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BUDDHISM IN SINGAPORE

As of 2000, 42.5% of the Singaporeans register themselves as Buddhist by religion. Adherents of Buddhism are mostly of the Chinese majority ethnic group, although small minorities of Sinhalese and Thai Buddhists do exist as well.

Mahayana Buddhism is the most prevalent form of Buddhism in Singapore. Sizeable communities following other traditions include Theravada and Tibetan Buddhism. The representative organization of Buddhism in Singapore is the Singapore Buddhist Federation.

Youths in Singapore who want to learn Buddhism and lead Buddhist lifestyles can join youth groups such as the Youth Ministry of Kong Meng San Phor Kark See Temple, Singapore Buddhist Mission Youth, WAY (Wat Ananda Youth), The Buddhist Fellowship, NUS Buddhist Society, NTU Buddhist Society, Singapore Polytechnic Buddhist Society, Nanyang Polytechnic Buddhist Society, Ngee Ann Polytechnic Buddhist Society, Amitabha Buddhist Centre, Firefly Mission, YBC (Young Buddhist Chapter), 3GEMS (Buddhist guided tours) and many more youth groups.

The presence of Buddhism in Singapore was evident during the Srivijayan times. In line with ancestorial practices, many of the Chinese inhabitants also mix in Taoism and Confucianism to Buddhism. By virtue thereof, there is a strong trend blending towards Thai Buddhism, especially amongst the younger generation Singaporeans, which is seen to bear cultural similarities for its ability in encompassing Chinese culture and practices as represented in Taoism. Buddhism as represented by Theravada Buddhism, the oldest Buddhist school of thought, is seeing a potent growth in Singapore in the past decade.

The Singapore census includes detailed data on religion and ethnicity. Figures on Buddhism in 1980 shown that 27% of Singaporeans are Buddhists, up to 31.2% in 1990 and 42.5% in 2000. It is also noted that there is a significant increase of interest in the Buddhist teachings (Dharma), practices, and customs (i.e chanting, meditation, and offering formality). With a younger and more informed population, Buddhism is seen as the most viable religion in Singapore.

[edit]Traditions and ceremonies

There has been an effort to distinguish certain customs and practices in both Buddhism and Taoism as folks traditions and practices by a minority group of people. The majority of adherents of these faiths, however, are unaware of such distinctions. This is to be seen in the vagueness of identification distinction amongst the followers of the faiths. As such, many so called "Buddhists" are actually adherents of Chinese folk traditions who visits temples of Chinese folk traditions for worship rather than learning the Dharma from Buddhist monasteries. Similar trends are also witnessed in countries such as Taiwan, Hong Kong, Malaysia, and Thailand.

The Mahayana school, Theravada school, and Tibetan Buddhism have acquired sizable followings. Monks from Sri Lanka, Thailand and other South-eastern countries have come to teach their form of the Dharma to the Chinese in Singapore. As a result, a number of Theravada and other Buddhist temples like the Sakya Muni Buddha Gaya Temple have sprung up in recent years.

[edit]Buddhism in modern Singapore

The Sakya Muni Buddha Gaya Temple on Race Course Road is often referred to as the Temple of 1,000 Lights.

In recent years, due to the increasing publication of Buddhist books, the appearance of internet sites in English, the availability of modern Buddhist music as well as courses conducted in English, more and more English-speaking Chinese, especially the younger Singaporeans, are joining Buddhist circles. As a nation of immigrants, majority from mainland China, Buddhism in Singapore inevitably took the form of Chinese Mahayana perspection. Therefore practitioners of Chinese Mahayana remain the majority of the Buddhist populations in Singapore. However, the rise of Thai Buddhism in Asia, which denomination rests on the oldest school of thought of Theravada Buddhism, there is a strong proliferating trend of averting to this intrinsic form of Buddhism. The Japanese Buddhist organization, the Soka Gakkai International, has many members, in Singapore. It is registered as the Singapore Soka Association. It has taken part in National Day Parade, Chingay Parade, inter religion dialogue, cultural, art and educational seminars, and humanitarian relief, such as during and after the 2004 Indian Ocean Tsunami. The Singapore members of the Soka Gakkai are mostly those of Chinese descent. Another sect of Buddhism that is seen making slow inroad into Singapore is Tibetan Buddhism that seems to benefit from the writings of western monks and writers (e.g., the Dalai Lama, Thubten Chodron, Tenzin Palmo).

