BUDDHIST FELLOWSHIP SINGAPORE BUDDHIST HEART SUTRA … › qql › slot › u401 › ForYouPDF › 369P3.pdf · Dragon and Lion Dance Troupe, “Copying the Heart Sutra” dance by

PB 33For You Information 佛友资讯

HEART SUTRACONCERT

IMEE OOI & JSJGwith Special Guests

The latest and an outstanding Buddhist musical production created and directed by Imee Ooi, the Heart Sutra Concert combines both traditional and modern sounds. Presented in eight languages by Imee, JSJG, special guests and with dance accompaniment, this world standard Dharma concert promises to be a tru-ly extraordinary experience. Catch it on 11 January 2020 at the Esplanade Concert Hall.

www.apactix.com

Buddhist News

BUDDHIST FELLOWSHIP WEST CENTRE

Venerable Thubten Chodron Teaching Tour in SingaporeVenerable Thubten Chodron gave a Dharma Talk at Buddhist Fellowship West Centre on “The Four Estab-lishments of Mindfulness” on 6 De-cember 2019. She explained how Buddhist mindfulness is different from the secular mindfulness that is increasingly widespread in popular culture, and the Buddha’s teachings on the four establishment of mind-fulness – on the body, feelings, mind and phenomena – and how these practices support the cultivation of wisdom and compassion for the purpose of attaining liberation and awakening. For more details, visit www.buddhistfellowship.org.

FOO HAICH’AN MONASTERY

Foo Hai – NKF Dialysis Centre

The Foo Hai – National Kidney Foundation (NKF) Dialysis Centre was officially opened on 17 Novem-ber 2019, which caters to kidney patients staying in the Ubi area. Speaker pf Parliament, Mr Tan Ch-uan-Jin was also present to grace the event. A cheque of $200,000 was presented for funding to sup-port kidney patients with subsidised treatments.

SG BUDDHIST MUSIC HUB

Tribute to the Wayfarers Project In recognition of how the Wayfarers’ music has inspired and led many people to Dharma, Happy Studio is producing a tribute album to the Wayfarers.Twelve specially selected songs from the Wayfarers albums will be produced with the aim of in-spiring the younger generation and energising the Buddhist community. For more information on the project and how you can support and con-tribute, please visit www.happypro-ductions.com.sg/wayfarers.

SINGAPORE BUDDHIST LODGE

Vipassana Meditation Class

The three-month Vipassana Medita-tion class commenced on 3 Novem-ber 2019, 7pm.

Three-Day Amitoufo Mindfulness Retreat

The Singapore Buddhist Lodge held a three-day Amitoufo Mindfulness Retreat from 13-15 December 2019, 9am-9pm daily at the Guanyin Audi-torium.

TCM Clinic OpeningThe SBL Chinese Physician Free Clinic (Kim Yam Clinic) opened for consultation on 12 December 2019. Its consultation services include TCM internal medicine, acupuncture and pain management. For more details on registration and consul-tation hours, please visit www.sbl.org.sg.

SAGARAMUDRABUDDHIST SOCIETY

Children & Teenage Dharma Course The Sagaramudra Buddhist Society has offered the Children and Teen-age Dharma Course since 2001, where attendees; children between the ages of 7 to 116 years old (Pri-mary 1 to Secondary levels) can learn about basic Buddhist knowl-edge, practices and cultivate Bud-dhist virtues such as gratitude, com-passion and forbearance. For more information, please visit www.saga-ramudra.org.sg.

p33 - News.indd 33 2019/12/20 16:36:49

PB 51For You Information 佛友资讯

Upon the arrival of autumn, Milarepa decided to leave Upper Lowo where he had been preaching the Dharma during the summer, and go to Di Se Snow Mountain. His patrons gave him a farewell party, circling round him, and made him offerings and obeisance. They said, "Be kind enough to give us, your disciples, some instructions and advice." The Jetsun then emphasised the transience of all beings, admonishing them to practise the Dharma earnestly. And he sang...

INSPIRATION

THE SONG OF TRANSIENCE WITH EIGHT SIMILES

Faithful disciples here assembled (ask yourselves):"Have I practised the Dharma with great earnestness?Has the deepest faith arisen in my heart?"He who wants to practise the Dharma and gain non-regressive faith,Should listen to this exposition of the Mundane TruthsAnd ponder well their meaning.Listen to these parables and metaphors:

A painting in gold,Flowers of turquoise blue,Floods in the vale above,Rice in the vale below,Abundance of silk,A jewel of value,The crescent moon,And a precious son–These are the eight similes.

No one has sung beforeSuch casual words (on this),No one can understand their meaningIf he heeds not the whole song.

The gold painting fades when it is completed–This shows the illusory nature of all beings,This proves the transient nature of all things.Think, then you will practise the Dharma.

The lovely flowers of turquoise blueAre destroyed in time by frost–This shows the illusory nature of all beings,This proves the transient nature of all things.Think, then you will practise the Dharma.

The flood sweeps strongly down the vale above,Soon becoming weak and tame in the plain below –This shows the illusory nature of all beings,This proves the transient nature of all things.Think, then you will practise the Dharma.

SIXTY SONGS OF MILAREPA

Rice grows in the vale below;Soon with a sickle it is reapedThis shows the illusory nature of all beings,This proves the transient nature of all things.Think, then you will practise the Dharma.

Elegant silken clothSoon with a knife is cut–This shows the illusory nature of all beings,This proves the transient nature of all things.Think, then you will practise the Dharma.

The precious jewel that you cherishSoon will belong to others–This shows the illusory nature of all beings,This proves the transient nature of all things.Think, then you will practise the Dharma.

The pale moonbeams soon will fade and vanish This shows the illusory nature of all beings,This proves the transient nature of all things.Think, then you will practise the Dharma.

