DOCSLIB.ORG

Ges1005 Everyday​ ​Life​ ​Of​ ​Chinese Singaporeans:​ ​Past​ ​And​ ​Present

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Ges1005 Everyday​ ​Life​ ​Of​ ​Chinese Singaporeans:​ ​Past​ ​And​ ​Present GES1005 EVERYDAY LIFE OF CHINESE ​ ​ ​ ​ ​ ​ SINGAPOREANS: PAST AND PRESENT ​ ​ ​ ​ ​ ​ TEMPLE VISIT GROUP ESSAY ​ ​ ​ ​ ​ ​ POH ERN SHIH (报恩寺) ​ ​ ​ ​ ​ ​ APP PROFILE ID: 179 ​ ​ ​ ​ ​ ​ TUTORIAL GROUP D3 ​ ​ ​ ​ CHOO SHI YUN CLAUDIA ​ ​ ​ ​ ​ ​ ​ ​ PEH CHING HUI TIMOTHY ​ ​ ​ ​ ​ ​ ​ ​ LEE JIA MIN, CHARMAINE ​ ​ ​ ​ ​ ​ ​ 1. Introduction Our group visited Poh Ern Shih Temple (报恩寺), situated at 9 Chwee Chian Road, Singapore 117488. It is currently managed by the grandson of the founder, Mr Lee Boon Siong and his wife, Mdm Connie Lee Khai Lai. The temple opens daily from 6am to 6pm and is a 10 minutes walk away from CC26 Pasir Panjang MRT station. Visitors, regardless of race or religion, can contact the temple at 6474 3926 or visit their website, http://www.pohernshih.info, ​ ​ to know more about their monthly activities and events. It does not have any connections with any other temples, and is currently self-supported by volunteers and two part-time employees. There is no specific dialect associated with the temple and no membership system as well. An interview with Mdm Lee, allowed us to gain insights of the history of the temple, which will be addressed in this report. ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ 1.1. Background of Poh Ern Shih ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ The temple was established in 11 April 1952 by Mr Lee Choon Seng to commemorate the lives lost during the Japanese Occupation, including the fallen invaders, allied forces and innocent victims, as well as to express his gratitude towards surviving from an ambush in 1942 (See Appendix B). It has not shifted from its current location for the past 65 years, originating as a small single storey temple on the steep Chwee Chian Hill (Figure 25). The temple has always been under the supervision of the Lee family throughout the years, passing down from the founder to his third and fourth son before Mr Lee Boon Siong, currently 78 years old, took over. The temple has been registered as a charity organisation by the founder in the 1950s and has since been sustaining on the contributions of family members and devotees. Over the years, Poh Ern Shih has been also involved in several notable milestones, such as hosting Venerable Sumangalo in December 1959, the first Caucasian abbot of a Buddhist temple in Singapore. Together with Miss Pitt Chin Hui, a female Buddhist pioneer, the duo were able to spread Buddhist teachings to English speaking communities, through the combined effort of translating the Ksitigarbha Bodhisattva Sutra from Chinese to English. ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ The property is holding onto a freehold lease and is not expected to shift to another location in the near future due to its unique geographical location, allowing the view of both the sea and the hills nearby (Figure 24). Together with the devotees, the staffs contribute back to the temple out of goodwill as they believe that the good merit accumulated over time will allow them to lead a better afterlife, contrary to monetary assets that only stay in the current world. ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ 1.2. Transformation of Poh Ern Shih ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ Over the years, retaining walls had been built around the temple’s premises, otherwise the temple would be forced to leave its current location. In 1996, reconstruction plans for the old temple were initiated by Mr Lee Boon Siong, a passionate environmentalist who firmly believes in the Buddha’s teaching of conserving our environment. He pushed for the idea of using green technology in the new temple building. The planning continued for 6 years with repeated rejections by the URA before finally gaining approval. In 2005, the old temple was officially torn down for reconstruction and was reopened on 11 April 2011, coinciding with the date of the opening of the original temple on 11 April 1952 (Figure 27). Modernised infrastructure were to appeal to the younger generation as well as to accommodate to the devotees. New features of the temple included the 6-storeys office wing, 7-storeys pagoda, main Ksitigarbha prayer hall and 108 Dharma prayer wheels. Poh Ern Shih is also Singapore’s first eco friendly temple. In an effort to be environmentally friendly, no air-conditioning is used in the temple premises. An example would be the main prayer hall which cools itself by allowing hot air to rise and escape through the vent in the ceiling (Figure 18). Since 2009, the self-sufficient temple has generated its own electricity for lighting and heating by converting solar, kinetic, and hydraulic energy to electricity. ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ 1.2.1 Green Technologies ​ ​ ​ ​ The temple has a variety of solar panels within the premises, on the pagoda (Figure 22(a)) and the tiled roof (Figure 22(b)). Different types of solar panels were used to account for different intensities of sunlight. Other than solar panels, the temple also has wind turbines that harness breezes from the sea, and the generated power is used to charge electric wheelchairs for the elderly. Hydroelectric generators were installed on the hollows of temple beams. When rainwater passes through from the highest floor, it generates electricity. Water storage tanks (Figure 23) were installed to collect and reuse rainwater, using pipes installed within the temple. Purified water will be bottled and blessed to become holy water for the devotees, whereas unpurified rainwater is used for washing and cleaning of the temple, as well as to irrigate plants. Tap water is rarely used in the temple, as even for washing of dishes, tap water is only used at the third stage of washing - to rinse off the soap on dishes. Even then, the used water is accumulated for the removal of scrap food left on the dishes. ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ 1.2.2 Elderly Friendly ​ ​ ​ ​ As there are many elderly devotees, the temple has wheelchair-accessible facilities, gentle slope extending from the gates to the upper levels (Figure 5) to allow elderly to go up without much difficulties. There are also “Call-for-help” buttons and dual-lock systems installed inside toilet cubicles in case of emergencies. ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ 1.2.3 108 Dharma Wheels ​ ​ ​ ​ ​ ​ There are 108 Dharma Wheels along the slope to upper levels (Figure 6). The Dharma Wheels follow the teaching of Tibetan cultures whereby one turn of the wheel equates to reciting a complete sutra. When people go up the slope, they will turn the Dharma Wheels to protect the temple and to help “recite the sutra”, praying for their loved ones. ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ 1.2.4 100 Gold-plated Gautama Buddha Statues ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ There are 100 gold-plated Gautama Buddha statues opposite the Dharma Wheels (Figure 7). A spiritual master had once visited the temple for an event and brought the statues along with him. After the event, he randomly appointed 100 worshippers to pay and bring the statues home. However, not everyone was willing to do so because they were not informed beforehand. Hence, Mr Lee Choon Seng decided to pay for all 100 statues and kept them within the temple. In addition, the statues were gold-plated and a wall was built at the side of the temple to place all the statues. ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ 2. Temple Layout ​ ​ The completed temple comprises of 7 storeys. The first storey is the temple hall (Figure 12), linked to the kitchen. The dining hall (五观堂) is located on the 2nd storey, which is occasionally converted to a sleeping area during events. The 3rd storey houses the main prayer hall (Figure 16), used for rituals and events. Levels 4 to 6 are dormitories for nuns to reside in before they embark on the next phase in their journey, while the roof level provides visitors with an aerial view of the temple’s surroundings. ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ 2.1. Temple Courtyard, Entrance and Hall ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ A prominent statue of Ksitigarbha Bodhisattva wearing a 毗卢帽, which is bought by Mr Lee Boon Siong, can be seen once we enter the temple hall (Figure 13). There are also 200 miniature statues of the Goddess of Mercy placed on the wall behind, to signify the support provided to the Bodhisattva. On the left of the temple courtyard, there is a small altar (十方无主孤魂) (Figure 4) to pray to, for lost spirits to enter the temple if they are afraid to do so without permission. 2.2. Main Prayer Hall ​ ​ ​ ​ ​ ​ The main prayer hall is normally used for events. A white jade statue of the Ksitigarbha Bodhisattva, bought by Mr Lee Choon Seng, can be seen at the front of the hall (Figure 19). We were told that the Ksitigarbha Bodhisattva was not wearing the Pi Lu hat to embody his human form, compared to the temple hall statue symbolising its Bodhisattva form. There are also lights placed behind the Ksitigarbha Bodhisattva which is said to signify light and brightness. ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ 2.3. Ancestral Hall ​ ​ ​ ​ The ancestral hall is located at the back of the temple, on the second level (Figure 8). ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ 3. Gods 3.1. Main God ​ ​ ​ ​ We were told that in Buddhist temples, there is no main god that devotees pray to. Instead, devotees worship the Buddha and the Bodhisattvas. The main Bodhisattva in the temple is Ksitigarbha Bodhisattva (地藏王菩薩). Mdm Lee said that the founder chose this Bodhisattva not only for his role of relieving the sufferings of the deceased during the Second World War, but also because of the emphasis on filial piety and family behind his teachings. He is believed to have taken numerous forms throughout different eras to experience the life of others, and to provide assistance along the way to others in need. ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ 3.2. Secondary Gods ​ ​ ​ ​ Together with Ksitigarbha Bodhisattva, Guan Yu is placed on the left, while Bodhisattva Skanda (韋馱菩薩) is placed on the right. The Manjushri Bodhisattva (文殊菩薩) is placed in front of Ksitigarbha Bodhisattva. Despite being widely recognised as a Taoist Deity, Guan Yu is also known in the Buddhist teachings as Bodhisattva Sangharama or 伽藍菩薩, in charge of fortune and money.
