Buddhist News - foryou.sg

50 PBFor You Information 佛友资讯

THE MAHAPRAJNABUDDHIST SOCIETY

2020 Class Enrolment

Start young and be immersed in the benevolent teachings of the Buddha. Dharma classes held every Sunday will start on 5 Jan 2020 for:Sec 1 to 4 (10am-12noon) and K1 to Pri 6 (2-4pm). For more details, visit www.tmbs.org.sg.

Buddhist News

THE BUDDHIST UNION

81st Anniversary Celebration

The Buddhist Union celebrated its 81st Anniversary on 17 November 2019. In accordance with the Bud-dhist teachings of compassion, donations totalling up to $100,000 were made to the following chari-ties to help the needy in the areas of education, healthcare and social welfare:

1. Singapore Buddhist Free Clinic2. Maha Bodhi School Management

Committee3. Sakyadhita4. Metta Welfare Association5. Singapore Buddhist Federation6. Buddha of Medicine Welfare So-

ciety7. The Kembangan-Chai Chee Se-

niors Activity Centre8. Institute of Mental Health9. Inter-Religious Organisation, Sin-

gapore (IRO)

Flower Adornment Repentance Recitation

In celebration of this blessed mile-stone, The Buddhist Union also held in conjunction a 3-day Dharma Assembly where members of the Sangha led the Prayer Recitation on the Flower Adornment Repentance, attended by many members and devotees.

PEOPLE’S BUDDHISM STUDY SOCIETY

Building Fundraising Funfair

People’s Buddhism Study Society held a Building Fundraising Funfair on 17 November 2019, 9am-4pm. At the start of the morning, there was a Prayer and Sutra Recitation ses-sion, followed by a scheduled Dhar-ma Talk in the afternoon.

There were food, merchandise and game stalls set up by volunteers, organisations and businesses at Level 1 to 6, to help raise funds for People’s Buddhism Study Society’s Building and Reconstruction Fund. While the games went on, one could spend quiet time and space at Level 7’s Art Exhibition and Level 8 roof-top (temporary tentage) for Buddha Bathing, Flower and Light Offerings.

Social and Community Outreach

As part of outreach and community service, PBSS Welfare and Charity Team invited and hosted some el-derly living alone at Yishun Khatib area, patients with mental disorder from Xiser CareServe; and children and youths from Marymount Centre respectively. They had lunch and spent some time at the funfair there-after. To make a contribution, please visit http://dazhong.sg.

SINGAPORE BUDDHISTMISSION (YOUTH)

HALLOWEEN FUN GATHERING

In efforts to create more varied ac-tivities and to enliven gatherings, the Singapore Buddhist Mission (Youth) held a Halloween celebra-tion on 26 October 2019. There were Buddhist sharings and movie screening, and the youths also took the opportunity to exercise mindful-ness they dressed in their favourite characters, while being mindful and respectful of the space they were in.

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PB 51For You Information 佛友资讯

EVENTS

Jetsun Milarepa is an accomplished 11th century Buddhist practitioner and poet, venerated by all Tibetan Buddhist Schools for his religious dedication and spiritual realisation. Perhaps best known through his biography, The Life of Milarepa, the stories of Milarepa’s miracles have captivated the imagination of readers for centuries. These miracles were performed not to impress, but to challenge our perception of reality and to turn our minds to seek answers to life’s many questions.

For the first time in Singapore, Drikung Kagyu (Singapore) Om Centre held the Milarepa Exhibition from 26 October to 3 November 2019 at Nanyang Poh Leng Hui Kuan, 10am to 6pm daily. Carefully curated by Lama Dawa, the Spiritual Advisor of Drikung Kagyu (S) Om Centre, Singapore is the third stop of this exhibition tour. The exhibition made its debut in Bodhgaya, India and was soon followed by a second successful reception in Taipei, Taiwan. On the day of its opening here in Singapore, Member of Parliament Fatimah Lateef graced the elaborate opening ceremony and delivered the opening address. Many Venerables of all three Buddhist traditions from various centres and temples also attended to lend their support, and respective representatives also delivered their congratulatory speeches as well.

This unprecedented exhibition showcased thoughtfully curated exhibits – artworks, ancient artefacts, records and pictures of places, where Milarepa meditated during his lifetime and even a life-sized installation of the cave. Amongst them are rare photographs of his birthplace, ascetic practice, enlightenment and Mahaparinirvana sites, providing a rare insight and authentic perspective of the life and accomplishments of

DRIKUNG KAGYU (SINGAPORE) OM CENTREMILAREPA EXHIBITION

Milarepa. During the exhibition, visitors were guided by volunteer exhibition guides where detailed explanations of each exhibit’s origin and significance were given, transporting visitors to the world where the Buddhist Master Milarepa once lived. Before the exhibition launch, For You Information interviewed Lama Dawa to find out more about the inspiration, motivation, concept and aspirations for this exhibition.

Planting the Seed of the DharmaWhen asked why Milarepa was chosen as the central figure of the exhibition, Lama Dawa did not hesitate and candidly replied, “I was intrigued, and at the same time amazed by all the stories I heard about Milarepa when I was younger. My mother would tell us stories of Milarepa, and it was not only her who would share those amazing stories. In fact, Milarepa was a commonly revered household name.” Lama Dawa also shared that as he grew older, his initial intrigue turned into curiousity, and later awe and respect when he learnt about the life story of Milarepa and how he became one of Tibet's most famous and respected yogis and poets, serving as an example for the Buddhist life. Milarepa was also a student of Marpa Lotsawa, and

西藏人尊敬他。佛教徒受到他的启发。其他人对他很感兴趣。

Tibetans revere him.Buddhists are inspired by him.Others are simply intrigued by him.

These pieces of clothes belonged to Jetsun Milarepa. They came from the sacred mountain Lapchi and were placed in the treasure chest from Lapchi.

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52 53For You Information 佛友资讯

a major figure in the history of the Kagyu School of Tibetan Buddhism, and thus Lama Dawa always had the thought of wanting to spread Milarepa's life story as widely as possible. However, what strikes people most about Milarepa is not just how he was an accomplished practitioner and siddha1, capable of astonishing feats but, the poignant process of how he became one.

Through Lama Dawa’s interaction with disciples and the lay community, he had the idea of putting together an exhibition on Milarepa considering how most people these days lead a busy, hectic life. Where an exhibition condensing the essence of Milarepa’s life story, practice and parinirvana would enable all visitors to learn more about the Great Yogi Milarepa and his remarkable achievements in less time, and receive the immeasurable benefits of knowing about this most famous Yogi of Tibet.

