Buddhist News KONG MENG SAN Venerable Chuan Guan held a Face- PHOR KARK SEE INTER-RELIGIOUS book Live! teaching session MONASTERY ORGANISATION on 13 December 2020, 1.30pm on SINGAPORE the topic, “Conditions for Our Prac- Cancellation of the 2021 tices – AMA (Ask Me Anything)”. Alms and ’s Interfaith Sharing This recorded Dharma teaching session can be accessed online via https://youtu.be/Q0SueAyZ2bM.

SPIRITUAL GROUP CULTIVATORS

Dharma Sharing

Due to the heightened safety mea- sures and current restrictions The doctrines of world religions around international travel, the 2021 are founded on the principles of Alms and Sangha’s Offering event doing good for humanity. Over will be cancelled. thousands of years, faith-based On 20 December 2020, 1.30pm, the beliefs have fostered the ideol- Spiritual Group Cultivators (SGC) 2021 Free Community Tuition ogy of being other-centered. held a group cultivation session led (January-October) The spiritual values of giving by Venerable K. Anoma. Titled “Im- charity and serving the welfare permanence, Suffering & Non Self: of the community, regardless of Is too pessimistic?”, this religion, is a core tenet of every Dharma sharing can be viewed on faith. their Facebook page, https://www. facebook.com/SGCultivation. With the intent of highlighting the religious motivations that Kong Meng San Phor Kark See will help build a caring community, MANGALA VIHARA be holding free academic coaching the Inter-Religious Organisa- for Primary 5 and 6; and Secondary 1 tion, Singapore (IROSG) organ- to 5 students. This is a collaboration ised an interfaith sharing online Intensive Meditation Course with NUS Medical Society Students on 7 December 2020, 7.30- for their “Project Edvantage” togeth- 9pm. Titled “Giving and Being er with KMSPKS Volunteer Tutors Other-Centered”, this was also to develop self-directed learners in held in support of SG Cares our future generation. Lessons will Giving Week 2020, a movement be conducted online, Monday to organised by the National Vol- Friday (subject to the availability of unteer and Philanthropy Centre tutors and tutees). Subjects include (NVPC) encouraging us to make English, Maths, Physics and Chem- giving part of our daily lives. istry. For more information related to KMSPKS programmes and events, Speakers from Singapore’s in- terfaith community shared on please refer to KMSPKS Facebook faith-based beliefs on giving page or website at www.kmspks. charity and serving the welfare org for the latest announcements of the community, regardless of and programme updates. religion towards building Singa- pore as a City of Good. Also, LITTLE DHARMA WORKS questions such as “How can faith build a resilient community Ask Me Anything Session that overcomes challenges of The Mangala Vihara Buddhist Tem- COVID-19?” and “Can the col- ple held an Intensive Meditation lective values of faith communi- Course from 24-28 December 2020. ties in Singapore make us a city Conducted by Venerable C. Cittara of Good?” were discussed. and based on and Vipas- sana Meditation, this course was To view highlights, please visit held across 5 days at the respective https://www.facebook.com/ timings – 24-26 December, 3-7pm IROSG. and 27-28 December, 1-7pm.

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p33 - News.indd 33 2020/12/22 21:42:10 EVENTS KATHINA 2020 BODHIRAJA BUDDHIST SOCIETY

The Bodhiraja Buddhist Society held the annual Robe Offering Ceremony, Kathina 2020 on 8 November 2020, 9.15am. Pre-ceremony registration, flower offerings and puja began at 8.30am. To view photos of the ceremony, please visit Bodhiraja Buddhist Society Singapore Facebook. 35th ANNIVERSARY ONLINE CELEBRATION THE MAHAPRAJNA BUDDHIST SOCIETY

The Mahaprajna Buddhist Society (TMBS) held their 35th Anniversary Celebration online on 13 December, 2pm. Streamed live on Facebook, the online programme included a pre-recorded E-Tour of TMBS – a walk down memory lane on their 35 years of Dharma mission and a Dharma discourse by their Religious Advisor, Venerable Hou Zhong. During the celebration, there were also segments such as Interactive Online Games, Screening of ‘The Way to ’ video, Greetings with Venerable Chang Ming and Announcement of Results (Games/Well Wishes). To watch the recorded session of the anniversary celebration, please visit https://www.facebook. com/TMBS.sg.

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未命名-2 34 2020/12/22 21:46:24 DHARMA TEACHINGS – AUDIO AND VIDEO RECORDINGS DHAMMAKAMI BUDDHIST SOCIETY SINGAPORE

Dhammakami Buddhist Society Singapore held an helpful. Instead, he advocates that by adopting the right online by Venerable K. Rathanasara on attitude to our problems, we can go a long way to reduce 15 November 2020. The talk titled, “Who Causes Your our suffering. We may try to accept or fix the problem. If Suffering?”, expounds on The First Noble Truth that tells it does not go away, we may have to adjust or simply let us that Dukkha is inherent in life and yet, when things it go. Having the right understanding of our suffering is go wrong, we often forget this and instead complain or crucial on the Buddhist path; for ultimately, its teachings blame others, ourselves or our past karma. lead us to see clearly the causes of our suffering and how we can end it all. To listen or view this Dharma talk, Venerable Rathanasara explains why these attitudes visit website, https://dhammakami.org/sermon/who- and actions of finger-pointing or blame-shifting are not causes-your-suffering/.

