Buddhist News honti tattha tattha vicakkhana”. The Buddha Dhamma plays important role as a universal teaching, which upholds the rights of not only humans but also all creatures

50 PBFor You Information 佛友资讯

Buddhist News

MANGALA VIHARABUDDHIST TEMPLE

Outdoor Adventure

In the final quarter of 2017, MVBT organised a fun- and adventure-filled day on 22 October 2017 for the children and their families to also celebrate Children’s Day.

Sunday Dhamma SchoolAs part of the series of Dhamma talk organized by Mangala Viha-ra Dhamma Fellowship (MVDF), MVBT held a talk on 29 October 2017 by Bhante Cakkapala. Titled “Three Types of Happiness”, the talk shared the Buddhist approach to happiness in today’s modern so-ciety surrounded by materialistic possessions and clinging.

INDONESIAN BUDDHIST COMMUNITY

Indonesian Service

The IBC held an Indonesian Ser-vice with Dr. Wong Yin Onn at the Buddhist Fellowship West on 19 November 2017 on “Survival Tips in a Foreign Land (Punna Sutta)”. Dr. Wong shared the advice that the Buddha gave to Ven. Punna on how to develop perseverance in difficult

and challenging situations when liv-ing in a new environment.

WAT ANANDA METYARAMA THAI BUDDHIST TEMPLE

Special Chanting

A special chanting ceremony that included the laying of Dokmai Chan was held on 26 October 2017 for the late Thai King Bhumibol Adulyadej from 5.30-8pm.

Luang Phor Hong AnniversaryWAMTBT held a memorial service for the late Luang Phor Hong on 10 November 2017 that started at 10am with chanting by 30 Venera-bles followed by lunch offering to the monastics.

KONG MENG SAN PHOR KARK SEE MONASTERY

The Grand PrayerKMSPKS held a seven-day Grand Prayer from 20-26 November 2017 that is aimed tp bless and benefit all sentient beings. This included a to-tal set-up of eight shrines (each with a significance) to make the prayers a complete one.

FOO HAI CH’AN MONASTERY

Surangama One-Day PracticeOn 26 November 2017, FHCM held a full-day practice on the Suranga-

ma Mantra that expounded on the teaching and benefits of the mantra.

2017 Scholarships and Grants The closing date for the application of 2018 Primary and Secondary School Grants and Scholarship by FHCM is 15 January 2018.

FO GUANG SHAN(SINGAPORE)

Dharma ServiceFGSS held a Medicine Buddha Dharma Service from 10am-12pm on 5 December 2017.

English Dharma Talk SeriesVenerable Miao Tan, FGS TV Cen-ter Supervisor was the speaker for the Dharma talk titled, “Venerable Hsing Yun’s Blueprint for Humanis-tic Buddhism” on 9 December 2017, 8-9.30pm as part of the English Dharma Talks Series (9) and anoth-er talk on “Happines Step 1-10” the following day from 2-3.30pm.

DHAMMAKAMI BUDDHIST SOCIETY SINGAPORE

Farewell Gathering The DKBS or-ganised a fare-well gathering on 13 Decem-ber 2017 to thank Venera-

ble K. Rathansara, DKBS’s Founder and Spiritual Advisor, for his long and dedicated service in Singapore for the past 16 years as the Resi-dent Monk in the Sri Lankaramaya Buddhist Temple. Ven. Rathanasara will be taking a short break prior to returning to Singapore to head his Singapore’s new Dhamma Centre.

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PB 51For You Information 佛友资讯

30 Singaporean pilgrims embarked on a spiritual journey led by Nalanda founder, Bro Tan Ho Soon on 14 December 2017. This two-week ‘Dhammayatra’ (pilgrimage) to India and Nepal is jointly organised by Buddhist Fellowship and Nalanda Buddhist Society. The Singaorean pilgrims was joined by another 40 Malaysian pilgrims in Thailand on the way to Bodh Gaya, India.

A ‘Dhammayatra’ is not a usual tour but rather a journey of faith with insightful learning, reflection, and spiritual growth, as pilgrims retrace the path taken by the Enlightened Teacher, Lord Buddha, 2,600 years ago. This spiritual journey took the group through places such as Uruvela, Rajagaha. Nalanda, Vesali, Kusinara, Lumbini, Savatthi and Benares.

BUDDHIST YOUTH NETWORKANIMAL BLESSING

Since its earliest inception, there have been countless recorded cases of connection to Amitabha Buddha (Amituofo) through Pure Land practice, bearing testimony to the efficacy of mindfulness of Buddha. PMT will be organising a course from 1 March 2018, 7.30-9.30pm by Shen Shi’an on how they are all powered by the same principles, via the details of many inspiring testimonials, both ancient and contemporary. As the Pure Land Tradition's 13th Patriarch Great Master Yinguang urged, may relating these inconceivable responses nurture the Buddhist Faith!

Shen Shi’an (沈时安) is an independent Buddhist teacher, author, researcher, translator, editor and publisher. He was a founding member of the Dharma Propagation Division of Kong Meng San Phor Kark See Monastery (Bright Hill Temple) in 1997. Holding a Master of Arts degree in Buddhist Studies, he also served as the Dharma Trainer and Project Coordinator in its Community Development and Training Department until 2011, focusing on research-writing, teaching and managing media queries related to Buddhism. He was the founder of the temple’s Youth

Mission, book purchaser for its Awareness Place project, and Chief Editor of the Web and Library D e p a r t m e n t ,

that supported Buddhanet.

EVENTS

The Metta Sutta says, "Even as a mother protects with her life, her child, her only child, So with a boundless heart, should one cherish all living beings". The BYN organised an Animal Blessing session for the first time on 5 December 2017 and devotees brought along pet animals ranging from tiny hamsters to furry dogs.

BUDDHIST FELLOWSHIP2-WEEK DHAMMAYATRA (PILGRIMAGE)

POH MING TSEPROJECT CONNECTION

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52 53For You Information 佛友资讯

Living beings are different in bodies and minds - "Nanatta kaya, nanattha sanna".

People having all the different temperaments are the nature of the world, according to the Buddha. Living beings differ according to their karma or the volitional action(s). It is a universal truth – failure to accept it leads to disaster – “Kammam satte vibhajati yadidam hinappanitataya”.Dictator Hitler wanted to create an ‘Aryan Nation’ and make the Germans a superior race. This dictorship of Hitler made such drastic moves towards his vision of attaining and maintaining race superiority resulted in the cruel deaths of over five million people.Cambodian Leader Pol Pot wanted to build his country under a

EQUALITY WITHOUT DIVISIONS BUDDHIST WAY OF LIVING IN HARMONY

- VENERABLE DR. OMALPE SOBHITA NAYAKE THERO -

dictatorship of the proletariat. He thought that only the proletariat should live and his policies to achieve his ideals thus led to the deaths of at least two million people.