Inspiring Motivation for Practitioners

Though born into a prosperous family western Tibet, Milarepa later had a tumultuous childhood according to The Life of Milarepa2,

when his family fell from grace after the passing of his father. Things changed totally for Milarepa when his aunt and uncle usurped the estate his late dad left for the family and deprived his surviving mum, brother and him of the family's wealth. Angered by the betrayal, his mum encouraged him to learn sorcery and to take revenge, which he eventually did, causing the death of 35 people at his cousin’s wedding.

Overcome by sorrow and regret, Milarepa went to seek teachings from Marpa3, the Translator. Before Marpa would teach Milarepa, he had him undergo many tormenting trials, such as requesting him to build, demolish and re-build three towers consecutively. Milarepa was asked to build one final multi-story tower (9-storey) at Lhodrag, which still stands today. Eventually, Marpa accepted him, explaining that the trials were skilful means to purify Milarepa's negative karma. In subsequently years, Marpa transmitted Tantric initiations and instructions to Milarepa, including "yogic heat" (tummo) and “aural transmissions” (snyan rgyud), and Mahamudra. Under Marpa’s instruction, Milarepa practised solitary meditation in caves and mountain retreats, which, according to the biography, after many years of practice resulted in "a deep experiential realisation about the true nature of reality". Thereafter, he lived as a fully realised yogi, and eventually forgave his aunt, who caused the misfortune of his family.

This is what Lama Dawa wants to convey through the exhibition – the ability to transform from a “mere mortal” who has experienced loss, betrayal and pain; and burdened by anger, vengeance and negative karma of killing, into an enlightened being. He explained that Milarepa’s example is inspiration to persevere in one's practice – from the generation stage to completion stage in achieving Mahamudra, “the spontaneous realisation of the most profound nature of mind.” This portrays the "the rapid method of the Tantric path", in which liberation is gained in one lifetime.

Reflecting Impermanence The Milarepa Exhibition was a photo exhibition, that narrated Milarepa’s life journey in a clockwise direction, depicting how Buddhism was understood and practised in Tibet in the fifteenth century as well as the ticking hands of the clock of impermanence. The photos were also arranged in chronological order, bringing visitors back in time, to the sacred places connected to Milarepa. This included sites where Milarepa performed miraculous acts. The iconography were presented in the stylistic elements from the biography of Gautama Buddha to portray Milarepa effectively as a Tibetan Buddha, "born and enlightened in Tibet, without going to India or receiving the direct instructions of an Indian master”.

And upon completing the tour of the exhibition, it was clear that despite all the references to the stages of generation and completion, and all of Milarepa’s meditation on the channels, winds, and drops, as he approaches the achievement of Buddhahood, his instructions to those he encounters continue to embody the core essence of Buddhist teachings: “Impermanence, the sufferings of saṃsā̄ra, the certainty of death and the uncertainty of its arrival, the frightful rebirth that is the direct result of our benighted deeds.”

Milarepa’s life story exemplified that despite having committed grave mistakes, “even one who has murdered thirty-five innocent people can, through devotion to the teacher and the practice of the path, transform

There were scheduled sessions where Lama Dawa personally gave the visitors a guided tour of the exhibition.

The multi-story tower (9-storey) built by Mil-arepa, at Lhodrag.

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oneself into a perfect Buddha, where the Dharma is present everywhere one turns, where “everything in the outer world appears as scriptures,” and where the profane is sacred. Thus, these two parallel worlds, a profane world and a sacred world, which are ultimately one, shows that the world itself is sacred.

In the centre of the exhibition hall lies an elevated platform showcasing ancient artefacts, manuscripts of The Life Story of Tilopa, The Life Story of Naropa, The Life Story of Marpa and The Life Story of Gompopa, and The Life Story of Milarepa etc, reminding visitors of the deep guru-disciple connections.

At the four corners of the platform, marking the four cardinal directions are four pillars; depicting the prophecy Marpa had about Milarepa in The Life of Milarepa, when he interprets Milarepa’s famous dream of the four pillars, each surmounted by a different animal: a lion, a tigress, a garuda, and a vulture. Marpa identifies the vulture that sits atop the pillar in the north to be Milarepa, with the many small birds that fly above it his disciples.

I dreamt to the north a great pillar was raised. I dreamt high on the pillar a vulture hovered.I dreamt the vulture’s plume fanned open wide.I dreamt the vulture’s aerie was perched on a crag. I dreamt that unto the vulture a sole chick was born. I dreamt that the sky was filled with small birds.I dreamt that its eyes gazed toward the heavens. I dreamt that the vulture flew off into space.I recount my dream to the lama, the three-times buddhas.

The great pillar raised to the north – Is Milarepa of Gungtang.The vulture hovering high on the pillar – Means his character is like that of a vulture. The vulture’s plume fanned open wide – Is his reception of the aural transmission instructions. The vulture’s aerie perched high on a crag – Means his life force will be firmer than rock. The sole chick born unto the vulture – Is his one unrivaled son who will appear.

1 Siddha a term that means “one who is accomplished”, referring to perfected masters who have achieved a high degree of physical as well as spiritual perfection or enlightenment. Siddha may also refer to one who has attained a siddhi, paranormal capabilities.2 The Life of Milarepa, translated by Andrew Quintman, Penguin Classics, 2010.3 Marpa, the Translator (Marpa Lotsāwa) was a Tibetan Buddhist teacher credited with the transmission of many Vajrayana teachings from India, including the teachings and lineages of Mahamudra. Due to this the Kagyu lineage, which he founded, is often called Marpa Kagyu in his honour.

The small birds filling the sky – Is the spread of the Kagyu teachings. Its eyes gazing toward the heavens – Are his waving good-bye to life’s round. The vulture’s flying off through space – Is his journey into liberation’s sanctum.The dream of the north is not inauspicious, what an excellent dream it is, Such have I told to you all gathered here.As for your old father, my work is completed. Now, you disciples, your hour has come.If you pay attention to the words of this old man now,

The practice lineage teachings will spread in the future.

Going Beyond the Exhibition It is the sincere wish of the organisers and members of Drikung Kagyu (Singapore) Om Centre that the life and accomplishments of Buddhist Master Jetsun Milerapa do not remain just as a story in our minds, but an inspiration in our hearts as we strive to attain final, lasting liberation.

Ancient manuscripts, pictures and Mila (Me Thub Ma) a Milarepa statue made by Lapchi Namkha Gyaltsen in early 15th century, that survived a fire in the temple unscathed. ‘Me Thub’ means ‘indestruc-tible by fire’.

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In Part 1 of “Weekend Zen Meditation and Fasting Retreat”, we shared that Kwan Yin Chan Lin Zen Meditation Centre Singapore held a two-day retreat from 21-22 September 2019 – where the participants were taught how to undertake a one-day fast to detox the body and mind that can be easily incorporated into one’s lifestyle – in which they greatly benefitted from. Thus, in Part 2, we find out more about the benefits of short fasts, and how one should approach it as part of one’s Buddhist practice.

