buddhist news · 2019-10-29 · in buddha dharma seminar’s welcome dinner address by venerable ....

50 PBFor You Information 佛友资讯

Buddhist News

THE SINGAPOREBUDDHIST LODGE

Buddhist Etiquette Class

The Singapore Buddhist Lodge held a special Buddhist Etiquette Class that was attended by close to 70 participants on 1 September 2019.

English Dharma Course 2019

There will be an English Dharma Course on The Four Noble Truths, conducted by Venerable Dr. Chuan Sheng from 1 October to 19 No-vember 2019 (every Tuesday, 7.30-9.30pm) at the Vimalakirti Hall. For details and registration, please visit www.sbl.org.sg.

FA HUA MONASTERY

Fund Raising

Fa Hua Monastery held a series of Dharma assemblies, sutra recita-tions and a Dharma talk as part of

the Grand Puja to offer prayers and blessings for all sentient beings, and to pray for the country’s peace and prosperity. Held from 1-22 Septem-ber 2019, this was also part of their fundraising efforts for their building’s reconstruction fund.

THE PEOPLE’S BUDDHISM STUDY SOCIETY

Fun Fair 2019

People’s Buddhism Study Society (PBSS) will be organising a Fun Fair on 17 November 2019 to commem-orate its first year of moving into the new premises. The proceeds from this Fun Fair will be directed to its Building and Reconstruction Fund so as to continue the Buddha Dhar-ma work such as hosting monastics and holding Dharma-related events and talks, regardless of Buddhist tradition or lineage. For ticketing or to make a contribution, please visit http://dazhong.sg/.

THE NATIONALUNIVERSITY BUDDHIST

SOCIETY

Buddhist Talks

The NUS Buddhist Society em-barked on a new series of Buddhist talks titled, “The 6 Paramitas”. Kick-

starting the series was the topic on “Generating Bodhicitta” by Venera-ble Chuan Guan on 30 August 2019.

SINGAPORE BUDDHIST FREE CLINIC

Golden Jubilee Celebration cum Guan Shi Yin Mega Show

As part of SBFC’s Jubilee Celebra-tion, it will be showcasing a Chi-nese Opera titled, “Guan Shi Yin” by Xiaobaihua Yue Opera Troupe of Zhoushan City, Zhejiang Prov-ince, China. This performance will feature the moving story of Guanyin Bodhisattva, the spirit of great com-passion and divine intervention, as well as the wisdom of life. For ticket-ing and details, please visit https://www.sbfc.org.sg.

BUDDHIST FELLOWSHIP

Annual Youth Camp 2019

Titled, “Pushing Boundaries 9 – Be-ginning of the End”, the Buddhist Fellowship Annual Camp will be held from 13-16 December 2019. This is aimed at providing a platform for like-minded youths aged 16-25 to meet and learn more about the Dharma. For more information and sign-up, please visit BIT.LY/BFY-OUYHPB9.

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PB 51For You Information 佛友资讯

was followed by the 5 Foundation Ngondro Practice Teaching by Lama Chimi the next evening, 7-9.30pm.

Dharma Talk by H.E. Lelung Rinpoche

On 12 September 2019, His Eminence 11th Lelung Jedrung Rinpoche gave an English Dharma Talk titled, “Why Buddhism is Important in Modern Time and How to Use It” 7.30-9.30pm. He used easy-to-understand examples and analogies to expound on topics related to cause-and-effect, individual and collective karma as well as on how to practise and integrate the Dharma into daily life. A transcript of this talk will be available in later issues of For You Information.

For more information on Lelung Rinpoche’s Dharma work and programmes, please visit Lelung Dharma Trust at http://www.lelung.org/ and https://www.youtube.com/watch?v=YDfJ69x_tJ0 for an introduction by Professor Robert A.F. Thurman; and the Buddha Suburbia documentary by the British Broadcasting Corporation (BBC) at https://www.youtube.com/watch?v=hh34amY6Vdc.

EVENTS

How to Mitigate Difficulties by Venerable Shi Chuan Guan

Difficulties are often obstructions that lie between our current state and our goals. Little Dharma Works, part of its Weekly Spiritual Group Cultivation (SGC) sessions, held a talk, “How to Mitigate Difficulties” by Venerable Shi Chuan Guan at the Buddhist Library on 1 September 2019. Venerable Chuan Guan shared more on how the Buddha advised us on how to overcome our difficulties and how can we handle the difficult people around us. The full video of this SGC session can be found at https://youtu.be/_Ds6ss20vNo.

The SGC October sessions at the Buddhist Library on Sundays, 1.30-3.30pm, will feature the following topics: “Buddhist Titles and Their Significance” (6 October) and “Living an Active and Youthful Life” (13 October), while “AMA: Why Go On Retreats?” (20 October) will have venue to be advised at a later date. For more information, please visit https://alaya.littledharma.works/.

PEOPLE’S BUDDHISM STUDY SOCIETY EMPOWERMENT, TEACHING AND DHARMA TALK

Guru Rinpoche Empowerment and Oral Transmission by H.E. Gangteng Tulku Rinpoche

His Eminence 9th Gangteng Tulku Rinpoche held a Guru Rinpoche Empowerment and Oral Transmission on Pema Lingpa Ngondro at the People’s Buddhism Study Society on 24 August 2019, 7-9.30pm. This

LITTLE DHARMA WORKSWEEKLY SPIRITUAL GROUP CULTIVATION

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52 53For You Information 佛友资讯

2019 is a special year as it marks Singapore’s bicentennial year since Sir Stamford Raffles’ discovery of Singapore Island, and the subsequent listing and declaration of Singapore as a free port, that played a major role in the making of modern Singapore.

EVENTS

SINGAPORE BICENTENNIAL CELEBRATION

This international Dharma event held from 7-8 September saw 216 Sangha members from 53 countries, converging on the little red dot to join their Singaporean counterparts to mark Singapore Bicentennial and pray for the country and the future. At the Opening Ceremony on 8 September 2019, the Guest-of-Honour, Ms Sim Ann, Senior Minister of State, Ministry of Communications and Information, and Ministry of Culture, Community and Youth sounded the bell in the presence of Venerable Master Hui Siong, Chief Vice-President cum Honorary Secretary-General of the World Buddhist Sangha Council; Venerable Master Ze Wu, Vice-President of Buddhist Association of China, Abbot of Nanputuo Temple; and Venerable Seck Kwang Phing, President of the Singapore Buddhist Federation, and other guest Venerable Masters.

