Buddhist News KONG MENG SAN prayers recitation for blessing to the AMITABHA BUDDHIST PHOR KARK SEE nation and all sentient beings. CENTRE MONASTERY National Day Video Medicine Buddha Puja The Great Compassion will be Repentance Puja holding a Medicine Buddha Puja on every 4th Sunday of the month, 3.30-5.30pm. For more information and registration, please visit https:// conta.cc/2PLD9Zs.

Online Classes

A video was also shared on their Facebook in celebration of National On 8 August 2020, the Englighten- Day and to express gratitude to the ment Day of Avalokiteshvara Bo- Buddha, and Sangha, as dhisattva (19th of 6th lunar month), well as all parents, spiritual com- Kong Meng San Phor Kark See munities, our society and the nation Monastery held a closed-door Great for creating a safe place for us to Compassion Repentance Puja live in. The video reminded us not which was streamed online. Visit to take for granted how we are able their Facebook for recorded video. to learn the Buddha Dharma, at the same time urged us to reflect on National Day Puja the blessings we have. This heart- warming and reflective video can be viewed online at https://youtu. This September marks the last seg- be/5OR2OgIE0bQ. ment of the series: “A Sun to Illumi- nate the Mind, A Moon to Soothe the Heart” by Venerable George Churi- MANDATORY SAFE noff, and “Seven-Point Mind Train- MANAGEMENT ing” by Venerable Sangye Khadro. MEASURES The respective lesson schedule, in- formation and past recorded teach- Also, Kong Meng San Phor Kark Pre-Visit Information Checks ings can be found on Amitabha Bud- See Monastery held a National dhist Centre’s Facebook. Day Puja on 9 August 2020, 8am. Visitors to all Buddhist monas- Led by KMSPKS Venerables, this teries, temples and organisa- For more information on other puja was streamed live, which gave tions are reminded to conduct classes, puja, activities and events, many devotees at home the oppor- please visit pre-visit information checks to http://www.fpmtabc. tunity to participate in the prayers org/. virtually and to seek the blessings of ensure required bookings are the Buddhas and . To done prior to visit and that all BUDDHIST LIBRARY view the recorded video of the puja, mandatory safe management please visit these sites. measures are adhered to. Robes Offering 2020 YouTube: https://bit.ly/2XQrA7z Facebook: https://bit.ly/30LcPoB

TAI PEI BUDDHIST CENTRE

National Day Dharma Assembly

In view of the COVID-19 situation, the Buddhist Library will be sending robe offerings directly to Sri Lanka and offer them to the Sangha on behalf of the participating devotees and sponsors. Do also note that there will be no books offering this year as well. For more information Tai Pei Buddhist Centre held a Dhar- and registration, please visit https:// ma Assembly on 9 August 2020 with buddhlib.org.sg/.

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p32 - News.indd 32 2020/8/18 10:00:11 EVENTS MEDITATION CENTRE ONLINE DHARMA TALKS, CHANTING AND MEDIATION

Kwan Yin Chan Lin Zen Meditation Centre Singapore has launched a series of online Dharma Talks (via Zoom), Chanting and Meditation sessions (via Facebook Live). On 15 August 2020, the theme for the Dharma Talk was “Original Home – Chan Lin Clean Dust”. Similar to the rest of the online Dharma Talks, virtual attendees could also submit questions before and during the Zoom session at https://bit.ly/2S9UVHc.

For more information on schedule and updates, please visit their Facebook page at https://www.facebook.com/kyclzen108.

To view past sessions on Facebook Live, please visit https://www.facebook.com/kyclzen108/live/.

THE WHOLE WORLD IS A SINGLE FLOWER INTERNATIONAL ZEN CONFERENCE WWSF 2020 ONLINE CONFERENCE PROGRAMME

Zen Master Seung Sahn initiated The Whole World Is A Single Flower (WWSF) Conference as a way to bring people from different countries and traditions together in the spirit of unity and harmony. Held in different countries once every three years, the WWSF 2020 will be held online due to the COVID-19 situation.

Jointly organised by The , the WWSF 2020’s lead organiser is Hoeh Beng Buddhist Temple, Kuala Lumpur with co-organiser Shah speakers. For detailed programme and information Alam Buddhist Society and supported by Young Buddhist on moderators and speakers, please visit https:// Association of Malaysia. This online conference will be wwsf2020.my. held over 5 Sundays – 6, 13, 20 and 27 September, with the last on 11 October 2020 – featuring Zen Masters, To register, please visit https://www.kwanumzenonline. teachers, and practitioners as moderators and guest org/wwsf.

Photo credits: Kwan Yin Chan Lin Zen Meditation Singapore via https://www.facebook.com/kyclzen108 accessed on 15 August 2020. WWSF 2020 via https://wwsf2020.my/about/ accessed on 15 August 2020.

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p33 EVENTS.indd 33 2020/8/18 14:43:38 FEATURE 2020 THIS BUDDHIST FILM FESTIVAL FIRST EVER ONLINE EDITION

