Youth Camp Application Form

Dear all,

If you want to download the Application Form for the camp, please follow this link.

with metta,
Bro. weihan

Sorry for uploading this so late... See ya at the camp...

Who is 'The Time Traveller's Wife'?

by Shen Shi'an, The Buddhist Channel, Sep 2, 2009

Dharma Inspired Movie Review: www.thetimetravelerswifemovie.com

Singapore -- Adapted from the bestseller, ‘The Time Traveller’s Wife’ tells of a man’s peculiar condition, of being involuntarily subject to fading away, only to manifest in another time and place. It is suspected to be a medical anomaly, though Buddhism would see it essentially as karmic.

Time-travel is impossible though – as it would mess up the workings of cause and effect, with some effects becoming causes instead. Irreconcilable temporal paradoxes aside, the romantic story is really a wonderful skilful means for relaying important messages on life, love and loss. With Brad Pitt as the executive producer, who was involved in the making of ‘The Curious Case of Benjamin Button’, the story bears some similar themes on the passage of time.

When Henry time-travels, he always leaves and arrives naked. Nope, clothes and possessions cannot be brought along. This is reminiscent of how we come and depart from life itself – though when reborn, even one’s body cannot be brought along! The only baggage possible is one’s immaterial karma. Every time Henry re-manifests, he finds himself disoriented. Sounds like rebirth again, with a difference being his ready recollection of his ‘past lives’, which allows him to more readily increase in wisdom. Despite Henry’s repeated attempts to change the course of key unfortunate events in his past, he is unable to do so, which reminds us of how we cannot change our past; only our perception of it.

Being forced to live a new life every time he time-travels, Henry is able to visit many ‘random’ places and times, yet unable to find refuge anywhere. However, he is able to more or less will himself to visit a particular girl time and again, probably due to strong karmic affinity with her. Clare becomes his only anchor amidst the instability of it all. Her love became his refuge. For us Buddhists, the Dharma would be our true refuge, which is the unchanging truth and path that leads us to the transcendence of life and death. Sadly, even worldly love changes in time, which is what makes it worldly… though it can change to be purer, to be ever more spiritual love too.

Like Henry, we too travel back and forth in time. Yes, of course we travel forwards to the future. How do we travel backwards to the past then? By recollection of the past, by reconciling past regrets with remorse and remedial action. What else can we do? In a sense, Henry was stuck in the past too, as he still instinctively tries to alter its course many times. Of course, for the story to progress, he does get to change some minor events. It’s interesting how he sometimes re-manifests in a same place during a different time, as if forgetting the past when he was there… before feeling some deja vu. Sounds like how some recall past lives?

How do you love someone who is absent half or more of the time? How do you care for someone who comes and goes unexpectedly? Clare realises that her love doesn’t have to fade away just because Henry does. She also learns that love does not need to have and to hold always. The story brings the meaning of long-distance relationship to another dimension! The truth is, due to the practical demands and karmic unpredictability of life and death, we too are often unwittingly absent friends and lovers, also liable to ‘depart’ suddenly. Indeed, we can only love in the moment – in this moment; not in any other moment in the past or future. ‘Now’ is all we have. Even when Henry returns to the past, he has no choice but to live in the ‘now’ then.

At some point, Clare becomes frustrated with the cycle of waiting for Henry’s occasional returns, after which she would have to fret his disappearance into thin air. Henry himself said that he never wanted anything he could not stand losing… till he met her. However, all worldly love is mortal, with or without his unique condition. Is love futile then? Not al all. As Stonepeace put it, ‘Because everything changes from moment to moment, we should treasure everything in this moment. Because everything changes from moment to moment, we should not be attached to anything in this moment.’

Love that treasures the beloved despite changes, that is not clingy, must the the truest of love. In the case of Henry and Clare’s extraordinary relationship, it is much less conditional than ordinary love – because it is literally less physical and more ‘timeless’ – for in the heat of passion, Henry can vanish, and when he reappears, he is always younger or older! Then again, if the beloved changes too drastically, beyond recognition, who would the beloved really be? Wouldn’t loving someone else be the ’same’? Paradoxically, when love for one’s True Love becomes truly unconditional, not dependent on any conditions, who the beloved is doesn’t matter! It’s not fickleness though, because all will be loved equally too.

Henry catches a manifestation of himself dying in the future, and begins to worry for his family. Is it a curse or blessing to know how or when one will die? It would be a curse if one does not know how to face death graciously. It would be a blessing if one learns to accept one’s mortality, and makes the best of the moment before it becomes the last one. Since we will die eventually (unless we transcend the cycle of life and death in time), why not prepare for a meaningful exit, be we with or without knowledge of when we will leave? If we are able to recall our countless arrivals and departures like Henry, would be able to depart more gracefully?

If you can indeed travel back in time, what would you do? Our wisdom would guide us to undo our mistakes. Our compassion would guide us to help whoever we can help. Out of love for Clare, Henry even contemplated returning to the past, to tell a younger Clare not to wait for him. Before he ‘dies’, he likewise does not tell her of how he might return – also to relieve her of the burden of anticipation. Indeed, True Love releases attachment to the beloved, while not letting go of loving itself. This is how True Love gladly endures… life after life – like that of the great selfless Bodhisattvas and Buddhas!

Who is the time traveller’s wife? Beyond Clare alone, we too are like her at times – when we miss the absent beloved ones in our lives. Who is the time traveller? Beyond Henry alone, we too are are like him at times – when we we live on some other ‘timelines’, different from that of the beloved around us. When we live on the same timeline, we are present to one another. When otherwise, we become absent, invisible. Have you been ‘manifesting’ your presence with your love in the moment recently? Don’t wait until it is too late… because you can’t time-travel!

The Wheel And The Crescent

by Juhi Shahin, Dhamma Musings, September 7, 2009

Singapore -- Buddhism and Islam are two religions we do not hear mentioned in one breath very often. So it was with great anticipation that I went to attend the conference, Buddhism & Islam – Encounters, Histories, Dialogue and Representation held at McGill University, May 29 and 30, 2009. The conference indeed turned out to be eye-opening.

Not many know that the encounters and relationship between the two religions commenced almost at the very beginning of Islamic history. The first panellist, Xinru Liu, opened the conference with her research on Tukharistan (northern Afghanistan), Sogdiana (southern Uzbekistan) from 6th to 8th century, which was the junction on the Silk Route for routes going east and west and north and south. This region was Buddhist an[]d Zoroastrian before the Muslims came in as invaders and traders. There was not a sudden conversion because of the fear of the Muslim armies as is generally believed, but close collaboration and cooperation in the region.

The people there greatly appreciated the opportunities that came with joining the Islamic culture and civilization. For some, it was also convenient to be Muslim under the Muslim regime and pay no taxes, since in Umayyad times Muslims did not need to pay taxes. However, once Muslim, they continued to be so and the region produced many philosophers,
scientists and mathematicians who took Islamic civilization to new heights, while as Liu argues, also preserving their pre-Islamic local cultural traditions.

Equally interesting in this panel was Alexandre Papas’ paper in which he discussed the writings of two Ottoman travellers to China in the early twentieth century. The dialogue between the Muslim authors and Buddhist monks was discussed. It was interesting to see that they discussed the similarities and dissimilarities between the two religions as well as political issues with both their countries facing Western domination.

However, the highlight of the day was Georgios Halkias’ paper on
Muslim Queens of Buddhist Kingdoms, which was about the practice of bride exchange in Ladakh and Baltistan. According to Halkias, “the Muslim Queens of the Himalayas stand witness to a rich cultural fusion, an old blend of Arab, Persian, Mongol, Indian and Tibetan elements. Ever since the conversion of the Baltis to Islam in the 14th century, the Muslim princess-brides stood as promises of unity and peace and as a means of alleviating conflict between the warring houses of Baltistan and the Buddhist
kingdoms of Ladakh.”

Interestingly, these Muslim queens ruled the Buddhist kingdoms as well, longest rule having been of 13 years, and were patrons of both Buddhist monasteries and mosques. Muslim and Buddhist interactions in Tibet discussed by José Ignacio Cabezón, was also quite absorbing. According to him, “Muslims­both Muslims of Kashmiri origin and ethnic Chinese Muslims­have lived among Tibetans for centuries.” However, he argues that the “Chinese annexation of the Tibetan plateau has exacerbated the tensions between these two groups.”

The two papers presented on Buddhism in Muslim Indonesia by Karel Steenbrink and Hudaya Kandahjaya were complementary and explained a unique situation really well. Buddhism and Islam have lived together in the region since the arrival of Islam in 1200, Buddhism these days being mainly represented by the Chinese community. Indonesia, in spite of having the largest Muslim population in the world, does not call itself an Islamic state. Six religions are recognized by the state of Indonesia.

However, people of all religious communities have to accept the Pancasila ideology, one of its principles being, “belief in the one and high divinity.” This leads to the development of a unique situation for the Buddhists, since in their belief, the presence or absence of God is left undefined. Some Buddhists in compliance with Pancashila and also because of Muslim influence are using the concept of Adi Buddha, a form of divinity. This is seen as problematic by others who perceive it as forming a
new kind of theistic Buddhism.