A precious son is born;Soon he is lost and gone–This shows the illusory nature of all beings,This proves the transient nature of all things.Think, then you will practise the Dharma.

These are the eight similes I sing.I hope you will remember and practise them.

Affairs and business will drag on forever,So lay them down and practise now the Dharma.If you think tomorrow is the time to practise,Suddenly you find that life has slipped away.Who can tell when death will come?

Ever think of this,And devote yourselves to Dharma practice.

The Song of Transience with Eight Similes

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

p51 INSPIRATION.indd 51 2019/12/20 12:37:29

52 53For You Information 佛友资讯

EVENTS

The opening ceremony was enlivened by the “Welcome Lion Dance” performance by the Singapore Xuan Wei Dragon and Lion Dance Troupe, “Copying the Heart Sutra” dance by Pu Ti Buddhist Temple’s Pre-School Dancing Class, “Planet is Our Home” and “Ehipassiko” choir performances by Compassionate Art Group and

SINGAPORE BUDDHIST FREE CLINICTAMPINES BRANCH OPENING

取之社会，用之社会。

Benefit from Society, Return to Society.

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

Island-wide OutreachThis SBFC Tampines Branch is the eighth branch since the SBFC was established 50 years ago in 1969, when Singapore had just gained independence. Most of the general population then drew meagre salaries and could not afford medications, let alone good healthcare. Empathetic and compassionate, Venerable Master Hong Choon and Venerable Master Chang Kai founded the first free clinic clinic in Putuo Temple in Tanjong Pagar to help alleviate the situation.

Due to overwhelming demand and popularity, as well as

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

p52- 53 EVENTS.indd 52 2019/12/20 12:32:38


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

SBFC has indeed come a long way – from the beginning with 3 physicians providing highly subsidised and free medical services to 25,000 patients in its first year of operation. Today, this has expanded to 40 physicians and serving 315,000 patients annually, out of which 75% of them are entitled to free medical care and services.

After Dover Branch (the seventh) was successfully opened, SBFC began to actively search for an appropriate location to serve residents in the east. Tampines, being the largest HDB estate in the eastern part of Singapore, with more than 200,000 residents, and many senior citizens, became an ideal place to set up a branch as demand for TCM is expected to be high as well.

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

In Minister Masagos’ speech, he highlighted, “We need the tripartite collaborative efforts of the public, private and public sectors to help these less fortunate Singaporeans, to show them that we care, we support, and to also help them rebuild their life. More importantly, we should pass on to the next generation our traditional virtue of 'Benefit from Society, Return to Society'.”

And in SBFC’s efforts to find the most suitable location in the east, the Housing Development Board (HBD) and the Tampines Town Council also gave assistance during the process as it was not easy feat; from location selection to engaging residents in the area before finalising the site.

Continuing Steadfast EffortsWith the completion of the new branch in Tampines, SBFC future efforts will focus on improving service quality, such as encouraging its TCM physicians and practitioners to further their professional development, be it medical skills and knowledge, or patient care so as to enhance their repertoire.

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

transformation strategies to keep up with changes in staffing, charity governance and to keep up with times. Though SBC has recently been awarded the Singapore Prestige Brand Award 2019, the Board of Directors will not rest on its laurels and will continue to lead its staff in overcoming various obstacles and challenges with perseverance so as be able to continue to serve the society.

Expressing Gratitude

Without the support from individuals, organisations and benefactors, SBFC would not have been able to achieve what it has today. Chairman, Venerable Sik Kwang Ping also expressed gratitude in his Welcome Address, “We would like to thank the Housing Development Board for providing us with a number of locations to choose from, the Town Council’s full cooperation and the support of the residents’ committee” and “all our supporters for their longstanding trust in the SBFC, and their generous donations so that we can continue to benefit the public”.

Reiterating heartful appreciation to all, Secretary Tan Yong Luan shared how SBFC is not only grateful but touched by the “various Buddhist temples, organisations and all benefactors for making contributions – year after year – relentless in the Buddha Dharma mission work and exemplifying compassion for generations to follow”.

Clinic TourAfter the opening and cake-cutting ceremony, invited guests were given a clinic tour followed by a sumptuous vegetarian lunch.

p52- 53 EVENTS.indd 53 2019/12/20 12:32:39


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

Around 2011, there was much hype in the international media, where even Al Jazeera did a special report, about a Chinese company based in Hong Kong investing some USD 3 billion to develop Lumbini as a major Buddhist pilgrim centre. At the 2nd Belt and Road Initiative (BRI) Forum in Beijing last April, building a multi-billion dollar railway across the Himalayan mountain ranges to ultimately link Lhasa in Tibet, to Lumbini was adopted as one of the 64 initiatives of BRI.

In 2016, according to the Lumbini Development Trust (LDT), Lumbini attracted 270,522 tourists, which is miniscule compared to the Vatican’s 3.95 million in the same period.

One of the problems Lumbini face is its remoteness. It is about 10 hours of treacherous road trip from

INSIGHT

LUMBINI-NEPALBUDDHA’S BIRTHPLACE UNDERGOES MEGA DEVELOPMENT

- DR. KALINGA SENEVIRATNE -

Kathmandu or about a one hour journey from Gorakhpur Rail Station in India, with at least 1 to 2 hours needed to cross the border into Nepal. A new international airport called “Gautama Buddha International Airport” has just been opened near Lumbini with a local airline “Buddha Air” offering budget fares from Kathmandu.

When asked what happened to the grand Chinese plan announced almost a decade ago, Hari D Rai, Information and PR Chief of LDT said, after some initial hesitation, that the investors were Chinese MNC’s; many from US, Indonesia and China. “The idea was to develop Lumbini as an international tourist centre with monorail etc. – a Buddhist Disneyland. They would develop it over 5 to 6 years then get returns over 20 years (before handing the project to Nepal)”.

