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PP562/2/2013 DEC 2013 VOL 55 A Publication of Buddhist Missionary Society Malaysia A new BMSM branch is born - The Putrajaya Branch Protem Committee with their Family members, CMC Members and Bhante Mahinda on 15 Oct 2013 . Vas & Kathina Samadhi Vihara - Circumambulation of the Vihara on 19th Oct 2013. Dedication Volume 55 . Dec 2013 FOUNDER, BMSM Ven. Dr. K. Sri Dhammananda (1919-2006) Buddhist Missionary Society Malaysia 1 CONTENT VOLUME 55 Dedication 01 Ven. Dr. K. Sri Dhammananda Special Features 03 04 05 18 20 23 Award Speeches Seminars Special Issues Survanamitra 24 Hours Metta Affliate 39 BMSEF Interfaith 40 MCCBCHST International 42 47 51 WFB WFBY WBU 54 New Year Message 2014 Sections 27 30 32 Welfare Youth Meditation - DMC Branches 33 34 37 2 Shah Alam Kajang Putrajaya ADVISOR Dato’ Ir. Ang Choo Hong DESIGN & LAYOUT Jocelyn Tee <[email protected]> EDITORIAL BOARD Loh Pai Ling Pang Hock Huat, Jeffrey Lim Kean Liang Monica Voon Dr Ong Puay Liu Yow Kuan Wai PRINTER Pioneer printing & trading (00202341-A) No.4,6,11 Jalan Brunei Barat Off Jalan Pudu 55100 Kuala Lumpur Malaysia 43300 Serdang Voice of Buddhism PUBLISHER Buddhist Missionary Society Malaysia 123 Jalan Berhala, Brickfields, 50470 Kuala Lumpur, Malaysia. Tel: 603-22730150, Fax: 603-22733835 Email: [email protected] Website: www.bmsm.org.my Special Features Volume 55 . Dec 2013 BMSM, a World Buddhist Outstanding Leader By Bro. Quah Chi Boon, BMSM Vice President The Buddhist Missionary Society Malaysia was one of the five (5) organisations in the world to be conferred the World Buddhist Outstanding Leader Award 2014. Buddhist organisations selected for this World Fellowship of Buddhist Youth (WFBY)National Office of Buddhism Thailand award are “exemplary organisations which continually support and sponsor the propagation of Buddhism as well as preserve and protect Buddhist values”. The achievement of the awarded organisation is “prominently, highly in the creation of prosperity in Buddhism and country. “ Office of Buddhism, Buddhamonthol, Nakornpathom,Thailand in February this year 2014. Bro Quah said the award is a tribute to the exemplary and visionary dhammaduta initiatives and service of BMSM’s founding father, the late Dr K Sri Dhammananda, and past and present BMSM leaders. He added that the award is a timely recognition of BMSM’s more than 50 years of contribution to the Buddhist world, which would not have been possible without the selfless and tireless contributions of its leaders and members. “Through Service, Purity and Wisdom, we have come this far. Let’s further internalise this motto and combine it with the motivation of this prestigious award to take us forth to new levels,” an elated Quah proposed. Taking the cue from the Buddha’s exhortation to the first sixty Noble Ones, Go ye forth, we will, out of compassion and welfare for all, bring the sublime Dhamma -- excellent in the beginning, middle and the end -- to many to end all suffering and attain the ultimate bliss of Nibbana. BMSM Vice President Bro Quah Chi Boon received this distinguished award from H.H Somdetphra Maha Ratch Mangkhla Chan, Acting Supreme Patriarch Thailand, President of the Supreme Sangha Council in a solemn and very dignified ceremony held in Museum Auditorium, National Buddhist Missionary Society Malaysia 3 Volume 55 . Dec 2013 Special Features 51st Central Annual General Meeting by Bro Jeffrey Pang, Hon. Gen. Sec. Extract of Speeches by the Religious Advisor and Advisor of Buddhist Missionary Society Malaysia (BMSM) during the 51st Central Annual General Meeting (CAGM) held on 7th July, 2013 in Samadhi Vihara, Shah Alam. RELIGIOUS ADVISOR, VENERABLE MAHINDA THERA Ven. Mahinda expressed his appreciation and gratitude to Dato’ Chee Peck Kiat who had tirelessly put in so much time, effort and personal resources to fulfill the wishes of the late Chief Reverend , Venerable Dr K Sri Dhammananda Nayaka Maha Thera, who founded BMSM, to see that BMSM has its own premises to carry out its own activities. Ven. Mahinda said that as a disciple of the late Chief Reverend, he will try his best to serve the BMSM in whatever way he can to continue the legacy of his teacher. For a start, Ven Mahinda said that for 2013, he will be spending his three months Vas at Samadhi Vihara and during this time, he will occasionally be away for two to three days to make a quick visit to states where there are high concentration of BMSM members to reconnect with them. This will provide BMSM the opportunity to grow nation-wide and have a wider outreach of dhammaduta services. In this way, it is some kind of ‘rejuvenation’ of BMSM and a kind reminder to the members that they should be more active and collectively continue the Dhammaduta services advocated by our Founder – the Beloved Chief Reverend. ADVISOR, BRO IR. DATO’ ANG CHOO HONG Dato’ Ang Choo Hong shared his thoughts in the wake of differing views of members in a big organisation like BMSM. The rule of thumb is that the majority or the decision of the governing body is supreme. It would be chaotic if everyone wanted their views to be adopted. The essence of it is that compromise is the best solution going forward. He hoped that with the change in leadership, BMSM will be able to scale to greater heights. 4 Voice of Buddhism Special Features Volume 55 . Dec 2013 Buddha’s Pedagogy: A Matter for Teachers by Prof. Dr Ong Puay Liu More than 2,500 years ago, the Buddha realised the formidable task of teachers – how to impart education to people so that they would become human beings of character, dignity and wisdom. But he was not disheartened for he had unshakeable faith in the Dhamma he had discovered through his own effort, own experience, and own understanding. Hence, he preached to all and sundry (except the hungry), travelled from house to house, town to town, village to village, city to city, to preach the Dhamma. Meeting a multitude of individuals with different dispositions, capacities, viewpoints and in different contexts – class, caste, custom, etc – the Buddha had to improvise, adapt, innovate, and strategise his delivery methods to render his teaching effective and beneficial to the listener(s). The Buddha did all these out of compassion and loving kindness to help fellow human beings live a life of happiness and, ultimately, to end this cycle of suffering. is the goal of this education that teachers want to give to their students? What would their legacy be? Much like modern practitioners of the science of teaching, the Buddha Gotama emphasised the importance of first developing qualities within oneself so as to be able to reach out and help others develop similar qualities. ‘Let one first establish oneself in what is proper, and then instruct others. Such a wise man will not be defiled’. As an aspiring trainer of conduct for others, one must train oneself first, for, as the Buddha has declared, ‘one who is sinking in the mud cannot for certain pull out another who is also sinking in the mud’. Henceforth, an aspiring teacher who is ‘untamed, untrained’ cannot by himself, tame and train another. Today’s Challenges Fast forward to the 21st Century. In the modern-day world, how much more difficult it is for teachers to carry out their responsibilities efficiently and effectively, when the educational system has been “hijacked” by the demands of the state and market. Teachers, therefore, need to reflect, investigate and analyse their purpose of education, and be confident in their own analysis of their purpose. The Buddha has provided a systematic, time-tested, experiential and easy-to-implement model of pedagogy (science of teaching). The model is based on the standpoint that every person is trainable, that is, each can be trained to bring forth his or her latent capacity and potential to acquire knowledge, grounded on character building, moral development and spiritual advancement. What kind of teaching method is appropriate and beneficial for today’s students, whether they are seeking secular or Buddhist education? The answer lies within the hearts and minds of the teachers themselves. What kind of education do they want to impart to their students? What How should an aspiring teacher “tame and train” himself/herself? The Buddha has laid down a set of standards to help and guide the aspiring teacher: ‘Verily, Ananda, not easy is it to teach Dhamma to others. In teaching others Dhamma, Ananda, make five things stand up within you, then teach Buddhist Missionary Society Malaysia 5 Volume 55 . Dec 2013 Special Features others Dhamma. What five? Teach others Dhamma, thinking: I will give a talk on the gradual; teach others Dhamma, thinking: I will give a talk with the way in view; teach others Dhamma, thinking: I will give a talk out of kindliness; teach others Dhamma, thinking: I will give a talk not as a means for gain; teach others Dhamma, thinking: I will give a talk not to my own hurt nor to others’ The Buddha has also prescribed how teachers, having trained and developed the qualities outlined above, should carry out their role as a compassionate teacher: • train them (students) in the best discipline; • see that they grasp their lessons well; • instruct them in the arts and sciences; • introduce them to their friends and associates; • provide for their safety in every quarter. Besides laying the groundwork for aspiring teachers to train themselves first and develop qualities that would make them good, compassionate, loving and wise teachers, the Buddha has also prescribed and demonstrated several teaching methods, endorsing his status as an ‘incomparable guide for the training of persons’ and ‘teacher of gods and humans.’ Buddha’s teaching methods 6 Voice of Buddhism incorporate the following approaches, with the emphasis on a gradual approach as the foundation of his pedagogy: 1. Ānupubbīkathā – the gradual approach Ānupubbīkathā, gradual instruction, talk or sermon. The term refers to the progressive sermon given by the Buddha, in accordance with the Buddha’s knowledge in advance, the capacity and readiness of the listener(s). The Buddha’s method was to begin with something simple, basic, and close to the listeners so that they could relate what the Buddha was saying with their own experiences and living conditions. The Buddha Gotama first practised this gradual instruction on his five former friends, the ascetics Konḍañña, Bhaddiya, Vappa, Mahanama and Assaji. These five ascetics were sceptical of the Buddha’s sincerity for renunciation, and so, the Buddha used the ānupubbīkathā approach by first explaining to them the importance of adopting a middle way (which is beautifully captured in Sona Sutta [AN 6.55 Sona Sutta: The Simile of the Lute]), signified by the Noble Eight Fold Path. Then, when he perceived their minds were ready and receptive, the Buddha began to instruct the five ascetics on the Four Noble Truths. Special Features The Upāli Sutta and the Dhammacakkappavattana Sutta illustrate how the Buddha skilfully prepares the listener’s mind before speaking to him on the advanced teaching of the Four Noble Truths: ‘Then the Blessed One gave the householder Upali progressive instruction, that is, talk on giving, talk on virtue, talk on heavens; he explained the danger, degradation and defilement of sensual pleasures, and the blessing of renunciation. When he knew that the householder Upali’s mind was ready, receptive, free from hindrances, elated and confident, he expounded to him the teaching special to the Buddhas: suffering, its origin, its cessation and the path’. The Buddha places great confidence in this gradual approach, beginning with the most basic, that is, to cultivate good conduct or discipline (silā), as illustrated in this sutta: ‘It is possible, brahmin, to describe gradual training, gradual practice, and gradual progress in this Dhamma and Discipline. Just as, brahmin, when a clever horse-trainer obtains a fine thoroughbred colt, he first makes him get used to wearing the bit, and afterwards trains him further, so when the Tathāgata obtains a person to be tamed he first disciplines him thus: “Come, bhikkhu, be virtuous, restrained with the restraint