Korean Seon BuddhismIn Buddhism, fasting is not an uncommon practice as it is known to be one of the methods to practise the initial stages of self-discipline so as to ultimately achieve equanimity. Also, different traditions have different fasting systems, ranging from abstinence from food after noon; intermittent fasting; and fasting complemented with meditation as part of the training, also known as geumchok1 in Korean Chan Buddhism (Korean Seon Buddhism). One of the main features of Korean Seon is a method of meditation referred to as Ganhwa Seon (看话禅). A Korean monk, Jinul accepted partially a meditative method of Chan Buddhism in 1205. In Chan Buddhism, hwadu (话头) was a delivery of realising a natural state of the Awakening – the witnessing of truthful meaning in everyday life.

FEATURE

KWAN YIN CHAN LIN ZENMEDITATION CENTRE SINGAPORE

WEEKEND ZEN MEDITATION AND FASTING RETREAT (PART 2)

Later, Seon Buddhism was made accessible and popular in the United States by Seung Sahn, a Korean Seon Master of the Jogye Order and founder of the international Kwan Um School of Zen. He was the seventy-eighth Patriarch in his lineage.

Benefits of Short FastsNeuroscientists have found that short fasts when combined with exercise promotes longevity. Fasting and/or intermittent fasting has been found to bring great advantages to the body – extending from biological improvements to neurological benefits, especially when combined with exercise. ‘Exercise and fasting both increase the production of proteins in the brain that are called “neurotrophic factors”. These promote the growth and connection of neurons. Some of the changes in the brain that

occur with intermittent fasting also occur with vigorous exercise.’

In Mark P Mattson’s2 ‘Why Fasting Bolsters Brain Power’ TEDx Speech3, he explained that research on energy restriction such as fasting, has positive impacts on the brain in the context of age-related neuro-degenerative disorders. There’s evidence from studies that fasting is good for the body, as it not only reduces inflammation and oxidative stress in organ systems, but also helps with the body’s energy metabolism shifts to promote fat-burning, especially in more affluent countries where the ‘normal’ diet and average calorie intake seems to consist of more than three meals a day with snacks breaks. Mark explains, “It isn’t that it’s the healthiest eating pattern. That’s just my opinion but I think there’s a lot of evidence to support that. There’s a 5:2 diet where you only eat 500 calories daily for 2 days a week and the other 5 days you eat normally. Or, there’s evidence that if you restrict the time window that you eat each day to 8 hours or less, that’s long enough to shift the energy metabolism and there are health benefits.”

Fasting in BuddhismThen, other than the health and physiological benefits that fasting can bring about, the concept of fasting in Buddhism is perhaps more than a “mere” physical undertaking for the sake of health – there is more to it than the act of fasting. And there are a variety of attitudes towards different forms of fasting. The Buddha is known to have practised extreme forms of fasting

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Information Credits: Kwan Yin Chan Lin and Zen Mirror 128/04/20151. Suroso Mun, The Seon Way for a Purposeful Life, 2012, pp. 91, 214-218.2. Mark P. Mattson is an Adjunct Faculty Professor of Neuroscience at the Johns Hopkins School of Medicine in Baltimore. He also works in the Neurosci-

ence Lab of the U.S. National Institute on Aging.3. “Why Fasting Bolsters Brain Power: Mark P Mattson at TEDxJohnsHopkinsUniversity” via YouTube.4. Bhikkhu Anālayo, Food and Insight, Insight Journal, 2019.5. The Four Noble Truths: existence is suffering; suffering has a cause, namely craving and attachment; there is a cessation of suffering, which is nirvana; and

there is a path to the cessation of suffering.6. The Eightfold Path: of right views, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

which led to his emaciation and to have famously abandoned it before his great awakening.

Thus, he instead focused on practising mindfulness while eating, a practice he recommended to both monastics and laypersons. According to Analayo, this practice connects the second and third satipatthanas (foundations of mindfulness), that of mindfulness of hedonic tones (vedana) and mindfulness of the mind (citta) respectively. This allows one to understand how sensual craving arises out of worldly pleasant feelings, and gain insight into the very nature of sensuality (and thus lead to its cessation)4.However, the Buddha did end up recommending that monastics not eat anything after noon. This practice could be considered a kind of intermittent fasting, which restricts eating to a specific time period.

Long ago, there was a buddha named Dipamkara, or Lamp-Lighter. This was the meaning of his name. but fools don’t understand the metaphors of the Ta-thagata. Persisting in delusions and clinging to the tangible, they light lamps of vegetable oil and think that by illuminating the interiors of buildings, they’re following the Buddha’s teaching. How foolish! The light released by a buddha from the urna between his brows can illuminate countless worlds. An oil lamp is no help. Or do you think otherwise?

Practising all six periods of the day and night means constantly cultivating enlightenment among the six senses and persevering in every form of awareness. Never relaxing mindfulness over the six senses is what’s meant by all six periods.

As for circumambulations around stupas, the stupa is your body and mind. When your awareness circles your body and mind without stopping, this is called circumambulation around a stupa. The sages of long ago followed this path to nirvana, but people today don’t understand what this means. Instead of look-ing inside they insist on looking outside. They use their material bodies to walk around material stupas. And they keep at it (circumambulating) day and night, wearing themselves out in vain and coming no closer to their real self.

The same holds true for observing a fast. It’s useless unless you understand what this really means. To fast means to regulate, to regulate your body and mind

so that they’re not distracted or disturbed. And to ob-serve means to uphold, to uphold the rules of disci-pline according to the Dharma. Fasting means guard-ing against the six attractions on the outside and the three poisons on the inside, and striving through con-templation to purify your body and mind.

To the practitioner who practices fasting, there are five kinds of food. First, there’s delight in the Dharma. This is the delight that comes from acting in accor-dance with the Dharma. The second is harmony in meditation. This is the harmony of body and mind that comes from seeing through subject and object. The third is invocation, the invocation of buddhas with both your mouth and your mind. The fourth is resolu-tion, the resolution to pursue virtue whether walking, standing, sitting or lying down. And the fifth is libera-tion, the liberation of your mind from worldly contami-nation. These are the five foods of fasting. Unless a person eats these five pure foods, he’s wrong to think he’s fasting.

Also, for some time, you have stopped eating the food of delusion, but thereafter touch it again, you break your fast. And once you break it, you reap no blessing from it. The world is full of deluded people who don’t see this. They indulge their body and mind in all manner of evil. They give free rein to their pas-sions and have no shame. And when they stop eating ordinary food, they call it fasting. How absurd!

by Bodhidharma - 菩提达摩《破相论》

Nevertheless, different forms of fasting are practised in different Buddhist traditions, and regardless of the traditions, they are all deeply connected to The Four Noble Truths5 and the Eightfold Path6. “How so?”, one may ask. Perhaps, the excerpt below from Breakthrough Sermon can help shed some light, using the physical act of stupa circumambulation to explain the lesser known (and understood) approach to fasting.