The plan included “world class experts” to come to Lumbini to conduct training programs in conflict resolution. “When the Nepali government understood and found that they would not gain much, they did not accept it,” he added.

New developments in Lumbini, Nepal

Chinese Temple Thai Temple

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


The plan to develop Lumbini as a Buddhist pilgrim centre was first proposed by a Japanese professor Kezo Tange in 1972. Today, 3 square kilometre area around the Mahadevi Temple – that marks the spot of Prince Siddhartha’s birth under a Sal tree – has been cleared up. A Japanese-style Canal has been built leading to the site and acres of land on either side have been reserved for Buddhist monasteries from both Theravada and Mahayana traditions. Already 30 monasteries have been built out of a planned 46, almost all funded by foreign governments that have been given land under a 99-year lease. An international Buddhist university has also been established.

The issue that Lumbini has is that there are hardly any Buddhists living in the area. About 60 percent of the population there are Muslims and the rest are mainly Hindus. Venerable Metteyya Sakyaputta, Vice Chairman of LDT admits that developing Lumbini as a Buddhist pilgrim centre where the majority local community is non-Buddhists, presents a complex problem.

“(LDT) believes that Lumbini belongs to all Buddhists from across the world,” he said in an

interview with me, and argues that Lumbini could also become a symbol of a compassionate cultural awakening that could encompass all religions. He added that the local Hindu and Muslim community are ready to showcase their rich traditions of costumes, cuisine, street dance and drumming to interpret religion “in a peaceful theme showing compassion to others”.

“We have relocated 7 villages, 6 Hindu temples and 4 mosques to establish the Lumbini development area. It’s a large project and people did not protest when it was said that for Buddhists we should do this,” pointed out Venerable Sakyaputta. But, to keep the local community happy they need to see tangible economic benefits coming out of this project. LDT and the newly set-up Lumbini International Buddhist University are now discussing with the Chinese, Tibetan, Thai, Japanese, and Koreans who have built grand monasteries here to design programs collaboratively, such as workshops and retreats, so that pilgrims and tourists visiting here could stay on for a few days.

Until a few years ago, Nepal was the world’s only Hindu kingdom. But, Venerable Sakyaputta argues that the history of this area is immersed with Buddhism. Recently, archaeologists have identified the ancient city of Kapilavastu and the palace where Prince Siddhartha grew up just 30 kilometres from Lumbini. There are plans to build an international nunnery at this site – that will go well with the Tibetan Buddhist tradition.

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

Venerable Sakyaputta explains that their Buddha Metta (compassion) School aims to spread the idea within the community here that their ancestry belong to a great Buddhist history. While they teach secular subjects, there is one subject where the students learn about the history of Lumbini Kapilavastu and adjoining Ramadeva; about Prince Siddhartha, his father, mother, kingdom and basic teachings of the Buddha.

“This way we connect them with their history. Buddha is part of our own history, our heritage,” he says. “(It is) a great challenge to connect these people to their great-great-grandparents, who would have been part of the story of Buddhism.”

With the economic benefits flowing to the local Hindu and Muslim communities, Lumbini could well reflect a ‘compassionate harmonious society’, which the Buddha wanted to establish during his lifetime.

Mahadevi Temple

AustrianTemple

p54 55 INSIGHT.indd 55 2019/12/20 12:38:39


When you watch your heart and really examine it, you’ll find that all problems lie with the heart. This is why the Buddha gave so much importance to the heart. If there were no heart, there would be no problems. Nothing on its own has any issues. The heart is what gives meaning to this or that, grasps at this or grasps at that, likes this or likes that, doesn’t like this or doesn’t like that. It goes around stirring up all kinds of trouble.

Even your own body: If the heart weren’t involved with it, it would be inconstant in line with its own nature without knowing that it’s inconstant. We’re the ones who make an issue over it. When it’s born, it doesn’t know that it’s being born. When it ages, it doesn’t know that it’s aging. When it’s ill, it doesn’t know that it’s ill. When it dies, it doesn’t know that it’s dying. It’s not responsible; it doesn’t propose anything at all. We’re the ones who make contact with it and give rise to feelings. Then, the mind keeps on liking

FIVE DHAMMA TALKS– PHRA AJAAN SUWAT SUVACO –

DARMA TALKS

THE INTELLIGENT HEART

some things and not liking others, and then likes something else and hates something else. Whatever’s opposed to what we like, we hate it, complain about it, get upset, and start squirming around – both over what we like and what we don’t like. But we end up with nothing. Even when we get what we like, we end up with nothing. Instead of escaping from hatred, we don’t escape at all. We can’t rid ourselves of the things we don’t like. This is the problem of the cycle, the problem of how we spin around – the problem that arises for every living being, no matter whether we’re human beings or common animals, no matter who we are in the world.

The Lord Buddha was the only one who was able to see all the way through this problem, which was why he was able to solve it and get past it. He didn’t lay blame on anyone else; he didn’t complain about anything. He boiled everything down clearly to the fact that the mind gets involved with things because it doesn’t know the truth in line with the way it really is. When it doesn’t know and yet gets involved, suffering is bound to result – and it’s something that really exists. The cause of suffering is something that really exists. It’s always there in the world, with every living being who’s born.

When the Buddha clearly saw suffering and the cause that gives rise to suffering, he looked for a way to solve the problem. He realized that it had to be solved at the cause: the mind that’s deluded. So he developed intelligence in the area of the heart and mind, to see if the things the heart and mind are infatuated with are really worth that infatuation. Exactly how wonderful are they really? This heart and mind that likes things: The Buddha saw right through it.