Many destructive events occurred all over the world over the course of history because of attempts to create socialism. These happened not only in the arena of politics but also in the religious fields where many bore witness to the experiences of many such disasters throughout the world history. The main reason for war is intolerance of different views and lack of equanimity. And attempts to create equality artificially have caused most unfortunate situations. The solution to this problem is to pave the way for equality with right understanding and actions, and it is especially needed for those who suffer from the injustice of inequality.

An example of this is the caste divisions and other forms of discriminations in India during the time of the Buddha. Though it faced various criticisms, this system is going on even today. It was the outcome of one group in society in its selfish interests trying to suppress and degrade another group, ignoring the fact that all people have equal rights. The Human Rights Charter of the United Nations Organisation too has endorsed everyone’s right to life where according to the Charter, people have a right to live without fear, to earn a living in freedom, and to believe in any religion of their choice. The refusal

TEACHINGS

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of some groups to accept this inevitably leads to crisis. To understand the Buddha's attitude towards the other religious practices the following story gives very good example.

Upali was an educated, intelligent patron of the teacher Nighantha Natha Putta. Upali was also a philanthropist and a great debater. He came to meet the Buddha to defeat him in a debate but ended with engaging in a discussion on the Dhamma. Eventually, Upali realised the truth.

He told the Enlightened One:

“O Great master, I came to defeat you in debate. It was foolish of me to do so. You are clearly preaching the truth. From today onwards, I will be your patron and follower.”

However, the Buddha advised him:

“Do not be in such a hurry. It is not right for people like you to make sudden decisions. Go to your teacher.”

Upali appealed again:

“No, Venerable Sir. I have achieved full realisation. Please accept me.”

So the Buddha expressed his willingness to accept Upali as one his patrons and followers , but on a certain condition. It is to respect his teacher Nighantha Natha Putta as before and treat him well as done before.

This advice made Upali respect the Buddha even more. This one of the best examples of equality taught in the Buddha Dhamma.

To maintain peace, which is most relevant factor to lead a happy life, one should accept the different nature of the living beings and that here are equal rights in living the lives.

Emperor Dharmasoka who based his rule on the Buddha Dhamma has stated in stone inscriptions: All humans are my children – “Save manusa paja mama”. His compassion was inspired by the Buddha’s teaching which spreads the message of loving kindness to all living beings: May all beings be happy and live without fear – “sabbe satta bhavantu sukhitatta”.

The Buddha declared that women too have the rights equal to that of men. The Buddha, the Enlightened One paved the way for women to raise their social status by preaching against the injustice and degradation they suffered in the patriarchal society of that era. The Buddha said that women too were just as efficient as men in doing the same tasks that the latter did – “itti pi pandita honti tattha tattha vicakkhana”.

The Buddha Dhamma plays important role as a universal teaching, which upholds the rights of not only humans but also all creatures.

All beings are afraid of pain, punishment and death. All beings are sensitive

– “Sabbe tasanti dandassa sabbe bhayanti maccuno”. However, the Brahmins in their practices did not recognise this fact relating to animals and other creatures. That is why they organised animal scarifies to please the gods (yaga or bali puja). Consequently, they too suffered great injustice. The Buddha Dhamma emphasises the need to treat all beings equally without any discrimination.

In this context, the advice that Venerable Arahat Mahinda gave King Devanampiyatissa in Sri Lanka in 3rd century BC is of great importance:

“O King, this land and this sky belongs to everyone. They belong to birds, reptiles, animals and all other creatures in the jungle and also to humans. You are not its owner but only the caretaker. Your duty is to ensure their existence and provide them with protection.”

Thereafter, the rulers who followed the Buddha’s teaching introduced ‘Maghata’, the law to prevent the killing of animals in accordance with the first precept of Buddhist moral conduct. Thus, equality in Buddhism also applied to trees and plants.

“Clear the jungle but do not cut the trees – “vanam chindatha ma rukkham”, says the Buddha Dhamma. The ‘jungle’ here means the dark, thick jungle in the human heart. It is filled with lust, ignorance and hatred and these should be uprooted. But trees and plants are innocent and these ideals were clearly reflected in the Buddha’s character.

Venerable Dr. Omalpe Sobhita Nayake The-ro is the Religious Advisor of Bodhiraja Bud-dhist Society – Geylang, Singapore.

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Bhante Buddharakkhita Born and raised in Kampala, Uganda (East Africa) as Steven Kaboggoza in 1966, Bhante Buddharakkhita learned Buddhism and meditation since 1993 from various masters in Burma, India and the United States in the beginning years. He began formal monastic training in 2001 and the late Burmese monk, Venerable Sayadaw U Silananda (1927-2005) who served as Spiritual Advisor of the Theravada Buddhist Society of America ordained Bhante in 2002 at the Tathagata Meditation Center in California. Following this, Bhante founded the Uganda Buddhist Center in Kampala, the first Buddhist Center in Uganda in 2005.

Founder of Buddhist Centre in the African ContinentThe Uganda Buddhist Center opened by Bhante Buddharakkhita is first of its kind – the first Buddhist Center in Uganda and the first temple opened by an African monk in the continent of Africa – unlike the temples in Africa that were previously opened by Asian, European or American masters and teachers. He continues to teach meditation in Africa, Brazil, Europe and the U.S. on top of spending time at the center in Uganda.

Sowing Dhamma Seeds in the WorldIn addition to founding the Uganda Buddhist Center, Bhante is also the founder of Bodhi Education Foundation, Inc., in Maryland. An author as well, he tells the journey of his religious work in Africa in his book, Planting Dhamma Seeds: The Emergence of Buddhism in Africa and shares how he has found happiness in the study of Buddhism.

“I had become dissatisfied with material wealth… I wanted to devote my life to its (Buddhism) study and practice. I would renounce a lesser happiness (worldly happiness) for what, to me, was great happiness… my spiritual development. If we make our material support the ultimate goal for our life then, this defeats the purpose of life. The Buddhist purpose of life is to live a moral life and ultimately, to reach Nibbāna.

Starting from Formless MeditationIn the opening chapter of the book, “My First Encounters with Buddhism”, he shares a poignant piece of his Buddhist journey – his first “formless meditation” lesson in Uganda. Though a Christian at that point, he recounts, ‘At the tender age of five years, my mother who was open-minded, gentle and moderate had a great effect on my life. She accepted our differences easily and did not try to bend us to her will, especially on matters concerning religion. She had her own natural wisdom.’

Bhante shared that the way his mum disciplined him and made him reflect through 'meditation' were very suitable to his character and temperament, ‘I did not want to sleep during the day but, since I had nothing to do, she forced me to lie down. Unfortunately, I could not sleep. I kept on tossing

PLANTING DHARMA SEEDS IN AFRICAN SOILBHANTE BUDDHARAKKITA’S JOURNEY

- PEMA RINCHEN -

FEATURE

“I would renounce a lesser happiness

(worldly happiness) for what, to me, was great happiness… my spiritual

development.”