of the Patimokkha, be perfect in conduct and resort, and seeing fear in the slightest fault, train by undertaking the training precepts …” Why did the Buddha adopt this method of gradual, step-by-step instruction? The answer possibly lies in the Buddha’s knowledge of the human condition. Human beings are capable of thinking, and capable of being trained and educated. In other words, human beings have the capacity to develop their potential to be good, noble, and dignified. Through learning and training, human beings can be transformed from being mere “puggala/puthujana”, or ordinary person, to ariya puggala, noble beings. Buddha sees individuals as existing in their own right; hence, the Buddha views all individuals in Volume 55 . Dec 2013 the same, unattached, unbiased, objective manner. Undoubtedly, those individuals with ‘much dust in their eyes, dull faculties, bad qualities and hard to teach’ will need a longer time to understand his Dhamma, while individuals with ‘less dust in their eyes, keen faculties, good qualities and easy to teach’ will understand his Dhamma within a shorter time. 2. Adaptation Approach Buddha also demonstrates skilfulness in using existing conditions as a resource to teach the Dhamma. The Buddha’s style of adapting his teachings to prevailing conditions has been characterised by an eminent scholar as “pouring new wine into old bottles”. The Buddha gives new meaning to words that were already current. He adapted traditional ideas and practices and adjusted his sermons to suit the temperament of his listeners, a method that came to be known as “upaya-kosallam”, that is, the skilful policy (expedient means) of converting people. The Buddha has the ability to understand the background of those to be instructed. Whenever and wherever the Buddha imparted his teachings to others, it is said, at first he always ascertains their dispositions and tendencies and purposes; and thus he selected, adjusted and aptly preached the doctrines with reference to the background of each individual or group of individuals. For example, Buddha uses the word “Brahma”, then existing as a major idea/ belief – Brahma-God – to preach the path leading to the highest goal, by cultivating the four brahmavihāras, or sublime virtues. Another example of Buddha’s adaptation approach is when the Buddha instructed a brahmin in the “ritualistic tenet” of washing away the sin. Instead of going into the river and washing the sin away by bathing (as this could also mean washing away one’s good deeds), the Buddha advised the brahmin to take a bath in spiritual culture by harming no living beings, etc. Buddhist Missionary Society Malaysia 7 Volume 55 . Dec 2013 Special Features 3. Illustration Approach Another skilful means of the Buddha is to use analogy, simile, parable, story and fable taken from the everyday lives of the listeners. The Buddha also incorporates beautiful verses in order to make them sweet, effective and attractive. According To convey the message of not jumping to conclusions upon first impression, the Buddha used the simile of the elephant’s footprint as illustrated in the Cūlahatthipadopama Sutta: The Shorter Elephant Footprint Simile. 4. Analytical Approach The analytical approach, or vibhajja-vāda, of the Buddha’s teachings is one of the most important characteristics found in the earlier texts. For example, the Buddha uses this analytical method in his second sermon on Anattalakkhana Sutta [The Discourse on the Not-Self Characteristic], where the Buddha breaks down the empirical existence of the physical human being into five aggregates – body, feelings, perceptions, mental formations and consciousness, and their respective elements or constituents. Why does the Buddha use the human body in this analytical approach? The answer is that the Buddha wants to show that there is no abiding entity called “self” (attā), and hence, it is pointless to think that there is a “self that is mine”, “my self”, and “this is what I am”. to the Buddha, he uses analogies “for there are cases where it’s through analogies that knowledgeable people can understand the meaning of what is being said”. There are several memorable similes and stories: the simile of the lute to explain the Middle Way to Venerable Sona Kolivisa; the simile of the saw, where the Buddha tells the story of a wise slave who deliberately tests her mistress’s patience; the story of bandits carving the listener’s limbs one by one with a two-handled saw to illustrate the correct way to develop patience; and the water-snake simile where the Buddha, using two famous similes of the water-snake and the raft, conveys the central message of the importance of right view. 8 Voice of Buddhism This use of the analytical method has also been mentioned by the Buddha himself. For example, in Subha Sutta: To the Brahmin Subha, the Buddha was asked whether it is true that householders are capable of doing noble merit and those gone forth homeless are not capable of doing merit. The Buddha’s reply: ‘Young man, here I have to give an analytical reply, not an absolute reply. I do not praise the wrong method, of a householder or of one gone forth homeless. Whether a householder or one gone forth homeless, if fallen to the wrong method it is not possible that he should be convinced of noble merit. I praise the right method of a householder or of one gone forth homeless. Whether a householder or one gone forth homeless, if fallen to the right method it is possible that he should be convinced of noble merit.’ So, too, in the Vajjiya Sutta: About Vajjiya. Vajjiyamāhita, the householder, when Special Features questioned by a group of “wanderers of other persuasions” concerning the Buddha’s view, referred to the analytical method of the Buddha: ‘No, venerable sirs, the Blessed One does not criticise all asceticism, nor does he categorically denounce or disparage all ascetics who live the rough life. The Blessed One criticises what should be criticised, and praises what should be praised. Criticising what should be criticised, praising what should be praised, the Blessed One is one who speaks making distinctions, not one who speaks categorically on this matter’. 5. Practical Approach ‘Ehi passiko, Paccataṃ veditabbo viññuhi ti’ (Come and see, To be personally experienced by the wise). This practical, or experimental, approach underscores the standpoint of the Buddha regarding the Dhamma, and the Buddha himself. In many suttas, the Buddha emphasises the need not to accept what we have heard blindly without reflection, investigation, critical inquiry and practice. This is so because the Buddha asserts that the Dhamma (Truth or Doctrine) is to be selfrealised, with immediate fruit, inviting investigation, leading on (to Nibbāna), to be comprehended by the wise, each for oneself. The Buddha makes this assertion very clearly in the Kālāma Sutta. Similarly, the Buddha does not want people to accept or reject his teachings on blind faith/emotion or with unquestioning acceptance/rejection. Instead, he provides ways for us to train ourselves to be reflective, critical, inquiring and investigative. Hence, the practical approach as laid out by the Buddha embodies an experiential learning process, whereby the conclusion or truth is arrived at, or derived from, through personal and direct experience. This experiential method is clearly depicted in the Ambalaṭṭhikārāhulovāda Sutta: Instructions to Rāhula at Mango Stone, where the Buddha delivers his first instructions to his son, Rāhula. The Buddha informs Rāhula to Volume 55 . Dec 2013 reflect on his intentions before acting on them, and to carry through with them only if he saw that his intended action would cause no harm. While acting, he should reflect on the immediate results of his actions; if they were causing any unintended harm, he should stop. After acting, he should reflect on the long-term results of his actions. If he saw that they actually did cause harm, he should resolve never to repeat them. If they didn’t, he should take joy and continue on the path. The Buddha’s last words upon parinibbāna, or passing away, reconfirms his standpoint on the importance of practice: ‘Behold now, bhikkhus, I exhort you: All compounded things are subject to vanish. Strive with earnestness!’ . The only way to understand and gain realisation of the Dhamma is to “practise the Dhamma to see if it brings about an end to suffering within our own minds”. Syntactical Approach While the analytical approach breaks down a concept or entity into smaller parts, the syntactical approach refers to the application of one concept in different contexts. For example, dukkha, or suffering, is applied in several but related contexts -- birth, old age, sickness and death -- as illustrated in the First Noble Truth: ‘Suffering [dukkha], as a noble truth, is this: Birth is suffering, ageing is suffering, sickness is suffering, death is suffering, sorrow and lamentation, pain, grief and despair are suffering; association with the loathed is Buddhist Missionary Society Malaysia 9 Volume 55 . Dec 2013 Special Features suffering, dissociation from the loved is suffering, not to get what one wants is suffering -- in short, suffering is the five categories of clinging objects’. The Buddha’s intention is not only to explain the meaning of suffering in different contexts, but more so, the message he wants to convey is the idea or truth on impermanency, as depicted in the changing nature of existence, and the futility of clinging on and becoming attached to things not permanent. 6. Question and Answer Approach The Kālāma Sutta, often written with the sub-title “The Buddha’s Charter of Free Inquiry” epitomises the Buddha Gotama’s receptiveness to questions and debate. This question and answer and counter-question method (paṭipucchā-vyākaraniya) is aimed at stimulating critical thinking and reflection. The parties involved might not agree or accept the other party’s viewpoints, but they might agree to disagree. Buddha Gotama encourages people to pose questions to him, for example, when a certain bhikkhu asked the Blessed One how long is an aeon, and when the Blessed One answered, the bhikkhu then asked if it is possible for the Blessed One to give a simile. Buddha himself will also pose questions to the people who come to see him. In the Siṃsapā Grove Sutta, the Blessed One ‘took a few siṃsapā leaves in his hand and addressed the bhikkhus thus: “What do you think, Bhikkhus, which is more numerous: these few siṃsapā leaves that I have taken up in my hand or those in the siṃsapā grove overhead?” ‘ In the Canki Sutta, when the brahmin student Kāpaṭhika interrupted the conversation between Buddha and very senior brahmins, the Buddha rebuked him. However, the brahmin Canki said to the Buddha ‘let not Master Gotama rebuke the brahmin student Kāpaṭhika 10 Voice of Buddhism … he is a clansman, he is very learned, he has a good delivery, he is wise; he is capable of taking part in this discussion with Master Gotama.’ The brahmin student Kāpaṭhika then went on to ask the Blessed One: ‘Master Gotama, in regard to the ancient brahmanic hymns that have come down through oral transmission and in the scriptural collections, the brahmins come to the definite conclusion: “Only this is true, anything else is wrong”. What does Master Gotama say about this?’ At the end of the day, considering that today’s students live in a material and commercial world, the teachers’ task is indeed daunting. However, it is not impossible to touch them with the Dhamma. The Buddha has shown the way. This article was presented at the 5th International Buddhist Research Seminar held in Bangkok, May 2013 by Prof Dr Ong Puay Liu. Buddhist Missionary Society Malaysia (BMSM) delegates at the Seminar. Special Features Volume 55 . Dec 2013 Ethics of Political Engagement of Buddhist Organisations by Dato’ Ir. Ang Choo Hong Two Challenges A major issue facing Buddhists in contemporary modern society is whether they should engage in affairs of the state, either individually or in groups. There is a consensus that lay Buddhists can, and should, do so. However, there is less agreement on whether monks and nuns, as individuals, can engage in politics. Buddhist monks such as Ven Tai Xu of China, Ven Ottama of Myanmar, Ven Rahula of Sri Lanka and Ven Thich Nhat Hanh of Vietnam were advocates for the involvement of monks in politics, and were themselves actively engaged in it. On the other hand, many monks prefer to shy away from such activities. There is a further issue: should Buddhist organisations, either made up of lay persons only, or monastics (the Sangha), or both, engage in politics? In my opinion, the issue is not whether Buddhist organisations should engage in politics. Rather, the issue is the manner in which Buddhist organisations do so. It means, what sort of ethics should Buddhist organisations adopt when they engage in politics. For Buddhist organisations to be involved in public and political affairs, there are two major obstacles to overcome. The first is how to stay true to the original vision, missions and objectives of that organisation. Buddhist organisations are formed with specific objectives of Dhamma propagation, purification of the human mind, etc. If Buddhist organisations neglect their original objectives and instead become “actively involved” in political affairs, then this amounts to misusing the name of Buddhism. The second challenge is that the moment Buddhist organisations engage in politics, there is a risk of disintegration among members of the organisation. For example, in the 2004 Presidential Election in Taiwan, the abbot of Zhong Tai Si, Ven Wei Jue, openly supported candidate Song. This angered supporters of his rival, Chen, who demonstrated in front of the Zhong Tai Si. Again, when Ven Xin Yun supported Ma Ying Jiu in the 2012 election, supporters of Chai Wen Yin were not happy. Another example is when some monks in Sri Lanka joined political parties and took part in elections; opinions were divided, even within the Sangha. The moment Buddhist organisations start to disintegrate, they will not be able to play the role of “middle ground” in civil society. Indeed, a healthy civil society requires a “middle ground” to pull together divergent forces within that society. Traditionally, religion has been the most effective middle ground for social cohesion and harmony; hence, Buddhist organisations should give Buddhist Missionary Society Malaysia 11 Volume 55 . Dec 2013 Special Features priority to maintaining this position. What Buddhist organisations can do is to see how to engage in public and political affairs in an appropriate and skillful manner so that they remain relevant to society at large while reducing potential disintegration to a minimum. This means that there is a need for a code of ethics for political engagement. Ethics of Political Engagement In this respect, Ven Thich Nhant Hanh formulated the 14 precepts of Socially Engaged Buddhism, in which the 10th precept may be seen as providing some ethical rules regarding political engagement. In the 10th precept, it is mentioned: 1. Do not use the Buddhist organisation for personal gain or profit 2. Do not transform your organisation into a political party 3. A religious organisation should take a clear stand against oppression and injustice 4. It should strive to change the situation without engaging in partisan conflicts The 2nd rule complies with the necessity for separation of religion and state in a civil society. Present-day party democracy is divisive in nature; to add religious labels to political parties would make society even more divided, and this could spell disaster for the nation. The 3rd rule -- “A religious organisation should take a clear stand against oppression and injustice” – requires that Buddhist organisations should express their stand and opinions clearly, and even mobilise the masses to champion certain public issues, especially those related to the purification of the mind, social ills, development of religions and issues directly related to Buddhism. The 4th rule is a test of the wisdom and skill of Buddhist leaders. Buddhist organisations should always focus on addressing the issues at hand in an impartial manner, 12 Voice of Buddhism without bias towards political parties with vested interests. Apart from the above rules, Dr You Xiang Zhou of Taiwan opined that there should be an additional five rules to this code of ethics. 1. Religious leaders should ensure that the resources of an organisation are used in accordance with its original objectives. Otherwise it would be an abuse and misuse of resources. When members of the public make contributions to a religious organisation out of faith in that religion, that contribution can only be utilised in realising the objectives of that faith. Religious leaders have no right to use that religious resource for political ends. 2. When religious leaders mobilise devotees for certain purposes, that mobilisation should not exceed the aims of their faith. If religious leaders mobilise devotees to take sides in partisan politics, it is likely to attract an unfavorable response from the public, especially in modern society that upholds the principle of separation of politics and religion. 3. The sacredness of a religious leader comes from his role as a medium, bringing the “mundane” to the “supramundane”. Religious leaders must acknowledge that they, personally, are not the sacredness of that religion. Hence, religious leaders must not convert the sacredness of the religion to become a field of secular mobilisation for political purposes. Furthermore, religious leaders must not pose as “God” or claim to pass the message of the “Holy”. 4. Devotees’ support and confidence in religious leaders should always be subject to rational scrutiny. Faith is beyond rationalism but that does not mean faith is irrational. When the role of religious leaders exceeds the sacredness of that religion, devotees should not follow blindly. 5. When a religious organisation inappropriately engages in partisan politics, Special Features a vast majority of its devotees would choose to withdraw themselves. Hence, religious leaders should always consider the consequences before acting. Issues related to Buddhism are a priority Volume 55 . Dec 2013 a few states which are suffering under the mantle of theological rule). Citizenship taking precedence over religious adherence does not mean degrading one’s identity as a follower of any religion. Apart from the nine rules mentioned above, I hereby propose to add another three rules. The 10th rule is to give priority to issues related to Buddhism. Since the organisation proclaims itself to be Buddhist, it is natural and rightful to engage in issues closely related to Buddhism (or where Buddhist values can be of great contribution). Buddhist organisations should keep in mind the interests of Buddhists and nonBuddhists alike. At the same time, Buddhist organisations should, by their actions, affirm and uphold the civil rights of freedom of speech, thought and faith and other values of pluralism (to paraphrase Prof Liu Yu Guang). Buddhists should voice their own public issues Conclusion The 11th rule that I am proposing is: Buddhist organisations should plan, explore and voice their own public issues. There are many public issues which Buddhist organisations can raise and champion. Examples are: abolishment of the death penalty (or at least abolishment of a mandatory death sentence); laws relating to minority Buddhists rights in non-Buddhist countries; restriction and regulation of pubs, bars and entertainment outlets; curtailment of gambling and alcohol consumption; religious education for Buddhists and nonBuddhists; allocation of land for religious purposes; protection of rights of animals; and so on. In the context of present-day civil society, if Buddhist organisations disengage from politics, they are foregoing the rights bestowed upon them, and this is of no good to the development of Buddhism and the nation. On the other hand, by engaging in politics, they risk deviating from the original objectives and mission of the organisations, and face the possibility of self-disintegration. A code of ethics will help them to strike a useful balance. Citizenship as a priority The 12th rule I am proposing is: National citizenship should take priority over one’s identity as a Buddhist when engaging in public issues. The time of a theological state has passed (although there are still Buddhist Missionary Society Malaysia 13 Volume 55 . Dec 2013 Special Features Buddhism’s appeal in the western world by Ven Nanadassana Thera Dear Friends in the Dhamma. I must firstly thank the German Dharmaduta Society for inviting me to give this talk. It was several years ago that the Ambassador for Sri Lanka in Italy came to Mitirigala Forest Hermitage, where I am staying, and had a conversation with me. He used to travel in Europe and gave me a bit of information about Buddhism in those countries and the reasons why Europeans are turning to find solace in Buddhism. Once he spoke particularly about Germany, which lies in the heart of Europe. He told me something, which can be, I think, a brief yet comprehensive reply to what people in Europe actually want and need from Buddhism. The German Buddhists have a motto, he said, which is their guiding principle. The motto is: “We don’t want religion. We want peace and this is what Buddhism gives us”. It is well known that the prevailing religion in Europe is Christianity. It is derived from Jesus Christ. His life as reported in the New Testament by the Evangelists is the basis of the Christian message and religion. In spite of the fact that Jesus Christ is depicted to have delivered the message of love to each other or love your neighbour, yet there are several passages in the New Testament 14 Voice of Buddhism contradicting this message of love and these should not be overlooked by anyone who wants to understand this European religion. One such passage is found in Mathew Book 10. Jesus Christ delivers his speech thus: “Think not that I came to send peace on earth. I came not to send peace but a sword”. Other similar passages are found in Luke Book 12 and 14. Jesus Christ speaks thus: “I came to send fire on the earth” and, again, “if any man comes to me and hates not his father and mother, and wife and children, brothers and sisters, yea, and his own life also, he cannot be my disciple”. One may wonder if the language here is figurative or literal. However, if one looks back at the structure of Christianity, its history reveals that it is literally not a peaceful history at all. It is full of hostilities, persecutions, martyrdom, violence, bloodshed, slaughters, wars waged to propagate or defend the new faith, crusades, forced conversions and baptisms, inquisitions and even terrible wars between Christian and Christian. According to modern historians, far more Christians have been killed in religious wars among themselves than through persecution by the Romans. The two world wars started in Europe. They are almost forgotten and Special Features today there are no political or religious wars, at least not in Central Europe. Yet the people today cry out, “We do not want religion. We want peace, and this is what Buddhism gives us”. What is meant here is mental or spiritual peace. A peace which springs from a deep knowledge. A knowledge that comes from seeing directly the real nature of the inner and outer world. A knowledge that pacifies mental defilements and frees the mind from mental vexation. Thus what is required in Europe is a spiritual peace which gives a real knowledge of the world which Christianity cannot provide to its followers for it is unable to give them the guidance, advice, precepts, hints, answers and techniques which fulfil the deep demand of the human spirit and the spiritual dimension of man. The first contact of any significance between Buddhists and Europeans came about as a result of European colonialism. Although the Indian Emperor Asoka is known to have sent envoys to Greece in the third century BCE, Buddhism could not take root there due to the prevailing unfavourable conditions. Later, Islamic expansion throughout the near East erected a formidable barrier between Europe and India. By the beginning of the 19th