Buddhist News MONLAM The Indonesian Buddhist Commu- nity (IBC) in Singapore visited on 19 October 2019 10th Monlam Grand Puja as part of their Tour Pro- gramme. The IBC was formed in year 2002 to gather Indonesian Buddhists who work and study in There were talks on some Singapore. evenings, from 7.30-9.30pm, such as Shangpa ’s sharing SINGAPORE on “The Commentary on Sadhana of Avalokiteshvara” on 18 Septem- Documentary Screening His Eminence Palchen (Ba Jin) ber; Venerable Dr. K Gunaratana’s teaching on “Karuna - Compassion, Rinpoche led this annual Monlam The Meaning of It, Its Effects and Grand Puja from 19-21 September Disturbing Factors” on 19 Septem- 2019 at the Singapore Federation ber; and Venerable Chuan Guan on Chinese Clan Association, 8am- “Everyday Love and Compassion” 8pm daily for three consecutive on 21 September, and “Wisdom in days. At the end of the puja, there Love and Compassion” on 27 Sep- were special song recitations tember. by the , performances, light ceremony and dedication BUDDHIST LIFE MISSION To mark ’s 26th of merits. For a more detailed event SINGAPORE Anniversary, it screened the docu- report and interview, keep a lookout mentary, “Walking Dharma” for the for December Issue feature. Dharma and Prayer Assemblies first time in Singapore on 19 Octo- ber 2019, 3.30-7pm at the Tzu Chi KAGYUD Humanistic Youth Centre. Through BUDDHIST CENTRE the film, it is hoped that the audi- ence will gain a deeper understand- ing of why Tzu Chi volunteers “go 6th Mani Dungdrub amongst people” to serve and ren- der help, without seeking anything in return and how they accompany the needy on the journey of life.

TAI PEI BUDDHIST CENTRE

Dharma Class Enrolment The 6th Mani Dungdrub organised by the Karma Kagyud Buddhist Centre was led by Abbot Shangpa Venerable Hai held a series of Rinpoche, and supported by Lamas Dharma assemblies and pujas from and Anis from Jangchub Choeling 27-30 September 2019, at various Monastery, Nepal. It opened on 14 locations; Man Fatt Lam Temple and September 2019, and concluded on 118 Rivervale Drive. There was also 28 September with the final count of a Life Liberation session held on 29 124,058,077. They celebrated the September at the Sembawang SAF successful completion of the 100 Yacht Club. Million Mani recitation with heartfelt thanks to all sponsors, participants FO GUANG SHAN and volunteers on 28 September SINGAPORE 2019 in the Closing Ceremony and Grand Dedication Prayer. IBC Visit

Dharma Talks

Tai Pei Buddhist Centre Dharma for the Young (K1-Sec 4) with classes held every Sunday, 10am-12.45pm has commenced enrolment for Year 2020. For more details and registra- tion, please visit http://www.dabei. org.sg.

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p50 - News.indd 50 2019/10/23 13:28:21 EVENTS CULTURAL CENTRE, SINGAPORE EXHIBITION

The "Enlightenment Upon Sight – Thangka Art Exhibition", organised by China Cultural Centre, Tourism Style Radio and Television Bureau in Qinghai Huangnan Tibetan Autonomous Prefecture and Singapore Philosojoy Pte Ltd., was opened on 6 October 2019. At the exhibition launch, more than 500 guests attended the opening talk and reception.

This exhibition featured more than 70 works of , of which more than 50 works were from China by masters, the late Xia Wu Cai Lang (夏吾才郎) and Geng Deng Da Ji (更登达吉), and others from Bhutan and Tibet featuring a myriad of styles and schools, from the colourful to the gold, black and red thangka. Read more in “Enlightenment Upon Sight – Thangka Exhibition”. Photo credit: Master Geng Deng Da Ji TZU CHI SINGAPORE 26th ANNIVERSARY & OPENING OF NEW TCM FREE CLINIC (KHATIB)

Close to 600 Tzu Chi volunteers gathered at the Jing Si Hall on 20 October 2019 to mark Tzu Chi Singapore’s 26th Anniversary. Tzu Chi volunteers welcomed the 10-metre scroll from Tzu Chi’s Headquarters in that records the NGO's journey and milestones through the years. The management team of Tzu Chi Singapore also worked jointly to weave dumpling strings together, which symbolised firmly rooting Tzu Chi’s Path and Dharma in Singapore.

A month before, Buddhist Tzu Chi Traditional Chinese Medicine (TCM) Free Clinic (Khatib) was officially inaugurated on 29 September 2019, and the inauguration ceremony was graced by MP for Nee Soon GRC, Dr. Lee Bee Wah, and Minister for Law and Home Affairs, Mr K. Shanmugam. Offering a variety of holistic services, the clinic aims to cater for the different needs of patients, especially the elderly. Apart from four consultation and treatment rooms, the free clinic has a room for stretching therapy (La Jin). The services offered there include internal medicine, acupuncture, stretching therapy as Photo credit: Tzu Chi Foundation Singapore well as health education and dietary therapy.

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p51 EVENTS.indd 51 2019/10/23 14:14:15 Special ENLIGHTENMENT UPON SIGHT THANGKA EXHIBITION UNESCO INTANGIBLE CULTURAL HERITAGE FROM CHINA - PEMA RINCHEN -

Thangka is a unique form of expression in traditional . Its brilliant colours, unique pigment formula, stylistic approach, concise and clear strokes, strong religious iconography and motifs have captivated the hearts and imagination of many.