- Venerable Buddharakkita

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Returning with the Buddha’s Teachings

He returned to Africa a shaven yogi with scuba diving gear and many books on Buddhism – all of which didn’t make sense to his community as there was certainly no Buddhist temple and no sea for him to dive in. Despite rejections, frustrations and disillusions, he did not waver in his search for the deeper Truth and left Uganda. He later met Bhante Gunaratana in 2000 and in 2001, made the decision to seek ordination at Tathagata Meditation Center (TMC) in San Jose, California. Only upon completing intensive meditation and monastic training, Bhante received higher ordination as a Theravada Buddhist monk by his Preceptor, Sayadaw U Silananda in 2002, and then moved to moved to the Bhavana Society, West Virginia to practise with Bhante Gunaratana. And upon seeking Bhante Gunaratana’s opinion whether to go to India for personal retreat or to go share the Dhamma in Africa, the answer became clear that it was best that he teach the Dhamma to Africans sooner rather than later, and Bhante has never looked back since.

and turning in bed. As a result, I often stayed awake in the room and let my thoughts wander and I observed my mother who was fast asleep. As I now reflect on those sleepless days, I realise that, at the time, I did not have any “object of meditation.” However, wasn’t that also one of the simplest ways to meditate? That is to say, to be silent and calmly observe the passing show or events?’ Also, the question on how whether attending Sunday school was for the purpose of pleasing others or spiritual development made him think.

Face-to-Face with Buddhist MonksAs a teenager, Bhante vaguely learned that there was an Indian personality named Gautama (the family name, surname, of the Prince Siddhatta) Buddha; “Just like most Africans, I knew only that much!” And it wasn’t until in June 1990 that he went off to India for academic pursuits in the university where he met two young Thai Buddhist monks in the group of foreign students. “I felt very close to these monks and practically considered them as my only friends. The monks felt the same way towards me. They did not instruct me on how to meditate immediately but gradually introduced me to Buddhism. They kindly took me to the local markets and offered me food. Actually, at the time, I did not know the correct etiquette about Buddhists monks — I should have been the one to offer them food!”

Attending First Buddhist CeremonyIn November 1990, on the invitation of Venerable Sandsiti, one of the young Thai Monks, Bhante attended a Buddhist ceremony in a small Buddhist temple in the outskirts of Chandigarh (the capital of Punjab state) where an Indian monk resided. Then, he did not have an inkling of the significance of the Buddha statue but with time, he got more interested in the Buddha’s teachings and the practices which aroused deep feelings of loving kindness and gratitude in him. During the summer holidays, missing his Buddhist monk friends after they returned to Thailand, he took the bus to Dharamsala to seek more Buddhist teachings, where he joined many others in a public greeting with His Holiness, the Dalai Lama.

Ending the Window-Shopping for Spiritual TeachersThough inspired by Buddhism and many excellent spiritual friends, Bhante was unclear about his spiritual aspirations and learned about many different religions, and it continued till in 1991 when he joined a 12-day Buddhist meditation retreat organised by the Tusita Monastery in Dharamsala. Under the guidance of the meditation teacher, Dr. Alex Berzin, he abandoned the academic path and embarked on a spiritual path, and lived with the Sangha for one year before leaving for a pilgrimage to Nepal, Tibet and then Thailand.

Worldly Pleasures, Mere GratificationsIn earning for his livelihood in Thailand, Bhante obtained a professional certificate as a scuba diving instructor that paid very well and exposed him to the circle of wealthy scuba diving students from all over the world. However, he shares, “As time went by, I became dissatisfied with my job and joys. How could this be? At first, the position brought me many advantages and pleasures. However, I eventually tired of watching tourists come and go, and of the expensive resorts exclusively reserved for rich foreign tourists. I began to understand the satisfactoriness in my life as a scuba diving instructor and the danger. After becoming disillusioned, I quit and left Thailand to return to my homeland in Africa. Later, a guy who learned that I had left the luxurious life at the island resort, suggested that I needed to go see a psychiatrist. He thought that I had lost my mind!”

Thai Buddhist visitors at the Uganda Buddhist Center

Bhante receiving the Buddha image from a lay male Buddhist

Bhante administering the Five Precepts outside the “mobile temple”

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The Compassionate MentorA disciple of the preeminent spiritual master, His Holiness Chogyel Yeshe Norbu Jigmé Phuntsok, Khenpo Tsultrim Lodro Rinpoche has been overseeing the monastic education at Larang Gar; educating and mentoring many successive generations of accomplished students for more than 20 years. Khenpo Tsultrim Lodro Rinpoche was born in 1962 in Luhuo County in Sichuan Province, Garze Tibetan Autonomous Prefecture. And at the age of 18, he received monastic ordination at the world-renowned Larung Five Sciences Buddhist Institute in Serthar, also more popularly known as Larang Gar.

Continuing from a previous interview topic on Bodhicitta and Compassion, this issue provides some insights on karma and intervention.

An Interview with Khenpo Tsultrim Lodro RinpocheIt is said that good begets good, evils begets evil. This is the same for people; some are born with a silver spoon, others struggle to keep themselves warm and fed. According to a story shared in From Believers to Bodhisattvas, an example of a generous king is cited. A generous king tried to give the poor and uneducated more resources and material gifts to help them elevate their quality of life – but the poor’s life didn’t improve as it is said that how much one gets today, is a result of many lifetimes’ of accumulated merits.

ON KARMA AND INTERVENTION KHENPO TSULTRIM LODRO RINPOCHE

So, does it mean that we should just let people’s karma unfold and allow them to take responsibility, or can we intervene? And how can we help?In Buddhism, there are many ways of helping people and giving help differs in circumstances and situations. First, one must understand that a circumstance is one of the details of the situation. For example, a person can be in a difficult situation – facing an emergency financial problem at a point in time and you help the person change the situation (by giving some financial aid), similar to doing charitable acts.

But this sort of help is brief and momentary, you do not get to the core of the real circumstances that cause the situation. Thus, if one wants to help others, it is important to allow the person discover the circumstances in order to solve the problem or issue from the root – understanding cause-and-effect. It is similar to teaching a person a skill that enables him or her to regain financial stability and also secure a more long-term solution.

Many well-meaning people have helped with generous donations in poverty-stricken places, and over time, it was observed that reliance on donations start to set in. How does one then balance charitable acts of love, compassion and giving?Yes, observations as such are common because people (receivers) become complacent and they rather rely on donations and gifts. To compound the issue, they start to not want to be independent, since being dependent and reliant on others who are ready to give is obviously a less arduous task.

INTERVIEW

“Some people might ques-tion why cyclic existence is a world characterised

by suffering. Our personal experiences have proven that there is happiness in

cyclic existence.”

- Khenpo Tsultrim Lodro Rinpoche

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In some circumstances, people are afraid to help, out of fear that it is “interfering with someone else’s their karma” and “would take on the karma” for that person. For example, some people think that by saving a drowning man may be regarded as “interfering with the man’s fate”. Is this true?This is absolutely untrue! That is helping, not taking on anyone’s karma. If this is so, then there will not be anyone helping anyone.