The two papers on Thailand brought about two contrasting pictures of the region. Charles Keyes of University of Washington gave more of a historical perspective telling us that by the beginning of twentieth century, Muslims were a distinct minority in Thailand, they came from South Asia, China, Malaysia and some were also ethnic Thais. However, with the restructuring of the state in the late 19th century and growth of nationalist feelings, promotion of Buddhism became fundamental to Thailand. The result of this being that the Muslims then became the “others” or what is called khaek in Thailand.

This rhetoric of difference has led to “some Muslims, especially Malay-speaking Muslims, have embraced fundamentalist versions of Islam and some Thai politicians and Buddhist leaders have accentuated Buddhist nationalism.” On the other hand, Alexander Horstmann’s paper focused on the small village of Ban Tamot in Southern Thailand, where the Muslims are mainly concentrated. He talked about an ancestor-worshipping ritual held in the cemetery, in which local Imams as well as Buddhist monks participate. Very interestingly, “the basis of this ritual is the mutual bond of kinship relations that criss-cross through the religious communities and the local elites. Thus, the Imam of Ban Klong Nui is related to the old Buddhist abbot of Wat Tamot. Second, the village spirit is believed to be of Malay-Muslim origin ... Thus, while not explicitly announced, the participation of Muslims is crucial to the ritual.”

An interesting project on Islam in Tibet has just been finished by the Warburg Institute of the University of London. Two of the papers presented on Rashid al-Din’s (1247-1318) Life of the Buddha were part of the project. Rashid al-Din’s book is considered the oldest World History book, in which he dedicates a separate section on the life of the Buddha. Ronit Yoeli-Tlalim highlighted the aspects from Tibetan Buddhism that are present in the work and also attempted to give evidence of the presence of Buddhists in the Ilkhanid court.

Commenting on the same text, Anna Akasoy brought out the use of Islamic terminology by Muslims in trying to understand Buddhist concepts. This is what the two scholars called a 'cultural translation', where Buddhists concepts were Islamicized in order to be understood.

The conference ended with another interesting panel on Religion and Local/Global Identities, where an effort was made to understand how one community perceives another in various places, Japan, India, Thailand and Malaysia.

And how contemporary scenarios like the 9/11 affect relations, although needless to say, do not alter them completely. This conference gave a much needed comparative religious perspective. More such efforts are needed to bring out the fact that most religious people when left to themselves are able to live together in a collaborative and cooperative way, enriching all the cultures and religions involved.

This “cultural translation” is an ongoing process, in spite of the hoopla surrounding fundamentalisms of all sorts today. (The picture shows the mosque in Lhasa).

Excerpted from Juhi Shahin's book "Rethinking Islam".

Agathian Shelter

10+2 of the committee members of 14th KCBA English Dhamma Youth Camp went for a trip with the adult group to visit an orphanage in PJ. The orphanage, Agathian Shelter, currently has more than 30 children in their care.

What we do there mostly is to help them clean the place and to have fun with them.

Photos taken during the trip would be uploaded here soon....

Reclining Buddhas

By DAVID WILSON, The Star, August 15, 2009

Often vast, always mysterious, reclining Buddha statues sport enigmatic smiles. David Wilson digs around and discovers the secrets of these dazzling figures

Kuala Lumpur, Malaysia -- Strictly speaking, they should not exist. Reclining Buddha statues could be condemned as idolatry because the Buddha asked that no images be carved in his likeness. So, at first, after he slipped away, artistically inclined devotees only paid tribute to facets of his identity — footprints, the chair he sat on, among other relics.

“Eventually, the devotional impulse won out,’’ says Gary Gach, the author of The Complete Idiot’s Guide to Buddhism. Good thing, too. Despite their languid pose, the statues cast a spell that few sights in Asia can rival.

Often to be seen glamorously draped across postcards, traditional reclining Buddhas have the left arm aligned along the body while the right serves as a pillow with the hand propping the head. Sometimes no longer than a grain of rice, the reclining Buddha is more often on the scale of a junk.

The icon appears mirage-like everywhere, from Penang and Bangkok to Yangon in Burma, along with Ayutthaya (old Thailand’s capital) and that Laos backpacker haunt, Vang Vieng. One even crops up in White Plains, New York. The reclining Buddha’s “home” may be a temple, grotto or fresco — anywhere with a touch of width and mystique.

The statue represents Shakyamuni Buddha — the historical Buddha — at his death at 80. It is said that when the Buddha knew the end was near, he asked his disciples to prepare a couch for him in a grove, then reclined on his right side, facing west, with his head propped on his hand.

On the last day of his life, instead of just turning ashen, he kept teaching. So, despite their decadent aura, the statues embody — as it turns out — the devotion to duty that the Buddha displayed at the last gasp.

But two puzzles remain.

The first is the smile that plays on the lips, which may seem odd especially to anyone familiar with the reality of death or Christian images of wretched saints and angels. The smile, it transpires, is simply meant to express “the supreme joy” that comes with enlightenment, Gach explains.

The Buddha knew that he was not destined for everyday death but “parinirvana” — a state defined as “the extinction of the endless round of illusion and needless suffering”.

The second puzzle is the typically extravagant size, which may seem outrageous to anyone familiar with Christian statues or the Buddhist emphasis on moderation. This time, the explanation is less simple, with roots in a legend that has a Freudian fairytale feel.

The legend centres on a giant called Asurindarahu, who had more pride than a NBA megastar. When confronted with an opportunity to meet the Buddha, the giant was torn. On one hand, he yearned to see the Buddha. On the other, because he was equipped with an ego on par with his epic proportions, he was loath to bow before him, the story goes.

So, while lying down, the Buddha engaged in magic, projecting an image of himself that dwarfed the giant. The Buddha then showed him the realm of heaven populated by a multitude of celestial figures that were smaller than the Buddha but, again, dwarfed the giant.

Just to rub it in, the Buddha commented that the giant was only a big fish in a small pond. Humiliated by the lecture and the awesome display of soft power, Asurindarahu duly kowtowed, even cringing “like a spider clinging to the hem of his robes”.

The size and splendour of reclining Buddha statues may make the traveller feel humbled, too. In particular, the reclining Buddha that graces Bangkok’s 8ha Wat Pho is tremendously imposing, all the more so because its feet and eyes are engraved with mother-of-pearl.

Its fame amplified by its closeness to that backpacker hive, Khao San Road, the monumental Wat Pho statue exerts more allure than any other cultural attraction in Bangkok. The statue might be classified as one of the seven wonders of Asia, up there with the Taj Mahal. Or it could be viewed as a cliché — just another sight to see, revere and grab on your memory card before uploading to an inexhaustibly rich, people’s gallery like Flickr.

Either way, Gach is more impressed by the reclining Buddha on show at Shanghai’s Jade Buddha Temple, the best-known Buddhist temple in town. Aside from the fact that the Shanghai Jade Buddha assumes the classic position, Gach rates it highly because it is carved from a single chunk of jade nud­ging the 2m mark.

“In and of itself quite remarkable,” Gach says. “And the sculpture itself seems to possess a certain aura that speaks for itself — as does the Sphinx, Mona Lisa, etc,” he adds.

Another bewitching but spectacular reclining Buddha occupies Chaukh­tatgyi Temple in Burma’s capital, Yangon. Like Penang’s example of the breed, it boasts what resembles heavy makeup, a shimmering golden robe and feet the size of Langkawi. It is squeezed into an open-sided, steel-and-corrugated iron structure which, as one blogger notes, looks more suited to hosting a rock band than a religious seer.

In defiance of physics, still another giant reclining Buddha has gone missing altogether.

On the fringes of Asia, in Bamiyan, central Afghanistan, the 200m monster that eluded the Taliban’s idol-busting orgy exists somewhere hidden under the earth, many scholars believe. Last year, encouragingly, a smaller version of the Bamiyan behemoth was discovered near the ruins of the two large standing Buddhas destroyed in 2001 by the Taliban.

If its big brother surfaces soon, it may briefly be the world’s largest — even more gigantic than Burma’s titans. The Burmese like their reclining Buddhas to be sensational. The hollow reclining one in Monywa, central Burma, which you can walk through, stretches 90m and is acclaimed as the world’s largest.

Still, both contenders look set to be eclipsed by an incomparably colossal Middle Kingdom effort. A stone reclining Buddha being carved in east China’s Jiangxi Province will reportedly stretch 416m — the length of an oil tanker.

However dazzled you may be by the grandeur and glamour, just remember one thing: do not to fall into the trap of referring to any reclining Buddha as “sleeping”. True, the Buddha, being human, took nightly downtime like anyone else. But his name means “The Awakened”.

Buddhism under siege from within

by Bhikkhu K. Tanchangya, The Buddhist Channel, July 17,

Kandy, Sri Lanka --The latest attempt to proselytize the Buddhist world comes in the form of a book entitled ‘Peoples of the Buddhist World: A Christian Prayer Guide’ by Hattaway Paul. Anthropologically speaking, the book deserves credit for its excellent well-researched materials as it deals with 238 distinct people-group profiles, photographs and maps of the Buddhist world – something that Buddhists are capable of producing, but are lazy to do so.