At the recent “Enlightenment Upon Sight – Thangka Art Exhibition", organised by China Cultural Centre, Tourism Style Radio and Television Bureau in Qinghai Huangnan Tibetan Autonomous Prefecture and Singapore Philosojoy Pte Ltd, there were more than 70 works of Thangkas exhibited. This exhibition, is a rare and amazing treat on many levels as the exhibits included more than 50 works by two generations of Chinese arts and crafts masters, the late Xia Wu Cai Lang (夏吾才郎) and Geng Deng Da Ji (更登达吉), and many original works from Bhutan and Tibet, and some were even from the personal collection of Rigzin Chenpo Rinpoche. Above: (left) Avalokitesvara by Master Geng Deng Da Ji, and him painting (right)

Intangible Cultural Heritage of Humanity Intangible Cultural Heritage An intangible cultural heritage (ICH) is Both masters, the late Xia Wu a practice, representation, expression, Cai Lang and Geng Deng Da Ji knowledge, or skill, as well as the are famous artists known for their instruments, objects, artefacts, and unique style of painting and their cultural spaces that are considered contribution to the Regong Arts. by UNESCO3 to be part of a place's The Regong Arts (or Rebgong cultural heritage. According to the arts)1 are the popular arts on the 2003 Convention for the Safeguarding subject of – painting, sculpture, engraving, of the Intangible Cultural Heritage – architecture and embroidery.2 or living heritage – is the mainspring The Late Master Xia Wu Cai Lang of humanity's cultural diversity and These cultural and art forms are its maintenance a guarantee for associated with communities in Tongren County and along the river Rongwo continuing creativity. which crosses the current Huangnan Tibetan Autonomous Prefecture in the In general, they consist of the products province of Qinghai in China, with a strong integration of the natural scenery and processes of a culture that are of the Qinghai-Tibet plateau. In 2009, Regong Arts with Thangka as its core preserved and passed on through the was listed on the "Representative List of the Intangible Cultural Heritage generations. Some of that heritage of Humanity" by UNESCO. For You Information interviewed Master Geng takes the form of cultural property, Deng Da Ji and Tai Gao Di, biographer of the late Master Xia Wu Cai Lang formed by tangible artefacts such as and researcher and historian on Regong Arts, on this cultural heritage and buildings or works of art. Many parts artistic form of expression. of culture, however are intangible and they include oral traditions and Enlightenment Upon Sight expressions; languages and songs; According to Buddhist belief, enlightenment is the experience of true reality, performing arts; social practices; an “awakening” through which one could comprehend the true nature rituals and festive events; knowledge of things. The goal – the ultimate wish and aspiration of Buddhists, is to and practices concerning nature become enlightened and attain . Nirvana is believed to be attainable and the Universe; and traditional only with the elimination of all greed, hatred, and ignorance within a person, craftsmanship. signifying the end of the cycle of death and .

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p52 53 Cover Story - ENLIGHTENMENT UPON SIGHT THANGKA EXHIBITION.indd 52 2019/10/23 13:43:30 Why is this title, “Enlightenment works by Bhutan and Tibetan artists. This has increased my motivation Upon Sight” (见即愿满) chosen? and confidence in Thangka's heritage and innovation. In addition, this is “Enlightenment Upon Sight" has also a rare opportunity for exchange as I have learned a lot in other artists' the connotation of a wish (goal or works. I hope that I will have the opportunity to come back to Singapore for expectation) being fulfilled upon exhibitions and exchanges in the future. the sight of a person or object. Metaphorically, this exhibition also Thangkas – Same But Different aims to meet the expectations of There are many different types of Thangka, and in this exhibition, the audience with the concept and there are may exquisite pieces from Bhutan and Tibet. How are they artistry conveyed by the thangka different? pieces exhibited. More importantly, Bhutan, Tibet and Qinghai Regong Thangka all belong to the art form of it is for the audience to experience Tibetan Buddhism, and of which depict iconic figures according to the joy and perfection from it. iconometrical measurements stipulated in the Pratimālakṣaṇa《造像量度 经》. Thus, the differences lie in the artistic styles such as the usage of What are the representative colours and treatment of the backgrounds. The thangkas in Bhutan are pieces by the late Xia Wu Cai colourful with complex layout; the works of the Tibetan Linla artists (西 Lang and Geng Deng Da Ji? 藏林拉热画师) are mainly soothing and intricate. As for Qinghai Regong Thangkas, they are a continuation of the Tibetan Miantang School (西藏 唐卡勉唐画派). The colours are more vibrant and techniques are more diverse too. Comparatively, they have a wide influence in Tibetan areas and has evolved to become its own unique style and school.

There are many different schools of Thangka Art, and amongst them, what is the common strand across all? Thangka is divided into four types: 1. The Colourful Thangka (彩唐) that is made with colour pigments is the most commonly seen and most traditional type of thangka depicting sacred Buddha lands; 2. The Gold Thangka ( 金唐) is made with gold in the background, illustrations sketched with cinnabar, and then carved with agate knife and colours are added only to the hair, mouth, eyes, nails, hair, etc. of the depicted Buddha, resulting in a picture that is rich, elegant, pure and brilliant. 3. The Black Thangka is one with a black ink or ivory black background, with illustrations outlined in pure gold, embellished with a small amount of colour to depict scenes and characters enhanced by light-and-shadow teachniques. It typically features the Dharma protectors and the wrathful deities, with mysterious yet solemn good-triumph-evil undertone. 4. The Red Thangka (红唐), also known as the Crimson Thangka (赤唐) as the name suggests, has red as the main The Life of Sakyamuni background and illustrations outlined with pure gold. It typically illustrates the Buddha's life, with beautiful and grand depictions, conveying auspicious The late Master Xia Wucai Lang’s and celebratory moods. These four types of thangkas, regardless of styles, representative works are the 11 has a focal point on the executive of the lines and stokes – be it in ink, gold pieces of works in the collection of or red, the lines drawn are required to be smooth, continuous and straight. “The 18 and Four Heavenly Kings”, while the representative Thangka Art is not only a form of and culture, but also works of Master Geng Deng Da Ji an intangible cultural and traditional legacy. With regard to keeping it are "White ", "Avalokitesvara", alive, does Master Geng Deng Da Ji have any plans? and "The Life of Sakyamuni". As an intangible cultural heritage, the focus of many in the past was primarily on the maintaining the inheritance of craftsmanship, and Master Master Geng Deng Da Ji, what Geng Deng Daji realised this was a problem at a very early stage. So since are your thoughts about this the 1990s, he paid great attention not only in preserving the craftsmanship exhibition in Singapore? but the promotion of Thangka Art, and has brought together 45 apprentices, This is the first time that my out of whom many have become Representatives of Regong Thangka. Thangka works have been Today, he has applied for the National Art Foundation to recruit artists from exhibited abroad, and this is a other places and actively participates in various thangka promotion events milestone in my personal Thangka such as the “Arts and Crafts Masters of China's Intangible Cultural Heritage art history. When I saw how the Exhibition” in 2011, organised by the Ministry of Culture, where he and his thangkas are well-received and apprentice Luo Rou Ci Cheng, both attended. He will continue to contribute liked by people from all walks of life as an artist through solo exhibitions (first was相由心生—唐卡艺术精品展 in in Singapore, I feel very honoured 2017 that has toured many museums in China) and group exhibitions; as to be part of this experience as a mentor to younger artists; and through outreach events to and hopefully this exhibition also features many more overseas exhibition opportunities like this first exhibition in Singapore.

