaysia and Australia, and takes charge of the group of editing and publishing.
來自於馬來西亞。法曇進入佛門修行，是在經驗了生命中許多痛苦和挫折後，她遍尋滅除煩惱痛苦的方法，最終選擇了佛教。剛開始，她學習大乘和內覌禪法；後來，很幸運地於2009年12月，聽聞中道僧圑隨佛長老弘法，從此決定跟隨中道僧團學法，並在之後受了八戒。通過學習，她認識到 佛陀的佛法是在生活中學習與應用。法曇對僧團非常恭敬，對教會努力付出，盡職盡責。對於此生有幸依正法修行，至誠感恩。
Eight-precept practitioner Fatan was born in Malaysia. She started her journey of Buddhism after experiencing many sufferings, difficulties and frustration in her life. She sought for various of solutions, and finally she resorted to Buddhism. In the beginning, she studied Mahayana Buddhism and Insight Meditation, and in December 2009, she fortunately met Ven. Vūpasama Thero from the Sambodhi Saṅgha who preached the original teaching of Buddha. After listening to his Dhamma talk, she decided to study Original Buddhism with the Sambodhi Saṅgha, and later asked to observe eight precepts. Her experience of practicing Dhamma is that it is closely related to our daily life and so practical to solve our problems. Along the way of learning, she truly respects and devotes to the Sambodhi Saṅgha and Original Buddhism Society. She feels eternally grateful for having opportunity to practice the original teaching of Buddha in this life.
來自於馬來西亞。2010年，法香於某著名寺院聽聞原始佛法，理清了很多困惑已久的盲點。儘管初聽很難消化理解，但她還是堅持聽完三天的宣法，從此開始對佛陀原説法教有了信心。後來，她有幸被錄取禪修，開始真正的接觸中道僧團，並進一步成為法工，經驗到不一樣的人生。師長慈悲的引導，讓她突破了以往內心的糾結。2012年禪修後，她請求僧團成為八戒行者。在近學的日子，同修們一起相處共事，學習將佛法務實的應用於每天的生活中。此生有幸能跟隨中道僧團，及一群走在回歸 佛陀正法道路上的兄弟姐妹，真是太幸福了！
Eight-precept practitioner Faxiang was born in Malaysia. In 2010, she came into contact with Original Buddhism in a famous temple, and made clear many blind spots that had been unsolvable before. At first, it was difficult for her to digest and comprehend the Dhamma. However, she finished the three days Dhamma learning in patience, and finally had faith on the original teaching of Buddha. Afterwards, she was fortunate to be accepted to participate in the meditation retreat conducted by the Sambodhi Saṅgha, and later she became one of the key volunteers to assist the Sambodhi Saṅgha in promoting Dhamma. It was such a wonderful experience for her, and all her mind conflicts were clear under the compassion guidance of masters. In 2012, she asked to observe eight precepts after a meditation retreat. In the days of following the Sambodhi Saṅgha, she learned to practice Dhamma in the daily life, and enjoyed the time working with the Dhamma friends together. She feels very happy to learn Dhamma from the Sambodhi Saṅgha and get along with the Dhamma friends in this life.
1987年出生於馬來西亞，2010年接觸原始佛法，參加了中道十日禪並參與法工，開啟了人生中另一扇生命真諦的窗。在初次與中道僧團的師父們相處的經驗中，體驗了日子過得很充實、心裏覺得很踏實，並在短短的日子，心靈獲得成長及啟發，歷程中有更多的是內心的感動。於2013年向僧團請求近學，參與了世界各地原始佛教會所舉辦的活動，在人我的互動當中，學會了如何與他人共處、共事，更重要的是體驗在生命的過程中，能夠與在乎自己及自己在乎的人一起做有意義的事是一種幸福！
Eight-precept practitioner Fa Xin, who was born in 1987, began to learn the original teaching of Buddha by attending a 10 days retreat. Later, she became one of the key volunteers to assist the Saṅgha in propagating Dhamma. From then, she started a new life with the blessing of Triple Gem. In the experience of getting along with the masters of the Sambodhi Saṅgha, her spirit grew in short period and her heart was touched by the guidance of masters. It was an enrichment experience of life.
