Buddhist News BUDDHIST FELLOWSHIP BUDDHIST WEST CENTRE HEART LODGE CONCERT Venerable Thubten Chodron Vipassana Meditation Class Teaching Tour in Singapore Venerable Thubten Chodron gave a Talk at Buddhist Fellowship West Centre on “The Four Estab- lishments of ” on 6 De- cember 2019. She explained how Buddhist mindfulness is different from the secular mindfulness that is increasingly widespread in popular culture, and the Buddha’s teachings on the four establishment of mind- The three-month Vipassana Medita- fulness – on the body, feelings, mind tion class commenced on 3 Novem- and phenomena – and how these ber 2019, 7pm. practices support the cultivation of wisdom and compassion for the Three-Day Amitoufo Mindfulness purpose of attaining liberation and Retreat awakening. For more details, visit www.buddhistfellowship.org. IMEE OOI & JSJG FOO HAI with Special Guests CH’AN MONASTERY The latest and an outstanding Foo Hai – NKF Dialysis Centre Buddhist musical production created and directed by Imee Ooi, the Heart Sutra Concert combines both traditional and The Singapore Buddhist Lodge held modern sounds. Presented a three-day Amitoufo Mindfulness Retreat from 13-15 December 2019, in eight languages by Imee, 9am-9pm daily at the Audi- JSJG, special guests and torium. with dance accompaniment, this world standard Dharma TCM Clinic Opening concert promises to be a tru- The SBL Chinese Physician Free ly extraordinary experience. Clinic (Kim Yam Clinic) opened for Catch it on 11 January 2020 consultation on 12 December 2019. at the Esplanade Concert Its consultation services include Hall. TCM internal medicine, acupuncture and pain management. For more The Foo Hai – National Kidney www.apactix.com Foundation (NKF) Dialysis Centre details on registration and consul- was officially opened on 17 Novem- tation hours, please visit www.sbl. ber 2019, which caters to kidney SG org.sg. patients staying in the Ubi area. HUB Speaker pf Parliament, Mr Tan Ch- SAGARAMUDRA uan-Jin was also present to grace Tribute to the Wayfarers Project BUDDHIST SOCIETY the event. A cheque of $200,000 In recognition of how the Wayfarers’ was presented for funding to sup- music has inspired and led many Children & Teenage Dharma port kidney patients with subsidised people to Dharma, Happy Studio Course treatments. The Sagaramudra Buddhist Society is producing a tribute album to the has offered the Children and Teen- Wayfarers.Twelve specially selected age Dharma Course since 2001, songs from the Wayfarers albums where attendees; children between will be produced with the aim of in- the ages of 7 to 116 years old (Pri- spiring the younger generation and mary 1 to Secondary levels) can energising the Buddhist community. learn about basic Buddhist knowl- For more information on the project edge, practices and cultivate Bud- dhist virtues such as gratitude, com- and how you can support and con- passion and forbearance. For more tribute, please visit www.happypro- information, please visit www.saga- ductions.com.sg/wayfarers. ramudra.org.sg.

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p33 - News.indd 33 2019/12/20 16:36:49 INSPIRATION THE SONG OF TRANSIENCE WITH EIGHT SIMILES SIXTY SONGS OF MILAREPA Upon the arrival of autumn, Milarepa decided to leave Upper Lowo where he had been preaching the Dharma during the summer, and go to Di Se Snow Mountain. His patrons gave him a farewell party, circling round him, and made him offerings and obeisance. They said, "Be kind enough to give us, your disciples, some instructions and advice." The Jetsun then emphasised the transience of all beings, admonishing them to practise the Dharma earnestly. And he sang...

The Song of Transience with Eight Similes Faithful disciples here assembled (ask yourselves): Rice grows in the vale below; "Have I practised the Dharma with great earnestness? Soon with a sickle it is reaped Has the deepest faith arisen in my heart?" This shows the illusory nature of all beings, He who wants to practise the Dharma This proves the transient nature of all things. and gain non-regressive faith, Think, then you will practise the Dharma. Should listen to this exposition of the Mundane Truths And ponder well their meaning. Elegant silken cloth Listen to these parables and metaphors: Soon with a knife is cut– This shows the illusory nature of all beings, A painting in gold, This proves the transient nature of all things. Flowers of turquoise blue, Think, then you will practise the Dharma. Floods in the vale above, Rice in the vale below, The precious jewel that you cherish Abundance of silk, Soon will belong to others– A jewel of value, This shows the illusory nature of all beings, The crescent moon, This proves the transient nature of all things. And a precious son– Think, then you will practise the Dharma. These are the eight similes. The pale moonbeams soon will fade and vanish No one has sung before This shows the illusory nature of all beings, Such casual words (on this), This proves the transient nature of all things. No one can understand their meaning Think, then you will practise the Dharma. If he heeds not the whole song. A precious son is born; The gold painting fades when it is completed– Soon he is lost and gone– This shows the illusory nature of all beings, This shows the illusory nature of all beings, This proves the transient nature of all things. This proves the transient nature of all things. Think, then you will practise the Dharma. Think, then you will practise the Dharma.

The lovely flowers of turquoise blue These are the eight similes I sing. Are destroyed in time by frost– I hope you will remember and practise them. This shows the illusory nature of all beings, This proves the transient nature of all things. Affairs and business will drag on forever, Think, then you will practise the Dharma. So lay them down and practise now the Dharma. If you think tomorrow is the time to practise, The flood sweeps strongly down the vale above, Suddenly you find that life has slipped away. Soon becoming weak and tame in the plain below – Who can tell when death will come? This shows the illusory nature of all beings, This proves the transient nature of all things. Ever think of this, Think, then you will practise the Dharma. And devote yourselves to Dharma practice.