Make no mistake: this most conspicuous book is enterprisingly well done. But it has a hidden agenda: This book serves as a layout and roadmap of Christian evangelical interests and zeal. It is a precise blueprint, a battle plan drawn to craftily attack the peoples of the Buddhist world.

Educated and affluent Buddhists, however, should thank the author, an active evangelic leader for producing such an enlightening overview of the peoples of the Buddhist world because not many at all know about the majority of these 238 groups mentioned by him.

Indeed, many of these Buddhist communities are little-known and often forgotten. They are some of the most neglected peoples of the world. Much has been said on the evil intentions of the Christian evangelical missionaries for trying to ‘pray and touch the souls of ordinary people’ and bringing them into ‘the merciful rescue of God, the ruler of heaven’.

My intention here is neither to write a review of the book condemning it as anti-Buddhist nor to parrot the accusations labeled against such greedy evangelical missionaries but to urge my fellow educated and affluent Buddhist brothers and sisters of the civilized world to understand that the wisest solution to such proselytization of the Buddhist world.

It does not lie on how logically and convincingly we criticize such undertakings and how many anti-conversion laws we need to enact. The intention is to undertake an honest, objective re-examination of our own Buddhist system within.

It is often proudly claimed by us Buddhists that Buddhism has survived for 2550 years armed with its teachings of non-violence, tolerance, ability for different adaptation, and compassion. Perhaps we have forgotten the lost history of Buddhist lands of the entire Indian subcontinent.

We have lost Afghanistan and Pakistan (East and West) to Muslim invaders, India and Nepal to Hindus and far eastern regions of the Middle East to hard-line Muslims. Having lost so much, how much more are we waiting to lose? This is a question that every progressive Buddhist needs an answer to.

Despite having survived the historic onslaught of Islamic invaders, these unknown Buddhist lands face the grim reality of losing their communities to the onslaught of Christian evangelism. 20th century South Korea is an example of how easy it is indeed for Buddhism to fall prey to aggressive evangelism.

Historically speaking, the strength of Buddhist evolution centered on the members of its monastic - the Sangha. The Sangha institution became the backbone of the entire Buddhist community in any given social context, be it Theravada, Mahayana or Tibetan throughout its 2550 years of history.

The success of Buddhism is often measured by the strength of the Sangha. The traditional defenders of Buddhism have been and are still, the monks and nuns. As a natural consequence, Buddhist adherents tend to look up to the monastic Sangha for guidance. Unfortunately, this dependency has brought forth a devastating paralysis, especially at a time when the monastic priesthood is losing its pristine social and spiritual position as moral models and embodiments of love, compassion and wisdom.

For the last many decades the Buddhist monastic Sangha in every Buddhist country have not been faring well enough to retain its followers and attract new converts. Some monks have been busy filling up pockets while some others are poorly trained to cope with modern challenges. And yet some of these monks keep themselves busy by fighting for ecclesiastical ranking and power within the monastic system.

All these unsavoury activities leave behind great gaps, neglecting the development of promising and creative social and religious leadership within Buddhist circles. Christian evangelicals have been quick to fill up this "Sangha-lay followers" vacuum.

It is believed that private properties owned by the monastic sangha may well surpass the private properties owned by the government of any given Buddhist country. Enormous public generosity have produced some of the richest monks and temples ever seen in Buddhist history, while millions of Buddhists unknown to many of us have been left out on their own, neglected and forgotten.

Even the very existence of the small but distinct minority Buddhist communities such as the Chaungtha people of Burma, the Khamiyang tribe from India, the Huay tribe of Thailand, the Kutangs of Nepal, the Gtsang of Tibet and the Brokkats of Bhutan - to name but a few - are hardly ever known to more educated and affluent Buddhists.

The Buddhist communities from this part of the globe somehow managed to survive with the harshest realities of existence by sticking to their Buddhist identities under oppressive and unfriendly governments. Is it their karma? How long more do we expect them to continue under the banner of Buddhism faced with everyday realities? Can't Buddhism change their karma? Can't the call of Buddha give them a hope, and a chance to live with less poverty?

Any one claiming that even Buddha cannot alter the course of peoples’ living standard, say unto him that this is "utter nonsense". In any case, if Buddha cannot promise to help these desperate people who have been yearning for change and a better life, then why shouldn’t they look up to a foreign God who promises them immediate prosperity, wealth and change here and eternal heaven hereafter? Indeed, the ‘new God, new country’ – a phrase often utilized by missionaries to pinpoint modern Korea under Christianity – has been an enticing and eye-catching example of change brought about by Christian evangelism.

It is time for the progressive Buddhists to meditate on this.

Yes, these Buddhist communities are illiterate and poor. They are easy targets for evangelism. But they deserve education and material prosperity before they could think of religion. And evangelical missionaries are providing just that.

Why can't the richest monks, richest temples and richest Buddhist organizations of the affluent world mobilize work teams to visit and look into the grievances of these forgotten fellow Buddhists? Why are we just shouting at others who are helping them when we chose not to act ourselves?

The Buddhist teachings of karma, rebirth, suffering, selflessness, and contentment have all been part and partial of a deeper level of misunderstanding of Buddhism even among the most educated and affluent civilized Buddhists, and their misunderstanding has been a boon for the greedy missionaries to take advantage of these Buddhist teachings.

Maybe somebody is born poor because of his karma. And someone else out there is suffering and dying without proper hospice care. So what? He's got lots more rebirths coming up next. Somebody is poor but wants to have a better life. So instead of providing skills and opportunities, they are asked to "practice contentment". This is the unfortunate mentality of Buddhists towards those who are at the bottom rung of society.

No matter how openly they deny, sadly this has been proved to be the case over and over again. Highly spiritual monks and committed practicing lay Buddhists tend to overlook the necessity of material development.

But what these people forget to realize is that there cannot be spirituality where there is widespread hunger and poverty; and healthy spirituality cannot exist where there is widespread illiteracy, ignorance and superstitions. It is only in the very recent time that the affluent Buddhist world has felt the need to counter evangelism by establishing parallel institutions like schools, colleges, hospitals, aged homes and carry out relief works but the fact that this is largely to meet the needs of the local community, this is yet to affect the millions of forgotten Buddhists in unknown parts of the world.

And this raises the extreme Buddhist need to establish cohesive, well-financed, dedicated and inspired international Buddhist organizations to safeguard the very existence of the peoples of the Buddhist world through active participation on field.

But it is easier said than done. Believe it or not, Buddhists tend to be very proud and suspicious of fellow Buddhists. The powerful ecclesiastical monastic sangha of Thailand would not allow temples from other Buddhist countries to be built on its soil, while the building of aTheravada temple in the Korean soil is most likely to be seen as an attempt to Theravadize the Mahayanist Koreans. Such is the suspicion and pride among Buddhists of different countries.

Some other Buddhists yet take pride in promoting so-called inter-religious dialogues between Buddhists and Christians, between Buddhists and Muslims but the irony is that Buddhists of Theravada, Mahayana and Tibetan seldom get along together.

Sadly there is hardly any effective contactsbetween and among these three major Buddhist dominations. Economically weak Theravada Buddhist temples and monks of Sri Lanka, Thailand, Burma, Laos and Cambodia have been struggling to cater the needs of their respective native followers living in the West. Meanwhile the economically stronger Mahayana Buddhist temples and monks of China, Taiwan, Korea and Japan have been struggling to expand their influences throughout the rich West. And despite having poured millions of dollars for building temples and universities there, yet Tibetan monks have been struggling to get fame and popularity to draw the attention of the world to their Tibetan issue.

All these trends have effectively left millions of native Buddhists forgotten and neglected. In their unknown lands, it is they who are in dire need of financial investments, education, creative leadership and social betterment more than the West.

It cannot be denied that the West needs promising monks and Buddhist leaders more than anyone else. The Western public is intelligent and affluent but it is we, the Asians, who have taught them the Dharma. But while we try to meet their spiritual needs with our limited spiritual Asian resources, we must also never never forget Buddhists from these unknown lands

They have been, and are our fellow Buddhists for centuries. We share identical Buddhist culture and history but are not getting what they deserve from their more fortunate and affluent fellow Buddhists.

So this being the case, how ethical correct are we to oppose anyone who goes to standby, help and live with these unwanted peoples of the Buddhist world? What Buddhist doctrine can we possibly use to justify and declare that such an action is immoral?

Even the most fanatic Buddhists among us would have to accept the fact that no matter with what ulterior motives the Evangelicals choose to help such forgotten and neglected peoples, the intrinsic goodness of their action is something that cannot be denied or downplayed.

And this only questions our inability and unwillingness to help our own fellow Buddhists.
Indeed, evangelical groups are proving to be very successful with their slogan - ‘believe in Jesus, he will be always with you’. Many things would change if we Buddhists could learn to say ‘we are your friends in your need’ and prove our say with our active social engagement. The kind of Humanistic Buddhism promoted by some creative and progressive Buddhists or Engaged Buddhism as promoted by some is not inclusive enough because it has effectively failed to address and respond to the acute needs of these forgotten Buddhist communities who are now the targets of Christian evangelism.