Thus Have I Seen (THIS) Buddhist Film Festival is a biennial Buddhist event “This year, like everyone, we face an that many Buddhists (and filmgoers) look forward to attending. Based in Singapore, THIS Buddhist Film Festival (THISBFF) was formed in 2009 with unprecedented challenge of adjusting to the aim to share Buddhist teachings through a more contemporary medium the new normal set by the COVID-19 – film. pandemic. During this difficult period, we are very much fortunate to be able to rely on the wisdom and compassion taught within the Buddhist Teachings to guide us. Going online is an ideal move that allows our specially curated films to be accessible to everyone from the safety In light of the COVID-19 situation, the 2020 Edition, to be held from 5-13 September will be the first ever online edition. Amidst the backdrop of an and comfort of their homes. It is also a unprecedented global pandemic, the organiser, Dharma In Action, together new opportunity to partake in a collective with its team of long-time volunteers, sought ways to continue its tradition film viewing experience together with of careful curation of the film line-up. Faced with the constraints brought our loved ones and friends. One exciting about by the crisis, the THISBFF Organising Committee saw an opportunity instead, turning the event online and extending the access to Malaysia1 outcome is we are now able to cross the to reach out to an even wider spectrum of audience, other than those in geographical barrier to share the films Singapore. with our friends in Malaysia for the first time.” said Teo Puay Kim, Chairman of Dharma Themes This 6th edition, unlike previous editions where there were no pre-fixed theme THISBFF 2020 Organising Committee. during film curation, adopted a different position in response to the current world crises. With the overarching universal theme of as a broad Buddhist Masters narrative, 4 compelling themes were chosen – Buddhist Masters, Facing This theme features inspiring Death, Activism in Buddhism and Singapore Shorts – with 8 shortlisted films real-life stories of great Buddhist and out of which, 2 are short films produced by Singaporean filmmakers. Masters, like Master Sheng Yen who took about 20 years to build “We do not seek to simply glorify or promote Buddhism through our selection in Taiwan, of films. Rather, we hope the films will encourage audiences to engage and Guru , an 8th century in personal reflections on the meaning and relevance of the Buddha’s Tibetan Master who shaped culture, Teachings, especially during the challenging environment posed by the landscapes, and an entire spiritual COVID-19 pandemic.” said Cell Lim, THISBFF Festival Programmer. tradition.

1 This event is geo-restricted and only accessible to audience geographically located in Singapore and Malaysia only. For more information, please visit www.thisfilmfest.com.

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p34 35 FEATURE 2020 THIS BUDDHIST FILM FESTIVAL.indd 34 2020/8/18 14:46:18 Facing Death An intimate and unfiltered examination of the last hurdle to overcome in life and death; A Decision, documents the emotional end-of-life struggles of terminally ill patients and the ethical and professional struggles of hospice doctors caring for them; Hope Frozen gives unprecedented access to a Thai Buddhist family who lost their young daughter to cancer and shares how they cope with the pain and the controversies surronding it.

Activism in Buddhism A unique look at Buddhist activists and their advocacy work within the Buddhist community and beyond, Bhikkhuni gives insights to the revolution of reinstating female monastics in Buddhism, and its tremendous struggle while Forest Dharma brings us on a walk down memory lane to recount how a forest monk single-handedly influenced the entire village to protect the hills and forests that they live in, in the spirit of Buddhism and compassion.

Singapore Shorts A platform for Singapore filmmakers to showcase their perspectives on the Buddha’s teachings and culture, while staying true to the Singaporean narrative. A Light In The Darkness retells the true story of a Buddhist monk who stood up to Japanese soldiers during World War II, while Bodhi shares the inner struggles of a mother who has to come to terms with her only son’s decision to become a monk.

THISBFF Dialogue with the Filmmakers For the first time in the festival’s history, all the featured films’ filmmakers will be in attendance at respective post- screening dialogue where the audience will be able to participate in deeper conversations on filmmaking and their works via the THISBFF official Facebook page.

Photo credits: Thus Have I Seen Buddhist Film Festival 2020

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p34 35 FEATURE 2020 THIS BUDDHIST FILM FESTIVAL.indd 35 2020/8/18 10:05:36 SUTRAS AVALOKITESHVARA IN SUTRAS AND IN OUR HEARTS (PART 1)

Avalokiteshvara Bodhisattva is also known as Guan Shih Avalokiteshvara in Our Hearts Yin Pu Sa [观世音菩萨] or more popularly known as the Avalokiteshvara Bodhisattva is loved and venerated Goddess of Mercy. The words ‘Guan Yin’ is a translation throughout the Buddhist world across , from the Sanskrit ‘Avalokiteshvara’; with the ending Theravada and Buddhism with many ‘svara’; ‘sound’, ‘noise’, meaning ‘sound perceiver’ and reasons rooted in the faith, belief and confidence in literally, ‘he who looks down upon sound’ – the cries the Bodhisattva by many, especially in times of need. of sentient beings who need his help1. This etymology Generally, the more commonly derived feminine was further reinforced by the tendency of some Chinese attributes of Guan Shih Yin Pu Sa is known to have translators, notably Kumarajiva2, who used the variant originated from the Sanskrit Avalokiteshvara – her male ‘Guan Shih Yin’ that means ‘literally “he who perceives form, since all representations of Bodhisattva were the world's laments and cries” – wherein ‘lok’ was read masculine. As the Lotus Sutra relates, Guan Shih Yin Pu as simultaneously meaning both ‘to look’ and ‘world’. Sa is, "by manifesting in a variety of forms, travels in the world, conveying the beings to salvation". Synonymous with infinite compassion, kindness, mercy and love; Avalokiteshvara Avalokiteshvara in Sutras Bodhisattva has been depicted in many forms; The Lotus Sutra male, female and at The Lotus Sutra is the first time the Avalokiteshvara times even genderless. is mentioned; Chapter 25 refers to him as Lokesvara But in many Chinese and Southeast Asian culture, Avalokiteshvara Bodhisattva is most commonly depicted as female and throughout history, the veneration Avalokiteshvara, the Bodhisattva of Avalokiteshvara of Compassion at Mount Jiuhua, China Province. Bodhisattva is common and even more so on her holy day(s) that are celebrated thrice a year – birth (2nd lunar month), enlightenment (6th lunar month) and renunciation (9th lunar month).