Credit: Buddha Dharma Education Association Inc. Translation by Garma C.C. Chang

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p51 INSPIRATION.indd 51 2019/12/20 12:37:29 EVENTS SINGAPORE BUDDHIST FREE CLINIC TAMPINES BRANCH OPENING

On 24 November 2019, the Singapore Buddhist Free Clinic (SBFC) celebrated 取之社会， its Golden Jubilee and the Official Opening of the Tampines Branch at Block 用之社会。 156, Tampines Street 12. This joyous millstone was graced by Mr Masagos Zulkifli, Minister for Environment and Water Resources and invited guests Benefit from Society, such as members of the and representatives from various Buddhist Return to Society. organisations, SBFC volunteers and patients.

“For You, For Me” skit by Buddha of Medicine Welfare Society, The Vows Drama Group. Making it even more meaningful was the presentation of Long Service Awards, Devoted Buddhist Organisation Awards and Dedicated Individual Awards, to acknowledge the support and contribution of individuals and organisations.

Island-wide Outreach This SBFC Tampines Branch is the eighth branch since the SBFC was established 50 years ago in 1969, when Singapore had just gained independence. Most of the general population then drew meagre salaries and could not afford medications, let alone good healthcare. The opening ceremony was enlivened by the “Welcome Empathetic and compassionate, Venerable Master Hong Lion Dance” performance by the Singapore Xuan Wei Choon and Venerable Master Chang Kai founded the Dragon and Lion Dance Troupe, “Copying the Heart first free clinic clinic in Putuo Temple in Tanjong Pagar to Sutra” dance by Pu Ti ’s Pre-School help alleviate the situation. Dancing Class, “Planet is Our Home” and “Ehipassiko” choir performances by Compassionate Art Group and Due to overwhelming demand and popularity, as well as

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p52- 53 EVENTS.indd 52 2019/12/20 12:32:38 the well-earned trust of the general public, SBFC’s first branch was added in 1972. In the following four decades and more, SBFC set up other branches in various housing areas to benefit more people. These include clinics located in the southwestern, central and northern parts of Singapore; providing Traditional Chinese Medicine (TCM), post-cancer treatment and counselling services to the public.

SBFC has indeed come a long way – from the beginning with 3 physicians providing highly subsidised and free medical services to 25,000 patients in its first year of operation. Today, this has expanded to 40 physicians transformation strategies to keep up with changes in and serving 315,000 patients annually, out of which 75% staffing, charity governance and to keep up with times. of them are entitled to free medical care and services. Though SBC has recently been awarded the Singapore Prestige Brand Award 2019, the Board of Directors will After Dover Branch (the seventh) was successfully not rest on its laurels and will continue to lead its staff opened, SBFC began to actively search for an appropriate in overcoming various obstacles and challenges with location to serve residents in the east. Tampines, being perseverance so as be able to continue to serve the the largest HDB estate in the eastern part of Singapore, society. with more than 200,000 residents, and many senior citizens, became an ideal place to set up a branch as Expressing Gratitude demand for TCM is expected to be high as well.

Tripartite Collaborative Efforts For the past 50 years, SBFC has done has done really well in supporting the elderly – for those over the age of 65, they are given completely free medical care. And from their statistical report, it shows that 3 out of every 4 patients receive free medical care from them. This is especially important in today’s society where there will always be some amongst us who need care and support, coupled with the aging population that is also increasing rapidly.

In Minister Masagos’ speech, he highlighted, “We Without the support from individuals, organisations and need the tripartite collaborative efforts of the public, benefactors, SBFC would not have been able to achieve private and public sectors to help these less fortunate what it has today. Chairman, Venerable Sik Kwang Ping Singaporeans, to show them that we care, we support, also expressed gratitude in his Welcome Address, “We and to also help them rebuild their life. More importantly, would like to thank the Housing Development Board for we should pass on to the next generation our traditional providing us with a number of locations to choose from, virtue of 'Benefit from Society, Return to Society'.” the Town Council’s full cooperation and the support of the residents’ committee” and “all our supporters for And in SBFC’s efforts to find the most suitable location in their longstanding trust in the SBFC, and their generous the east, the Housing Development Board (HBD) and the donations so that we can continue to benefit the public”. Tampines Town Council also gave assistance during the process as it was not easy feat; from location selection Reiterating heartful appreciation to all, Secretary Tan to engaging residents in the area before finalising the Yong Luan shared how SBFC is not only grateful but site. touched by the “various Buddhist temples, organisations and all benefactors for making contributions – year after Continuing Steadfast Efforts year – relentless in the Buddha Dharma mission work With the completion of the new branch in Tampines, and exemplifying compassion for generations to follow”. SBFC future efforts will focus on improving service quality, such as encouraging its TCM physicians and Clinic Tour practitioners to further their professional development, After the opening and cake-cutting ceremony, invited be it medical skills and knowledge, or patient care so as guests were given a clinic tour followed by a sumptuous to enhance their repertoire. vegetarian lunch.

At the same time, SBFC would adopt organisational Photo credits: For You Information and Singapore Buddhist Free Clinic

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p52- 53 EVENTS.indd 53 2019/12/20 12:32:39 INSIGHT -NEPAL BUDDHA’S BIRTHPLACE UNDERGOES MEGA DEVELOPMENT - DR. KALINGA SENEVIRATNE -

New developments in Lumbini, Nepal

Tens of thousands of Buddhist pilgrims from Asian countries, especially Sri Lanka, and Myanmar, visit the Buddha’s birthplace, Lumbini each year to pay homage to its Teacher who preached a philosophy of eradicating greed and being contented with what you have.

