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.
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
