Buddhist News THE BUDDHIST LODGE MANDATORY SAFE MANAGEMENT 2020 Bursary Award MEASURES

Pre-Visit Information Checks

Visitors to all Buddhist monas- walk in cyber space. Close to 300 teries, temples and organisa- participants took part in this virtual tions are advised to conduct walk during the stipulated period pre-visit information checks to that ended on 7 June 2020. Par- ensure mandatory safe man- ticipants’ individual mileage of 3km agement measures compliance. was completed at their own time, Below are 2 examples: Gradual pace and venue using their step Resumption of Temple Activities trackers. Aimed at not only promot- The application for 2020 Tertiary ing a healthy lifestyle, it was held to Level Bursary Award has com- (Palelai Buddhist Temple) and also raise funds to support the pro- menced and the closing date is 11 Partial Resumption of Opera- grammes with over 1,200 beneficia- August 2020. For more informa- tions (People’s Study ries (regardless of race or religion) tion on eligibility, please visit http:// Society). at different centres that provide www.sbl.org.sg/. disability care, medical care, spe- cial education and early interven- BUDDHA TOOTH RELIC tion programmes and alumni care. TEMPLE (SINGAPORE) For more information, please visit https://mettawelfareassociation. wordpress.com/2020/06/25/walk- Dharma Assembly ing-to-good-health/.

THE BUDDHIST UNION

Anniversary Memorial Service

The Buddha Tooth Relic Temple (Singapore) held a Dharma As- sembly, “Chanting of Great Sutra of the Perfection of Wisdom 300 chapters and Offering to Pretas” on The Buddhist Union held a Dharma 23 June 2020, 9am-8pm. This one- service on 5 July 2020 to commem- day session was led by Venerable orate their late Founder, Venerable Chao Khun Fa Zhao. To watch this Dhammasukha (1900-1966), and video and past Dharma assemblies, his contributions to the Buddhist please visit https://www.facebook. community. com/BuddhaToothRelicTemple. BUDDHIST LIBRARY Virtual Temple Sunday Puja

The BTRTS recently refreshed and updated their website to include The Buddhist Library reopened for more functions, including a virtual METTA WELFARE Sunday Puja session on 12 July site tour experience. Visitors can ASSOCIATION 2020, 10-11.30am with a maximum register online for upcoming cer- of 30 attendees allowed on-site (all emonies, group practices, sponsor- Virtual Charity Walk were required to pre-register). Face- ship, adoption, donations and check book Live sessions will continue to latest updates on safe re-opening The annual Metta Charity Walk took be available, and for more informa- measures. For more information, on a different form this year due to tion, please visit https://www.face- please visit www.btrts.org.sg. the COVID-19 situation – virtual book.com/BuddhistLibrary.

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p32 - News.indd 32 23/7/2020 8:22:54 AM EVENTS A MONTH HONOURING THE BUDDHA’S LIFE SAGA DAWA – MONTH OF MERITS

The fourth month of the Tibetan lunar calendar is called the Saga Dawa (: Vaisakha) – name derived from the clan of , and the Generating Merits Buddha’s epithet, Sakyamuni, translates as “The Sage of the ”. On significant days of the Buddhist culture regardless of traditions, Bud- This month is also known as Bumgyur Dawa, the “100,000 Multiplying dhists, other than commemorate the Month” or “Month of Merits” as all skillful and unskillful actions are said to be multiplied by 100,000 times and is considered the most important Buddhist kindness of the Buddha and reflect period of the year, especially for the Bhutanese and Tibetans. This is even on his teachings and qualities, they more so for the first 15 days – which is considered auspicious for Dharma also take opportunities to practise practice and cultivating any positive actions with the body, speech and mind. skillful ways to generate and accu- It is also important to make special efforts in avoiding unwholesome activities mulate merits as well as to magnify as any positive or negative karma created are also multiplied. virtues. Below are some examples: 1. Visit sacred sites and places. This year, Saga Dawa fell in the period of 23 May-21 June and many Buddhist 2. Practise meditation, prostration, monasteries, temples, organisations and practitioners held various Dharma- mantra recitation/chanting, sutra related events and activities. However, these are vastly different compared to previous years' due to compliance with respective safe management reading/recitation etc. measures locally and overseas, in view of the COVID-19 situation. 3. Perform good/virtuous deeds. 4. Realign intention by reflect- Saga Dawa Duchen ing on the motivation of all the Also, on 5 June 2020, the 15th day of the lunar calendar – full moon day in the virtuous thoughts, speech and month of Saga Dawa, which is also known as Saga Dawa Duchen; (“Duchen” actions; and to perform all acts means “great occasion”), the day to commemorate the Buddha’s birth, with virtue and the intent that awakening and parinirvana. This is because, on the same day of different all sentient beings be freed from years, Buddha Sakyamuni whose birth, enlightenment, and parinirvana, all took place on the 15th day of the fourth month in the lunar calendar. suffering and to attain enlighten- ment. Like how Buddhists around the world celebrate , Saga Dawa Duchen 5. Dedicate practice and virtuous is also celebrated with Dharma assemblies, ceremonies, processions, talks, activities to humanity and all sutra recitation and offerings of lamps etc. sentient beings.

Offering of Mandala Oil Lamps at the Land of Enlightenment, Bodhgaya

There were mandala oil lamps offered by the Venerable monks and Lamas at the Bodhgaya Temple premises on this sacred day of Saga Dawa Duchen. For more photos and live videos, please visit https://www.facebook.com/ btmcbodhgaya.

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p33 34 EVENTS.indd 33 23/7/2020 8:45:16 AM 24-Hour Heart Sutra Global Recitation Khyentse Foundation and Siddhartha’s Intent Global jointly organised a first ever 24-hour “Heart Sutra Global Recitation” on 4-5 June 2020. This incorporated a new choral arrangement of the Heart Sutra presented as a "virtual choir” (at the request of Dzongsar Khyentse Rinpoche). The Heart Sutra was sung as separate tracks by over 30 participants in 10 different countries, which were then compiled together to create the choral arrangement. The melody is based on of a musical setting of the Nilakantha Dharani, a dharani associated with Avalokiteshvara in Japanese Buddhism, written by Kanho Yakushiji, a Zen priest. The English translation of the Heart The final total count for lamp Sutra was done by the Nalanda Translation Committee with video editing by offerings collected was 9336 Sophie Perks and the choral arrangement by Harry Einhorn. lamps, far exceeding the originally expected.