Around 2011, there was much hype in the international media, where even Al Jazeera did a special report, about a Chinese company based in Hong Kong investing some Chinese Temple Thai Temple USD 3 billion to develop Lumbini as a major Buddhist pilgrim centre. At Kathmandu or about a one hour journey from Gorakhpur Rail Station in the 2nd Belt and Road Initiative (BRI) India, with at least 1 to 2 hours needed to cross the border into Nepal. Forum in Beijing last April, building A new international airport called “ International Airport” a multi-billion dollar railway across has just been opened near Lumbini with a local airline “Buddha Air” the Himalayan mountain ranges budget fares from Kathmandu. to ultimately link Lhasa in Tibet, to Lumbini was adopted as one of the When asked what happened to the grand Chinese plan announced almost 64 initiatives of BRI. a decade ago, Hari D Rai, Information and PR Chief of LDT said, after some initial hesitation, that the investors were Chinese MNC’s; many from US, In 2016, according to the Lumbini Indonesia and China. “The idea was to develop Lumbini as an international Development Trust (LDT), Lumbini tourist centre with monorail etc. – a Buddhist Disneyland. They would attracted 270,522 tourists, which is develop it over 5 to 6 years then get returns over 20 years (before handing miniscule compared to the Vatican’s the project to Nepal)”. 3.95 million in the same period. The plan included “world class experts” to come to Lumbini to conduct One of the problems Lumbini face training programs in conflict resolution. “When the Nepali government is its remoteness. It is about 10 understood and found that they would not gain much, they did not accept hours of treacherous road trip from it,” he added.

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p54 55 INSIGHT.indd 54 2019/12/20 12:38:08 AustrianTemple

The plan to develop Lumbini as a interview with me, and argues that Lumbini could also become a symbol of Buddhist pilgrim centre was first a compassionate cultural awakening that could encompass all religions. He proposed by a Japanese professor added that the local Hindu and Muslim community are ready to showcase Kezo Tange in 1972. Today, 3 their rich traditions of costumes, cuisine, street dance and drumming to square kilometre area around the interpret religion “in a peaceful theme showing compassion to others”. Mahadevi Temple – that marks the spot of Prince Siddhartha’s “We have relocated 7 villages, 6 Hindu temples and 4 mosques to establish birth under a Sal tree – has been the Lumbini development area. It’s a large project and people did not cleared up. A Japanese-style Canal protest when it was said that for Buddhists we should do this,” pointed has been built leading to the site out Venerable Sakyaputta. But, to keep the local community happy they and acres of land on either side need to see tangible economic benefits coming out of this project. LDT have been reserved for Buddhist and the newly set-up Lumbini International Buddhist University are now monasteries from both discussing with the Chinese, Tibetan, Thai, Japanese, and Koreans who and traditions. Already have built grand monasteries here to design programs collaboratively, such 30 monasteries have been built as workshops and retreats, so that pilgrims and tourists visiting here could out of a planned 46, almost all stay on for a few days. funded by foreign governments that have been given land under Until a few years ago, Nepal was the world’s only Hindu kingdom. But, a 99-year lease. An international Venerable Sakyaputta argues that the history of this area is immersed Buddhist university has also been with . Recently, archaeologists have identified the ancient city established. of Kapilavastu and the palace where Prince Siddhartha grew up just 30 kilometres from Lumbini. There are plans to build an international nunnery at this site – that will go well with the Tibetan Buddhist tradition.

Kathmandu-based Bodhi TV – a Buddhist TV channel – is planning to move its operations here to develop an international Buddhist Media Centre. Buddhists, with assistance from Thailand, has set up a school near Lumbini, which has attracted over 1600 students from the impoverished Muslim and Hindu communities here. “We built the school in terms of giving, not for spreading Buddhism”, Phra Sittichai, a senior monk at the local Thai monastery told me. He also added that the temple runs eye clinics and Mahadevi Temple gives blankets to the local community during the winter.

The issue that Lumbini has is that Venerable Sakyaputta explains that their Buddha Metta (compassion) there are hardly any Buddhists School aims to spread the idea within the community here that their living in the area. About 60 percent ancestry belong to a great Buddhist history. While they teach secular of the population there are Muslims subjects, there is one subject where the students learn about the history and the rest are mainly Hindus. of Lumbini Kapilavastu and adjoining Ramadeva; about Prince Siddhartha, Venerable Metteyya Sakyaputta, his father, mother, kingdom and basic teachings of the Buddha. Vice Chairman of LDT admits that developing Lumbini as a Buddhist “This way we connect them with their history. Buddha is part of our own pilgrim centre where the majority history, our heritage,” he says. “(It is) a great challenge to connect these local community is non-Buddhists, people to their great-great-grandparents, who would have been part of the presents a complex problem. story of Buddhism.”

“(LDT) believes that Lumbini With the economic benefits flowing to the local Hindu and Muslim belongs to all Buddhists from communities, Lumbini could well reflect a ‘compassionate harmonious across the world,” he said in an society’, which the Buddha wanted to establish during his lifetime.

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p54 55 INSIGHT.indd 55 2019/12/20 12:38:39 DARMA TALKS THE INTELLIGENT HEART FIVE DHAMMA TALKS – PHRA AJAAN SUWAT SUVACO –

When you watch your heart and some things and not liking others, and then likes something else and hates really examine it, you’ll find that all something else. Whatever’s opposed to what we like, we hate it, complain problems lie with the heart. This about it, get upset, and start squirming around – both over what we like and is why the Buddha gave so much what we don’t like. But we end up with nothing. Even when we get what importance to the heart. If there we like, we end up with nothing. Instead of escaping from hatred, we don’t were no heart, there would be no escape at all. We can’t rid ourselves of the things we don’t like. This is the problems. Nothing on its own has problem of the cycle, the problem of how we spin around – the problem any issues. The heart is what gives that arises for every living being, no matter whether we’re human beings or meaning to this or that, grasps at common animals, no matter who we are in the world. this or grasps at that, likes this or likes that, doesn’t like this or doesn’t The Lord Buddha was the only one who was able to see all the way through like that. It goes around stirring up this problem, which was why he was able to solve it and get past it. He didn’t all kinds of trouble. lay blame on anyone else; he didn’t complain about anything. He boiled everything down clearly to the fact that the mind gets involved with things Even your own body: If the heart because it doesn’t know the truth in line with the way it really is. When it weren’t involved with it, it would be doesn’t know and yet gets involved, suffering is bound to result – and it’s inconstant in line with its own nature something that really exists. The cause of suffering is something that really without knowing that it’s inconstant. exists. It’s always there in the world, with every living being who’s born. We’re the ones who make an issue over it. When it’s born, it doesn’t When the Buddha clearly saw suffering and the cause that gives rise to know that it’s being born. When it suffering, he looked for a way to solve the problem. He realized that it had to ages, it doesn’t know that it’s aging. be solved at the cause: the mind that’s deluded. So he developed intelligence When it’s ill, it doesn’t know that in the area of the heart and mind, to see if the things the heart and mind are it’s ill. When it dies, it doesn’t know infatuated with are really worth that infatuation. Exactly how wonderful are that it’s dying. It’s not responsible; they really? This heart and mind that likes things: The Buddha saw right it doesn’t propose anything at all. through it. We’re the ones who make contact with it and give rise to feelings. He saw that the liking comes solely from our side. The things we like don’t Then, the mind keeps on liking respond to us in any way. They’re not aware of us. The things that make