He saw that the liking comes solely from our side. The things we like don’t respond to us in any way. They’re not aware of us. The things that make

p56 57 DHARMA TALKS.indd 56 2019/12/20 12:39:25


The Intelligent Heart

The Intelligent Heart: Five Dhamma Talks by Phra Ajaan Suwat Suvaco (revised July 7, 2019) is a collection of Dhamma talks

published to commemorate Ajaan Suwat’s 100th birthday.

Credits: https://www.dhammatalks.org/books/IntelligentHeart/Section0003.html

https://creativecommons.org/licenses/by-nc/4.0/

Photo by Tim Mossholder from Pexels

contact with the body – cold, hot, soft, hard – act simply in line with their nature as it’s always been. Lights and colours have always been the way they are. Whether we like them or not, whether we get involved with them or not, they’re just the way they are. When this is the way things are, we should train ourselves in line with the Buddha’s teachings. We should get our minds to follow the Buddha’s way. Whatever the Buddha said to do, we should follow his instructions. This is because the development of the mind is subtle work, work that requires mindfulness – the ability to keep things in mind – and right effort. It requires a mind that’s firmly intent. It requires discernment, the means by which we see things down through to their solid foundation: the truth. The Dhamma ends at the truth. Once you know the truth to be the truth, no problems can arise.

All the problems in the world, from that past into the present, come from the fact that the heart isn’t intelligent. It hasn’t gotten down to the nature of the truth. That’s why it falls for its fabrications that arise, stay for a moment, and then keep changing into something else. We run after fabrications, glad when they arise. And then when they disappear, we go looking for more – because we like them. We’re attached to them because we satisfy ourselves with them, thinking that they give us enough happiness – but then we’re always hungry, craving for more. We’ve never had enough. When will we be able to stop if we keep on running after our desires and gratifications? What real satisfaction have we gained from these objects when they keep falling away and ending?

What doesn’t fall away, what doesn’t end, is the truth – the truth of objects and of things that aren’t objects. The truth is always our guarantee. If there weren’t true things as our guarantee, fake things wouldn’t have anywhere to arise.

This is why true things and fake things come in pairs. They’re not far apart. The important thing is that your heart be intelligent, so that it can know thoroughly the fake things that give rise to the suffering that shakes up the heart, that we don’t want. These things are called fake because they deceive us, making us think that we’ve gained happiness, that we’ve gained something good, that we’ve found something we can depend on – but ultimately we can’t depend on these things in any way at all.

So we have to examine the things within ourselves, or that are near to ourselves – the aggregates of the body – to see that they don’t really satisfy our hopes, even though we’ve cared for the body and nourished it and always desired it. If even the tiniest thing gets stuck on it – the least little bit of dirt – we hurry to wash it off. And even then, it doesn’t stay clean. When it’s hungry the least little bit, we hurry to find something for it to eat. And even then, it keeps getting hungry. When it’s the least little bit tired, we’re afraid

that we’re going to wear it out, afraid that it’s going to get sick with this or that disease. We keep solving its problems so that it’ll escape from these dangers – everybody all over the world does this – but the problems never come to an end.

This inability to come to an end – spinning around all the time – is called vaṭṭa: the cycle. The heart keeps spinning around because there’s something forcing it to. And that’s because it doesn’t know the truth. If we study and practice the Dhamma so that we come to know the truth, that’s when it can reach the point of enough. We’ll be able to stop. The heart will immediately have a sense of enough. It won’t have to search for anything more. It’ll let go of things, seeing them simply as the affairs of objects, affairs of external things –issues of contact, feeling, craving, clinging, becoming, birth, aging, illness, and death, in line with the laws of what’s normal in the world.

Which is why, in the Five Reflections, the Buddha has already told us in no uncertain terms that once the body’s born, it’s normal for it to age because it’s born. When pains and illness arise, they’re normal because the body is aging because it’s born. Things that are born and age have to grow ill. When the time comes for it to die, we have to see death as normal. Whether we die or anybody else dies, once any of us is born, that’s the way it has to be. That’s the way it’s always been. So why do we let ourselves get infatuated and deluded about it?

p56 57 DHARMA TALKS.indd 57 2019/12/20 12:39:44


As a conclusion, I compose the following verse:

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

Bhikkhu Sheng Yen 1930-2009 Founder, Dharma Drum Mountain

- EXERPT FROM VENERABLE MASTER SHENG YEN’S 2009 CHINESE NEW YEAR GREETINGS -

TEACHINGS

A MIND AT PEACE, A LIFE AT PEACE

A Mind at Peace, A Life at Peace

Back in 2008, everyone anticipated a difficult year for 2009. We’re facing

challenging times; the global economy is in bad shape. But we have great

hopes for the year 2009. We still see hope when there seems to be none.

Even under harsh conditions, we can still find happiness. In doomed times,

it’s up to us to create bliss for ourselves. I proposed that we must have peace

of mind in order to have peace in our lives. But how? Feelings of unease are

merely psychological sentiments. It’s the external factors that cause us to

feel insecure in the first place. We must feel secure in order for us to have

peace in our lives.

As long as we have a sense of security, we’ll be able to enjoy peace in our

lives. And how is having a peaceful mind related to a peaceful life? When

we have peace of mind, no matter how chaotic our external environment is,

we won’t be affected at all. It’s like when it’s pouring rain outside, it’s really

pointless to fret over the rain. Instead, we should be figuring out how to get

the leaks in our house fixed. To find ways in which we can still go about our

daily business despite the heavy rain. To think about what we can plant that

will bloom in the rain. To find fun things we can do on a rainy day.

This is how we can gain peace, by first having a peaceful mind. Though

rain is never welcomed, as long as we’re feeling at peace, even if it does

rain, we can still feel very happy and blessed. The concept of “A Mind at

Peace, A Life at Peace” is based on this rationale. And hence, I proposed

that with a peaceful mind, we’d have peace in our lives. The launching of the

suicide prevention movement was also built on this premise. As long as we

have hope, and we don’t feel a void in our hearts, but feel free from anxiety,

regardless of how materially impoverished or how bad the circumstances

are, we can still feel whole inside.