Load more

Recommended publications
  • To Be Wise and Kind
    To be wise and kind: a Buddhist community engagement with Victorian state primary schools A thesis submitted in total fulfillment of the requirements for the degree of Doctor of Philosophy by Sue Erica Smith School of Education Faculty of Arts, Education and Human Development Victoria University March 2010 Doctor of Philosophy Declaration I, Sue Erica Smith, declare that the PhD thesis entitled To be wise and kind: a Buddhist community engagement with Victorian state primary schools is no more that 100,000 words in length including quotes and exclusive of tables, figures, appendices, bibliography, references and footnotes. This thesis contains no material that has been submitted previously, in whole or in part, for the award of any other academic degree or diploma. Except where otherwise indicated, this thesis is my own work. Signature Date Acknowledgements This study would not have arisen without the love, support, inspiration and guidance from many people to whom I wish to express my deepest gratitude: x my Dharma teachers Lama Thubten Yeshe, Zasep Rinpoche, Traleg Rinpoche and Geshe Doga especially, who show by their examples the wondrous capacity of what we all can be, x my parents Ron and Betty Smith, who have not always understood what I have been doing, but have unfailingly supported and encouraged me to pursue my education, x my principal supervisor Professor Maureen Ryan and my co-supervisor Dr Merryn Davies for their skilful guidance, x my critical friends Ven. Chonyi Dr Diana Taylor and Dr Saman Fernando on points of Dharma/
    [Show full text]
  • Macphillamy,Roar of the Tigress
    Roar of the Tigress Roar of the Tigress The Oral Teachings of Rev. Master Jiyu-Kennett: Western Woman and Zen Master VOLUME I An Introduction to Zen: Religious Practice for Everyday Life Edited and with an Introduction by Rev. Daizui MacPhillamy SHASTA ABBEY PRESS, MOUNT SHASTA, CALIFORNIA First Edition—2000 © 2000 Order of Buddhist Contemplatives All rights reserved. No part of this book may be reproduced in any form except for brief excerpts for purposes of review without written permission from the Order of Buddhist Contemplatives, 3724 Summit Drive, Mt. Shasta, California 96067-9102; (530) 926-4208. Frontispiece: Rev. Master Jiyu-Kennett during an interview for the Record Searchlight newspaper. This photograph first appeared along with an article about her in the Redding Record Searchlight on December 28, 1983. Reprinted with permission of the Record Searchlight. The drawings on page 63 are by Shaun Williams. They were first published in “The Next Step: Advice on continuing your practice, 1997” and are reprinted with permission of Shaun Williams. The photograph of Vimalakirti and his wife on page 193 is reprinted with permission of the National Palace Museum, Taipei, Taiwan, Republic of China. The photograph of ringing the great bell on page 268 first appeared in the fourth edition of Zen is Eternal Life and the photograph of Rev. Master Jiyu with her master, the Very Reverend Keido Chisan Koho Zenji, on page 274 first appeared in the first edition of Zen is Eternal Life. They are reprinted with permission of Shasta Abbey. Printed in the United States of America. isbn: 0-930066-21-9 Library of Congress Control Number: 00-131505 Dedicated in grateful memory to Rev.