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p56 57 DHARMA TALKS.indd 56 2019/12/20 12:39:25 contact with the body – cold, hot, soft, hard – act simply in line with their that we’re going to wear it out, afraid nature as it’s always been. Lights and colours have always been the way that it’s going to get sick with this they are. Whether we like them or not, whether we get involved with them or or that disease. We keep solving not, they’re just the way they are. When this is the way things are, we should its problems so that it’ll escape train ourselves in line with the Buddha’s teachings. We should get our minds from these dangers – everybody all to follow the Buddha’s way. Whatever the Buddha said to do, we should over the world does this – but the follow his instructions. This is because the development of the mind is subtle problems never come to an end. work, work that requires mindfulness – the ability to keep things in mind – and right effort. It requires a mind that’s firmly intent. It requires discernment, This inability to come to an end the means by which we see things down through to their solid foundation: – spinning around all the time – is the truth. The Dhamma ends at the truth. Once you know the truth to be the called vaṭṭa: the cycle. The heart truth, no problems can arise. keeps spinning around because there’s something forcing it to. And All the problems in the world, from that past into the present, come from that’s because it doesn’t know the the fact that the heart isn’t intelligent. It hasn’t gotten down to the nature of truth. If we study and practice the the truth. That’s why it falls for its fabrications that arise, stay for a moment, Dhamma so that we come to know and then keep changing into something else. We run after fabrications, glad the truth, that’s when it can reach when they arise. And then when they disappear, we go looking for more – the point of enough. We’ll be able because we like them. We’re attached to them because we satisfy ourselves to stop. The heart will immediately with them, thinking that they give us enough happiness – but then we’re have a sense of enough. It won’t always hungry, craving for more. We’ve never had enough. When will we be have to search for anything more. able to stop if we keep on running after our desires and gratifications? What It’ll let go of things, seeing them real satisfaction have we gained from these objects when they keep falling simply as the affairs of objects, away and ending? affairs of external things –issues of contact, feeling, craving, clinging, What doesn’t fall away, what doesn’t end, is the truth – the truth of objects becoming, birth, aging, illness, and and of things that aren’t objects. The truth is always our guarantee. If there death, in line with the laws of what’s weren’t true things as our guarantee, fake things wouldn’t have anywhere to normal in the world. arise. Which is why, in the Five Reflections, This is why true things and fake things come in pairs. They’re not far apart. The the Buddha has already told us in important thing is that your heart be intelligent, so that it can know thoroughly no uncertain terms that once the the fake things that give rise to the suffering that shakes up the heart, that we body’s born, it’s normal for it to age don’t want. These things are called fake because they deceive us, making us because it’s born. When pains and think that we’ve gained happiness, that we’ve gained something good, that illness arise, they’re normal because we’ve found something we can depend on – but ultimately we can’t depend the body is aging because it’s born. on these things in any way at all. Things that are born and age have to grow ill. When the time comes for So we have to examine the things within ourselves, or that are near to it to die, we have to see death as ourselves – the aggregates of the body – to see that they don’t really satisfy normal. Whether we die or anybody our hopes, even though we’ve cared for the body and nourished it and else dies, once any of us is born, always desired it. If even the tiniest thing gets stuck on it – the least little bit that’s the way it has to be. That’s of dirt – we hurry to wash it off. And even then, it doesn’t stay clean. When the way it’s always been. So why do it’s hungry the least little bit, we hurry to find something for it to eat. And even we let ourselves get infatuated and then, it keeps getting hungry. When it’s the least little bit tired, we’re afraid deluded about it?

The Intelligent Heart The Intelligent Heart: Five Dhamma Talks by Phra Ajaan Suwat Suvaco (revised July 7, 2019) is a collection of Dhamma talks published to commemorate Ajaan Suwat’s 100th birthday. Credits: https://www.dhammatalks.org/books/IntelligentHeart/Section0003.html https://creativecommons.org/licenses/by-nc/4.0/ Photo by Tim Mossholder from Pexels

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p56 57 DHARMA TALKS.indd 57 2019/12/20 12:39:44 TEACHINGS A MIND AT PEACE, A LIFE AT PEACE - EXERPT FROM VENERABLE MASTER SHENG YEN’S 2009 CHINESE NEW YEAR GREETINGS -

As a conclusion, I compose the following verse:

Busy with nothing, growing old. Within emptiness, weeping, laughing. Intrinsically, there is no “I.” Life and death, thus cast aside.

Bhikkhu Sheng Yen 1930-2009 Founder,

A Mind at Peace, A Life at Peace are, we can still feel whole inside.