Don’t let disappointment get the

better of us, let hope live in our hearts

for always. And use this opportunity

to share with others what our hopes

are for the future. People’s basic

need is to live and to survive. And

as long Chan Magazine Spring

2009/22 as we’re still breathing,

hope will always be around, and our

minds can be at peace.

To sum up, we need to learn to

face and accept any circumstance.

Find ways to deal with it and then

just let it go. When we can face our

problems, accept our problems, deal

with our problems, and then let go

of them, we’ll have peace of mind.

I believe a great deal of people

already know what the Fivefold

Spiritual Renaissance Campaign

is. The central practice is facing the

difficulty, accepting it, dealing with it

and then letting go of it.

There’s also the Four Guidelines to

Dealing with Desires which holds

p58 59 TEACHINGS.indd 58 2019/12/20 12:40:34


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

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

we should pursue only what we can

acquire, and never pursue what we

can’t acquire. Pursue only what we

should acquire, and never pursue

what we shouldn’t acquire. The truth

is we need only very few things, we

need only to eat, to keep ourselves

warm, and to have a shelter to keep

ourselves out of the rain and the

scorching sun—that’s about it. We

can do without a lot of other things.

And so, if we learn to have fewer

desires, and have big hopes for the

future while keeping our desires in

check, we will have happiness.

Two years ago we started advocating

a campaign for suicide prevention.

Suicide really is unnecessary;

people don’t need to commit

suicide. Fear, a sense of insecurity,

disappointment and feelings of

hopelessness are the contributing

factors of suicide.

I hope everyone can bear in mind

that peace in life goes hand in hand

with peace of mind. You don’t have

to commit suicide. Instead of always

looking at the downside you should

look on the bright side of things. On

a rainy day, tell yourself that the rain

will stop. On a windy day, remind

yourself the wind will turn, and it will stop.

Typhoons and whatnot must all cease one day. In the darkness of the day,

say to yourself the sun will still shine tomorrow. With this mindset, our hearts

will always be filled with hope. When we have hope, we’ll have peace in our

minds, and we’ll enjoy peace in our lives. Last but not least, I’d like to wish

everyone a Happy New Year!

1 The “spirit” spoken of in the protection of the spiritual environment refers to the

mind, which is the essence of the Buddhadharma. They are the protection of the

spiritual environment; the protection of the social environment; the protecting the

living environment; and the protection of the natural environment.

2 They are cultivating a peaceful mind by having few desires; cultivating a peaceful

body through hard work and thrift; cultivating a peaceful family lies through love

and respect; cultivating peaceful activity by being honest and upright.

3 The four guidelines are examining what we really need; what is indulgence; what

is within my ability to obtain the things I need; and whether or not it’s proper to

obtain it.

4 The Fivefold Spiritual Renaissance Campaign is a proposition for living in the 21st

century and also a way to implement the four kinds of environmentalism. 5 Six

Ethics campaign, which consists of Family Ethics, Living Ethics, School Ethics,

Environmental Ethics, Workplace Ethics, and Ethics between Ethnic Groups.

Within each of the different areas covered by the Six Ethics, each one of us plays

not only a single role, but also actually multiple roles. Whatever roles we play, we

should develop the correct concept: We should contribute ourselves for the sake of

fulfilling our roles and responsibilities, instead of fighting for our interests; while

seeking our own benefits we should respect others and care about them. Therefore,

greed and fighting for gain are not in line with ethics; the value of ethics lies in

serving and giving. We must bear this same concept in mind with any of the Six

Ethics.

p58 59 TEACHINGS.indd 59 2019/12/20 12:40:49


MANTRAS AND MODERNITY (PART 2)

MUSIC

In the previous issue, we saw how Buddhist Music started to flourish during

the Maurya Dynasty (317-180 B.C.E.) in India, due to the powerful King Asoka

who spared no efforts in preserving Buddhism and spreading its teachings.

Then, from the inclusion of copper gongs, conch horns, drums, flutes and

harps in Buddhist ceremonial music there, it spread to Tibet, where the

cultural elements of Tibetan folk dance, song, music and use of instruments

such as specialised drums, windpipes, spiral conchs and trumpets became

infused. And as Buddhism was travelled from India into China, monastics

later adapted classical folk songs along with some music commonly played

to royalty and officials in the Imperial Courts and recomposed them, setting

up a collection of early Chinese Buddhist hymns dating as far back as the

Wei dynasty (220-265 C.E.) as well as the legend that surrounds The Yushan

Fanbei, the first Buddhist Hymn in Chinese style.

In this second part of the interview, with Imee Ooi1, we continue to find out her

perspectives on Buddhist Music and some of the highlights of her upcoming

concert2.

So, what is the unique quality (identifiable element) of Buddhist music?

I think what people can easily

recognise as Buddhist music is the

ancient Buddhist chanting, Fan Bei

(梵唄/梵呗), where they combine

recitation of the sutra, mantra or

verses with music. Though it started

as early as in the Wei dynasty,

it was only about 20 years ago

in Taiwan that it became more

popular, prominent and more widely

recognised.

Does it also have to be chant-like?

Buddhist music though is closely related to mantra and sutra recitation, can

also have influences from other genres like folk, hymn and even pop melody.

For example, the Buddhist song, The Song of the Three Jewels《三宝歌》

RESONATING WITH SACRED SOUNDS

was composed by Master Hongyi,

with lyrics written by Master Taixu. It

is said that that song was completed

in 1929, and originally a hymn to

the children's morning and evening

worship of "Quanzhou Ci'er Yuan",

and was later published in the then-

Buddhist publication Sea Tide 《海

潮》 , leading to its wide circulation.