    [Show full text]
  • 1 Chapter 1 Introduction As a Chinese Buddhist in Malaysia, I Have Been
    Chapter 1 Introduction As a Chinese Buddhist in Malaysia, I have been unconsciously entangled in a historical process of the making of modern Buddhism. There was a Chinese temple beside my house in Penang, Malaysia. The main deity was likely a deified imperial court officer, though no historical record documented his origin. A mosque serenely resided along the main street approximately 50 meters from my house. At the end of the street was a Hindu temple decorated with colorful statues. Less than five minutes’ walk from my house was a Buddhist association in a two-storey terrace. During my childhood, the Chinese temple was a playground. My friends and I respected the deities worshipped there but sometimes innocently stole sweets and fruits donated by worshippers as offerings. Each year, three major religious events were organized by the temple committee: the end of the first lunar month marked the spring celebration of a deity in the temple; the seventh lunar month was the Hungry Ghost Festival; and the eighth month honored, She Fu Da Ren, the temple deity’s birthday. The temple was busy throughout the year. Neighbors gathered there to chat about national politics and local gossip. The traditional Chinese temple was thus deeply rooted in the community. In terms of religious intimacy with different nearby temples, the Chinese temple ranked first, followed by the Hindu temple and finally, the mosque, which had a psychological distant demarcated by racial boundaries. I accompanied my mother several times to the Hindu temple. Once, I asked her why she prayed to a Hindu deity.
    [Show full text]
  • Buddhist Churches of America Records LSC.2364
    http://oac.cdlib.org/findaid/ark:/13030/c8v412d7 No online items Finding aid for the Buddhist Churches of America Records LSC.2364 Finding aid prepared by Lauren Zuchowski (Japanese American National Museum), 2016; Matthew Hayes, Krystell Jimenez, Alejandro Adame, and Tess Livesley-O'Neill, 2019-2020. UCLA Library Special Collections Online finding aid last updated 2020 November 30. Room A1713, Charles E. Young Research Library Box 951575 Los Angeles, CA 90095-1575 [email protected] URL: https://www.library.ucla.edu/special-collections Finding aid for the Buddhist Churches LSC.2364 1 of America Records LSC.2364 Contributing Institution: UCLA Library Special Collections Title: Buddhist Churches of America records Creator: Buddhist Churches of America Identifier/Call Number: LSC.2364 Physical Description: 435 Linear Feet (291 record cartons, 124 document boxes, 61 flat boxes and panorama folders) Date (inclusive): 1832-2016 Abstract: The Buddhist Churches of America (BCA) is a national organization of the Jōdo Shinshū Hongwanji sect in the continental United States. Formerly known as the Buddhist Mission of North America (BMNA), the BCA is the largest Japanese American Buddhist organization and is currently headquartered in San Francisco, California. The collection includes correspondence between headquarters in the United States, Jōdo Shinshū Hongwanji Headquarters in Kyoto, Japan, and individual temples, as well as meeting minutes and conference materials, education-related records, publications, financial records, and audiovisual materials in a wide variety of formats. Portions of the collection stored off-site. Advance notice is required for access to the collection. All requests to access special collections materials must be made in advance using the request button located on this page.
    [Show full text]
  • Ajahn Brahmavamso on the Occasion of His 60Th Birthday for FREE DISTRIBUTION
    Emptiness and Stillness A tribute to Venerable Ajahn Brahmavamso on the occasion of his 60th birthday FOR FREE DISTRIBUTION This publication has been sponsored for free distribution. © 2011 The Buddhist Society of Western Australia (Inc.) www.bswa.org The Buddhist Society of Western Australia (Inc.) 18-20 Nanson Way Nollamara WA 6061 Australia www.bswa.org Permission to copy, reprint and distribute this publication is hereby given provided it is for free distribution and no changes are made to content or layout. Reproduction in any way for commercial gain is prohibited. This copyright notice should be read in conjunction with the acknowledgements on page 108. All commercial rights reserved. Printed in Australia by Daniels Printing Craftsmen, Western Australia. Design by Edwin Fong Integrity Graphic Design and Marketing Emptiness and Stillness Contents Editor’s Note .................................................................................... iv Happiness and Energy: The Life of Ajahn Brahm ................................1 Ajahn the Builder ....................................................................... 24 Decades of Friendship in the Dhamma ........................................ 30 Dhamma Teachings ......................................................................... 33 The Meaning of Life: Achieving Peace of Mind ............................ 34 The Simile of the Driverless Bus ................................................... 39 Bodhinyana Connections ...............................................................