DHARMA RESOURCES AND CHANTS – E-BOOKS BRAMAVIHARA MONASTERY AND RETREAT CENTRE The Monastery and Retreat Centre – Top of the Banner Protective Chant in 2020. The launched and published The Dhajagga Sutta Chant Dhajagga Sutta belongs to a class of Buddhist literature known as (Protective Texts), which in that deals with (sarana) from fear. The Blessed One spoke this Dhajagga Paritta, for those who by recollecting it have been freed from sufferings such as fear of yakshas and of robbers [fear of disease, horror].

This can be downloaded from the Brahmavihara EBooks that mainly provide -related books on sutta, , Abhidhamma and their commentaries, Chinese's Agama, meditation practice, elders’ talks, etc. These books are sourced from the Internet and are available for free download from http://brahmavihara.my/.

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p34 35 EVENTS.indd 35 2020/12/22 21:47:06 Special BIG LOVE FESTIVAL CONNECTING THE DOTS OF UNIVERSAL EDUCATION

groups and community centres around the world. Speakers from a wide range of Universal Education projects including Zopa and Osel Hita shared their perspectives and expertise on how to bring Universal Education into people's lives through education, public service, corporate organisations, healthcare and social care services and many more, in areas such as advocating for ethical values, mental health, holistic well-being, sustainable living and environment protection. The opening session of Big Love Festival saw the sharing of the written message sent by their patron, His Holiness, the in support of the Festival, followed by an address by their Honorary President, Lama Zopa Rinpoche on “What is Universal Education?”.

Recordings of sessions are available on their website at https:// www.compassionandwisdom.org/big-love-festival-2020-main.

Understanding the Entirety of Human Reality With Universal Education, one learns to connect the dots for one’s co-existence with the community, society, country, global village and the entire earth’s ecosystem. The reason why Lama Yeshe termed it ‘universal’, is due to how he sees the impetus that people need to understand the entirety of human reality as most people in the world do not. They do not understand the totality of their being, especially so when there is tension between scientific reality and The Big Love Festival was held online from spirituality, and thus, typically become unaccepting of spirituality. 23-28 November 2020. A virtual festival, Big Love Festival commemorated nearly This approach to education, though seems like a new direction 40 years of Universal Education activities conceived in current times to meet the increasingly complex layers around the world from the time when Lama of education isn’t exactly a new idea as Lama Yeshe has explained Thubten Yeshe first shared his vision for the need for Universal Education in 19831, “Let me try to explain Universal Education in the mid-1970s. what Universal Education is and why we need it. The world needs a new system of education because the old one is too dated for This milestone celebration of Lama the intelligent people of today and produces a great deal of conflict Yeshe’s unique and innovative approach is and dissatisfaction in the present generation. I first proposed this testament to how he has inspired countless project back in the mid-1970s but it wasn’t until last year (1982) that individuals and communities in schools, I found somebody to take it forward [referring to Venerable Connie universities, hospices, workplaces, youth Miller].”

1 Lama Yeshe in an interview with Venerable Connie Miller at Istituto Lama Tzong Khapa, Pomaia, Italy in September 1983. Interview was later published in magazine in October 2014.

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p36 37 Special - BIG LOVE FESTIVAL.indd 36 2020/12/22 21:49:02 The By understanding oneself (and others) in relation to one’s existence First Universal Education School – physically, scientifically and spiritually, one can take care of themselves, from physical to psychological, social and emotional to mental and spiritual well-being. This is the middle way of combining both knowledge and wisdom, understanding and practice as well as learning to being less dogmatic. For example, anyone can become a student of Universal Education – monks, nuns, laypeople, married or single – anyone and everybody. This is especially because Buddhism contains teachings on both the universal attitude and the nature of universal reality, and these teachings need not be categorised or labelled as ‘Buddhist Teachings’ terminology as this creates barriers, segregation and judgement. Find out more about Pam Cayton’s sharing on “Creating Compassionate Cultures” programme Practical, Pragmatic and Realistic Approach at Redwood School, the first Universal Edu- With Universal Education covering ‘lifetimes from birth to death, cation school in the world, since 1989. She start- and even extending into future lives’, it educates everyone – ed Tara Redwood School, inspired by her teacher children, teens, adults and the elderly, and people who are dying. It Lama Thubten Yeshe’s concept of Universal Edu- is preparation from birth to death (and beyond). This requires more cation, a secular approach to awakening compas- than intellectual understanding as it includes practice and real sion and wisdom. “Creating Compassionate Cul- immersion into conceptual knowledge, for example, understanding tures” is based on the concept of “Seven Steps the human potential and putting to practice on how we can be the to Knowledge, Strength and Compassion” and best versions of ourselves respecting the people, environment and offers on-site workshops and online training for eco-system that sustain us – living and co-existing with ourselves, parents, educators and professionals. others and the entire world.

Universal Education and for Better Mental Health Universal Home Education Universal Education brings the

meaningful issues about being human into our consciousness and explores values with mindfulness. During the Big Love Festival, a session by Venerable Carla Pearse explored how using mindfulness helps to integrate this into our day-to-day lives, thus providing a sense of greater well-being in addition to understanding our interdependence and interconnectedness.

Wisdom and Compassion in the Eye of the Storm In the sharing session by Paul Wielgus and Ros Boughtflower, they shared how in these unprecedented and turbulent times, we can best harness the strengths and creativity through the Foundation for Developing Compassion and Wisdom Explore new ways, tips and ideas on how to intro- (FDCW) community and services, duce and bring the ethical values of the 16 Guide- such as contributing to the welfare of all beings and the healing lines into family life and work with The Happy of the earth. Drawing on Joanna Macy's work, an empowerment Toolbox for Kids and Teens. approach known as the ‘Work That Reconnects’ and with universal ethical values, audience were guided on how to integrate strategies The games and activities are aimed at helping in Active Hope: How to Face the Mess We’re in without Going parents, carers and teachers who incorporate Crazy, and other practices so as to be better prepared face the elements of Universal Education at home or at storm clouds and find ways to act with compassion and wisdom. school. For more information and a soft copy of The Happy Toolbox for Kids and Teens, visit Photo credits: https://www.compassionandwisdom.org/shop/ Big Love Festival, The Foundation for Developing Compassion and happytoolboxforkids. Wisdom (FDCW) and The Foundation of the Preservation of the Tradition (FPMT) via https://www.compassionandwisdom.org/big-love-festival-2020-main.