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On 9-10 November 2019, the Singapore Buddhist Free Clinic (SBFC) presented the highly anticipated Yue Opera, Guan Shi Yin – Avalokiteshvara Bodhisattva, as part of its Golden Jubilee celebrations and fundraising for its new clinic in Tampines. Held at the Esplanade, this opera is an original work created by Zhoushan scriptwriters and performed by the Xiaobaihua Yue Opera Troupe from Zhoushan, Zhejiang Zhoushan Art Theatre, China. The performance ran for two days with the 2000 seat tickets being sold out as soon as it was on sale. Led by Hu Zhigang, the performing team comprised over 70 staff members, including performers, support crew and publicists.

OBJECTING TO MARRIAGESet in ancient China, the opening

SBFC Golden Jubilee Celebration & Yue Opera Charity Show

COVER STORY

AVALOKITESHVARA BODHISATTVA

scene saw the two princesses (Miao Yin and Miao Yuan) sharing their displeasure of how their sister (Princess Miao Shan) had been showered with more love and care than them, by their father, King Miao Zhuang. On the other hand, the compassionate Miao Shan, who spents most of her time reading scriptures and learning about the Dharma loves them dearly, and even thought that they would help her persuade their father to put a stop to the battles he waged in attempts to gain more land, power and control. Unbeknown to her, they had plans to make her lose favour, and thus, when she told her father her birthday wish of peace for all, they betrayed her and accused her of calling her father a greedy and cruel person. Upon hearing this, he flew into a rage and kept her in isolation, and suggested for her to get married. When she refused, he drove her out of the palace into a temple, hoping that depriving her of royal luxury would create hardship for her, and make her change her mind.

ENTERING THE DHARMA DOORAt the temple, she enjoyed the simplicity of life and did all the chores ungrudgingly, which worried the Abbot as she was aware of what King Miao Zhuang wanted – Miao Shan to return to the palace. Thus, she set an impossible task for Miao Shan to achieve; to fill to two leaky buckets with water or to return to the palace. However, Miao Shan was adamant, and lo and behold, the Emperor continued to force her to return to the palace and fulfill the arranged

marriage with General Wei Tuo. Miao Shan expressed her desire to remain in the temple to pursue and practise the Dharma, and wanted nothing to do with mundane marriage and palace life.

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Photo credit: Singapore Buddhist Free Clinic

SACRIFICING SELF TO SAVE THE SANGHA

Hurt, and feeling challenged by his disobedient daughter, he decided to use force to make her accede to his demand. He sent military troops to burn down the temple, and take the Sangha as hostage in an effort to emotionally blackmail Miao Shan. Tormented by her father’s cruel ways, and feeling remorseful for the harm she caused to the temple and the Sangha, she took her own life hoping that with her death, all the violence inflicted upon the Sangha and the temple would end.

EMPATHISING WITH ALL SENTIENT BEINGS

After Miao Shan’s death, Yanluo, The King of Hell received instructions from the Buddha to receive Miao Shan, and at the same time arrange for her to tour the Hell realm. Witnessing the endless pain and torment, and hearing the haunting cries of the suffering deceased, her initial shock, fear and grief turned into boundless compassion and aspiration in wanting to help all sentient beings.

ATTAINING COMPLETE REALISATIONWith her sincere and whole-hearted aspiration and motivation in wanting to help liberate all sentient beings, the Buddha arranged for her to return to life to practise and propagate the Dharma. Through years of practise

Yue Opera, is known to be the second most popular style of Chinese opera after the world-renowned Peking Opera, and is no simple feat with close to 360 opera genres in China. Also, characterised by all-female troupes, Yue Opera is also perhaps regarded as more modern, with its fresh artistic direction, graceful footwork and more lively

singing, as compared to the other forms of opera that rely mostly on traditional acrobatics, martial arts or dancing. Complementing this is the use of more natural make-up, softer costume textures and usage of cleaner and simpler colour blocks – culminating in a more elegant and contemporary theatrical feel.

Behind-the-Scenes

and the obstacles she endured, she became a bodhisattva (Guan Shi Yin). Meanwhile, her father had lost his crown, power and wealth and wanted to seek blessings and help from the famous bodhisattva without knowledge of whom she actually was. Upon meeting, her father and two sisters expressed their regrets and misgivings, and Guan Shi Yin without hesitation, forgave them. This full circle of family ties mended and Guan Shi Yin attaining complete realisation concluded the entire performance with a closure of compassion and repentance. Lastly, it reminds us of the impermanent nature of things in life; the poisons of the ego; ignorance and grasping; the suffering beyond the human realm; and at the same time, presents the hope of complete realisation for all.

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DHARMA TEACHING BY PALCHEN RINPOCHE – PEMA RINCHEN –

Special

On 19-21 September 2019, the 10th Kagyu Monlam1, organised by Kagyu Monlam Singapore (supported by Buddhist Life Mission (Singapore), Benchen Karma Cheoling Singapore, Zurmang Kagyu Buddhist Centre and Gangkar Samdup Buddhist Association) was held at the Singapore Federation Clan Association. The Presiding Master was Palchen (Ba Jin) Rinpoche. After this 3-day grand puja, Palchen Rinpoche also accepted an interview with For You Information, on the theme of “forming goodwill and affinity with others”.

FRAGRANCE CLINGSTO THE HAND THAT GIFTS ROSES

Right at the beginning, he used the proverb “Fragrance clings to the hand that gifts roses.” He followed by explaining how when one gifts someone else a rose, the fragrance of the rose leaves an imprint on the gifting hand. This act not only benefits others, but indirectly creates a positive impact on self too, especially so if done with altruism. And this is the key to forming good affinities with others – for the purpose of benefitting all sentient beings. This is the core and key element of compassion, and Rinpoche further explained that since Buddhism speaks of compassion, we must be mindful in what we do with our body, speech and mind, and always have consideration for others.

Forming Goodwill and AffinityBuddhism also talks about cause and effect, and reincarnation, the Buddha said in Brahma Net Sutra (Bhramajala Sutra), “All men are my father; all women are my mother, and I am born from all. Therefore, all beings in the six realms are my parents." So, from beginning-less time, all sentient beings have been one’s own parents. Therefore, every Buddhist should benefit all sentient beings through the forming of good and positive affinity with others (with goodwill), so that the world becomes a pure land of peace without any conflict. In life, a smile, a good thought, a good deed, and even being steadfast in learning from others are all different ways to form goodwill and affinity. As a Buddhist, every time you give alms or offering; every time you dedicate your merits; every time you give rise to Bodhicitta; and every time you uphold The Five Precepts and The Ten Good Deeds; is an opportunity and also a skilful way to build goodwill and affinity. To make this even more complete, one can plant the Buddha Dharma seed with those with affinity, by sharing Buddhist teachings and concepts such as The Triple Gems, cause-and-effect, the benefits of making aspirations, and leading them with knowledge and wisdom.