Exemplifying the Bodhisattva’s Resolve Avalokiteshvara Bodhisattva’s resolve to postpone his own until he has helped all sentient beings to be released from dukkha3 and the samsaric cycle of death and , to achieve liberation exemplifies (Lord God of All Beings) and Lokanatha (Lord and the compassion and selflessness of the Bodhisattva, Protector of All Beings) and ascribes extreme attributes reinforcing the connection with all sentient beings. of divinity to him and is able to assume any forms – a

1 Lokesh Chandra (1984). “The Origin of Avalokitesvara” (PDF). Indologica Taurinenaia. XIII (1985-1986): 189-190. Archived from original PDF on 6 June 2014. 2 Kumarajiva (344 CE- 413 CE) was a Buddhist monk, scholar, philosopher, translator and missionary from the Kingdom of Kucha. He first studied teachings of the Sarvastivadin schools, later studied under Buddhasvamin, and finally became an adherent of Mahayana Buddhism, studying the Madhyamaka doctrine of Nagarjuna. He is also known for the translation of written in Sanskrit to Chinese, and being the Founder of the Sanlun School - Three Treatise School of Mahayana Buddhism. 3 Dukkha can be translated as suffering, unhappiness, pain, un-satisfactoriness orstress. It refers to the fundamental un-satisfactoriness, pain and dis-ease of mundane life.

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p36 37 SUTRAS-AVALOKITESHVARA BODHISATTVA.indd 36 2020/8/18 14:48:00 child, adult, either gender or genderless and even other , each containing a single eye, fan out in a circular beings – whichever best in conveying the message of fashion so as to completely envelop his body. The largest compassion and answer to those who call out to him of the arms, located closer to the body, hold implements (her) in their suffering. It also teaches that by calling on such as a sutra, mirror, water vessel, alms bowl, the name of the Bodhisattva, one can obtain both worldly and willow spray. Inside the Bodhisattva’s elaborate and spiritual benefits. headdress is a tiny figure of Amitabha, the Buddha of the Western Pure Land with whom Avalokiteshvara is The Thousand-handed and Thousand-eyed Sutra closely associated with’4. This sutra also serves as the Also known as the Karandavyuha Sutra, this sutra is a basis for the popular ritual of repentance, Dabei Chan mantrayana sutra which extols the virtues and powers (Ritual of Great Compassion Repentance), created by the Tien Tai Master Siming Zhili 四明知礼 (960-1028), one of the most frequently performed ritual even till today. It also contains the dharani known as Dabei Zhou (Great Compassion Dharani).

The Heart Sutra The Heart Sutra, also known as the Prajnapramitahrdaya is a popular sutra in Mahayana Buddhism, can be translated as The Heart of the Perfection of Wisdom. It encapsulates the highest truth of the sunyata in Mahayana Buddhism though comprising “only” a few paragraphs as compared to other sutras. It is often referred to as a very condensed contemplation manual, with the essence of all the Prajnaparamita Sutras, or an explanation of emptiness in a nutshell. Regardless of the many explanations of what it is, one stands out – it is a sutra that connects our heart with the heart of the great Bodhisattva – the embodiment of the loving-kindness Painting of the Thousand-armed and Thousand-eyed Avalokiteshvara, and compassion of all buddhas. Tang Dynasty (618-907)

of Avalokiteshvara, including the physical “Form is empty; emptiness is form. transformations of the Emptiness is not other than form; appearance, described form also is not other than emptiness. with multiple heads, Likewise, feeling, discrimination, arms, and eyes. It is also compositional factors and consciousness are empty.” particularly notable for TADYATHA OM GATE GATE PARAGATE introducing the mantra, PARASAMGATE BODHI SVAHA ‘Om Mani Padme Hum’

into the sutra tradition. Photo credits: Avalokiteshvara, the Bodhisattva of Compassion by Nat Krausae at Britannica via https://www.britannica.com/topic/Avalokiteshvara. In the above painting Illustrated text of Chapter 25 of the Lotus Sutra by the British Library via of the Thousand-armed https://www.bl.uk/collection-items/chapter-25-of-the-lotus-sutra. ‘Om Mani Padme Hum’ Mantra in different Asian Writing Systems and Thousand-eyed (Karmansin (1828) p1.387 Schriftproben) from the Mechanical Curator collection, released to Flickr Commons by the British Library via Avalokiteshvara, the ‘Om Mani Padme Hum’ Mantra in https://commons.wikimedia.org/w/index.php?curid=38010983. different Asian Writing Systems Bodhisattva is ‘seated Painting of the Thousand-armed and Thousand-eyed Avalokiteshvara, Tang Dynasty (618-907) by The British Museum via facing forward on a lotus pedestal with a resplendent https://mavcor.yale.edu/conversations/object-narratives/thousand-armed- jewelled canopy above him. The “thousand” arms of the and-thousand-eyed-avalokiteshvara.

4 Wang, Michelle C. “Thousand-armed and Thousand-eyed Avalokiteshvara.” Object Narrative. In Conversations: An Online Journal of the Center for the Study of Material and Visual Cultures of Religion (2014). doi:10.223322/con.obj.2014.32

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p36 37 SUTRAS-AVALOKITESHVARA BODHISATTVA.indd 37 2020/8/18 10:11:17 Special PINDAPATA ALMS GATHERING (Part 1) – CHIN KEE THOU –

Pindapata or alms gathering is the practice of collecting alms food as observed by Theravada monks or nuns who have gone forth from ‘home life’ to ‘homelessness’ going from household to household. Many Buddhist countries like Sri Lanka, Thailand and Myanmar still maintain the tradition to go for alms round, while in Indonesia and West Malaysia, monks still go on alms round on a lesser extent, usually within the vicinity of their temple or monastery. However, living in an urbanised city state of Singapore, going Other than pindapata, some temples also hold reg- on alms round can be misconstrued as vagrancy which is deemed unlawful ular dana sessions where devotees can also give when “going about as a gatherer or collector of alms” under Section 27(1)(e) alms after prayer or teaching sessions. of the Miscellaneous Offences (Public Order and Nuisance) Act1. for alms for their daily needs. Some temples, centres and monasteries To clarify, Venerable S. Dhammika in his book, A Guide to Buddhism A to hold the event as a reminder to the Z, differentiates between a beggar who asks or pleads for alms whereas devotees, and one such temple is a monk or nun only present themselves at the door of a potential donor, the Mangala Buddhist Temple stands quietly for a few moments and after receiving something moves on. that holds an annual pindapata He further cites the Mahavastu which says: ‘The wise monk asks for nothing, within its compound organised the noble ones do not hint of their needs. They just stand and let their bowl by the Mangala Vihara Dhamma be seen. This is how the noble ones gather alms. The bowl (patta) in which Fellowship which debuted in 2013, the food is received and later eaten out of, is one of the eight requisites of has held its seventh successive monks and nuns.’ pindapata in 2019,

Local Practice Typically, an invitation is sent by the

Thus, Buddhist establishments in Singapore: temples, monasteries and 1 Miscellaneous Offences (Public Order and centres though provide for the needs of the Sangha, nevertheless, do organise Nuisance) Act, Chapter 184, Singapore Statuses Online via https://sso.agc.gov.sg/Act/MOPO- pindapatato to upkeep the tradition on the practice of monks and nuns going NA1906, accessed on 14 August 2020.