BEEH LOW SEE BUDDHIST TEMPLE

So, this year is not only a time for us to reflect on how the island country has evolved but also a time to give thanks and gratitude to all those who have contributed, as well as contemplate how we can continue to maintain peace, harmony and prosperity. Inspired by this bicentennial celebration, Beeh Low See Buddhist Temple (also known as Pilu Temple) organised and hosted a Buddha Dharma Seminar, to convey the Buddhist concept of peace, harmony, loving-kindness, gratitude and to inspire more people to make Singapore, and the world better than it is today.

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In the welcome dinner (held in the evening before the official opening), there were also dance and music performances, dana offerings to the Sangha, prayers, distribution of red packets and mooncakes to the elderly who live alone, as well as speeches by invited Sangha guests.

Staying Committed to Safeguard Religious HarmonyIn Buddha Dharma Seminar’s Welcome Dinner Address by Venerable Seck Kwang Phing, he welcomed the 53 senior Sangha country delegates and emphasised how religion is important in imparting positive values and creating positive energy to help bring about social peace and harmony. Following which, Venerable Ze Wu also commended how Singapore is an open, inclusive, multi-ethnic and multi-religious country, inspiring many others to emulate.

Separately, in a post-event Facebook post by SMS Sim Ann, she posted, “It was an honour to meet many senior Buddhist monks from overseas who joined their Singapore counterparts to mark our Singapore Bicentennial by praying for our people and our future. I am also very glad that Beeh Low See Temple is among the more than 250 religious organisations that have pledged support for the Commitment to Safeguard Religious Harmony.”, further reinforcing the important role religious organisations play in safeguarding religious harmony.

Learning the Dharma and Showing GratitudeMost Venerable Shangpa Rinpoche shared that the temple or monastery are not the only places for one to learn the Dharma, as the Dharma can experienced, learnt and understood in what we do in everyday life, in our supposedly mundane and lay world. In fact, he explained that the Dharma is not only important for the monastics but even more so for laity, to lead the householder life on the right path, embodying and spreading the Dharma.

The Vice-President of the World Buddhist Sangha Council, Abbot of Mahayana Seng Guan Buddhist Temple, Philippines, Venerable Chuan Yin, also expressed how through seminars as such, people can get to learn

more about each other, encourage more interaction and promote better understanding. The more people can understand each other better, then the world will be more peaceful and harmonious.

Then, in General Secretary of World Buddhist Sangha Council, Abbot of Beeh Low See Buddhist Temple, Venerable Hui Xiong’s speech, he urged all Sangha members to continue the Buddha Dharma legacy with the Bodhisattva’s Vow to help all sentient beings, on top of one's spiritual practice. Thus, he said the first and foremost quality of bodhicitta would be respect for others, which can be characterised into action of repaying The Four Debts of Gratitude. So, one must not forget to repay the immense debts owed to our parents; the Buddha, Dharma and Sangha; the country; and all sentient beings, as without gratitude to these, there is no way one can fulfill the aspiration being a bodhisattva and achieve enlightenment. Lastly, in his closing speech, he also expressed gratitude to all invited Masters, Venerables, guests and participants.

Photo credit: Beeh Low See Buddhist Temple

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outreach activities on top of propagating the Buddha Dharma.

Bridging the CommunityVenerable You Wei started a weekly food distribution programme with an outreach of about 80 at-risk and vulnerable seniors and a bursary award scheme benefiting some 50 students for the past 7 years. In addition, he attends to the sick in the hospital and counsels those needing a listening ear, also reaches out to prisoners and brings comfort and hope to them. When interacting with the youths, he serves as a role model and connects well with them, imparting skills and instilling good values.

“To a Bodhisattva, the vow to help sentient beings is essentially the Mahayana practice.We should never feel stressed and should never give up.”

- Venerable Shi You Wei

Venerable Shi You Wei, took ordination in 2004 followed by higher ordination the following year in Chung Tai Monastery, Taiwan. He returned to Singapore upon receiving news of the passing of his tonsure master, Venerable Zhen Dao and subsequently took over the helm as Abbot of Di Zang Lin. Fast-forward to 2019, Venerable You Wei is not only the Abbot of Di Zang Lin but also sits on the Board of the Singapore Buddhist Federation (Chairman of Educations Committee). Venerable You Wei is also the Religious Advisor for Nanyang Polytechnic Buddhist Society, a licensed marriage solemniser and was also recently named, Public’s Favourite Category Winner of the Singapore’s Silent Heroes 2019 Award.

A Dedicated and Humble AbbotIn a Facebook post that caught For You Information’s attention was this post about Venerable: ‘For many of us who are not always at the temple, you wouldn't have noticed that Shifu often rolls his sleeves and does the mundane chores like mopping floors just to ensure the temple is spick and span. He believes the temple is the temple of our own cultivation and keeping the temple clean is his responsibility to devotees who visit. He wants to provide a comfortable place for devotees to find spiritual solace. Shifu also ensures offerings are done carefully and correctly. This is his respect for Buddha and his way of putting Dharma into practice.’ For You Information spoke with Venerable You Wei about balancing the role of an Abbot, and a public figure.

CVover Story

Singapore Silent Heroes 2019Public’s Favourite Category Winner

Modernising the TempleTaking over the Abbotship is no easy feat for an experienced monk, let alone a young monastic like Venerable You Wei. Undeterred by the daunting task, he helmed Di Zang Lin into the bigger Dharma ocean with new directions and founded the DZL Volunteer Corp, a team of about 100-strong now. He gave up his entire youth to rebuild a temple from one which had a dwindling membership, to a haven for people to seek solace and peace – definitely putting his NUS Business Administration degree to excellent use in managing and alsomodernising the temple with more

Interview with Venerable Shi You Wei- Pema Rinchen -

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Giving Help and Hope

Venerable beamed delightfully when For You Information congratulated him on being named Singapore’s Silent Hero, Public’s Favourite Category Winner, and expressed gratitude to Di Zang Lin’s devotees who nominated him, “I didn't expect to be nominated, and even more taken aback being voted as Public’s Favourite.” This is indeed a pleasant surprise as Venerable said that he is in fact rather solemn and strict other than being described as a compassionate and authentic teacher who is able to engage people from all walks of life. He insists that he is a monastic and must adhere to the strictest discipline in order to be a good Dharma Teacher. Keeping to Buddhist traditions and doctrines are very important to Venerable You Wei. Other than that, Venerable is actually a very fun person to be with.

