Buddhist News KWAN YIN CHAN LIN The Heart Sutra Pacifying Ritual BUDDHIST LIBRARY MEDITATION CENTRE is also known as “Nying Dudhog”. This Puja is done by chanting of Robes and Books Offering 2018 One-Day Retreat The Heart Sutra (Prajna Paramita) to help remove the obstacles of the four Maras. It is also believed that by chanting and performing this puja, it can help one to overcome any neg- ativity and harm, and remove obsta- cles like bad dreams and stumbling blocks.

The Amitabha Puja The BL will be holding the annual A 1-day retreat was held in conjunc- Robes and Book Offering Ceremo- tion with the overseas 3-day Retreat ny on 21 October 2018. @Muar Kwan Yin Chan Lin Fu Hui Garden Zen Centre Gunung Ledang FAMILY DAY FUNFAIR 2018 Resort, Tangkak in Malaysia on 10 August 2018.

Walk Wholeheartedly 2018

The SBSS ( Tenphel Ling) also held the Amitabha Puja on 27 August 2018. This puja was also held in conjunction with “Khentul Rinpoche Oral Transmission of Am- itabha Phowa Transmission and Teaching”, with English translation by Dr. Tenzin Choephak and also An outdoor experiential activity, Chinese translation by Sis Tenzin. titled, “Walk Wholeheartedly” was The Buddhist Library Family Day held on 18 August 2018, 8-10.30am METTA WELFARE Funfair will be held on 18 Novem- at the Botanic Gardens. ASSOCIATION ber 2018 at the open field in front of It was organised to not only allow Aljunied MRT Station. The annual participants to experience the beau- Metta Charity Run 2018 funfair is one of the most important ty of nature, but to also connect with fund raising events for the BL as all their body and mind, and listen to proceeds will go towards payment of their inner voice. their existing mortgage and operat- ing expenses. For more information Talk on both events, please visit http:// buddhlib.org.sg. KONG MENG SAN PHOR KARK SEE MONASTERY

Ullambana Prayer Ceremony

KYCL Zen Meditation Centre (S’pore) held a Dharma Talk by Zen Master De Kwang on 5 September 2018, 7.30-9.30pm titled, “Zen and the Way”.

THE SINGAPORE BUDDHA This year, MWA will hold the an- SASANA SOCIETY nual Metta Charity Run on 29 Sep- (SAKYA TENPHEL LING) tember 2018 with a seried different local-themed categories – truly a The Heart Sutra Pacifying Ritual SINGAPOREAN edition. The funds KMSPKS held the Ullambana raised will be used for development Prayer Ceremony on 25 August and enrichment of Metta’s welfare 2018, 8.30am-9.30pm. This one-day services. These would include the commemoration on the importance training programmes for the numer- of filial piety included the prayer and ous underprivileged and the centres chanting of The Compassionate Sa- (for disability care, medical care, madhi Water Repentance Sutra and children care, special education and the Yogacara Ulka-mukha Dharma alumni care) that currently serve Service (Releasing the Flaming- over 1,200 beneficiaries. Mouths Ritual).

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p51 - News-.indd 51 19/9/2018 10:12:09 AM EVENTS

ESSENCE OF THE LOTUS SUTRA AND THE SIX PARAMITAS

The Institute of Chinese (ICBuddhism) held two uniquely designed THE PLACE FOR LEARNING and highly interactive workshops on The Lotus Sutra and The Six Paramitas. AND ENRICHMENT The Institute of Chinese Bud- These workshops, themed “Unleashing Potentials – The Lotus Sutra” and dhism (ICBuddhism) intends “Empowering Life – The Six Paramitas” were held on 18 August 2018, 9.30 to bring to am-4.30pm and 19 August 2018, 9.30am-12.30pm respectively in the Suntec people’s daily life by creating Convention Centre, Room 327. an affordable and accessible platform for English speakers who wish to enrich their daily UNLEASHING POTENTIALS AND EMPOWERING LIFE lives with thoughts and/or prac- Zenon Teh, the Managing Director and Secretary of the ICBuddhism opened tice of Chinese Buddhism. the two-day workshop with an Opening Address to welcome Sangha, the two presenters and participants. Presented and facilitated in English by Professor Wang Ching-Wei and Dr. Chan Kwong Djee, participants were guided in understanding and appreciating the essence of The Lotus Sutra and The Six Paramitas. Also, through the annotated sutras and concise presentations, participants were also given opportunities to share their personal reflections and experiences, which during the process, helped them to discover their inner spiritual orientations. One of the unique features of the workshops was that it was not only highly engaging, but also a participatory experience where participants shared at various junctures, their motivation in attending the workshop, visualisation and walking meditation experiences.

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p52 53 Events- INSTITUTE OF CHINESE BUDDHISM.indd 52 19/9/2018 10:10:17 AM THE LOTUS SUTRA AND THE SIX PARAMITAS in how The Lotus Sutra has helped A highlight during the presentation of “Unleashing Potentials – The Lotus her in different ways and with a firm Sutra” was the sharing of Professor Wang Ching-Wei, a scholar-practitioner belief that everyone can become who specialises in Buddhist sutras and meditative practices and her succinct a Buddha as taught in the Lotus explanations of the chapters in The Lotus Sutra. She shared her experiences Sutra, Prof. Wang drew on the Treatise of the Great Perfection of Wisdom (大智度論) for Buddha’s quality, wisdom, and stories of how Sakayamuni Buddha practised to become a Buddha by practising giving, self-discipline, patience or endurance, diligence, mindfulness, and wisdom.

Dr. Chan Kwong Djee, a Senior In Sanskrit, the word “paramita” Lecturer in Medical Education and means “cross over to the other a scholar-practitioner in Life and shore” and in Buddhism, “paramita” Death Studies and Mindfulness, may be referred to as “perfection”, connected the dots of The Six “perfect realisation”, or “reaching Paramitas to explain how they beyond limitations”. Through the can help empower one in life. Dr. Chan drew on his experience as a body- practice of these six paramitas, the psychotherapist to skilfully show that if one can remain mindful of one’s practitioner can cross the sea of negative reactions, acts of endurance can be a torch shinning into one’s suffering (samsara) to the shore of inner shadow and that’s when compassion truly arise. happiness and awakening ().