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p38 40 Special PINDAPATA.indd 38 2020/8/18 14:49:38 organising party to brother monks receive food adhering faithfully of other temples, monastery or to the tradition and the lineage of centres. Alms givers would kneel the Buddhas, past, present and along the route with their offerings the future. When the Bodhisatta waited patiently in noble silence Prince became a recluse, Ghatikara for the monks walking in single file Brahma who happened to be an to pass, upon which food stuff and old friend in the lifetime of Buddha requisites would be placed into the Kassapa, heard of him going forth on a noble renunciation offered him alms bowl. Lord Buddha proclaims: “This very practice of receiving alms from one door… to the next had the eight requisites, among them always been our means of livelihood.” (Mahabud- was a bowl with its bag for alms Although many devotees participate dhavamsa) gathering. Lord Buddha proclaims: with a devout heart but many still “My ancestors are the Buddhas, in successive order of the Buddhavamsa do not understand the intrinsic from Dipankara, Kondanna, Mangala down to Kassapa. Beginning with significance and true nature of Dipankara and ending with Kassapa, my preceding elder brethren Buddhas, the event. The enacted gesture is twenty-four in number, and with all the thousands of Buddhas as many as symbolic and to liken it in real life one sands of the Ganges, had always gone to each successive house to receive needs to understand the practice as alms. This very practice of receiving alms from one door to the next had recorded in the Buddhist scriptures. always been our means of livelihood.” (Mahabuddhavamsa)

Monastic practice What is Alms Food? In real life, the monks go for alms Thus, alms food is elucidated as ‘any sort of food or nutriment’ is called round either in solitude or in a ‘alms food’ or ‘pindapata‘ – literally means ‘lump dropping’, because of its group. In a group, they would walk having been dropped (patitatta) into a bhikkhu’s bowl during his alms round in single-file, according to seniority (pindloya). Or alms food (pindapata) is the dropping (pata) of the lumps based on ordination date order or the (pinda); it is the concurrence (sannipata), the collection, of alms (bhikkha) number of vassa. They would walk obtained here and there, is what is meant.” (Vism. I, 89) barefooted into a village and then from house to house, not favouring It is further elaborated as “the dropping (pata) of the lumps (pinda) of material the rich or poor neighbourhoods, substance (amisa) called alms (bhikkha) is “alms food” (pindapata); the falling accepting, but not requesting, what (nipatana) into the bowl of lumps (pinda) given by others, is what it is meant.” is freely dropped into one’s bowl. He gleans that alms food (that of lumps he seeks it by approaching such “Herein, sister, a monk takes food with reflection and judgment, not for sport, not for indulgence, not for personal charm, not for beautifying, but just enough for the support, for the upkeep of body, for its resting unharmed, for assisting the spiritual life.” (AN, IV, 159)

Why Alms Gathering? Alms gathering or pindapata is the practice of collecting alms food, as observed by Theravada Buddhist monks who have gone forth from ‘home life’ to ‘homelessness.’ Any sort of food or nutriment is called ‘alms food’ and many Buddhist temples, monasteries and organ- They go from house to house to isations hold annual organise Pindapata Ceremony where devotees gather give alms.

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p38 40 Special PINDAPATA.indd 39 2020/8/18 10:14:26 and such a family, thus he is called an ‘alms-food [eat]er’ (pindapatika). offerings into the alms bowl. Or his vow is to gather (patitum) the lump (pinda), thus he a ‘lump-gather’ (pindapatin). To ‘gather’ is to wander for. A ‘lump-gather’ (pindapatin) is the When one offers alms mindfully to same as an ‘alms-food-eater’ (pindapatika). Thus, the practice of the alms- the monks, one should reflect thus, food-eater is the ‘alms-food-eater’s practice’. (Vism. II, 5 iii) “He gives what is pure and excellent, allowable drinks and food at the Alms Round and Its Benefits proper time: he gives gifts to fertile Monks mindfully observe noble silence not to engage in talking or chatting fields of , to those who lead the or to endear themselves to the lay followers with the intention of improving spiritual life. He does not feel regret, their intake during alms rounds, not to ask for anything directly except in an having given away many material emergency, not to express thanks for donations received, and to receive things. Those with deep insight without establishing eye contact. “Then again, a monk is content with any would praise the gifts given in this sort of alms food and speaks in praise of such content. For the sake of way. Having thus practised charity with a mind freely and generously, getting alms food he resorts not to what is unseemly and unbecoming. If he one is intelligent and wise, rich in gets not alms food he is not dismayed thereat: and if he does get it he is free faith, will be reborn in a pleasant, from the bond of selfishness, of greed, of craving for it.” [AN, IV, III, 28(2)] unafflicted world.” (AN.8:37)