The people in the community, including his followers, have commended that Venerable has the innate ability to connect with anyone, rich or poor, young or old, educated or illiterate. Venerable explained that this seemingly innate ability is a trait he has learnt and picked up along the way as an Abbot. He is by nature an introvert – quiet and shy. But because of his Bodhisattva vow, he has learnt to overcome his personal character traits and preference, putting the Buddha’s teachings into action and ensuring what needs to be done, is done. One of the motivations for him is seeing and empathising with the needs of people who go to him. "People usually come to us as a last resort. For people to approach the temple (an unfamiliar place) or me (an unfamiliar figure), is usually after they have exhausted all means of support, be it medical, financial, emotional or psychological. When they come to us (or me) to share their problem, we got to help. And if we can't help, we give hope. I’m not exactly good at public relations, but I try my best. We must always do our best.”

Living the Bodhisattva VowResponding to For You Information’s question on what the challenges Venerable face as an Abbot are, he cited 3 main areas: building a new temple, preparing for leadership renewal and instituting new charitable and Dharma initiatives. Venerable added that these challenges are coupled with the need to ensure that the activities continue to be aligned to the Buddha’s teachings, and be relevant, in order to inspire Dharma practice and sustain the commitment of devotees in their volunteering endeavours. Sailing into unchartered waters such as being the first temple to adopt an environmentally-friendly standard to go fully green in their charitable and temple work – leading in initiatives that are beneficial both spiritually and physically for the environment – is not easy and can be very challenging. But Venerable emphasises the need always to outdo oneself.

Aside from his Abbot duties and new endeavours, Venerable need to balance his personal cultivation and practice amidst all the commitments. Though there is hardly enough time for rest, but Venerable You Wei takes it all in his stride, “To a Bodhisattva, the vow to help all sentient beings is

essentially the Mahayana practice. We should never feel stressed and should never give up. Caring for all sentient beings also includes protecting the environment, without which, we can never survive physically to achieve our spiritual aspirations.”

Staying True to the Buddha Dharma Venerable You Wei’s plans for Di Zang Lin is one that combines both the Buddha Dharma as well as modern approaches to achieve spiritual aspirations. The Buddha Dharma doesn’t change but how we approach it has to evolve to make it relevant, meaningful and beneficial in the modern context, addressing the ever-changing societal needs and environmental situations. On top of ensuring that Dharma teachings, prayers, pujas and practice remain at the core of Di Zang Lin’s mission, other outreach efforts have expanded from helping the needy, befriending the elderly to protecting the environment as it is the surest and best way to protect all living sentient beings and the best way to life liberation and life preservation.

While Venerable You Wei highlights the importance of invigorating the way we approach the Buddha Dharma, he also emphasised the need for the Buddhist community to strengthen orthodox Dharma knowledge, with discernment and wisdom. It is imperative for Buddhists to seek Dharma knowledge and practice from authentic teachers and engage in contemplation. The same applies when following traditions and practices, where one mustn’t follow blindly and succumb to the ritualistic act of “simply doing”.

For You Information would like to express gratitude and appreciation to Sister Tan Wang Cher in facilitating the interview. Photo Credit: Venerable Shi You Wei

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From the Heart of an Organising Committee MemberI am extremely grateful to be given the opportunity to write about my reflection on organising Singapore Buddhist Youth Day 2019. SBYD is an annual event where Buddhist youths from all over Singapore come together to show their gratitude towards our country and the Triple Gems. This year's SBYD journey was fruitful and extremely unique for me. I have gained quite a lot of insights through this experience.

I would like to share a few questions which have helped me to gain some of

REFLECTIONS FROM SINGAPORE BUDDHIST YOUTH DAY 2019- SOH YAN DA & PHRA GOH CHUN KIANG -

REFLECTIONS

Together as a team, we explored new ideas, revamped how events could be done; these included looking into training content for the facilitators, collecting information regarding the interests of the Buddhist youths and looking into what makes a Buddhist youth a Buddhist youth. I am also extremely thankful for the support from the BuddhistYouth Network (BYN) spiritual advisors and directors for their unconditional support and guidance. I would also like to thank Dr. Maliki, for sharing his perspectives during the facilitator training, and helping us to understand what it really means to help.

Through SBYD 2019, I personally

feel that there are so much more we can do as a Buddhist community to help each other to learn and grow. Seeing how the youth facilitators come from different places, put aside their differences, and then come together as one and to put in their efforts to benefit the lives of others, proved to me that there is a lot of potential for the Buddhist community in Singapore to develop more. As long as we, as a Buddhist community, continue to grow, innovate, support each other and know what it means to be a Buddhist, then we need not worry about declining Buddhism which many speaks of.

May the Buddha Dharma continue to flourish, and may all sentient beings attain enlightenment swiftly!

BUDDHISTYOUTH NETWORK

those insights.

1) What does it mean to be a Buddhist?

2) What does it mean to be a youth?

3) What does it mean to help?

As a Buddhist youth who wishes to provide help to others, I am grateful to have a wonderful organising team which comprised Buddhist youth leaders who are understanding, capable, humble, selfless and most importantly, dedicated to a cause which is to see how we can further benefit and/or value-add to the Buddhist youth community.

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Buddhism has traditionally been monastic-centred for the most part in the doctrinal sense. For lay Buddhists to build a Buddhist community at a ho-listic level from cradle to grave, a lot of mundane skill sets have to be incor-porated from other systems. BuddhistYouth Network aims at targeting the aspect of youth leadership development and one such activity to nurture and bring Buddhist youths together is the Singapore Buddhist Youth Day (SBYD).