Making Life More Complete with the Buddha DharmaRinpoche also said that Singapore is a treasure land – peaceful, inclusive and prosperous, with most people living here able to experience various forms of stability. He hopes that the disciples in Singapore can better promote the Dharma, and one of the ways through which they can try to do so is to connect the Dharma with the present science and philosophy, so that everyday mundane living can be enriched by spiritual nourishment to make life even more complete, beyond the material sense.

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Approach Everything with EaseIn relation to modern pace of life and its demands as well as spiritual aspirations, Rinpoche shared his personal perspective: whether it is work or life, even spiritual practice or meditation, he emphasised that one should not be too nervous, anxious or eager to seek success. One should always be relaxed or be in a state without tension – this is crucial as only when one is at ease, in balance and without feeling pressure, one is able to experience one’s true nature – the Buddha nature.

Information and Photo Credits: Gong Ya Monastery and Kagyu Monlam Singapore http://www.gongyasi.org and https://www.kagyumonlam.com.sg

Sonam Zangpo Palchen Rinpoche was born in Nangchen, Qinghai. He is recognised by Jamgon Tai Situ Rinpoche as the reincarnation of Sonam Zangpo Rinpoche. The previous Sonam Zangpo Rinpoche was the Lama of late Kyabje Drubwang Sangye Tenzin Rinpoche, who had spent his life in retreat.

Since young, the present Palchen Rinpoche followed Sangye Tenzin Rinpoche to Gongya Monastery2 (Gong Ya Si), where he received many precious empowerments, scriptural transmissions and oral instructions. Later, Jamgon Tai Situ Rinpoche bestowed him with the Bodhisattva vow and the Three Levels of Ordination. After which, Palchen Rinpoche entered a three-year retreat at Sangye Tenzin Rinpoche's retreat centre, where he practised with great diligence the Profound Naro Chodruk and the generation and completion stages. Jamgon Kontrul Rinpoche also transmitted him with the Pointing-Out instructions of the Mahamudra. Before Sangye Tenzin Rinpoche passed into Nirvana, he entrusted Palchen Rinpoche with all his responsibilities. In his own words, "Palchen is my representative and he is of great benefit to Dharma teachings. Thus, the Chogyur Lingpa's prophecy will be fulfilled along with the wishes of myself ".

1Monlam – The Path of AspirationThe Tibetan word, “Mon-lam” can be translated “Path of Aspiration”. Many aspiration prayers are recited during the Kagyu Monlam. The main prayer is what is known as the “King of Aspiration

Prayers” or “Samantabhadra Wishing Prayer”. It is part of a large collection of the words of the Buddha preserved in the Kanjur.

The King of Aspiration Prayers centers around the supremely altruistic wish that we attain enlightenment in order to lead all beings to enlightenment. When everyone gathered at the Kagyu Monlam recites the prayer, its power is increased a hundred thousand or more times. This contributes to the well-being and spiritual development of all sentient beings and helps them reach enlightenment.

2Gong Ya Si – Grand Prayer Puja and Reconstruction of Dharma Hall The Grand Prayer Puja for World Peace would be held during 19-25 November 2019. This year, Palchen (Ba Jin) Rinpoche made the aspiration to make 10,000 Statues of Marpa (18cm in height) and offer them to all the attending Sangha members. The translator Marpa is an important lineage holder of the Kagyu lineage in Tibetan Buddhism. During this year’s Puja, similar to the previous years’, offerings of meals to Sangha members, lamp offering, obstacle-clearing puja and puja for the deceased would be made. Also, Gongya Monastery continues its efforts in rebuilding its Dharma, and more information is available at its website.

Let Clarity EmergeLastly, Rinpoche used the imagery of a cup of water clouded with sediments and impurities, when the water is constantly stirred or disturbed, it will remain murky. But if you allow the water to settle, over time, little by little, the sediments and impurities will settle to the bottom and the water will soon be clear. Similarly, when your mind is constantly in tension, you will never be able to see your true nature, but once, but once it is quiet, there emerges the self, like the clear water.

Love. Compassion. Rejoicing. Equanimity.

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DHARMA PROPAGATION IN THE ERA OF ARTIFICIAL INTELLIGENCE- BY WONG HAN JUAN AND PEMA RINCHEN –

FORUM

The 5th World Buddhist Kulapati Forum was held on 8-10 November 2019 at A‘Famosa Resort, Malacca, Malaysia. Themed "Dharma Propagation in the Era of Artificial Intelligence (AI)", it attracted 500 attendees from all over the world, comprising Buddhists, members of the Sangha and public. The organiser, Malaysia Buddhist Kulapati Association invited 22 Venerable Masters, experts and scholars from both home and abroad to participate in lectures and discussions on various topics, such as organisational management and sustainable management, and to Dharma propagation, outreach and education. These also included technology and innovation, culture, arts and youth, as well as charity and social justice.

Technological Evolution and the Buddha DharmaIn today’s technologically driven world, the advent of artificial intelligence being part and parcel of life is not only undeniably important but unstoppable impacting many aspects of our lives. A double-edged sword, this modernity has changed the lifestyle of people who have evolved to become global citizens, like it or not, with influences coming from all directions in unprecedented speed and seemingly borderless territories – be it good or bad. In particular, these technological advances coupled with other evolving societal norms and circumstances have caused the values of modern young people to change as well, and many are fearful that the young may not only enjoy the benefits of technology but also succumb to the stressors of the fast-paced lifestyle, increased time on social media, reduced time spent in nature and the outdoors, and even perhaps interacting with people face-to-face.

Thus, it is unsurprising and inevitable that one of the pressing issues for the Buddhist community on hand is, “How can the promotion and education of

5th WORLD BUDDHIST KULAPATI FORUM

the Dharma be adjusted to meet the needs of modern people?”

Encouraging Humanistic Education At the "Dharma Propagation and Education" session, Venerable Dr. Pornchai Palawadhammo from Thailand pointed out that although artificial intelligence affects our way of life, the true meaning of Dharma will never change. Young people are the pillars of society. And increasingly, many are becoming addicted to the virtual world of social media platforms through readily available and accessible modes such as mobile phones. Although this trend is worrying, we are better off using artificial intelligence to repackage the Dharma and make Dharma more attractive than resist this trend. Venerable also showed two animation videos depicting the heaven and hell realms taught in the Dharma. The animation is a good example of how modern production techniques, music arrangement and screenplay can be combined with the Buddha Dharma – the adoption of innovative ways to promote Buddhism alongside the evolution of the times.