Remembering the Buddha’s Fundamental Message

The Four Seals of Dharma by Khenpo Tsultrim Lodro Rinpoche shares the fundamental doctrines of Buddhism: impermanence, suffering, no-self and nirvana and a copy of this can be purchased on Amazon. In the preamble, Sogyal Rinpoche too talks about his contributions to the Buddhist community, “Khenpo Tsultrim Lodro is one of the most important Tibetan Buddhist masters alive today. As demonstrated by his many writings, he is not only exceptionally learned in the traditional Buddhist teachings but is familiar with science, western philosophy and the modern world. Here in this short text, drawn from a series of lectures, he encourages us to remember the Buddha’s fundamental message on the real meaning and purpose of life: the cultivation of genuine wisdom and compassion. I am a deep admirer of K h e n p o Tsultrim and supporter of his work.”

Thus, material help is really only one part of the equation – there must be education and understanding on both parties; the giver and receiver.

Is it true that all negative (bad) situations are caused by negative karma? At any one point in time, everyone’s situation is a combination of karma and a set of circumstances (decisions arising from perceptions, thoughts, and actions). One cannot assume that everything is caused by negative karma and attribute all the suffering to it and not do a thing about a bad situation; one must acknowledge and accept the responsibilities (past, present and future) that one has a part to play too.

Does negative karma get purified only through suffering and pain, or doing good?The purification of negative karma cannot be seen in simplistic ways as such. Purification can happen in different ways – manifestation of pain and suffering; through repentance; and doing good and meritorious deeds. Doing good needs wisdom, as not all good intentions result in good actions. For example, you may think that giving a huge sum of money to a beggar is a generous and meritorious deed, without considering how he would use the money (to gamble or indulge in vice?).

Since beginningless time until now we have brought the root cause of suffering upon ourselves – it is a consequence of self-attachment. With any problems that we encounter, we always give our own issues the utmost importance, entirely focusing on our own happiness. We wish to gain whatever is in our own self-interest, even at the expense of others' life, happiness and health.

We totally do not care about benefitting sentient beings and this results in immeasurable karmic misdeeds. Our feelings of grief and pain are just the tip of the iceberg in terms of reaping negative karma. Just this tip of negative karma has caused for us such a great impact that we are barely able to move forward.

- Excerpt from Luminous Wisdom Book Series 8

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PART 1问1: 什么是菩提心?Q1: What is Bodhicitta (or the Bodhi Mind)?

答1:菩提心包括'通途菩提心'，是愿上求佛道，下化一切众生都成佛的心。A1: Bodhicitta includes 'Common Bodhicitta', which is the aspiration to seek Buddhahood, and to transform all sentient beings, to guide them to also attain Buddhahood.

问2: 如何真正发通途菩提心?Q2: How do we truly give rise to Common Bodhicitta?

答2:正发通途菩提心须要学戒后正式受持菩萨戒。也得修学普贤菩萨十大愿王，发愿行六度万行，以悲智

往生极乐世界须要发菩提心吗？IS BODHICITTA A MUST FOR BIRTH IN AMITUOFO’S PURE LAND?

- SHEN SHI’AN -

引导自他成佛道。（发通途菩提心只是得生极乐上品其中因缘之一。欲知详情，请看《观经》。）A2: It is to be done by studying and formally receiving to uphold the Bodhisattva Precepts. Also to be learnt and cultivated are Samantabhadra Bodhisattva's Ten Great King Of Vows, aspiring to practise the Six Perfections' ten thousand practices, to guide one and all with compassion and wisdom to Buddhahood. (Giving rise to Common Bodhicitta is just part of the criteria to be born in the higher grades of Pure Land. To know the details, do study the Contemplation Sutra.)

问3: 菩提心还有其他定义吗?Q3: Does Bodhicitta have another definition?

答3: 因为净土法门，如净土宗十三祖印光大师所教，是'特别法门'，它设有‘特别菩提心’。如以下的三个定义，它也包括通途菩提心的精神。A3: Since the Pure Land Dharma Door, as the Pure Land Tradition's 13th Patriarch Great Master Yinguang taught, is the 'Special Dharma Door', there is 'Special Bodhicitta'. As defined in three ways below, it also includes the essence of Common Bodhicitta.

3A: 依据昙鸾大师的《往生论注》: 【此无上菩提心，即是愿作佛心。愿作佛

DISCOURSE

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[4] deliver all beings to be born in Amituofo's Pure Land.

前半[1]与[2]主要讲'深信发愿'，如何生净土。后半[3]与[4]讲到净土后，满菩萨道，度众生生净土。就算往生前未考虑后半，只要精神上不抗拒或违背上求下化，两者到净土后必定自然完成。The first half [1] & [2] is mainly about reaching Amituofo's Pure Land by giving rise to ‘deep Faith and Aspiration.’ After reaching Pure Land, is where the second half [3] & [4] of completing the Bodhisattva path to deliver all beings will occur. Even if yet to consider the second half before birth there, so long as there is no opposing or contradicting in spirit, both aspects of seeking Buddhahood and transforming sentient beings will definitely be accomplished naturally after reaching Pure Land.

可见，信愿往生极乐是发坚固菩提心的正因，而极乐附有最佳助缘，能助长菩提心的圆满绽放。所以，蕅益大师对特别菩提心最为简要的定义如同以上，所注重的核心标准为‘深信发愿’。能也发通途菩提心当然好，但必须发特别菩提心才能得生极乐。单发特别菩提心也可得生极乐。得生后，通途菩提心必能圆满大发。 It is thus clear, that giving rise to Faith and Aspiration to be reborn in Pure Land is the main cause that gives rise to stable Bodhicitta, while Pure Land provides the ideal supportive conditions, to nurture its full blossoming. This is why Great Master Ouyi most concisely defined Special Bodhicitta as above, with its core criteria being ‘deep Faith and Aspiration’ to reach Pure Land. Being able to also give rise to Common Bodhicitta is of course excellent, though Special Bodhicitta must be given rise to, and will be adequate, for reaching Pure Land, where Common Bodhicitta will blossom fully.

心，即是度众生心。度众生心，即摄取众生生净佛国土心。】3A: According to Great Master Tanluan's 'Commentary On The Rebirth Treatise': 'This unsurpassable Bodhicitta, is the Aspiration to become a Buddha. This Aspiration to become a Buddha, is the Aspiration to deliver [all] sentient beings. This Aspiration to deliver sentient beings, is the Aspiration to gather sentient beings to be born in in [Amituofo's] Pure Buddha Land.'

(In brief, Bodhicitta is defined here as - [1] To have Aspiration to be a Buddha, [2] to deliver all

to Amituofo's Pure Land [where they are bound for Buddhahood].)

3B: 依据净土宗二祖善导大师的《观经四帖疏》：【唯发一念厌苦，乐生诸佛境界，速满菩萨大悲愿行，还入生死普度众生，故名发菩提心也。】3B: According to the Pure Land Tradition's 2nd Patriarch Great Master Shandao's 'Commentary On The Contemplation Sutra In Four Fascicles': 'Only giving rise to the one thought of aversion to suffering, [and giving rise to] joy [of being] born in all Buddhas' realm [i.e. as represented by Amituofo's Pure Land], to swiftly complete Bodhisattvas' great compassionate vows and practices, return to enter [the cycle of] birth and death to universally deliver [all] sentient beings, thus is this named giving rise to Bodhicitta.'