In 2013, she intensively requested to learn the Buddha’s teaching with the Saṅgha and participated in a lot of activities organized by Original Buddhism Society around the world. From these activities, she learned to interact with different kinds of people, and how to collaborate and cooperate with others. Most importantly, it is a blessing to stay with the people you care for and do a lot meaningful work together.
1987出生，學佛始於漢傳寺院舉辦的生活營、朝山、臨終關懷。2014年，有幸接觸一名印度出家老師，他指引個人向佛法意旨探尋，並深受出家生活感動。2015年幸得法友引薦，親近隨佛禪師教導的中道十日禪修營，瞭解到真正的佛法，並將習得的佛法予以實用於生活後，是既實際又實用，更獲得莫大的幫助。經過生活的檢驗後，遂立定決心轉為學習原始佛法。2016年11月在馬來西亞受持終身八戒，並依止中道尼僧團的道一尊尼，朝向簡樸、離欲的修行生活。此後，隨師長及中道僧團在馬來西亞、臺灣及大陸各地宣揚原始佛法。
Eight-precept practitioner Kaixi was born in 1987. She started her journey of Buddhism from the life camp, making pilgrimage, and hospice care organized by Mahayana Buddhism temples. In 2014, she came into contact with an Indian monk who guided her to study Dhamma. At that time, she felt very lucky to meet the master, and was deeply moved by his monastic life.
Fortunately, in 2015, she was introduced to participate in a ten-day Sambodhi meditation retreat conducted by Ven. Vūpasama Thero. After learning the original teaching of Buddha, she practiced the Dhamma in her daily life, and found that it was very practical and beneficial.
Later, she was determined to turn to learning Original Buddhism with the Sambodhi Saṅgha.
In November 2016, she asked to observe the eight precepts for a lifetime in Malaysia, and then practiced Dhamma under the guidance of Ven. Bhikkhunī Tissarā and lived a simple monastic life. Since then, she has been following the Sambodhi Saṅgha to promote Original Buddhism in Malaysia, Taiwan and the mainland China.
2013年6月在網上接觸到隨佛長老的開示，10月因聽聞「一乘菩提道次第」，確立學習佛法方向，決定跟隨中道僧團學習原始佛法。參加11月底福興寺中道禪修營，因親睹長老及僧團師父們的威儀和慈悲，深受感動，發願將此馀生奉獻給原始佛教，自利利他，遂皈依並表達近學意願。後期再次傳遞近學意願，終於2016年底在吉隆坡週日共修時，受終身八戒。2017年跟隨僧團去緬甸參與救助孤童，參加斯里蘭卡雨安居，2018年準備迎奉 佛陀真身舍利活動，並參加臺灣內覺禪林的雨安居。
Eight-precept practitioner Zhengjie, encountered Ven. Vūpasama Thero’s Dhamma talk via Internet in June 2013, and several months later, after she learned the “the Single Path of Awakening”, she determined to study the original teaching of Buddha following the Sambodhi Saṅgha. At the end of November, 2013, she attended the Sambodhi meditation retreat in Fuxing monastery, and met Ven. Vūpasama Thero and other Venerables of Sambodhi Saṅgha for the first time. She was deeply impressed by their dignified and merciful manners, and made a vow that she would dedicate her rest life to Original Buddhism in order to benefit both herself and others. During that retreat, she took refuge with Original Buddhism and expressed the wish to study Dhamma with the Saṅgha closely.
In the following years, she repeatedly expressed her will to the Saṅgha, and in late 2016, she received the eight precepts under the guidance of Ven. Bhikkhunī Tissarā in Kuala Lumpur. Afterwards, she participated in many activities following the Sambodhi Saṅgha, such as compassion for children in Myanmar and summer retreat in Sri Lanka. In 2018, she took part in the preparation of welcoming the Buddha’s relics to Taiwan，and the summer retreat in Sambodhi Monastery, Taipei.