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Dr. Wong Sien Biang, the First Vice-President of the Pahang Buddhist Association (彭亨佛教会) in Malaysia, used the case study of Mentakab Sunday Dharma Class to propose a new way for Dharma class to be a channel for learning and practising. According to Dr. Wong's research and analysis, the number of teachers and students

in the Mentakab Dharma Class is not only stable but also reached a self-sustaining momentum. Many young people have long-term classes there, and these students have performed well, and upon entry to college, they continue to participate in the Buddhist Society.

In addition, the teachers also have a sense of mission in the education of Buddhism, are actively engaged and selfless. These Dharma classes adopt the concept of deep learning to build a community of learners, with an emphasis in not just rigor in Dharma knowledge but focus on achieving humanistic literacy through; reading, application of knowledge and skills learnt, understanding the real needs of people, and promotion of public and social good. Dr. Wong believes that only through the improvement of humanistic literacy can social progress be made.

Promoting People-Oriented TeachingThen, in a similar stand concerning education, at the "Culture, Arts and Youth" form, Dr. Kwong Djee Chan, a medical educator from Australia, proposed that under the challenge of the continued decline of the Buddhist faith population, youth education is undoubtedly an important key to the future development of Buddhism. Dr. Kwong has decades of experience in Dharma propagation,

and in the recent years, he has promoted the Contemplative Pedagogy in the Australian Medical School, developed the MaRIS teaching model, and focused on this people-oriented teaching method, hoping to provide a mirror for Dharma propagation for the youth. MaRIS contains the following elements:1. M=Mindfulness;2. aR=Affective Reflection; 3. I=Impactive Experience;4. S=Supportive Learning Environment.

He explained that this set of teaching methods is deeply inspired and influenced by the Dharma. The goal is to develop a strong teacher-student relationship (TSR) and so as to let them gain the most out of their learning. He also suggested that in this generation where artificial intelligence co-exists, we need to pay more attention to the needs of humanity, and potential

of humanistic Buddhism.

Making Aspects of Buddhism Part of Everyday Life

Indian Bollywood actor and director, Dr. Gagan Malik changed his life after he starred in the Sri Lankan film, The Buddha. He not only became a Buddhist, but also actively promotes the Dharma since then. In this forum, he shared his personal spiritual journey, highlighting how power of the media cannot be ignored. In particular, movies though seen as a common and popular form of entertainment, possesses an inherent potential to exert a great influence and outreach. We can promote the Dharma through film, so that more people can be nourished by the Dharma. He also mentioned that young people love to play computer games, and it is a trend that cannot be avoided. Instead of stopping them, it will be better to develop educational games and schools can cultivate students' compassion, respect for equality and good values through extracurricular activities.

He disclosed his upcoming plan to produce a film based on Ashoka, and to tell the story of how Ashoka, as a Buddhist advocated the Dharma in the interest of all sentient beings. He concluded, “As long as you have a beautiful heart, everything will be beautiful.”

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The Danger in Attachment to One’s BeautyIn ancient times as well as at present, women in all stations of life have used various means to enhance their beauty and to hide the signs of advancing age. This, however, is just a futile attempt to pretend that the body is not growing old, to keep it from showing outwardly that it is actually falling apart. But if, instead of creams and lotions, wisdom is applied to the aging process, it can deepen our understanding of impermanence on all levels.

Ambapali was a wealthy and beautiful courtesan during the time of the Buddha. Before she heard the Buddha preach, her main concern had been to cultivate and maintain her renowned beauty. With the Buddha’s guidance, she was able to face the inevitability of aging and the loss of her beauty and to comprehend the suffering of old age. Her verses can also stimulate our own understanding:

My eyes were shining, very brilliant like jewels, very black and long. Overwhelmed by old age, they do not look beautiful. Not otherwise is the utterance of the speaker of truth…

Formerly my hands looked beautiful, possessing delicate signet rings, decorated with gold. Because of old age they are like onions and radishes. Not otherwise is the utterance of the speaker of the truth…

Formerly my body looked beautiful, like a well-polished sheet of gold. (Now) it is covered with very fine wrinkles. Not otherwise is the utterance of the speaker of the truth…

Such was this body. (Now) it is decrepit, the abode of many pains, an old house with its plaster fallen off. Not otherwise is the utterance of the speaker of the truth.

(vv. 257, 264, 266, 270)

Ambapali sees how all the body’s charms give way to ugliness and pain as the aging process takes its toll, as the Buddha teaches it must. All physical beauty, no matter how perfect it might seem at one youthful moment, is utterly impermanent. Even at its peak, the brilliance of the eyes

Poetry

THE TEACHINGS OF THE POEMS– SUSAN ELBAUM JOOTLA –

INSPIRATION FROM ENLIGHTENED NUNS

is already, if invisibly, starting to grow dim; the firmness of limbs is withering; the smoothness of skin is wrinkling. Impermanence and de- cay, Ambapali reminds us, is the nature of all bodies and of everything else in the universe as well.

Khema, the queen of King Bimbisara, was another woman who had been enthralled with her own beauty prior to meeting the Buddha. But Khema had made a vow before one of the earlier Buddhas to become great in wisdom under the Buddha Gotama. During the dispensations of several of the intervening Buddhas, she had parks made which she donated to each Buddha and his Sangha.

But in her final lifetime Khema strongly resisted going to see the Buddha Gotama. Perhaps her “Mara forces” were making a last effort to keep her in samsara. They were, however, doomed to fail since by the force of her merits this was to be her final existence. King Bimbisara almost had to trick her into going to the Buddha because Queen Khema was so attached to her looks and was afraid that this would provoke the Buddha’s disapproval. If we ever find ourselves resisting the Dhamma, we can use Khema’s example to remind ourselves of the temporary nature of this mental state. Then we will not take it as a major personal fault. Mind’s old habits are not pure, so at times it is bound to struggle against the process of purification.

But the Buddha knew how to tame Khema’s vanity and conceit. He created the vivid image of a woman even more attractive than she was. When she came into his presence, Khema saw this other lady fanning the Buddha. Then, before the queen’s very eyes, the Buddha made the beautiful image grow older and older until she was just a decaying bag of bones. Seeing this, first Khema realised that her own beauty was not unmatched. This broke her pride. Second and more importantly, she understood that she herself would likewise have to grow old and decrepit.

The Buddha next spoke a verse and Khema became a stream-enterer. Then in rapid succession, she went through all the stages of enlightenment to attain Arahatship on the spot. Thereupon, the Buddha told King Bimbisara that she would either have to ordain or to pass away, and the king, unable to bear the

thought of losing her so soon, gave her permission to ordain. So, already an arahant, she was ordained — one of the very rare cases of a human being who had achieved Arahatship before entering the Sangha. Khema had clearly built up truly unique paramis by giving great gifts to earlier Buddhas and by learning their teachings thoroughly.