(In brief, Bodhicitta is defined here as - [1] To have aversion to suffering, with joyful Aspiration

to be born in Amituofo's Pure Land, [2] to swiftly complete Bodhisattva training, [3] to guide all

to Buddhahood.)

3C: 依据净土宗九祖蕅益大师的《阿弥陀经要解》: 【深信发愿，即无上菩提。】3C: According to the Pure Land Tradition's 9th Patriarch Great Master Ouyi's 'Essential Explanation Of The Amitabha Sutra': 'With deep Faith giving rise to the Aspiration [to be born in Amituofo's Pure Land, [this] is unsurpassable Bodhi[citta].'

(In brief, Bodhicitta is defined here as - [1] To have Aspiration with deep Faith to be born in

Amituofo's Pure Land.)

若能把通途菩提心包含在特别菩提心内，此'深信发愿'的愿更为无上，最为尊贵。If able to include Common Bodhicitta within Special Bodhicitta, the Aspiration in such 'deep Faith and Aspiration' is even more unsurpassable, and is truly the most noble and precious.

3D: 三个特别菩提心的定义合来起简单说有四个阶段：[1] 厌恶娑婆，愿离诸苦，[2] 以深信乐，愿生极乐。[3] 满菩萨行，速成佛道，[4] 度诸众生，皆生极乐。

3D: Combining the three definitions, Special Bodhicitta is briefly defined here with four stages -

[1] With aversion to this Saha World, have Aspiration to depart from all of its suffering,[2] and with deep and joyful Faith, have Aspiration to be born in Amituofo's Pure Land. [3] With swift completion of the Bodhisattva path to become a Buddha,

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Introduction Among the hordes of animals that roam the wild, whether the jungle, the mountains or the plain, the lion is universally recognised to be their chief. The living embodiment of self-possessed power, he is the most regal in manner and deportment, the mightiest, the foremost with respect to speed, courage and dominion. The expression of the lion's supremacy is its roar – a roar which reduces to silence the cries, howls, bellows, shrieks, barks and growls of lesser creatures. When the lion steps forth from his den and sounds his roar, all the other animals stop and listen. On such an occasion none dares even to sound its own cry, let alone to come into the open and challenge the fearless, unsurpassable roar of the golden-maned king of beasts.

The Buddha's discourses, as found in the ancient Pali canon, frequently draw their imagery from the rich and varied animal life of the luxuriant Indian jungle. It is thus not surprising that when the Buddha has occasion to refer to himself, he chooses to represent himself as the stately lion and to describe his proclamation of the Dhamma, bold and thunderous, as a veritable lion's roar in the spiritual domain. The Majjhima Nikaya, the Collection of Middle

CAKKAVATTISIHANANDA SUTTA The Lion’s Roar on the Turning of the Wheel (Part 1)

Length Discourses, contains two suttas which bear this metaphor in their title. These two – No. 11 and No. 12 in the collection – are called respectively the Shorter Discourse on the Lion's Roar and the Great Discourse on the Lion's Roar. The variation in their titles, signalled by the Pali words “cula” (minor), and “maha” (great), evidently refers at one level to their different lengths, the one being four pages in the Pali, the latter sixteen.

At another level, these different designations may allude to the relative weight of the subject matter with which they deal, the “great” discourse being a rare revelation by the Buddha of his exalted spiritual endowments and all-encompassing knowledge, which entitle him to “roar his lion's roar” in the assemblies of human beings and gods. Still, both suttas, as their controlling image suggests, are of paramount importance. Each delivers in its own way an eloquent and inspiring testimony to the uniquely emancipating nature of the Buddha's Teaching and the peerless stature of the Teacher among the spiritual guides of humanity.

The Pali Commentaries explain that there are two kinds of lion's roar: that of the Buddha himself and that of his disciples. The former is sounded when the Buddha extols his own attainments or proclaims the potency of the doctrine he has realized; the latter, when accomplished disciples testify to their own achievement of the final goal, the fruit of arahantship. Viewed in the light of this distinction, the Shorter Discourse on the Lion's Roar exhibits a hybrid character, being a sutta spoken by the Buddha to instruct his disciples how they should affirm, in discussions with others who hold different convictions, the singular greatness of the Teaching.

Section 2The Buddha opens the discourse by disclosing the content of this roar. He tells his monks that they can boldly declare that “only here” (idh'eva) – i.e., in the Dispensation of the Enlightened One – is it possible to find true recluses of the first, second, third and fourth degrees. The expression “recluse” (samana) here refers elliptically to the four grades of noble disciples who have reached the stages of realisation at which final deliverance from suffering is irrevocably assured: the stream-enterer, the once-returner, the non-returner and the arahant. The “doctrines of others” (parappavada), the Buddha says, are devoid of true recluses, of those who stand on these elevated planes. In order to understand this statement properly, it is important to distinguish exactly what the words imply and what they do not imply. The words do not mean that other religions are destitute of persons of saintly stature. Such religions may well engender individuals who have attained to a high degree of spiritual purity – beings of noble character, lofty virtue, deep contemplative experience, and rich endowment with love and compassion. These religions, however, would not be capable of giving rise to ariyan individuals, those equipped with the penetrative wisdom that can cut through the bonds that fetter living beings to samsara, the round of repeated birth and death. For such wisdom can only be engendered on a

SUTRA

The Cakkavattisihanada Sutta is an important early discourse (No.26 in the Dīgha Nikāya) with a narrative showing how a society’s prosperity or decline depends on the policies adopted by the ruler as well as broaching on the concept of cakravartin or Buddhist universal ruler. In Venerable Bhikku Nanamoli’s original translation, later edited and revised by Venerable Bhikku Bodhi1 of the introduction on The Shorter Discourse on the Lion’s Roar, annotations and explanations on the use of the lion in the sutta are made.

The Shorter Discourse on the Lion’s Roar by Bhikkhu Nanamoli (edited and revised by Bhikku Bodhi)

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it follows that persons who have reached the planes of deliverance are unique to his Dispensation as well.

In the Shorter Discourse on the Lion's Roar, the reason for the Buddha's exclusivistic claim does not focus upon practice but upon doctrine, upon the understanding of the nature of reality that separates his own Dhamma from all other attempts to comprehend the human situation. As the argument unfolds, the Buddha will show that the essential key to liberation, the key that he alone makes available, is the teaching of anatta, of non-self or egolessness, which is at the same time the boundary line that marks the difference between his own doctrine and the doctrines of other teachers.

Sections 3-4After announcing the “lion's roar” in Section 2, in the next section the Buddha begins to construct an imaginary dialogue between “the wanderers of other sects,” i.e., the proponents of the rival religious systems, and his own ordained disciples, the bhikkhus. In the first stage of the discussion, the wanderers ask the bhikkhus about the grounds on which they advance their seemingly sweeping claim. The Buddha advises the monks that they should answer by mentioning four reasons: that they have confidence in the Teacher, they have confidence in his Teaching, they have fulfilled the precepts of training, and their co-religionists, both monastic and lay, live together in cordial harmony.