Indeed, the greatest challenge of sectarian Buddhist traditions and organizations is the unwillingness and hesitation to help those who are not following the form of Buddhism each of them follows.

There seems to be the demand of internal evangelization within and among various sectarian Buddhists before they could be considered fit for help. The most affluent Mahayana Buddhists of Korea and Taiwan, for example, might not be willing to go and help those neglected Buddhist ethnic groups scattered throughout the border areas of Thailand, Burma, Bangladesh and India who are followers of Theravada Buddhism, while the able Theravada Buddhists of Thailand, Sri Lanka and Burma might not be willing to come out for the ethnic minorities of the Himalayan regions who are mostly followers of Tibetan Buddhism.

This is certainly not the kind of mentality the Buddha would very much like his followers to have towards fellow Buddhists. The result is that this has effectively barred the interaction between and among the various sectarian groups of Buddhism.

Let’s not deny the historical fact that Buddha was the first and a successful leader of missionary activities hundreds of years before Christ got the smell of this earth. Let’s not pretend that we Buddhists do not convert followers. We do but the difference in us is that we love to target the most educated, the most affluent, and the most intelligent pundits of the world rather than taking advantage of peoples’ poverty and illiteracy.

We take peoples’ intelligence and wisdom to our advantage which is the uniqueness of Buddhist evangelism. Perhaps this very prospect is leading us to the other disadvantage: losing our fellow poor, neglected and illiterate Buddhists. And this only calls for the implementation of the much acclaimed Buddhist ‘Middle Way’.

The well established large monastic sanghas and lay Buddhist organizations of the known Buddhist world are effectively failing to perform their duties well enough due to unscrupulous remnants of corruption, misbehaviors, mismanagement and inefficiency within.

Some of these monastic sanghas need internal reformation to cope with modern challenges. The high rate of disrobing among the intelligent, educated, energetic and promising young clergy is indeed a headache for many of us. Yet despite all these weaknesses and shortcomings there are lots more that can be done, if we are only willing and are truly selfless – ‘for the welfare and happiness of many’, the slogan used by the Buddha himself to denote his kind of evangelism.

So how and when will these 238 or so people-groups of the Buddhist world fall as victims of Christian evangelism? Is there something that we - as informed Buddhists - can do, or should we just fold our arms and rant in our chests about these "evil evangelists"?

It is time for Buddhists to get our act together, look out for one another and redeem ourselves by rallying to Buddha's call to "go forth... for the good of many, for the benefit and well being of many." Failing which, predatory Christian groups will only be too happy to forage by the wayside, preying on our inaction.

And if we were to let this happen, then the only ones to blame will be us - the indifferent, indolent, complacent Buddhists.

Original article can be found here.

2009 Retreat Camp

Retreat Camp was over the weekend (11 - 12 July) and it was held in KCBA.

Have a look at what we did there... there is alot more but we must not reveal too much...

You wont believe what we do...

Having fun time!

Most of us there... A few went missing at this time...

P.S.: Some stuff are privilege of the committee members... you may see it elsewhere but you may not be part of it if you are not part of the committee members...

By
Bro Wei Han

The Angkor Wat of Malaysia

Translated by LIM LIY EE, Guang Ming Daily, July 4, 2009

Ulu Tiram, Johor (Malaysia) -- Large numbers of Singaporean faithfuls flock to Buddhist temples in Johor to pay homage, pray and make donations, and these donations have expedited the development of temples there.

Thanks to the contribution of a Singaporean collector who is also a devout Buddhist, thousands of ancient Buddha statues as well as time-honoured stone, wooded and copper statues have been placed at the Fa Yu Chan Si temple in Ulu Tiram.

These relics include 500 Luo Han statues, thousand-year-old stone tortoise statue, statues of Bodhidharma and the God of Mercy, among others. Such a rich collection has made the temple look like an ancient temples teeming with ancient ruins.

Penang in the northern part of the country, is renowned for its Kek Lok Si temple, and now in the country's southern gateway Johor, a garden-style temple with hundreds of stone, wooden and copper statues as well as epitaphs, the Fa Yu Chan Si temple is fast taking shape.

Built on a 3-acre site about 2km from the town of Ulu Tiram, the temple is currently abboted by Master Shi Zhen Guan. Construction work started around 2001 and its basic structure were completed only in 2007. The temple then decided to open for public worship. As the temple has been built in the woods, it offers an excellent haven for religious retreats.

Other than the Sakyamuni Valuable Palace, the God of Prosperity Temple, Di Zhan Dian Cinerarium Pavilion and the Hall of Spirit Tablets which have been completed within the compound of the Fa Yu Chan Si temple, the remaining buildings such as Buddhist Relics Hall, Cultural Relics Hall and the Bodhidharma Pavilion are under construction.

Rare collection

Even though Fa Yu Chan Si is still undergoing beautification, renovation and further development at this moment, once you step inside the temple, you will be able to find countless of stone statues of Buddha. Other than the most notable Big Buddha's Head and half-body Buddha statues, the most eye-catching relics are the Buddhist columns and pagoda. These masterfully crafted carvings have created an atmosphere of a thousand-year-old ancient temple.

Besides, rows of intricately carved Buddha statues have been neatly placed on both sides of the pagoda and Buddhist Columns.

The Cultural Relics Hall, meanwhile, looks like a relic site full of inscribed texts, stone statues of Buddha, etc, the most outstanding being the 500 Luo Han statues in different postures, costumes, and names. There are also relics from the Tang, Yuan and Han dynasties.

In an interview with Guang Ming Daily, the temple's admin secretary Ms Chen Yi Ping said there are currently many different kinds of relics in the temple, and the most notable include the Crystal Sarira Pagoda containing the sarira of Buddha and and other Buddhist masters, relief carved with the Heart Sutra, the dragon statue said to be the incarnation of Bu Dong Ming Wang, the thousand-year stone tortoise, the five hundred Luo Han, the statue of Bodhidharma made of thousand-year old Longan wood, Buddhist pagodas, etc.

She also disclosed that there is a special statue of the God of Mercy in the temple. Unfortunately, due to technical problems, the statue is not ready for public viewing.

Age of statues yet to be verified

Chen said many of the stone carvings in the temple have been inscribed with the years of manufacture, including the stone tortoise, which almost a thousand years old. According to findings, it is within the period of the Tang Dynasty and it contains thousands of years of history. However, she said as these relics have not been verified by specialists, the temple is unable to ascertain the authencity of these historical items.

She said since the historical backgrounds of these stone carvings have yet to be verified, she advised the public to view these carvings as works of art.

Devotee from land-scarce Singapore builds temple across the Causeway

Land is a scarce commodity in Singapore. Other than the existing temples, there isn't much land to build new temples in the city-state. As a result, Buddhist devotees and monks build their temples on the side of the Causeway, or contribute towards the expansion of the existing temples in Johor.

The abbot of the temple Master Shi Zhen Guan told Guan Ming Daily the thousands of Buddha statues and artworks in the temple have been contributed by a Singaporean Buddhist cum collector.

"By chance I came to know this collector. Originally I only intended to purchase the statues of Hua Yian Shan Shen (Three Sages), i.e. Buddha, Manjuri Bodhisattra and Pu Virtuous Bodhisattva for display at the Sakyamuni Valuable Palace for the purpose of veneration. I never expected that after knowing about my concept of developing the temple, he kindly contributed his collection to Fa Yu Chan Si."

"To me, these relics are invaluable, and their market value is not important to me because the owner's offering came when we were going through the toughest time building the temple. Nothing can replace his generosity and I truly appreciate his kind contribution."

Public viewing welcome

Master Shi Zhen Guan said that initially he felt that many devoted Buddhists gave up their faith when they got old. So he had a vision to build a this Buddhist enclave to provide a quiet retreat for these people.

"Although the temple has already been given a large number of cultural reliefs, due to insufficient funds, we have problem fulfilling the concept of a Buddhist enclave. However, it will remain the focus of our development in the future."

The Master said he hoped to develop the temple to something similar to the renowned Kek Lok Si temple in Penang. While encouraging Buddhist devotees to study the Doctrine and retreat, he also hoped to open the temple for public viewing so that more people could appreciate the relics of great artistic values.

Founder of Fa Yu Chan Si, 38-year-old Master Shi Zhen Guan became a monk when he was only 19. A Malaysian, he used to do his religious studies at Guan Yin Shan in Bukit Timah, Singapore. He moved back to Johor after he decided to build a Buddhist enclave.

He said, "We faced a lot of problems initially, such as the sudden suspension of work due to insufficient funds. Nevertheless, the public have given us their generous support and assistance so that the temple could eventually be completed."

As for the origins of the thousands of stone and wooden carvings in the temple, the Master said he could not be sure whether the collection included those which were hundred or thousand years old.