Singapore's Buddhist temples and religious circles are highly organized and very often have a connection with foreign religious organizations, especially in China, Taiwan, Thailand, the USA, the UK, Sri Lanka, etc. Many foreign Buddhist associations and temples have also established branches in Singapore to propagate Buddhist teachings and activities. Buddhist temples and associations are spread all over Singapore, ranging from small to large.

The largest Chinese Mahayana Buddhist temple in Singapore is Kong Meng San Phor Kark See Monastery, whilst Thai Theravada Buddhism is represented by an equally prominent temple, the Wat Ananda Metyarama Temple. These temples hold many Buddhist activities such as chanting, meditation, retreats, and Dharma talks, as well as offering Buddhist courses on Dharma and meditation, very often attended by thousands of devotees and adherents of the respective lineage.

Religious liberty in Singapore has also provided a conducive environment for the development of varying Buddhist practices. Furthermore, as with Taoism, Buddhism is taking a turn into a new vista with the elevation of educational levels amongst followers and devotees, where more are seen to indulge in spiritual practices and self-enhancement such as meditation, practicing mindfulness, studies and understanding of religious history and etc. with proper altar set up at home for paying homage to Lord Buddha.

Several Buddhist youth groups organise activities such as camps, Dharma lessons, meditation classes, fellowship and community services for the young. They include kmsYM, the Youth Ministry of Kong Meng San Phor Kark See Temple, the Youth Group of Singapore Buddhist Mission, WAY (Wat Ananda Youth), Buddhist Fellowship, 3GEMS, a group of youths offering guided Buddhist tours around major temples in Singapore and Dharma In Action set up by a group of Buddhist enthusiasts to promote the learning, understanding and practice of life-style Buddhism in modern societies.

Buddhist monasteries and temples

Kong Meng San Phor Kark See Temple

youth programmes for Buddhist youths

Wat Anada Metyarama Temple

Siong Lim Temple

Sakya Muni Buddha Gaya Temple

Buddhist Fellowship

Burmese Buddhist Temple

Palelai Temple

Gaden Shartse Dro-Phen Ling 甘丹东顶渡悲林

Thekchen Choling Tibetan Buddhist Temple

Singapore Buddhist Lodge

[edit]Dharma Centres

Vipassana Meditation Centre

Firefly Mission

The Dharmafarers: Sutta Translation project

Wat Ananda Youth

kmsYM - programmes for Buddhist youths

Tertiary Youth Groups

National University of Singapore Buddhist Society

National Technology University Buddhist Society

Singapore Polytechnic Buddhist Society

Nanyang Polytechnic Buddhist Society

Ngee Ann Polytechnic Buddhist Society

Monday, September 13, 2010

I'm sure many of you have met friends who subscribe to Chinese superstitions and claim that their Buddhists. Here's an article that will help you to understand more and refer your friends to so as the clear the common misconceptions people have on Buddhism. At the same time, you might just find that you've had some misconceptions about your own religion. Otherwise, it'll serve a good source for you to reinforce your basics and learn how to correct the others. I've only extracted some of the common ones that my friends ask me about, if you want to read the full article, do refer to the link at the end of the post =]

1. Buddhists must be vegetarians

All Buddhists are vegetarians, right? Well, no. Some Buddhists are vegetarians, but some are not. Attitudes about vegetarianism vary from sect to sect as well as from individual to individual. If you are wondering whether you must commit to being a vegetarian to become a Buddhist, the answer is, maybe, but possibly not.The earliest Buddhists scriptures suggest the historical Buddha himself was not a vegetarian. The first order of monks begged for their food, and the rule was that if a monk was given meat, he was required to eat it unless he knew that the animal was slaughtered specifically to feed monks.

There was an exception to the meat for alms rule, however. If monks knew or suspected that an animal had been slaughtered specifically to feed monks, they were to refuse to take the meat. On the other hand, leftover meat from an animal slaughtered to feed a lay family was acceptable.