For You Information Information would like to express gratitude and appreciation to Tai Gao Di in facilitating the interview and providing historical and research information. 1 The Rise of the Individual through Tibetan Thangka Art in Rebgong by Yale Himalaya Initiative. 2 La Chine au présent: Une fleur de l’art tibétain – Visite au lieu de naissance de l’art Regong. 3 Text of the Convention for the Safeguarding of the Intangible Cultural Heritage, UNESCO.

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p52 53 Cover Story - ENLIGHTENMENT UPON SIGHT THANGKA EXHIBITION.indd 53 2019/10/23 13:44:11 FEATURE MEDITATION CENTRE SINGAPORE WEEKEND ZEN MEDITATION AND FASTING RETREAT

This also includes the personal expression of this insight in daily life, especially for the benefit of others and encourages direct understanding through spiritual practice and interaction with an accomplished teacher, rather than having mere knowledge of and doctrines.

According to the definition shared by Kwan Yin Chan Lin on their website, ‘Zen is very simple... What are you?’. Kwan Yin Chan Lin Zen Meditation Centre Singapore held a two-day retreat from 21-22 September 2019, and taught participants how to undertake In this whole world, everyone a one-day fast that can be easily incorporated into one’s lifestyle. At the searches for happiness outside, end of the retreat, there was also Circle Talk included where several new but nobody understands their true members shared their experience of the retreat. Many of Kwan Yin Chan self inside. Everybody says, “I”— “I Lin’s Zen students have benefitted from this fasting method; and they want this, I am like that...” continue to practise it consistently with the centre or on their own. But nobody understands this “I.” What is Zen? Before you were born, where Before tackling what Zen Meditation is about, we look at the definition of did your I come from? When you “Zen” first. The term “Zen” is derived from the Japanese pronunciation of die, where will you and I go? If the Middle word, “chan” (禪), which traces its roots to the Indian practice you sincerely ask, “What am I?”. of dhyāna (meditation).1 Zen emphasises rigorous self-control, meditation- Sooner or later, you will run into a practice, insight into the nature of things; in Chinese – jianxing, in Japanese wall where all thinking is cut off. We – kensho (meaning “perceiving the true nature’). call this “don’t know”.

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p54 55 FEATURE.indd 54 2019/10/23 13:45:39 Zen is keeping this “don’t know” that a dog has no Buddha-Nature. Which one is right? Which one is wrong? mind always and everywhere. If you find that out, you find the true way.

When walking, standing, “Zen means putting it all down, sitting, lying down, cutting off all thinking, speaking, being silent, and returning to your pure and moving, being still. clear original nature.” At all times, in all places, without interruption — Seung Sahn — what is this? One moment is infinite kalpas.

Meditation in Zen Then, what is Meditation in Zen? It means keeping the “don’t-know” mind when bowing, chanting and sitting Zen. This is formal Zen practice. And when doing something, just do it. When driving, just drive; when eating, just eat; when working, just work.

Finally, your “don’t-know” mind will Look Inside become clear. Then you can see Citing the words of Zen Master Seung Sahn, he gave a succinct definition the sky, only blue. You can see the and clear direction on how to practise, “When the Buddha was alive, he tree, only green. Your mind is like a only gave talks about the Dharma. He never taught sutras, or gave special clear mirror. Red comes, the mirror , or taught the recitation of his name. People would listen to his talks is red; white comes, the mirror is and then return to their homes to meditate. They would sit in meditation white. A hungry person comes, you under trees or up on high rocks. The most important thing that characterised can give him food; a thirsty person their practice is that they simply look inside, very deeply inside, to find their comes, you can give her something true nature... So if you want to practise Buddhism, then you should never to drink. There is no desire for become attached to any speech or words. Do not become attached to any myself, only for all beings. That on technique. That is the first course in the Buddha's teaching.” mind is already enlightenment,

what we call Great Love, Great Zen Master Seung Sahn Compassion, the Great The late Zen Master Seung Sahn (1927-2004) is the spiritual teacher of Kwan Yin Chan Lin. He was born in 1927 in Seun Choen, North Korea and became a Buddhist monk Way. It’s very simple, not difficult! in 1948. He received from Zen Master Ko Bong at the age of 22 and became the 78th Patriach in his line of succession in the Chogye Order of , which traces all the way back to Zen Master Hui Neng, the Sixth Patriarch of So, Buddha said that all beings have the Chinese Zen Buddhism. To spread the Dharma, Zen Master Seung Sahn went to the the Buddha-Nature (enlightenment United States and founded the Providence Zen Centre, the first center of the , which now has more than 100 Zen centres all over the world. nature). But Zen Master Joju said

Information and Photo Credits: Kwan Yin Chan Lin Zen Meditation Centre Singapore and Zen Meditation &Training - 禪 1 Zen. A History. Part One: India and China: “Zen”is known as Ch’an (Chinese), an abbreviation of ch’an-na, which transliterates as Dhyāna () or Jhāna ()cognate , terms meaning “meditation”) is the name of a Buddhist school of meditation originating in China.