This story is related in the Commentary to the Dhammapada, translated as Buddhist Legends by E. W. Burlingame, published by the Pali Text Society.

Here again, we see the great importance of creating in the present, strong good kamma based on wisdom, even if we do not attain any of the paths or fruits in this lifetime. The more good deeds accompanied by wisdom that we do now, the easier will it be when the time actually comes for us to reach the goal. Meditation is, of course, the most valuable of such deeds.

In the Therigatha, Khema’s poem takes the form of a conversation with Mara, the being who controls and symbolises the forces of evil. Mara praised her beauty, and her reply shows how totally her view of herself and of life had changed now that she fully understood the true nature of things:

Through this body vile, foul seat of disease and corruption, Loathing I feel, and oppression. Cravings of lust are uprooted. Lusts of the body and mind cut like daggers and javelins.

“We of the 20th century who are seeking to attain liberation will find ourselves deeply grateful to these fully awakened Buddhist nuns of for their profound assistance in illuminating the Dhamma for us in their own personal ways.”

- Susan Elbaum Jootla

Illustration Credit: Foreword by Susan Elbaum Jootla in Inspiration from Enlightened Nuns

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Speak not to me of delighting in any sensuous pleasure!All such vanities cannot delight me anymore.

(p. 83)

Then, she identifies Mara with those who believe that mere ritual observances will lead to mental purification. Khema states that such people, who worship fire or the constellations, etc., are ignorant of reality and cannot eliminate their defiling tendencies through such practices. This is why the belief that rites and rituals can bring about liberation has to be eliminated to attain even the stage of stream-entry.

Khema concludes her verses with an exclamation of deep gratitude to the Buddha, the supreme among men. Her last line is a resounding “lion’s roar”:

(I am) utterly free from all sorrow, A doer of the Buddha’s teachings.

(pp. 3-4)

Khema had “done”, i.e., put into practice, the message of all the Buddhas, and this had taken her beyond the realms of suffering.

Kamma and Its FruitsLet us look at a poem in which a bhikkhuni describes in detail a few of her previous lives and shows her questioner how she comprehended the law of kammic cause and effect working out behind her present-life experiences.

Isidasi had built up many good paramis long ago during the times of former Buddhas. But some seven lifetimes back, when she was a young man, she had committed adultery. After passing away from that existence Isidasi had to suffer the results of this immoral action:

Therefrom deceasing, long I ripened in Avici hell And then found rebirth in the body of an ape.

Scarce seven days I lived before the great Dog-ape, the monkey’s chief, castrated me. Such was the fruit of my lasciviousness.

Therefrom deceasing in the woods of Sindh, Born the offspring of a one-eyed goatAnd lame, twelve years a gelding, gnawn by worms.

Unfit, I carried children on my back.Such was the fruit of my lasciviousness.

(p. 157)

The next time she was born a calf and

was again castrated, and as a bullock pulled a plow anda cart. Then, as the worst of that evil kamma’s results had already ripened, Isidasi returned to the human realm. But it was still an uncertain kind of birth as she was the hermaphroditic child of a slave. That life too did not last long. Next, she was the daughter of a man oppressed by debts. One of her father’s creditors took her in lieu of payment. She became the wife of that merchant’s son, but she “brought discord and enmity within that house”.

In her final lifetime, no matter how hard she tried, no home she was sent to as a bride would keep her more than a brief while. Several times, her virtuous father had her married to appropriate suitors. She tried to be the perfect wife, but each time she was thrown out. This inability to remain with a husband created an opportunity for her to break through the cycle of results. After her third marriage disintegrated, she decided to enter the Sangha. All her mental defilements were eliminated by meditation, insight into the Four Noble Truths matured, and Isidasi became an arahant.

She also developed the ability to see her past lives and thus saw how this whole causal chain of unwholesome deeds committed long ago brought their results in her successive existences:

Fruit of my kamma was it thus that they In this last life have slighted me even though I waited on them as their humble slave.“Enough! Of all that now have I made an end.”

(p. 163)

The last line of her poem puts the past, rebirth and all its sufferings, completely behind with a “lion’s roar”: “Enough! Of all that now have I made an end.”

In Isidasi’s tale we have several instructive illustrations of the inex- orable workings of the law of kamma. The suffering she had to undergo because of sexual misconduct lasted through seven difficult lives. But the seeds of wisdom had also been sown and when the force of the bad kamma was used up, the powerful paramis she had created earlier bore their fruit. Hence, Isidasi was able to become a bhikkhuni, purify her mind perfectly, and so eliminate all possible causes of future suffering.

The beginning, the middle, and the ending of every life are always due to causes and conditions.

We have now come full circle with these stories of the theris and have returned to the theme of impersonal causes

and effects working themselves out, without any lasting being committing deeds or experiencing results. The infinite sequence of lifetimes steeped in ignorance and suffering is repeated over and over until accumulated paramis and present wisdom, aided by other factors, become sufficiently strong to enable one to see through the craving which has perpetually propelled the succession of aggregates. Through this process these bhikkhunis clearly perceived that their attachments and aversions were the source of all their suffering. Because of this insight, they were able to dissolve the knots of old delusion-based conditioning.

With their completed understanding of suffering, the First Noble Truth, and the abandoning of craving, the Second Noble Truth, their practice of the Noble Eightfold Path, the Fourth Noble Truth, was perfected. They attained the cessation of suffering, the Third Noble Truth, in that very lifetime, and were never reborn again.

The poems of these enlightened nuns, telling how they came to meet the Buddha, how they had built up wisdom and other meritorious kamma over many previous lives, how they understood the Buddha’s teachings, and how they attained Arahatship, offer us inspiration and guidance. They can help us present-day Buddhists to practice Vipassana meditation and to gain insight into suffering and its causes. Then we too will be able to give up all craving by developing wisdom. We can use the messages of the theris to assist us in putting an end to our own suffering.

Grateful for their assistance, may we all follow in the footsteps of these great nuns, true daughters of the Buddha. May our minds be perfect in wisdom, perfectly pure, and utterly free from all possibility of future suffering.

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64

THE NEW FRONTIER FOR BUDDHIST TOURISM? (PART 2)- DR. KALINGA SENEVIRATNE -

Travel

SIKKIM

He also pointed out, “Why the Dalai Lama says we are the true Nalanda tradition is because the entire teachings of the Buddha has been preserved in Tibet,” is because much of the authentic Buddhist texts have been preserved in Tibetan and the 108 volumes of it is available at the NIT. In addition, NIT has started a degree program in Buddhist Studies as well as another five-year medical degree programme in ‘Sowarigpa’ – Tibetan Science of Healing.