With pindapata, Buddhist monks need not worry about food and this affords General Siha once asked the Lord: them the time to practise the Dharma. “From householders, the homeless ”Is it possible to see the results of receive these basic necessities of life. Robes to wear and a place to dwell, generosity?” And the Lord said: dispelling the hardships of the seasons.” (It. 8-13) “Yes it is possible to see the result of generosity. The giver, the generous As a Buddhist monk is known in Pali language as ‘bhihkku’ – meaning ‘one one, is liked and dear to many. … who lives on alms’ just like the past, the present or the future alms gathers, Good and wise people follow the living on alms should review himself whether worthy of alms food, like the generous person. … The generous Buddha teaches Sariputta: “… whatever recluses and brahmans in the past person earns a good reputation. have purified their alms food have all done so by repeatedly reviewing thus. … This is the result of generosity. Whatever recluses and brahmans in the future will purify their alms food will Once again, in whatever company also do so by repeatedly reviewing thus. Whatever recluses and brahmans he enters, be it nobles, brahims, in the present are purifying their alms food are all doing so by repeatedly householders or monks, the reviewing thus. Therefore, Sariputta, you should train thus: “We will purify generous enters with confidence our alms food by repeatedly reviewing thus. This is how you, Sariputta, must and without trouble. And finally, train yourself.” (MN.III,297) the giver, the generous person, is reborn in heaven after death. This “What are the benefits of a monk’s observance of his regular alms round? One is a result of generosity that can be thinks of benefitting all beings equally and destroys the faults of enjoyment. seen hereafter.” (AN.III,39) One is not pleased when invited, is not pleased with many words, and does not call on householders. One does not walk hurriedly. Rare as the moon at full, one appears and is appreciated and honoured. One gets a following of good men. This observance is doubt-free.” (Vimuttimagga)

Alms Giving and Its Benefits However, in reality, monks leave the vihara in the morning for their alms round going from household to household. Many alms givers waited patiently

in noble silence anticipating the arrival of the alms gathers kneeled in single Alms givers kneeling in single file along the route file along the route of the monks going from household to household for alms of the monks going for alms gathering would mindfully place the offerings into the alms bowl gathering. As the monks walked pass he or she would mindfully place the as the monks walked past.

Photo credits: During Alms Gathering by Quang Nguyen Vinh, Alms Giving by Washarapol D BinYo Jundang and Organised Alms Collection by Pixabay via Pexels; Door-to-door Alms Gathering and Alms Givers Kneeling by Chin Kee Thou.

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p38 40 Special PINDAPATA.indd 40 2020/8/18 17:46:30 TEACHINGS

There is the case of the person who BEYOND COPING — regardless of whether he does or THE BUDDHA’S TEACHINGS ON AGING, doesn't, get to see the Tathagata, ILLNESS, DEATH, AND SEPARATION regardless of whether he does or doesn't, get to hear the Dhamma (Part 3) and Discipline proclaimed by the – THANISSARO BHIKKHU – Tathagatha — will alight on the lawfulness, the rightness of skillful The Buddha as Doctor, the Dhamma as Medicine mental qualities. There is the case At Devadaha (continued) of the person who will alight on the lawfulness, the rightness of skillful “There are these three types of sick people to be found existing in the mental qualities if he gets to see world. Which three?” the Tathagata and gets to hear the Dhamma and Discipline proclaimed “There is the case of the sick person by the Tathagatha, but not if he who – regardless of whether he doesn't.” does or does not, would not receive amenable food, regardless of "Now, it is because of the person whether he does or does not, would who will alight on the lawfulness, the not receive amenable medicine, rightness of skillful mental qualities regardless of whether he does or does if he gets to see the Tathagata not, would not receive proper nursing and gets to hear the Dhamma – will not recover from that illness. and Discipline proclaimed by the There is the case of the sick person Tathagata – but not if he doesn't – who – regardless of whether he does that the teaching of the Dhamma or does not, would receive amenable has been allowed. And it is because food, regardless of whether he does there is this sort of person that the or does not, would receive amenable other sorts of persons are to be medicine, regardless of whether he does or does not, would receive proper taught the Dhamma as well [on the nursing – will recover from that illness. There is the case of the sick person chance that they may actually turn who will recover from that illness if he receives amenable food, amenable out to need and benefit from the medicine, and proper nursing, but not if he doesn't.” teaching].”

"Now, it is because of the sick person who will recover from that illness if he “These are the three types of receives amenable food, amenable medicine, and proper nursing – but not people, like the three types of sick if he doesn't – that food for the sick has been allowed, medicine for the sick people, to be found existing in the has been allowed, nursing for the sick has been allowed. And it is because world.” there is this sort of sick person that the other sorts of sick persons are to be — AN 3.22 nursed as well [on the chance that they may actually turn out to need and benefit from such nursing].” Then at that moment the Blessed “These are the three types of sick people to be found existing in the world.” One exclaimed,

“In the same way, these three types of people, like the three types of sick ‘Freedom from disease: people, are to be found existing in the world. Which three?” the foremost good fortune. Unbinding: the foremost ease. “There is the case of the person who – regardless of whether he does or The eightfold: the foremost of paths doesn't, get to see the Tathagata, regardless of whether he does or doesn't, going to the get to hear the Dhamma and Discipline proclaimed by the Tathagatha – will Deathless, not alight on the lawfulness, the rightness of skillful mental qualities. Secure.’

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p41 43 TEACHINGS-BEYOND COPING.indd 41 2020/8/18 10:17:05 When this was said, Magandiya the wanderer said to the Blessed One, ‘Freedom from disease: “It’s amazing, Master Gotama. It’s astounding, how this, too, is well-stated the foremost good fortune. by Master Gotama: ‘Freedom from disease: the foremost good fortune. Unbinding: the foremost ease. Unbinding: the foremost ease.’ We have also heard this said by earlier The eightfold: the foremost of paths wanderers in the lineage of our teachers: ‘Freedom from disease: the going to the foremost good fortune. Unbinding: the foremost ease.’ This agrees with Deathless, that.” Secure.’