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p36 37 Special - BIG LOVE FESTIVAL.indd 37 2020/12/22 21:49:39 Dharma Talks MAKING PEACE WITH OURSELVES MASTER THICH NHAT HANH'S DHARMA TALKS

At the first talk of the 3-month winter retreat on 25 November 2001 at Plum and total relaxation. Give our body Village, Upper Hamlet, Thich Nhat Hanh offered a Dharma talk1. a chance to rest and restore itself. It is an action of peace. In the Harvard What is the 3-month retreat? How do we practise together? Our practice is Medical School, they have studied to build brotherhood. How do we know if we are succeeding in our practice? the role of meditation in healing the To practise to be happy together. It is a kind of daily food. Through our sitting body. Breathing in, I calm my body. mediation, walking meditation, eating in mindfulness; these helps build our Breathing out, I smile to my body. sisterhood and brotherhood. This is done by building peace within ourselves, so it can manifest around us. The second element of your person is feeling. The painful feelings, The Energy of Mindfulness pleasant feelings, neutral feelings – has a universal all kinds of feelings. Like the body, value. The energy of mindfulness there is a river of feelings. (Once) help us to be there, to be fully they are born, they can remain, and present in every moment of our affect other aspects of our person. daily life. To be there for us. Our Are you taking care of your feelings? body, our feelings, our perceptions – Your emotions? Our tendency is to they are all there, but are we taking 00:00 Connecting with Green Mountain run away (from them). Breathing in, care of them? Our practice is to go Dharma Center and Deer Park Monastery I am aware of my feeling. Breathing home to ourselves and tend to our 09:10 Chanting out, I calm my feeling. They are like 34:12 Going Home to Ourselves feelings, perceptions, and our body. 41:08 Drinking our Tea a suffering baby and they have been Our tendency is to run away from 43:22 Mindfulness of our Body left alone. We need to take care of ourselves. 46:04 Body this territory of feelings. 52:50 Feelings 56:26 Perceptions Drinking our tea. Are we fully present 1:01:38 Mental Formations The third portion of our territory is to drink our tea? Or are you drinking 1:05:14 Consciousness perception. We perceive realities, like a machine? Mindfulness of 1:06:01 Reclaiming Our Sovereignty we have an image of ourselves. drinking. Everyone can do that. If 1:14:01 The Sangha That is a perception. We have 1:17:58 The Energy of Mindfulness we are not careful, we may follow 1:24:55 Healing from Within an image of the other person, or our habit. Mindfulness is the energy 1:29:04 Looking Deeply other group(s) of people. This is a to be there for what is going on. 1:37:53 Building a Sangha perception. And very often they are Through breathing, walking, eating, wrong. And because of our wrong etc. perceptions, we suffer very deeply. There are a lot of contradictions. Mindfulness is the kind of energy that helps you to be fully there. This In the Buddhist tradition, the is the first action for peace. Have you physical body is called a formation. abandoned yourself? Mindfulness Formation is a technical term that can help you come back to yourself. means anything that manifests We start with our body. Your breath based on conditions. For example, is part of your body. When you a flower. Our body is formation. Our breathe in, bring your mind back. Mindful breathing - this is the best way to feelings are also a kind of formation, begin making peace. It is the door in which you can come back to yourself. but we call it a mental formation. We can restore our sovereignty in the territory of ourselves. The fourth element is mental formations. According to Buddhist The Five Elements () psychology, we have defined 51 The first element is form – your physical body. Our physical body is like a river; mental formations. And mindfulness it is always flowing. The first thing a practitioner should do is make peace is one of the mental formations; we with our body. Learn how to calm and renew your body. Learn the art of deep should develop our mindfulness.