    [Show full text]
  • R677 202007 Growing the Bodhi by Piya
    Revisioning Buddhism ©Piya Tan, 2020 Growing the Bodhi Buddhism in our own homes and heart [Previously published as fb191116 piya] Buddhism may be said to be the fastest growing religion in the world: it certainly is in Australia. But then, we can question what is meant by “growth.” We can say that growth means that the Buddha Dhamma has taken root in our country and culture as it has done in Sri Lanka, Myanmar, Thailand, and SE Asia generally. Good as that may be, we can see today very few Sinhala monks actually keep to the Vinaya; some of their monks openly teach intolerance and violence against other religions, and many of them are gainfully employed as lecturers, own extensive properties etc. In Myanmar, too, we see some upheavals of religious intolerance, but all seems controlled for the moment. The Thai Buddhist sangha has been troubled by scandals of sex, drugs, violence and cults, and the monsters of these problems are just lurking and growing in the shadows. Lost Buddhism Buddhism was lost in Khmer (Cambodia) and Laos, but is making a slow comeback there. It is very weak in Laos. Some years back, during Vesak, I was told by a visitor to Cambodia, that most monks there did not even know what it was! In short, we cannot assume the presence of Buddhism in Sri Lanka and SE Asia is always a given. Buddhism was very strong in China, Korea, Japan, Mongolia and Tibet, but now they are no more. This is the Ozymandias reality. Buddhism also disappeared from India, but not Jainism.
    [Show full text]
  • Diaries 1963 January 9, 1963 the Judith
    Diaries 1963 January 9, 1963 The Judith Tyberg Story. On December 31, around 3 P.M., I reached the Ashram in Holly- wood, feeling that my whole trip south had been in vain. I was blessed by David, the grandson of Pir-o-Murshid, walking out the door as I entered. He is a beautiful boy, and I was able to give him a blessing before Clare, his mother, came. I don’t think she would have liked it—and I know she would not have understood. It is not necessary for her to become other than what she wishes to become, or even for the boy to go on the spiritual path. But the fact is, that David has been placed in the care of Judith, and that is something. I was able to tell Judith what I do not tell others. Secrecy is not a vow imposed by God or Teachers. Secrecy is an enforced condition by the uninitiated, who insist that the Gnostics behave in certain manners, and whenever a Gnostic breaks this mob-rule, he is in trouble. Judith went so far as to say that her meditation room was inhabited by Masters and Saints, and she wanted me to go in there, which I wanted anyhow. In five minutes, I was given an “initiation” which she explained later has to do with the Third Eye. From my point of view, this place is a real Ashram, and will have to be treated very delicately. The Gina Cerminara Story. The “luck” changed immediately. I received a phone call from Thea’s friend Knute, and then Gina began to call regularly.
    [Show full text]
  • LỊCH SỬ PHẬT GIÁO ÚC ĐẠI LỢI (History of Buddhism in Australia) Nguyên Tác: Paul Croucher Việt Dịch: Tỳ Kheo Thích Nguyên Tạng
    1 LỊCH SỬ PHẬT GIÁO ÚC ĐẠI LỢI (History of Buddhism in Australia) Nguyên tác: Paul Croucher Việt dịch: Tỳ Kheo Thích Nguyên Tạng 2 Mục Lục Lời người dịch. TT Thích Nguyên Tạng Lời giới thiệu. HT Thích Huyền Tôn Lời giới thiệu. HT Thích Như Ðiển Lời giới thiệu. TT Khantipalo Thera Chương 1: Những chiếc bình trống Chương 2: Cứ như là từ một xứ khác: 1910-1952 Chương 3: Lối thoát độc nhất: 1952-1956 Chương 4: Trồng sen trên tảng đá: 1956-1971 Chương 5: Những Người Đánh Trống Pháp 1971-1975 Chương 6: Bờ bên kia: 1975-1988 Phụ lục: - Phật Giáo tại Úc - Đại Hội Khoáng Đại Kỳ IV... - Tu Viện Quảng Đức trên đất Úc - Đôi nét về tác giả và dịch giả 3 Lời thưa của người dịch TT Thích Nguyên Tạng Đây là cuốn sách đầu tiên ghi lại lịch sử Phật Giáo ở Úc Châu và ảnh hưởng của Phật Giáo đối với đời sống văn hóa và tâm linh của người Úc. Cuốn sách này theo dõi quá trình hình thành của Phật Giáo từ giai đoạn sơ khai vào thế kỷ 19, đến khi những Hội Phật Giáo đầu tiên được thành lập vào đầu thập niên năm mươi của thế kỷ 20;các phong trào học Phật của người Úc và sau đó là những người tị nạn đến từ châu Á. Giống như một bức tranh lịch sử, không chỉ nói về những người Phật tử bình thường tại xứ sở Nam Bán Cầu này, cuốn sách đã hấp dẫn hơn với những nhân vật lập dị, những kẻ giả danh, những người nổi tiếng và các bậc thánh thiện.