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p54 55 FEATURE.indd 55 2019/10/23 13:45:58 DHARMA TALKS IMPERTURBABLE MEDITATIONS 8 - THANISSARO -

Before the mind can settle down, just now, to remind ourselves: These things burn away at the mind as long you have to do a little housekeeping, as there’s greed, aversion, and delusion. Until you take care of the greed, to clean up the mind, and clean up aversion, and delusion, your thoughts of past and future tend to do nothing the body. Cleaning up the mind is more than add more fuel to the fire. putting it in the right mood with the right attitude so that it’s ready to Then, you can remind yourself with the chants on the brahma-, that settle down and not pick up a lot of you do really want true happiness – a happiness that’s good for everybody. other issues. After all, you’ve got a whole hour here1, free to think about So, the chants are there to clean out a lot of unskillful attitudes in the mind anything you want, and there will be and to get you ready to settle down as you bring your attention into the body. a part of the mind, or many parts of This is where you have to clean things out in the body a bit, because when the mind, that have other agendas. you start focusing in on the body, the power of your focus tends to push the blood around, interrupting the flow of energy and getting very restrictive. It That’s why we do the chanting: to can be very uncomfortable. So, the natural reaction is to run away, to leave remind you that those agendas are the focus. You find yourself bouncing around the body quite a lot, or in the not of any interest right now, not body and outside it. So, once you’ve got the right attitude that being here of any worth. Think about things is important, clean things out a little bit in the body by making sure that the of the past: They’re gone. Things energy’s flowing well in different parts of the body. You can do a survey. Start in the future: You don’t really know down at the navel, and move up the front of the body, over the top of the what’s going to happen, but you do head, down the back, down the shoulders and the arms, down through the know that the mind has to be well- legs, out to the tips of the toes. Try to loosen up all the areas of tightness so trained to deal well with whatever that you can see how getting your awareness centered is one thing, and the unexpected dangers may come. flow of energy in the body is something else. They may occupy the same And it’s not going to be well-trained space, but they don’t have to affect each other. In particular, the movement of by thinking about sights, sounds, the mind in the center shouldn’t squeeze things out. It’s as if your awareness smells, tastes, tactile sensations, and the body are on different wavelengths that don’t have to interfere with and ideas – which is what most of each other, like the different radio signals going through the air. our thinking tends to be about. As it says in the discourse, we chanted First, make sure you’re clearly aware of the movement of the energy in the

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p56 57 DHARMA TALKS.indd 56 2019/10/23 13:46:45 body and that it’s moving well. Then, as your awareness begins to settle of your concentration. This comes down in whatever spot you’ve chosen, make sure that it doesn’t offer from being able to clean things out any resistance in allowing that energy to move. When you can make this as you remind yourself that nothing distinction, then it’s a lot easier to settle down and just be here really solidly out there deserves your attention with a sense of genuine well-being. right now. You don’t have any responsibilities to know anything And then what do you do when you’re here? You remind yourself that this is a about the world right now. You want place you want to stay so that you can develop a skill: the skill of staying very, to develop this skill of getting the very still. Even though it may not seem like anything is happening, things are mind really centered, gathering in, happening. There are little stirrings here and stirrings there that, if you paid gathering in right here in a way that attention to them, would pull you away. And you’re developing the skill of not allows the body to feel at ease and getting pulled away. the mind to feel unperturbed. If you allow it to get perturbed by things There’s a passage in the where Venerable Moggallana’s talking to coming in through the senses, the some monks and saying that when he was in what they call the imperturbable Buddha said, "It’s like a cow with concentration, sitting by the bank of a river, he heard the elephants in the river flayed skin being attacked by flies. playing and trumpeting, splashing around and crossing over the river. The It’s constantly a matter of this little monks got upset. They didn’t think that if he was in that concentration, he’d bite here, that little bite there, all the be able to recognise those things, so they went to complain to the Buddha. time, coming in from all directions: And the Buddha said, “Actually, there is that concentration. It wasn’t quite sight, sounds, smells, tastes and pure, but that does count as the imperturbable concentration.” tactile sensations. They’re all coming in at the same time, all the time." And Now, imperturbable concentration is pretty advanced – at least the fourth if you let them disturb you, it’s like jhana, and some of the formless states. The texts say that in pure levels those caribou you see up in Alaska. of the formless states, you don’t experience the five senses, whereas they The mosquitoes are getting them. don’t place that condition on the four jhanas. And as Moggallana’s story They buck, and they run all over the suggests, even with the formless states, it’s still possible to hear sounds if place, with their bodies contorted your attainment isn’t fully pure. And as in Moggallana’s case, even though in pain. That’s the mind that leaves his attainment wasn’t pure, it was good enough to get him to arahantship. itself open to outside stimuli. We’re not trying to block them out in the So, we’re not trying to block out our ears here. It’s simply a matter of not sense of not being able to hear them getting pulled away by any of the disturbances that would come up – whether or sense their presence. But we are they’re outside or inside; physical or mental. Just think of them exploding into blocking them out in the sense that nothingness, whereas your mind is solidly right here. That’s the quality you we just don’t want to pay them any want, this quality of solidity. And we’re trying to make the mind solid, which attention. is different from making the body solid. Some people will find that as the mind settles down, it does actually stiffen up the body, which is an effect of So, if you find the mind going out focusing too strongly on the earth element. This is one of the reasons why to things outside, keep reminding we go through the body first and straighten out the breath energy so that it yourself that there’s nothing out doesn’t get unbalanced that way. there that will really nourish you. The nourishment lies in here. The It’s possible, when the mind settles in, that you find that you can’t breathe. If problem actually lies in here: the it feels oppressive, that’s a sign that you’re using your awareness to squeeze voice that wants to go out; the the body. You don’t want that. You want the awareness to settle in the same impulse to go out. But if you don’t place as the body, but not to squeeze anything in the body. Let the breath look very carefully and steadily come and go freely. If it wants to settle down and stop, let it stop, but don’t right here, you never see where the force it to. You apply force to the mind, not to the breath. Learn how to make impulse comes from. You just sense that distinction. its push, its movement, and you go along with it. But here we’re trying to It’s an important one. You want the body to be light, open, but you want your be imperturbable. Don’t let yourself mind to be solidly centered right here. Everything is focusing in here. The get fazed by anything. It’s in this way more you can maintain this focus and keep it solid, the greater the strength that the mind develops strength.