1 Chan Niem Hy, Making Peace with Ourselves, Thich Nhat Hanh Dharma Talks via https://tnhaudio.org/.

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p38 39 Dharma Talks - MAKING PEACE WITH OURSELVES.indd 38 2020/12/22 21:51:25 The fifth domain is called The Energy of Mindfulness consciousness. This consciousness The energy of mindfulness has contains all the kind of seeds that several functions. The first function can manifest into mental formations. is to be there for yourself. To help us It is like the soil keeping all the seeds produce our true presence. Through and when the rain falls, then mental mindful breathing and mindful formations manifest. walking. This is the basic practice of Plum Village. The second function is Reclaiming Our Sovereignty to recognise what is there. What is The territory of our person is very there is your body, your feeling, etc. large. And if we don’t know how to bring peace into our territory, And the third function of mindful is to embrace. Not fighting. Just embracing. then we cannot help our brother or The fruit of the practice depends on the strength of your mindfulness. If you sister to do the same. To restore practise well, then it will be enough to embrace your pain. This can bring peace, is the act of peace. And it is about relief and calmness. We can create an environment that is favourable a collective effort. We are the King for this practice. or Queen that rules our territory, but we have not been very good at Healing does not really come from the outside. It can come from the inside. It taking care of our territory. We have is inherent in our body and consciousness. Just like an animal that is injured, lost our sovereignty. We have to go it retreats to take care of the body. If we worry too much, then we make the home and rely upon our Sangha situation worse. We need to rest. We need to believe in the capacity of our to help us restore and reclaim our body. This can also apply to our consciousness too. Every wound can be sovereignty. We have our in-breath healed, through tenderly embracing our pain in the body and in our feelings. and out-breath to support us in this endeavor. And when the quality of The next function of mindfulness is to look deeply. Look deeply into what? your breathing has improved, you Our feelings and our perceptions. To identify the roots of our pain and our can step into your body and channel suffering. Our ill-being. Looking deeply into the nature of our anger, our the peace and harmony with your pain, then we can see the kind of food we are using to feed them. This is breathing. That is the practice. related to consumption. And practising mindful consumption is the way out. Nothing can survive without food. To know what to consume and what not to Our society is organised in such consume. Looking deeply requires concentration. Which then gives you the a way that we’re encouraged to insight to know what to do. A practical example is a feeling of despair. do the opposite of taking caring of ourselves. Television, magazines, Building a Sangha etc. help us to run away from Thay shares of coming to the West and feeling all alone. I had to come to ourselves. When you don’t have call for a cessation of war in Vietnam. And so he began to build a Sangha to anything to do, we often look for feel supported and not be alone. Building sangha is the most important task. something to do. We are afraid of Without a Sangha, we cannot have refuge. Even if you are a teacher or a coming home to ourselves because Buddha, you still need Sangha. A group of people can change the course of we may encounter the war within history. ourselves. We have been running away. The Buddhist practice helps Peace and well-being always begins with yourself. Learn the methods from us return to our kingdom without the Sangha. Have faith in the practice. And you can feel peace and well-being. fear. With the energy of mindfulness Coming together for three months is our opportunity to build brotherhood and of our Sangha. We need the Sangha. sisterhood. It is very difficult to do alone. The Sangha can help us embrace our The next Buddha is Mr. Love. And will take the form of the Sangha. The Five body, our feelings, our perceptions. Skandhas working in harmony, that is a Sangha. The Buddha offers many concrete Photo credits: methods to restore peace and well- Screenshot of Making Peace with Ourselves via https://tnhaudio.org/, Pouring Tea by Maria Tyutina via Pexels and being. Singing Bowl by Arcadia via Pixabay

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p38 39 Dharma Talks - MAKING PEACE WITH OURSELVES.indd 39 2020/12/22 21:51:54 DISCOURS THE DISCOURSE ON BLESSINGS THE MAHA MANGALA SUTTA

The Mangala Sutta is a discourse of the Buddha on the subject of ‘blessings’ – ‘mangala’, also translated as ‘good omen’ or ‘good fortune’ – auspicious things or occurrences. In this discourse, the Buddha describes ‘blessings’ that are wholesome personal pursuits or attainments, identified in a progressive manner from the mundane to the ultimate spiritual goal.

In Sri Lanka, this sutta is considered to be part of ‘Maha Pirith’. This is recorded in Theravada Buddhism's Canon's Khuddaka Nikaya in two places: Khuddakapatha (Khp 5), and Sutta Nipata (Sn 2.4). In Sutta Nipata, the discourse is called The Maha Mangala The Maha Mangala Sutta Sutta, and traditionally included in books of Thus have I heard. On one occasion the Exalted One was dwelling ‘protection’, also known as ‘paritta’. It is also at Anathapindika's monastery, in Jeta's Grove*, near Savatthi. Now found in the Tibetan Canon, in the Kangyur; when the night was far spent, a certain deity whose surpassing splendour illuminated the entire Jeta Grove, came to the presence The Translation of the Word. The Discourse of the Exalted One and, drawing near, respectfully saluted him and on Blessings1 is not only a famous text, but stood at one side. Standing thus, he addressed the Exalted One in a highly-cherished one in all Buddhist lands. verse: Though concise, it is a comprehensive summary of for the individual "Many deities and men, yearning after good, have pondered on and society. The thirty-eight blessings blessings3. Pray, tell me the greatest blessing!" which are enumerated in it, are an unfailing guide on life's journey. Rightly starting "Not to associate with the foolish4, but to associate with the wise; with ‘avoidance of bad company’, which is and to honour those who are worthy of honour – this is the greatest basic to all moral and spiritual progress, blessing. the Blessings culminate in the achievement of a passion-free mind, unshakable in its Jeta’s Grove serenity. To follow the ideals set forth in Anathapindika, literally, ‘He who gives alms to the helpless’; his former name these verses, is the sure way to harmony was Sudatta. After his conversion to Buddhism, he bought the grove belonging and progress for the individual as well as for to the Prince Jeta, and established a monastery which was subsequently named society, nation and mankind. Jetavana. It was in this monastery that the Buddha observed most of his vassana periods (rainy seasons – the three months’ retreat beginning with the full-moon In addition, it also shows that the Buddha's of July). instructions do not always take on negative forms, nor always a series of classifications Many are the discourses delivered and many are the incidents connected with and analysis; or only concerned exclusively the Buddha’s life that happened at Jetavana. It was here that the Buddha minis- with monastic morality. Here, it features tered to the sick monk neglected by his companions, advising them: “Whoever, family morality expressed in extremely monks, would wait upon me, let him wait upon the sick.” It was here that the accessible and easy-to-understand verses. Buddha so poignantly taught the law of , by asking the bereaved We can imagine the happy blissful states young woman Kisagotami who brought her dead child, to fetch a grain of mus- of household life that can be attained as a tard seed from a home where there has been no bereavement. result of following these injunctions.2

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p40 41 DISCOURSE- THE DISCOURSE ON BLESSINGS.indd 40 2020/12/22 21:55:30 A mind unruffled by the vagaries of fortune^, from sorrow freed, from defilements cleansed, from fear liberated – this is the greatest blessing.