The Buddha also listed certain types of meat that were not to be eaten. These included horse, elephant, dog, snake, tiger, leopard and bear. Because only some meat was specifically forbidden, we can infer that eating other meat was permissible.

The Middle Way

Buddhism discourages fanatical perfectionism. The Buddha taught his followers to find a middle way between extreme practices and opinions. For this reason, Buddhists who do practice vegetarianism are discouraged from becoming fanatically attached to it.

A Buddhist practices metta, which is loving kindness to all beings without selfish attachment. Buddhist refrain from eating meat out of loving kindness for living animals, not because there is something unwholesome or corrupt about an animal's body. In other words, the meat itself is not the point, and under some circumstances compassion might cause a Buddhist to break the rules.

For example, let's say you visit your elderly grandmother, whom you have not seen for a long time. You arrive at her home and find that she has cooked what had been your favorite dish when you were a child -- stuffed pork chops. She doesn't do much cooking any more, because her elderly body doesn't move around the kitchen so well. But it is the dearest wish of her heart to give you something special and watch you dig into those stuffed pork chops the way you used to. She has been looking forward to this for weeks.

Vegetarians today also believe that by playing their part as a market player, eating less meat decreases the demand and hence the supply of meat, thus decreasing the number of animals killed for consumption.

The word "karma" means "action," not "fate." In Buddhism, karma is an energy created by willful action, through thoughts, words and deeds. We are all creating karma every minute, and the karma we create affects us every minute.

It's common to think of "my karma" as something you did in your last life that seals your fate in this life, but this is not Buddhist understanding. Karma is an action, not a result. The future is not set in stone. You can change the course of your life right now by changing your volitional acts and self-destructive patterns.

In our previous sharing session we have discussed that results are conditioned by factors in the 5 categories, including the biological world, the kammic laws, the physical world and seasonal changes. Yes, we may have had kamma from past actions. However, without the conditions present, the kammic energy might not have the opportunity to ripen. Simply to say, by altering the conditions around us with the choices and actions we make, we do have control of our lives.

Buddhism Teaches that we Live to Suffer

The four noble truths states that life is Dukkha, which has been often inappropriately translated as "suffering". A better term for dukkha will be a state of dissatisfaction. Dukkha can be categorised into the following:

a) Birth

b) Old Age

c) Sickness

d) Death

e) Being associated with the unpleasant

f) Being separated from the pleasant

After allowing us to identify the sources of dissatisfaction in life, the Buddha has not failed to remind us that there is happiness in life through spiritual friendship and such. However, he reminded us that these are impermanent and we should not be attached to them. In addition, the Buddha has not kept us pessimistic by informing that there is an end to Dukkha and he told us the solution to it- the noble eightfold path. He has thus informed us and reminded us that there is a solution to the end of it- and we can all achieve it through practice and purification of the mind.

http://buddhism.about.com/od/basicbuddhistteachings/tp/buddhismunfaq.htm

cheerios

Mabel

Saturday, September 11, 2010

When the Dhamma Team first implemented the "syllabus" system for our sharing, I had many many many concerns. Being a mugger myself, I've always enjoyed predictability- having a flow to what I was learning and being able to refer to the previous chapters and link them all together systematically. At the same time, I was also aware of the fact that many dislike textbooks. I would say that we took a risk.

However, over the past few sharing sessions that we have implemented this system, I was greatly encouraged by the fact that many of our youths- especially the younger ones, have been turning up consistently. Not only so, they attentively nodded when we present our materials (and of course there were those who were engaged with their phones and poking people next to them. But nevertheless,) I'm also very happy to say that we've not allowed the syllabus to bind us, but instead explore more manners to present them to the audience effectively and amusingly.

People come, people go. Some have left with knowledge and direction while others have failed to find meaning. No matter what, be reminded of why the Buddha himself was motivated to propagate the Dhamma.

In order to encourage the sangha to spread the Dhamma, the Buddha spoke:

There are beings with little dust in their eyes, who, not hearing the Dhamma, will fall away. There will be those who understand the Dhamma.