The wanderers, however, do not remain satisfied with this answer, but join issue with the bhikkhus by pointing out that the four reasons that the Buddhists have offered are also found in their own sects. Thus there seems to be no essential distinction between them that the bhikkhus can appeal to as the basis for their thesis.

basis of right view – the view of the three characteristics of all conditioned phenomena, of dependent arising, and of the Four Noble Truths – and that view is promulgated exclusively in the fold of the Buddha's Dispensation.

Admittedly, this claim poses an unmistakable challenge to eclectic and universalist approaches to understanding the diversity of humankind's religious beliefs, but it in no way implies a lack of tolerance or good will. During the time of the Buddha himself, in the Ganges Valley, there thrived a whole panoply of religious teachings, all of which proposed, with a dazzling diversity of doctrines and practices, to show seekers of truth the path to liberating knowledge and to spiritual perfection. In his frequent meetings with uncommitted inquirers and with convinced followers of other creeds, the Buddha displayed the most complete tolerance and gracious cordiality. But though he was always ready to allow each individual to form his or her own convictions without the least constraint or coercion, he clearly did not subscribe to the universalist thesis that all religions teach essentially the same message, nor did he allow that the attainment of final release from suffering, Nibbana, was accessible to those who stood outside the fold of his own Dispensation. While this position may seem narrow and parochial to many today, when reaction against the presumptions of dogmatic religion has become so prevalent, it is not maintained by the Buddha as a hidebound dogma or from motives of self-exalting pride, but from a clear and accurate discernment of the precise conditions required for the attainment of deliverance.

The Buddha's statement on this issue emerges in at least two important passages in the Canon, each of which reveals, from a slightly different angle, exactly what those conditions are. One is found in the Maha-Parinibbana Sutta (DN 16/ii,151-52). While the Buddha was lying between the twin sal trees on the eve of his demise, a wandering ascetic named Subhadda came into his presence to resolve a doubt: he wished to know whether or not the other great religious teachers contemporary with the Buddha, who were regarded as saints by the multitude, had actually attained spiritual realization, as they claimed to have done. The Buddha shifted the burden of the discussion away from a question aimed at assessing particular individuals and rephrased it in terms of a general evaluative principle.

He declared: “In whatsoever Dhamma and Discipline the Noble Eightfold Path is not found, there one cannot find true recluses of the four degrees of liberation. But in whatever Dhamma and Discipline the Noble Eightfold Path is found, there one can find the four types of true recluses.”

Then the Buddha imparted to Subhadda the information that was important for him to know: “In this Dhamma and Discipline the Noble Eightfold Path is found, and in it alone are found also the true recluses of the four degrees. Outside this Dispensation the four types of enlightened individuals are not to be found. The doctrines of others are devoid of true recluses.” In this passage, the thrust of the Buddha's explanation points to a particular method of practice as essential to the attainment of true realisation. That method of practice is the training in the Noble Eightfold Path, and because this path, in its fullness and perfection, is unique to the Dispensation of a Fully Enlightened One,

Manuscript of the Sui Dynasty Mahaparinirvana Sutra2 (Maha-Parinibanna Sutta) housed in the Museum of the Western Han Dynasty Mausoleum of the Nanyue King

1 The full introduction on “The Shorter Discourse on the Lion’s Roar” by Venerable Bhikku Bodhi on https://www.accesstoinsight.org.

2 Photo Credit: Personal Photo by Underbar DK released on Creative Commons

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When we mention Buddhism in Southeast Asia, Thailand – the Land of Smiles will inadvertently come to mind. For Buddhists, this land is more than a place with friendly smiles and hospitable tourist services. In an attempt to learn more

NORTHBOUND JOURNEY TO THAILAND THE LAND OF SMILES – BHOMAN-KHUNARAM TEMPLE

- PEMA RINCHEN -

about Thai Buddhist art, history and culture, a Buddhist friends headed north in the last quarter of 2017. From an initial plan of 12 temple site visits, we found oursleves stopping at monasteries and Buddhist sites that we didn’t plan to visit – and ended up visiting a grand total of 22 Buddhist sites enroute. I must say that it is indeed a blessing to have met some helpful people who have helped us chart and locate beautiful temples with rich Buddhist art and history, and this is only the beginning.

Arriving in Bangkok, we headed out of the airport and towards Bhoman-Khunaram Temple (普门报恩寺), a spacious and tranquil temple that greets you with a unique architectural influence. We happened to arrive after a light afternoon drizzle and the temple grounds exuded a crisp, clean and untainted sense of serenity.

Head of the Chinese Buddhist Order of Sangha Built in 1959, the Bhoman-Khunaram Temple is a Chinese Mahayana Buddhist temple founded by Phra Maha Khanacharnchin Dhamma Smathiwat (Bodh-Chaeng), the late Abbot and the Head of the Chinese Buddhist Order of Sangha in Thailand.

TRAVEL

Sathu Pradit Road/Thanon Narathiwat, Soi 24,Bangkok, Thailandhttp://www.pumenbaoensi.com/

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Architectural Cross-Influence between Chinese, Tibetan and Thai StylesThe beautiful lotus configurations on the stone floor behind the scenic gates (景洞) transported us to a different time and space. The latticed windows (楼窗) along the main prayer halls, shrines, monastic residence and entire compound provided not only ventilation in the usually hot and humid country, but also natural lighting into the prayer chambers with artistic appeal in the varied shapes of window frames – square, round and rectangular with cravings.

If you ever need a breather and/or a space to meditate and contemplate, this temple is indeed a good space away from the city’s hustle and bustle. But do remember to check the monastery’s event calendar for ceremonies held there too.

Today, the temple continues to serve as the administrative center of the Chinese Buddhist Sangha and is widely known as the most beautiful and splendid Chinese temple with Phra Maha Ganacharyackeen Dharma Samadhivatra as the Abbot, more commonly referred to as Phra Maha Ganacharya.

His Majesty The King Rama IX and the Three-Tiered PagodaOn 24 February 1970, His Majesty The King Rama IX visited Bhoman-Khunaram Temple and presided over a ceremony to raise the three-tiered Chedi (pagoda), the pinnacle of the Ubosot (Ordination Hall) and granted the placement of his majesty’s initial above the entrance of the Ubosot. In the same year, His Majesty bestowed upon the then-Abbot an Outstanding Temple Award and certificate from the Religious Affairs Department.

The Ubosot with the Buddha RelicsInside the three-tiered roof of the Ubosot, a collection of Buddha Relics are stored with the principal Buddha statue of Phra Buddha Vachaca Bodhikhun, beautifully covered by gold leaves which is also enshrined by one thousand Buddha images.

The Buddha and Guanyin Bodhisattva

Abbot Phra Maha Ganacharya Photo Credit: Facebook Wat Pho Khunaram | Bhoman Khunaram Temple

In the main hall, visitors will be able to see the impressive and serene statue of the Buddha. Also, in the hall, spend some time to look closely at the intricately and painstakingly crafted mosaic murals such as the one (above) depicting the 500 disciples (arhats) of the Buddha on a morning walk out to collect alms.