Century, however, interest in Buddhist ideas was clearly beginning to emerge in Europe. Of course, a few independent thinkers had earlier recognised the rationality of Buddhist thought. Of these, the 19th Century German philosopher Arthur Schopenhauer must be given pride of place. To Schopenhauer, Buddhism was the best of all religions. It was preferable to Brahminism with its caste system and far more preferable to Christianity with its fallacious ideas about God and its defective code of ethics, which has no moral consideration for animals, and sometimes not even for human beings. Schopenhauer’s knowledge of Buddhism was based on the rather incomplete and inaccurate source materials then available. Nevertheless, the affinity between his Volume 55 . Dec 2013 philosophy and Buddhism is in many ways striking and a close look at Schopenhauer’s teachings reveal it as a kind of “incomplete” Buddhism. Schopenhauer’s philosophy became popular during the later part of the 19th Century and his high regard for Buddhism has definitely contributed towards the interest in it not only as a subject of study but also as a way of thought and life with which one can identify. It was only during the later years of his life that systematic attempts were first made to arrange and translate the huge volumes of Buddhist scriptures. Hermann Hesse, a German author and essayist, and Nobel Prize winner, once wrote about the pacifying essence of the Buddha’s discourses. He wrote: “Whoever attentively reads a small number of the countless discourses of the Buddha is soon aware of harmony in them, a quietude of mind, a smiling transcendence, a totally unshakeable firmness, but also invariable kindness, endless patience. As ways and means to the attainment of this holy quietude and peace of mind, the Buddha’s discourses are full of advice, precepts, hints”. Thus, however dimly most people in Buddhist countries may apprehend the doctrinal content of Buddhism, their conviction of its depth and wisdom is shared almost instinctively by intelligent men and women everywhere. No religion, other than Buddhism, has set a higher value on the states of spiritual insight and liberation, and none has set so methodically and with such a wealth of critical reflection the various paths and disciplines by which such wholesome states are reached as well as their ontological and psychological underpinnings that make those wholesome states so valuable and those paths so effective. Strictly speaking, Buddhism aims at cleansing the mind of impurities, agitation and disturbances, such as lustful desires, hatred, hate, anger, ill-will, indolence, worries, restlessness, scepticism and doubts; Buddhist Missionary Society Malaysia 15 Volume 55 . Dec 2013 Special Features at the same time it aims to cultivate good qualities such as concentration, awareness, intelligence, will, energy, the analytical faculty, confidence, joy, friendliness, compassion, tranquility, and so forth, leading finally to the attainment of the highest wisdom that sees the nature of “mind and matter” as they really came to be and realising the ultimate truth, peace, Nibbana. Thus peace can be found in one’s own purified mind. Greed, hate, delusion and vulgar behaviour, mainly caused by mental defilements and passions, have existed in humanity before and during the Buddha’s time. All these exist also today in the same and even worse manner. For those who abhor any kind of base bodily, verbal and mental behaviour and wish to attain a state of moral and spiritual purity, the Buddha’s Teaching offers excellent guidance. Moreover, it is a Teaching that is not restricted to any historical age, and the moment one puts it properly into practice one gets immediately good results. Therefore it is called “akalika”. Educated Westerners can gradually acknowledge Buddhism to be not only a message of great sophistication but also one of exalted ideals. Perhaps the most striking evidence that Buddhism continues to be an inexhaustible source of inspiration is the fascination it now holds for the Western World. To many in Europe and also America, Buddhism seems to be a spiritual movement well-suited to mankind’s future, being grounded in reason and therefore in harmony with the prevailing spirit of scientific empiricism. Offering a path to salvation from all suffering, Buddhism requires no blind faith and no belief in the supra-natural. Those who encounter its refined morality and profound wisdom can only regard the Buddhist tradition as one of the greatest achievements of Man. It is, therefore, a reassuring thought that despite recent reversals of fortune, Buddhism would not merely survive but may possibly be on the brink of a new age of appreciative 16 Voice of Buddhism revaluation. Many remarkable men have worked to spread Buddhism in the world. Of those great Buddhist workers who deserve to be honoured is the late Sinhalese monk, Ven Mitirigala Dhammanisanthi Thero, well known also by his lay name of Mr Asoka Weeraratna. Seeing the necessity to propagate Buddhism, especially in Germany, he succeeded with his heroic efforts, sacrifice, devotion and energy in establishing the German Dharmaduta Society and a Centre for Buddhist Missions in Berlin for the benefit of the German people. In his missionary enthusiasm to spread the Buddha’s message in the world, he directed his efforts not only to spread Buddhism abroad but also in his own country, Sri Lanka. At a time when Buddhism had lost its most supportive and protective structure, namely meditation, he established in 1967, a Forest Hermitage not far from Colombo, to enable Buddhist Yogi Monks to meditate and contemplate in a suitable and peaceful environment. The Forest Hermitage was named Nissarana Vanaya where 30 fully equipped independent dwellings for yogis were constructed for meditation. He brought there the highly respected meditation teacher, the late Ven Matara Sri Nanarama Maha Thera, widely recognised as one of Sri Lanka’s outstanding meditation masters of recent times, to be the guide and instructor. Apart from Sinhala Buddhist monks and laymen, many foreign monks and laymen alike got the opportunity to pursue here the practice of meditation with full dedication, unhindered by other tasks and duties. Some of them came from USA, some from Canada, England, Netherlands, Germany, Austria, Switzerland, Portugal, Italy, Yugoslavia, Czechoslovakia, Greece, India, Singapore, Taiwan, Korea, Japan, Australia, and New Zealand. In August 1972, Mr Asoka Weeraratna himself became a monk under the monastic name Ven Dhammanisanthi. As a layman and later as a monk he served the cause Special Features Volume 55 . Dec 2013 of Buddhism in these and many other ways abroad as well as in his homeland. His name will be included in a historical book now being produced by the Sri Kalyani Yogashrama Sansthawa, an association of forest monks in Sri Lanka. May he, by the vast accumulation of this merit, attain Nibbana. May also the noble objective of the German Dharmaduta Society to propagate Buddhism in Europe be achieved in increasing measure in the years to come, thus spreading peace and happiness in this life among the good people in Germany and also in other countries in Europe, and guiding them ultimately towards the attainment of the supreme bliss of Nibbana. Ven Nanadassana is a Buddhist monk from Greece who has lived in Sri Lanka for the last 20 years, more than 19 in residence at the Mitirigala Forest Hermitage. He has studied and practised meditation under the guidance of the late Most Venerable Matara Sri Nanarama Mahathera, the first Meditation Master at the Mitirigala Forest Hermitage. Ven Nanadassana was well acquainted with Ven Mitirigala Dhammanisanthi Thero (Mr Asoka Weeraratna), the founder of the Mitirigala Forest Hermitage. He has studied the Tripitaka under Sinhala Theras and Mahatheras and has thus acquired a theoretical and practical knowledge of Buddhism. He is fluent in several languages (including Sinhala) and is the author of the book “Bhikkhu Patimoksha” in German. Buddhist Missionary Society Malaysia 17 Volume 55 . Dec 2013 Special Features Kajang walks the Dhamma Path the Fun Way by Ong Puay Liu At Kajang Sunday Dhamma School (KSDS), we make learning fun. We created an innovative idea by introducing elements of the Buddha and Dhamma to the ever popular Snakes and Ladders game. In the process of researching into the game, we found some interesting information. Noteworthy is this nugget that Snakes and Ladders originated in India! It was then known as Moksha Patam or Vaikunthapaali (stairs to Vaikuntha) or Paramapada Sopanam (ladder to salvation). It was used to teach Hinduism and Hindu values to children, particularly the role of karma. A Jain version, Gyanbazi, dated back to the 16th century. Renamed Leela, the game reflected Hinduism consciousness surrounding everyday life. The game made its way to Britain where the British renamed it “Snakes and Ladders”. It was also introduced to the United States of America, and assumed another name, “Chutes and Ladders”. The game has established itself as a morality or “virtue vs. vice” game. Do good and you will go up the ladder. Do bad and you slide down the snakes. Ladders thus represent virtues or wholesome actions such as compassion, generosity, contentment, truthfulness, faith and humility, while snakes represent vices or unwholesome actions such as anger, hatred, cruelty, lust and covetousness. Do more of these vices and it is “back to square one”. The number of ladders will be fewer than the number of snakes as a reminder that doing good is much more difficult than committing evil. What is the ultimate goal of this uphill and downhill journey of existence? The answer is moksha, that is, liberation from samsara or 18 Voice of Buddhism stream of existence. In the original game of 100 squares, the squares of virtue are Faith (12), Reliability (51), Generosity (57), Knowledge (76) and Asceticism (78). The squares of vice are Disobedience (41), Vanity (44), Vulgarity (49), Theft (52), Lying (58), Drunkenness (62), Debt (69), Rage (84), Greed (92), Pride (95), Murder (73) and Lust (99). Square 100 represents Moksha or Nirvana. The KSDS-modified Snakes and Ladders game has a total of 49 squares (7-by-7) because it is well known that the number 7 has a certain magical, mystical quality. In keeping with the aim of teaching Dhamma the fun way, we included as virtues, the four brahma-vihara or “sublime qualities”, of metta (loving-kindness 4), karuna (compassion 8), mudita (appreciative joy 14) and upekkha (equanimity 31). A player stopping at numbers 4, 8, 14 and 31 will have the pleasure of climbing the ladder. In contrast are squares number 7 (harming others), number 17 (stealing), number 44 (telling lies) represent breaking precepts 1 (do not kill), 2 (do not take things not given) and 4 (do not engage in false speech). As this game is largely played by young children, we replaced precepts 3 (do not engage in sexual misconduct) and 5 (do not take intoxicants that cause heedlessness) with “disrespect to parents” (square 37) and “playing too much computer games” (square 47). A player stopping at these numbers will have the heartache of sliding down the ferociouslooking snakes! Special Features Volume 55 . Dec 2013 Ultimate joy for the player is to reach square number 47 after the perilous journey, where he/she will be bestowed the title of “a good and happy Buddhist”. When we first introduced the game during Wesak day in May 2013 at our BMSM Kajang centre, we attracted many players -- young children, teenagers, parents, and even the Bhantes who were with us. This snakes and ladders game serves as a good reminder of our Lord Buddha’s timeless teaching of “Do good, avoid evil and purify our own mind”. Indeed, the use of precepts and ennoblers is Buddha’s noble approach of teaching morality through the emphasis on individual action. Thuti hotu to our KSDS teachers and Sis Chow for coming together to produce this modified version of snakes and ladders. Please see back cover for the Snake and Ladders game. Buddhist Missionary Society Malaysia 19 Volume 55 . Dec 2013 Special Features Suvarnamitra - A celebratory story of