For the older ones, I hope that this will continue to remind you of your motivation to serve in SBM. For the younger ones, I aspire that you guys will one day experience this aspiration that the seniors have.

I would also like to take this opportunity to share the following with all of us, who will one day have the chance to be hosting the sharing. This especially goes out to the Dhamma team, where individuals held uncertainties of their abilities to teach the younger ones:

When Sariputta was out to look for a teacher to teach him the way of life, he met Assaji who was out to propagate the Dhamma by the instruction of the Buddha. Seeing how calm and peaceful Assaji was in his appearance, Sariputta asked Assaji for his teacher and his teachings.

Assaji humbly replied: I am still young in the order, brother, and I am not able to expound the Dhamma to you at length.

Sariputta then reacted with great understanding: Say much or little according to your ability, and it is left to me to understand it in a hundred or thousand ways.

I was particularly inspired by this because of the understanding that Sariputta had shown to Assaji, just as the younger ones are showing to us and from one another we learn.

This is a dedication to all in SBM, the seniors and the seniors to be, to all dhamma workers out there, continue to strive, continue to propagate the dhamma tirelessly.

Cheers

Mabel

DISCOVERY OF THE NEW WORLD

The earliest discovery of the New World was made by Norse seafarers known as Vikings. The vague accounts of their exploits are drawn from their sagas, epic stories in prose or verse handed down by word of mouth through many generations. In AD 985 Norse seamen sailing from Iceland to Greenland were blown far westward off their course and sighted the coast of what must have been Labrador. The report of forested areas on the strange new coast encouraged further explorations by Norse colonists from Greenland, whose settlements lacked lumber. In AD 1000 Leif Ericson became the first European to land in North America. According to the sagas, this was the first of many Norse voyages to the eastern shores of the continent. A colony was established in what the Vikings described as Vinland, identified in 1963 as being on the northernmost tip of Newfoundland. Recent investigations have cast doubt on the once-popular theory that the Vikings also penetrated Hudson Bay and reached the upper Great Lakes region by overland routes. Discoveries of "Norse" relics in that area have been exposed by scholars as hoaxes. The Greenland colony died out during the 14th and 15th centuries, and the Norse adventures in Canada must have come to an end well before that time In 1497 an Italian named John Cabot sailed west from Bristol, England, intent on finding a new trade route to the Orient for his patron, King Henry VII of England. This voyage led to the rediscovery of the eastern shores of Canada. Cabot was as confident as Columbus had been that a new seaway was now open to Asia. On a second voyage, the following year, Cabot explored the coast of North America, touching at various points--none too clearly charted--from Baffin Island to Maryland. The Cabot voyages gave England a claim by right of discovery to an indefinite area of eastern North America. Its later claims to Newfoundland, Cape Breton Island, and neighboring regions were at least partly based on Cabot's exploits. Of more immediate significance were the explorer's reports of immensely rich fishing waters. The Roman Catholic countries of Western Europe furnished a market that made the ocean voyage worthwhile, even if it were made to gather the harvest of the sea instead of the spices and jewels of the Orient. Almost every year after 1497 an international mixture of fishing vessels could be seen on the offshore fisheries southeast of Newfoundland and east of Nova Scotia. Occasionally such ships even cruised into the Gulf of St. Lawrence. At times their crews encountered Indians along the shores who were willing to part with valuable furs in exchange for articles of little worth such as beads and other trinkets. When it was realized that only the wilds of an unexplored new world had been discovered, there was a spirit of disillusionment in Europe. Gradually, however, this feeling was replaced by a fresh interest in North America, for Spanish and Portuguese adventurers were reported to be bringing home rich cargoes of gold and silver from the Caribbean. In 1524 King Francis I of France sent a Florentine navigator, Giovanni da Verrazano, on a voyage of reconnaissance overseas. Verrazano explored the eastern coastline of North America from North Carolina to Newfoundland, giving France too some claim to the continent by right of discovery.

