Monday, February 28, 2011

Pali Chanting Class & Metta Meditation commencing 14 Mar 2011

Dear Sisters & Brothers,

Sukhihotu.

Please be informed that Pali Chanting & Metta Meditation will now be conducted on every Thursday effective 26 May 2011 at 7.30pm. All are welcome.

Guidelines
Please observe the following Guidelines:

1. Attire - white top and loose trousers
                  dress decently

2. Have food 1-2 hours before the class begins

3. Attend class regularly
You may also bring your own note pad & pen to take down some notes.



Saturday, February 26, 2011

The passing away of Ajahn Yuboon (Samahito)


Dear brothers and sisters, it is with great regret that we announce the demise of Ajahn Yuboon ( Samahito) age 49 of Theravada Meditation Society, Tsimshatsui, Hong Kong who is a disciple of Great Master Ajahn  Gunhah.
He passed away peacefully on 24.02.11 (Thai-10.57 am –Mal. 12.00 noon)
Ajahn Yu Boon, during his lifetime, touched the lives of many through his teachings and his dedication to the propagation of Buddhism.
The funeral ceremony will be held on the 6 March Thailand afternnon at 4pm
Address of the funeral ceremony:
วัดทับทิมแดงธรรมาราม หมู่ 6 .คลองสอง .คลองหลวง .ปทุมธานี
Wat Tumtimdang Dhammaram Moo 6 District Khongsong Amphere Khongluang, Patumtanee, Thailand
      

For more information on the funeral ceremony please contact Michelle: +66844328329
For directions to the venue : +66819129052

Aniccā vata sakhārā
Upp
āda-vaya-dhammino
Uppajjitv
ā nirujjhanti
Tesa
vūpasamo sukho




Friday, February 11, 2011

What Buddhists Believe - Are Buddhists Idol Worshippers?

Although it is customary amongst Buddhists to keep Buddha images and to pay their respects to the Buddha, Buddhists are not idol worshippers. Idolatry generally means erecting images of unknown gods and goddesses in various shapes and sizes and to pray directly to these images. The prayers are a request to the gods for guidance and protection. The gods and goddesses are asked to bestow health, wealth, property and to provide for various needs; they are asked to forgive transgressions. 

The 'worshipping' at the Buddha image is quite a different matter. Buddhists revere the image of the Buddha as a gesture to the greatest, wisest, most benevolent, compassionate and holy man who has ever lived in this world. It is a historical fact that this great man actually lived in this world and has done a great service to mankind. The worship of the Buddha really means paying homage, veneration and devotion to Him and what He represents, and not to the stone or metal figure. 

The image is a visual aid that helps one to recall the Buddha in the mind and to remember His great qualities which inspired millions of people from generation to generation throughout the civilized world. Buddhists use the statue as a symbol and as an object of concentration to gain a peace of mind. When Buddhists look upon the image of the Buddha, they put aside thoughts of strife and think only of peace, serenity, calmness and tranquillity. The statue enables the mind to recall this great man and inspires devotees to follow His example and instructions. In their mind, the devout Buddhists feel the living presence of the Master. This feeling makes their act of worship become vivid and significant. The serenity of the Buddha image influences and inspires them to observe the right path of conduct and thought. 

An understanding Buddhist never asks favours from the image nor does he request forgiveness for evil deeds committed. An understanding Buddhist tries to control his mind, to follow the Buddha's advice, to get rid of worldly miseries and to find his salvation.
 
Those who criticize Buddhists for practising idol worship are really misinterpreting what Buddhists do. If people can keep the photographs of their parents and grandparents to cherish in their memory, if people can keep the photographs of kings, queens, prime ministers, great heroes, philosophers, and poets, there is certainly no reason why Buddhists cannot keep their beloved Master's picture or image to remember and respect Him.
 
What harm is there if people recite some verses praising the great qualities of their Master? If people can lay wreaths on the graves of beloved ones to express their gratitude, what harm is there is Buddhists too offer some flowers, joss-sticks, incense, etc., to their beloved Teacher who devoted His life to help suffering humanity? People make statues of certain conquering heroes who were in fact murderers and who were responsible for the death of millions of innocent people. For the sake of power, these conquerors committed murder with hatred, cruelty and greed. They invaded poor countries and created untold suffering by taking away lands and properties of others, and causing much destruction. Many of these conquerors are regarded as national heroes; memorial services are conducted for them and flowers are offered on their graves and tombs. What is wrong then, if Buddhists pay their respects to their world honored Teacher who sacrificed His worldly pleasures for the sake of Enlightenment to show others the Path of Salvation? 