gratitude by Kon Chee Min that aims to provide care and support for elders in their homes, with priority given to Buddhist elders who live alone or with an elderly spouse. It serves as a link or point of contact between elders who need assistance and those who can help. Providing some happiness and peace of mind for our Buddhist elders in their own homes is our modest way of reciprocating their hard work, contribution and service to the larger Buddhist community over the years. It is a way of expressing our gratitude for their selfless efforts many decades ago. Some of the services the Suvarnamitra community is working towards are: • Transportation for doctors’ visits, temple • • Suvarnamitra consists of two Sanskrit words – Suvarna, which means Gold, and Mitra, meaning friend. Hence, Suvarnamitra means Golden Friend. Our story can be traced back to the Good Heart team, mooted by Bhante Mahinda more than 10 years ago to provide service by reaching out to aged-care homes, orphanages, half-way houses and various individuals. Good Heart evolved into Suvarnamitra in early 2013 to extend service to our Buddhist elders who had been pivotal in supporting the late Ven Dr K Sri Dhammananda Nayaka Maha Thera in his exemplary dhammaduta work. In essence, Suvarnamitra is working towards setting up a Call/Service Centre 20 Voice of Buddhism • • • functions, purchasing groceries, meal delivery and Sangha visits Arranging cooked food for elders who are recovering from illness Arranging daily maid/nursing care during periods of convalescence Maintaining regular contact with the elders via telephone or visits Organising regular social get-togetherevents amongst elders who are friends These activities are carried out by volunteers or paid aged care givers. Financial support comes from contributions from donors and elders who are financially independent or from their family members. The Suvarnamitra Project, having received blessings and support from Bhante Mahinda, Aloka Foundation and Buddhist Missionary Society Malaysia, had its first volunteer recruitment drive during Wesak Day on 24 May 2013 at Samadhi Vihara, Shah Alam. Thirty volunteers signed up that day. Special Features The first social event was the Buddhist Elders get-together at Auntie Tan Teik Beng’s house in June 2013. More than 50 participants, comprising Buddhist elders and volunteers, attended this function. It was such a delight to see many elders smiling from ear to ear when they reconnected with old friends whom they had not seen for many years. Bhante Mahinda, who was also present, gave a short talk to encourage the elders to continue with their practice and guided them to grow their faith in the Triple Gem. Volume 55 . Dec 2013 On 18 August 2013, an Age Care Seminar, titled “Older, Wiser, Happier”, was held at Samadhi Vihara, Shah Alam. The speaker was an Age Care professional from Australia, Ms Mabelle Carceller, who shared her knowledge from the perspective of the elders and the care givers. The 108 participants showed great interest in mental health management care, which Suvarnamitra hopes to organise in the near future. Before Bhante Mahinda returned to Australia in July 2013, he gave a talk to a group of Suvarnamitra volunteers on caring for elders. Bhante said although some thought they did not have the skills to do this kind of work, it was not necessarily true. In the field of service, we will discover our skills, he said. Bhante reminded them that this was not our first life; in fact, we have lived many, many life times and we have learnt many things. He advised the volunteers that it is only when we have the intention to help others and give our services freely that the skills will surface and we will learn how useful we can be. Buddhist Missionary Society Malaysia 21 Volume 55 . Dec 2013 Special Features The most recent Suvarnamitra event was the offering of dana, robes and requisites to the Sangha in Samadhi Vihara on 12 October 2013 , one week before Samadhi Vihara’s Kathina Day. The event was specially arranged a week earlier to ensure that the elders would have more time to meet their friends and Sangha in a more leisurely environment. Bhante Mahinda gave a dhamma talk specially for the elders. The unwavering devotion of the elders to the Sangha, which they helped to hone 40 to 50 years ago, was an inspiration to the Suvarnamitra volunteers that day. In addition to these events, volunteers reached out to individual elders who lived alone on weekends and occasionally on weekdays, providing them support and help as needed. The Survarnamitra working committee hopes to recruit more like-minded volunteers to render their services to Buddhist elders in the Klang Valley. The group’s long-term mission is to establish a community for elders who will be able to live with dignity and practice the Dhamma together for the rest of their lives. May the supporters of BMSM and Aloka Foundation continue to lend their support through service and in kind to support Suvarnamitra’s mission in serving the Buddhist elders. 22 Voice of Buddhism Special Features 24 Hours Metta Volume 55 . Dec 2013 Report by Pang Hock Huat , Jeffrey Bhante Mahinda bearing the Buddha relic entering the Shrine Hall. Illuminating the Asoka Pillar & Unveiling the 24hrMetta message - “Heal with Metta” Buddhist Missionary Society Malaysia 23 Volume 55 . Dec 2013 Special Features For the second year running, on 28th & 29th December 2013, BMSM Samadhi Vihara and Aloka Foundation jointly organised a very auspicious event for world peace and harmony. It was held very appropriately during the last weekend of 2013 aptly to welcome the New Year 2014. It was a bright Saturday, 28th Dec. morning which saw Bhante Mahinda, Religious Advisor of BMSM and Spiritual Director of Aloka Foundation bearing the Buddha Relic together with members of the Maha Sangha from the Theravada, Mahayana & Vajyarana traditions circumambulating the Vihara, a tradition to mark the welcoming of the Buddha relic to the Vihara. The Relic was brought from Sri Lanka by Ven. B Dhammananda. Following a short speech by Ven. Saranankara and a brief note from Bhante Mahinda, the 24hrMetta chanting started off with the 1st hour chanting by the members of the Maha sangha @10am. Twenty three Buddhist Organisations and groups then took turns in one-hour slots round the clock to chant Karaniya Metta Sutta and other sutta and mantras while another eleven joined from wherever they were in various parts of the country and well as from Sri Lanka & Australia via internet link up. The highlight of the two days’ event was at 8pm on 28th Dec., illuminating the Asoka Pillar followed by the circumambulation of the Vihara and unveiling of the 24hr Metta message for 2014. This year, to add flavour to the event, activities like Metta Rocks painting, Sutta Hand copying and folding of Metta stars was introduced to attract visitors to the event to participate in the Metta activities. We were heartened by the warm response especially from the youngsters. It was an event to behold as the response from the participating organisations, Bhante Mahinda explaining the gist of the 24hr Metta message to those who were present 24 Voice of Buddhism Special Features volunteers and visitors to the Vihara was very encouraging. The joint organising committee of this event rejoices with the many that participated, turned up to offer their services and help and also those who were just there at Samadhi Vihara in making this a spiritually inspired event. Our special thanks to the many sponsors whose contributions in cash and kind made this event possible. Mahasadhu our appreciation and word of thanks to the following participating organisations who took part in the nonstop chanting of the Karaniya metta sutta and other mantras for world peace, harmony and for the welfare of all beings:. Volume 55 . Dec 2013 Kagyu Tashi Pal Dharma Society, Subang Jaya Buddhist Association, Mudita Buddhist Society, Buddhist Business Network, Bandar Utama Buddhist Society, Sambodhi Setia Alam Buddhist Association, Samadhi Vihara Metta Circle, Friends of Aloka, BMSM Shah Alam Branch, Samadhi Youth Team & UTAR (Perak Campus), University Malaya Buddhist Society, Nottingham Buddhist Society, Tiratana Buddhist Society NBC Klang, Zheng Xin Buddhist Association, BMSM Kajang/ Putrajaya/Welfare & Meditation Sections and Samadhi Rainbow Programme Children & Parents. Nalanda Buddhist Society, Kinrara Metta Buddhist Society, Buddhist Maha Vihara & Dhammaduta Youth, Sungai Long Buddhist Society, Klang & Coast Buddhist Association, Dharma Drum Mountain Buddhist Centre Malaysia, Selangor Buddhist Vippasana Meditation Society & Shah Alam Buddhist Society, Taklung The offsite participants- Sammaddithi Meditation Grove(Sg. Petani), Metta Circle Penang, Gandharama (Kuala Terengganu), Aloka Buddhist Centre Melaka, Seck Kia Eenh Melaka, Genting Buddhist Group, Kuching Dhamma Vijaya Buddhist Centre, Aloka Sabah, Pahang Buddhist Association, Kuantan Buddhist Association, Metta Round the World Sri Lanka Chapter, Aloka Meditation Centre Sydney, Metta Circle Singapore. Hand copying of the Karaniya Metta Sutta Metta Rocks Buddhist Missionary Society Malaysia 25 Volume 55 . Dec 2013 26 Voice of Buddhism Special Features Welfare Section Volume 55 . Dec 2013 14-15 July 2013 Thirty nine (39) welfare members travelled to Kedah/Penang. On 14 July 2013, they paid a visit to Samaditthi Meditation Grove in Sungai Petani and toured the Bujang Valley museum and its archaeological sites. They were grateful to Bro. Kenneth who guided them for the Bujang Valley tour. In the afternoon they proceeded to Kulim, where they visited Fayi Buddhist Lodge and three children welfare homes: Rumah Kebajikan Bakti Fayi, Sunshine Cottage Welfare Home and Yong Ai Welfare Home. On 15 July 2013, they participated in the morning dana at Buddhist Hermitage Lunas and the lunch dana at Nandaka Vihara in To’Kun, Bukit Mertajam. Buddhist Missionary Society Malaysia 27 Volume 55 . Dec 2013 Section 28 July 2013 In support of Buddhist Maha Vihara to raise fund to build additional Sunday school classrooms, Welfare Section operated a drink & food stall at its Charity Food Fair Carnival. All the items for sales were donated by committee members and friends. 15 October 2013 About 12 Welfare Section members and supporters spent an hour with the senior citizens at Kim Loo Ting Hong Ying Home in Setapak. Welfare contributed RM1,600 towards the bereavement fund of the home. 17 – 18 August 2013 With the assistance of the Raub Buddhist Association, Welfare Section held a charitable program in Raub, which was participated by 44 members. They distributed gifts in cash and kind to 25 inmates of 3 old folk homes in Sg. Ruan, Kg. Sempalit and Sg. Lui and16 deserving poor families in Raub. 28 Voice of Buddhism Section 30 November – 1 December 2013 Fourty three (3) Welfare Section members had a 2-day spiritually enriched trip in Temoh/Batu Gajah/Ipoh . They had their spiritual batteries recharged by attending three dhamma Q&A/ dhamma sharing sessions with Bhante Hye at Vihara Buddha Gotama, Bhante Tikkhayana at Dhammapiti Meditation Monastery, and Dato’ Ang Choo Hong at Ipoh Buddhist Dhamma Association Centre. Visiting Sukhavana Meditation Monastery in Bercham was an uplifting experience. Volume 55 . Dec 2013 8 December 2013 In support of Sri Jayanti Welfare Organisation, Welfare Section operated a drink and food stall at its Charity Food Fair 2013 in Sri Lanka Buddhist Temple, Sentul to help raise fund for its various charity programmes. All the items for sales were donated by committee members and friends. Forthcoming Welfare Activities They also visited and donated RM1,000 each to four Welfare Homes: a. Batu Gajah Handicapped Children Welfare Home (38 children) b. The Foundation of Training Centre & Home for the Handicapped at Taman Camay, Pasir Putih, Ipoh (35 children) c. Pertubuhan Jagaan Kanak-Kanak Cacat Setia in Silibin (38 children). d. Bao En Shih – Anning Old Folk Home (43 inmates) and Anning Orphanage Home. August 2014 December 2014 Raub Charity Trip Temoh/Batu Gajah/Ipoh Religious Charity Trip Buddhist Missionary Society Malaysia 29 Volume 55 . Dec 2013 Section Youth Roundup: Buddhist Youths boring? Not D2Y! Buddhist youths a boring bunch? In Dhammaduta Development Youth (D2Y), the word “boring” does not exist in our lexicon. In learning and applying the Dhamma in our daily lives, we have tons of fun as can be seen from our activities: Chinese New Year Carolling (February) To usher in the year of the Snake, D2Y Chinese New Year carollers and a lion dance troupe visited 10 homes, including Ci Hang Welfare Centre in Sungai Buloh. Spirits were high as the carollers arrived at dawn and sang their hearts out till dusk. In addition, the D2Y lion dance troupe blew the crowd away with its performances. Barn Trip (April) Pet-lovers from all over Klang Valley participated in this one-day barn trip to Lotus Life Liberation Park in Bentong, Pahang. Volunteers had an eye-opening experience as they were mostly city residents. The purpose of this trip was to feed the animals and clean the barns. Not only were they “greeted” by numerous dogs, cows, goats, cats and tortoises, the volunteers were also welcomed with warm hospitality by the barn manager and her co-workers. 