    [Show full text]
  • Chinese Buddhist Revitalization in Malaysia
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by ScholarBank@NUS THE MAKING OF MODERN BUDDHISM: CHINESE BUDDHIST REVITALIZATION IN MALAYSIA TAN LEE OOI (B. Sc. (Hons), M.A. USM A THESIS SUBMITTED FOR THE DEGREE OF DOCTOR OF PHILOSOPHY DEPARTMENT OF SOUTHEAST ASIAN STUDIES NATIONAL UNIVERSITY OF SINGAPORE 2013 DECLARATION I hereby declare that this thesis is my original work and it has been written by me in its entirety. I have duly acknowledged all the sources of information which have been used in the thesis. This thesis has also not been submitted for any degree in any university previously. TAN LEE OOI 25 July 2013 ii Acknowledgements This thesis was completed with the financial support and other resources of the Asia Research Institute PhD Scholarship and the Department of Southeast Asian Studies, National University of Singapore. I am thankful to my supervisor, Dr. Irving Johnson, whom I believe will become a great educator in the future, for his patience in providing critical commentary and correcting grammatical errors in my drafts. I also appreciate my PhD committee members, who tested me during the Qualifying Exam and thus helped me to consider new scopes and directions for my research. Without various conferences, workshops, seminars, and lectures sponsored by the Asia Research Institute that attracted leading scholars on Chinese religions such as Kenneth Dean, David Palmer, Julia Huang, and Mayfair Yang, I would not have been able to strengthen my thesis. Without registration, I attended a module on religion and secularism offered by Prof.
    [Show full text]
  • Ekoji Library Catalogues
    Ekoji Library YEAR Dewey LC Classification Shelves Title Author Translator/Editor Publisher Published ISBN/LCCN Subjects Pages copies Ecopy Class No. BQ9289 .Y8213 1. Tripitaka. 2. Koans--Early 1998 5C The Blue Cliff Record (BDK Tripitaka Series 75) Ch'ung-shien Thomas Cleary Numata Center 1998 0-9625618-8-6 Works to 1800 xv,453 1 294.3/927 The Biography of the Tripitaka Master of the Great (approx 596-664). 3. Buddhist BQ8149.H787 H813 Ci'en Monastery of the Great Tang Dynasty (BDK Sramana Huili and priests--China--Biography-Early 1995 5B Tripitaka Series 77) Shi Yancong Li Rongxi Numata Center 1995 1-886439-00-1 works to 1800. xii,385 4 x 1. Tripitaka--Xuanzang(approx DS327.7 .H7813 The Great Tang Dynasty Record of the Western Tripitaka-Master 596-664). 2. Buddhism--Central 1996 5A Regions (BDK Tripitaka Series 79) Xuanzang Li Rongxi Numata Center 1996 1-886439-02-8 Asia. 3. Buddhism--India. xii,425 1 x BQ1600.T7322 E5 The Storehouse of Sundry Valuables (BDK Kikkaya and Liu 1994 5A Tripitaka Series 10-I) Hsiao-piao Charles Willemen Numata Center 1994 0-9625618-3-5 1. Tripitaka xix,275 4 294.3/58 BQ1389.5.F3213 S27 The Scriptural Text: Verses of the Doctrine, with Sacred Books. 3. Buddhism-- 1999 5A Parables (BDK Tripitaka Series 10-II) Fa-li, Fa-chu Charles Willemen Numata Center 1999 1-886439-08-7 Early Works to 1800 xi,238 1 x Senchaku Hongan Nemutsu Shu: a Collection of BQ8649.H664 S4413 Passages on the Nembutsu chosen in the Origininal Morris J Augustine, 1.