In addition, e-Dharma group practices was also another option for Buddhists to participate in, and one example is the Chenrezig Sadhana by Lama Dawa via Facebook Live.

Hoisting and Offering of New Prayer Flags

The video was produced and edited using Zoom and broadcast across the world on Zoom, YouTube and Facebook Live for 24 hours to commemorate Saga Dawa Duchen. This Heart Sutra recitation was produced with the intention of pacifying the turmoil of the world at this time, in the words of Dzongsar Khyentse Rinpoche, “May we invoke love, kindness, and healing, and open our hearts for the earth. (And) There is nothing better to recite than the Heart Sutra from every point of view."

Online Light Offerings, Dharma Talks and Group Practices

On the island of Pulau Ubin, 63 new sets of prayer flags were hung by devotees, led by Venerable Zhi Zheng (智真法师) on 21 June 2020, the last day of the auspicious month, In the borderless world of cyberspace, various temples and members of the at the Life Awareness Buddhist Sangha also held online talks on the eve of Saga Dawa Duchen, such as and Arts Society – all merits and Singha Rinpoche’s Dharma Teaching on 4 June 2020 on Thekchen Choling blessings were dedicated to all Singapore’s Facebook. To celebrate Saga Dawa Duchen, Tulku Migmar sentient beings. gave an online Dharma talk where he shared teachings and offered best Photo credits: wishes to all. Also, prior to the actual day, Tulku Migmar initiated an “Online Bodhgaya Temple, Khyentse Foundation, 1000-lamp Offering Worldwide” initiation, where anyone was welcomed to Siddhartha’s Intent Global, Thekchen Choling Singapore, Rangjing Yeshe Oddiyana, Lama send in a picture of their light offering to Rangjung Yeshe Oddiyana. Dawa, Tan Cher Serm and Sam Goh.

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p33 34 EVENTS.indd 34 23/7/2020 8:45:42 AM COVER STORY AN ECOSATTVA FIRST, BEFORE A BODHISATTVA? OUR PLACE AND DUTY IN THE WORLD WE LIVE IN (PART 1) – PEMA RINCHEN –

Life as the Buddha describes in the Four Noble Truths, has a narrative The Four Noble Truths of dukkha ascribed to it. Aspects of dukkha can include anxiety, distress, 1. Dukkha – Suffering frustration, dis-ease, and with the subtlest un-satisfactoriness though many Includes all forms of suffering from severe 1 loosely translate dukkha as “suffering” . agony to the pervasive un-satisfactoriness and the instability inherent in individual “This, bhikkhus, is the noble truth that is suffering. Birth is suffering; old existence in all planes of becoming; age is suffering; illness is suffering; death is suffering; sorrow and grief, 2. Samudaya – Origin of Dukkha physical and mental suffering, and disturbance are suffering. [...] In short, Cause of suffering – craving (tanha), which all life is suffering, according to the Buddha’s first sermon.” drives the mind outwards after sense ob- jects in a state of perpetual unrest; 3. Nirodha – Cessation of Suffering Within the Buddhist sutras, dukkha is divided in three categories: Nibbana, which is attained when the causes • Dukkha-dukkha, the dukkha of painful experiences of suffering, ignorance and craving, have These include the physical and mental sufferings related to birth, aging, been utterly uprooted; and illness and dying as well as dis-ease or distress from what is undesirable. 4. Magga – Noble Eightfold Path • Viparinama-dukkha, the dukkha of pleasant or happy experiences The Noble Truth of the Way leading to the These include the changes from the pleasant to the unpleasant when the Cessation of Suffering – the Noble Eight- fold Path discovered and taught by the Bud- causes and conditions that produced the pleasant experiences cease. dha, consisting in the assiduous practice of • Sankhara-dukkha, the dukkha of conditioned experience(s) morality (sila), concentration (samadhi) These include "a basic un-satisfactoriness pervading all existence, all and wisdom (panna). forms of life, because all forms of life are changing, impermanent and without any inner core or substance." On this level, the term indicates a lack Interconnectedness of Life in Our of satisfaction, a sense that things never measure up to our expectations Global Society or standards. In the book, Interconnected: It may seem pessimistic to see life as simply “a course of suffering”, because Embracing Life if one were to look beyond, it is in fact, only from understanding the Four in Our Global Noble Truths and embarking on the Path that we can ultimately attain Society by The enlightenment and free ourselves from samsara. , Ogyen Trinley Dorje, he Unprecedented Challenge in a VUCA World says, “We have Sadly, while many seek happiness, they fall into the trap of vicious cycle always been, and of samsaric existence; not towards enlightenment. We do not need to look will always be, far that humanity is indeed suffering at many different levels, especially interconnected – through family, in this day and age connotated by volatility, uncertainty, complexity and community, and shared humanity. ambiguity (VUCA). This 21st century, while it brings us much advancements, As our planet changes and our developments, modern comfort, convenience and efficiency in many world grows smaller, it is vital we aspects, we seem to have paid a heavier compounded price for these. We not only recognise our connections face unprecedent challenges at different levels: personal – disenchantment, to one another and to the earth but stress, anxiety, depression etc.; family – estrangement, divorce, abuse etc.; also begin actively working together work – disengagement, retrenchment, unemployment etc.; societal – bias, as interdependent individuals to prejudice, violence etc.; global – economic downturn, humanitarian and create a “truly global society”. He climates crises. adds that ethical change can only come about if we learn to see, Blows to the Environment and Humanity feel and then live the connections With the COVID-19 pandemic, humanity is dealt a greater blow. It is like that bind us as humanity, instead adding salt to the wound – magnifying and multiplying the pain of the of merely possessing intellectual individuals, communities, countries and the world – creating more uncertainty, understanding of our connections fear, anxiety and distress to the already fatigued bodies, hearts and minds. with each other – the real But what many seemed to have forgotten to mention or have conveniently interconnectedness. Only then, we swept under the carpet is the silent cries of the environment – the ecological can become effective agents of distress and painful blows humanity has rained on the environment. Experts social and ethical change. and scientists have longed warned us of the unsustainable way we live and 1Carol Anderson (2004), Robert E Buswell Jr how we have a hand in manifesting the climate change or an “eco-crisis” that (ed.). Encyclopedia of Buddhism. MacMillan Ref- some call. erence, Thomson Gale. pp. 295–297.