The two-day workshop garnered very positive feedback. Some of these participants’ sharing include, “(It) had very practical and lively presenta- tion, with good illustrations and ex- amples.” and “It was awesome! The two professors were very engaging and generated a lot of interactions” – “fruitful and reflective” sessions in a “light-hearted and fun” manner.

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p52 53 Events- INSTITUTE OF CHINESE BUDDHISM.indd 53 20/9/2018 10:06:58 AM TEACHINGS

TEACHING BY VENERABLE PHRA KHUVA BOONCHUM (MAING PONE SAYADAW) - VENERABLE SACCA & PEMA RINCHEN -

In the previous issue of the feature palace to find a solution. And again, after his Enlightenment, he decided article on the Dharma Talk and to teach the Dharma to all; entirely due to his possessing of immeasurable Blessings by Oxford Buddha compassion to alleviate pain and suffering of all beings. As the Buddha (Singapore)’s spiritual showed us that it is by developing Great Compassion, he was able to awaken teacher, Phrakhuva Boonchum the Thought of Enlightenment, so it is essential for a practitioner to follow the Nyanasamvaro (Venerable Khuva Buddha to possess both qualities. Cultivating mahākaruna and awakening Boonchum) held on 15 July 2018, bodhicitta are in fact supporting one another on the path to Enlightenment. there was a short introduction on the great compassion and bodhicitta, Universal Love and Acceptance as well as developing universal To develop universal love in our heart, between different nationalities, love and acceptance. In this issue, different races, different religions; between different social statuses, different we continue to share Venerable ideologies and different beliefs, we should develop love towards each other. Khuva Boonchum’s teaching in why Why? Because according to the Buddhist belief, we are reborn again and patience is an emotional quality that again – it’s a long cycle of birth and re-birth – and in the course of the cycle Buddhists should have. of life, everyone is related to each other. And for this reason, this is why we should have compassion for all around us. Then, why we need to develop Developing Mahākaruna universal love is because we are all subjected to the same thing; the battery and Bodhicitta of suffering. We will all get sick, old and then die. That’s why we should One of the important aspects of develop universal love for each other and help each other: tolerate each practising Buddhism is to awaken other, not to be violent and not to say anything negative towards each other. the ‘Thought of Enlightenment’ Then, the in terms of approaching different religions, selfish people are in (bodhicitta) within oneself. Although every religion, and people with wrong view(s) are also in every religion. So, found in all three traditions, it is not necessary to point (at another) and say it is a wrong religion – we particularly in Buddhism, should not term any religion as any ‘wrong religion’. We have to emphasise bodhicitta is highly emphasised the point that every religion teaches many positive things, such as teaching for it is believed that all beings people to be good and compassionate. And all these (mutual respect and have bodhicitta inherent within acceptance), would be possible only if we develop universal love. themselves; that’s the capacity to attain enlightenment. What is Tolerance and Patience required however is to awaken it Now, what about tolerance and patience? We should, and can develop by cultivating and widening the our tolerance threshold daily. Why? Because in daily life we face different practice of the ‘Great Compassion’ daily wants and demands but one thing is that, “We may not be able to get (mahākaruna). Then, when Prince everything we want; or everything we like because we can’t always have Siddhartha saw sufferings in everything.” So, in order to cope with disappointment and frustrations, we this world, the thought of Great need to develop our tolerance and patience. Compassion immediately arose in him and he decided to leave the Patience is an emotional quality in life, and in our daily life as told by the Buddha, there are eight conditions associated with the world – four of them In Theravāda Buddhism, karu a is one of pleasant and the other four unpleasant. We are facing them every day – for the four “divine abodes” (brahmavihāra), along with loving kindness (Pāli: mettā), example; praise and criticism, happiness and unhappiness. So, when we sympathetic joy (mudita) and equanimity are facing them, if we don’t develop the quality of tolerance, we wouldn’t be (upekkha). able to bear with them, because they change all the time and they don’t go

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p54-55 TEACHINGS- DEVELOPING PATIENCE.indd 54 19/9/2018 10:08:49 AM our way all the time. That’s why, to survive as a survivor, to build this survivor instinct and to do well in life, is to actually have compassion and patience.

Steadfastness and Determination Then, the Buddha on many occasions exemplified great compassion and great tolerance, coupled with steadfastness and determination to do good for others. In one of his previous life, the Buddha was the leader of a troop of monkeys – where they led carefree life with abundant food in the forest where mangoes were plentiful. One day, one of the mango fruits fell and floated downstream where it was found and offered to the King.

Finding the exotic fruit extremely delicious, the King ordered his men to harvest more. And so, the men went on a search and found them – both the mango fruits and the monkeys. Then, the men were determined to get rid of the monkeys to get to the mango fruits, and sensing the danger that the monkeys were in, the leader of the monkeys (who would become Buddha in his final life), sacrificed himself. It (He) made himself into a “bridge” – so that all the monkeys can escape and all of them did. Of course, there is a twist at the end – a naughty monkey not only used the monkey leader’s body Top – Venerable Khuva Boonchum, Bottom – OBVS Chief Abbot, Venerable Pro- to escape, but also tortured the monkey leader at the same time where the fessor K. Dhammasami (Oxford Sayadaw) naughty monkey jumped on the monkey leader's back and broke it before translating Venerable Khuva Boonchum teachings and annotating the hand-drawn leaping to safety. But it (He) endured the pain and continued to let the abused sketches body be used as a bridge. “So, even when you do good for many, there will be some people who will criticise you. There must be acceptance that and in the annotation of Venerable there will be some black sheep. The Buddha has fulfilled all these qualities Khuva Boonchum’s hand-drawn to achieve Enlightenment and thus, these qualities are crucial, and being of sketches, Venerable Professor such importance, the Buddha shared these qualities to lead life.” K. Dhammasami explained in English, "Sketched here is the Practising the Three Types of Punna Universe, with many (many) dots – Simply understanding universal love and practising patience is only the representing multitude of sentient beginning. What we need to do, is to practise the three types of punna – to beings (humans, animals etc.) in share with each other what we have, lead an ethical life and to practise the world. Then, the numeral “1” our mind. This is to practise dana (generosity), sila (morality) and bhavana represents how we are connected, (meditation). Why do we need that? It is because we don’t live alone. We live we are one. We only have one life in a society with many people. And so, if we don’t have good governance and this lifetime; one chance to be born, regulations to govern the society, we will not be able to live together in peace to get old and die this lifetime. We for long. And the Buddha has taught all of these for the sake of us, knowing share so many common similarities, how much we are interdependent as human beings. so, we are the same. Then, if we understanding commonality and the Interdependence and Reliance connectedness that we have, as On top of this interdependence in humanity, he also stressed how much human beings, as sentient beings, we are all interdependent with the ecosystem – we cannot survive without then in this mind, there is the great nature, as our existence is reliant on the natural environment – all these are compassion and wisdom. And we part of The and Dependent Origination. The Buddha taught will then be able to walk the Middle Dependent Origination, also called the law of cause and effect (causality) and explained that nothing can exist on its own and everything comes with Path, and with wisdom, we will be earlier (past) circumstances and present action and conditions. This will help able to enter the four stages of us to have a healthier world view – so that not only are we clearer about our Enlightenment. And the letter, “Om” present life and circumstance but also benefit others in this world. We need to can help us to understand that we know that change happens all the time, and we need to live with change. And are all connected, which is the start that everything can be satisfactory in one moment and then, unsatisfactory of eradicating ignorance in order to in dukkha conditions. Venerable emphasised universal love and compassion attain Enlightenment.

