(Raymond) • Neo Chin Kai, Andy Module

Name & Matric No. Nickson Ng Hao Nam Zhu Ziyun (Raymond) Neo Chin Kai, Andy Module Code SSA1208/GES1005 Tutorial Gp. D4 Assignment Temple Group Report Temple Name Singapore Buddhist Youth Mission (新加坡佛教青年弘法团) APP profile ID 232 Submission Date 31st October 2017 1. Overview of Buddhism (佛教) in Singapore Buddhism (佛教) has transformed substantially throughout the history of Singapore. The process of transformation and the underlying principles behind this is closely linked to the myriad of places the teachings of Buddhism (佛教) had spread through. The consistency in the beliefs of committed Buddhists played an indispensable role in shaping the core ideology of Buddhism (佛教) we see today. There are three main schools of Buddhism (佛教) in Singapore: Theravada, Mahayana, and Vajrayana. In this report, we will be discussing the general history of Singapore Buddhist Youth Mission (新加坡佛教青年弘法团) and their strong beliefs on how the teachings of Buddhism should be taught and passed on. On the whole, the mission follows the teachings of Mahayana Buddhism - a sub-branch of a special form of Buddhism. This peculiar practice believes that enlightenment can be attained in a single lifetime by anyone, even if he/she is a layperson. 2. Brief History on Singapore Buddhist Youth Mission (新加坡佛教青年弘法团) The origin of the Singapore Buddhist Youth Mission (新加坡佛教青年弘法团) can indeed be traced back to the Post-Colonial days of the 1960s in Singapore. The mission was founded in 1965 and the founder of the Singapore Buddhist Youth Mission (新加坡佛教青年弘法团), Mr. Chu (see Appendix 1), was initially a member at the Singapore Buddhist Lodge (新加坡佛教居士林). During his period of stay at the lodge, he found that the teachings he learnt there could be of great use for the general community in terms of spreading knowledge and percipience. During that period of time in the 1950s and 60s, Singapore lacked a number of Buddhist temples and societies; this troubled Mr. Chu as he wanted to shed light to the citizens of Singapore on the invaluable knowledge that could be gained through teachings of Buddhism. As a result, he sought to pass on the teachings he had acquired and share the wisdom/knowledge to others out there. In 1965, he founded the Singapore Buddhist Youth Mission (新加坡佛教青年弘法团) at Lorong 33, Geylang, under Foo Hai Chan Monastery (福海禅寺), a Mahayana Buddhist Temple. However, after many years of operating under this particular monastery, Mr. Chu hoped to establish a sole and private land just for the Singapore Buddhist Youth Mission (新加坡佛教青年弘法团) itself. Hence, after prudent planning and careful execution, the mission managed to buy a ‘freehold’ land at 18 Vaughan Road (current settlement) in 1972 (see Appendix 2). This distinctive area was situated within a landed housing estate with many residences, which posed colossal problems for the mission in the near future following its establishment. Subsequently, in the early days of the Singapore Buddhist Youth Mission (新加坡佛教青年弘法团), they held many religious activities and chanting sessions throughout the weeks and months, which generated significant noise. This inconvenienced surrounding residents around the area of Vaughan road whom complained about this occurrence, as it destroyed the peace in the community. As a result, in the early 1980s, Singapore Buddhist Youth Mission (新加坡佛教青年弘法团) was approached by the Urban Redevelopment Authority (URA). Although this seemed like a hefty situation to the members of the mission and its founder, they never lost hope and summoned their strength to retain their foothold at 18 Vaughan Road. They were very fair-minded and wished for a silver lining as a result of this consequence. The URA argued that the land they were operating on as a mission was strictly for residential purposes; no processions and noise-generating activities were allowed as provoked by the complaints filed by the residents at Vaughan road. The society gave a full attempt on applying for a “change of use” permit, however, the URA disapproved. All things considered, seeing the seniority of the members as well as the long duration of their membership with the mission, the URA was lenient enough to allow them to continue their practices as long as there were no further complaints. Eventually, Singapore Buddhist Youth Mission (新加坡佛教青年弘法团) bid for another separate location in 1982 at a vast open field located at 3306 Clementi Service Road, Singapore 129583, which is still currently under operation (see Appendix 3). The lease at this isolated site was set at 60 years, and is currently gauged to expire in the year of 2042. The prodigious transition from a small location to a much bigger location not only expanded the mission’s physical sites, but also opened the doors to reach out to a larger group of potential members in Singapore. Ensuing from the relocation, a vast majority of senior members petitioned for the continuation of operation of