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p35 37 COVER STORY.indd 35 23/7/2020 10:26:11 AM The Good-Hearted Human Being and the Environment gotten so caught up with our On the 2020 United Nations obsession of wants, overspending Environment Day – 5 of limited resources and racking June, His Holiness Drikung up an ecological debt that we can Kyabgon Chetsang in never repay or redeem? Have his United Nations (UN) we bankrupted ourselves and the Food and Agriculture environment with our wilful denial; Organisation (FAO) Global relentless pursuit of material gains, Mountain Partnership2 insatiable appetites and wants… Goodwill Ambassador’s with full knowledge that they are all speech said, “As you know at the expense of the environment, in the recent years, there the floral and fauna and in turn are many environmental ourselves – all sentient beings? tragedies. So those (that Dharma, are) caused by human Ethics beings’ too much (of) and Inner selfishness. They don’t care Discipline about the environment. But all is not Even in the recent COVID-10 pandemic, it has caused a lot of problems. lost, it seems So, if you wish to (be) a good-hearted human being, you must cherish that with all the environment. If you do that, it is possible to revive the entire animate the suffering and inanimate worlds. If you wish for a healthy body, you must keep [the] unravelling environment clean. This way purifies the air that we are breathing inand around us and out – the foundation of what keeps us alive.” He highlighted that if we wish the world, the consciousness to to benefit other people, we need to cherish the ecological system, which rise above and do our duty as part provides us with precious pure air, not only all people, but all creatures in the of humanity is starting to emerge world. And if we wish to increase our life span, we should also go green and more strongly than ever. The call go organic. for all to undertake environmental protection is louder, more urgent H.H Chetsang Rinpoche, and more cohesive. It takes disciple based in Ladakh, India, is for us to overcome the convenience known for his commitment to of dated non-eco-friendly practices the environment, education, that we have grown accustomed to. historical research and Hopefully, we can all start to treat cultural preservation as and regard environmental protection well as his pragmatic as a norm, instead of lifestyle trend approach to sustainable or social media feel-good showcase. development projects. He has also travelled and In Venerable Faxun’s book, One Life, taught abroad, visiting Five Precepts, she points out, “The many research centres purpose of Dharma education is and universities and much not the accumulation of knowledge, of his teachings aptly and but the use and application of clearly point out one thing knowledge to bring about change

In accepting this appointment, His Holiness pledged to be not – there is an undeniable within us. Dharma help us develop only a goodwill ambassador of the mountain region where he connection between the a good heart and true happiness for was born and now lives, but also to give voice to the common good-hearted person and the benefit of ourselves as well as issues and challenges faced by mountain communities around the environment – one of for others. True happiness requires the world. care, cherishment and duty. training and a certain degree of It should not be one of exploitation, wilful denial and ego-centric fulfilment. inner discipline. We need to train “When you have a good heart, practise love and compassion, I think the best the intellect and feelings, as well as way is to take care of the environment. And that is beneficial for all sentient the heart and mind. In this process, beings.” we undergo a transformation of our attitudes, entire outlook, as Wilful Denial and The Ecological Debt well as our approach to living. It seems that with an ecological breakdown unfolding, we start to see the Buddhism provides the framework tipping point of the compounded interest on the environmental loan we took. and guidance to work towards this A grim reminder that we should have not have overestimated ourselves, transformation.3”

2Our Journey in 2017 - Mountain Partnership Secretariat Annual Report, Food and Agriculture Organisation of the United Nations, http://www.fao.org/filead- min/user_upload/mountain_partnership/docs/2_2017AnnualReport.pdf. 3Shi Faxun (2011), Ethics and Inner Discipline, One Life, Five Precepts, pp 14.

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p35 37 COVER STORY.indd 36 23/7/2020 10:26:34 AM The Ecosattva for All Sentient The Buddha Dharma Wisdom Beings Borrowing the wisdom from late Master Sheng Yan5, “We use the methods of Chan to purify ourselves mentally and to develop our wisdom and compassion. These include meditation methods like counting the breath, recitation of Buddha's name, hua-t'ou practice and silent illumination, as well as prostrations, recitation, the practice of selflessness, and understanding the concept of emptiness. Changes in our behaviour produce changes in our concepts, and vice-versa. These result in the purification of our minds and bodies and eventually produce selfless wisdom.”

Late Master Sheng Yan advocates that the spiritual environmental protection provides a basis for the protection of the physical environment. Environmental protection begins with the simplification and purification of our lives. “Use what is necessary, but do not waste anything. We should be frugal, as well as contented with and grateful for what we have.”

“Chan practice is not intended to produce some imaginary blissful state, nor self-comforting, nor escape from reality. We, as practitioners, must manifest in the outer world what we experience internally. “A monk once asked the Chinese We can influence others to help us accomplish the mission of Master Yun Men, “What is the spiritual environmental protection. work of the Buddha’s whole life?” It is up to us to safeguard the natural environment.” Yun Men replied, “An appropriate - Master Sheng Yen response.” In the face of catastrophic climate changes, the We must safeguard our environment against contamination of any kind, for Buddhist community are given the the sake of everyone, and apply the concepts and principles of Chan to all of ‘opportunity to creatively define for our activities. When we eat at a monastery during retreat, we do not waste a ourselves appropriate response; spoonful of soup or a mouthful of food. After each meal, we clean our plate, one that is wise, compassionate, bowl and chopsticks with water and drink the water we used. We should transformative, resolute and maintain this attitude at home as well, and avoid waste. Today, many are used equanimous’. To realise this to discarding whatever they do not want or do not like, not only squandering potential, the community needs things bought with their own money, they are also wasting resources that courageous, engaged practitioners belong to all sentient beings. With the depletion of the earth's resources and at all levels – this is the path of the the increase in human population, there can be no environmental protection EcoSattva.” without purifying our minds and simplifying our lives.