1989年出生，2015年參加湖北普度寺禪修，第一次與師父們結緣。禪修期間，長老講的“改變對自己的認識，改變對生命的態度”，內容實際真讓人印象深刻。連續聽了兩個月的音頻後，想要近距離接觸僧團，即前往內覺禪林近學。在僧團同樣是一天，同樣是生活，卻讓自己深切感受到，日子過得扎扎實實。2016年毅然決然的辭掉工作，並跟隨僧團近學。近三年的學習，經歷非常多的寶貴經驗，不僅有了長足的進步，更愈加成熟，目前是謹記師長教導：尊重生命、關懷生命、對生命有溫度。
Eight-precept practitioner Kai Yuan, who was in born in 1989, met the Sambodhi Saṅgha at the first time by attending a retreat at Pudu Temple in Hubei. She was impressed by Ven. Vūpasama Thero's teaching that learning Dhamma is to chang your understanding of yourself and to chang your attitude towards your life during the retreat. Later after two-month study via online videos, she was eager to learn the Buddha's teaching with the Saṅgha closely, and fortunately, she was accepted to reside in the Sambodhi Monastery. During that time, she felt her life was becoming more abundant than any time in the past.
Therefore, she resolutely resigned in 2016 for being a volunteer. Within 3 years of learning, she gained valuable experiences and her spirit made remarkable progress and became mature. She always keeps the master’s teaching in mind that respecting and giving concern to all the beings.
出生於簡樸的農村，自幼勤奮好學，畢業後工作安穩。對於生命中種種的疑慮，讀書、旅行、參加公益活動、學習心理學....等等嘗試，始終難以得解，始終覺得生命中有更重要的事情要做。2015年，接觸到原始佛法，豁然開朗，生命從此有了依歸，漸漸萌生出家修行的意願。2017年，很幸運的得以近學中道僧團。學法至今，得到師長很用心的教導，對生命的了解在增加，對生活的態度變得實際，逐漸明白：生命的荒野沒有盡頭，任何情況下，不失去生命努力的意志和行動，即是宗教精神；傾力於當前，即是平安與無憂的道路。
Eight-precept practitioner Chuanyan was born in an ordinary rural family. She has been very diligent and eager for learning since her childhood. After graduation, she got a stable work, but there were many doubts of life in her mind. She made various attempts to unravel the heart knot, such as reading, traveling, participating in public welfare activities, learning psychology and so on, but all of these efforts failed! She always felt that there should be more important things to do in her life. In 2015, she came into contact with Original Buddhism, which suddenly opened her mind. Since then, she found a place of refuge for her life, and the idea of being a nun is conceived. Fortunately, in 2017, she began to study Dhamma with the Sambodhi Sangha, and was taught with great care. Gradually, her understanding of life is increasing, and the attitude to life becomes more practical. She realizes that, the wilderness of life has no end; the religious spirit is not losing one's willpower and efforts in any circumstances, and dedication to the present moment is the road towards peace and free of sorrow.
1994年出生，從小跟隨父母接觸佛教，求學時期參與佛教社團及做義工，也有機會接觸學習南傳禪法。2016年接觸原始佛法，認知上才明白佛法的務實更勝於信仰的價值。2017年大學畢業前參加隨佛長老在廣西舉辦的禪修，再實際的接觸僧團教導更覺樸質及慈悲。隨後向僧團請求近學，跟隨師父們參與了教會的一系列弘法、賑災等慈善活動，身體有時很勞累但內心很踏實與開心，經驗到生命可以過的如此充實豐富。在這個學習同時實踐奉獻的生活中，啟發及成長並開啟了生命的另一扇大門。
Eight-precept practitioner ChuanChu, born in 1994, participated in Buddhism with her parents since her childhood. When she was a student, she joined Buddhist club and volunteered for it, so she also had an opportunity to learn the meditation of theravāda.
When she began to learn the original teaching of Buddha in 2016, she realized that the pragmatism of Dhamma is more important than just the faith. In 2017, before graduation she joined the meditation camp held by Ven. Bhikkhu Vūpasama in Guangxi, China; she had more contacts with Sangha which made her feel simpler and more compassionate. After the camp, she asked for learning closely with Sangha; then she began to follow Sangha and Venerable for charitable activities such as promoting Dhamma and disaster relief. Even she was tired physically but felt very joyful and steady which she didn’t expect that life can be so enriched. This learning and dedication practicing process inspired and grew her up; just like to open a new door in her life.