Quite a number of youths live in single-unit families and live in the life of comfort where they have not faced any serious existential crisis due to the high standard of living in Singapore. They may not have much opportunity to meet the needy or elderly on a regular basis, aside from the school’s community service or personal voluntary work.

SBYD is a platform to provide opportunities for like-minded Buddhist youth leaders to go research on aspects of the society that require assistance and get their hands on the ground to help the needy at various capacities. This way they can practise generosity with wisdom and develop camara-derie alongside with spiritual friends.

I started off with Dhamma talk on how the Buddha displayed gratitude (which was the theme of SBYD) to the Bodhi tree after Enlightenment, liberated the five ascetics who attended to Him, returned to His kingdom and helped more of His kinsmen. There was a short segment on medita-tion to develop loving-kindness and compassion. This cultivation become holistic when coupled with the real application to the day-to-day problems and helping the needy later on.

When things did not turn out as planned (such as some elderly residents

Phra Goh Chun Kiang gave a Dharma talk and guided meditation at Palelai Buddhist Temple in the morning. This was followed by the Sutra Resounding activity and Light Offering at the Buddhist Fellowship East for the closing segment of SBYD2019. Phra Goh, (representing Theravada Buddhism) is one of the 3 spiritual advisors alongside Venerable Shi Chuan Yu (Mahayana) and Tulku Migmar Tsering (Vajrayana).

refusing to join the party organ-ised for them despite visiting them for weeks), they had to reflect on how to practise wisdom of non-at-tachment and maintain their cool. There were also some sharing by experienced professionals on how they dealt with rejections from the needy whom they have served. It brought some relief to the youths by bringing down their high expec-tations.

Eventually, there was a Sutra Re-sounding activity where the youths get to recite sutras and realign their aspirations before SBYD came to a close. The friendships made (and maintained) after such wholesome event can go a long way to sustain the Buddhist com-munity in later years of their life.

May the Buddhist community con-tinue to prosper and grow! May all beings be well and happy!

With metta,Phra Goh

Through the Lens of a Religious Advisor

Photo Credit: BuddhistYouth Network

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BODHIRAJA BUDDHIST SOCIETY– REV. EMBILIPITIYE GUNASIRI THERO, RESIDENT MONK –

ESSAYS

Extending greetings to each other and the strong impulse to do so, is innate in the human person and it takes a variety of cultural forms and modes of speech.

“Good morning!”, “How are you?”, Have a good day.”, these are few examples of greetings that we exchange daily with people we meet. There are many pleasantries or greetings in different languages from different cultures. “Ni Hao” (Chinese), “Buenos Dias” (Spanish), “Bonjour” (French), “Ohayo Gozaimaz” (Japanese) are some of them, and these are really polite and nice phrases. If we examine them closely, they convey similar and mutually understood meanings. They certainly carry well-wishes for the well-being of others. However, the question is whether we really and truly mean what we say when we greet someone. We greet many

A SINGLE GREETINGMAKES SOMEONE’S DAY

people on a daily basis from the time we wake up till we head out for work, and also wide range of people too – from family members, to colleagues, close friends and acquaintances whom we meet occasionally.

Today, greeting has become a mere customary act or habitual tendency. We may sound like parrot mechanically and repeatedly saying things. Those nice phrases slip through our lips, most of the time, without our conscious feeling. From a Buddhist perspective, these greetings are valuable opportunities for us to practise loving-kindness (Metta), a quality the Buddha repeatedly extolled. If we can really wish well-being to be upon everyone we meet each day, how much more positively do we need to develop our spirituality within ourselves first?

We would start our day with a pleasant wish of loving-kindness for all the beings as the very first thing we do when we get up. Early in the morning when our mind is still delicate, we should calm down and with heartfelt sincerity say, “May this day be a good day for me and for all other beings.” We should leave home for work with these positive thoughts. Following which then, the instances of greeting other people later will then become verbal expressions of the wishes we have made at the beginning of the day. All greetings of the day will be the part of our Dhamma practice, and not simply or mere mechanical, superficial formal expressions.

The Buddha says, “If someone were to give away a hundred of food dishes as charity in the morning, a hundred at noon, and hundred in the evening

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and if someone else were to develop a mind of loving-kindness (honest and wholehearted) even for time it takes to pull cow’s udder, either in the morning, at noon or in the evening, this would be more fruitful than the former.” (Dukkha Sutta, SN)

And "Bhikkhus, whatever grounds there are for making merit productive of a future birth, all these do not equal a sixteenth part of the mind-release of loving-kindness. The mind-release of loving-kindness surpasses them and shines forth, bright and brilliant. Just as the radiance of all the stars does not equal a sixteenth part of the moon's radiance, but the moon's radiance surpasses them and shines forth, bright and brilliant, even so, whatever grounds there are for making merit productive of a future birth, all these do not equal a sixteenth part of the mind-release of loving-kindness...”

“Just as in the last month of the rainy season, in the autumn, when the sky is clear and free of clouds, the sun, on ascending, dispels the darkness of space and shines forth, bright and brilliant, even so, whatever grounds there are for making merit productive of a future birth, all these do not equal a sixteenth part of the mind-release of loving-kindness.”

“And just as in the night, at the moment of dawn, the morning star shines forth, bright and brilliant, even so, whatever grounds there are for making merit productive of a future birth, all these do not equal a sixteenth part of the mind-release of loving-kindness. The mind-release of loving-kindness surpasses them and shines forth, bright and brilliant.” (Vagga Sutta, Itivuttaka)

Thus, there is a real qualitative difference between a parrot-like greeting (or mechanical habitual utterance) and actual greeting emanating from the depths of our true beings. When we greet with our heart, we sound differently. Our facial expression, voice and rhythm will express our actual greeting, such greeting reach people’s hearts. Sometimes, a single greeting can make someone’s day.

I recall how when I was once travelling in a public bus in Singapore, where the driver made everyone in the bus happy. He happily and sincerely wished everyone who were getting onto the bus, “Good Morning!”. We all could feel that his greetings were real. When the passengers heard his greetings that came from the heart, they reciprocated with a warm smile. I thought to myself, how nice if I could be this bus driver who has the opportunity to truly wish everyone he meets a good day every day. It is amazing how I saw him make someone’s day through a seemingly small greeting.