The term “Ecosattva” is a Chan practice unifies our subjective inner world with the objective outer blend of “eco” or “ecology” with world. We must share our practice, concepts and experiences with others “Boddhisattva,” an enlightened and teach others to do the same. To accomplish this mission, it is necessary being wholly dedicated to the for each and every one of us to recognise the seriousness of the problem freedom and well-being of others. and to actually and physically do something about it. The guiding concepts One Earth Sangha4, in hope of and practical methods of Chan can help to purify of our minds and the society supporting aspiring Ecosattvas* as a whole so that we protect the natural environment more conscientiously in a diverse and powerful body of and effectively. response, offers an online course tailored to aspirants’ needs and So, perhaps, being an Ecosattva is the fundamental of the path to being abilities, grounded in the demands a Bodhisattva – one possessing with the Bodhisattva’s psyche and traits of their local situations. This is held to constantly develop and exemplify metta (loving-kindness), karuna over 8 sessions, featuring a range of (compassion), mudita (emphathetic joy) and upekkha (equanimity)? inspiring session leaders. *There is a registered closed group in Singapore, EcoSattvaGems for like-minded individuals to Ecosattva Training, https://oneearthsangha.org/programs/2019-ecosattva-training/. Note: There is a come together to learn and make a positive change registered group in Singapore – EcoSattvaGems. For more information, please email: EcoSattvaGems@ for the world we live in. It offers an opportunity gmail.com to come together in community to explore how the Environmental Protection and Spiritual Environmental Protection, Thoughts and Ideas, Digital Archive practices of wisdom and compassion can meet Dedicated to Master Sheng Yen, http://www.shengyen.org/eng/ti-01.html. a challenge even as immense as global climate Photo and Image Credits: change. Go Green Go Organic Globally, https://www.facebook.com/gggoglobally/.

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p35 37 COVER STORY.indd 37 23/7/2020 10:26:55 AM Special PAL BUDDHIST SCHOOL UNIQUE AUSTRALIAN BUDDHIST SCHOOL SLOWLY GAINING RECOGNITION – KALINGA SENEVIRATNE –

Situated in Canley Vale in Sydney’s densely populated western suburbs, where many Buddhist migrant families from Southeast Asia reside, yet PBS has not been able to attract many children from these families. Mr Pal believes this is because most of the

Started with just 17 students, it has now expanded to over 300 offering Buddhist parents, like most classes from Primary Grade 3 to Grade 12 for High School Certificate (HSC). parents want to send their children to a reputable school Though Buddhism has been the fastest growing religion “so that they can buy into the wall of intelligence”. in Australia since the 1980s, the first Buddhist school in the country was set up only in 2013. Pal Buddhist Yet, that may soon change. This year, in the NAPLAN School (PBS) was set up by Mr Panha Pal, who came to (National Assessment Program – Literacy and Australia at the age of 10 as a refugee from Cambodia Numeracy), an annual assessment of students in Year with his family at the end of the Vietnam War. 3-9, PBS came out top for its region beating a long- standing Catholic and a public school with second and Mr Pal, who discovered Buddhism at the age of 37, as third place respectively. The results released in May was his father was a Catholic while his mother was Buddhist, a big boost for the fledgling school. Mr Pal sees this as told For You Information that when he found Buddhism a testament of their approach towards a more holistic he asked himself why he did not get the opportunity to education with a focus on wisdom and morality. learn the Dharma earlier. He realised that the Buddhist community lacked what the Christian and Catholic It has been Mr Pal’s mission to help youths communities were doing in educating the children. “We to overcome the “The Millennial Problem”. The future of the youth, and indeed, our so- lacked the platform to nurture our young people in order ciety, are filled with affliction, enmity, sensual to to teach them moral values and impart wisdom. Most addictions and technology takeover. It is Mr Pal’s believe that the problem can be over- Buddhists tend to focus on the intellectual and academic come through wholesomely guiding students areas,” he shares. “I realised that the world needs more to liberation through wisdom, academic ex- cellence, and upright moral conduct. than just intelligence. We need moral education.”

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p38 40 Special.indd 38 20/7/2020 6:39:54 PM “In these difficult times, Pal Buddhist School is in the front- line of education”, says Ms Mohini Gunasekare, Founder of the Buddhist University Education Foundation and a strong supporter of Australia’s pioneering Buddhist school. “The school needs a lot of exposure to be able to attract students and have the success it deserves.”

Holistic curriculum includes focus on the Dharma, the arts and life skills Though PBS has not been as successful with the local Buddhist community, they have attracted Buddhist students from Singapore, Vietnam, Myanmar, Hong Kong and even China who have enrolled, thus boosting its demography with an international community.

“They come in at high school level. We do not accept primary school students at this point,” pointed out Mr Pal in an interview given at his office. “We can’t afford marketing money. So what we receive are students who come from word-of-mouth recommendation from families of students already here.”

In addition to classroom lessons in Mathematics, English and Science, PBS devotes a lot of attention to building the moral character of the students, especially to show respect to others and more so to the elders – something that is perhaps lacking in much of the local education. PBS also holds regular meditation sessions in school and the occasional Dharma retreats. In addition, to encourage creativity, they have an annual concert and a number of other school cultural events, including an annual cooking competition.

“Music is a big part of the school programme. Every year, a concert is staged – it has grown from 20 participants to 300 last year. While some students perform on stage, other students would be backstage supporting with crew and production work,” explained Mr Freddy Lu, a teacher at PBS, adding, “Every student needs to get involved in the arts; it develops the student’s personality.”