In modern times, it is also used as a

teaching song in Chinese Buddhist

circles.

So how do we define Buddhist

Music – beyond putting Buddhist

text and music together,

especially in this modern times?

I think we can look at Buddhist Music

in this 21st century as two main

categories – music that contains

Buddhist scriptural references and

music that possesses this unique

melodious quality that people

recognise at once that it is Buddhist

Music.

And yes, Buddhist Music is beyond

putting the Buddhist texts and music

adaptions together. We have to think

of the artistic and stylistic quality of it;

just like when you listen to classical

music, there is the transition from

the Renaissance to the Baroque or

Romantic periods etc.

I have been told that my works are

unique and easily identifiable as

Buddhist Music, but I think there

can be more to it and be improved,

“In all acts of singing, there is truth; every dance portrays reality.”

— Mahavairocana Sutra

p60 61 MUSIC.indd 60 2019/12/20 12:41:32


such as being able to be part of

the movement to and together,

with artistes like me create a

genre called Buddhist Music that is

internationally recognised, just like

Jazz or Gospel. But I don’t think one

person can define what Buddhist

Music should or should not be. It

should be a collective experience –

of different artistes, composers and

instrumentalists.

Do you set out to create a

particular “sort” of Buddhist

music or a list of album?

Frankly, I don’t plan out a list of

albums and all the past albums

have been created due to different

reasons; be it for charity fund-raising,

Sangha or personal friend’s request

or suggestion. Sometimes, it is even

chance encounter or conversation

where the seed of motivation and

inspiration is planted.

I don’t exactly set out to create or

confine myself to a particular style

– though I try to make it universal,

unlike having to follow, let’s say

Chinese string instrumental etc. I

prefer to see (or create) Buddhist

Music into bearing “universal

sounds” (宇宙音) as what the

Buddha Dharma teaches “universal

law” (宇宙法) – one that comprises

of universal sounds, beats, tonality

and chord progression etc. I am in

no position to classify what is a Buddhist classic and only time and history

will tell what is a classic and how people define Buddhist Music.

So, I try to use synthesised music like ambient background to achieve to

different sort of effects, one that is more spiritual and experiential, rather

than based on musical technical background of adaptation, improvisation

and instrumentation. Though there is no method – no set equation on how I

arrived at different pieces of work – all done in the moment of being (自在3),

I hope this modern take on approaching Buddhist Music can also appeal to

the younger generation.

Isn’t this difficult to achieve?

Well, not exactly. Actually, it’s quite the opposite, because I have free reign to

try my hands on different my spiritual and artistic expressions, without having

to worry that I am not keeping to “rules and regulations” of certain genre(s) of

music. I can totally “let go” and “immerse in the moment”, just as how I first

started, going with the flow of how the pieces evolved naturally.

However, I must qualify and emphasise that we must not lose the essence of

the Buddhist teachings when creating Buddhist Music – maintaining respect

for its Noble Truths while making it accessible to all through music.

So, what can audience look forward at the upcoming Prajna Paramita –

Heart Sutra Concert at the Esplanade?

I have put together some interesting compilations such as using ambient

music, original chanting by the Sangha (Tibetan and Korean Sangha), JSJG

vocals, special guest artistes, accompanied by drums, instrumentation and

synthesised music etc. Presented in 8 languages (Cantonese, English,

Japanese, Korean, Mandarin, Sanskrit, Spanish and Tibetan), there will be a

fusion of vocals, music and most importantly, sacred sounds – so it will be a

modern yet grounded rendition of Buddhist Music expression.

Photo Credit: Imee Ooi1 Imee, a multi-talent artiste, is no stranger to many Buddhists in Southeast Asia especially, with her career spanning over 2 decades as a record producer, composer, and singer who composes and arranges music for classic Buddhist chant, mantra and dharani. She performs her compositions in Sanskrit, Pali, Tibetan and Mandarin, and she has released more than 53 albums.2 Imee Ooi and her dedicated team, the JSJG Dharma Man’s Vocal Group, are returning to the Esplanade Concert Hall in Singapore (11 January 2020) after successfully premiering the Prajna Paramita – Heart Sutra Concert in Kuala Lumpur last year. This concert was a sold-out hit, attracting a multicultural and multi-ethnic audience of varying religious backgrounds. 3 自在 connotes freedom, being comfortable and at ease. And in Buddhist texts, it can also refer to the mind that is unconditioned, unconstrained and free from delusion.

p60 61 MUSIC.indd 61 2019/12/20 12:41:50


Further Conversations with MaraSome of the other discourse-type verses in the Therigatha also take the form of a discussion with Mara. Typically, Mara asks the arahant nun why she is not interested in the “good things of life.” Mara urged Sela, for example, to enjoy sensual pleasures while youth allowed her to do so. The Theri’s reply on the dangers of such delights offers similes as powerful as those used by Bhikkhuni Sumedha:

Sensual pleasures are like sword and stakes; the elements of existence are a chopping block for them; what you call ‘delight in sensual pleasures’ is now ‘non-delight’ for me.

(v. 58)

Surely many of us have also heard our own internal Mara urge us to “go have a good time and never mind the long-term kammic consequences.” But if we can remind ourselves often enough and early enough of the painful after-effects of such “joys” — especially of those that involve breaking moral precepts — we may see through the pleasures of the senses and so gradually lose our attachment to them.

In one of the discourses from the Samyutta Nikaya, Cala tells Mara that, unlike most beings, she finds no delight in birth in spite of the so-called sensual pleasures that life makes possible. With clear simplicity she shows that ultimately all that birth produces is suffering:

Once born we die. Once born we see life’s ills – The bonds, the torments, and the life cut off.

(p. 186)

We too should cultivate this understanding in order to develop detachment from the poison soaked sensual pleasures offered by mundane life.