Within the temple premises, there are three exquisite Guanyin Bodhisattva statues – two in the inner halls and also one beautifully carved sandalwood Guanyin Bodhisattva Pang Ta Pang (a thousand arms) outside the main hall.

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Art related to Buddhism have evolved through time, cultures and geographical locations with a myriad of rich and diverse forms. Buddhist art today sees symbolic representations of religious images, sculptures, designs, patterns and even dance, and all these with its distinctive characteristics unique to the culture and country.

The Aniconic Phase (Fifth century - First century B.C.E)The formative period of Buddhist art can be attributed to the time following the Nibanna of Gautama, the Buddha in India and Sri Lankan around 563 B.C.E. to 483 B.C.E. During this infancy stage of early Buddhist art, most of the works were largely aniconic1, avoiding the exact material representation of images or anthropomorphic representations of the Buddha as the Buddha did encourage any worshipping of any sort. This phenomenon puzzled many scholars, researchers and historians but when considering the underlying principles of Buddhism, then it is unsurprising since in the Sutta Nipata, it states, “He who is passionless regarding all desires, Resorts to nothingness”, suggesting Buddha’s transcedence of personal and egoistic existence and also the lack of the Buddha images corresponds with the Buddha’s “true Nirvana essence” that is inconceivable in any form, shape or art. But there is also new archaelogical, literary and

BUDDHIST ART FROM ANICONIC TO ICONIC REPRESENATATIONS

inscriptional evidence that challenges the previous understanding of the pactice of deliberate avoidance of Buddha images, especially with a number of scuplted Buddha images belonging to the Pre-Kusana period being found.

The Iconic Phase (1st century CE - Present)It was only after the Greek invasion of northwestern India and influence from Hellenistic culture in the Indo-Greek Kingdoms that the iconic period of Buddhist art began to flourish in India in first century CE where the anthropomorphic representations of the Buddha started to emerge. These took the form of votive tablets or fiezes, usually associated with the decorative celements of stupas.

The two main centers of creation were Gandhara (today’s Punjab) in Pakistan and the region of Mathura (central northern India). Gandhara art is a style of Buddhist visual art that is of Greco-Roman origin developed between the first century B.C.E and the 7th century CE due to its region being a melting pot of culture. And during the reign of the Indian emperor Ashoka, Gandhara became the scene of intensive Buddhist missionary activities. And ironically

according to many scholars, it was this expansion of Buddhist art that influenced the growth and development of Hindu art – with Buddhism slowly declining in India around the tenth century, where ‘even in those parts of India where it (Buddhism) enjoyed a dominant ideological presence. From both Kahsmir and Bengal, in two extremities of North India, Buddhist religion totally disappeared’2.

ART

“One who sees the Dhamma sees me. One who sees me sees the Dhamma.

O monks and wise men, just as a goldsmith would test his gold by burning, cutting and rubbing it, so must you examine my words and accept them, not merely out of reverence for me.

My teaching is not a philosophy. It is the result of direct experience... My teaching is a means of practice, not something to hold onto or worship. My teaching is like a raft used to cross the river.

Only a fool would carry the raft around after he had already reached the other shore of liberation.”

- Gautama, the Buddha

An aniconic representation of Mara’s assault on the Buddha, 2nd Century C.E., Amaravati. Musee Guiment, Paris. Photo Credit: Personal photograph released under GDFL on Creative Commons.

Stone bust of Buddha, 1st-2nd Century ADPhoto Credit: Personal photograph by Sailko released under GDFL on Creative Commons.

• 1 Early Buddhist Art and the Theory of Aniconism by S.L. Huntington Art Journal Volume 49 No 4. Winter 1990 pg 401-408 • 2 Boundaries of Toleration, edited by Alfred Stephan and Charles Taylor

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The face of the Buddha statues is round with a gentle smile, characterised by high curving eyebrows, a hooked nose, narrow lips and a knobbed chin. A short mantle with a zigzag 'centipedes fang' design is usually positioned above the breast. Common postures would depict Buddha subduing Mara (Maravijaya) and the Buddha would be sitting with crossed legged, showing the soles of both feet.

2. Later Phase:During this phase, influences from Sokothau introduced an extended lotus-shaped or flame-shaped finial, fine hair curls and a thin hair band. The torso and the chest sometimes resemble those of the former phase but the face was more oval.

The mantle usually extended down to the navel and the posture was also modified to a seat that was usually undecorated. However, it is common to find the Buddha draped in royal attire and appearing in different postures, often featuring more decorative elements on the base. And it was during this time that the creation of Buddha images in crystal and precious stones became very popular.

The Art of Gandhara and MathuraThe art of Gandhara flourished and benefited from centuries of interaction with Greek culture since the conquests of Alexander the Great in 332 B.C.E. and the subsequent establishment of the Greco-Bactrian and Indo-Greek Kingdoms. This also led to the development of Greco-Buddhist art and the Gandharan Buddhist sculptures definitely shows the Greek artistic influence. And artistically, the Gandharan school of sculpture is said to have contributed wavy hair, drapery covering both shoulders, shoes, sandals, acanthus leaf and decorations, etc.

On the other hand, the art of Mathura was based on a strong Indian tradition, exemplified by the anthropomorphic representation of divinities such as the Yaksas, although in a style rather archaic compared to the later representations of the Buddha. The Mathuran school thus contributed unique features like clothes covering the left shoulder with thin muslin, the wheel on the palm and the lotus seat, etc. And nonetheless, both Mathura and Gandhara greatly influenced each other, and though it is difficult to pin-point whether anthropomorphic representations of the Buddha was a consequence of Greek cultural influence or local Buddhist art evolution, one thing for sure is that it set the direction of iconic Buddhist art. An expression of art form characterised with a combination of realistic idealism, realistic human features, proportions, attitudes and attributes all working in harmony to epitomise the Buddha’s qualities.

The Lanna Buddha StatuesThe Lanna Buddha Statues refer to the artefacts found in Northern Thailand dating between 11th, 13th or 10th centuries AD. And even from this period, there are two phases that historians has categorised into:

1. Former Phase:With close similarity to the Pala-Indian style, the Buddha statues featured a lotus bud or orb shaped finial and large hair curls (without a hair band), a plump torso and prominent chest.

Buddha Subduing Mara in Lanna Style, 16th cen-tury. The National Museum, Bangkok.Unknown Provenance, Gift of Phraya Chaiwichit Wisitthammathada’s descendants.

Seated Buddha, Gandhara. Berlin Museum.Photo Credit: Smith, Vincent Arthur 1848-1920. A History of Fine Art in India and Ceylon, from the earliest times to the present day by Smith, Vincent Arthur, 1848-1920, published in 1911.