TODAY

Buddhism is gaining wide appeal across the globe. The large international membership of the World Buddhist Sangha Council is clear evidence. There are a growing number of internet sites that offer information about Buddhism. Many companies produce music, videos, and multi-media educational material on Buddhism. Buddhism has even influenced pop culture and permeated into the psyche of the masses. In Singapore too, Buddhism has not only retained its relevance, but is gaining popularly. Between 1990 and 2000, the percentage of Singaporeans above 15 years old who are Buddhists increased from 31% to 43%, the largest increase amongst all major religions. Dharma talks in Singapore are now also conducted in English, to reach out to young Singaporeans, including professionals. Devotees today do not just visit the temples to pray. They are eager to delve deeper into the Buddhist scriptures and reflect upon their philosophical and spiritual significance.

The rise in popularity of Buddhism is part of a global revival of religious consciousness. This is a natural human response to the tumultuous times that we are living through. Globalisation brings greater economic opportunities, especially to a small economy like Singapore. But it is also fundamentally reshaping the world that we are living in, generating unpredictable and disorienting changes, and creating apprehension, uncertainty and discontent. Religions help people cope with such uncertainties, and provide them a moral and spiritual anchor during disruptive times. While religion provides certainty and reassurance, we live in a diverse world, in which people belong to different religions and hold conflicting beliefs. With globalisation, it becomes even more important to live with this diversity, and respect the faiths of others. Singapore is itself an outcome of globalisation. We are situated at a major junction for trade, which explains why major ethnic groups and religions are present and living side by side in Singapore. Tolerance and harmony are therefore fundamental principles of our society. We must harness the common principles of all religions, which are to uphold universal values of peace, harmony, goodness and tolerance. Buddhism itself is above all a religion of tolerance and peace. Since its founding more than two thousand years ago, no country has gone to war in the name of Buddhism.

Those principles need to be emphasised now more than at any other time in recent history. There are of course people who exploit the name of religion to commit crimes and atrocities. But religious leaders should take a clear stand to disavow and condemn such extremists, as they have done. We must show beyond doubt that these extremists and their atrocities are against the teachings of all reputable religions. While the common values and principles of different religions can be a unifying strength for a multi-racial society like Singapore, we also need to make a conscious effort to respect the sensitivities and needs of each religion, to compromise with and accommodate one another. So in Singapore, every school canteen serves both Muslim and non-Muslim food. Taoists refrain from burning enormous joss-sticks during seventh moon dinners; and mosques lower the volume of the azan - the Muslim call to prayer, replacing it with radio broadcasts. We are developing a Code on Religious Harmony, which will guide social interaction in a multi-religious society, and reaffirm the values and principles that have helped maintain religious harmony over the years. I hope that religious organisations in Singapore will further pursue inter-religious group collaboration. For example, the Federation could explore teaming up with another non-Buddhist group to jointly run some social services. Such collaboration can be a useful way to improve understanding and trust.

A second challenge of globalisation is wider social disparity. We cannot hold back enterprising and capable people who seize global opportunities to create wealth and generate jobs for others. But as these people surge ahead, many others who are less capable or lucky will be left behind. As the social divide widens, we risk creating dangerous fault-lines within society. To bridge this gap, successful individuals must show that they care for and will commit themselves to improve the lives of the less successful. We must promote philanthropy to help the needy and make them feel valued as equal members of society. Religious institutions are an effective channel to bring together those who can help, and those who need help. In this respect, the leaders of the Buddhist community in Singapore have shown much wisdom and social consciousness, putting into practice the imperative of compassion. In particular, I would like to commend two initiatives by the Singapore Buddhist Federation. First, the Federation has run the Singapore Buddhist Free Clinic for over 33 years, treating more than 12 million patients. There are now six branches spread across the island, serving mainly lower income Singaporeans. Another social service by the Singapore Buddhist Federation is Ren Ci Hospital. It is a community hospital for the chronic sick, and caters to patients of all races and religions. These facilities would not be sustainable without the contributions from donors and well-wishers.

This is the first time that the Singapore Buddhist Federation is hosting an event of this size, bringing together so many delegates from around the world. The theme of this year's conference is how Buddhists can contribute to community service, education and social affairs. The topic reflects the positive contribution that religion and religious values bring to society. It is a timely forum, in the light of global developments.