Back in 2008, everyone anticipated a difficult year for 2009. We’re facing Don’t let disappointment get the challenging times; the global economy is in bad shape. But we have great better of us, let hope live in our hearts hopes for the year 2009. We still see hope when there seems to be none. for always. And use this opportunity Even under harsh conditions, we can still find happiness. In doomed times, to share with others what our hopes it’s up to us to create bliss for ourselves. I proposed that we must have peace are for the future. People’s basic of mind in order to have peace in our lives. But how? Feelings of unease are need is to live and to survive. And merely psychological sentiments. It’s the external factors that cause us to as long Chan Magazine Spring feel insecure in the first place. We must feel secure in order for us to have 2009/22 as we’re still breathing, peace in our lives. hope will always be around, and our minds can be at peace. As long as we have a sense of security, we’ll be able to enjoy peace in our lives. And how is having a peaceful mind related to a peaceful life? When To sum up, we need to learn to we have peace of mind, no matter how chaotic our external environment is, face and accept any circumstance. we won’t be affected at all. It’s like when it’s pouring rain outside, it’s really Find ways to deal with it and then pointless to fret over the rain. Instead, we should be figuring out how to get just let it go. When we can face our the leaks in our house fixed. To find ways in which we can still go about our problems, accept our problems, deal daily business despite the heavy rain. To think about what we can plant that with our problems, and then let go will bloom in the rain. To find fun things we can do on a rainy day. of them, we’ll have peace of mind. I believe a great deal of people This is how we can gain peace, by first having a peaceful mind. Though already know what the Fivefold rain is never welcomed, as long as we’re feeling at peace, even if it does Spiritual Renaissance Campaign rain, we can still feel very happy and blessed. The concept of “A Mind at is. The central practice is facing the Peace, A Life at Peace” is based on this rationale. And hence, I proposed difficulty, accepting it, dealing with it that with a peaceful mind, we’d have peace in our lives. The launching of the and then letting go of it. suicide prevention movement was also built on this premise. As long as we have hope, and we don’t feel a void in our hearts, but feel free from anxiety, There’s also the Four Guidelines to regardless of how materially impoverished or how bad the circumstances Dealing with Desires which holds

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p58 59 TEACHINGS.indd 58 2019/12/20 12:40:34 we should pursue only what we can yourself the wind will turn, and it will stop. acquire, and never pursue what we can’t acquire. Pursue only what we Typhoons and whatnot must all cease one day. In the darkness of the day, should acquire, and never pursue say to yourself the sun will still shine tomorrow. With this mindset, our hearts what we shouldn’t acquire. The truth will always be filled with hope. When we have hope, we’ll have peace in our is we need only very few things, we minds, and we’ll enjoy peace in our lives. Last but not least, I’d like to wish need only to eat, to keep ourselves everyone a Happy New Year! warm, and to have a shelter to keep ourselves out of the rain and the 1 The “spirit” spoken of in the protection of the spiritual environment refers to the scorching sun—that’s about it. We mind, which is the essence of the Buddhadharma. They are the protection of the can do without a lot of other things. spiritual environment; the protection of the social environment; the protecting the And so, if we learn to have fewer living environment; and the protection of the natural environment. desires, and have big hopes for the future while keeping our desires in 2 They are cultivating a peaceful mind by having few desires; cultivating a peaceful check, we will have happiness. body through hard work and thrift; cultivating a peaceful family lies through love and respect; cultivating peaceful activity by being honest and upright. Two years ago we started advocating a campaign for suicide prevention. 3 The four guidelines are examining what we really need; what is indulgence; what Suicide really is unnecessary; is within my ability to obtain the things I need; and whether or not it’s proper to people don’t need to commit obtain it. suicide. Fear, a sense of insecurity, disappointment and feelings of 4 The Fivefold Spiritual Renaissance Campaign is a proposition for living in the 21st hopelessness are the contributing century and also a way to implement the four kinds of environmentalism. 5 Six factors of suicide. Ethics campaign, which consists of Family Ethics, Living Ethics, School Ethics, Environmental Ethics, Workplace Ethics, and Ethics between Ethnic Groups. I hope everyone can bear in mind Within each of the different areas covered by the Six Ethics, each one of us plays that peace in life goes hand in hand not only a single role, but also actually multiple roles. Whatever roles we play, we with peace of mind. You don’t have should develop the correct concept: We should contribute ourselves for the sake of to commit suicide. Instead of always fulfilling our roles and responsibilities, instead of fighting for our interests; while looking at the downside you should seeking our own benefits we should respect others and care about them. Therefore, look on the bright side of things. On greed and fighting for gain are not in line with ethics; the value of ethics lies in a rainy day, tell yourself that the rain serving and giving. We must bear this same concept in mind with any of the Six will stop. On a windy day, remind Ethics.

Chan Magazine Spring 2009 On December 18 Master Sheng Yen, gravely ill, recorded the following New Year’s messages to be played (transcribed) at various branch temples in Taiwan. These were the final talks that he gave.

Credits: Chan Center http://chancenter.org/cmc/wp-content/uploads/2010/09/2009_spring.pdf

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p58 59 TEACHINGS.indd 59 2019/12/20 12:40:49 MUSIC RESONATING WITH SACRED SOUNDS AND MODERNITY (PART 2)