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p38 40 Special.indd 39 23/7/2020 12:35:45 PM Mr Pal told For You Information that at the beginning, Year 9 or 10 which gives us 1 to 3 years to work on the PBS focused on helping students with character academic areas,” laments Mr Pal. development. “We basically attracted students, whose parents needed a school to help their children in more “When we teach Buddhism here in the school, we don't positive aspects. Parents were losing hope in pulling approach it from religious point, we approach it through them back to the right path… we had students who could Science and it is integrated in our whole curriculum. We not have a conversation with other students, even for also have Dharma class as well as mindfulness class,” 2 minutes without any argument(s)… Then, after being explained Mr Pal. “Our path, our morality and our extra- here for 3 months… 6 months, most of them learnt to curricular activities are based on morality concepts put become respectful,” he added. up by the Buddha. We designed the curriculum using project-based learning, and centering around core PBS was able to facilitate the change in attitude of the values in the Dharma.” An example is the Right Speech children towards a more respectful and disciplined one. Debate, where students would discuss and debate on But, that takes some time “as we need to teach them to topics related to Dharma teachings. be accountable and responsible, with the undergirding practice of diligence and efforts,” added Mr Pal. Mr Lu gave an example of Dharma-infused learning that is incorporated into the curriculum to develop compassion and loving-kindness. After the tragic bushfires in Australia over the summer where many people in the rural areas lost their homes, the students were given a handwork project to build homes for them. “Through this exercise they would feel for the people who lost their homes,” he explained, pointing out that teachers are also passionate when doing their job.

“I had just finished my English examination and my English teacher willingly spent her time afterwards with helping me to improve my understanding and competency. Pal’s school culture is so much different compared to other schools,” says Kim Ngoc Hong, an international student. “Other than focusing on academic achievements, we also focus developing on compassion, loving-kindness, selfless joy and equanimity.”

The school has a number of supporters among the

Topic: Misconduct by action causes more harm than misconduct by speech. Buddhist community in Sydney who help to raise funds “Misconduct by action” “Misconduct by speech” for the school and assist in other support activities. • Killing or physically harming living beings • Speaking falsehood Kim Lee is one of them. “I was touched by the vision • Idle chatter of its Founder; the enthusiasm and sacrifices Mr Panha • Taking what is not given • Speaking divisively has made for the children and the community. This is • Sexual misconduct • Speaking with ill will especially how he wants the Buddha Dharma to be made accessible to the children so as to prepare them Mr Pal believes, to attract students from other socio- for the adult world,” she told For You Information. economic rungs of the Buddhist community in Sydney, PBS has to show that they have students who could score “The world could be more peaceful if there are more the 99-percent-mark Asian families want their children to Buddhist mainstream school in the western world,” achieve at the HSCs. “One of the main problems we had argues Mr Lee. “The School is growing and we as a was that when the students are enrolled, they come in Buddhist community should be very proud.”

Photo credit: Pal Buddhist School Pal Buddhist School is registered as a charity in Australia. For more information, please visit http://www.pal.nsw.edu.au/.

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p38 40 Special.indd 40 20/7/2020 6:40:59 PM TEACHINGS

seeing what danger does your BEYOND COPING teacher teach the subduing of THE BUDDHA’S TEACHINGS ON AGING, passion and desire for form... ILLNESS, DEATH, AND SEPARATION for feeling... for perception... for (Part 2) fabrications. Seeing what danger – THANISSARO BHIKKHU – does your teacher teach the subduing of passion and desire for consciousness?’” The Buddha as Doctor, the Dhamma as Medicine (continued) “Friends, in foreign lands there are wise nobles and priests, householders “Thus asked, you should answer, and contemplatives – for the people there are wise and discriminating – ‘When one is not free from passion, who will question a monk: ‘What is your teacher's doctrine? What does desire, love, thirst, fever, and he teach?’ Have you listened well to the teachings – grasped them well, craving for form, then from any attended to them well, considered them well, penetrated them well by change and alteration in that form, means of discernment – so that in answering, you will speak in line with there arises sorrow, lamentation, what the Blessed One has said, will not misrepresent the Blessed One with pain, grief, and despair. When what is un-factual, will answer in line with the Dhamma, and no one whose one is not free from passion... thinking is in line with the Dhamma will have grounds for criticising you?” for feeling... for perception... for fabrications... “We would come from a long way away to hear the explication of these words in Ven. Sariputta's presence. It would be good if Ven. Sariputta When one is not free from passion, himself would enlighten us as to their meaning.” desire, love, thirst, fever, and craving for consciousness, then “Then in that case, friends, listen and pay close attention. I will speak.”

“As you say, friend,” the monks responded.

Ven. Sariputta said: “Friends, in foreign lands there are wise nobles and priests, householders and contemplatives – for the people there are wise and discriminating – who will question a monk: ‘What is your teacher's doctrine? What does he teach?’ Thus asked, you should answer, ‘Our teacher teaches the subduing of passion and desire.’”

“Having thus been answered, there may be wise nobles and priests, householders and contemplatives... who will question you further, ‘And your teacher teaches the subduing of passion and desire for what?’ Thus asked, you should answer, ‘Our teacher teaches the subduing of passion and desire for form... for feeling... for perception... for fabrications. Our teacher teaches the subduing of passion and desire for consciousness.’”

“Having thus been answered, there may be wise nobles and priests, householders and contemplatives... who will question you further, ‘And

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p41 43 TEACHINGS.indd 41 20/7/2020 6:42:03 PM from any change and alteration in that consciousness, there arise sorrow, the abandoning of unskillful lamentation, pain, grief and despair. Seeing this danger, our teacher mental qualities. But because teaches the subduing of passion and desire for form... for feeling... for one who enters and remains in perception... for fabrications. Seeing this danger, our teacher teaches the unskillful mental qualities has a subduing of passion and desire for consciousness.’” stressful abiding in the here and now — threatened, despairing, “Having thus been answered, there may be wise nobles and priests, and feverish — and on the break- householders and contemplatives... who will question you further, ‘And up of the body, after death, can seeing what benefit does your teacher teach the subduing of passion and expect a bad destination, that is desire for form... for feeling... for perception... for fabrications. Seeing what why the Blessed One advocates benefit does your teacher teach the subduing of passion and desire for the abandoning of unskillful mental consciousness?’” qualities.