30 Voice of Buddhism Section Volume 55 . Dec 2013 Parents’ Appreciation Dinner (June) Parents’ Appreciation Dinner (PAD) is a bi-annual event organised by D2Y. Our goal is to show appreciation to our parents and family members for their continuous and endless support. This year, it was held in Shah Alam Buddhist Society (SABS) on June 28. Performances such as acting, singing and dancing by our D2Y members had many parents beaming with pride. CampX (August) CampX was held in the serene and picturesque Sasanarakha Buddhist Sanctuary, Taiping, in August this year. The theme for this 4-day 3-night camp for young adults ranging from 18-25 years was “Learn today, lead tomorrow”. It was physically challenging to climb the slopes of Sasanarakha daily but all participants persevered. At the end, they gave the camp the thumbs-up but dubbed it “tiring “. Dhammaduta Development Youth Camp (D2YC) 2013 D2YC 2013 was held on December 4-9 at the Shah Alam Buddhist Society (SABS). Participants between the ages of 14 and 18 joined this annual year-end camp to gain new experiences and make kalyana mitras. Our specially-tailored programmes for these teens were aimed at equipping them with knowledge of the Dhamma and also to challenge their minds. Youth Roundup – BMSM Kajang Youth Section What do I want? The 12th Teenage Camp was held in BMSM Kajang Branch and Samadhi Vihara Shah Alam from December 5 to 8. With the theme “What Do I Want?”, it was aimed at educating participants on how to handle problems and stress during their adolescent years. Sixty-three participants attended the camp and to the credit of 15 facilitators and 10 committee members under the leadership of Camp leader Daimler Yong and Assistant Camp Leader Rachel Kong, new and interesting elements based on the popular Korean reality show Running Man were introduced. A special session “Wow! Amazing!” was the surprise visit of a group of local artistes, Thomas and Jack and Hank, who entertained the participants with a few songs. And what’s in store for 2014? We can’t wait to get on with the programme. Buddhist Missionary Society Malaysia 31 Volume 55 . Dec 2013 Section Dhammavijaya Meditation Centre Kathina Ceremony in Dhammavijaya Meditation Centre (DMC), Dengkil BMSM Meditation Section held its Kathina and Sanghikadana Ceremony in the newly completed Sima Hall at Dhammavijaya Meditation Centre (DMC), Dengkil for the second year on 27th October 2013. This also marks the 6th Vassa spent by Most Venerable Sayadaw U Agganna in DMC. Two additional venerables, namely Venerable Khema Nanda and Venerable Tejaw Barsa were invited from Pa-Auk Tawya, Myanmar to spend their Vassa in DMC. Several Venerables from others Monasteries: Pa-auk Meditation Centre, Singapore and Tusita Hermitage, Kuching East Malaysia and Chempaka Buddhist Lodge, Selangor, Malaysia were also invited to join the Kathina Ceremony. The ceremony started with Buddha Puja at 8.30am and sermon delivered by 32 Voice of Buddhism Sayadaw U Agganna. It was followed by Kathina Robes and Requisites offerings to sangha members by representatives from BMSM Meditation Section, Dhammavijaya Meditation Centre and devotees. Thereafter, a Pindacara within DMC was carried out before lunch dana. There was a continuous stream of devotees and visitors who come to pay respect to the Triple Gems and make Offerings. The celebration ended with another Sermon in Burmese specially for the Myanmar devotees and friends at 2pm. Sadhu! Sadhu! Sadhu! Dhammavijaya Meditation Centre (DMC) is a collaborative meditation centre between Pa-Auk Tawya, Myanmar and Buddhist Missionary Society Malaysia since its inception in 2004. Sayadaw U Agganna is the present Abbot cum Meditation Teacher. Shah Alam: Vas & Kathina 2013 This year, for the first time, BMSM at Samadhi Vihara invited two Venerable monks to spend their three (3) months Vas at the Vihara. The invitation to Bhante Mahinda Maha Thera, our Religious Advisor and Ven. Bolangoda Dhammananda Thera from Sri Lanka was conducted on the evening of 22nd July 2013 by the main sponsor, BMSM together with six (6) co-sponsors. The Venerable monks spent their three months practicing as well as teaching the Dhamma to the members and devotees conducting activities like the daily evening chanting of the Maha Samayam Sutta, one (1) three days retreat and several weekends one day retreats. Besides that there were also evening Dhamma talks and regular Sunday morning Puja & Dhamma talk. Branches Volume 55 . Dec 2013 Report by Lim Meng Sheng One of the highlights during the Vas period was the unveiling of the Asoka Pillar on 31st August 2013 in conjunction with the 7th Memorial of our Founder, Venerable Chief K Sri Dhammananda Nayaka Maha Thera. At the end of the three (3) months Vas, a Kathina Robes and Requisites Offering ceremony was held at Samadhi Vihara on 20th October 2013. The ceremony started off with the circumambulation of the Vihara led by the main sponsor, followed by the co-sponsors and devotees. There were eleven (11) monks present during the ceremony led by Bhante Mahinda and with presence of Ven. B. Saranankara from Sentul Temple made it a grand & auspicious occasion. There was an estimated crowd of five hundred who attended the event which went on smoothly right through the Sanghika Dana & lunch to the devotees. Buddhist Missionary Society Malaysia 33 Volume 55 . Dec 2013 Kajang: Branches Kajang holds all-night Metta chanting on National Day … BMSM Kajang held a “National Day All Night Metta Chanting” for the first time on August 31-September 1 to commemorate the 7th anniversary of the passing away of our beloved Chief Reverend, Venerable Dr K Sri Dhammananda Nayaka Maha Thera, and also for National Day, invoking the blessings of the Triple Gem for peace, harmony and stability in our country. The chanting started at 8pm led by the Maha Sangha and followed by chanting-farers from BMSM Kajang branch, Bandar Utama Buddhist Society, Sg Long Buddhist Society, Subang Jaya Buddhist Association, Samadhi Vihara Shah Alam, Friends of Aloka and our very own teachers, parents and students of Kajang Sunday Dhamma School. Bhante Mahinda and Bhante U Agganna conducted the closing ceremony, during which Bhante Mahinda gave a short sermon on the power of Metta chanting. The Maha Sangha leading the all-night chanting. 34 Voice of Buddhism The Maha Sangha light the oil lamps to signal the start of the All-Night Chanting. Branches Volume 55 . Dec 2013 … a fund-raising Charity Food & Fun Fair … A Charity Food & Fun fair was held on 10 November 2013 at BMSM Kajang branch to raise funds for its building renovation project. After an early morning drizzle, the weather turned superb with a cool breeze and by that time the stalls were ready and “open for business”. Food on sale included kow jum, nasi dagang, curry mee, Penang laksa, keropok, fried meehoon, herbal eggs, vegetarian rending, popiah, fruits, vegetarian and non- vegetarian mixed rice, lui cha, Myanmar laksa, cakes, fried rice, kuih-muih, curry puff, yam cake, curry chicken, cekodok, pau, glutinous rice, noodle roll, tarts, nyonya kuih, cookies, Seremban siew pau, varies tong shui, pudding, cold drinks, etc. Non-food and dried food items included: Bonsai plants, fruit plants, organic dry food, stationery, toys, kitchen utensils, rice, oil, detergents, soap, toothpaste, toothbrushes, handmade crafts, t-shirts, etc. There were also two game stalls, each run by Kajang Sunday Dhamma School and BMSMKJ youth section. Other interesting stalls were health consultation, haircuts and face painting. The response was so good that most of the food was sold out before closing time. Buddhist Missionary Society Malaysia 35 Volume 55 . Dec 2013 Branches … and more Giving and Sharing In the second half of the year 2013, KSDS continued its theme-based programme to instil the values of giving and sharing. The teachers emphasised the tender loving care of pets such as dogs, cats, rabbits, terrapins and hamsters. The students had the opportunity to feel and touch those animals with care and love. In August, students were taken on a “tour” of India, following the footsteps of the Buddha during a slide presentation screened by teachers who had recently gone on a pilgrimage. In September, students were taught arts and crafts using recycled material – paper to make bowls and mineral water bottles to make a racing car. The year ended with an emphasis on appreciation for the world, country, family and friends. “Be grateful” was the message, which was strongly brought home by Mr Nick Vujicic. Despite his handicap, he touched the students and parents with his strength. KSDS’s annual event – Year End Camp -- was held on 22-24 November at BMSM Kajang Branch, with the theme, “Cultivate Dhamma in You”. The 45 participants showed great team spirit and enjoyed the fellowship in the camp. A camp focused on Cultivating the Dhamma in the young. 36 Voice of Buddhism Putrajaya: Branches Volume 55 . Dec 2013 A new BMSM branch is born BMSM Putrajaya is the latest addition to the Buddhist Missionary Society Malaysia family! An interest meeting held on 15 October 2013 at Samadhi Vihara, Shah Alam, saw the 36 in attendance forming a pro-tem committee headed by Dr Ong Gua Pak. Since then, the Registrar of Societies has approved the registration of BMSM Putrajaya Branch, which will be entrusted with the task of organising dhammaduta activities and operating the new Pusat Buddhist Dhammaduta Malaysia that BMSM will be developing. BMSM has been allocated a 0.66 acre land in Precinct 5 of Putrajaya and the development plans are pending approval from the authorities. The enthusiastic committee members swung into action shortly after the branch inception by participating in BMSM Kajang Branch’s Food and Fun Fair to raise funds for its new building. The food stall operated by Putrajaya branch raised RM3,030 through the sales of “khau jam” (Kelantanese nasi kerabu), fish and prawn crackers (keropok) and cut fruits. The committee members and volunteers also participated in a specially convened Metta Workshop at Samadhi Vihara, Shah Alam, on 17 November 2013 to familiarise themselves with BMSM Religious Advisor Bhante Mahinda’s Metta Round The World and metta circle initatives to rally more people in the practice of metta for world peace, harmony and stability. Putrajaya Branch members took a Group Photo with other BMSM family members from Kajang Branch, Shah Alam Branch and Welfare Section, after receiving the Souvenir of 24hrs Metta Chanting. Buddhist Missionary Society Malaysia 37 Volume 55 . Dec 2013 Branches Bro Dr Ong Gua Pak, Chairman of Putrajaya Branch and the Hon Sec, Bro Dr Kang Tong Hum (2nd and 3rd from right) with Sis Loh Pai Ling (BMSM President); Dato’ Ir Ang Choo Hong (BMSM Advisor); Bro Patrick Phoon (BMSM Vice President); Bro Kng Tuan Kah (BMSM Shah Alam Chairman); Sis Ng Lai Peng (BMSM Kajang Chairperman); Sis Lye Eng Lan (BMSM Kajang Hon Sec and Bro Liew Yoke Loy (BMSM Kajang Committee). Brisk sales at the Putrajaya branch stall at the Kajang Branch Food & Fun Fair. Putrajaya Committee with Bhante Mahinda