Those who thus abide, ever remain invincible, in happiness established. These are the greatest blessings."

Vinaya Vinaya means **discipline in thought, word and deed. The commentary speaks of two kinds of discipline – that of the , which is ab- stinence from the ten immoral actions (akusala- kammapatha), and that of the monk which is the To reside in a suitable locality5, to have done meritorious actions in non-transgression of the offences enumerated in the past and to set oneself in the right course6 – this is the greatest the Patimokkha (the code of the monk’s rules) or blessing. the ‘fourfold moral purity’ (catu-parisuddhi-sila).

To have much learning, to be skilful in handicraft7, well-trained in Self-restraint (tapo): the suppression of lusts and discipline**, and to be of good speech8 – this is the greatest blessing. hates by the control of the senses; and the suppres- sion of indolence by the rousing of energy. To support one's mother and father, to cherish wife and children, and to be engaged in peaceful occupation – this is the greatest blessing. Loka-dhamma 9 To be generous in giving, to be righteous in conduct , to help one's Vagaries of ^fortune or worldly matters; Loka- relatives, and to be blameless in action – this is the greatest blessing. dhamma, i.e. conditions which are necessarily con- nected with life in this world; there are primarily 10 To loathe more evil and abstain from it, to refrain from intoxicants , eight of them: gain and loss; honour and dishonour; and to be steadfast in virtue – this is the greatest blessing. praise and blame; pain and joy.

11 To be respectful , humble, contented and grateful; and to listen to Unruffled by the vagaries of fortune, -from sor 12 the Dhamma on due occasions – this is the greatest blessing. row freed, from defilements cleansed refers to the mind of the arahant: sorrowless (asoka); stainless To be patient and obedient, to associate with monks and to have (viraja), i.e. free from lust, hatred and ignorance; religious discussions on due occasions – this is the greatest blessing. security () from the bonds of sense desires (kama), repeated existence (bhava), false views Self-restraint***, a holy and chaste life, the perception of the Noble (ditthi) and ignorance (avijja). Truths and the realisation of Nibbana – this is the greatest blessing.

Photo credits 这样做就会能有吉祥的人生，解读《吉祥经》- 学佛网via http://www.xuefo.net/nr/article56/560473.html

1 This Sutta appears in the Sutta-Nipata (v.258ff) and in the Khuddakapatha. See Maha-Mangala Jataka (No. 453). For a detailed explanation see Life’s Highest Blessing by Dr. R.L. Soni, WHEEL No. 254/256. 2 The Ethics of Buddhism by S. Tachibana, Colombo 1943, Bauddha Sahitya Sabh.a 3 According to the Commentary, ‘mangala’ means that which is conducive to happiness and prosperity. 4 This refers not only to those lacking in intelligence and uncultured, but also includes those wicked in thought, word and deed. 5 Any place where monks, nuns and lay devotees continually reside; where pious folks are determined to perform the ten meritorious deeds, and where the Dharma exists as a living principle (way of life). 6 Making the right resolve for abandoning immorality for morality, faithlessness for faith and selfishness for generosity. 7 The harmless crafts of the householder by which no living being is injured and nothing unrighteous done; and the crafts of the homeless monk, such as stitching the robes, etc. 8 Good speech that is opportune, truthful, friendly, profitable and spoken with thoughts of loving-kindness. 9 Righteous conduct is the observance of the ten good actions (kusala-kammapatha) in thought, word and deed: freeing the mind of greed, ill-will and wrong views; avoiding speech that is untruthful, slanderous, abusive and frivolous; and the non-committal acts of killing, stealing and sexual misconduct. 10 Total abstinence from alcohol and intoxicating drugs. 11 Towards monks (and of course also to the clergy of other religions), teachers, parents, elders, superiors, etc. 12 For instance, when one is harassed by evil thoughts.

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p40 41 DISCOURSE- THE DISCOURSE ON BLESSINGS.indd 41 2020/12/22 21:55:50 THE SHURANGAMA MANTRA THE EFFICACIOUS LANGUAGE OF HEAVEN AND EARTH (Part 1) - VENERABLE MASTER HSUAN HUA -

Now I am explaining the Shurangama Mantra for you and it is extremely Today the explanation of the difficult to encounter such a rare Dharma assembly as this. Billions of eons Shurangama Mantra is beginning. passed, and no one has explained the Shurangama Mantra even once, nor The word “Shurangama” translates is it easy to explain even once. When I am explaining, I know fully well that as “ultimately firm and strong”. no one understands what is being said. Even if there are those who think they do, they do not really understand. Some think they already understand and so they do not pay attention, but that is also failing to understand.