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p54-55 TEACHINGS- DEVELOPING PATIENCE.indd 55 20/9/2018 10:10:36 AM SPECIAL

MORE THAN A BUDDHIST TRADITION

The Monastic Robes shroud to wrap the dead before cremation, and monks would scavenge the From the sutras, one would often cloth from rubbish heaps and cremation grounds. And the Kathina Ceremony read: “Then early in the forenoon, the only came about on one occasion after a group of thirty monks visited the Blessed One, having robed himself Buddha after the three-month rains-retreat mentioned in the book of the and taking his bowl and (upper) Vinaya Pitaka (Vin III.352ff): robe, approach . . .” . 1According to the Buddhist Scriptures and 2At one time, 30 monks of Pava were on the way to see the Lord who the Commentaries, in the early was staying at Savatthi in Jetvana, Anathapindika’s monastery. They were monastic days, the monks would all forest-dwellers, all almsmen, all wearers of rag-robes, all wearers of go out on their alms-round dressed the three robes. As vassa was approaching, they were unbale to reach only in their waistcloth which was Savatthi in time, so they entered vassa on the way, at Saketa. They spent neatly worn, and carrying their the vassa in a state of longing, thinking: “The Lord is staying close to us, six upper robe and bowl in their hands. yojanas [about 60 kilometres] from here, but we are not getting a chance When the monks were in the vicinity to see the Lord.” of houses, they would put on their upper robe before going to collect Then, after the vassa, the monks continue on their journey to Jetavanam alms. However, these robes evolved Savatthi, where the Lord was staying. It was raining and the waters were from the original pure robe of cloth gathering while swamps were forming. By the time the monks arrived at that the first monks and nuns made their destination, their robes were drenched and they were exhausted. and wore during Buddha’s times. Having greeted the Lord, they sat down at a respectful distance.

The Pure Robe Cloth Now, it is the custom for the Buddha to exchange friendly greetings with and The Kathina in-coming monks. So the Lord said to these monks, “How are you keeping, The Buddha taught the first monks monks? Did you have enough to support life? Did you spend a comfortable and nuns to make their robes of vassa in unity, being on friendly terms and harmonious? And you did not "pure" cloth, which meant cloth or have difficulty with alms foods, did you? pieces of rags that no one wanted. Types of pure cloth included “Things did go well with us, Lord. We had enough to support life, Lord. We unwanted or discarded cloth that spent the vassa in unity, being on friendly terms and harmonious, Lord. had been chewed by rats or oxen, And we did not have difficulty with almsfood,” answered the monks. They scorched by fire, soiled by childbirth then related what had happened to them when they were on their way to or menstrual blood, or used as a see the Buddha since the beginning of the vassa.

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p56- 58 Special--KATHINA – ROBES OFFERING.indd 56 19/9/2018 10:00:41 AM Then the Lord, on this occasion, making it a "five-fold" robe. Nuns wear a bodice (samkacchika) under the having given Dharma talk, utterasanga, and they carry a bathing cloth (udakasatika). addressed the monks, saying, “Monks, I allow monks who have The Design and Metaphor comleted the vassa to spread the According to the Vinaya Pitaka, the kathina. Five [privileges], monks Buddha asked his chief attendant will be allowable to you who have Ananda to design a rice paddy spread the kathina.” pattern, following the pattern of the Magadha padi-fields for the Meaning of Kathina robes. Ananda sewed strips of In the Commentary to the cloth representing rice paddies into Kathinakkhandaka [Section on a pattern separated by narrower Kathina] of the Vinaya Pitaka, Photo Credit: The Fields of Magadha, http:// strips to represent paths between kathina is defined as a concept www.buddhamind.info/leftside/arty/requiz/ the paddies. In the Zen tradition, of conglomeration, which means pat.htm the pattern is said to represent a bringing things together – Buddhist "formless field of benefaction". The pattern might also be thought of as a monks who have spent the first mandala representing the world. vassa, a community monks coming together, the robe-season, and 4Then the Lord, having stayed in Rajagaha for as long as he found suit- rightfully-acquired robes. The literal able, set out on tour for Dakkhinagiri. The Lord saw the fields of Magad- meaning of kathina in Pali is “hard”, ha, laid out in strips, laid out in lines, laid out in embankments, laid out in and in our present context, it means squares, and seeing this, he addressed the venerable Ananada, saying: firmness, stability and durability because it has the power of ‘Now, do you, Ananda, see the field of Magadha laid out in strips… laid providing for the monks (a relatively out in squares?’ long time), for the eligible monks. ‘Yes, Lord.’ ‘Are you able, Ananda, to provide robes like this for the monks?’ The Triple and Five-Fold Robes ‘I am able, Lord.’ The 3Vibhanga says that "A monk should wear the waistcloth even The modern form of the moastic robes comes to us based on this auspi- all around, covering the area of the cious inspiration. The descriptors used for these fields identify the tech- navel and the area of the knees." nique used to order the fields: bunding, just as in the rainfed contempo- But this is not all, as the robe has rary Cambodian rice agriculture. In the above quote, in each place where three parts, hence termed as “The the translator used the phrase, ‘laid out in’, the word translated was some Triple Robe”: form of Pali for ‘bound’: baddha. The seams of thread used to sew the • The uttarasanga is the most robes together form the bunds of the robe, just as how dredged dirt is prominent robe. It is sometimes pressed into place to form the bunds of the rice field. And the monk is also called the kashaya robe. truly a field of (a consistent metaphor used in Buddhism). It is a large rectangle, about 6 by 9 feet. It can be wrapped to cover both shoulders, but most The Material and Dyes often, it is wrapped to cover the According to the Pali tradition, six kinds of cloth are allowed for making the left shoulder but leaving the upper and outer robes: plant fibres, cotton, silk, animal hair (e.g. wool, but not right shoulder and arm bare. human), hemp, and a mixture of some or all of them. The robe dyes varies • The antaravasaka is worn but sources are allowed to be obtained only from six kinds of substances: under the uttarasanga, wrapped roots and tubers, plants, bark, leaves, flowers and fruits, boiled in water around the waist like a sarong, for a long time to get the dye. Saffron orange (from the Crocus’ flower’s covering the body from waist to crimson stigma), ochre (from the jackfruit's heartwood) and yellow (from the knees. turmeric plant) are the most prevalent colours today. Though traditionally and • The sanghati is an extra robe that can be wrapped around the culturally, there is a tendency amongst forest monks to wear ochre and city upper body for warmth. When monks to wear saffron, but this is not always the rule. not in use, it is sometimes folded and draped over a shoulder. Function and Significance The monastic saffron robe not only symbolises renunciation from worldly The original nuns' robe consisted of life and monkhood. A robe is also one of the four things essential to monks the same three parts as the monks' in their life: "He needs clothes; He needs a roof above his head; He needs robe, with two additional pieces, medicines when he is sick; and He needs, of course, food."