Images are the language of the subconscious. Therefore, the image of the Enlightened One is often created within one's mind as the embodiment of perfection, the image will deeply penetrate into the subconscious mind and (if it is sufficiently strong enough)can act as an automatic brake against impulses. The recollection of the Buddha produces joy, invigorate the mind and elevates man from states of restlessness, tension and frustration. Thus the worship of the Buddha is not a prayer in its usual sense but a meditation. Therefore, it is not idol worship, but 'ideal' worship. Thus Buddhists can find fresh strength to build a shrine of their lives. They cleanse their hearts until they feel worthy to bear the image in their innermost shrine. Buddhists pay respects to the great person who is represented by the image. They try to gain inspiration from His Noble personality and emulate Him. Buddhists do not see the Buddha image as a dead idol of wood or metal or clay. The image represents something vibrant to those who understand and are purified in thought, word and deed. 

The Buddha images are nothing more than symbolic representations of His great qualities. It is not unnatural that the deep respect for the Buddha should be expressed in some of the finest and most beautiful forms of art and sculpture the world has ever known. It is difficult to understand why some people look down on those who pay respect to images which represent holy religious teachers.
The calm and serene image of the Buddha has been a common concept of ideal beauty. The Buddha's image is the most precious, common asset of Asian cultures. Without the image of the Buddha, where can we find a serene, radiant and spiritually emancipated personality?
 
But the image of the Buddha is appreciated not only by Asian or Buddhists. Anatole France in his autobiography writes, 'On the first of May, 1890, chance led me to visit the Museum in Paris. There standing in the silence and simplicity of the gods of Asia, my eyes fell on the statue of the Buddha who beckoned to suffering humanity to develop understanding and compassion. If ever a god walked on this earth, I felt here was He. I felt like kneeling down to Him and praying to Him as to a God. 

Once a general left an image of the Buddha as a legacy to Winston Churchill. The general said, 'if ever your mind gets perturbed and perplexed, I want you to see this image and be comforted.' What is it that makes the message of the Buddha so attractive to people who have cultivated their intellect? Perhaps the answer can be seen in the serenity of the image of the Buddha. 

Not only in color and line did men express their faith in the Buddha and the graciousness of His Teaching. Human hands wrought in metal and stone to produce the Buddha image that is one of the greatest creations of the human genius. Witness the famous image in the Abhayagiri Vihara in Sri Lanka, or the Buddha image of Sarnath or the celebrated images of Borobudur. The eyes are full of compassion and the hands express fearlessness, or goodwill and blessings, or they unravel some thread of thought or call the earth to witness His great search for Truth. Wherever the Dhamma went, the image of the great Teacher went with it, not only as an object of worship but also as an object of meditation and reverence. 'I known nothing,'says Keyserling,' more grand in this world than the figure of the Buddha. It is an absolutely perfect embodiment of spirituality in the visible domain.' 

A life so beautiful, a heart so pure and kind, a mind so deep and enlightened, a personality so inspiring and selfless -- such a perfect life, such a compassionate heart, such a calm mind, such a serene personality is really worthy of respect, worthy of honour and worthy of offering. The Buddha is the highest perfection of mankind.
The Buddha image is the symbol, not of a person, but of Buddhahood -- that to which all men can attain though few do. For Buddhahood is not for one but for many: 'The Buddhas of the past ages, the Buddhas that are yet to come, the Buddha of the present age; humbly I each day adore.'
 
However, it is not compulsory for every Buddhist to have a Buddha image to practise Buddhism. Those who can control their mind and the senses, can certainly do so without an image as an object. If Buddhists truly wish to behold the Buddha in all the majestic splendor and beauty of His ideal presence, they must translate His Teachings into practice in their daily lives. It is in the practice of His Teachings that they can come closer to Him and feel the wonderful radiance of His undying wisdom and compassion. Simply respecting the images without following His Sublime Teachings is not the way to find salvation. 

We must also endeavor to understand the spirit of the Buddha. His Teaching is the only way to save this troubled world. In spite of the tremendous advantages of science and technology, people in the world today are filled with fear, anxiety and despair. The answer to our troubled world is found in the Teaching of the Buddha. 

By  Late Venerable K. Sri Dhammananda Maha Thera

Thursday, February 10, 2011

Ajahn Dtun's Malaysia trip postponed

Dear All,


Ajahn Dtun's trip to Malaysia will be postponed to 20 May 2011 - 30 May 2011. The postponement is due to Ajahn Dtun will be attending Luangta Maha Boowa's funeral in early March.

We will send out an updated schedule as soon as we receive it.

We apologise for all the inconvenience caused.

Tuesday, February 1, 2011

Ajahn Dtun - Choosing the path of Realisation



Venerable Ajahn Dtun (Tirachitto) was born in the province of Ayutthaya, Thailand in 1955.  At the age of six his family moved to Bangkok and he remained living there until June 1978.

From a young age he was a boy whose heart naturally inclined towards having a foundation in moral discipline.  By the time he was a teenager and on into his university years there would be many small incidents that would fashion his life and gradually steer him away from the ways of the world towards wishing to live the Holy Life.