at a Special Metta Workshop on 12th Nov 2013. Putrajaya Committee & Family members are with BMSM Family at the 24Hr Metta Chanting 2013 38 Voice of Buddhism Affliate Volume 55 . Dec 2013 BMSM Novitiate Programme and BMS Endowment Fund 16th November – 24th November 2014 BMSM Novitiate Programme and BMS Endowment Fund Aids Presentation at Samadhi Vihara and Bodhi Park. This year’s Novitiate Programme was well attended by about 40 participants including 28 Samaneras, 11 Upasikas, and 1 Upasaka. The Programme was conducted by eminent teachers which include Ven. Galle Udita, Ven. Pannasaddha, Ven. Ru Tzu, as well as our brother monks from the Sentul Temple under the leadership of Ven. Saranan Kara. Ven. Galle Udita is the Chief Monk of Singapore while Ven. Saranan Kara is the Chief Monk of Malaysia. All participants who graduated from this Programme felt that the high standards of the teaching enriched their spiritual life as well as gain good understanding of the life of a renunciant. The discipline of the participants and their enthusiasm for Dhamma knowledge were impeccable. The Dhamma Talks were very inspiring and knowledgeable that all of them consciously listen to the Dhamma Talk with wise attention throughout the three hours plus without interruption in any one session. After the sermons delivered by Ven Ru Tze and Ven Pannasaddha (Ven.Wei Shin), the participating students, parents, school teachers and novices were invited to have lunch with venerable Sangha members. BMS Endowment Fund intends to expand the aids program and would appreciate more generous donors to share the merits through making donations (by cheque) to ‘BMS Endowment Fund’. These are taxexempted. A receipt will be sent to our donor in appreciation. The Novitiate Programme and Aids Presentation were successful with our generous sponsors from the Yayasan Belia Buddhist Malaysia, and the BMSM Ladies Section. The Programme Chairman cum BMSEF Vice Chairman, Bro.Quah Chi Boon wished to record our society’s heartfelt thanks to all those who contributed once again to the successful completion of the Novitiate Pogramme and Aids presentation Project. In conjunction with this Novitiate Programme, Aids Presentation was held on 19 November 2013 by Buddhist Missionary Society Endowment Fund. About twenty four (24) students from SJKC Pin Hwa 2, Aman Perdana, Klang received the cash aid of RM200 each and goodies which included writing aids, foodstuff and towels/toiletries. Buddhist Missionary Society Malaysia 39 Volume 55 . Dec 2013 Interfaith MALAYSIAN CONSULTATIVE COUNCIL OF BUDDHISM, CHRISTIANITY, HINDUISM, SIKHISM AND TAOISM (MCCBCHST) MCCBCHST turns 30 years old on 06th August 2013. A vegetarian dinner was held in conjunction with the Pearl Jubilee (30th) Celebration of MCCBCHST in HGH Convention, Sentul on August 10, 2013. YB Tan Sri Datuk Seri Panglima Joseph Kurup, Minister in the Prime Minister’s Department, was the Guest of Honour who launched the celebration. The celebration was further enriched by the presentation of dances of different faiths’ groups, namely: Bharatham Dance by Malaysia Hindu Sangam and Mangul Bera Pooja Dance by Sasana Abhiwurdhi Wardhana Society (SAWS); Long Gu (Dragon Drum) by Malaysia Buddhist Association (MBA); Bhangra Dance by Malaysian Gurdwaras Council (MGC) and Chinese Cultural Dance by Federation of Taoist Association (FTA). Thank you to Brother Neubert Ambrose from Christian Federation of Malaysia (CFM) who kindly volunteered his excellent Master of Ceremony task. Our sincere thanks also go to the group of diligent volunteers from Buddhist Missionary Society Malaysia (BMSM), who have greatly assisted in the organisation of the celebration dinner. About MCCBCHST MCCBCHST is the largest non-Muslim religious organisation in Malaysia with the aim: • to promote understanding, mutual respect and co-operation between people of different religions; • to study and resolve problems affecting all inter-religious relationships; and • to make representations regarding religious matters MCCBCHST has worked tirelessly for the past three decades and have repeatedly appealed to the Government to take positive steps to alleviate the fears of non-Muslims at the erosion of their religious freedom and other unresolved religious issues which affect their lives. 40 Voice of Buddhism Interfaith Volume 55 . Dec 2013 Cutting the Pearl Jubilee cake by Guest of Honour, YB Tan Sri Datuk Seri Panglima Joseph Kurup, witnessed by the MCCBCHST committee and invited guests. YB Tan Sri Datuk Seri Panglima Joseph Kurup with members of the Organising Committee of Pearl Jubilee Dinner. Mangul Bera Pooja Dance by Sasana Abhiwurdhi Wardhana Society (SAWS). Bharatham Dance by Malaysia Hindu Sangam (MHS). Buddhist Missionary Society Malaysia 41 Volume 55 . Dec 2013 International WFB News: A Thai Interreligous Roving Trip to Malaysia and Singapore Khun Sawanee CHUENSUMRAN, the Deputy Secretary General of World Fellowship of Buddhists (WFB) related the intention of Khun Krisada KONGKAJAN, DeputyDirector General, Department of Religious Affairs (DRA), Ministry of Culture of Thailand of his intention to send a Thai Interreligious Delegation to visit Malaysia from 21-23 August, 2013. Officer, Promotion of Religious Activities and Foreign Relations Group, Office of the Secretary, Department of Religious Affairs, Ministry help to coordinate the visit in Malaysia. The delegates have a fruitful and meaningful visit to following offices and prominent religious sites, namely: Thai Buddhist Temple – Wat Chetawan, Petaling Jaya, Selangor; Christian Church – Trinity Methodist, Petaling Jaya, Selangor; Hindu Kuil – Shree Lakshmi Narayan, Jalan Ipoh, Kuala Lumpur. National Mosque of Malaysia in Kuala Lumpur and meeting with the officials from JAKIM; Sikh Gurdwara Sahib in Sentul, Kuala Lumpur. The main objective of their visit is to establish the relationship among all participants through their exchanges on religious affairs cooperation in ASEAN. The first four countries to be visited in 2013 are Philippines, Visit to Wat Cheta Wan, PJ. The delegations also Malaysia, Singapore visited the Buddhist and Indonesia. Malaysia is the second country after their Maha Vihara (BMV) before meeting-up visit to Philippines in July, 2013. The next visit with the officials of Malaysia Consultative will be Singapore scheduled in September, Council of Buddhism, Christianity, Hinduism, Sikhism and Taoism (MCCBCHST) in BMV. 2013. They met with Dato’ Azman Amin bin BMSM together with RADM. Isara Hassan, the Director General, Department YIMPHANICH, RTN., the Delegate of National Unity and Integration (JPNIN) Representative and Assistant Secretary for a fruitful exchange and dialogue session General of the World Fellowship of Buddhists before leaving for airport on their last day (WFB) and Ms. Treechada AUNRUEN, of visit. Secretary to the Delegation Religious Affairs 42 Voice of Buddhism International Volume 55 . Dec 2013 Visit to Trinity Methodist Church, PJ Khun Krisada, DDG of Thai DRA,meeting with Most Ven Datuk K Sri Dhammananda and Committee of SAWS & BMSM Exchange of Souvenir: Khun Krisada, DDG of Thai DRA and Sardar Jagir Singh, President of MCCBCHST Exchange of Souvenir: Khun Krisada, DDG, Thai DRA and Dato’ Azman Amin, DG of JPNIN, Malaysia Thai DRA delegates; Mr Chan, JPNIN, Sister Pai Ling and Sister Cheng Tuan in front of JPNIN Putrajaya, Malaysia Buddhist Missionary Society Malaysia 43 Volume 55 . Dec 2013 International After their visit to Malaysia, the delegation from the Thailand Department of Religious Affairs, Ministry of Culture continued its Interreligious Roving Trip to Singapore. This trip to Singapore was successfully coordinated by Brother GS Tan from Buddhist Union Singapore and Khun Sawanee Chuensumran, Deputy Secretary General of WFB. The main places of interest visited by the delegates while in Singapore were the Inter-Religious Organisation and Inter-Racial and Religious Confidence Circle, Ministry of Culture, Community and Youth (IRCC, MCCY). Visit to Inter-Religious Organisation (IRO) MICA Building after meeting with IRCC, MCCY 44 Voice of Buddhism International Volume 55 . Dec 2013 Buddhist leaders gather in Bangkok to share the Dhamma Buddhist leaders from all over the world gathered at the World Buddhist Assembly held in Bangkok from September 30 to October 3, 2013, to discuss, contemplate and share the Dhamma. The assembly was convened by The World Fellowship of Buddhists (WFB) to commemorate the 100th Birthday Anniversary of HH Somdet Phra Nyanasamvara, the 19th Supreme Patriarch of the Kingdom of Thailand. Representing the Buddhist Missionary Society of Malaysia (BMSM) were its President, Sis Loh Pai Ling, and Dato’ Ang Choo Hong. Sis Pai Ling is the co-chairman of the newlyformed standing committee of Inter-faith Dialogue of the WFB for the term 2012-2014 while Dato’ Ang is the co-chairman of the Panca Sila standing committee of WFB. Sis Ang Cheng Tuan was also part of the BMSM delegation. HH Sangharaja from Laos, Most Venerable Phong Samalek (Piyadhiro Bhikkhu); Khun Phallop Thaiarry, Sec Gen of WFB (Behind HH Sangharaja); President of WFB, HH Phan Wannamethee, Dato’ Khoo Leong Han, Honorary Vice President of WFB, Dato’ Tan Gin Soon, Vice President of WFB, Sister Camellia Darmawan, Exco of WFB and Brother GS Tan, Secretary of Inter-faith Dialogue Standing Committee of WFB. Sister Pai Ling, Co-chairman of Inter-faith Dialogue Standing Committee of WFB and Sister Cheng Tuan, Vice-President of BMSM. Buddhist Missionary Society Malaysia 45 Volume 55 . Dec 2013 International Sis Loh also attended the 80th WFB Executive Council Meeting, which was held during the assembly. The WFB was formed in Sri Lanka in 1950 for the purpose of bringing Buddhists of the world closer together. Today there are 135 regional centres in 37 countries and on every continent in the world. Status as a regional centre is granted only to a Buddhist organisation with reasonably good standing and whose objectives and activities are consistent with the aims of the WFB. BMSM is honoured to be a WFB regional centre. Photo with Sangharaja from Laos HH Phong Samalek (Piyadhiro Bhikkhu). The three-day programme included: an intra-faith forum on how the Buddhist world could work together; the many Dhamma traditions and need to strengthen commonalities while minimising and respecting differences; accepting diversity and living in harmony; and how collective Buddhist actions could play a positive role in environmental solutions. Intra-faith Forum moderated by Bro Graeme Lyall, Chairman of WFB Interfaith Dialogue Standing Committee Intra-faith Forum moderated by Khun Sawanee Chuensumran, Deputy Secretary General of WFB. Panelists from left: Dato’ Ir Ang Choo Hong (Malaysia); Mr Ratna Sakya (Nepal); Ven Yi Jih (Chinese Taipei) and Ven Dr Jinwol (Korea). 