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p56- 58 Special--KATHINA – ROBES OFFERING.indd 57 19/9/2018 10:01:31 AM But why the monastic robe and The Kathina Robes Offering concern with outward appearance The Monastic Clothing Today, the Kathina Robes Offering is Named after the brown or saffron dye a large, annual Buddhist ceremony when one should focus on the purity that monastic robes are made with, the 5 and festival where Buddhists get of the mind? In an article by Karma robes of fully ordained Buddhist monks Lekshe Tsomo, “Protocol for Sangha and nuns are referred to as: together and celebrate the end of the three-month rains-retreat in the Tibetan Tradition” cited Kā āya (Sanskrit) (vassāvāsa) of the Buddhist Sangha teachings by Bhikshuni Thubten Ka āva (Pali) that is preceded by the pavāra ā Chodron, it explains, ‘It is true that Jiāshā (Chinese) (invitation) ceremony. Traditionally, mental purification is at the heart of Gasa (Korean) monks during the four months of (Vietnamese) Buddhist practice. At the same time, Ca-sa rainy season spent more time in Chögö (THL; Tibetan) the Buddha and his early followers temples and to attend to lay devotes recognised the value of disciplining by teaching the Dharma and helping one’s body, speech, and mind. Although certain Vinaya rules and monastic them to practise meditation. Thus, customs may appear unrelated to spiritual practice, they provide guidelines for at the end of the season, the lay training in mindfulness and awareness with every action. Proper deportment devotees would gather at temples to is important in relation to the lay community also. Monastics who are refined, offer robes to show their appreciation and gratitude. This celebrated by gentle, calm, and collected inspire others to practise. Monastics who behave offering monastics gifts, such as poorly may cause them to lose faith or to criticise the tradition. Standards of robes and alms. behaviour vary according to place and time, but monastics are wise to adopt a high standard and practice until it becomes natural.’ Like in Venerable Aggacitta Thus, the donning of the robe is akin to the moments of attention that the Bhikkhu’s Kathina monk tries to cultivate in his daily life, just like beacons that help him to make Then and Now, his conduct upright, to pay heed and develop a full presence of mind towards “Throughout the that he does. The robe also contributes in, undeniably and very importantly, centuries, the way giving a physical attribute (appearance) to the community of laity who of carrying out the support the monks – offer them robes, provide lodging, provide medicines, ceremony has and provide for all their needs of sustenance and living – signalling the image changed with local interpretations, practices and customs.” To find of a united, coherent and structured monastic community, worthy of receiving out how much has deviated from these offerings. the original scriptural traition – how much is in accordance with the There is also a deeper meaning to the significance of the robe other than it scriptures and how much is mere being physical demonstration of the monk being one who lives in a state of invention, read more in Venerable solitude, simplicity, renunciation. The robe also serves to follow the advice Aggacitta’s book where he of the Buddha, that is ‘more related to physical and mental hygiene than combines his scriptural knowledge to spiritual or mystical practices. Those are healthy, effective, very practical and practical experience to explain advice, meant for learning to handle oppressive and pressuring situations of more about the Kathina ceremony. daily life, even perhaps to ultimately and finally succeeding in being totally emancipated from them’. The idea lies in that, by abstaining from getting The Buddha himself stated the significance of the offering of Kathina involved into ordinary activities (even choosing clothes) — and here the robes in the Vinaya Pitaka, where in word ordinary is carries not negative or pejorative criticism — the monk the Mahāvagga, it is stated that the paradoxically makes himself more dependable, by devoting most of his time kathina robe offering is the highest to understand teachings. offering and the most meritorious of skillful deeds. Thus, robe offering The robes serve not just as a kind of uniform to remind the wearer that he or she is a mem- is a great meritorious deed that a ber of a larger universal community, but is itself an object of reflection to be worn “properly”, lay Buddhist can undertake, and “considering them: only to ward off cold, to ward off heat, to ward off the touch of insects, understanding the layers of history, wind, sun and reptiles; only for keeping myself decent” (M 1:10). Above all, they remind the significance and function of the wearer that he or she has committed him or herself to high spiritual ideals — to master the Dharma, liberate oneself and show others the Way. robes makes robes offering even more meaningful.