"The Singaporean collector who presented the relics to us did not reveal the origins of these carvings. Therefore I cannot confirm the values of these items"

Contact

Fa Yu Chan Temple
Lot 380, Jalan Sungai Tiram
Batu 133/4 Kampong Sungai Tiram
81800 Ulu Tiram, Johor, Malaysia
Contact: 016-717 9633 (Ms Chen Yi Ping)

Lighting the way

The Star, June 30, 2009

Malaysian director Ng Lid Sine’s films, The Oil Lamp and The Abbot & The Orphan, clinched awards at the Vesak 2009 International Buddhist Film Festival recently

Kuala Lumpur, Malaysia -- TWO animated films produced by the Buddhist Institute Sunday Dhamma School (BISDS) at the Buddhist Maha Vihara in Brickfields, Kuala Lumpur, won awards at the recent inaugural Vesak 2009 International Buddhist Film Festival (May 9 to 15) in Sri Lanka.

Tale of devotional offering: Mara, the evil one, blowing with all its might to extinguish a tower of oil lamp offerings.

The Oil Lamp clinched the first prize in the International Short Film Competition while The Abbot & The Orphan – The Shrine, Ep 1 received a merit award (the only merit award given by the organising committee) as it exceeded the 12 minute restriction for each short film. Both films were by Malaysian director Ng Lid Sine.

Satoshi Hirayama took second prize for his entry entitled Heart Sutra, a video poetry of the sutra that depicts oneness with the universe. Another Japanese director, Kazuhiko Mizushina, won third prize for Sneakarma, a black comedy, which tells the story of a youth’s intense attachment to sneakers.

Organised jointly by Light of Asia Foundation, The National Film Corporation of Sri Lanka and the Bandaranaike Memorial International Conference Hall, the film festival received over 200 feature, documentary and short films based on Buddhist themes, of which 60 were international entries. Filmmakers from Japan, South Korea, the United States, Britain, Australia, New Zealand, Russia, Germany, Greece, Spain, Italy, Poland, Canada, Brazil, India, Thailand, Malaysia and Sri Lanka competed in the film festival.

Seven shortlisted entries for the International Short Film Competition were showcased on Sri Lanka’s national television during the duration of the film fest. It is hoped that the film fest will continue to grow annually culminating to a grand event in time for the celebration of 2,600 years of Buddhism in 2011.

Ng, 47, director of Cartoon Workshop, received the awards in a ceremony at the New Theatre of the National Film Corporation Sri Lanka in Colombo on June 16. The Oil Lamp tells the tale of a devotional offering of light to Buddha by an old beggar woman. Her devotion is so strong that even Mara, the evil one, is defeated.

“The animation was done some years ago, hence the retro feel to it,” Ng explained. “Characters were based on Indian comic styles with a bit of Asterix thrown in. It took us about three months to complete it,” says Ng.

“The moral behind this nine-minute animation is not how much you give but how you give it.”

The Oil Lamp, says Ng, has never been shown to the local Buddhist community but was presented once to the late Chief High Priest of Malaysia and Singapore, Ven Dr K. Sri Dhammananda.

“The BISDS is continuously searching for ways to propagate the Buddha Dhamma (the Buddha’s teachings) in line with its 80th anniversary theme, ‘Dhamma in Motion’. This animation will most likely be among the movies that BISDS will screen from time to time.”

Presently, Ng is working on a local animated television series and The Abbot & The Orphan animation series, which revolves around an orphan who is cared for by an old and blind abbot.

According to a press release, the Chief High Priest of Malaysia Ven K. Sri Dhammaratana Nayaka Maha Thera was instrumental in getting the films submitted for the competition. He was happy with the success of the BISDS’ first foray in film production and hoped that the BISDS will receive more support for future film productions.

The BISDS principal, Ven. K Sridhamma Thera, said: “The two animated films which were co-produced with Cartoon Workshop were projects undertaken by the BISDS to propagate the Dhamma in its outreach programmes.

“We hope to produce more contemporary productions to enable us to reach out and touch the young minds who have embraced the digital world.”

The BISDS was established in 1929 by Sasana Abhiwurdhi Wardhana Society with the aim of educating children on the Buddhist teaching. It celebrated its 80th anniversary this year and is the oldest Buddhist Sunday School in the country.

The BISDS welcomes sponsors for the production of the The Abbot & The Orphan series as a novel way to disseminate the Buddha Dhamma. The Abbot & The Orphan DVD series which are in English and Mandarin are available from the Buddhist Maha Vihara (% 03-2274 1141).

For further enquiries, contact: Vineeta Serisena (tel: 012-2173 310), Catherine Heng (tel: 012-3921 683), Lau Kai Kong (tel: 012-6757 959) or Jackie Chong (tel: 012-3218 006).

Venerable Mahinda on teaching compassion

Video in TheStarOnline.tv (http://thestaronline.tv/v/3675)

The Gems of Life

14th KCBA English Dhamma Youth Camp

Theme: The Gems of Life
Date: 17th - 20th December 2009
Check in Time: 12.00 pm (on 17th December 2009)
Check out Time: 6.00 pm (on 20th December 2009)
Age Limit: 13 - 21 years old
Camp Fee: RM90 per pax

Buddhist Maha Vihara in Malaysia launches a fund for Sri Lankan IDP Orphans

by Sumanananda Premseri, Lanka Web, June 15, 2009

Kuala Lumpur, Malaysia -- The Buddhist Maha Vihara Brickfields in Kuala Lumpur launched the Sri Lanka Aid fund to assist some 400 orphans in an Internal Displaced Camp in Northern Sri Lanka. These children are mentally affected by the conflict- traumatized, socially disoriented and psychologically vulnerable.

It is important to reach out to the children as they are the most vulnerable section of the population in any conflict. In a serious disorientation condition, they can be easily removed away from safety nets and trained to become child soldiers due to naivety, anger, etc or exploited by unscrupulous elements into child labor or prostitution. They are the most vulnerable section of the population in any domestic, localized or full scale conflict.

To help the children, the Buddhist Maha Vihara Brickfields is organizing a project to raise money to educate and provide assistance to these children. Launching the project was Deputy Federal Territories Minister Datuk M. Saravanan who also pledged RM10,000 from the Ministry. The President of the Malaysian Hindu Sangam, Datuk A. Vaithilingam and the Head of the Pure Life Society, Mother Mangalam and Datin Indrani Samy Vellu who is the wife of the President of the Malaysian Indian Congress (MIC), Datuk Seri Samy Vellu also participated in the launching.

The MIC is the largest Indian based political party in Malaysia. The Hindu Sangam is the umbrella body of all the Hindu temples in Malaysia. Mother Mangalam, a socio-welfare activist has been closely associated and worked with the Buddhist Maha Vihara for decades to promote inter-faith fellowship and cooperation.

Joining them to launch the project was the Chief Incumbent of the Buddhist Maha Vihara and also the Chief Sangha Nayaka of Malaysia, Ven K Sri Dhammaratana Nayaka Maha Thera who will be going to the IDP Camp in Sri Lanka to distribute goods and educational aid to the children.

The Venerable is no stranger to helping orphans as he is also the founder and Spiritual Director of the Tiratana Welfare Society which runs an orphanage, old folks home, half-way home for runaways, welfare centers and a mobile clinic. The Tiratana Orphanage has more than a hundred and fifty children of whom, about 40 percent are Tamils. Some of these Tamil children from the Orphanage too came forward to participate and donate to the fund to alleviate sufferings of fellow children in another part of the world.

The Buddhist Maha Vihara has to date collected about RM30,000 for Sri Lanka Aid. A limited amount of donations in kind is being collected too.

In the period 2004-2005, the Buddhist Maha Vihara has helped Sri Lanka heavily too for Tsunami Relief sending container loads of aid by air and sea for immediate relief providing relief items such as ready to eat food, dried food, clothes, medicines, generators, etc which found its way to all parts of the country affected by the Tsunami including the Northern Region and the Eastern Province.

In Kalmunai, the Vihara funded the rebuilding of 2 Hindu temples destroyed by the Tsunami and sponsored a daily refugee feeding program. These projects were undertaken by the Triple Gem Society of USA led by Ven Y. Wimala. The Vihara also sponsored the building of the outpatient and specialist wing of the District hospital in Tangalle which was equipped later by AmeriCare of the USA.

Terminators ‘R’ Us?

by Shen Shi’an, The Buddhist Channel, June 16, 2009

Dharma Inspired Movie Review: http://terminatorsalvation.warnerbros.com

Singapore -- The Terminator saga, as most would know, is about the anthropomorphism and demonisation of high technology. It is a series of extreme cautionary tales on the potential danger of humans going overboard with unchecked technologisation.

Technology is meant to be a means for relieving human suffering, for bringing ease into our lives. However, technology for our convenience can conveniently overtake us if we are unskillful in handling it. Do we make machines to more efficiently help or harm us? ‘Good’ technology might be as easy to master as it is to manipulate, though machines are really intrinsically empty of any fixed characteristics; just as we are. We choose.