Meditations 8 1 The Dharma talks featured in this volume by Thanissaro Bhikkhu is a compilation of the Dharma talks during the meditation sessions at Metta Forest Monastery. The topics covered ranges from discussion on happiness, goodwill, generosity and being in the moment etc. Credits: https://www.dhammatalks.org/Archive/Writings/Meditations8_171230.pdf https://creativecommons.org/licenses/by-nc/4.0/

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p56 57 DHARMA TALKS.indd 57 2019/10/23 13:47:02 ESS AYS LOVE YOUR CHILDREN THE RIGHT WAY PARENTS ARE CREATORS OF CHILDREN – PANYANANDA BHIKKHU –

Children are the foundation of our nation. If parents teach their children the mother of those children would try to right way, they will become good citizens. When they grow up, they will be hide the sadness and unhappiness able to work and become useful to our country. Those who want to help the in their hearts during the time, or country go forward can do so by helping the children to develop properly and when their children have no clear in the right way. Children in this day and age are different from those in the path. past because of different environments. In the old days, the society evolved slowly as it should have. But nowadays, the society is like a rat race all the It is not at all easy nor a minor time. The citizens of the world live under fierce competition in order to win at responsibility to be a perfect father all costs. The parents of most children do not have much time to be with their or mother. The responsibility does children due to the pressure from making their living, thereby creating all not stop only when a child has been sorts of problems. We hear of bad news all the time. Moreover, most parents created in this world. The problems have not been taught the Dhamma. They have no knowledge to teach or to and the burdens that you have to train their children. Parents often are too permissive and do not reprimand support your children in all things, their children when they made any mistakes. So, it is easy for the children including the “ordinary” duties of to become spoiled. Parents love their children very much. But, if that love is father and mother is a never-ending excessive, it will damage the children. We should start thinking how to love list. You cannot think only in terms of, our children just right. This was how this book1 has come into being. “having a house to live in, a bed to sleep on, a pillow to rest their head, In the heart and soul of every father and mother, there is one thing in common or means to support”. It is not totally without any exception. That is they have the same wishes – they wish a bright correct to think that these are all future for their children. If there are any signs, however small or insignificant, that is needed. The most important showing that, “the future of their children may not be certain”, the father and point depends on whether you have

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p58 59 ESSAYS.indd 58 2019/10/23 13:47:57 developed a set of guidelines for a good and prosperous future, the Buddha had provided three principles to your children to live their lives in follow: such a way that they have a bright future. Let us try to explore and 1. Pubbakamma — Wholesome deeds in the previous existence. study this, just a little further. 2. Paccubannakamma — Wholesome deeds in the present time. 3. Anagatakamma — Wholesome deeds in the future time. Over and above the heart and soul of the father or mother, there is Principle of Kamma, according to the teaching of the Buddha has a lot more always a wish for a bright future for details. But in order for it just to be a guideline for the parents, I will not their children. Some of the fathers discuss them at great length to prevent any confusion. and mothers would only think and imagine. They wait for the time, and “Pubbakamma”, means karma, or deeds, which have been done not only the opportunity, the fortune and the in the previous existence but also in this existence in this world no matter good luck. Some of you who have what kind of deeds they may be. Both good and bad deeds are considered no wisdom to support and promote as “Pubbakamma”. Please take notice that some of the Pubbakamma we the future of your children in any committed a long time ago may take effect 0-20 years later. Some of them, way, have to resort to using, “let fate we have already forgotten because we often say, “What did we do to make lead the way of my children”. As an this happen?” Some of us when faced with difficulties in our lives of real old saying, ‘Leave them to their fate’. hardship may even have to hide ourselves and cry alone saying to ourselves, Any work or endeavour if left to fate “What bad karma we did that made us to be in this big mess?” All these are alone; you know what will happen to due to Pubbakamma. Anybody can say that Pubbakamma has no power to the future of your children? For this affect his or her lives. Let them say the words. But in reality, the power of reason, you have a real need, and it Pubbakamma actually controls our lives. No one can tell “Pubbakamma” to is extremely important, to find means do anything to you, except ourselves. We are the one who did the deeds. We and ways to direct your children to a are the one who took action (acted). bright path at all times. There is an old epithet “Loog Keo Loog Kwan” Our deeds now will be Pubbakamma then. (my child, my heart and soul), which Our deeds today will be Pubbakamma tomorrow. indicates the responsibility of the Our deeds this month will be Pubbakamma next month. parents. They are the ones who can Our deeds this year will be Pubbakamma next year. (and need to) build and support their Our deeds this existence will be Pubbakamma next existence. children for them to meet the high hope in their hearts and as a result A wholesome Pubbakamma will help and support us to prosper. An making their children “Loog Keo unwholesome Pubbakamma will certainly pull us down to become worse and Loog Kwan” in reality. lower. This is the “good luck” we are searching for without realising correctly that it is the power of Pubbakamma and nothing else. For this reason, if With regard to the epithet “Leave you (parents) can indicate the right path for your loved ones by telling them them to their fate”, it is the thing all to do only “the good deeds” consistently in their lives and stay away from parents should recognise. And for “the bad deeds”, “the wholesome Pubbakamma” will become their invaluable that, in order to build and support inheritance. It will follow them everywhere as a good effect all the time, and the children to ensure that they have this is the “good luck” from the secret power of “Pubbakamma” for sure.

1Love Your Children the Right Way was written by Panyananda Bhikkhu (1911-2007). Also known as Luang Phor Panya, he is one of the most famous monks in . Ordained in 1930 as Buddhist novice, he later developed to be best known as a lecturer-monk (nak thet) as he lectured extensively on Buddhist scriptures and traditional ritu- als during all his travels in Thailand and overseas, with the main goal of spreading the Buddha Dharma and raising the morale of the Buddhist monks he came into contact with. In addition to these, he also served as abbot to several , including Cholprathan in Nonthaburi where he opened a Pali language school and meditation centre. For a free e-book version of Love Your Children the Right Way, visit http://www.buddhanet.net/pdf_file/children.pdf.