The Doctrine of AnattaOne of the unique aspects of the Buddha’s teaching is its doctrine of anatta, the impersonal, essence-less, egoless or soul-less nature of all phenomena. This universal characteristic is difficult to comprehend as it is contrary to our most deeply held assumption that “I” exist, that “I” act and “I” feel.

Poetry

THE TEACHINGS OF THE POEMS– SUSAN ELBAUM JOOTLA –

INSPIRATION FROM ENLIGHTENED NUNS

Sakula, in the following lines of her poem in the Therigatha, briefly expresses her understanding of the impersonal quality of all compounded things:

Seeing the constituent elements as other, arisen causally, liable to dissolution, I eliminated all taints. I have become cool,

quenched.(v. 101)

Sakula has attained Nibbana because she saw with total clarity that everything normally taken to be “myself ” is, in fact, devoid of any such self. She knew that all these phenomena arise and dissolve every moment strictly dependent on causes. This comprehension has rooted out all tendency to cling to the sankharas or “constituent elements” and so all the defiling mental tendencies have ceased.

When Mara asks Sister Sela, “Who made this body, where did it come from and where will it go?”, she gives him in reply (in one of the poems added from the Samyutta Nikaya) a discourse on egoless-ness:

Neither self-made the puppet is, nor yet By another is this evil fashioned.By reason of a cause it came to be; By rupture of a cause it dies away. Like a given seed sown in the field,Which, when it gets the taste of earth,And moisture too — by these two does grow, So the five aggregates, the elements,And the six spheres of sense — all of these – By reason of a cause they came to be;By rupture of a cause they die away.

(pp. 189-190)

After the seed analogy, the last four lines discuss the “self” as it actually is — a compound of conditioned, changing phenomena. The five aggregates make up

p62-63 Poetry.indd 62 2019/12/20 12:42:35


nama (mentality) and rupa (materiality), each of which is turn made up of groups of ephemeral factors. Nama, the mental side of existence, consists of the four immaterial aggregates — feeling (vedana), perception (sañña), mental formations (sankhara), and consciousness (viññana) — which arise together at every moment of experience. Rupa, which may be external matter or the matter of one’s own body, consists of the four essential material qualities — solidity, cohesion, temperature, and vibration — along with the derivative types of matter co- existing with them in the very minute material groupings called kalapas, arising and passing away millions of times per second.

Each aggregate arises due to certain causes and when these causes end, the aggregate also ceases. Causes, or conditions, are connected with effects in the law of dependent arising (paticcasamuppada), which is at the center of the Buddha’s own awakening. The refrain from Sela’s poem (lines 3-4 and 10-11) is, in fact, a reformulation of the most general exposition of that law often stated thus in the suttas:

When there is this, that comes to be; With the arising of this, that arises.When this is absent, that does not come to be; With the cessation of this, that ceases.

The specific link in the cycle of dependent arising most relevant to Sela’s verse is: “With consciousness as condition, mentality-materiality arises.” That is, at the moment of conception, nama-rupa (in this case excluding consciousness) arises due to rebirth-linking consciousness. Later on, during the course of an existence, nama, the mental aggregates, comes into being due to ignorance, past kamma, objects at the sense doors, and many other conditions. Rupa, the matter which makes up the body, arises during life because of food, climate, present state of mind, and past kamma.

Sela also refers to the elements, dhatu, a word which the Buddha uses for several groups of phenomena. Let us look here at the eighteen elements. The five sense faculties (eye, ear, nose, tongue, body), their objects (sights, sounds, smells, tastes, touches), and the five types of consciousness dependent on their coming together make up fifteen of the elements. Mind as a faculty, mental objects (ideas), and the mind- consciousness that arises when those two come together are the sixth in each set, completing the eighteen.

The Buddha analysed the totality of conditioned

phenomena into ultimate constituents in a number of ways for the benefit of listeners of varying proclivities. To some, the eighteen elements are clear, to others, the five aggregates. Either way, what we need to understand as Sela did is that none of these things is “me” or “mine” or “my self.” All these phenomena — the aggregates, the elements, the spheres — arise because of certain conditions, and when those conditions end, naturally they also have to end. When the relevant causes have expended their force, all these aspects of what we erroneously take to be “me” and “mine” cease. So, we see with Sela that nowhere is there any real, independent, or lasting “I” with the power to create and sustain itself. There is only the concept “I am” which is conditioned by ignorance, i.e., our inability to see mind-and-body as it really is. The idea “I” is itself essence-less, it arises due to causes; and it is also inherently impermanent, bound to completely disappear when the ignorance and other supporting conditions behind it are uprooted. This is the attainment of Arahatship.

The removal of ignorance takes place step by step in Vipassana meditation. Every aspect of the mind-body complex comes to be clearly known at its ultimate level as conditioned, essence-less, transitory, oppressive. One comes to fully understand that only when the appropriate conditions come about will a so-called “being” be born. Only then will a five-aggregate life-continuum commence a new life with its bases, elements and sense organs. If we explore Bhikkhuni Sela’s seed analogy, we will see in relation to ourselves how a strict succession of causes and effects, kammic and other, governs all of life. We will discover that there is no underlying or ongoing “I” doing or experiencing anything, and will begin to loosen our attachment to this non-existent “self”. Then we start to eliminate the dreadful suffering that comes attendant on this delusion.