References 1. The Monastic Robes, https://www.buddhanet.net/e-learning/buddhistworld/robe_txt.htm 2. Aggacitta Bhikkhu, Kathina Then and Now, from BuddhaNet’s e-book Library 3. Barbara O’Brien, The Buddha’s Robe, An Overview of Robes Worn by Buddhist Monks and Nuns – from ThoughtCo 4. Erik W. Davis, The Sima: Ordering the Cosmos in Weaving Life Out of Death: The Rag Robe – Buddhist Funeral Cultures of Southeast Asia and China 5. Karma Lekshe Tsomo, Protocol for Sangha in the Tibetan Tradition – Preparing for Ordination

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p56- 58 Special--KATHINA – ROBES OFFERING.indd 58 19/9/2018 10:01:57 AM POEM

Selected Poems by Immigrated Chinese Monks and Lay Buddhists With English Translation by Benjamin F C Teng

瀑布 About Selected Poems by Immigrated Chinese Monks and Lay Buddhists 万马回空听有声，飞来疑是白云清； In ancient Sanskrit or Pali Buddhist scriptures, 愿教洒落如甘露(注1)，一滴人间湛湛生。 prose and verse coexist, but when trans- 摘自 - 常凯长老法汇 lated into Chinese Buddhist scriptures, the original verse’s poetic flavor is usually “lost 语译 in translation” and the well-known Dhamma- pada is an example. Yao Mian, a scholar of 瀑布流水如万马奔腾响彻空谷， the Song Dynasty, made a brief comment on 水雾飞天像清亮白云； the historical phenomenon: “From the monk’s 祈愿佛法如甘露法雨洒遍大地， translation and teachings in the early years 每一句法音都在人间萌芽昌盛。 to the Jin, Liang and Wei dynasties, only (注 1甘露即稀有难逢的圣水，佛教称佛陀的教法如甘露) Zen took root in the early years of the tang Dynasty. Finally towards the end of the Tang 译后感言 Dynasty, Zen and poetry rose to popularity. Many of the early immigrants, including Bud- 佛教与瀑布有共同点吗？近年来, 大陆学者把瀑布的源头, 比喻为作印度佛教; dhist Masters and lay disciples from South 水潭中所激起的巨大轰鸣声, 比喻为汉传佛教。个人觉得这是颇有创意的比喻。 China arrived in Singapore, leaving behind a 印度的佛教早亡，而佛教已是中国传统文化中的重要成分，汉传佛教的禅宗 legacy of poetry, many of them similar to the 早已传播到世界各地。法师这首早年的作品颇有新意，把瀑布水珠视为甘露， Tang Dynasty and Zen”. This book is a col- “愿教洒落如甘露”，其愿令人感动！ lection of thirty classical poems which have been translated into the Chinese vernacular Waterfall first before being translated into English. The poems selected are only limited to quatrains The waterfall current sounds like and verses. The themes are diverse, includ- thousand horses galloping in the empty valley, ing themes on pilgrimages, the elders, medi- The water droplets jumping across the sky like bright clouds; tation, art and literary works, the Dharma, the I pray that the priceless Dharma showers like water droplets on Earth, Sangha and so on. And every word of the Buddha take root profusely in human world. By Venerable Siong Khye Venerable Siong Khye (1916-1990) was the Founder of Katho Temple (Lorong 31, Gey- Translator's Note lang) and also Singapore Free Buddhist Clin- Waterfalls are commonly formed in the upper stream of the river. It may be formed from ic. He was the Founding Editor of the maga- an underground river in a plateau flowing through a cave, just like the case of Sipiso-Piso zine, Nanyang Buddhist. In 1985, he was waterfall near lake Toba in Sumatra province, Indonesia. Recently, there emerged some conferred BBM title by the President of Sin- Chinese scholars of Buddhism who commented figuratively that the source of waterfall gapore on National Day. On top of being one of the best-known Buddhist monks in Singa- though not spectacular, is the current status of Indian Buddhism, while the roaring sound pore, and having served as the Chairman of created by the plunge pool is the Chinese counterpart. On the other hand, this poet prefers the Singapore Buddhist Federation in 1987, to look at the tiny waterfall droplets, praying that the Buddha Dharma shall be the cloud he was also adept in Traditional Chinese created by waterfall and turned into rainfalls that bring life to every corner, an excellent Medicine (TCM) and was highly respected for metaphor of Dharma propagation. his skills in traditional orthopaedics.

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p59 POEM 南来法师居士古诗中英选译.indd 59 19/9/2018 9:59:14 AM DISCOURSE

- SHEN SHI’AN -

若作是言 If [to] make this statement, “我当灭度无量众生”， ‘I will deliver [to] Nirvā a immeasurable sentient beings’, 则不名菩萨。 thus [is one] not named [a] Bodhisattva. -金刚经 – Vajra [Diamond] Sūtra (释迦牟尼佛) (Śākyamuni Buddha)

Story: painful suffering, all her extremely great strife, and all her time spent did Within the Prajñā Sūtra, was mention not truly exist before. Even her thought of having 'saved the child' is just an of a Bodhisattva, whom after illusion. spending many years struggling to follow the Bodhisattva path, told Lessons: the Buddha that once he thinks of [1] While it is relatively easier to give rise to Bodhicitta, this noblest aspiration how realising full awakening needs to guide one and all to , it is much harder to sustain it for indefinite such a long time, in addition to there time, to put it into practice without thinking of giving up. being countless sentient beings who have yet to obtain liberation, he [2] While the Buddha spoke of how a Bodhisattva is likened as a loving mother, would feel discouraged. and how each sentient being is likened as an only child of the Bodhisattva, every Buddha, being 'perfect ' with perfect Bodhicitta, already The Buddha spoke of a parable see each and every non-Buddha (i.e. sentient being) as an only child, all in reply, asking him to imagine a equally needing to be delivered to Buddhahood. mother who dreamt of her only child being swept away by rapids in a [3] A beginner Bodhisattva is initially powerless to truly save even one being, river. Although she was completely beginning with oneself, or not as skilfully effective as wished. However, if powerless at first, yet, amidst her Bodhicitta is remembered and not given up, like how a truly loving mother painful suffering and desperation, will never abandon her lost child in danger, there will be unrelenting will and she was willing to do anything to action to do what is necessary to save the child. save her child, regardless of her own safety, even willing to sacrifice [4] Even the need for great personal efforts, with much suffering and her own life. dangers to be faced life after life will be disregarded by increasingly great Bodhisattvas. Of course, training Bodhisattvas will be ever more skilled, and That much time, with much mental thus ever more safe, able to help more beings with more ease. and physical efforts are needed to save her child are completely not [5] True awakening is realisation that there are no 'saviours', no 'many minded or considered at all. Due beings' (to be) saved and no 'saving' – in the sense that just as the 'saviours' to the strength of her firmness and and the 'saved' are but changing aggregates of mind and matter with no focused determination, she finally enduring 'self', the process of 'saving' and 'being saved' are also empty of managed to save her child. Later, fixed characteristics or substance. Yet, there must still be saving, to guide when she awoke, she realised that more to realise such Prajñā Pāramitā (Perfection Of Wisdom), which is to for 'saving her child', all her endured attain true salvation.