In the movie series, we see human rage against merciless machines. But since they were man-made, that humans ‘toyed’ with, terminators ‘r’ us; not really the machines per se! Inhumane robots made by imperfect humans in their own ‘image’! That said, the saga is indeed about the love-hate relationship humans have with machines. Can sentience enter machines? Machines in the future are supposed to have evolved self-awareness, that is slanted towards self-preservation and destruction of anyone against them. Sounds suspiciously like unenlightened human-nature, except that their Mara-like behaviour does not hint of any Buddha-nature. What irony that humans are forced to use more machines to fight machines, with both sides advancing their technologies. It’s no wonder that the saga will continue!

More than a man versus machine action thriller, ‘Terminator Salvation’ is also a terse study of the borderline similarities and differences between both, with the introduction of a cyborg character ambivalent of his true identity. Are we mere biological machines, just as robots are mechanical ones? If a robot simulates sentience, how would we tell if it’s real or not? If the mimicry is realistic, would it be inhumane to terminate one? Which is worthier – robots which simulate compassion, or hardened humans who seem void of compassion? Can a robot develop Buddha-nature? Does a robot have a case if it denies being mere machine? Even if it appears unsure, does this make it any less possibly sentient?

The cyborg who is half-machine chooses his human side to betray the machines. This is while some humans choose their inhumane side by betraying other fellow humans. With a heart of gold, he fights with a lot of heart, while some humans have devolved to become cold, heartless but calculated fighting ‘machines’ – the very enemies they were to fight. The worst thing that happens in war is not losing to the enemy, but to become the enemy by losing one’s humanity. The cyborg makes the ultimate act of sacrifice by donating his human heart for another human. Take heart! What make us human cannot be programmed – it is the strength of the human heart. Compassion is a strength that eventually wins. Our salvation must come from terminating our hate, along with other defilements.

Does becoming a cyborg make us a better human or just a better machine? Is it an upgrade or downgrade? With humans becoming increasingly connected to peripheral electronic devices, will we eventually have their nano versions implanted within us? At what point will we be more machine than human? The machines saw humans as threats as their makers could unmake them. Do we see technology as a possible threat then? Shouldn’t we – to some extent? As John Conner, leader of the human rebels said, ‘If you are listening to this, you are the resistance.’

Resist greed that demands ever more ‘supreme’ technology. In the future, when machines become more powerful and interconnected, they might become more united than humankind. Beware the ills of placing all our eggs in one basket called technology! Collective human wisdom must evolve faster than all its technologies combined!

Swindlers in saffron robes cashing in on people’s generosity

by TAN KARR WEI, The Star, June 4, 2009

"Bogus monks" becoming a big menace in the streets of Malaysia

Kuala Lumpur, Malaysia -- BOGUS monks are roaming the streets of the Klang Valley, cashing in on the generosity of the people to make money.

Charming: A man clad in a monk’s attire selling amulets to a tourist in Bukit Bintang.

These imposters can be seen going from table to table in restaurants in the commercial areas, and even approaching people at the public car parks.

According to Buddhist Chief High Priest of Malaysia, Venerable K. Sri Shammaratana, monks who begged for money are violating the Buddhist code of ethics. The alms bowl is strictly meant for food.

According to the owner of a coffee shop in Damansara Utama, who asked not to be identified, the imposters would make their rounds at the various eating places in the commercial area at various time.

“You won’t see them at a specific time. Sometimes they come at about 10am, sometimes they target the lunch crowd,” she said.

There were also reports of such monks stationing themselves at the morning and night markets.

StarMetro also observed the movements of these spurious monks at the busy Bukit Bintang area on a Saturday afternoon.

A man wearing an ankle-length saffron robe with a cloth bag on one shoulder was seen taking a breather outside the Lot 10 shopping centre when a security guard motioned him to move away.

He then walked across Jalan Bukit Bintang and stopped at the junction just in front of the Pavilion Kuala Lumpur.

The man, in his mid-30s, targeted only foreign tourists and would not even bother to stop locals who walked past him.

He seemed to be holding a small amulet in one hand and trying to sell it to the foreigners.

After about 20 minutes, he then walked back to the area in front of Lot 10 to sit down for a short rest.

Bro. Wei Han: I am not sure if this is the first time this thing is being highlighted in the newspaper but I do believe that I have been telling everyone that I know that it is best not to be fooled by these bogus monks. They are definitely someone who tried to make easy money from the public and we, are the public, should not be encouraging them by giving them donations or buy anything from them in the name of Buddhism.

So, the only thing that I can tell you here is STOP being fooled by these scums!

During Wesak Day 2009

Some photographs taken during Wesak Day 2009. As usual, we were doing our promotion while helping out the Adult doing theirs.

Musical on Prince Siddhartha to be staged at Istana Budaya

Wednesday May 13, 2009, The Star, by YIP YOKE TENG

PRINCE Siddhartha – The Musical, premiered in Kuala Lumpur in 1999 but 10 years later, the intricate scenes depicting how the young Buddha gave up luxuries in search of the truth in life are still dearly remembered by many.

The production is making a comeback and not only that, it will be staged at Istana Budaya.

Written, produced and directed by Ho Lin Huay of Musical On Stage Productions, the show aims to raise funds for the construction of the interior and other amenities for the Great Compassion Building, an extension to the Shan Dao Jing She Temple in Petaling Jaya Old Town.

“It means a lot to us to bring the production back to its homeland again on our 10th anniversary. Making it into Istana Budaya is a significant milestone and we are doubly delighted that it can be shown during the Wesak month,” she told a press conference held at the temple on May 6.

“More than 18,000 individuals watched the production in Malaysia with many saying that they were touched by the story. Overseas audience gave rave reviews, too,” she said.

Apart from Prince Siddhartha, her other productions, Above Full Moon and Jewel of Tibet, are also appreciated as delicate works disseminating the teachings of Buddhism.

Abbot Shi Kai Shan said the extended building was necessary to cater to the growing number of disciples participating in the temple’s activities.

A 4.6m-tall Avalokitesvara-Sahasrabhuja-Locana Bodhisattva status will soon grace the new three-storey building, to make it “a place of solemn worshipping and a place where those who feel depressed can find peace.”

He said the Shan Dao Welfare, Arts and Cultural Fund was founded upon four main pillars, to purify the human heart through studying together, to cultivate talents through the Buddha’s teachings, to propagate Buddha’s teachings through cultural activities and to create a caring society through compassion. The temple is also involved in the provision of health care and community welfare activities.

Shi added that the temple targeted to raise another RM500,000 to complete the project.

The Prince Siddharta - The Musical charity show proceeds would go to the Shan Dao Welfare, Arts and Cultural Fund and would be held on May 31 at 1.45pm at Istana Budaya. Those interested in buying tickets for the charity show can call 03-7783 9536.

A momentous meeting gives reel life to extraordinary monk

by Kumudini Hettiarachchi, Sunday Times (Sri Lanka), May 3, 2009

An encounter between an artist and Venerable Bhikkhu Sumedha gives rise to a film ‘The Truth is Unbelievable’

Colombo, Sri Lanka -- Their paths were not meant to cross until 20 days before his passing away, although many were the times she attempted to contact him.

The one and only meeting that did take place “at the right time” in a bare and humble cave up in the hills of Getambe in 2006, lasted from dawn to dusk, though he was very feeble and frail having had no solids for three weeks and no water for 10 days because “he had a problem with his throat and lungs and found it difficult to swallow”.

That single defining moment has yielded not only a very moving exhibition but also a meaningful film for posterity. As Sri Lanka celebrates the thrice-blessed day of the birth, attainment of enlightenment and passing away of Lord Buddha, audiences here will be able to witness not only the life and times of a man who cast aside worldly pleasures to follow in the footsteps of the Master but also messages and links between Buddhism and the modern world.

‘The Truth is Unbelievable’ is the result of that one and only “encounter of a different kind” between Venerable Bhikkhu Sumedha and dynamic Argentinian painter Cora de Lang.

Bhikkhu Sumedha passed away when he was 75 years old. His body had been ravaged by cancers that he had overcome but when I met him he was after a bad bout of pneumonia, says Cora who is in Sri Lanka with husband Richard Lang, the Director of the German Cultural Centre. Cora had got to know of Bhikkhu Sumedha through Richard who had to read up about important and interesting people when he took up a new posting.

“The first connection came when we saw a catalogue of the paintings of Bhikkhu Sumedha which had been put out by Deutsche Bank,” says Cora, explaining that Richard had pointed out the similarities between those paintings and hers.

Soon after, when she was in Kandy on a painting trip she tried to contact him but was not able to meet him, for he was in hospital. However, later she had got an address and a phone number for his humble abode, Manapa Dassana Lena, hidden away from the madding crowds up 108 steps, in Dulwela village close to the Getambe temple from Ven. Metta Vihari whom they were in contact with.

Richard, however, had gone to the cave earlier to invite Bhikkhu Sumedha to a conference and also to exhibit his paintings on the theme ‘Buddhism in Art’ during the 50th anniversary celebrations of the German Cultural Centre.

The monk while explaining that he was just a hermit had declined to attend the conference but agreed to the exhibition as he was “trying to paint the Dhamma”. Painting for Bhikkhu Sumedha was a form of meditation, says Cora. “It was a spiritual exercise. He sacrificed his art to Lord Buddha.”