“But as for what you have heard said by earlier wanderers in the lineage “But now it has gradually become a of your teachers, Magandiya – ‘Freedom from disease: the foremost good verse of run-of-the-mill people.” fortune. Unbinding: the foremost ease’ – which freedom from disease is that, which Unbinding?” “This body, Magandiya, is a disease, a cancer, an arrow, When this was said, Magandiya the wanderer rubbed his own limbs with painful, an affliction. And yet you his hand. “This is that freedom from disease, Master Gotama,” he said. “This is that Unbinding. For I am now free from disease, happy, and nothing say, with reference to this body, afflicts me.” which is a disease, a cancer, an arrow, painful, an affliction: ‘This is

“Magandiya, it’s just as if there were a man blind from birth who couldn’t see that freedom from disease, Master black objects... white... blue... yellow... red... or pink objects; who couldn’t Gotama. This is that Unbinding,’ for see even or uneven places, the stars, the sun, or the moon. He would hear you don't have the noble vision with a man with good eyesight saying, ‘How wonderful, good sirs, is a white which you would know freedom cloth – beautiful, spotless and clean.’ He would go in search of something from disease and see Unbinding.” white. Then another man would fool him with a grimy, oil-stained rag: ‘Here,

my good man, is a white cloth – beautiful, spotless and clean.’ The blind “I'm convinced, Master Gotama, man would take it and put it on. Having put it on, gratified, he would exclaim that you can teach me the Dhamma words of gratification, 'How wonderful, good sirs, is a white cloth – beautiful, in such a way that I would know spotless and clean.’ Now what do you think, Magandiya? When that man freedom from disease, that I would blind from birth took the grimy, oil-stained rag and put it on; and, having put see Unbinding.” it on, gratified, exclaimed words of gratification, ‘How wonderful, good sirs, is a white cloth – beautiful, spotless and clean’: Did he do so knowing and “Magandiya, it’s just as if there seeing, or out of faith in the man with good eyesight?” were a man blind from birth who couldn’t see black objects... white... “Of course he did it not knowing and not seeing, Master Gotama, but out of blue... yellow... red... the sun or the faith in the man with good eyesight.” moon. His friends, companions,

“In the same way, Magandiya, the wanderers of other sects are and relatives would take him to a blind and eyeless. Without knowing freedom from disease, without doctor. The doctor would concoct seeing Unbinding, they still speak this verse: medicine for him, but in spite of the medicine his eyesight would ‘Freedom from disease: the foremost good fortune. not appear or grow clear. What do Unbinding: the foremost ease.’ you think, Magandiya? Would that doctor have nothing but his share “This verse was stated by earlier worthy ones, fully self-awakened: of weariness and disappointment?”

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p41 43 TEACHINGS-BEYOND COPING.indd 42 2020/8/18 10:17:25 “Yes, Master Gotama.” ‘My gosh, how long have I been fooled, cheated, and deceived by that man and his grimy, oil-stained rag! – “Here, my good man, is a white cloth – “In the same way, Magandiya, if I beautiful, spotless, and clean.”’ were to teach you the Dhamma – ‘This is that freedom from disease; this is that Unbinding’ – and you on your part did not know freedom from disease or see Unbinding, that would be wearisome for me; that would be troublesome for me.”

“I'm convinced, Master Gotama, that you can teach me the Dhamma in such a way that I would know freedom from disease, that I would see Unbinding.”

“Magandiya, it’s just as if there were a man blind from birth who couldn’t “In the same way, Magandiya, if I were to teach you the Dhamma – ‘This see black objects... white... blue... is that freedom from Disease; this is that Unbinding' – and you on your yellow... red... the sun or the moon. part were to know that freedom from Disease and see that Unbinding, then Now suppose that a certain man together with the arising of your eyesight you would abandon whatever were to take a grimy, oil-stained passion and delight you felt with regard for the five clinging-aggregates. rag and fool him, saying, ‘Here, And it would occur to you, ‘My gosh, how long have I been fooled, my good man, is a white cloth – cheated, and deceived by this mind! For in clinging, it was just form that I beautiful, spotless and clean.’ The was clinging to... it was just feeling... just perception... just fabrications... blind man would take it and put it just consciousness that I was clinging to. With my clinging as a requisite on. condition, there arises becoming... birth... aging and death... sorrow, lamentation, pains, distresses, and despairs. And thus is the origin of this “Then his friends, companions, entire mass of stress.”’ and relatives would take him to a doctor. The doctor would concoct “I’m convinced, Master Gotama, that you can teach me the Dhamma in medicine for him: purges from such a way that I might rise up from this seat cured of my blindness.” above and purges from below, “In that case, Magandiya, associate with men of integrity. When you ointments and counter-ointments associate with men of integrity, you will hear the true Dhamma. When you and treatments through the nose. hear the true Dhamma, you will practise the Dhamma in accordance with And thanks to the medicine his the Dhamma. When you practice the Dhamma in accordance with the eyesight would appear and grow Dhamma, you will know and see for yourself: 'These things are diseases, clear. Then together with the arising cancers, arrows. And here is where diseases, cancers, and arrows cease of his eyesight, he would abandon without trace. With the cessation of my clinging comes the cessation of whatever passion and delight he becoming. With the cessation of becoming, comes the cessation of birth. felt for that grimy, oil-stained rag. With the cessation of birth, then aging and death, sorrow, lamentation, And he would regard that man as pain, distress, and despair all cease. Such is the cessation of this entire an enemy and no friend at all, and mass of suffering and stress.” think that he deserved to be killed. — MN 75 Credits: Hand with Medication by Anna Shvets, White Rose by Luis Quintero and Streetview by Pixabay via Pexels. “Beyond Coping: The Buddha's Teachings on Aging, Illness, Death, and Separation”, by Thanissaro Bhikkhu. Access to Insight (BCBS Edition), 30 November 2013 via http://www.accesstoinsight.org/lib/study/beyondcoping/medicine.html

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p41 43 TEACHINGS-BEYOND COPING.indd 43 2020/8/18 10:17:42 HYMNS HYMN TO THE BUDDHA THE WORLD TRANSCENDENT – NAGARJUNA –

Homage to Manjushri!