“Thus asked, you should answer, ‘When one is free from passion, desire, If one who entered and remained love, thirst, fever, and craving for form, then with any change and alteration in skillful mental qualities were to in that form, there does not arise any sorrow, lamentation, pain, grief, or have a stressful abiding in the here despair. When one is free from passion... for feeling... for perception... for and now — threatened, despairing, fabrications... When one is free from passion, desire, love, thirst, fever and feverish — and on the break- and craving for consciousness, then with any change and alteration in that up of the body, after death, could consciousness, there does not arise any sorrow, lamentation, pain, grief, or expect a bad destination, then the despair. Seeing this benefit, our teacher teaches the subduing of passion Blessed One would not advocate and desire for form... for feeling... for perception... for fabrications. Seeing entering into skillful mental this benefit, our teacher teaches the subduing of passion and desire for qualities. But because one who consciousness.’” enters and remains in skillful mental qualities has a pleasant abiding in the here and now — unthreatened, undespairing, unfeverish — and on the break-up of the body, after death, can expect a good destination, that is why the Blessed One advocates entering into skillful mental qualities.” [SN 22.2]

A Purgative “Monks, doctors give a purgative for warding off diseases caused by bile, diseases caused by phlegm, “Friends, if one who entered and remained in unskillful mental qualities diseases caused by the internal were to have a pleasant abiding in the here and now — unthreatened, wind property. There is a purging undespairing, unfeverish — and on the break-up of the body, after death, there; I don't say that there's not, could expect a good destination, then the Blessed One would not advocate but it sometimes succeeds and

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p41 43 TEACHINGS.indd 42 20/7/2020 6:42:40 PM sometimes fails.’ So, I will teach you the noble purgative that always succeeds and never fails, a purgative whereby beings subject to birth are freed from birth; beings subject to aging are freed from aging; beings subject to death are freed from death; beings subject to sorrow, lamentation, pain, distress and despair are freed from sorrow, lamentation, pain, distress and despair. Listen and pay close attention. I will speak.”

“As you say, Lord,” the monks responded.

The Blessed One said: “Now, what is the noble purgative that always succeeds and never fails, a “In one who has right resolve, wrong resolve is purged away... purgative whereby beings subject “In one who has right speech, wrong speech is purged away... to birth are freed from birth; beings “In one who has right action, wrong action is purged away... subject to aging are freed from “In one who has right livelihood, wrong livelihood is purged away... aging; beings subject to death are “In one who has right effort, wrong effort is purged away... freed from death; beings subject to “In one who has right mindfulness, wrong mindfulness is purged away... sorrow, lamentation, pain, distress “In one who has right concentration, wrong concentration is purged away... and despair are freed from sorrow, “In one who has right knowledge, wrong knowledge is purged away... lamentation, pain, distress and despair?” “In one who has right release, wrong release is purged away, and the many evil, unskillful mental qualities that come into play in dependence on wrong “In one who has right view, wrong release are purged away as well, while the many skillful mental qualities view is purged away, and the many that depend on right release, go to the culmination of their development.” evil, unskillful mental qualities that come into play in dependence on “This, monks, is the noble purgative that always succeeds and never fails, wrong view are purged away as a purgative whereby beings subject to birth are freed from birth; beings well, while the many skillful mental subject to aging are freed from aging; beings subject to death are freed from qualities that depend on right death; beings subject to sorrow, lamentation, pain, distress and despair are view go to the culmination of their freed from sorrow, lamentation, pain, distress and despair.” development.” [AN 10.108]

Credits: Backlit with crescent moon by Luizclas, Silhouette of trees by Min An and Dandelion by Nita 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. http://www.accesstoinsight.org/lib/study/beyondcoping/medicine.html

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p41 43 TEACHINGS.indd 43 20/7/2020 6:42:57 PM DHARMA TALKS IN SIMPLE TERMS 108 DHAMMA SIMILES – VENERABLE AJAHN CHAH –

A Block of Ice Children, Bullets If you place a large block of ice out in the open sun, you can see it deteriorate A gun shoots its children – its bullets – in the same way the body ages – bit by bit, bit by bit. After only a few – outward. We shoot ours inward, into our heart. When they’re good, minutes, only a few hours, it will all melt into water. This is called khaya-vaya: we’re shot in the heart. When they’re ending, deterioration. bad, we’re shot in the heart. They’re an affair of kamma, our children. There are good ones, there are bad The deterioration of fabricated things has been going on for a long time, ever ones, but both the good and bad are since the world came into being. When we’re born, we take on these things our children all the same.

as well. We don’t discard them anywhere. When we’re born, we take on When they’re born, look at us: The illness, aging and death. We gather them up at the same time. Look at the worse off they are, the more we love them. If one of them comes down ways it deteriorates, this body of ours. with polio and gets crippled, that’s the one we love the most. When we Every part deteriorates. leave the house, we tell the older ones, “Look after your little sister. Hair of the head deteriorates; Look after this one.” – because we hair of the body deteriorates; love her. fingernails and toenails deteriorate; When we’re about to die we tell skin deteriorates. them, “Look after her. Look after my child.” She’s not strong, so you love her even more. Everything, no matter what, deteriorates in line with its nature.