was composed by Master Hongyi, “In all acts of singing, there is truth; with lyrics written by Master Taixu. It every dance portrays reality.” is said that that song was completed — Mahavairocana Sutra in 1929, and originally a hymn to In the previous issue, we saw how Buddhist Music started to flourish during the children's morning and evening the Maurya Dynasty (317-180 B.C.E.) in India, due to the powerful King Asoka worship of "Quanzhou Ci'er Yuan", who spared no efforts in preserving Buddhism and spreading its teachings. and was later published in the then- Then, from the inclusion of copper gongs, conch horns, drums, flutes and Buddhist publication Sea Tide 《海 harps in Buddhist ceremonial music there, it spread to Tibet, where the 潮》 , leading to its wide circulation. cultural elements of Tibetan folk dance, song, music and use of instruments In modern times, it is also used as a such as specialised drums, windpipes, spiral conchs and trumpets became teaching song in Chinese Buddhist infused. And as Buddhism was travelled from India into China, monastics circles. later adapted classical folk songs along with some music commonly played to royalty and officials in the Imperial Courts and recomposed them, setting So how do we define Buddhist up a collection of early Chinese Buddhist hymns dating as far back as the Music – beyond putting Buddhist Wei dynasty (220-265 C.E.) as well as the legend that surrounds The Yushan text and music together, Fanbei, the first Buddhist Hymn in Chinese style. especially in this modern times? I think we can look at Buddhist Music In this second part of the interview, with Imee Ooi1, we continue to find out her in this 21st century as two main perspectives on Buddhist Music and some of the highlights of her upcoming categories – music that contains concert2. Buddhist scriptural references and music that possesses this unique So, what is the unique quality (identifiable element) of Buddhist music? melodious quality that people I think what people can easily recognise at once that it is Buddhist recognise as Buddhist music is the Music. ancient Buddhist chanting, Fan Bei (梵唄/梵呗), where they combine And yes, Buddhist Music is beyond recitation of the sutra, or putting the and music verses with music. Though it started adaptions together. We have to think as early as in the Wei dynasty, of the artistic and stylistic quality of it; it was only about 20 years ago just like when you listen to classical in Taiwan that it became more music, there is the transition from popular, prominent and more widely the Renaissance to the Baroque or recognised. Romantic periods etc.

Does it also have to be chant-like? I have been told that my works are Buddhist music though is closely related to mantra and sutra recitation, can unique and easily identifiable as also have influences from other genres like folk, hymn and even pop melody. Buddhist Music, but I think there For example, the Buddhist song, The Song of the Three Jewels《三宝歌》 can be more to it and be improved,

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p60 61 MUSIC.indd 60 2019/12/20 12:41:32 such as being able to be part of no position to classify what is a Buddhist classic and only time and history the movement to and together, will tell what is a classic and how people define Buddhist Music. with artistes like me create a genre called Buddhist Music that is So, I try to use synthesised music like ambient background to achieve to internationally recognised, just like different sort of effects, one that is more spiritual and experiential, rather Jazz or Gospel. But I don’t think one than based on musical technical background of adaptation, improvisation person can define what Buddhist and instrumentation. Though there is no method – no set equation on how I Music should or should not be. It arrived at different pieces of work – all done in the moment of being (自在3), should be a collective experience – I hope this modern take on approaching Buddhist Music can also appeal to of different artistes, composers and the younger generation. instrumentalists. Isn’t this difficult to achieve? Do you set out to create a Well, not exactly. Actually, it’s quite the opposite, because I have free reign to particular “sort” of Buddhist try my hands on different my spiritual and artistic expressions, without having music or a list of album? to worry that I am not keeping to “rules and regulations” of certain genre(s) of Frankly, I don’t plan out a list of music. I can totally “let go” and “immerse in the moment”, just as how I first albums and all the past albums started, going with the flow of how the pieces evolved naturally. have been created due to different reasons; be it for charity fund-raising, However, I must qualify and emphasise that we must not lose the essence of Sangha or personal friend’s request the Buddhist teachings when creating Buddhist Music – maintaining respect or suggestion. Sometimes, it is even for its Noble Truths while making it accessible to all through music. chance encounter or conversation where the seed of motivation and So, what can audience look forward at the upcoming Prajna Paramita – inspiration is planted. Heart Sutra Concert at the Esplanade?

I don’t exactly set out to create or confine myself to a particular style – though I try to make it universal, unlike having to follow, let’s say Chinese string instrumental etc. I prefer to see (or create) Buddhist I have put together some interesting compilations such as using ambient Music into bearing “universal music, original chanting by the Sangha (Tibetan and Korean Sangha), JSJG sounds” (宇宙音) as what the vocals, special guest artistes, accompanied by drums, instrumentation and Buddha Dharma teaches “universal synthesised music etc. Presented in 8 languages (Cantonese, English, law” (宇宙法) – one that comprises Japanese, Korean, Mandarin, , Spanish and Tibetan), there will be a of universal sounds, beats, tonality fusion of vocals, music and most importantly, sacred sounds – so it will be a and chord progression etc. I am in modern yet grounded rendition of Buddhist Music expression.

Photo Credit: Imee Ooi 1 Imee, a multi-talent artiste, is no stranger to many Buddhists in Southeast Asia especially, with her career spanning over 2 decades as a record producer, composer, and singer who composes and arranges music for classic , mantra and dharani. She performs her compositions in Sanskrit, , Tibetan and Mandarin, and she has released more than 53 albums. 2 Imee Ooi and her dedicated team, the JSJG Dharma Man’s Vocal Group, are returning to the Esplanade Concert Hall in Singapore (11 January 2020) after successfully premiering the Prajna Paramita – Heart Sutra Concert in Kuala Lumpur last year. This concert was a sold-out hit, attracting a multicultural and multi-ethnic audience of varying religious backgrounds. 3 自在 connotes freedom, being comfortable and at ease. And in Buddhist texts, it can also refer to the mind that is unconditioned, unconstrained and free from delusion.

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p60 61 MUSIC.indd 61 2019/12/20 12:41:50 Poetry INSPIRATION FROM ENLIGHTENED NUNS THE TEACHINGS OF THE POEMS – SUSAN ELBAUM JOOTLA –