He indulged in some “incredible works where you could actually go inside the paintings” and did sell some of his works, while also giving away many to friends and relatives, but Cora believes that as an ardent follower of the Buddha he did not handle cash. He had made arrangements for the funds to go to charities and to develop the Intensive Care Unit of the Peradeniya Hospital.

Although he agreed to be part of the exhibition to be held in August 2007, he clarified one small detail. “I will participate but I won’t be there,” he told Richard, who couldn’t believe his ears. Soon after, Cora had an exhibition in 2006 at Barefoot and it was then that Bhikkhu Sumedha, even though he had never met her, laid down a small condition, sending an e-mail to Richard asking whether she would agree to be the curator of his exhibition.

She was surprised -- it was a very Buddhist thing. Could she handle it?

Why did he pick her? She was assailed by doubts.

The exhibition was held in the meditation room of the Sambodhi Viharaya in Colombo 7, but he had passed away by that time, recalls Cora. If certain things were not meant to be they were not meant to be, she says adding that it was as if he was guiding the whole thing. She cites the example of a huge table that couldn’t be taken out of the room. Wracking her brains how to deal with it she had decided to cover it with white cloth, bought metres of it and hired a tailor to stitch it up. The day before the exhibition when they attempted to fit the cloth, it just would not. Desperate she wondered what to do when an idea crossed her mind – why not use his robes and “that was perfect”.

Cora reveals how Bhikkhu Sumedha who was Aja Iskander, a good artist back home, across the seas, in Switzerland came to don the robes of a monk in Sri Lanka forfeiting all worldly comforts and living in a wet and insect-filled cave. Born to a German mother and Egyptian father, Aja had lived a comfortable life with his mother in Switzerland, after his parents separated. “He held a German passport but never lived in Germany,” she says.

Life took its usual course for Aja – he married twice, had children. “He was very fond of his grand-daughter,” says Cora explaining that many were the visits they paid him in the cave.

Suddenly, as young people do, he decided to travel the world and came to Sri Lanka. Getting into the whirl of Colombo’s social circuit, it was at a party that something happened and he decided, “that life was over”. He went to Kataragama, thinking he would become a Swami and lived in a cave there, only to realize that the only path for him was the path of the Buddha.

Bhikkhu Sumedha was in touch with Ven. Nyanaponika – who was the Editor of the Buddhist Publication Society – in Kandy and it was he who invited him to the Manapa Dassana Lena, earlier occupied by a German Bhikkhuni. That was where he lived for 26 long years until his passing away.

The one and only meeting Cora had with Bhikkhu Sumedha is vivid in her mind. She was painting in Galle when Richard called her and said that he had received a message that the monk who was very ill had left hospital saying that he had certain things to do.

Richard felt it was time to see him as Bhikkhu Sumedha had contacted him and said that the time was close. She came back home to Colombo from Galle and early next morning it was that they journeyed along with Ven. Metta Vihari to Dulwela. Having heard before that he was averse to being filmed, she just grabbed a not-so-sophisticated camera, more for taping his voice.

As they climbed the 108 steps, others had beaten them to it. A crowd had gathered, bringing with them small offerings such as king coconuts. Two nurses were also there, one weeping softly.

“He was very kind to simple people and helped the villagers, attending to their wounds,” says Cora.

The moment they entered, he started speaking. “He was expecting us,” says Cora, explaining that he was sitting on his bed and in one corner of the cave there was a skeleton moving gingerly. When she gestured carefully that she would like to tape what he was saying he gave a sign that it was okay.

The simple cave seemed like a message……there was a bronze statue with the words scribbled on a piece of paper, “DNR” indicating do not resuscitate. Art installations were scattered everywhere. Even a small toilet constructed by Jagath Wijesiri who was by his side until the very end, had been turned into a work of art.

“He saw in advance his death,” says Cora who felt as if she was part of the process of accepting her own father’s death.

For 12 long hours he spoke, “heavy matter – non-stop”, while they filmed and wondered how this frail monk could hold forth like this. “First part was more for us and the second a kind of message to the world,” she says…..lot of material, speaking in German, English, Sinhala, Pali et al. He spoke of modern things – parallel worlds, the modern world with internet and the teachings of the Buddha. He was full of energy – sometimes provocative, also providing his own answers because he had experienced it all, marriage, kids, love, hate, separation.

As the evening shadows lengthened, they sensed he was tiring out and bade him goodbye, with the hope that they would see him again. But as they went down the steps, his voice rang out and still she hears the echoes in her mind ……..“Remember, remember, everything is anichcha (impermanent)”.

It was his final goodbye.

Cora knows of a wish Bhikkhu Sumedha had. He wished to be known as that “Sri Lankan monk” and not a German monk, truly reflecting his love for this land.

---------------
‘The Truth is Unbelievable’ will be screened on May 11 at 5 p.m. and 7.30 p.m. at the BMICH as part of the Vesak Film Festival. It was shown at the Swansea Bay Film Festival in Wales in 2008 and will go to the International Film Festival in Phuket, Thailand and also to Cairo and South Africa.

Wolverine's Animal & Buddha-Nature

by Shen Shi'an, The Buddhist Channel, May 5, 2009

Dharma Inspired Movie Review: www.wolverinemovie.net

Singapore -- As featured in ‘X-Men Origins: Wolverine’, through of human birth as brothers, Wolverine and Sabretooth were mutants with opposite inclinations. Wolverine was more slanted towards human-nature - in the humane way, while Sabretooth was more slanted towards animal-nature - in a savage way.

While Wolverine was haunted by recurring nightmares of the brutal wars he had fought in, Sabretooth increasingly relished in killing openly. Both clearly had asura-nature (demi-godly nature) though - that strong instinct to fight.

The truth is, like them, we all have various fleeting natures, though Buddha-nature is always constant in the background. Sabretooth thought he was being true to his bestial nature, while Wolverine saw that as having bad faith to himself and everyone else he endangers. Sabretooth became so bestial that he chooses to hunt his own kind for the promise of power, while Wolverine, as we know, came to be a protector of ostracised mutants, while trying to bridge the discrimination between humans and mutants.

Wolverine rejected his mutant abilities at first, seeing them more as a curse than a gift. As he put it, a gift can be returned. But if he couldn’t return his karmic specialties, he might as well make the best of them - which is what he eventually does. However, he still retained his streaks of animal-asura-nature in terms of vengefulness. While his rage is likely to be seen as righteous as many fans, vengeance is never right because it is mere destructive might, that doesn’t offers chance for repentance.

If you are virtually or near indestructible like Wolverine or Sabretooth, what and who will you choose to destroy or protect? Having awesome power is never really the problem. Absolute power only absolutely corrupts those who give in to their Mara-nature. The greater power we have, the more attention should we pay on realising our Buddha-nature!

The Significant of Wesak

Vesak is also known as the Thrice-Blessed Day because it commemorates the birth, enlightenment, and passing away of the Buddha. It is observed by Buddhists all over the world on the full moon day in the month of Visakha, from which it derives its name and which usually corresponds to May. Variations of the name are Wesak, Vaisakha, and Vesakha. Vesak (or Vesakha) is the Pali form and Vaisakha is the Sanskrit form of the name of a month in the Indian lunar calendar.

Buddhists who follow the Mahayana tradition observe the birth, enlightenment and passing away of Gautama Buddha on separate days. For example in China, Taiwan and some South-East Asian countries like Malaysia, the birth is celebrated on the 8th day of the 4th Moon, the enlightenment on the 8th day of the 12th Moon and the passing away on the 15th day of the 2nd Moon according to the Chinese lunar calendar. In Japan, Buddha Day (the birth) is observed on 8th April, the enlightenment is marked at Jodo-e in December and the passing away at Nehan-e in February.

The Birth

The following is reproduced from The Life of the Buddha by Venerable Dr. H. Saddhatissa (Unwin Mandala 1988)

In the year 560 BC there was great excitement in the land of the Sakyans because Queen Mahamaya was to bear a child. According to the custom of the time a woman expecting a baby would return to her parents' home for the birth, and in due course it was arranged for Queen Mahamaya to make the journey to the neighbouring kingdom of her father. The King sent soldiers ahead to prepare the way and the Queen set out, carried in a decorated palanquin and attended by a large company of guards and retainers.

On the way to Koliya the party passed by a garden called Lumbini Park where, attracted by the trees and flowers, the Queen ordered a halt. It was intended to be only a rest, but while the Queen was lying in the leafy and fragrant shade of a Sala tree in full blossom she went into labour and gave birth to a son.

There was no longer any reason to continue the journey to Koliya and the party returned to Kapilavastu, where the new prince was greeted with great rejoicing. He was named Siddhartha (which means `wish fulfilled') by a proud and doting father.

Note: there are many legendary and symbolic elements in the accounts of the birth of Siddharta Gautama, who was to become the Buddha. Two of these are quoted here from Edward Conze's translation of the Buddhacarita by the first century Indian poet Ashvagosha

* He came out of his mother's side, without causing her pain or injury. His birth was as miraculous as that of Aurva, Prithu, Mandhatri, and Kakshivat, heroes of old who were born respectively from the thigh, from the hand, the head or the armpit. So he issued from the womb as befits a Buddha.