I will always remember this simple yet profound kindness – an example of authentic loving-kindness. As we will also meet many people in a day in different places, we should turn such opportunities to greet others to practise loving-kindness. When you greet someone next time, mean what you say. You will make your day as well as the day of many others into one that is filled with kindness. You never know how your greeting may perhaps even make a terrible day more bearable. The Buddha also said that it is with our thoughts that we make the world, so let’s start by making our greetings and interaction with others be filled with authentic loving-kindness.

“This was said by the Lord...

For one who mindfully develops

Boundless loving-kindness

Seeing the destruction of clinging,

The fetters are worn away.

If with an uncorrupted mind

He pervades just one being

With loving kindly thoughts,

He makes some merit thereby.

But a noble one produces

An abundance of merit

By having a compassionate mind

Towards all living beings.

Those royal seers who conquered

The earth crowded with beings

Went about performing sacrifices:

The horse sacrifice,

the man sacrifice,

The water rites, the soma sacrifice,

And that called “the Unobstructed”.

But these do not share

even a sixteenth part

Of a well cultivated mind of love,

Just as the entire starry host

Is dimmed by the moon’s radiance.

One who does not kill

Nor cause others to kill,

Who does not conquer

Nor cause others to conquer,

Kindly towards all beings —

He has enmity for none.

This too is the meaning of

what was said by the Lord,

so I heard.”

Vagga Sutta, Itivuttaka

The Development of

Loving Kindness

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History of Di Zang Lin- DR. JEFFREY PO & PEMA RINCHEN –

HISTORY

Currently sited at 469 Macpherson Road, Di Zang Lin, was officially registered on 15 October 2002. Di Zang Lin was founded by Venerable Master Shi Zhen Dao, with a small pool of volunteers, it has now grown strength to strength, under the abbotship of Venerable Shi You Wei who took over being the Abbot after the paranirvana of Venerable Zhen Dao in October 2005.

The Present AbbotVenerable Shi You Wei, the current Abbot of Di Zang Lin was born into a humble Lee family and his grandfather gave him the name 秀烽 (Xiu Feng), and like his name, the young boy was shy and reserved. Being the eldest in the family and the first baby to a large extended family, the young boy was very much the centre of attention and expectations. A bright and clever child, he excelled in his academic studies since young and was well-liked by his peers and teachers. The start of his affinity with the Buddha Dharma started when he took “Religious Knowledge” as an elective, with an emphasis in Buddhist Studies. It was during this period as well as those years while serving the National Service that he attended many Buddhist classes, prayer congregations and also helped out with many temple duties.

Venerable You Wei took refuge under Venerable Zhen Dao and had kept in contact with his Refuge Master even when he was on an overseas Student Exchange Programme at the University of Wisconsin, Madison. This was the tipping point when Venerable You Wei seriously considered renunciation, as he had much quiet and contemplative time away from distractions and was able to do extensive readings.

CHRONICLES OF BUDDHISM IN SINGAPORE

The Founding Story of Di Zang LinBorn in 1958 in Singapore, and of Fujian descent from Nan An, China, Venerable Shi Zhen Dao’s name was Zhang He Fa before ordination. He was a young and promising intellect, well-versed in Buddhist philosophy, scriptures and adept in various practices. He was exceptionally inspired and touched by the Buddha’s teaching and decided to take tonsure at the age of 32. In 1991, he obtained higher ordination under Venerable Master Da Neng at Kek Lok Si Temple, Penang, Malaysia, and was given his Dharma name Shi Zhen Dao.

Venerable Zhen Dao had his main practice based on the Ksitigarbha Bodhisattva Sutra, and he founded Di Zang Lin (connoting the Ksitigarbha community) in 1997. This was with the aspiration and mission to help all sentient beings, much like the Great Vow of the Ksitigarbha Bodhisattva, “If I do not descend to Hell to liberate the suffering beings there, who else will? Only when all sentient beings have been liberated, will I attain Buddhahood.” Even till his fi-nal moments, Venerable Zhen Dao was still practising the Ksitigarbha Bodhisattva Practice, his faith and dedication was indestructible. Through the seven years as the Abbot of Di Zang Lin, the late Venerable Zhen Dao gave Di Zang Lin a very strong foundation to pursue its aspirations later.

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For more information on Di Zang Lin Dharma programmes and activities, please visit https://www.facebook.com/dizanglin/.Photo Credit: Di Zang Lin

When Venerable You Wei returned, he continued to learn extensively from Venerable Zhen Dao and became actively involved in the temple, which all in all was close to seven years as a lay disciple. After his undergraduate studies at the National University of Singapore (NUS), Venerable You Wei had his tonsure ceremony on 10 October 2004. His Dharma name is Fa Cheng alias You Wei, and he was later sent by Venerable Zhen Dao to Fu Yan Institute in Taiwan to further his Buddhist Studies. He topped his level in his first year, but with the passing of Venerable Zhen Dao, he had to take over running Di Zang Lin. At that time, Di Zang Lin had a dwindling congregation and desperately needed a monastic to anchor its Dharma activities. This marked the beginning of Venerable You Wei’s leadership of Di Zang Lin.

Di Zang Lin aims to be the Mahayana Dharma Centre with a difference. As its name implies, 地藏林 should become a place where everyone becomes the Ksitigarbha Bodhisattva. Within this Kstigarbha community, followers uphold the vows of the Bodhisattva and put these into action in their daily living. Di Zang Lin hopes to engage her congregation in meaningful Dharma lessons, life-changing charitable initiatives, and a more refreshing take on pilgrimage trips. This is the reason why Venerable You Wei is well-liked by his congregation. He explains the rationale for many of Di Zang Lin activities. Venerable would spend time running through complicated rituals with his congregation to ensure everyone is able to follow. “Only when people understand prayers can prayers be truly beneficial and spiritually satisfying,” Venerable added.