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p60-61 DISCOURSE- HOW NOT TO DESPAIR AT MANY BEINGS TO SAVE.indd 60 19/9/2018 9:57:46 AM [6] What we need to have is the mother's selfless attitude and pure can be clearly and equanimously motivation, as expanded to see each being to be like our only child. This is perceived in Pure Land, as having key for ongoing diligence been our past children (and mothers) that leads to success in our many interconnected past on the Bodhisattva path lives. Bodhisattvas there will also to Buddhahood. The be able to ride upon the blessings Pure Land path offers of Amitābha Buddha to train for the swiftest and easiest realising Prajñā Pāramitā perfectly, way to give rise to such and to utilise great supernormal perfect Bodhicitta for powers to most efficiently facilitate

Photo credit: 《金刚经》王菲居士(经文版) all beings, as all beings deliverance of many.

Thus delivering [to] Nirvāna 如是灭度 immeasurable, innumerable [and] boundless sentient beings, 无量无数无边众生， [in] reality, no sentient beings attained deliverance [to] Nirvāna. 实无众生得灭度者。 -金刚经 – Vajra [Diamond] Sūtra (Śākyamuni Buddha) (释迦牟尼佛)

Story In Chinese '《般若经》里提到，有位菩萨经过多年挣扎着遵循菩萨道之后，他告诉佛 然后，她醒过来了。她为了救这小 说，他一想到获得证悟要花上这么久的时间，加上无数的众生都还未获得解 孩所承受的一切痛苦、所付出的极 脱，他就很气馁。佛陀以一个比喻回答了他：想象一个母亲梦见自己的独子 大努力，以及她所投注的时间，都 被湍急的河流冲走。她完全无能为力，然而，在痛苦绝望中，她愿意做任何 不曾存在过；甚至连她救了孩子性 事情来救这孩子，不顾自己的安危，甚至愿意牺牲自己的性命。要花多长的 命的想法，也只是个幻相。' 时间来救这孩子，完全不是她在意的问题；要花多少心力来救他，也完全不 是她的考量。由于坚定的力量和专一的决心，她终于把孩子从河里拉上来。 – 宗萨仁波切

Excerpt from 《宗萨仁波切:最容易又最积福德的修持》 https://www.weibo.com/ttarticle/p/show?id=2309403975343844232465 and translated as above.

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p60-61 DISCOURSE- HOW NOT TO DESPAIR AT MANY BEINGS TO SAVE.indd 61 19/9/2018 9:58:11 AM SUTRA

The Surangama Sutra – Volume 2 (Part 3) - 首楞严演义 -

Using the True Mind to also exist? If it did not exist, it would be the same as fur on a tortoise or horns Understand True Nature on a rabbit. Just what would that non-attachment be? If non-attachment The Buddha said, “If your mind were did exist, it couldn’t be described as a negation. The absence of attributes between the eyes and their object, indicates negation. Anything not negated has attributes. Anything with would such a mind’s substance attributes exists. How could that define non-attachment? Therefore you combine with the two or not? If should know that to declare that the aware, knowing mind is non-attachment it did combine with the two, then to anything is an impossible statement.” objects and the mind-substance would form a chaotic mixture. Since Then, Ananda rose from his seat in the midst of the great assembly, objects have no perception, while uncovered his right shoulder, placed his right knee on the ground, respectfully the substance has perception, put his palms together, and said to the Buddha, “I am the Thus Come One’s the two would stand in opposition. youngest cousin. I have received the Buddha’s compassionate regard and Where could the middle be? If it did have left the home life, but I have been dependent on his affection, and as not combine with the two, it would a consequence have pursued erudition and am not yet without outflows. I then be neither the perceiver nor the could not overcome the Kapila mantra. I was swayed by it and almost went perceived. Since it would lack both under in that house of prostitution, all because I did not know how to reach substance and nature, what would of the realm of reality. I only hope that the World Honoured One, out of great such a middle be like? Therefore, kindness and sympathy, will instruct us in the path of shamatha1 to guide you should know that declaring the icchantikas2 and overthrow the mlecchas.” After he finished speaking, the mind to be in the middle is an he placed his five limbs on the ground. Then, along with the entire great impossible statement.” assembly, stood in anticipation, waiting eagerly and respectfully to hear the instructions. Ananda said to the Buddha, “World Honored One, when I have seen the Buddha turn the Dharma Wheel in the past with Mahamaudgalyayana, Subhuti, Purna, and Shariputra, four of the great disciples, he often said that the nature of the mind which is aware, perceives, and makes discriminations is located neither within nor outside nor in the middle; it is not located anywhere at all. That very non-attachment to everything is what is called the mind. Therefore, is my non-attachment my mind?” Then, the World Honoured One radiated from his face various kinds of light, lights as dazzlingly brilliant as hundreds of thousands of suns. The Buddha The Buddha said to Ananda, “You realms quaked pervasively in six ways and thus the lands as many as fine say that the mind with its aware motes of dust throughout the ten directions appeared simultaneously. The nature that perceives and makes Buddha’s awesome spirit caused all the realms to unite into a single one. discriminations is not located In these realms all the great Bodhisattvas, while remaining in their own anywhere at all. Everything existing countries, put their palms together, and listened. in the world consists of space, the waters, and the land, the creatures The Buddha said to Ananda, “From beginningless time onward, all living that fly and walk, and all external beings and in all kinds of upside down ways, have created seeds of karma objects. Would your non-attachment which naturally run their course, like the [aksha cluster] tree.”