Further Conversations with Sakula, in the following Some of the other discourse-type verses in the Therigatha lines of her poem also take the form of a discussion with Mara. Typically, in the Therigatha, Mara asks the arahant nun why she is not interested in briefly expresses her the “good things of life.” Mara urged Sela, for example, understanding of the to enjoy sensual pleasures while youth allowed her to impersonal quality of all do so. The Theri’s reply on the dangers of such delights compounded things: offers similes as powerful as those used by Bhikkhuni Sumedha: Seeing the constituent elements as other, Sensual pleasures are like sword and stakes; arisen causally, liable to the elements of existence are a chopping block for them; dissolution, what you call ‘delight in sensual pleasures’ is now I eliminated all taints. ‘non-delight’ for me. I have become cool, (v. 58) quenched. (v. 101) Surely many of us have also heard our own internal Mara urge us to “go have a good time and never mind the Sakula has attained Nibbana because she saw with total long-term kammic consequences.” But if we can remind clarity that everything normally taken to be “myself ” is, ourselves often enough and early enough of the painful in fact, devoid of any such self. She knew that all these after-effects of such “joys” — especially of those that phenomena arise and dissolve every moment strictly involve breaking moral precepts — we may see through dependent on causes. This comprehension has rooted the pleasures of the senses and so gradually lose our out all tendency to cling to the sankharas or “constituent attachment to them. elements” and so all the defiling mental tendencies have ceased. In one of the discourses from the Samyutta Nikaya, Cala tells Mara that, unlike most beings, she finds no delight When Mara asks Sister Sela, “Who made this body, in birth in spite of the so-called sensual pleasures that where did it come from and where will it go?”, she life makes possible. With clear simplicity she shows that gives him in reply (in one of the poems added from the ultimately all that birth produces is suffering: Samyutta Nikaya) a discourse on egoless-ness:

Once born we die. Neither self-made the puppet is, nor yet Once born we see life’s ills – By another is this evil fashioned. The bonds, the torments, and the life cut off. By reason of a cause it came to be; (p. 186) By rupture of a cause it dies away. Like a given seed sown in the field, We too should cultivate this understanding in order to Which, when it gets the taste of earth, develop detachment from the poison soaked sensual And moisture too — by these two does grow, pleasures offered by mundane life. So the five aggregates, the elements, And the six spheres of sense — all of these – The Doctrine of By reason of a cause they came to be; One of the unique aspects of the Buddha’s teaching By rupture of a cause they die away. is its doctrine of anatta, the impersonal, essence-less, (pp. 189-190) egoless or soul-less nature of all phenomena. This universal characteristic is difficult to comprehend as it After the seed analogy, the last four lines discuss the is contrary to our most deeply held assumption that “I” “self” as it actually is — a compound of conditioned, exist, that “I” act and “I” feel. changing phenomena. The five aggregates make up

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p62-63 Poetry.indd 62 2019/12/20 12:42:35 nama (mentality) and rupa (materiality), each of which is phenomena into ultimate constituents in a number of turn made up of groups of ephemeral factors. Nama, the ways for the benefit of listeners of varying proclivities. mental side of existence, consists of the four immaterial To some, the eighteen elements are clear, to others, aggregates — feeling (vedana), perception (sañña), the five aggregates. Either way, what we need to mental formations (sankhara), and consciousness understand as Sela did is that none of these things is (viññana) — which arise together at every moment of “me” or “mine” or “my self.” All these phenomena — the experience. Rupa, which may be external matter or the aggregates, the elements, the spheres — arise because matter of one’s own body, con- sists of the four essential of certain conditions, and when those conditions end, material qualities — solidity, cohesion, temperature, and naturally they also have to end. When the relevant vibration — along with the derivative types of matter co- causes have expended their force, all these aspects of existing with them in the very minute material groupings what we erroneously take to be “me” and “mine” cease. called kalapas, arising and passing away millions of So, we see with Sela that nowhere is there any real, times per second. independent, or last- ing “I” with the power to create and sustain itself. There is only the concept “I am” which is Each aggregate arises due to certain causes and when conditioned by ignorance, i.e., our inability to see mind- these causes end, the aggregate also ceases. Causes, and-body as it really is. The idea “I” is itself essence- or conditions, are connected with effects in the law of less, it arises due to causes; and it is also inherently dependent arising (paticcasamuppada), which is at the impermanent, bound to completely disappear when the center of the Buddha’s own awakening. The refrain ignorance and other supporting conditions behind it are from Sela’s poem (lines 3-4 and 10-11) is, in fact, a uprooted. This is the attainment of Arahatship. reformulation of the most general exposition of that law often stated thus in the suttas: The removal of ignorance takes place step by step in Vipassana meditation. Every aspect of the mind-body When there is this, that comes to be; complex comes to be clearly known at its ultimate level as With the arising of this, that arises. conditioned, essence-less, transitory, oppressive. One When this is absent, that does not come to be; comes to fully understand that only when the appropriate With the cessation of this, that ceases. conditions come about will a so-called “being” be born. Only then will a five-aggregate life-continuum commence The specific link in the cycle of dependent arising a new life with its bases, elements and sense organs. If most relevant to Sela’s verse is: “With consciousness we explore Bhikkhuni Sela’s seed analogy, we will see in as condition, mentality-materiality arises.” That is, at relation to ourselves how a strict succession of causes the moment of conception, nama-rupa (in this case and effects, kammic and other, governs all of life. We will excluding consciousness) arises due to -linking discover that there is no underlying or ongoing “I” doing consciousness. Later on, during the course of an or experiencing anything, and will begin to loosen our existence, nama, the mental aggregates, comes into attachment to this non-existent “self”. Then we start to being due to ignorance, past kamma, objects at the eliminate the dreadful suffering that comes attendant on sense doors, and many other conditions. Rupa, the this delusion. matter which makes up the body, arises during life because of food, climate, present state of mind, and past Suffering follows from the mistaken belief in an “I,” kamma. technically called sakkayaditthi, wrong view of a lasting self. On the basis of this idea the mind generates all its Sela also refers to the elements, dhatu, a word which thoughts of craving: “I must have this”, “I don’t like that”, the Buddha uses for several groups of phenomena. Let “This is mine”. It is basically due to this misconception us look here at the eighteen elements. The five sense of a controlling self that we have been wandering and faculties (eye, ear, nose, tongue, body), their objects suffering throughout eons in samsara. If we are to (sights, sounds, smells, tastes, touches), and the five eliminate all the dukkha of existence, as Theri Sela did, types of consciousness dependent on their coming we must develop insight through Vipassana meditation together make up fifteen of the elements. Mind as a faculty, to the point at which understanding of the ultimate truth mental objects (ideas), and the mind- consciousness about mind and body dissolves the mistaken belief in an that arises when those two come together are the sixth “I.” We can use this bhikkhuni’s words to stimulate our in each set, completing the eighteen. own personal meditative experience of the essence-less nature of the five aggregates. The Buddha analysed the totality of conditioned