1 I bow to you, the world transcendent, You who’re versed in the gnosis of absence. For the benefit of the world You’ve suffered long with great compassion.

2 That apart from the mere aggregates No sentient being exists, you uphold. Yet, great sage, you continue to remain Perfectly immersed in the welfare of beings.

3 Wise one, you’ve declared to the intelligent ones That aggregates too are comparable To an illusion, a mirage, A city of Gandharva and a dream.

4 Those which originate from a cause, Without that [cause], they do no exist; So why would you not uphold That clearly they’re just like reflections!

5 The [four great] elements are 10 Without being known it’s not an object of knowledge; not perceptible to the eye, Without that there is no consciousness as well. So how can entities be perceptible to the eye? Therefore the knower and the known Clearly rejecting the apprehension of matter itself, Possess no intrinsic reality, you’ve said. You speak of matter in this manner. 11 If the characteristic is different from the characterised, 6 Since without the felt [sensation] there is no feeling; The characterised would exist Feeling itself is devoid of self; without the characteristic; So you uphold that what is felt too You’ve clearly stated [also] that neither exists Is devoid of intrinsic existence. If they’re [conceived of as] non-different.

7 If a word and its reference are not different, 12 Devoid of characteristic and the characterised, [The word] fire would burn one’s mouth; And free from utterances of words, If they’re different there’ll be no comprehension. With your eyes of [perfect] gnosis, This you, the speaker of truth, have stated. You bring tranquillity to the beings.

8 An agent is autonomous and his action too; 13 An existent thing does not arise; This you’ve expressed conventionally. Nor does a non-existent as well, nor does both; You uphold that they’re established Neither from itself nor from another, Only in terms of mutual dependence. Nor from both; how can there be arising?

9 There exists no agent, no subject too; 14 It’s logical for an existent to endure; No merit [exists], they arise through dependence. Not so for [such a thing] to disintegrate. “Though dependently arisen they’re unborn”; Since it’s logical for a non-existent not to endure, So you’ve proclaimed, O master of words. It cannot come to disintegrate.

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p44 45 HYMNS HYMN TO THE BUDDHA.indd 44 2020/8/18 10:20:20 15 First of all, it’s illogical for an effect to emerge 21 Since you teach the ambrosia of emptiness From a cause that is itself destructed; To help abandon all conceptualisations, [It] does not [arise] from an undestructed [too]. He who clings to this [i.e. emptiness]. You accept a dream-like arising. This you’ve strongly condemned.

16 The emergence of effects from a cause 22 Since they’re inert, dependent, empty, Through destruction or non-destruction, Like an illusion, and arisen out of conditions, This origination is like the occurrence of an illusion; You’ve made it familiar [to the world] You taught that everything is likewise as well. That all phenomena lack reality.

17 Therefore you fully understood 23 There is nothing that you’ve brought forth; This world to have emerged from ideation, There is nothing that you have negated; And even when emerging, you’ve declared, You’ve comprehended that suchness, “There is no arising and no disintegration.” As it was before, so it is afterwards.

18 In permanence, there is no samsara; 24 Without entering the meditation In , too there is no samsara. As shown by the Noble Ones You, supreme among those who’ve realised suchness, Can consciousness ever become signless? You’ve declared samsara to be like a dream. 25 Without entering signlessness 19 Dialectians assert that suffering is created by itself; There is no liberation, you’ve declared; Created by another, by both self and another, So you presented this [signlessness] Or that they have no cause [at all]. In its entirety in the Great Vehicle [sutras]. You’ve stated it to be dependent origination. 26 By praising you, a vessel worthy of praise, 20 That which originates through dependence, Whatever merits I may have obtained, This you maintain to be empty; Through this may all beings without exception That no independent entity exists, Become free from the bondage to signs You, the peerless, [proclaimed] in a lion’s roar.

Hymn to The Buddha l Sanskrit Title: Lokatistava l Tibetan Title: ‘jig rten las ‘das par bstod pa English translation. Thupten Jinpa, 2007 l Credits: https://www.tibetanclassics.org/html-assets/WorldTranscendentHym.pdf Photos: Stars by Guillaume Meurice and Galaxy by Miriam via Pexels

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p44 45 HYMNS HYMN TO THE BUDDHA.indd 45 2020/8/18 10:20:35 Poetry BETWEEN THE VERSES VENERATION OF THE BUDDHA AND THE DHARMA (PART 1) – PEMA RINCHEN –

The word, ‘Dharma’, also known This term is often used to encompass everything that was taught by the as ‘fa’ ［法］is a Sanskrit word Buddha (or recorded as part of the teaching given by him). Historically, with multiple meanings but most works related to the Buddha Dharma include the initial oral transmission commonly translated and referred of part of Buddhavacana (Buddha Speech) that later evolved to the written in English as ‘law, doctrine, form such as traditional scriptures; the Dhammapada or Buddhist poetry teaching, truth, duty, natural law, that is attributed to the Buddha himself and those in the sutras. good qualities’. These though convey elements of its original Thus, it is not uncommon to hear and see works related to not just teaching Sanskrit meaning, still lack the the Buddha Dharma but also creations by artists, writers, poets, sculptors range of meanings and nuances expressing their feelings of awe, inspiration and belief in the Buddha. An as no one single English words can example is the Gandhara scroll, also called the Bahubuddha Sutra or The fully capture its essence. Many Buddhas Sutra, a likely identification made by Richard Salomon from the University of Washington, one of the world’s leading experts on Also, etymologically, ‘Dharma’ Ghandharan Buddhism and the Ghandhari language. is related to the Sanskrit root ‘dhr’ which means ‘to bear, hold, sustain, support2’. This, can also mean to sustain the universal law, righteousness, social duties, good qualities, or subtle phenomena that are the constituent elements of all existence. As much as these connotations may seem different, they are in fact ‘conceptually Close-up of the scroll, now digitised. Asian Division ·Photo: Holly Krueger interconnected: the Buddha’s teachings express the true nature The text is in Gandhari, a language derived from Sanskrit, and the of reality; lead to development script used is called Kharoshthi. According to the Library of Congress, of good qualities; and accurately “Scholars have informally called this scroll the Bahubuddha Sutra, or The represent the constituent elements Many Buddhas Sutra, because it resembles a text with a similar name in of the universe, how they operate, Sanskrit. The scroll discusses the lives of 15 buddhas. The text is narrated and how they affect the religious by Shakyamuni Buddha, who gives very short biographies of 13 buddhas life’. who came before him, followed by his birth and emergence as Shakyamuni Buddha, and ending with the prediction of the future buddha, Maitreya. The Buddha Dharma The biographies contain other information, such as how long each buddha In Buddhist literature, ‘Buddha lived, how each predicted the eventual appearance of Shakyamuni Buddha, Dharma’ refers to ‘fo fa’ ［佛法］- what social class the buddha was born into, and how long his teachings Buddhist teachings and practice. endured.” (Library of Congress2)