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p44 45 DHARMA TALKS.indd 44 20/7/2020 6:38:07 PM The Tail of the Snake The Beginning is the End We human beings don’t want When we’re born we’re already dead, suffering. We want nothing but you know – aging and death are the pleasure. But actually, pleasure is same thing. It’s like a tree. Part of it’s nothing but subtle suffering. Pain is the base; part of it’s the end at the blatant suffering. To put it in simple tip. When there’s a base, there’s an terms, suffering and pleasure are(is) end. When there’s an end, there’s a like a snake. Its head is suffering; its base. When there’s no base, there’s tail is pleasure. Its head contains no end. When there’s an end, there poison. Its mouth contains poison. If has to be a base. An end without a you get near its head, it’ll bite you. base: That can’t be. That’s how it is. If you catch hold of its tail, it seems safe, but if you hold onto its tail So, it’s kind of amusing. When a without letting go, it can turn around person dies, we’re sad and upset. and bite, you just the same. That’s We sit and cry, grieving – all kinds of because both the head of the snake things. That’s delusion. It’s delusion, and the tail of the snake are on the you know. When a person dies, we sob and cry. That’s the way it’s been same snake. since who knows when. We don’t stop to examine this carefully. Actually – and excuse me for saying this – it appears to me that if you’re going to Both happiness and sadness come cry when a person dies, it’d be better to cry when a person is born. But we from the same parents: craving and have it all backwards. When a child is born, people beam and laugh from delusion. That’s why there are times happiness. But actually, birth is death. Death is birth. The beginning is the when you’re happy but still feel end; the end is the beginning. restless and ill at ease – even when you’ve gotten things you like, such The King of Death as material gains, status and praise. We live like a chicken who doesn’t know what’s going on. In the morning, it takes When you get these things you’re its baby chicks out to scratch for food. In the evening, it goes back to sleep in the happy, but your mind isn’t really coop. The next morning, it goes out to look for food again. Its owner scatters rice at peace because there’s still the for it to eat every day, but it doesn’t know why its owner is feeding it. The chicken sneaking suspicion that you’ll lose and its owner are thinking in very different ways. them. You’re afraid they’ll disappear. This fear is the cause that keeps The owner is thinking, “How much does the chicken weigh?” The chicken, you from being at peace. though, is engrossed in the food. When the owner picks it up to heft its weight, it thinks the owner is showing affection. We too don’t know what’s going on: where Sometimes, you actually do lose we come from, how many more years we’ll live, where we’ll go, who will take us these things and then you really there. We don’t know this at all. suffer. This means that even though these things are pleasant, suffering The King of Death is like the owner of the chicken. We don’t know when he’ll lies fermenting in the pleasure. catch up with us, for we’re engrossed – engrossed in sights, sounds, smells, tastes, We’re simply not aware of it. Just tactile sensations and ideas. We have no sense that we’re growing older. We have as when we catch hold of a snake: no sense of enough. Even though we catch hold of its tail, In Simple Terms if we keep holding on without letting Venerable Ajahn Chah was a master at using the apt and unusual similes to go, it can turn around and bite us. explain points of Dharma in a memorable way, sometimes to answer ques- So, the head of the snake and the tions, sometimes to provoke them. He was especially talented at using the open-ended nature of the simile – in which some similarities are relevant, and tail of the snake, evil and goodness: others are not – using a particular image to make one point in one context, and These form a circle that keeps a very different point in another. In Simple Terms, is an earlier collection of similes, drawn from Ajahn Chah’s transcribed talks, and translated from Thai turning around. That’s why pleasure by Thanissaro Bhikkhu. and pain, good and bad are not the Credits: http://www.dhammatalks.net path. Blue Glacier by Simon and Withered Flower by Karolina via Pexels

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p44 45 DHARMA TALKS.indd 45 20/7/2020 6:38:30 PM Poetry delving deeper, it is important to BETWEEN THE VERSES also note that while we refer the versified Tibetan Buddhist texts (PART 2) BUDDHISM AND POETRY as Tibetan poetry, we need to – PEMA RINCHEN – be mindful that there is no single In Part 1 of “Between the Verses – Buddhism and Poetry”, we explored Tibetan term that denotes the how early Buddhist religious texts have its roots in oral transmission full meaning of the English word and the evolution of the distinct composition and stylistics. From the “poetry”. Thus, the expression first examples of Buddhist poetry in traditional scriptures such asthe evinces the figurative language Dhammapada to Buddhist poetry that is attributed to the Buddha himself, used in poetic expression imagery part of Buddhavacana (Buddha Speech) and Buddhist poetry (those not (gzugs) with added vitality (srog) included in the sutras), one common feature stands out – the key Buddhist and ornamentation (rgyan) that teachings in the beautiful verses. are key features to Tibetan culture

Like Sanskrit poetry, poetry follows very similar patterns and poetic conventions, including liter- since before the establishment of ary register, vocabulary prosody and genres. Several bilingual authors (Pali and Sanskrit) composed writing some 1400 years ago. works in Pali; for example, the Anuruddhasataka.

Buddhist poetry just like the Buddha’s teachings and the Buddhist scriptures What forms a significant portion produced is not limited to the creations or compositions in Pali and Sanskrit. of Tibetan literature is Buddhist Buddhists, including academics have translated many works and helped literature (some of which are these literary works flourish in practically every language that Buddhists translated from Indian, but, most speak. Though translated into various respective languages, Sanskrit originally in Tibetan), comprising a meters and poetic conventions were (continues to be) broadly influential wide range of genres4 that include: throughout Southeast Asia, even in respect to vernacular languages (Thai, 1. lu [glu] - songs and traditional Burmese etc.). This would also encompass the use of popular literary folk or nomad song aesthetic ideas of ‘bejewelling’ from the tradition of Alamkarasastra (The 2. yang [dbyangs] - tantric chant; Science of Ornaments) regarding the purposes and nature of literature1. 3. drung [sgrung] - the bardic tradition (bard can refer to Tibetan Poetry story-teller, verse-maker or When discussing Buddhist poetry from the Tibetan tradition, it is without a music composer); doubt that Milarepa2 would come to mind. Known for attaining Buddhahood 4. gur [mgur] - poetic songs in a single lifetime by spending years in mountain caves across southern and [nyams mgur] songs of Tibet, his songs are considered the ‘most poetic source of spiritual experience; and inspiration, a symbol of Tibetan 5. nyengak [snyan ngag] - ornate Buddhist culture and appreciated verse or spiritual songs. by many for the beauty of his enlightened verses3’. Though much of these “versified literature” can be found in many Among the most notable sources masters' collected works, much of of verse are biographies and Tibetan Buddhist poetry is found Tibetan Buddhist scriptural texts autobiographies, songs of praise scattered in thousands of works “River, ripples, and waves, these three, When emerging, arise from the ocean itself. and supplication, ritual texts, long- by hundreds of authors; some When disappearing, they disappear into the ocean itself.” life prayers, instruction manuals, renowned, some obscure and - Milarepa and philosophical treatises. Before some even anonymous.