    [Show full text]
  • The “Great LSD Scandal” at Newhaven Private Hospital & the Social Foundations of Mental He
    Beyond the aetiology debate: the “great LSD scandal” at Newhaven Private Hospital & the social foundations of mental health legislation in Victoria, Australia Megan Kristine Lomax ORCID ID: 0000-0002-1457-8247 Doctor of Philosophy October 2017 Department of History & Philosophy of Science School of Historical & Philosophical Studies Faculty of Arts Thesis submitted in total fulfilment of the degree of Doctor of Philosophy 1 ABSTRACT This research presents a case for the extension of existing analyses of Australian psychiatric scandals beyond the conclusion that such events are an inherent feature of the profession by virtue of its failure to resolve the aetiology debate. A mid-century impasse in the aetiology debate – the continuous shifting over time of professional commitment between organic and environmental aetiologies of mental illness – has been identified as the catalyst for the emergence of the therapeutic paradigm of eclecticism that fostered the deep sleep therapy and ‘Therapeutic Community’ programs that were central to Australia’s two infamous psychiatric scandals at Chelmsford and Townsville, respectively. While these two affairs were enduring the scrutiny of commissions of inquiry, the recommendations of which translated to the legislative reform of mental health services in the states of New South Wales and Queensland, a third such scandal was unfolding at Newhaven Private Hospital in Victoria involving the “injudicious use” of therapeutic LSD. By the late 1980s and early 90s, a number of former “patients” of Newhaven emerged claiming that they had never suffered any mental illness and that the LSD they had received had not been administered for therapeutic purposes but rather as a recruitment tool for a fringe religious sect known as The Family that had commandeered the hospital and the loyalty of a number of its staff.
    [Show full text]
  • Buddhist Women in a Global Multicultural Community
    BUDDHIST WOMEN IN A GLOBAL MULTICULTURAL COMMUNITY BUDDHIST WOMEN IN A GLOBAL MULTICULTURAL COMMUNITY Edited by Karma Lekshe Tsomo Published By www.sukhihotu.com Sukhi Hotu Dhamma Publications Petaling Jaya, Malaysia Copyright © 2008 Karma Lekshe Tsomo All rights reserved. No part of this book may be reprinted or reproduced or utilised in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers. ISBN 983-9382-40-2 Dedication This book is dedicated to the memory of Sramanerika Padma Chhokid. In the summer of 2006, Venerable Chhokid traveled to the 9th Sakyadhita International Conference on Buddhist Women in Kuala Lumpur where she became terminally ill. With great effort and the help of many friends she made the journey home to Spiti and passed away shortly thereafter at Yangchen Choling Monastery, high in the Indian Himalayas. Her life of kindness, courage, and selfless commitment to the Dharma continues to inspire everyone she knew. Contents Contributors xiii Introduction xx Karma Lekshe Tsomo DIALOGUE ACROSS CULTURES: GLOBAL NETWORKS 1 Roots/Routes: Transmitting the Buddhadharma across Time and Place: Challenges and Implications for Contemporary Buddhist Women 3 Sharon A. Suh 2 Pioneering Buddhist Women across Cultures 10 Hema Goonatilake 3 Korean Buddhist Women’s Reflections on the 8th Sakyadhita Conference 20 Bongak Sunim 4 Transforming Differences into Strengths: The Case of Buddhists in Singapore 26 Ai-Girl Tan 5 Women’s Spirituality, Sensuality and Sources of Sustenance: A Crosscultural Psychological Examination 36 Julie Thomas vii Contents RACE, CLASS, AND GENDER IN GLOBAL BUDDHISM 6 Beyond Caste, Sexism, and Racism: Re-establishing Buddhadhamma in the Land of the Buddha 51 Dharmacharini Karunamaya and Dharmacharini Jnanasuri 7 What’s Buddhism Have To Do With Black Women? 59 Zenju— Earthlyn M.
    [Show full text]