1 John Powers, Dharma, Oxford Bibliographies, https://www.oxfordbibliographies.com/view/document/obo-9780195393521/obo-9780195393521-0059.xml 2 Jonathan Loar, New online! The Gandhara Scroll, a rare 2,000-Year-Old Text of Early Buddhism (Original post on the 4 Corners of the World blog), Library of Congress Blog, https://blogs.loc.gov/loc/2019/07/now-online-the-gandhara-scroll-a-rare-2000-year-old-text-of-early-buddhism/ accessed on 13 August 2020.

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p46 47 Poetry BETWEEN THE VERSES.indd 46 2020/8/18 10:26:05 Veneration in Different Forms Be it in ink and brush, oil and canvas, stone and bronze, marble etc…, people have for centuries used different forms and mediums to articulate their praise and veneration of the Buddha, the Dharma, the Sangha, Bodhisattvas and meditational deities3.

These are inspired not only by the Buddha’s achievement; enlightenment but also his physical form, personality and character. In Venerable S. Dhammika’s Matrceta’s Hymn to The Buddha – An English Rendering of The Satapancasatka4, he wrote, ‘The joyful faith and appreciation that is evoked on recollecting the Buddha’s personality and singing his praise give such people the strength they need to walk the Path. For them, the Dharma comes alive through the life and example of the Buddha’.

In the book, he focused on the works of poet Matrceta, whom was born in India in about the first century A.D., and wrote a dozen works, some of such beauty that he came to be regarded as one of India’s greatest poets though little historical information is available. Today, Matrceta’s name is synonymous with his greatest work, The Satapancasatka, which literally means ‘Hymn in a Hundred and Fifty Verses’ where in fact, there are actually a hundred and fifty-two verses (in some versions, a hundred and fifty-three verses). I-Tsing, the Chinese pilgrim who trav- elled through India in the seventh cen- tury A.D., says of Matrceta’s poems: Hymns The stylistics of the hymn is free from elaborate embellishments, conceits or “These charming compositions are equal layered compounds – simple and direct5. This is especially so for the original in beauty to the heavenly flowers and the hymns in Sanskrit where there is beauty and meaning in the simplicity high principles which they contain rival and sincerity. And for Matrceta, the verses use accessible language, with in dignity the lofty peaks of a mountain. strong echoes from different types of Buddhist literature, and transmit a Consequently, in India all who compose sense of great devotion all the more highlighted by the poet's restrained hymns imitate his style, considering him the father of literature. Even men like and measured diction: Bodhisattvas Asanga and Vasubandhu admire him greatly. Throughout India, samyaksaṃbodhibījasya Seed of perfect awakening everyone who becomes a monk is taught cittaratnasya tasya te gem of your mind: tvam eva vīra sārajño you, hero, know its essence, Matrcetra’s two hymns as soon as they dūre tasyetaro janaḥ others - are far. can recite the five and ten precepts.”

Buddhist praises often have didactic purposes; brief form the fundamental theories, some of them (like Nagarjuna’s Catuhstava or for example, ‘the conditionedness, Four Hymns) expound philosophical ideas of the dependence on another, the specific schools, while praises of Bodhisattvas composedness, the impermanence, and meditational often facilitate the in a word – the contingency is the learning and acquisition of knowledge of the true nature, the true form of being listeners or practitioners – familiarity with of the empirical reality. The words important features that become the focus ‘svabhavasunyata (absence of an of recollection and or formal meditative own being) and pratityasamupada contemplation. (orgination in dependence) indicate this true nature of the empirical Golden statue of Nagarjuna at Nagarjuna (c.150- c.250 C.E.) is widely reality.’ Samye Ling Monastery, considered one of the most important Buddhist Scotland by Duncan Green via philosophers. Along with his disciple Aryadeva, 3 J.S.Pandey, ed. “Bauddhastotrasaṁgraha.” Creative Commons Delhi: Motilal Banarsidass, 1994. he is considered the founder of the Madhyamaka 4 Venerable S. Dhammika, Matrceta’s Hymn to school of Mahayana Buddhism. And in the Four Hymns, one can find The Buddha – An English Rendering of the expressed fundamental doctrine6 of the Madhyamaka school, in a very Satapancasatka, The Wheel Publication No. 360/361. 5 D.R. Shackleton-Bailey, The Satapancasatka of sarvaṃ ca yujyate tasya śūnyatā yasya yujyate Matrceta, Cambridge, 1951. sarvaṃ na yujyate tasya śūnyaṃ yasya na yujyate 6 Fernando Tola and Carmen Dragonetti, Nagarjuna’s Catustava from http://lirs.ru/do/ All is possible when emptiness is possible. sutra/Nagarjuna%27s_Catustava.Tola, Nothing is possible when emptiness is impossible. Dragonetti.JIPh_13_1.1985.pdf accessed on 13 August 2020.

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p46 47 Poetry BETWEEN THE VERSES.indd 47 2020/8/18 10:40:10