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p62 63 SUTRA- THROUGH THE LENS OF A BUDDHIST FILM.indd 62 19/9/2018 9:56:12 AM Ananda said, “I see the Thus Come One raise his arm and bend his fingers into a fist of light which dazzles my mind and my eyes.”

The Buddha said, “What do you see it with?”

Ananda said, “The members of the great assembly and I each see it with our eyes.”

The Buddha said to Ananda, “You have answered me by saying that “The reason that cultivators cannot accomplish the unsurpassed Bodhi, but the Thus Come One bends his instead reach the level of Hearers or of those enlightened to conditions, or fingers into a fist of light which become accomplished in externalist ways as heaven-dwellers or as demon dazzles your mind and eyes. Your kings or as members of the demons’ retinues is that they do not know the two eyes are able to see, but what is the fundamental roots and so are mistaken and confused in their cultivation. They mind that is dazzled by my fist?” are like one who cooks sand in the hope of creating savoury delicacies. They may do so for as many eons as there are motes of dust, but in the end they Ananda said, “The Thus Come One will not obtain what they want.” is asking where the mind is located. Now that I use my mind to search for “What are the two?” it thoroughly, I propose that precisely that which is able to investigate is “Ananda, the first, is the root of beginningless birth and death, which is the my mind.” mind that seizes upon conditions and that you and all living beings now make use of, taking it to be your own nature. The second, is the primal pure The Buddha exclaimed, “Hey! substance of beginningless Bodhi Nirvana. It is the primal bright essence of Ananda, that is not your mind.” consciousness that can bring forth all conditions. Due to these conditions, you consider it to be lost. Having lost sight of that original brightness, Startled, Ananda leapt up from although beings use it to the end of their days, they are unaware of it, and his seat, stood up, put his palms unintentionally enter the various destinies. Ananda, now you wish to know together respectfully, and said to the about the path of shamatha with the hope of quitting birth and death. I will Buddha, “If that is not my mind, what now question you further.” is it, then?”

Then the Thus Come The Buddha said to Ananda, “It One raised his golden- is your perception of the false coloured arm and bent his appearances that are based on the five-webbed fingers as he external objects, which causes your asked Ananda, “Do you true nature to be deluded and this see?” has caused you from beginningless time to your present life to take Ananda said, “I see.” a thief for your son, to lose your eternal source, and to undergo The Buddha said, “What do you see?” transmigration.”

1. Shamatha or samatha (in Sanskrit); in Sanskrit semantics, “shama” refers to “pacification”, “slowing down” or “rest” and “tha” is equivalent to “abide” or “remain”. Thus, shamatha or samatha is also known as the Buddhist practice of calming the mind through mindfulness of breathing. 2. Iccahantikas (in Sanskrit) refers to someone who is filled with desires or cravings, or a deluded person. 3. Mleccha (in Sanskrit), according to historians may refer to the improper speech of person, either hostile or vulgar; or someone who does not understand a particular language (2 of the many explanations amongst others). Photo Credits: Screenshots of film Surangama Sutra (首楞严演义) on YouTube at https://www.youtube.com/watch?v=KDP781aRg4E

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p62 63 SUTRA- THROUGH THE LENS OF A BUDDHIST FILM.indd 63 19/9/2018 9:56:37 AM HISTORY

UTTAMAYANMUNI BUDDHIST TEMPLE - DR. JEFFREY PO -

The Uttamayanmuni Buddhist Temple’s history has been compiled in Wat was present when the monk spoke Uttamayanmuni 1962-2012 50th Anniversary, which is a commemorative of his intent and willingly offered a document produced under the supervision of Dr. Irving Chan Johnson, a feat piece of land 2.5ha in size to Jao supported by contributions from devotees. Khun Khron. The land deed of this land which is dated 30 August 1962, A Buddhist Temple states the following: A temple of the Thai Theravada Buddhist tradition, The Uttamayanmuni Buddhist Temple is also closely affiliated with the Kelantanese Thai monastic The land had been sold to a Than chapter (Khana Song Rat Kelantan) in Malaysia. Khun Khron (referred to as Perat Wet Cha Rat Tang Moning son-in- No one knows the exact date when the interest to build a temple in Singapore law of Chan Chan in the English arose. However, one version starts with Pra Wijaranayanmmuni aka Jao records) and to Phra Khru Palad Khun Wijaranyanmuni, more widely known as Jao Khun Khron (Tok Raja) Mitr (referred to in the deed by his (1876-1962), the late Chief Abbot of Wat Uttamaram (also known as Wat secular name Cha Ma, son-of Cha Bang Saet) in the village of Bang Saet, Pasir Mas, Kelantan. Sa) by Mr. Lim Ann and Tan Kay Huat for a sum of S$1000/-. The The Beginning land lease was supposed to be for a Jao Khun Khron (Tok Raja) was the former chief period of 99 monk of Kelantan and the first known monk in years and Kelantan to have received the monastic title of could only Jao Khun (although he passed away 15 days be used for before he was to receive the ceremonial fan of the building office from King Bhumiphol). a Buddhist Temple. In 1962 (BE 2505), he was invited by his devotees to visit Singapore. It was on this Photo credit: Wat Uttamaram Thai Buddhist trip that he informed his followers of his intention to acquire a piece of land Temple, Kelantan in Singapore to build a temple. Mr Tan Kay Huat, a Singaporean Chinese www.watuttamaram.com

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p64-65 HISTORY- CHRONICLES OF BUDDHISM IN SINGAPORE.indd 64 19/9/2018 9:54:25 AM This land was originally swampy in Singapore assisted the temple in securing the necessary finances to and included a deep pond. Local reclaim the swamp and low-lying ground, converting it into higher ground. Chinese villagers used the area to grow grassy vegetables as fodder The Ubosot for pigs, ducks and chickens. On the Phra Maha Suwansuranat assisted Phra Palad Mitr in obtaining plans for the 19 November 1962, Than Jhao Khun construction of the main shrine hall (ubosot) from the Fine Arts Department Khron passed away in Kelantan and in Bangkok. The actual construction of the ubosot did not begin until a few the title of the land was transferred years later after approval from the Singapore government. Once approved, to Mdm Lau Gek Hong, a lady whom a ceremony of burying foundation stones (phithi wang silaruek) was held. had been ordained as a Buddhist lay The Guest-of-Honour at the event was Jao Khun Jantr. The first stones were renunciate. Mdm Lau later passed planted at the auspicious time of 10.30am on Tuesday, September 11, 1973 away in Thailand. (BE 2516).