Among the Buddha’s teachings, the Shurangama Mantra is considered to be the King of because it is the longest and most important. The flourish or demise of Buddhism rests entirely with theShurangama Mantra. It is the efficacious phrases of the Shurangama Mantra that keep Heaven and Earth from being destroyed. It is the efficacious phrases of the Shurangama The entire title of the Shurangama Mantra that keep the world from coming to an end. That is why I often tell you Mantra is “Great White Canopy of that as long as a single person can recite the Shurangama Mantra, the world Light Dharani Mantra” (mo he sa cannot be destroyed, nor can Buddhism. But when there is no longer anyone dan tuo bo da la tuo lo ni zhou). It who can recite the Shurangama Mantra, then very quickly the world will be is also called “Brilliant Buddha’s destroyed, because the Proper Dharma no longer abides. Crown, Great White Canopy of Light, Unsurpassed Spiritual Now, there are even heavenly demons and externalists who claim that the Mantra”. The Buddha's Crown Shurangama and the Shurangama Mantra are false. These heaven refers to the transformation Buddha demons and externalists send their demon sons and grandsons to stir up atop the Buddha's crown. There rumours that cause people to not believe in the Shurangama Sutra and the is no way to conceive the subtle Shurangama Mantra. This sutra and mantra are critically important to the wonder of the Mantra. The content preservation of the Proper Dharma. of the Shurangama Mantra subdues heavenly demons and controls The Shurangama Sutra was spoken for the sake of the Shurangama Mantra. externalists. Every single line, from There is no way to ever finish expressing the importance of theShurangama beginning to end, is the Buddhas’ Sutra and the Shurangama Mantra; to the ends of all time their merits, virtues, mind-ground Dharma-door. and wonderful functions could never be told – so absolutely inconceivable and ineffable they are! When all is said and done, the Shurangama Sutra is Each line has its own function; an ode to the Shurangama Mantra. As long as there is even one person who each possesses its own esoteric can recite the Shurangama Mantra, the demons, ghosts, and strange entities wonder; and each is endowed with do not dare show themselves in this world. They fear the Mantra. incredible power. The recitation of a single word, a single line, a But when not even one person can recite the Shurangama Mantra by heart, single assembly, or the recitation of then those weird entities, those demons and ghosts will come out of hiding. the entire Mantra would cause the Depraved and up to no good, they will not be recognised by most people. At Heaven to vibrate and the Earth to this point in time, since there are still those who can recite the mantra from tremble; it is said that Heaven and memory, those malevolent beings have not made their appearance yet. And Earth are shocked, the ghosts and so, if you want to keep the world from being destroyed, quickly learn the spirits wail, the demons keep a wide Shurangama Mantra and read the Shurangama Sutra to keep the Proper distance, and mountain and river Dharma in the world. sprites hide away.

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p42 43MANTRA - THE SHURANGAMA MANTRA.indd 42 2020/12/22 21:57:48 That brilliance at the Buddha’s and those practising virtuous conduct, meaning anyone who encounters crown represents the power of the the Shurangama Mantra. Those lacking virtuous conduct will not have an Mantra that can dispel every sort of opportunity to meet with this Dharma. It is said: darkness and that enables people to amass all kinds of and The three lights universally illumine, permeating the three forces. In all this virtue. If you can accept and uphold world of Jambudvipa you may not come upon it. Only those with great virtue the Shurangama Mantra, then you and great goodness will attain it. Those lacking virtue and goodness just will will definitely become a Buddha in not understand it. the future. You will certainly attain the Unsurpassed Proper and The three lights universally illumine, permeating the three forces. Here, Equal Right Enlightenment. If you the three lights do not refer to the sun, moon, and stars. Rather, it means continually recite the Shurangama that when you recite the Shurangama Mantra, your body emits light, your Mantra, then you can get rid of your mouth emits light, and your mind emits light. It is talking about the light of karmic obstacles from last life and the three karmas. The three forces refer to heaven, earth, and people. In all all past lives. That’s the incredible this world of Jambudvipa, you may not come upon it. Throughout our world, function of the Shurangama Mantra! Jambudvipa, you may seek but not find it. You absolutely must uphold the Shurangama Mantra in order to attain this light. “Mo he” is and means “Great”. The content (substance), If you have amassed virtuous conduct and have magnanimous virtue, appearance and function are all then you will be able to attain the Dharma-door. Those lacking virtues and great. The substance is said to goodness just will not understand it. If you do not have sufficient virtues be great because it pervades and have not done enough good deeds, then even if you come face-to-face the ten directions; the function with it, you will miss your chance. Right within arms’ reach, you will lose fills up empty space and reaches it. Having come upon gold, you will mistake it for copper; having found a throughout the Dharma Realm; and diamond, you will think it's a piece of glass. You will fail to recognise it. You the appearance – well, there isn't will look upon the Shurangama Mantra as nothing at all out of the ordinary, any appearance. You can say that and as a consequence will not realise it is the gem of all gems, the wonder it neither has any appearance nor of all wonders! You will not have any concept of the Shurangama Mantra’s lacks any appearance. The function unfathomable merit and virtue. also does not really exist, yet there is not any place its function does Besides the three lights emitted when the three karmas of body, mouth, and not reach in all of space and the mind are pure, there is also a swirling red light. Recitation of the Shurangama Dharma Realm. That is a great Mantra generates a swirling red light. It is described this way: function, a great appearance, and a great substance. Pervading the ten A thousand-petaled red lotus supports one’s body. directions, exhausting the limits of As one sits firmly mounted on a black unicorn. space, and filling the Dharma Realm Seeing this, the hordes of monsters go far away to hide. is the meaning of “mo he”. Dharma Master Ji, the Venerable, mastered these wonderful sounds. “Sa dan tuo”, also Sanskrit, means “white” and represents purity and “A thousand-petaled red lotus supports one’s body” – When you recite the lack of defilement. Pure white first twenty-nine lines of the Shurangama Mantra, a state occurs wherein a Dharma is devoid of filth. The red lotus with a thousand petals manifests and emits red light. Shurangama Mantra is pure white “As one sits firmly mounted on a black unicorn” – Upon reciting the Dharma. Shurangama Mantra, the person chanting finds himself sitting astride a unicorn. “Bo da la” is also Sanskrit and “Seeing this, the hordes of monsters go far away to hide” – No matter what translates as “canopy”. Canopy is an kind of weird creatures or demons or ghosts they might be, they all flee, not analogy, and this canopy provides daring to face such a magnificent and awesome manifestation. shelter for those with myriad virtues. The function of this canopy is to Credits The Shurangama Mantra, The Efficacious Language of Heaven and Earth, Lectures by the Venerable Master Hsuan Hua, City of Ten Thousand Buddhas by Buddhist Text Translation Society via http://www.cttbusa.org/dharmatalks/ protect those endowed with virtues shurangamamantra.asp