1 The Ideal of Ornament, Almakara, 5000 Years of Indian Art, exhibition held at the National Museum, Singapore. Organised by Asian Civilizations Museum, National Heritage Board, Singapore and National Museum, New Delhi, it ran from from July 1994 to January 1995. The Alamkara website, originally at http:// www.ncb.gov.sg/nhb/alam/ (site no longer live) has information now hosted by Vika Kamat at http://www.kamat.com/indica/alamkara/index.htm. 2 Milarepa: An Ordinary Man and His Poetry of Life, Sunapati Thangka School, Traditional Art of Nepal, posted on 9 March 2019. 3 Quintman, Andrew (2004), “Mi La Ras Pa (Milarepa)”,Encyclopedia of Buddhism, MacMillan, Buswell, Robert E. (ed.). 4 Roger R. Jackson (1996), Introduction: Genres and Their Parameters, “Poetry” in Tibet; Glu, mGur, sNyan ngaga and “Songs of Experience”, Tibetan Litera- ture: Studies in Genre, pp. 368-392. 46 For You Information 佛友资讯 47

p46 47 Poetry.indd 46 23/7/2020 8:47:10 AM Zen Poetry to his Zen Buddhist background, and are anthologised as Collection of Despite the changing and diverse Jiaoran’s Writing; Zhu Shan Ji［杼山集］. And he is perhaps, also the most needs of Buddhist practitioners, successful Chinese Buddhist poet who has proposed treatment of poetry the lay communities and societies as an intellectual instrument of Buddhist practice6. at different time periods, Buddhist poetry has established a unique “The subtleties of the mind cannot be transmitted place, transcending geographical in words, but can be seen in words,” Zen monk, boundaries and cultures. This is Juefan Huihong［觉范慧洪］(1071–1128) wrote. especially so when it comes to In Zen poetry, elements in nature like the clouds, navigating the intrinsic relationship water, snow, moon, bamboo, lotus, pine, plum and between Zen; Chan ［禅］ and lotus is commonplace in many of beautiful poetic poetry, going as far back to the 13th compositions. These, combined with inclusion century China – the golden era for of man and made-made objects like bridges, both Zen and poetry. At that time, huts, lanterns are often placed together as a form of nature-and-man Zen Buddhists drew insights from interactions, for example; man’s reflection in the water or rowing a boat on their Zen practice, popularising the river. Though seemingly simply, these elements and the way they are the use of poetry to express their presented, are symbolic and have complex connotations. These figurative enlightenment. This made Zen expressions such as personification and metaphor, reflect profound Zen poetry; Chan Shi ［禅诗］ not ideas and teachings – like this well-known poem by Hanshan7 [寒山] that just an important part of Chinese exemplifies the use of specialised Buddhist metaphor. poetry by also in the propagation and transmission of Buddhism5 – The language of the Zen records is 我心如秋月 My mind is like the autumn moon, making Buddhist poetry a genre a hybrid, a mixture of wenyan［文 寒潭清皎洁 As fresh and pure as a jade pond. of literature6 that forms part of the 言］or the written classical Chinese 无物堪比拟 But nothing really compares with it – Buddhist discourse. based on spoken language. Zen 教我如何言 Tell me, how can I explain? poetry, an extension of the complex And with this language in Zen literature comprises new literary eight major genres and more will be genre, the discussed in later parts: wave of poet- 1. qing gui［清规］- rules of purity; monks or shi 2. yulu［语录］- the set/compiled sheng [诗僧], collections of saying by masters; e.g. Jiaoran 3. quan deng lu［传灯 [皎然] (730– 录］- The Transmission Portrait of Jiaoran 799) started of the Lamp Chronicles to form. Jiaoran was a prominent (biography and the sayings of masters arranged into a poet-monk known for establishing series classifying these masters as “inheritors of the lamp”); a literary framework that created 4. shi［诗］- poetry (both prosaic religious verse and classical poetry); new paradigms, extensive literary 5. gong’an［公案］- “standards” with attached poetry or prose criticism and works of more than commentary (often called by Western scholars “gong’an” or “koan7 470 poems. Also known as one collections”); of the three most important Tang 6. xinxing chanshi zhuan［信行禅师传］- compendia; Dynasty poet-monks, along with 7. xu gaoseng zhuan［续高僧传］- collections of letters by Zen masters Guanxiu [贯休] (832-912) and Qiji to scholar-officials, students and peers; and [齐己] (863-937), it is unsurprising 8. ji yuan wen da［机缘问答］- encounter dialogues (questions and that his poems have thematic links response that take place between Zen masters and their students).

5 The Poetic Transmission of Zen Buddhism, Asian Culture and History, Volume 5, No. 2, 2013, Canadian Center of Science and Education. 6 Charles Egan (2010), Clouds Thick, Whereabouts Unknown: Poems by Zen Monks of China, pp.39. Columbia University Press. 7 Roger R. Jackson (1996), Introduction: Genres and Their Parameters, “Poetry” in Tibet; Glu, mGur, sNyan ngaga and “Songs of Experience”, Tibetan Litera- ture: Studies in Genre, pp. 368-392. 8 The Koan: Texts and Contexts in Zen Buddhism, Steven Heine and Dale S. Wright (ed). Photo credits: Txshuku.Net and Sohu.com

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p46 47 Poetry.indd 47 23/7/2020 8:47:39 AM