At the same time, the Indian government is showing clear signs of assisting the Buddhists of Sikkim to preserve its Buddhist heritage and display it to the world. When I visited the former Royal Palace on top of a hill in Gangtok, its colourful monastery and adjoining buildings are being renovated. Devotees were attending an early morning puja with young lamas chanting from texts accompanied by temple music.

Tashi Densapa, Director, Namgyal Institute of Tibetology (NIT), explained in the interview that NIT has an extensive library of ancient Tibetan Buddhist texts, and it is the one out of the only three such institutes in the world and it is financially supported by the government. The NIT came into being when the Dalai Lama visited India for the Buddha Jayanthi in 1956 and met then-Indian Prime Minister Jawaharlal Nehru. According to Tashi, it was agreed at that point to establish this institute and library to safeguard ancient Tibetan Buddhist texts.

Namgyal Institute of Tibetology (NIT)

Young lamas waiting to greet Chief Minister at Phodong Monastery

Government-funded guest house ready to be opened by the Chief Minister

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65For You Information 佛友资讯

At Phodong Monastery, which is about a two-hour drive north of Gangtok through winding scenic roads dotted with waterfalls and old bridges on the way, I attended an opening ceremony of a newly built guest house, which was declared open by the Chief Minister. A kilometre up the hill was Labrang Monastery whose colourful wall paintings were being retouched, while little lamas were playing football in the courtyard. This monastery belongs to the Nyingmapa sect of Tibetan Buddhism, the same as that of Pemayangste Monastery in west Sikkim.

Pemayangste Monastery is one of the premier institutions of Sikkim Buddhism from where you could see on an adjoining mountain top ruins of an ancient palace of a Buddhist King. The monastery itself runs a school, a cooperative and many other community services. Its Abbot Venerable Yapo told me he badly needs the support of the international community to expand these services to empower the Buddhist community.

Over an hour’s drive from there is ‘Buddha Park’, a space adorned with a towering 42-metre high Buddha statue made with 60 tonnes of copper and 3.5 kilograms of gold. Surrounded by the Himalayan ranges, the complex that revolves around the enormous Buddha statue designed by a master sculpture from Bhutan, creates a serene atmosphere. The complex incorporates both Mahayana and Theravada elements with relics enshrined there, with origins from Sri Lanka, Thailand, Laos, Cambodia, Vietnam. Japan and South Korea. Inside the shrine room under the Buddha statue is a spiral stairway with

paintings depicting the Buddha’s life story in Theravada style temple paintings, while at the entrance you are greeted with colourful Tibetan style paintings.

Situated adjacent to Rabong Gompa, a centuries old place of pilgrimage, and opened in 2013 by the Dalai Lama, ‘Buddha Park’ is intended to be a major stop in the ‘Himalayan Buddhist Circuit’ and there are many hotels surrounding the complex including one built by the complex itself.

Sikkim is an attractive travel destination for the adventurous, however, its roads can be a bit treacherous especially during the rainy season after heavy downpours. Yet with its stunning scenery in the mountain ranges of the Himalayas through winding roads and passes, with rivers, waterfalls and many colourful Buddhist monasteries on the way, it’s certainly worth a visit.

Foreign visitors are required to obtain a special permit to enter Sikkim. It can be obtained at the borders of Sikkim State from the State Tourism Authorities. Because of its proximity to Tibet, some areas of northern Sikkim are not accessible to foreigners, and these are also areas where many Indian military bases are located.

An airport is being built near Gangtok. Thus, to travel to Sikkim, you need to fly from Kolkata to Bagdogra – an hour’s flight – and take taxi from there to Gangtok – between four to six hours of travel, through a scenic mountain route bordered by a river for most of the way.

Scenic waterfall by the road in northern Sikkim

Architecture at the Royal Monastery

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66

MANTRAS AND MODERNITY (PART 1)

MUSIC

RESONATING WITH SACRED SOUNDS

If one were to search or google the words "Buddhist Music", you are likely to find this definition, 'Buddhist music is music created for or inspired by Buddhism and part of Buddhist art'. It is difficult to nail down when the relationship between Buddhism and music started because the elements in music such as sounds, dynamics (loudness and softness), tonality and pitch is inherently present in words, mantra and sutra when they are spoken, recited, chanted or sung, be it naturally occurring or constructed. Throughout history, different religions have used music as part of their religious ritual, practice and even propagation and performance – they are all considered religious music. While some religions have very clearly defined religious music genre such as gospel, Buddhist Music however remains very largely diverse due to the different traditions and also cultural influences.

During the time of the Maurya Dynasty (317-180 B.C.E.) in India, the powerful King Asoka was a strong advocate for Buddhism and spared no efforts in preserving Buddhism and spreading its teachings. Thus, this period saw tremendous developments in the field of Buddhist Music such as the inclusion of copper gongs, conch horns, drums, flutes and harps in Buddhist ceremonial music. Then, as it spread to Tibet, 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 there is even a section of the Sangha that focuses on this Buddhist music and art form called the Leva Musicians, “Gods of Fragrance and Music”.

Then, when Buddhism was introduced from India into China, the primary focus was to translate the scriptures, and the teaching of Buddhist hymns in Sanskrit took a backseat due to the large difference in the two languages. Then, in the absence of traditional hymns, 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.). And at the mention of this, we are reminded of the legend of Prince Cao Zhi, who was one day passing through the town of Yushan, Shandong Province, China where he heard a song in Sanskrit (apparently emanating from the sky). Touched and inspired by the song’s wondrous melody, he memorised it and wrote The Yushan Fanbei, the first Buddhist Hymn in Chinese style, penning the first musical note in the development of Chinese Buddhist Music.

Today, Buddhist Music has become increasingly popular, especially in Buddhist communities, and amongst the youths. So, what exactly make up Buddhist Music and can we truly define the aspects of it? For You Information took the opportunity to find out from Imee Ooi, a renowned Dharma musician

and vocalist her perspectives on Buddhist Music during her recent trip to Singapore, while in preparation for her upcoming concert, in 20201. 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.

What is Buddhist music to you? To me, Buddhist music is anything connected to the Dharma, such as texts, messages and teachings that spread Buddhism. But if you look deeper into it, it’s not just the “content”. For example, when people listen to gospel music, it’s not just about the Gospel (the Christian message) itself that is being articulated, it is also about how it is being sung with unique expressions that help establish this religious music as a genre on its own. These include the composition, stylistics, vocals, musicality etc. that are distinct and easily recognised, even if you do not have any knowledge of the lyrics or content. [Do check out 2020 January Issue for the continuation of this interview and more details of the Prajna Paramita – Heart Sutra Concert.]

Photo Credit: Imee Ooi1 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.

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

— Mahavairocana Sutra

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