46 Voice of Buddhism The Inter-faith Dialogue Standing Committee with Khun Krisada Kongkajan, Deputy Director General of Religious Affairs, Ministry of Culture, Thailand. WFBY: International Volume 55 . Dec 2013 CROSS-BORDER LEARNING FOR YOUTHS Youth exchange programmes to Japan and the US and another on home turf were the predominant youth activities in the second half of 2013. Five youths were selected as BMSM delegates to the International Buddhist Youth Exchange (IBYE) Programme on Aug 26-30 at Fukushima, Japan. In this year’s annual international programme, hosted by Japan Young Buddhist Association, our youths came up close and personal with survivors who saw loved ones perish, met selfless unsung heroes and heard tales of blessings of Dhamma at work. In their own words, they relate the experience they gained from the Crisis Management Programme through the visit to Fukushima in the aftermath of the 9.0-magnitude 2011 earthquake that set off a tsunami and resulted in radiation within an 80-km diameter area surrounding the Fukushima Daiichi Nuclear Power Plant. Liew Huey Shin: “These words from a survivor still ring clear in my mind: ‘ When the tsunami came, everybody was running up the hill. When I was running, I saw this granny behind me and her leg was injured. I helped her, carried her on my back. But as we proceeded, I knew both of us would not make it. I had to let go of her and save myself. Until now, I could not forget the look in the granny’s eye…’ The spirit of the Japanese to continue living positively is inspiring. Despite all the pain Buddhist Missionary Society Malaysia 47 Volume 55 . Dec 2013 International inflicted by the tsunami, they motivated each other positively to carry on with their lives. I could feel that the survivors were holding on strongly, smiling outwardly even though they were deeply scarred inside. It was definitely an eye opener for me and an invaluable experience to learn about crisis management in a disaster. “ Ang Chee Keong: “The selfless efforts of Rev Koyu Abe of Joenji Temple in Tokyo impressed me the most. With nothing done by the Government to decontaminate the affected areas, Rev Koyu took it upon himself to lead a group of people to dig out the contaminated soil with their own hands. He was not afraid of the harm of radiation to himself. Just do it so that others will be free from harm… We in Malaysia know only how to complain and expect someone to do something for us. The selfless spirit of Rev Koyu is really inspiring for me. “ BMSM Delegates participating IBYE Japan (from left): Bro Ang Chee Keong; Sis Liew Huey Xi; Sis Liew Huey Shin; Sis Yap Ja Min and Sis Ong Tian Han Ong Tian Han: “The Iwasaki City Council of Social Welfare leading the disaster recovery activities like clearing up and providing shelter reported that in Iwasaki, more than 14,000 buildings collapsed, 60,000 more were damaged and 7,598 residents were evacuated. We were brought to this village, one with 500 houses, only to see a wide open space now with patches of grass growing and only a damaged Buddhist temple and remnants of a few houses standing. 48 Voice of Buddhism International Volume 55 . Dec 2013 Besides this visual impact, the emphasis of the power of a smile left a lasting impression on me. The Iwasaki Reconstruction Assistance Volunteer Center established to recruit volunteers to provide reconstruction assistance instructed volunteers and life support counselors to smile to bring comfort to victims and bring back their smiles, especially the children. The interaction we had with victims, now relocated in a victim residential area, was another unforgettable experience. We performed for them and after that, we were told to interact and just listen to them. From my personal experience, language was no barrier. By opening our hearts, we were able to hear, understand the voice deep in their hearts and know their feelings. We were able to connect …” Yap Ja Min: “我们来到发生海啸的最前线的沙滩上,进行了一场接近1小时的祈祷仪式。虽然在太阳下暴晒真 的很辛苦,可以却在完成后有种无法言喻的满足和充实感,现场法喜充满!虽然无法给予帮助,可 是至少可以参与祈祷,祝福生还者和回向功德给罹难者,心里充满法喜!信仰的支助同样重要, 它协助平复创伤的心灵。让人们从新面对生命和生活。马来西亚是一个没有天灾的国家,我们无法 想象天灾的景象,无法了解那种随时可能遭受灾害的情景,所以马来西亚是幸福的。借着这次的活 动,让身处和平国度的我有机会到真正的灾害现场,亲眼看到灾后的景象,亲自与受难者了解到那 场让世人震惊的灾难。” Liew Huey Xi: “令我印象最深刻的是第二场的主讲者-阿部光裕老师。他把带有辐射的泥土挖起,包起来。由于 没有人会要高辐射的泥土,他就把那些泥土放到自己寺庙的后山。他召集人手,到辐射率很高的地 方从沟渠,地砖之间的细缝把那些泥土挑出来,之后再测量辐射率。在他们的努力之下,辐射率逐 渐降低。当别人问及他们为何要冒险做这些工作的时候,有一个老人说:“本来是不想做的,但是 为了孩子,只好做了。”让我再一次拜倒在他们的无私精神之下。阿部老师现在依然很关心日本的 辐射率,至今一直在努力着,对于他的精神,文字太轻了。避难所里都是老人,不知道什么时候才 能回家,所以我们要给他们打气。能和他们交流是一个宝贵的经验。” Another youth, Cham Jia Shen, was BMSM’s delegate to the 2nd World Buddhist Youth Leaders Assembly held in Los Angeles, USA. The two-day conference and two-day tour in September 2013 drew 120 youths from 20 countries. It was the first time WBYLA was held in the US and it was also the first jointly organised by World Fellowship of Buddhist Youths and World Buddhist Sangha Youth. Jia Shen summarises his experience: “One thing I learnt is that it is very important to have an open mindset towards life, for example, being bold enough to step out and experience new things in life although it is most likely to be accompanied by uncertainties. Also, we need to be both approachable as well as being the one who takes the first step to get to know someone new. Throughout my stay, I befriended strangers. One of them, a local, brought me hiking in Azusa during the free day I had. Another friend I made during the visit to a Thai Temple -- a Mexican learning meditation from the resident Thai monk -- Buddhist Missionary Society Malaysia 49 Volume 55 . Dec 2013 International shared with me his aspirations and he also later brought me around to see the city as well as mountain climbing. Overall, I am very grateful to all the volunteers who have been most warm and welcoming. They carried out their tasks in a very harmonious and efficient manner, always accompanying their work with smiles and laughter. I am very impressed and touched by their acts of selflessness displayed throughout. It certainly serves as an important example for us all to learn from.” Bro Jia Shen, only delegate from BMSM to the 2nd World Buddhist Youth Leaders Assembly held in Los Angeles. The World Fellowship of Buddhist Youth’s Inter-Cultural Buddhist Youth Exchange (IBYE) & International Buddhist Youth Forum (IBYF) was held in Malaysia in November. More than 80 participants from Thailand, Japan, Taiwan, Singapore, India and Malaysia participated in the nine-day programme, which took them to Genting Highlands, Malacca and Kuala Lumpur. BMSM delegates at this programme were Lai Sze Ching and Sean Loo Wei Cheng. Lai Sze Ching: “I learned a lot through all the inspiring speeches and meaningful workshops. The various type of pujas we participated in like the Japanese Puja, Taiwanese Puja and Mahayana mahapuja were wonderful, memorable experiences. “ Group Photo IBYE KL 50 Voice of Buddhism WBU: An International Seminar on Life Management with Meditation - Experience and Success co-organized by The World Buddhist University (WBU), The World Fellowship of Buddhists (WFB) and the Pipphalivanaram Mindfulness Center (PMC) was held at the World Fellowship of Buddhists (WFB) Headquarters in Bangkok, Thailand. This three-day seminar was held from 10-12 August 2013 (2556). More than 40 participants from Malaysia attended the seminar. The rationale for organising this seminar on managing life through meditation was derived from a question asked by many participants during a previous seminar held at BMSM Samadhi Vihara, Shah Alam, Malaysia, which was co-organised by both Thailand and Malaysia. The question was “how does meditation support the management of a practitioner’s daily life? International Volume 55 . Dec 2013 Undoubtedly, such a question has been frequently asked by participants attending seminars on meditation and the different techniques of meditation to be applied in one’s practice. The responses from meditation teachers, both Thai and non-Thai, who are well-known in their knowledge and practice of meditation as well as making meditation a part of their daily life, provided valuable information for the practitioners. However, in reality, it is not 105 Kong Ming Lantern were released to mark the closing of the Blessing Ceremony for Her Majesty the Queen Buddhist Missionary Society Malaysia 51 Volume 55 . Dec 2013 International easy for people to practise and to balance their daily life with meditation. This is because they have not acquired deep understanding towards meditation – that meditation produces not only peace but also wisdom to analyse and manage life. From the lecturers’ experiences, through meditation in daily life, they have successfully managed their individual daily lives. Even though suffering has not been eliminated completely, there is still room for happiness to take place and to be experiences. invited to share their experiences. Sharing and discussing experiences regarding Dhamma practice is one of the highest blessings and a kind of merit making in the Buddhist tradition, which will produce desirable rewards transferable to others and ourselves. For this seminar held in August 2013, its main objective is to share the merits of meditation towards success in one’s life. Most Venerable U Ashin Agganna To enable more people to know about meditation and how to manage meditation in their daily life, the WBU plans to continue organising such seminars on meditation and managing life with meditation. Buddhist scholars (both Thai and foreign; monks and lay people) who are successful in managing life through meditation, will be Group photo taken at Pipphalivanaram Mindfulness Centre, Wat Pipphalivanaram, Rayong Province. 52 Voice of Buddhism International Volume 55 . Dec 2013 represented Malaysia to present a paper on his experiences with meditation. The organiser has kindly arranged a visit to Pipphalivanaram Mindfulness Centre, Wat Pipphalivanaram, Rayong Province, hosted by its Abbot, Dr. Wimoak and Ven. Phra Dusadee Methangkuro. Group photo taken during a visit on the way to Pipphalivanaram Mindfulness Centre, Wat Pipphalivanaram, Rayong Province. Buddhist Missionary Society Malaysia 53 New Year Message 2014 Wishing you all a happy and prosperous New Year. Prosperity and longevity, along with good health and stable relationships, are things we all yearn for in our lives. These are the main source of happiness for most people. This year, we would like to urge you all to take stock not only of your material wealth and worldly possessions, but also to check whether your ego has decreased or increased over the past year, and for the year ahead. The criteria of measurement lies in looking at your own mind and checking the frequency and duration of your anger and displeasure over petty issues, as well as the frequency of quarrels and misunderstandings you have with people around you. The way to reduce and overcome such problems is to cultivate the Dhamma. Remember that the basis of all human problems lies with the delusion of the self. It is this delusion, our egocentricity expressed in our thoughts, speech and body action, that gives rise to discord and disharmony with others as well as within ourselves. Therefore, instead of making only worldly wishes for the coming year, please make sure to focus on your spiritual development as well. Faith and confidence in moral and spiritual values, such as reverence, humility, contentment and gratitude, together with loving-kindness and forgiveness, will naturally enhance your spirituality. In your wishes to have a long and healthy life, it is important to recognise the true value of this human life and make good use of this precious opportunity to cultivate your mind. Whatever work, whatever duties or chores that you have to do in your daily lives, please remember to do it mindfully. Mindfulness will pave the way for you to grow in wisdom and compassion. 54 Voice of Buddhism It is important to have love and care for yourself as well as love and care for others. Care not only at the physical level, but also on emotional, mental and spiritual levels, by reducing and eliminating greed, hatred and delusion. That is how we can grow and age with wisdom, and prepare ourselves to face any challenges in life, especially as we live through times of great change and uncertainty. Dhamma is the best thing that you can have in your life. It is the only thing that can help you to transform yourself. Whatever Dhamma teachings you have received, especially over the last one year, please cherish them and put them into practice. Those who have participated in our Metta sessions and workshops over the past year, please keep up with your practice, and also help us to spread the message around. This year the Metta Convention will be held in Sri Lanka from June 27-29, with an organised post-convention pilgrimage to several sacred sites. Those interested, please check the below sites: Website: www.mettaroundtheworld.org Facebook : www.facebook.com/ MettaRoundTheWorld OR www.facebook.com/MettaConvention I truly rejoice with the generosity and untiring services which you have all rendered throughout the year for the cause of Dhamma. DHAMMO HAVE RAKKHATI DHAMMACĀRI Dhamma protects one who lives according to the Dhamma. May the blessings of the Triple Gem be with you and all other members of your family. May all beings be well and happy. With metta Yours in the Dhamma Bhante Mahinda BMSM Kajang 12th Teenage Camp 2013 Group Photo with Bhante U Mangala Let’s Play Have Fun Dec 2013 / Vol. 55 (Please read Page 18 & 19 for story)