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p42 43MANTRA - THE SHURANGAMA MANTRA.indd 43 2020/12/23 8:39:54 REFLECTIONS LEARNING THE SUTTAS A PERSONAL EXPERIENCE AND APPROACH (PART 3) – CHIN KEE THOU –

In this part, let us look at the two editions of the English-translated Nikayas by the Pali Text Society (PTS) and Wisdom Publications on the way they present the citations.

Edition from The Pali Text Society Edition Analysis: The twin-page 2 and 3 of Volume I of Dialogues of the Buddha (Digha Nikaya), PTS edition below:

On the header the digit “2” on the left top corner of the page and “3” on the top corner of the right page are the respective page number of the book.

On page 2 is the number and name of Sutta in Pali and the English-translated name on page 3. Reference to the denoted citation “D.I,4” refers to “Digha Nikaya, Volume I, page 4” of the Roman text of the Pali Canon, is notated on page 3 below located three lines from the bottom of the page with the numerial number 4 in square brackets “[4]”. Similarly, for “M.II,4”, it denotes “Majjhima Nikaya, Volume II, page 4.” To locate this citation, go to Majjhima Twin-page of Dialogues of the Buddha Digha Nikaya, Nikaya Volume II and look for [4] in the text. Volume I, of PTS edition.

Edition from The Pali Text Society Edition Numbers “68” and “69” of the header on the top left and right corner are the respective page numbers of the book. Following the page number “68” is the name of the Sutta in Pali and the Sutta number: “Brahmajala Sutta: Sutta 1“. The two notations residing side by side in the center ”i4” and “i6” denote “Volume i page 4” and “Volume i, page 6” respectively. These are reference to the PTS Roman text in the Pali Canon. Preceding the page number “69” is the name of the sutta in English translation “What the teaching Is Not.” On page 68, in the text, the numerical number 4 in square brackets “[4]” (eleven lines from the bottom) represents the page number where the citation resides which is also the page number of the PTS Roman text of the Pali Canon.

In the nutshell, when referring any citation in this form

or style to the Digha Nikaya and Majjihma Nikaya, look Twin-page 68 and 69 of Digha Nikaya, Wisdom Publications edition for the volume number and the page number in square brackets to locate the source.

From the Samyutta Nikaya Edition Many older Buddhist literature citations are invariably from PTS edition. However, with publication by Wisdom Publications there is a change in the form and style of notation. For illustration, let me direct you to the book “The Living Thoughts of Gotama The Buddha” by I.B. Horner, which was first published in 1948. The citation on page 233 reads as: Twin-page of the PTS edition of the Samyutta Nikaya Part III, pages 102 and 103

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p44 45 REFLECTIONS-LEARNING THE SUTTAS.indd 44 2020/12/22 22:06:58 “Hush,Vikkali. What is there for you in seeing the body of mine? Whoever, Vikkali sees the dhamma sees me; seeing me he sees the dhamma.” S. iii. 120

The twin-page of the PTS edition of the Samyutta Nikaya, Part III, pages 102 and 103 shows above for illustration of the text in the square brackets: [TEXT iii. 119 XXII, § 87] is where S. iii. 120 resides.

The twin-page of the Wisdom Publications edition of the Samyutta Nikaya, pages 938 and 939 below adopts the notation [XXII. § 87] and denotes as SN 22:87.

From the Anguttara Nikaya Let us use the same illustration and refer to the same book “The Living Thoughts of Gautama The Buddha” by I.B. Horner, first published in 1948. The citation on page 72 reads as:

“So long as monks become full of faith, growth may be expected for monks, not decline. So long as monks become conscientious, become afraid of blame, become great listeners, become of stirred-up of energy, become mindful, become wise, growth may be expected for Twin-page of the Wisdom Publications edition of the Samyutta Nikaya, monks, not decline.” A. iv. 23 pages 938 and 939

The twin-page of the PTS edition of the Anguttara Nikaya Part IV, pages 14 and 15 shows below for illustration of the text in the square brackets: [TEXT iv. 22 VII, III] where A. iv.23 resides.

Lastly, the twin-page of the Wisdom Publications edition of the Anguattra Nikaya, pages 1012 and 1013 below PTS edition of the Anguttara Nikaya Part IV, pages 14 and 15 adopts the notation AN 7:23 to read as: Anguattra Nikaya, The Book of the Sevens, Sutta 23.