Embarking on many “Firsts”

Di Zang Lin embarked on a new transformative journey with many new initiatives under Venerable You Wei’s leadership. There were many “firsts” over the recent decade – first Dharma lessons, first month-long

Ksitigarbha Ullambana Congregation, first DZL Volunteer Corp and first DZL Bursary Award etc. While there are many new initiatives and using new approaches such as delivering teachings in a more lively and modern manner in order to connect with the youths today, Di Zang Lin’s core values remain strictly aligned to the teachings of Buddha Dharma. To cater to the needs and pace of the elderly and the more traditional, there is the much sought-after Eight Precept Retreats and pujas. Di Zang Lin has their weekly congregation every Wednesday evenings.

Leading with Sustainability Though a small temple, and despite being financially challenged, Di Zang Lin is big on leading with initiatives that are beneficial for the community. Di Zang Lin engages her congregation with a myriad of activities. In September this year, Di Zang Lin is proud to launch their new initiative

to be fully green in all their charitable projects.

Coined "山河大地是如來", this is a phase by the renowned Master Hsu Yun as he realised the fact that enlightenment is everywhere when he broke his teacup. Drawing on the same realisation, Di Zang Lin commissioned new fully-compostable bags with the help of Telobag Singapore so that these environmentally-friendly bags can be used in place of plastic bags. It was launched at their weekly Food Distribution Project at Marine Parade. Di Zang Lin is taking concrete action to lead by example and has stopped using disposable cutleries within the temple for all their pujas and events since 2016. This initiative will also be rolled out to their monthly nursing home befriending service and to the bursary awards programme.

Di Zang Lin’s effort to care for the environment is much similar to their efforts to preserve Buddhist traditions and culture amidst these modern times. For Buddha Dharma to resist the test of times and to engage new followers, Di Zang Lin gives Dharma a refreshing new rendition, a new twist – a truly Mahayana centre with a difference.

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Before immersing into the sacred and wondrous world of Buddhist mandalas and thangkas, it is perhaps worthwhile to see how Buddhists’ veneration and commemoration of the Buddha from his parinirvana, has evolved over the centuries. From the aniconic phases of stupas and relief sculptures, to the iconic phase of Buddha sculptures and paintings, these various forms of Buddhist art has even become an integral part of the Buddhist practice.

The Origin of StupasThe Buddha’s body was cremated (customary in India) and the relics of the Buddha were divided into relic caskets that were subsequently consecrated within hemispherical mounds (stupas). These stupas often form the central site of Buddhist monastic monuments with an area reserved for circumambulation around it, accessible via gateway entrances typically at the four cardinal points. Following the building of stupas and in 1st century BC, comes the need to reinforce the perishable materials of bamboo, brick, thatch and wood and this created the inclusion of stone, where stone relief sculptures (scenes from the Buddha’s life represented through symbolism) adorned walls, railings and the stupas' facade.

This preservation of the Buddha’s sacred relics is akin to preserving or experiencing the presence of the Buddha, and they can be divided into three categories: Saririka – the physical relics of the Buddha; Uddesika – the religious symbols (that later include the image of the Buddha), stupas, Dharmacakra (Wheel of the Dharma); Paribhogika – the articles used by the Buddha. Unsurprisingly, the relics of the Buddha and other awakened beings were the first known examples of Buddhist art holding important places in ritual practice in Buddhism. The numerous written and oral narratives by authors illustrate the significance1 and sacredness, and especially on how they were created, obtained and made special.

The Significance of Symbolic ImageriesIn the earliest form of Buddhist art in India, the Buddha image did not exist till later. The statues and paintings of the Buddha that we see today, was not depicted in this aniconic phase. The common imageries or signs used to represent Him or His presence were objects or scenes related to him – a

Art

STUPAS, STATUES, MANDALAS AND THANGKAS (PART 1)– PEMA RINCHEN –

BUDDHIST ART AND SPIRITUAL PRACTICE

pair of footprints, the empty space beneath a parasol, the Bodhi Tree and some of the most commonly found symbols and gestures in Buddhist sculptures include:• Lotus flower: a symbol of good

and pure things• Conch shell: an emblem of power

and authority• The Wheel of Dharma: signifies

the Eightfold path set forth by the Buddha, as well as the cycle of birth, death and rebirth. It also signifies the wheel of law

• Parasol: The parasol, or umbrella, casts a shadow of protection and is also a symbol of royalty

• The endless knot: the interaction of opposing forces

• Golden fish: the two sacred rivers of India, Ganga and Yamuna

• Victory banner: an emblem of the Buddha’s enlightenment and the triumph of knowledge over ignorance

The Emergence of Iconic StatuesThen, in the 1st century AD in India’s North-eastern frontiers, known as Gandhara, emerged the human image of one Buddha form that has artistic elements from the Hellenistic world and Indian Buddhism’s symbolism. Buddha statues with youthful appearances wore hair in wavy curls and had monastic robes with classical curls that bore much resemblance to the roman statues of Apollo3. Also, there were also the images of the Buddha as the bejewelled young Prince Siddhartha before his renunciation. With this, there was also the evolved concept of a Buddha of the Future, Maitreya, symbolised in art as a Buddha in monastic robe or the prince He was (before enlightenment), all part of this iconic emergence.

One of the first relic (sairika) stupas at Vaishali in BiharThe Licchavis took their share of the Buddha’s ashes and bones and buried it here and built a mud stupa on it in 6th century BC Ashoka in the 3rd century BC opened the stupa to take out a little of the relics and thereafter closed the monument while keeping back the original casket and coated the stupa with bricks. Today, both the earlier mud stupas and the latter-built bricked stupa built are in ruins.2

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Buddhist art continued to develop in India for a few more centuries then, flourishing in the Gupta period, that lasted from the 4th to the 6th

century. Also known as the Golden Age, the sculptures included both the Buddha figure and Jain Tirthankara figures, and this period saw the artisans striving to attain not only

artistic perfection in skill but also the aesthetic ideal of the Buddha (with reference to the Mahapurusalaksana, “Marks of a Great Man” according to the 2nd century Maha Prajnaparamita Sastra, Chapter VII), achieved through the combination of his traits from the region of Gandhara and the sensual form of Mathuran artists. These "Gupta Buddhas" later became the model for the generations of artists to follow, in post-Gupta and Pala India, in Nepal, Thailand, and Indonesia.