Seated Buddha from Gandhara. Object 41 of 100, British Museum, United Kingdom. Photo Credit: Mike Peel on www.mikepeel.net

Buddha Statue in the Gandhara style. Circa 2nd century AD. Delhi Museum, India.Photo Credit: www.Photos.com/Thinkstock

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In 1978, the Nanyang University Buddhist Society was active with about 20+ undergraduates who were keen learners of the Buddha Dharma and had great respect and belief for Buddhist principles and philosophy such as rebirth and cause-and-effect. Later, more Buddhist youths from the Singapore National University and the Singapore Buddhist Lodge Temple joined them in their spiritual development…

How time has flown by and these young people of yesteryears have now become the backbone of the Buddhist community in Singapore playing important roles, be it as a monastic or laity to support the Buddha Dharma work. They include the Founder of For You Information, Venerable Master Guang Chao; Spiritual Advisor of the People’s Buddhism Study Society, Venerable Guo Hui; Venerable Yuan Qing; Venerable Yuan Fan; Vice-Chairman of PBSS, Ng Hoo Seng and Lim Heng Moh. And the establishment of the People’s Buddhism Study Society (PBSS) is inextricably linked with them.

Back to the PastIn the late 1970s, Venerable Guang Chao and Venerable Yuan Qing, together with 20 young men, initiated Buddhist studies and discussions in a barber shop along the shophouse row of Lorong 3, Geylang. With their initial self-learnt Buddhist knowledge, they often

RETRACING FOOTPRINTSPEOPLE’S BUDDHISM STUDY SOCIETY

debated with an old man who was a believer of the Chinese folk religion. These discussions strengthened their understanding and belief in Buddhism. Shortly after, they rented a wooden hut along the same lane with a monthly rental of $100 – an amount raised by putting together their savings. Though small, the hut was dynamic place that served its function well – a conducive place and space for Buddhism discourse – the initial small group discussions burgeoned to attracting more than 200 people in three years. However, in the early 1980s, a sudden fire broke out and the raging fire destroyed all the furniture and even melted the phone. Miraculously, the Diamond Sutra and the small statue of the Buddha remained intact which has enshrined and still in public display today. Although the fire burnt down tangible material possessions, it did not burn out hope and the people's Dharma aspirations. In 1981, with joint efforts and ideation of these young people, PBSS was formally founded. Moreover, the old man who was originally was a non-believer took refuge and received the Bodhisattva precepts and it was also then that more than 20 of them, including Venerable Guang Chao, Yuan Qing and Guo Hui decided to practice monasticism. In 1983, 20 members raised $38,000 to lease a house located at Still Road as the society's new space and immediately started a series of activities. At that moment, PBSS already had a large youth base and it also saw an increase in the women’s participation. Three years later, due to government land acquisition, PBSS had to relocate to Lorong 8, Geylang. Some years later, PBSS relocated to Lorong 9, Geylang again in 1989 and reinvented itself. PBSS not only held large-scale lectures, short-term monastic retreats but also the first-ever Buddhist Congress. This congress, held at the Clementi Stadium was graced by Taiwan's renowned Venerable Hui Lv and saw a few thousand attendees, another first for Dharma assembly turnout – setting the direction and momentum for many Buddhist events to follow in both Singapore and Malaysia. In 1992, PBSS acquired No. 25 along Lorong 22, Geylang and this is a dream come true – a building with three levels all dedicated to the study and practice of Buddhism. Around the same period, the Venerables also brought back Mahayana, Zen and Tibetan Buddhism. Venerable Master Guang Chao who studied at the Larung Gar Buddhist Academy (喇荣五明佛学院) also introduced tantric practices, new methods of Buddhist teaching. It was also then that PBSS’s Dharma network also grew from strength to

FOOTPRINTS

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strength, including establishing an affinity with His Holiness Jigme Phuntsok Rinpoche, Khenpo Tsultrim Lodro Rinpoche and Khenpo Sodargye Rinpoche that continues today.

Then in 1993, PBSS held an anniversay celebration and opening cceremony to with then-Member of Parliament Mr Bai Zhenhua, Venerable Ming Yi and many Venerables to graced the ribbon-cutting ceremony. Since then, PBSS has been inviting renowed Dharma Masters of different traditions from different parts of the world, setting the standard of Dharma training in Singapore. In 2003, PBSS acquired the neighbouring unit No. 25A, thus doubling the size of its premises. In order to support the Dharma learning of Buddhists, PBSS often held various Buddhist classes, seminars, children Sunday school, meditation sessions, sutra recitations and fasting retreats, as well as a variety of courses, such as flower arrangement classes, calligraphy classes, choir and so on.

Onwards to the FutureIn 2013, more than 4 million dollars was dedicated to rebuild the site with completion in 2015. Today, PBSS premises has a total of 8 stories – housing a main hall, several classrooms, meeting rooms, monastic rooms, a retreat room, a library, a bookshop and cafe facility, rooftop space and parking space – all to create a more favourable and conducive environment for the learning and practice of Buddhism, supporting and nurturing the monastic community and progogating the teachings of the Buddha regardless of traditions and sects.

Leadership and MessageThe first Chairman of PBSS is Ng Hoo Seng, who served from 1981 to 2002 and now serves as the Vice-Chairman to continue the back seat support.

When he was 26 years old, he took refuge under the late Venerable Master Hong Chuan with the Dharma name, Pu Jiu. And upon graduation from the Nanyang University, he ventured into business and was one of the founding pioneers of PBSS and continues to support the growth and development of PBSS.

The current Chairman of PBSS is Lye Yun Qiang, a businessman who took over the leadership from 2002. He took refuge under Venerable Guo Hui in 1985 with the Dharma name, Dao Qiang and has a strong interest in Buddhist philosopy and perspectives. His message: "2018 will be a brand new start for the People’s Buddhism Study Society as all interior renovations will be completed. Here, I wish one and all a smooth year ahead, with constant turning of the Dharma wheel guided by unceasing Buddha Dharma light and wisdom along the journey. May all be well, peaceful and joyful!"

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* 可根据您的需求订制行程，也可安排供僧、斋僧、供袈裟、供千灯、放生、

探访孤儿院等活动 *

101 Upper Cross Street #03-11 People’s Park Centre Singapore 058357

[email protected]

斯里兰卡8 天斯里兰卡经典游，佛教朝圣可 2人每天出发 $1548起

印度6 天孟买奥兰加巴浦那出发：2018: 17/3 14/7 $1598起

11 天达兰萨拉听法出发：2018: 2/9 ( 仅此一团 ) $1688起

9 天拉达尔 + HEMIS FESTIVAL出发：2018: 20/6( 仅此一团 ) $2598起

13 天追随佛陀 ( 八大圣迹 ) + 泰姬陵出发：2018: 27/2, 23/3, 25/10, 10/11, 19/12 $2188起

缅甸8 天北部特选之旅出发：2018: 30/3, 24/11 $1928起

p66-67 PEOPLE’S BUDDHISM STUDY SOCIETY 益群AD.indd 67 22/12/2017 10:12:44 AM

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Buddhist News honti tattha tattha vicakkhana”. The Buddha Dhamma plays important role as a universal teaching, which upholds the rights of not only humans but also all creatures