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p58 59 ESSAYS.indd 59 2019/10/23 13:48:12 HISTORY CHRONICLES OF BUDDHISM IN SINGAPORE HISTORY OF POH ERN SHIH - DR. JEFFREY PO & PEMA RINCHEN –

Poh Ern Shih, located at 9 Chwee Chian Hill, derived its name from “poh ern” (报恩), literally translated as “Temple of Thanksgiving” that denotes repaying kindness in Chinese, as it is a temple of memorial to those (villagers as well as Allied and Japanese soldiers) who lost their lives during the Battle of Pasir Panjang in 1942.

The Site's Historical Significance Sitting at the top of Chwee Chian Hill, off Pasir Panjang Road, on Singapore's southern coast, Poh Ern Shih faces the hilltop of Bukit Chandu (Opium Hill in Malay), where the British East India Company had an opium factory to process raw opium from the Golden Triangle for sale to China and South East Asia in the 19th century1. To protect its military facilities in the vicinity, Choon Seng chose and erected a the British colonial government placed heavy artillery guns on Chwee Chian statue of the Ksitigarbha Bodhisattva Hill before the onset of the Second World War, in anticipation of seaborne (地藏王菩薩), who is known to attacks by the Japanese off the coast of Pasir Panjang. liberate the souls of the deceased. This acts as the guiding light for all During the Battle of Pasir Panjang, Bukit Chandu was the last bastion of to mourn for the war dead and to the 1st and 2nd Battalion Malay Regiment who, together with the 2nd Loyals dedicate merits to them in hope that Regiment, defended the western and southern parts of Singapore from 8-14 any vengence and hatred can be February 1942. Despite running low on ammunition and food, the Malay eradicated, so that they can rest in Regiments put up a strong resistance, inflicting a heavy toll on the Japanese peace. Poh Ern Shih was opened on invaders. Outnumbered, the defenders were finally overpowered and then the 9th day of the 3rd lunar month in massacred by the Japanese troops that had massive reinforcements. A Malay 1954, and later officially registered officer, Second Lieutenant Adnan Bin Saidi, was captured alive and tortured with the Singapore Registrar of by the Japanese, before being executed. The story of his heroism became Societies in 1979. well known throughout Singapore, and this part of history is connected to Poh Ern Shih as after the war, the late Mr Lee Choon Seng founded the The Founder temple for the purpose of guiding the souls of all who had perished on the Poh Ern Shih’s Founder is the killing fields of Pasir Panjang during Second World War. late Mr Lee Choon Seng (1988- 1966), the first Managing Director Guiding Light for Sentient Beings of OCBC Bank. A philanthropist, he With the area ravaged by the brutality and bloodshed of war, the late Mr Lee purchased Chwee Chian Hill and

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p60 61 HISTORY.indd 60 2019/10/23 13:49:11 from his personal funds erected Poh that Poh Ern Shih espouses, Poh Ern Shih’s first Abbot, the Venerable Ern Shih to remember the ultimate (1903-1963), was actually an American monk, and sacrifice of all the soldiers (both not one from the Mahayana tradition. He was born as Robert Stuart Clifton Malays and Japanese) as well as all in Birmingham, Alabama in the United States in 1903. After receiving his the Kampung folks who perished in Doctorate in Literature, he lectured on Buddhism in the United States before the killing fields of Pasir Panjang. moving to Asia to further his study of Buddhism. In 1957, he joined the Theravada Order in and received the monastic name, Sumangalo. He then left for Malaya and later visited Singapore on a Dharma tour in late 1959. In January 1959, he was offered the Honorary Abbotship of Poh Ern Shih, thus becoming the first Westerner to be the abbot of a in Singapore. While in Singapore, he assisted Pitt Chin Hui in her translation of the Ksitigarbha Bodhisattva Sutra from Chinese to English. He returned to Malaya and spent his later years at the Buddhist Association, where most of his Dharma lectures were held. Venerable Sumangalo passed away on 6 February 1963 and was cremated in Penang. His lectures were later compiled in English and Chinese and are still freely distributed.

The First Green Temple in Singapore

The Late Mr Lee Choon Seng

On top of that, he registered Poh Ern Shih as a limited company without Poh Ern Shih’s re-building plan was conceived in 1998, and the old building shares to ensure that no individual was demolished in 2003 to make way for a new and bigger building. can claim the temple and that that Spearheaded by Mr Lee Boon Siong, Honorary President of Poh Ern the financial statements of the Shih and descendant of Founder, the late Mr Lee Choon Seng, and by temple would be audited each year, collaborating with architect Mr Lee Coo, Poh Ern Shih now utilises solar dedicating the temple to the Triple energy system to heat its water and charge the batteries for its night-lighting, Gem (The Buddha, the Dharma and Poh Ern Shih also has wind and hydro-generators to fully take advantage of the ). He also started the Singapore’s weather for alternative sources of electricity. Following this major tradition of donating to charities run re-development project, Poh Ern Shih became the first religious building in by all four major religions for the old the country to incorporate both eco-friendly and elderly-friendly features, and and dying, and for the very young it achieved the Gold Award for BCA "Green Mark for Buildings Award" in born into suffering. This tradition 2010, making it the first “green” temple in Singapore. of committing to meaningful and charitable acts is faithfully followed Today, Poh Ern Shih continues to hold Dharma programmes such as Dharma till this day. assemblies, talks, prayers, sutta discussions and recitations, retreats and meditation courses in Chinese and English, for the Buddhist community, The First Abbot providing a conducive space for people of all ages to participate in the In line with the open-mindedness Buddha Dharma activities.