Cultural, social and other influences, on top of aesthetic pursuits led to differing views on religion and art as Buddhism crossed country boundaries outside India, establishing two main routes of Buddhist art: the “Northern Route” and the “Southern Route” in the 1st century AD. The Southern Route refers to countries such as Myanmar, Thailand, Vietnam, and Cambodia, where Theravada Buddhism was dominant. And the Northern Route typically refers to Central Asia, Tibet, Bhutan, Korea, Japan, and China where Mahayana Buddhism was prominent and Buddhist art was characterised by influences from the Greco-Bactrian Kingdom (Hellenistic civilisation), Serindian art and Ghandharan style.

The Creation of the Mandala The mandala symbol (and concept) that was created in Tibet, can be considered one of the most significant creations in Buddhist Art. Seemingly a geometric design by nature, this diagram is more than it meets the eye. ‘The mandala of a Tibetan thangka (cloth scroll painting) characteristically consists of an outer enclosure around one or more concentric circles, which in turn surround a square

transversed by lines from the centre to the four corners. In the centre and the middle of each triangle, are five circles containing symbols or images of divinities, most commonly the five “self-born” Buddhas. Of the borders surrounding the mandala, the first is a ring of fire, which both bars entry to the uninitiated and symbolises the burning of ignorance. This is followed by a girdle of diamonds, which stands for illumination; then a circle of eight graveyards, symbolising the eight aspects of individuating cognition; next a girdle of lotus leaves, signifying spiritual rebirth. And then finally, at the centre, the mandala itself, where the images are set.

It is also a representation of the Universe, a consecrated area that serves as a receptacle for the divine as a collection point of universal forces. ‘Man (the microcosm), by mentally “entering” the mandala and “proceeding” toward its centre, is by analogy guided through the cosmic processes of disintegration and reintegration. The “divine temple” (the square enclosed by a circle) is to also help with the focus of attention during meditation.

Over the following centuries, came a new form of Buddhism that involved an expanding pantheon and more elaborate rituals. This later Buddhism introduced the concept of heavenly bodhisattvas as well as goddesses, of whom the most popular was Tara. In Nepal and Tibet, exquisite metal images and paintings were made, new divinities were created and portrayed in both sculptures and painted scrolls. Wrathful-looking deities were introduced as the Dharma Protectors or teachers, as well as illustrating how negative emotions can be transformed into positive and purified energy.

1 From Origin of the Buddhist Stupas by Subhashis Das.2 From Narrative of Buddhist Relic and Images by Stephen C. Berkwitz, Oxford Research Encyclopaedias, Oxford University Press.3 From Buddhism and Buddhist Art by Vidya Dehejia, Department of Art History and Archaeology, Columbia University.4 Photo taken by Biswarup Ganguly, during the Indian Buddhist Art exhibition by the Indian Museum, Kolkata with 91 rare Buddhist artefacts comprising sculpturesandmanuscriptsatitstwodifferenthallstocelebrate202ndAnniversaryofthemuseum.ThisexhibitionwasheldinChina,Japan,Singapore andNewDelhi(September2014-December2015)

Standing Buddha with Abhaya Mudra An aesthetically superb example of Gupta art, the standing Bud-dhaholdswithhis lefthandoneendof therobewhichfits thebodyclosely.TherighthandisinAbhayaMudra(suggeststhequellingoffearandtheassuranceofprotection.Thetransparentdrapery, the drooping eyes, the trivali marks of mahapurusha on the neck and, above all, the arrangement of the hair in small curls arefeaturescommontoallthefiguresoftheSarnathSchooloftheGuptaart.Thedelicatelycarvednimbusoflotuscreepermo-tifbehindthehead,however,haslargelybrokenoff.Thecrease-lessrobeoftheSarnathSchooldifferentiatesitfromtheMathuratype, where the folds are prominent. A feature that is restricted to theGuptaperiodisthewebbedfingersoftheBuddha.2

Enlightenment Upon Sight Thangka Exhibition TherewillbeaBuddhistArtExhibitiononthangkas held at the China Cultural Centre (Singapore)from6-31October2019.Part 2 of this article will include a special feature on the exhibition.

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64

THE SPIRITUALITY OF TRAVEL

Travel

PILGRIMAGE

“Wherever you travel in this world,Above, across, or below;

Carefully examine at all timesThe arising and passing of all compounded things.”

- Gautama Buddha

Buddhism, like almost every religion in the world recognises the spirituality of travel. In scriptures, various places are given great significance for the roles they play in different belief systems. Some of these places are where different religions attach spiritual importance to, where it can be the birthplace or resting ground of founders or saints, or a sacred place where they discovered or attained their spiritual awakening. Also these places can also be the site of their connection (visual or verbal) with the divine, or locations where miraculous deeds were performed or witnessed. In some cases, these can also be locations where a deity is said to live or endowed with sacred spiritual energy. Thus, these sites are commonly commemorated with shrines or temples that devotees find awe-inspiring, turning them into pilgrims traveling to these sites from all corners of the world each year.

There are many Buddhist pilgrimage sites and some of the most important sites of Buddhist pilgrimage include Lumbini, Nepal (the Buddha’s birthplace), Bodh Gaya, India (where the Buddha attained Enlightenment, also the current Mahabodhi Temple), Sarnath, India (where Buddha first delivered his first teaching) and Kusinara, India (where Buddha attained mahaparinirvana). In addition, the areas in Gangetic plains of Northern India and Southern Nepal, especially in the lands between New Delhi and Rajgir, where the Buddha lived and taught, are considered main sites connected to His life have now become important places of pilgrimage for both Buddhists and Hindus. However, Buddhist pilgrimage sites are no longer confined to these places as various Buddhist shrines, temples, monasteries and even caves across different countries have evolved to also become places for Buddhist pilgrimage.