the mission at 18 Vaughan Road as it was much nearer to their homes compared to the new Clementi site. Ultimately, the initial site was kept, which leaves the mission with two sites as it currently stands. Nonetheless, the Clementi area had the freedom and ability to perform an extensive number of activities than the Vaughan area as it was much further away from neighboring housing estates. As mentioned earlier in reaching out to a wider community for potential members, this expansion allowed for the recruitment of younger members. Although this was desirable and satisfied the mission’s goals to spread the teachings of Mahayana Buddhism to an ample amount of people in Singapore regardless of age, it still posed a challenge for the mission as it progressed throughout the years. The Singapore Buddhist Youth Mission (新加坡佛教青年弘法团) differ from other ‘temples’ such that they generally do not regard their premises as a ‘temple,’ but rather a gathering site for fellow Buddhist members. In other words, they perceive themselves more as a society than a distinctive ‘religion.’ The mission’s quintessential goal is to harmonize venerables in order for them to pass on their enlightenments and teachings to fellow members of the society. The main deity the mission prays to is the Sathya Buddha. In stark contrast with other religions and their temples, they don’t generally perceive Buddha as a ‘God,’ but rather a ‘teacher.’ This is because they lay huge emphasis on the passing of teachings of life to their mission’s members through communication, which is in fair congruence with Mr. Chu’s initial reasoning of establishing the Singapore Buddhist Youth Mission (新加坡佛教青年弘法团). 3. Activities of the Temple - Chanting and Rites The predominant activities which the Singapore Buddhist Youth Mission (新加坡佛教青年弘法团) carries out are chanting and prayer sessions. For the most part, the chanting sessions are held weekly on Sundays. Members who happen to be available that day would head down to the mission at the Vaughan site to participate in this weekly activity. Each chanting session lasts approximately one hour and forty-five minutes in the morning, followed by lunch cooked by salaried chefs at the mission. The lunch served to the members is a very simple economic vegetarian meal and always comes with a cup of coffee (Kopi) or tea (Teh). The significance of gathering all the members after a long chanting session is to embrace their unity in regards to operating as a society with parallel modes of teachings. Shortly after lunch, venerables or Dharma teachers are invited as guest speakers to educate the members of the society on the teachings of Buddha. The talks are subject to the availability of the speakers; if there are no venerables or Dharma teachers available to give a talk on that day, videos of Buddhist teachings will be screened for members to appreciate and immerse in the spirituality of the content. Aside from the regular 1st and 15th of the lunar month when offerings will be given to the Gods and deities, there are two periods of rituals held at the mission that are more extensive (held for a longer period of time). The seventh lunar month of Chinese Lunar Calendar, more commonly known as the “Hungry Ghost Month,” is one of them. Throughout this month, chanting sessions are held every day in the mornings and afternoons. Members who are not available throughout the day would come early in the morning to assist in setting up the hall, arranging chairs in the mission’s premises etc., before heading off to work. This entire process lasts for approximately three weeks. The main idea behind the Hungry Ghost Festival is to give offerings to the spirits who amble around the streets of Singapore. Family members of the deceased at the mission would pray and offer a variety of foods and snacks to them. But, where does this leave the ones who have no living descendants? The mission has an altar (see Appendix 4) on the temple grounds which operates specifically for those who have no living descendants. Offerings are given to these group of people in conformity with members giving offerings to their very own family members who have passed away. Unfamiliar to many Singaporeans and the Buddhist community out there, the 9th lunar month is also a time of ritual that is as extensive as the “Hungry Ghost Month,” and hold homogenous practices. Similarly, chanting sessions are held daily for 3 weeks. However, the main distinction is the offering of ‘lamps’ to the Medicine Buddha, who is faithfully introduced by the Shakyamuni Buddha (the ‘teacher’ of the mission). The members hope to seek for Medicine Buddha’s blessings in search for good wealth, and excellent health. According to our interviewee, Medicine Buddha is “the Buddha of healing and medicine in Mahayana Buddhism and resides in another world.” The lamp used is made of pure crystal glass (see Appendix 5).

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