TRAVEL IN CANADA

Among its main attractions of Canada are the Spring Festivals in the Nova Scotia and the Okanagan Valley in British Columbia. There is also the Ottawa Festival of Spring, the Calgary Exhibition, the Niagara Grape and Wine Festival in Ontario.

The city of Toronto also plays host to the Canadian component of the Niagara Falls, which is often called the Horseshoe Falls because of its horseshoe shaped cradle where the water falls. Another great sight in Toronto is the Georgian Bay, a picturesque waterscape with its row of pine-filled islands. The largest and best known of Ontario’s more than 200 provincial parks is the Algonquin Park. Other tourist spots are the Quetico Provincial Park, the Lake Superior, the Polar Bear Park in Hudson Bay and the Kakabeka Falls. The snow-capped mountain Mount Begbie, which can be found in one of Canada’s main provinces, the British Columbia. Located in the Mount Revelstoke National Park, it retains its lovely evergreen forests. The province of British Columbia offers travelers in Canada the best in hiking, fishing and canoeing opportunities in the world. Quebec, whose name was derived from the Algonquian term which means "a place where the river narrows," promises travelers to Canada a mix of the old and the new.

We can visit the French-style hotel Chateau Frontenac, which is located in the Old Quebec district and the Tadoussac, where whales congregate near the mouth of the Saguenay fjord. We can also enjoy a little bit of fishing experience in the little fishing villages in New Brunswick and in Concepcion Bay, one of Canada’s many coastal inlets. The island of Newfoundland also affords travelers in Canada the best in music entertainment. It also boasts the country’s finest landscapes with its flat-topped peaks and glacier-gouged lakes, which can be found in the Gros Morne National Park.

The waters of Lake Louise, which can be found in the Banff National Park, is the main attraction in the province of Alberta. A lake of glacial waters, Lake Louise reflects on its surface the surrounding Rocky Mountains and forests, making it a great sight to behold.

Wedged with Alaska and British Columbia is the Yukon Territory famed for its mining industry. In fact, one of its bustling towns during the gold rush period, Dawson, is now a tourist attraction. Travelers in Canada just love the Gaslight Folies variety show, a recreation of the entertainment during that period in history. They are performed at its Palace Grand Theater. Southwest of Yukon Territory is the Quill Creek, which flows from the Saint Elias Mountains that contains the highest peaks in Canada as well as the waters that flows in Yukon’s extensive natural water system composed of creeks, lakes and rivers. The Kluane National Park and reserve is one place that travelers in Canada’s Yukon province should not dare miss. Found in the Kluane Ranges and Saint Elias Mountains, the park offers a sight of Canada’s highest peak, Mount Logan as well as a number of glaciers and ice fields.

NIAGARA FALLS

Niagara Falls is composed of two major sections separated by Goat Island: Horseshoe Falls, on the Canadian side of the border and American Falls on the United States side. The smaller Bridal Veil Falls also is located on the American side, separated from the main falls by Luna Island. The Horseshoe Falls drop about 173 feet (53 m). The American Falls drop about 70 feet (21 m) before reaching a jumble of fallen rocks that were deposited by a massive rock slide in 1954. The larger Horseshoe Falls are about 2,600 feet (792 m) wide, while the American Falls are 1,060 feet (323 m) wide. The volume of water approaching the falls during peak flow season is 202,000 cubic feet per second (5,720 m³/s). Straddling the Canadian-United States International Border and both in the Province of Ontario and the State of New York, Niagara Falls attracts some 12 Million tourists. The mighty river plunges over a cliff of dolostone and shale. Niagara Falls is the second largest falls on the globe next to Victoria Falls in southern Africa. The water flow on the American side of the falls is much less in strength because of Goat Island, whereas Horseshoe Falls has no obstruction to divert it. It should be noted that a third much narrower falls exists. Over the years these falls have been called at different times; Luna Falls, Iris Falls and is currently named Bridal Veil Falls. Man has not been able to completely control the flow of the water over the falls, even modern engineers have tried. Much of the water today is fed through underground channels and pipes to nearby hydro electric power stations.