Suffering follows from the mistaken belief in an “I,” technically called sakkayaditthi, wrong view of a lasting self. On the basis of this idea the mind generates all its thoughts of craving: “I must have this”, “I don’t like that”, “This is mine”. It is basically due to this misconception of a controlling self that we have been wandering and suffering throughout eons in samsara. If we are to eliminate all the dukkha of existence, as Theri Sela did, we must develop insight through Vipassana meditation to the point at which understanding of the ultimate truth about mind and body dissolves the mistaken belief in an “I.” We can use this bhikkhuni’s words to stimulate our own personal meditative experience of the essence-less nature of the five aggregates.

p62-63 Poetry.indd 63 2019/12/20 12:42:52

64

MONASTERIES & CAVES IN THE MOUNT EVEREST ALPINE ZONE (PART 1)- PEMA RINCHEN -

Travel

THE WORLD’S HIGHEST SACRED SITES TRAIL

This national park spans across the Solu-Khumbu district of Nepal (the Great Himalayan Range of northeast Nepal) and is a protected area – recognised by UNESCO1 as a world heritage site in 1979. Dominated by snow-capped mountains including Mount Everest (Sagarmatha), and encompasses glaciers, valleys and trails, it is also home to rare species like the snow leopard, musk deer, red panda and migrant waterbirds despite the extreme climate conditions.

Trekking tourism, being one the main contributors to the economy in the region is a double-edged sword. While trekking tourism has helped boost the local economy, standard of living with better healthcare and housing, it has not lead to the preservation of the region's vibrant culture. ‘Economic benefits have taken precedence over the conservation of natural and cultural sacred sites. Many groves, trees, water sources and caves that are regarded as holy are being neglected. The rich oral traditions, rituals, dances, clothes and stories are not properly documented and are suffering erosion.’2

‘This park contains the world’s highest ecologically characteristic flora and fauna, intricately blended with the rich Sherpa culture.’3 The intricate connection of the Sherpa culture with the ecosystem are a major highlight of the park and they form the basis for the sustainable protection and management of the park for the benefit of the local communities, including the primarily Tibetan Buddhist Sherpas. Amongst many conservation projects

is the unique The Sacred Sites Trails Project – proposed to create a new circular tourism trail, to encourage tourist to visit lesser-known sacred sites and villages to restore and enhance local cultural skills, traditions and distribute tourism benefits more widely. This community-based tourism initiative tries to integrate multi-thematic

conservation needs, diversify tourism benefits and preserve cultural values and stages of development.

The Sacred Sites Trail offers unexplored yet significant cultural and religious sites where trail walkers get to see ancient monasteries, mani stones and chortens amidst the backdrop of the majestic Himalayan Range and cascading waterfalls and flowing rivers. To kick-start the trail, you will need to travel in from Kathmandu, via a domestic flight to Lukla. Lukla is popular place mainly known for its airport and the beautiful landscape views. Upon arrival at Lukla, you will trek towards Phakding for about 4-5 hours. Then after Phakding, you would arrive at Namche Bazaar, a small charming town. Namche Bazaar is a popular place for acclimatisation for most of the trekkers before moving towards the higher altitude regions.

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

Khumbu Glacier, viewed from Lobuche, Photo credit: Peellden

Photo credit: Khumbu Mandala, Off the Beaten Track by

Nepali Times

p64-65 Travel.indd 64 2019/12/20 12:43:34

65For You Information 佛友资讯

1 Sagarmatha National Park, UNESCO retrieved from https://whc.unesco.org/en/list/120/2 Sarah Subba and Ang Rita Sherpa, Nepali Times, retrieved from http://archive.nepalitimes.com/news.php?id=9201#.XeBdBjIzZBx3 Sacred Sites Brochure, www.mountain.org retrieved from http://web.archive.org

The Khumbu Region Sacred Sites Trail Map shows the sacred sites along a trail in the Khumbu region of Nepal where it lies in Sagarmatha National Park and Buffer Zone which includes Namche Bazaar and six other major settlements within the park. The project’s circular trail passes in a clockwise direction through monasteries, caves, hermitages and nunneries, starting from Namche Bazaar, passing through several sites in the Thame Valley, and ending at the Tengboche Monastery."

Namche Monastery Monasteries (gompas) are the centres for religious rites, spiritual practice, offering and also celebrations for various festivals. The first on the map is Namche Monastery located at Namche Bazaar, and for the seasoned trekkers and climbers familiar with the region, it is unsurprising as

Namche Bazaar is the trading centre and the main gateway to the upper Khumbu region. Though a small monastery of the Nyingma tradition of Tibetan Buddhism, its 100-year history combined with traditional frescoes on wall of the main shrine and restoration works, make it rich in both religious and cultural identities.

Thamo Monastery In 1959, the Khari Rimpoche with some nuns and monks came to Thamo crossing Nangpa La and this was followed by other monks and nuns, becoming the first of many Tibetan refugees that now live in Khumbu. Then, in 1961, the kind villagers from Thamo graciously offered a plot of land for the monastery and invited Khari Rinpoche to settle in their village. Khari Rinpoche, together with his disciples accepted the offer with gratitude, and together and with the help of the community, the new Khari Gompa was built in 1962 in a record time of three days. Later, His Holiness the Dalai Lama named it Ganden Tenphelling, the Joyful Dharma Island. After Khari Rimpoche’s passing in 1970, the number of Gompa residents dwindled to only 35 nuns and 3 monks. The Mountain Institute provided financial support to renovate Khari Gompa which was on the verge of collapse. Today, Thamo Monastery is a common stop for many trekkers who would spend some time to experience the tranquility and unique prayer sessions featuring chanting, ringing of prayer bells and blowing of the long horn.

Khumbu Region Sacred Sites Trail MapImage credit: The Mountain Institute via Mappery at www.mappery.com/

map-of/khumbu-Region-Sacred-Sites-Trail-Map

Namche Monastery and Giant Mani StonePhotos credit: Philip Milne via flickr

Thamo Monastery Photo credit: Petr Meissner via flickr

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

BUDDHIST FELLOWSHIP SINGAPORE BUDDHIST HEART SUTRA … › qql › slot › u401 › ForYouPDF › 369P3.pdf · Dragon and Lion Dance Troupe, “Copying the Heart Sutra” dance by

Documents