1History of Bukit Chandu and Poh Ern Shih. Archived from the original on 14 July 2007, retrieved on 15 October 2019 from http://www.pohernshih.org/History(E).htm. Information and photo credits: Poh Ern Shih. For more information, please visit https://pohernshih.org.sg

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p60 61 HISTORY.indd 61 2019/10/23 13:49:30 Art BUDDHIST ART AND SPIRITUAL PRACTICE , STATUES, AND THANGKAS (PART 2) – PEMA RINCHEN –

“”, a Sanskrit word that is derived from the The Avataṃsaka Sūtra 《华严经》describes a cosmos root “manda” which means essence, to which the of infinite realms upon realms, mutually containing one suffix “la”, meaning container, has been added where another. ‘The sutra, among the longest Buddhist sutras, the connotation of mandala is that “it is a container of is a compilation of disparate texts on various topics essence, symbolic of the Universe’s essence”. From the such as the Bodhisattva Path, the interpenetration diagrammatic representation of a Buddhist Universe, of phenomena (), the visionary powers of the mandala’s concentric diagram representing the meditation and the equality of things in emptiness.’1 Universe, that is imbued with spiritual and ritualistic The East Asian of the text is that it expresses the significance also serves as ‘consecrated area that Universe as seen by Buddha, who sees all phenomena serves as a receptacle for the gods and as a collection as empty and thus infinitely interpenetrating, from the point of universal forces’. Mandalas have three levels: point of view of enlightenment. This interpenetration is 1. The outer level representing the universe; 2. The described in the Avatamsaka as the perception ‘that the inner level showing the route to enlightenment; 3. The fields full of assemblies, the beings and aeons which secret level depicting the balance between the body are as many as all the dust particles, are all present in and mind. Each shape is said to contain an attribute every particle of dust’.2 of a deity, and sometimes these shapes are used to forecast the future.

Buddhist Cosmology and Iconography

A diagrammatic representation of a Buddhist Universe by Albert Poliakoff

1 From Buddhist Spirituality: Indian, Southeast Asian, Tibetan, and Early Chinese, page 160 by Takeuchi Yoshinori. 华藏世界 according to the Avatamsaka Sutra 2 From The Practice of Huayan Buddhism by Alan Fox.

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p62-63 ART.indd 62 2019/10/23 13:50:29 and Yantra The sand mandala is an integral part of Tibetan Buddhist In Buddhism, and familiar to many, the word “mantra” tradition where monks would spend great amount of refers to a combination of words that is chanted in a time, concentration and effort to produce an intricate, particular order. Also historically, “mandala” is the term complex and beautiful piece, only to be destroyed when for a chapter, a collection of mantras or verse hymns completed. The sand is swept away, transferred to the chanted in Vedic ceremonies related to the earliest ocean to bless the world or given (some grains) to those India or even Indo-European religion; and in the ‘Rig who have participated in its creation as a memory. This, Veda and its associated literature, perhaps coming in itself a reflection of and daily practice from the sense of round, as in a round of songs. The of contemplation – nothing is permanent and sweeping universe was believed to originate from these hymns, away things we don’t need, and helping others. whose sacred sounds contained the genetic patterns of beings and things, so there is already a clear sense of mandala as world-model’. “Yantra”, less well-known means “instrument” in Sanskrit, and refers to devices that are used for balancing of mind. It can refer to a symbol, process, machinery or anything that can be described with characteristics like structure and organisation.Thus, one cannot ignore both mantra and yantra when broaching the subject of the mandala. It is believed that on chanting these mantras, the desired results can be achieved – each sound, syllable, word or groups of words in a mantra is considered capable of creating transformations.

Cosmological Mandala with , Yuan Dynasty (1271-1368), China (Silk Tapestry) The Metropolitan Museum of Art, Purchase (Fletcher Fund and Joseph E. Hotung and Michael and Danielle Rosenberg Gifts, 1989) Image Credit: Public Domain Wikimedia Commons

Cosmological Mandala with Mount Meru The above elaborate tapestry-woven mandala, where at the center of this cosmic illustration, is an Indo-Himala- yan imagery introduced to China along with the advent of Esoteric Buddhism – the mythological Mount Meru, represented by an inverted pyramid topped by a lotus, a Buddhist symbol of purity.

The Sri Yantra Mandala by Michael Horvath (Datumizer) At the base of the mountain, is the traditional Chinese im- ages for the sun (three-legged bird) and moon (rabbit). Types of Mandala The landscape vignettes at the cardinal directions rep- resent the four continents of Indian mythology but fol- low the artistic conventions of Chinese-style “blue-and- green” landscapes. The dense floral border, with the four vases in the four corners, parallels the imagery of central Tibet, particularly monasteries with ties to the Yuan court.

From Mahayana Buddhism practice, to Japanese Buddhism and Tibetan Buddhism etc., mandalas are used as aids for various reasons – for meditation, offering, puja ritual, visualisation practice and contemplation of Buddhist teachings. The initial basic geometric form has evolved over time to include visual depictions of the Buddha and protectors etc.; and from 2-dimensional to A destroying a sand mandala, Wikimedia Commons 3-dimensional forms as well.

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p62-63 ART.indd 63 2019/10/23 13:50:48 Travel SIKKIM THE NEW FRONTIER FOR BUDDHIST TOURISM? (PART 1) - DR. KALINGA SENEVIRATNE -

View of Buddha Park and scenic view in West Sikkim

The north-eastern Indian state of Sikkim that borders Nepal on one side and Tibet on the other was a Buddhist kingdom for over three centuries before it was annexed Tashi Densapa, Director, Namgyal Institute of Tibetology by the by India in 1973. Yet, it has preserved much of its ‘Wheel of Life’ drawing on the wall at the entrance to NIT Buddhist heritage even though Buddhists are no longer the majority community in the state. The Indian tourism Buddhist monasteries, with no local Buddhist community. authorities however, see Sikkim’s colourful Buddhist In Sikkim, Buddhist monasteries are surrounded by monasteries and its living culture as a great asset for its native Buddhist communities, whose daily life is closely Buddhist tourism promotion drive. interwoven with the monasteries. Thus, you will see monks performing pujas for the devotees accompanied During my week-long visit to Sikkim in August, a Sikkim by the sounds of the trumpets and drums. Throughout Tourism Department official told me, “We have not the year, there are also colourful festivals at various only monuments and monasteries, but living Buddhist monasteries. communities and cultures. Tourists could experience a culture, rather than just looking at monuments. The walls of monasteries are richly decorated with Unfortunately (for us), Buddha had not visited Sikkim.” symbols and icons representing the life of the Buddha or some Tibetan saint. The colourful ‘Wheel of Life’ drawing He was of course referring to Buddhist pilgrim sites like can be seen on the wall to the entrance of almost all Bodhgaya, , Rajgir and , where there monasteries that shows a deity surrounded by lesser are only historic monuments surrounded by foreign deities and symbolise the ceaseless worldly existence.