A quick scan across the globe will bring us to Lhasa in Tibet, Angkor Wat

in Cambodia, Polonnaruwa in Sri Lanka, Ayutthaya in Thailand, Boudhanath in Nepal, Borobudur in Indonesia, the Four Scared Mountains in China, the Shikoku Pilgrimage in Japan, and the list goes on. On top of the numerous pilgrimage sites to choose from, a pilgrim’s motivations and reasons also differ vastly – it can range from having spiritual aspirations (e.g. to pray, meditate and experience karmic purification) to making it a knowledge-seeking endeavour (e.g. Buddhist history, cultural or art research and exploration) or even serving as an “ego-trip” (e.g. self-aggrandising with selfie taken in-front of monuments). Regardless of the different motivations, one thing is for sure, modern conveniences have made these pilgrimage sites more accessible as travel is more affordable and comfortable.

Today, many Buddhists choose to also combine their pilgrimage with a retreat, as well as carrying out charitable deeds and traveling with their spiritual teachers, and/or visit their spiritual teacher who is residing overseas. Also, there are some guidelines that a Buddhist pilgrim is advised to follow, such as understanding that a pilgrimage is not a vacation, but a serious spiritual endeavour that is important right from the beginning, till the end – requiring constant practice of awareness, equanimity and perseverance to both the external environment and internal experience.

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65For You Information 佛友资讯

3-YEAR, 3-MONTH RETREAT COMPLETION CEREMONY GRAND OFFERING & THOUSAND SANGHA GRAND DANA

VISIT TO SOUTH INDIANAMDROLING MONASTERY

The Namdroling Monastery (Thegchog Namdrol Shedrub Dargye Ling), Kushalnagar is the largest Nyingma Monastery in s the largest teaching cen-ter of the Nyingma lineage of Tibetan Buddhism in the world. Sited in Bylak-uppe, part of the Mysuru district of the state of Karnataka, the Monastery is home to 6000 membes of the sangha (both monks and nuns), a junior high school named Yeshe Wodsal Sherab Raldri Ling, a religious college (or she-dra for both monks and nuns) and a hospital. Within its premises is also the famous Golden Temple.

In 1985, with the impetus to put the spiritual studies into real practice, His Holiness Pema Norbu Rinpoche opened the Samten Odsal Ling Retreat Centre in Namdroling Monastery, India. Those who the Drubdra1 have to un-dergo strict practices and should accumulate the certain number of mantra recitation of Nyingthig Tsa Sum, Ratling Sedrub, Kaling ZhiThro, and the like, as per the rules of retreat centre imposed by the 2nd Drubwang Pema Norbu. Upon completion of the three years strict practice, a post of Vajra teacher (tantric master who is adept in the rituals and teachings of Vajrayana) is of-fered along with the hat.

Completion of 3-Year, 3-Year RetreatOn 21 August 2019, 45 monks of the 10th batch of retreatants from the Sam-ten Odsal Ling Retreat Centre, the retreat centre of Namdroling Monastery completed the three-year, three-month practice successfully. Amongst them was Wangchen Lama, now addressed as Wangchen Rinpoche, Founder

of Padma Wodling Dharma Cen-tre, Singapore. Thus, a group of 8 Singaporean pilgrims, embarked on a pilgrimage organised by Padma Wodling Dharma Centre, to Nam-droling Monastery from 11-26 Au-gust 2019.

1DrubdraA drubdra, in Tibetan Buddhism refers to a religious centre dedicated to carrying out drubpa, or meditation practice. This is usu-ally located in solitude and typically protect-ed from worldly distractions and intrusions where spiritual practitioners or retreatants go into long-term retreats.

Wangchen Rinpoche

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66

Grand Dana OfferingThis trip was to also celebrate, commemorate and make offerings whilst wit-nessing and participating in the 3-year, 3-month Retreat Completion Cer-emony Grand Offering and Thousand Sangha Grand Dana. The Grand Dana Offering included 1 full-day dana offerings to 6,000 Sangha members (with 50 rupees red packet each), 45 sets of robes for retreatants who completed the retreat, robe offerings to Abbots and Tulkus of the Monastery, 100 bags of rice (25kg each), 100 bags of Maida flour (50kg each), 100 bags of Dal (50kg each), 100 tins of cooking oil (25l each), lamp and kata offerings.

The Padmasambhava Buddhist Vihara (Golden Temple), The Three Great Statues and Relic Stupa

In 1995, His Holiness Penor Rinpoche be-gan construc-tion of the Pad-m a s a m b h a v a Buddhist Vihara and it was com-pleted in 1999. The temple was constructed fol-lowing the Ti-betan Buddhist tradition and a r c h i t e c t u r a l designs, and is embellished with many ex-quisite paintings and sculptures, and is consid-ered one of the most extraordi-nary temples. It has come to be called “The Golden Temple” due to the popu-

lar media reference and social media tagging. The magnificent landscape surrounding the temple was also created not only as an offering to the Three Jewels, but also to inspire and bring peace to the minds of both visitors and residents alike. This is a place for everyone to practise his or her own faith without distraction, as it is hoped that anyone who visits, can also achieve peace there.

The centre statue is Buddha Shaky-amuni, the Founder of Buddhism, who was born to King Shudodhana and Queen Mayadevi at Lumbini, 2561 years ago. Of the 1002 Bud-dhas who will come to this world during this Fortunate Aeon, he is considered the fourth. On the right of Buddha Shakyamuni is Guru Padmasambhava, also known as Guru Rinpoche. The statue on the left of Buddha Shakyamuni is Bud-dha Amitayus, the Buddha of Long Life. Buddha Amitayus achieved Buddhahood countless aeons ago, but his activity still remains con-nected with extending the lifespan of beings.

Made out of copper gilded with gold, the Lord Buddha stands at a towering height of 60ft (from the base), with Guru Padmasambhava and Buddha Amitayus at 58ft. Then, consecrated within these statues are scriptures, relics of great beings, small clay mould stupas and small statues, which symbolise the Body, Speech and Mind of the Buddhas. Seeing these statues, venerating, circumambulating and making offer-ings to them generates faith, peace, wisdom, loving-kindness and com-passion in one’s mind and cleanses and purifies unwholesome thoughts and actions.

Relic Stupa of His Holiness the 3rd Drubwang Rinpoche

Photo Credit: Sister LirongInformation Credits: Namdroling Monastery and Wangcheng Rinpoche

Buddha Shakyamuni (centre), with Gura Padmasambhava (left) and Buddha Amitayus (right)

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