The Myanmar Pitaka Association Edition The English translation of selected suttas from the various Nikayas published by Myanmar Pitaka Association (MPA) do not subscribe to the PTS Roman text of the Pali Canon numbering format. For example, The Mahaparinibban Sutta is numbered as Sutta 16 in the Pali Canon is widely known and accepted as appeared in PTS and Wisdom Publications editions. However, this Sutta appeared in MPA edition of “Ten Suttas from Digha Nikaya” is numbered as Silakkhandha Vegga, III Mahaparinbanna Sutta. For the above instances, it would be wise to denote the citation in full and with identity of the publishers. For The Anguttara Nikaya, only the first two volumes as present in the Pali text have been completed in 2003 consisting of the Book of One Twin-page of the Wisdom Publications edition of the Anguattra Nikaya pages 1012 and 1013 to Fours. The Samyutta Nikaya consists of 5 volumes in line with the Pali text as follows: Sagatha Vagga, Nidana Vagga, Khandha Vagga, Salayatana Vagga, and Maha

Vagga. Photo credits: Chin Kee Thou

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p44 45 REFLECTIONS-LEARNING THE SUTTAS.indd 45 2020/12/22 22:07:16 POETRY BETWEEN THE VERSES VENERATION FOR THE BUDDHA AND THE DHARMA (PART 2) – PEMA RINCHEN –

In Part 1 of “Between the Verses – Veneration for the without a solution or with many “correct” answers, and Buddha and The Dharma”, the meanings and references used in Zen Buddhism to demonstrate the inadequacy to ‘Dharma’ were introduced. Etymologically, the word of logical reasoning, to communicate the non-dualistic ‘Dharma’ is related to the Sanskrit root ‘dhṛ’ which nature of the world and provoke enlightenment. means ‘to bear, hold, sustain, support1’ and it can also mean to sustain the universal law, righteousness, social Prayer Flag duties, good qualities, or subtle phenomena that are the Two monks were arguing about the temple flag waving constituent elements of all existence. Following which, in the wind. we continue to explore how the Buddha’s teachings One said, “The flag is flapping.” express the true nature of reality; lead to development of The other said, “The wind is flapping the flag.” good qualities; and represent the constituent elements They argued back and forth but could not agree. of the universe, how they operate, how they affect the religious life and how Buddhists express their spiritual Chan Master Hui Neng, the Sixth Patriarch, said: learning and journey. “Gentlemen! It is not the flag that is flapping. It is not the wind that is flapping the flag. Buddhist It is your minds that are flapping. From hymns, we move on to Buddhist (公案). A --- koan can be a story, statement, dialogue, question, Then centuries later, another famous Chan monk, Wumen puzzle or riddle which is used in Zen practice to Huikai (1183-1260), commented on this episode: “Flag, 2 provoke “great doubt” and test a student’s progress . wind, minds flapping. Several mouths were flapping.” They are known to be paradoxical anecdotes or riddles

1 John Powers, Dharma, Oxford Bibliographies, https://www.oxfordbibliographies.com/view/document/obo-9780195393521/obo-9780195393521-0059.xml 2 Macmillan Dictionary, accessed on 19 Dec via https://www.macmillandictionary.com/dictionary/british/koan

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p46 47 POETRY-BETWEEN THE VERSES.indd 46 2020/12/23 7:24:57 In other words, they mean to teach that the world is a whole, and the cognitive mind’s tendency to separate, compartmentalise and label the world is futile, and essentially incorrect. Many koans can be traced back to the collections of teachings and sayings by Chinese priests in the 12th and 13th centuries.

“Two hands clap and there is a sound, what is the sound of one hand?”

This koan is perhaps the most famous Buddhist koan demonstrating how difficult it is to reduce things (the pair of hands) into a singular whole (the sound of one hand). And it also reflects how Zen masters would often teach their students to make their bodily existence and experience one great inquiry, and with diligence, Buddhist koans can help one on their spiritual journey.

Zen Poetry and Painting When it comes to Zen poetry and painting, the classic painting “The Monkey is Reaching” by Hakuin, paints for us not just an elaborate picture but also very profound Dharma teaching.

First, there is the moon which is reflected in water. Then, there is the monkey that hangs from a branch above the water, yearning for the moon that it sees reflected in the water. The monkey continually reaches into the water to grasp the moon, but the prize eludes his grip.

This Zen allegorical image makes us question:

Who is the monkey? The answer is ‘simple’ – us. Or, more specifically, it is the busy, grasping mind – the monkey mind. It is that chattering, erratic aspect of the awareness that we most often identify with.

What about the moon? The moon, a common representation in Zen poetry of enlightened awareness, draws relation to the monkey – monkey mind – is seeking enlightenment, and though desperately attempts to grasp it, fails to understand what it is really grasping at. It just notices something shiny, and desires to possess it. The mind is not truly reaching for enlightenment; instead it grasps at a mere reflection of that light in the water below it.

What is this water? It can be understood as the world of manifested reality – a pool of water that reflects the moon – the light of enlightenment which appears to be real. In fact, it is fleeting, changing, ultimately intangible, just like the world’s purpose.

The monkey mind seems to never be tired of grasping at what shines and shimmers in reflection. This is partly because, in addition to the moon, the monkey sees itself reflected too – and it loves its own face.

Hakuin laughs and gives us the solution: The monkey mind must let go of the branch that is clinging to and “disappear into the deep pool” of reality. The monkey’s fall represents the insight that the way is not attained through effort but through supreme The Monkey is Reaching yielding. When the mind stops grasping at reflections and, instead, fades into stillness, The monkey is reaching only then does the whole world shine “with dazzling pureness”. For the moon in the water. Until death overtakes him Thus, what the poem means is that the mind can never possess enlightenment; it can He’ll never give up. If he’d let go the branch and only lose itself within it. When it finally yields itself, then enlightenment is discovered Disappear in the deep pool, everywhere. The whole world would shine Photo credits With dazzling pureness. Clapping of Hands by Niekverlan via Pixabay - Zen Master Hakuin The Moneky is Reaching by WikiArt, Visual Art Encyclopaedia via WikiCommons Public Domain

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p46 47 POETRY-BETWEEN THE VERSES.indd 47 2020/12/23 8:44:14