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p62-63 Poetry.indd 63 2019/12/20 12:42:52 Travel THE WORLD’S HIGHEST SACRED SITES TRAIL MONASTERIES & CAVES IN THE MOUNT EVEREST ALPINE ZONE (PART 1) - PEMA RINCHEN -

Khumbu Glacier, viewed from Lobuche, Photo credit: Peellden At the mention of the world’s highest ecology, it is without a doubt that the Mount Everest Alpine zone would come to mind, but less known, is its other name, Mount Sagarmatha (8,848 metres). Thus, the area of 124,400 hectares of elevation range of 6,000 metres is called the Sagarmatha National Park (SNP).

This national park spans across the Solu-Khumbu district is the unique The Sacred of Nepal (the Great Himalayan Range of northeast Nepal) Sites Trails Project – and is a protected area – recognised by UNESCO1 as a proposed to create a new world heritage site in 1979. Dominated by snow-capped circular tourism trail, to mountains including Mount Everest (Sagarmatha), and encourage tourist to visit encompasses glaciers, valleys and trails, it is also home lesser-known sacred sites to rare species like the snow leopard, musk deer, red and villages to restore and panda and migrant waterbirds despite the extreme enhance local cultural skills, climate conditions. traditions and distribute tourism benefits more Trekking tourism, being one the main contributors to the Photo credit: Khumbu , widely. This community- economy in the region is a double-edged sword. While Off the Beaten Track by based tourism initiative tries Nepali Times trekking tourism has helped boost the local economy, to integrate multi-thematic standard of living with better healthcare and housing, it conservation needs, diversify tourism benefits and has not lead to the preservation of the region's vibrant preserve cultural values and stages of development. culture. ‘Economic benefits have taken precedence over the conservation of natural and cultural sacred sites. The Sacred Sites Trail offers unexplored yet significant Many groves, trees, water sources and caves that are cultural and religious sites where trail walkers get to see regarded as holy are being neglected. The rich oral ancient monasteries, mani stones and chortens amidst traditions, rituals, dances, clothes and stories are not the backdrop of the majestic Himalayan Range and properly documented and are suffering erosion.’2 cascading waterfalls and flowing rivers. To kick-start the trail, you will need to travel in from Kathmandu, via a ‘This park contains the world’s highest ecologically domestic flight to Lukla. Lukla is popular place mainly characteristic flora and fauna, intricately blended with known for its airport and the beautiful landscape views. the rich Sherpa culture.’3 The intricate connection of the Upon arrival at Lukla, you will trek towards Phakding for Sherpa culture with the ecosystem are a major highlight about 4-5 hours. Then after Phakding, you would arrive of the park and they form the basis for the sustainable at Namche Bazaar, a small charming town. Namche protection and management of the park for the benefit Bazaar is a popular place for acclimatisation for most of of the local communities, including the primarily Tibetan the trekkers before moving towards the higher altitude Buddhist Sherpas. Amongst many conservation projects regions.

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p64-65 Travel.indd 64 2019/12/20 12:43:34 Namche Monastery and Giant Mani Stone Khumbu Region Sacred Sites Trail Map Photos credit: Philip Milne via flickr Image credit: The Mountain Institute via Mappery at www.mappery.com/ map-of/khumbu-Region-Sacred-Sites-Trail-Map Thamo Monastery The Khumbu Region Sacred Sites Trail Map shows the In 1959, the Khari Rimpoche with some nuns and monks sacred sites along a trail in the Khumbu region of Nepal came to Thamo crossing Nangpa La and this was where it lies in Sagarmatha National Park and Buffer followed by other monks and nuns, becoming the first of Zone which includes Namche Bazaar and six other many Tibetan refugees that now live in Khumbu. Then, in major settlements within the park. The project’s circular 1961, the kind villagers from Thamo graciously offered a trail passes in a clockwise direction through monasteries, plot of land for the monastery and invited Khari caves, hermitages and nunneries, starting from Namche to settle in their village. Khari Rinpoche, together with his Bazaar, passing through several sites in the Thame disciples accepted the offer with gratitude, and together Valley, and ending at the Tengboche Monastery." and with the help of the community, the new Khari Gompa was built in 1962 in a record time of three days. Namche Monastery Later, His Holiness the Dalai named it Ganden Monasteries (gompas) are the centres for religious rites, Tenphelling, the Joyful Dharma Island. After Khari spiritual practice, offering and also celebrations for various Rimpoche’s passing in 1970, the number of Gompa festivals. The first on the map is Namche Monastery residents dwindled to only 35 nuns and 3 monks. The located at Namche Bazaar, and for the seasoned trekkers Mountain Institute provided financial support to renovate and climbers familiar with the region, it is unsurprising as Khari Gompa which was on the verge of collapse. Today, Namche Bazaar is Thamo Monastery is a common stop for many trekkers the trading centre who would spend some time to experience the tranquility and the main and unique prayer sessions featuring chanting, ringing gateway to the of prayer bells and blowing of the long horn. upper Khumbu region. Though a small monastery of the Nyingma tradition of , its 100-year history combined with traditional frescoes

on wall of the Thamo Monastery main shrine and Photo credit: Petr Meissner via flickr restoration works, 1 Sagarmatha National Park, UNESCO retrieved from make it rich in https://whc.unesco.org/en/list/120/ 2 both religious and Sarah Subba and Ang Rita Sherpa, Nepali Times, retrieved from http://archive.nepalitimes.com/news.php?id=9201#.XeBdBjIzZBx cultural identities. 3 Sacred Sites Brochure, www.mountain.org retrieved from http://web.archive.org

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p64-65 Travel.indd 65 2019/12/20 12:43:58