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p64-65 Travel.indd 64 2019/10/23 13:51:38 In many parts of Sikkim, mountain passes like this are decorated with white flags that alert you to a monastery close by

The Sikkim state government has been recently funding the Indian annexation, there have been an influx of the building of guest houses in major monasteries in the Nepalis – who are mainly Hindus – to Sikkim, and today countryside with a view, to attract tourists to spend a the Chief Minister of Sikkim is a Hindu of Nepali descent. couple of days there to absorb and learn about the local Buddhist culture. The tourism authority official said, “It The steady decline of Buddhism in Sikkim since India is then left to the monasteries to design programmes to annexed the former Buddhist Kingdom in 1975 is introduce our unique culture to the visitors.” hardly known to outsiders. In fact, in April that year, the King known as ‘Chogyal’ was captured, and after that, India transformed Sikkim from a protectorate to part of the Indian Union with its own state legislature. “Since 1604, we have had a ‘spiritual democracy’ headed by a Buddhist King, who was considered a reincarnation of a bodhisattva,” Venerable Yapo Sonam Yongda, Head of the Pemayangtse Monastery explained in an interview with me.

After the government of Prime Minister Narendra Modi revoked Section 370 of the Indian Constitution that provided special protection to Muslims in Kashmir in August this year, there have been fears among Buddhists Colourful wall paintings at the entrance to a monastery in Sikkim that Section 371F of the Constitution that To the outsider, Sikkim Buddhism would look like the provides certain privileges to Buddhists in Sikkim would Tibetan tradition. Though it has many commonalities also be revoked. Tashi Densapa, Director, Namgyal with Tibetan Buddhism, yet, Sikkimese argue that Institute of Tibetology (NIT), in an interview with me their Buddhism predates that of Tibet, because when argued that Section 371F has helped to preserve Buddhism went to Tibet from Nalanda via the Silk Routes Sikkim’s Buddhist identity like when it was a Buddhist they went through the Himalayan ranges of Sikkim and kingdom “even though Buddhists are no more the thus Buddhism took root here, before it did in Tibet. majority” in Sikkim. “This is the only Indian state that has a department of religious affairs. Also, having a monk as Buddhism in Sikkim is closely identified with the a representative in the legislative assembly allows old indigenous people – the Bhutia and Lapcha. But, since practices of Sikkim Buddhism to prevail,” he added.

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p64-65 Travel.indd 65 2019/10/23 14:32:41 DISCOURSE SUSTAINING CONTENTMENT EXPERIENCING HAPPINESS - VENERABLE WAYNE REN-CHENG -

In life, we all encounter moments of Dr. Martin Seligman has been at the forefront of psychological research on great joy and jubilation. New love, “Positive Psychology”. This is more than just the study of what makes us new job, marriage, birth of a child, “happy”. The term “happiness” or “happy” is being creatively re-described to new car, new home etc. But, we also a sustainable state of experience, what is termed “contentment” in Buddhism. encounter moments of great sorrow and hurt. Injury, illness, divorce, Being happy is more than just a simple change in perspective; it also takes death, loss, disasters etc. We are a commitment to daily training of our behaviour and/or actions. Seligman each subjected to the impermanent re-describes the relationship between happiness and contentment as both and changing factors of the reality referring to states of calmness and maintained during a variety that we inhabit. It is not something of situations – negative and positive. In his book, Authentic Happiness, we have control over. Things will Seligman defines happiness as, “understanding that happy and/or unhappy happen to give us reason(s) to be times have a direct result on the quality of life and how their powers over the happy, and things will happen to different aspects of our lives can be mitigated”. give us reason(s) to be sad. The Chinese philosopher Chuang Tzu, a contemporary of Lao Tzu, presented It is known that happiness and a parallel explanation of happiness on the 3rd century BCE. “A gentleman who sadness are not sustainable profoundly penetrates all things and is in harmony with their transformations emotions. Our body-minds are not will be contented with whatever time may bring. He follows the course of biologically outfitted to continuously nature in whatever situation he may be.” A person who realises the reality maintain these states. Continuous of impermanence will also realise contentment. They are content with the real happiness, the type we are knowledge that moods transform and those transformations are temporary. most familiar with, the highly- elevated emotion, requires the In the , the Buddha presented an explanation of the neurotransmitter dopamine to be origination of un-satisfaction and dis-contentment, and in the Eightfold Path, produced and the body just isn’t a guide to alleviate them. Much of the Buddhist practice is directed towards capable of doing that continuously. developing mindfulness and serenity, so that we can approach both the Dopamine highs can be responsible positive and negative with equanimity. for infatuation and extreme self- confidence which pose dangers Meditation is beginning of our ability to recognise adversities for what they when dopamine production are. We go on to recognise our own dispositions that help or hinder our ceases. It can result in sadness ability to deal with adversity. Developing knowledge and tools we realise which when sustained, can lead that in some situations it is our long-held beliefs that hold us back, and we to clinical depression and bring realise ways to change. Once we begin handling adversity in more positive with it the dangers that it presents. ways, we are empowered to be content with our life no matter what type of Being attached to continuous states situation(s) we find ourselves in. of either emotion leads to un- satisfaction, dis-contentment and We practise to develop the ability to acknowledge adversities for what they even anguish. So then, if happiness are… temporary. Through meditation, we discern the beliefs we already isn’t able to be sustained due to have concerning actions to take when adversity occurs. Engaging in self- biological limitations, then how do we honesty and viewing things as they are we recognise the usual results explain why some people can seem that have occurred due to our chosen actions. Contemplation allows us to to be “always happy”, and are the dispute those beliefs and their results, which enables us to realise we are “don’t worry, be happy” folks. Maybe empowered to make better choices in the face of adversity. Even in adverse it is a simple matter of creative re- situations, we can be content with our ability to react positively and create description, of viewing happiness more positive outcomes. from a different perspective. We have the freedom to choose between desiring the elevated emotion of A contemporary movement in happiness and then suffering a let-down when the body stops producing psychology offers that different dopamine, or to recognise that an equitable state of contentment with things perspective. For the past 12 years, as they really are will lead to a sustainable happiness.

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