* When born, he was so lustrous and steadfast that it appeared as if the young sun had come down to earth. And yet, when people gazed at his dazzling brilliance he held their eyes like the moon. His limbs shone with the radiant hue of precious gold, and lit up the space all around. Instantly he walked seven steps, firmly and with long strides. In that he was like the constellation of the Seven Seers. With the bearing of a lion he surveyed the four quarters and spoke these words full of meaning for the future:`For enlightenment I was born, for the good of all that lives. This is the last time that I have been born into this world of becoming.'

The Enlightenment

To quote again from Ven. Saddhatissa

The time had indeed come for Gautama to achieve what he had been seeking for so many years, and the events of that day as described in the texts, are imbued not only with symbolic meaning but with peculiar calm and dignity. Taking the offering (ed: a very special bowl of milk rice prepared by Sujata), he went to a nearby river called Neranjara, and putting the bowl on the bank he entered the water to bathe himself. He then returned to the bank, sat down with the bowl in his lap and began his last meal as an aspirant to Buddhahood. The meal over, he washed his hands and the bowl and placed the bowl on the water to float. Then he said:`If today I am to attain full enlightenment, may this golden bowl swim upstream.' The bowl immediately did so. Gautama spent the rest of the day relaxing in the woodland along the river bank.

In the evening Gautama got up and made his way to the Bodhi tree -the `Ficus Religiosa', another tree sacred in India and known as the `Tree of Enlightenment' -which he had chosen as the place for his great act of meditation. On the way he met a grass cutter called Sotthiya who gave him some bundles of `kusa grass'. This grass was regarded as sacred and was used by Brahmins for sitting on. Gautama spread this grass at the foot of the Bodhi tree, turned to face the East and sat down in a meditating posture. Thus began the great trance from which he was to emerge on the full moon day of the month of Vesak as a Fully Enlightened One, a Buddha.

The course of Gautama's meditation is elaborately recounted in the ancient texts. At an early stage he was confronted with worldly temptations in the form of demons -an episode markedly similar to the temptations of Jesus in the wilderness. He then moved through various stages of spiritual ecstasy, called to mind all his previous forms of existence, and pondered how things come into being and disappear. With his mind purified, he then considered the nature of defilement, how it is caused and how it can be destroyed. In doing so he shed from his mind the various forms of defilement -the defilement of sensual desire, of the wish for continued existence, of delusion - and finally achieved the deliverance that he had sought for so long. `Now the cycle of rebirth is ended for me,' he said afterwards, when talking about his experience. `For me this world no longer matters.'

Note: this took place at what is now called Bodhgaya. There are also legendary and symbolic elements in the accounts of the Buddha's enlightenment. We quote again from Edward Conze's translation of the Buddhacarita in his book Buddhist Scriptures.

* Because the great Sage, the scion of a line of royal seers, had made his vow to win emancipation, and had seated himself in the effort to carry it out, the whole world rejoiced - but Mara, the inveterate foe of the true Dharma, shook with fright. People address him gladly as the God of Love, the one who shoots with flower-arrows, and yet they dread this Mara as the one who rules events connected with a life of passion, as one who hates the very thought of freedom. He had with him his three sons - Flurry, Gaiety, and Sullen Pride - and his three daughters - Discontent, Delight, and Thirst.

But Mara could achieve nothing against the Bodhisattva, and he and his army were defeated, and fled in all directions - their elation gone, their toil rendered fruitless, their rocks, logs, and trees scattered everywhere. They behaved like a hostile army whose commander had been slain in battle. So Mara, defeated, ran away together with his followers. The great seer, free from the dust of passion, victorious over darkness' gloom, had vanquished him. And the moon, like a maiden's gentle smile, lit up the heavens, while a rain of sweet-scented flowers, filled with moisture, fell down on the earth from above.

*When, through his Buddhahood, he had cognized this fact, the earth swayed like a woman drunken with wine, the sky shone bright with the Siddhas who appeared in crowds in all the directions, and the mighty drums of thunder resounded through the air. Pleasant breezes blew softly, rain fell from a cloudless sky, flowers and fruits dropped from the trees out of season - in an effort, as it were, to show reverence for him. Mandarava flowers and lotus blossoms, and also water lilies made of gold and beryl, fell from the sky on to the ground near the Shakya sage, so that it looked like a place in the world of the gods. At that moment no one anywhere was angry, ill, or sad; no one did evil, none was proud; the world became quite quiet, as though it had reached full perfection. Joy spread through the ranks of those gods who longed for salvation; joy also spread among those who lived in the regions below. Everywhere the virtuous were strengthened, the influence of Dharma increased, and the world rose from the dirt of the passions and the darkness of ignorance. Filled with joy and wonder at the Sage's work the seers of the solar race who had been protectors of men, who had been royal seers, who had been great seers, stood in their mansions in the heavens and showed him their reverence. The great seers among the hosts of invisible beings could be heard widely proclaiming his fame. All living things rejoiced and sensed that things went well. Mara alone felt deep displeasure, as though subjected to a sudden fall.

The Passing Away (Parinirvana)

Again quoting from Ven. Saddhatissa

The Buddha carried out his ministry for forty-five years. The first intimation that he could not continue for much longer came while he was visiting a village called Beluva to spend the rainy season. During his stay there he fell ill, and began to suffer severe pain. He bore the pain uncomplainingly, but he thought to himself:`It is not right for me to pass away and finally attain nirvana until I have spoken to my attendants and taken leave of the Sangha.' So by force of will he fought the illness and found the strength to go on.

Then the Buddha summoned Ananda and said to him:`Ananda, what does the Sangha need from me? The Law I have taught is clear, there is no secret version of it distinct from the one I have explained; I have not kept a closed fist on anything. Now I am old, Ananda, I am past eighty. So, Ananda, let each of you make a refuge for himself, an island; and let that refuge be the Law and nothing else.'

Their retreat ended, the Community once more set out and in due course came to a mango grove belonging to a man called Chunda. On learning that the Buddha was present, Chunda went to see him, and after hearing instruction from him invited the Community to take food with him the next day. The following morning the Buddha went with his followers to Chunda's house, where they were served a rich meal which included mushrooms. It was after, and perhaps because of, this meal that the Buddha's sickness returned. This time there was to be no recovery.

Despite his illness, the Buddha went on his way, coming eventually to a place called Kusinara. Here he settled in a grove of sala trees on the bank of the river Hirannavati. Ananda prepared a couch for him between two sala trees and the Buddha lay down. Then, addressing Ananda, he again make the point that it was not he himself, but what he said, that mattered. `It may be, Ananda,' he said,`that in some of you the thought will arise "the word of the Master is ended; we have no teacher any more". But that is not the way to look at it, Ananda. The Law which I have explained and laid down for you all, let that, afer I am gone, be your teacher.'

The Buddha then addressed the monks around him. `It is in the nature of all things that take form to dissolve again. Strive earnestly'(to attain perfection). These were the last words of the Buddha who then, it is said, moved through various rapturous stages of meditation until he passed away. His remains were cremated with the honours due to a royal person.

Note: as with other significant events in the life of the Buddha, there are many symbolic and legendary embellishments to the story of the Parinirvana. Again we quote from Conze's translation of the Buddhacarita by Ashvagosha

* And when the Sage entered Nirvana, the earth quivered like a ship struck by a squall, and firebrands fell from the sky. The heavens were lit up by a preternatural fire, which burned without fuel, without smoke, without being fanned by the wind. Fearsome thunderbolts crashed down on the earth, and violent winds raged in the sky. The moon's light waned, and in spite of a cloudless sky, an uncanny darkness spread everywhere. The rivers, as if overcome with grief, were filled with boiling water. Beautiful flowers grew out of season on the Sal trees above the Buddha's couch, and the trees bent down over him and showered his golden body with their flowers. Like as many gods the five-headed Nagas stood motionless in the sky, their eyes reddened with grief, their hoods closed and their bodies kept in restraint, and with deep devotion they gazed upon the body of the Sage. But, well-established in the practive of the supreme Dharma, the gathering of the gods round king Vaishravana was not grieved and shed no tears, so great was their attachment to the Dhamma. The Gods of the Pure Abode, though they had great reverence for the Great Seer, remained composed, and their minds were unaffected; for they hold the things of this world in the utmost contempt. The kings of the Gandharvas and Nagas, as well as the Yakshas and the Devas who rejoice in the true Dharma - they all stood in the sky, mourning and absorbed in the utmost grief. But Mara's hosts felt that they had obtained their heart's desire. Overjoyed they uttered loud laughs, danced about, hissed like snakes, and triumphantly made a frightful din by beating drums, gongs and tom-toms. And the world, when the Prince of Seers had passed beyond, became like a mountain whose peak has been shattered by a thunderbolt; it became like the sky without the moon, like a pond whose lotuses the frost has withered, or like learning rendered ineffective by lack of wealth.