The Construction The Main Buddha Construction of the temple proper In January 1980 (BE 2520), began in 1963 (BE 2506) under Thailand’s then-Prime Minister, the directorship of the late Phra Thanom Kitikachorn and his family Khru Silakhunaphorn (Than Mitr, presented a donation of tiles to be 1930-2001) who at the time held used on the roof of the building. the monastic title of Phra Palad. In October of the same year, Mr He had been given full rights to the Phenke Jongsanguan donated the land by Jao Khun Wijarayanmuni main Buddha image in the ubosot. Jantr (1909-1992), Jao Khun In mid-1980, Phra Khru Palad Mitr Khron’s successor and Kelantan’s initiated the construction of the second Jao Khun. Jao Khun Jantr temple’s kitchen complex and new instructed Phra Palad Mitr to be monks’ residence. This was followed the Chief Abbot (jao awat) of the by the construction of the temple’s The main Buddha image in the Ubosot Singapore temple and to oversee elaborate gateway (sum pratu) that its completion. As Abbot, his name mirrored a similar structure in Wat was automatically added to the land Uttararam in Kelantan. In addition, deed. Phra Khru Palad Mitr, who was an avid sculptor, also build the Phra The Name Phrom shrine, Bellfry (ho rakhang), The temple was given the name the lion statues located in front of Wat Uttamayanmuni. This was the vihara and the shrine for the derived from a combination of Wat goddesses of rice and wealth (san Uttamaram and Phra Wijarayanmuni Mae Phosop Mae Thorani). Prior (the monastic name of Kelantan to his passing away in 2001, Phra first Jao Khun). The first building, Khru Palad Mitr, who in 1998 (BE constructed in 1963, was a wooden 2541) had been promoted to the Abbot Phra Khru Udom Dhammavithes residence for monks (kuti). It senior monastic rank of Than Chao Khun, had initiated the construction of consisted of a row of rooms for three the three-storey residential and teaching hall (Quan Yin Hall). monks and three nuns. There were also two lay helpers who lived at the The building as it stands today was finally completed by late 1990’s and the temple. Chinese and Thai devotees Abbot is Phra Khru Udom Dhammavithes (Phra Phian Saccavaro).

Bibliography: Wat Uttamayanmuni 1962-2012 50th Anniversary Document.http://uttamayanmuni.org/. www.watuttamaram.com. Interview with Mr H. Johnson 2018

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p64-65 HISTORY- CHRONICLES OF BUDDHISM IN SINGAPORE.indd 65 19/9/2018 9:54:50 AM Books

By Master Sheng Yen and Dr. John H. Crook

Chan Buddhism has its origins in this collection of edited transcripts of teachings is China from the 6th century and it a jewel – offering a rare glimpse inside both the is far from being considered old- ancient teachings and the contemporary practice of fashioned as it is now growing Chan. Venerable Master Sheng Yen is recognised rapidly in popularity. Much of this for his expansive mind, visionary perspectives and phenomenon can be attributed to contribution to the Dharma, and is named as one Chan Buddhism’s open, accepting of the fifty most influential people in Taiwan during attitude and its practice focus – all these past 400 years. Despite his achievements converging to benefit one on a and accolades, Venerable Master Sheng Yen choice of meditative practices to called himself “an itinerant monk pressing ahead best suit each individual. through the wind and snow”, due to his life that was full of challenges, deprivations and turning points. With his life-long mission This book, Illuminating Silence: of wanting to make the Dharma more accessible, this book exemplifies Insights on the Path of Chinese Zen the clarity he has for his retreats – a time for the development of practice, is an insider's guide to the principles to realise that one is not in control of one's own mind, to discover how to of Chan – or Chinese Zen – with train one's mind in awareness, to calm the mind, and to replace ignorance unfiltered access to the kind of with insight. In addition, the commentary by Sheng Yen's much respected illuminating experience with a Zen Western disciple, John Crook gives full context to the teachings and provides Master that is usually only available a fascinating account of the practical aspects of a retreat of this nature, to a few fortunate practitioners. including the meditative practices of watching the breath, counting the breath Compiled by Venerable Master and of 'Silent Illumination' that lies at the heart of Chinese Zen. All in all, a Sheng Yen, an erudite scholar, powerful recount with practical and objective teachings.

By Dzongsar Jamyang Khyentse and Amira Ben-Yehuda

Dzongsar Jamyang Khyentse, more Foot Forward: A Pilgrim’s Guide to the Sacred Sites commonly and widely referred to as of the Buddha and other books. Dzongsar Rinpoche or Khyenste Norbu, is Bhutanese/Tibetan In The Guru Drinks Bourbon?, Dzongsar Rinpoche lama, filmmaker and writer. With addresses some of the most misunderstood aspects his experience in different fields of the powerful guru-student relationship and gives and interactions with people from practical advice on making the most of this precious all walks of life, including having opportunity for transformation. Through stories and teachers from all four major schools classical examples, he shows how to walk the path of , Dzongsar with eyes wide open, with critical-thinking skills sharpened and equipped to Rinpoche’s ability to express analyse the (prospective) guru, before taking the leap as devotion to one’s Buddhist teachings skilfully has been teacher is the lifeblood of the path. This is especially so when seen and heard all over the world, the guru can and will use whatever means it takes to wake the student and known to be highly insightful. A (disciple) up, this relationship may require the disciple to discard their most prolific writer, he has authoredWhat deeply held beliefs and expectations to experience the transformation. This Makes You Not a Buddhist, Not for book is definitely an eye-opener – enlightening and profoundly rich, yet Hapiness: A Guide to the So-Called punctuated with a witty sense of humour and practical advice. Be ready for Preliminary Practices, The Best an adventurous ride (read)!

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p66 BOOKS.indd 66 19/9/2018 9:52:00 AM