After graduating in March 1978 with a Bachelors degree in Economics, he was accepted into a Masters Degree course in Town Planning at the University of Colorado, U.S.A.  However, in the period that he was preparing himself to travel abroad many small insights would amalgamate in force and change his way of thinking from wishing to take his studies as far as he could and then lead a family life, to thinking that after graduating he would remain single and work with the aim of financially assisting his father until the time was right for him to ordain as a monk.  One evening he happened to pick up a Dhamma book belonging to his father which opened, by chance, at the last words of the Buddha: “Now take heed, monks, I caution you thus:  Decline and disappearance is the nature of all  conditions.  Therefore strive on ceaselessly, discerning and alert!”   Reading over this a second and then a third time the words resonated deeply within his heart causing him to feel that the time has now come to ordain knowing this was the only thing that would bring any true benefit to him.  He resolutely decided that within tow months he would ordain as a monk and that his ordaining would be for life.

In June 1978, he travelled to the north eastern province of Ubon Ratchathani to ordain with the Venerable Ajahn Chan at Wat Nong Pah Pong.  Resolute by nature and determined in his practice he was to meet with steady progress regardless of whether he was living with Ajahn Chah or away at any of Wat Nong Pah Pong’s branch monasteries.  In 1981, he returned to central Thailand to spend the Rains Retreat at Wat Fah Krahm (near Bangkok) together with Venerable Ajahn Piak and Venerable Ajahn Anan.  The three remained living and practicing together at Wat Fah Krahm until late 1984.  At this time Venerable Ajahn Anan and Venerable Ajahn Dtun were invited to take up residence on a small piece of forest in the province of Rayong in Eastern Thailand.  Seeing the land was unsuitable for long term residence, Ajahn Dtun chose another piece of land that was made available to them-a forested mountain that would later become the present day Wat Marp Jan.

After spending five years assisting Venerable Ajahn Anan in the establishing of Wat Marp Jan, he decided it was time to seek out a period of solitude so as to intensify his practice, knowing this to be necessary if he were to finally bring the practice of Dhamma to its completion.  He was invited to practice on an 80-acre piece of dense forest in the province of Chonburi and remained in comparative isolation for two years until 1992 when he eventually decided to accept the offering of land for the establishing of a monastery-Wat Boonyawad.  Presently, the monastery spreads over 160 acres of land, all kindly given by the faith and generosity of Mr. and Mrs. Boon and Seeam Jenjirawatana and family.

Since allowing monks to come and live with him in 1993, the Venerable Ajahn has developed a growing reputation as a prominent teacher within the Thai Forest Tradition, attracting between 40-50 monks to come and live, and practice, under his guidance.


For more information about Tahn Ajahn Dtun please visit Wat Boonyawad site at http://www.watboonyawad.com/new/

Ajahn Dtun will be in Malaysia as well as at our centre for  Sangha Dana & Dhamma Talk. See Below Schedule (all programmes are correct at time of posting and subject to change)


Nalanda - Nalanda Buddhist Society
Sukhavana Ipoh - Sukhavana Meditation Monastery
3356, 1st Floor, Jalan 18/31, Taman Sri Serdang,
http://www.sukhavana.org

43300 Seri Kembangan.





Tel: 603- 8938 1500, 603-89381501, 603-8948 8055 Cittarama


http://www.nalanda.org.my/
No 3. Jalan Gemilang,





Off Jalan Tengku Ampuan,

Ti- Ratana Community Centre Penchala
Taman Duta,


21, Jalan Penchala,
Jalan Duta ( near Indian High Commisssion )
46000 Petaling Jaya,

Kuala Lumpur
Contact person : Bro Meng Khing



Selangor Darul Ehsan

012-3160876
mengkhin.ooi@gmail.com




Tel : 03-77849002 (Honey Khoo)
BUBS -Bandar Utama Buddhist Society (Uttama Bodhi Vihara)
Fax : 03-77848002

No. 3, Jalan BU 3/1, Bandar Utama,

http://www.ti-ratana-penchala.com.my/
47800 Petaling Jaya, Selangor.





Tel: +603-77106010/ 77106013

WAVE - Wisdom Audio Visual Exchange
http://www.bubsoc.org/

http://reocities.com/wave_books/












Genting - Genting Buddhist Group




http://www.rwgenting.com/



























Cameron Highlands - Hilltop Bungalow




http://www.euco.com.my/hilltop/index.html







Regarding the Ajahns diet preference, two Ajahns are vegetarian and the rest are non-vegetarian.

Ajahn Dtun has just recovered from third stage of cancer 2 years ago and is still on controlled diet. 

As prescribed by his doctor, the food listed below are not suitable for his health:

1. Poultry, meat, seafood (fish is OK)
2. Animal by-product i.e. milk, yogurt, birdnest, chicken essence etc.
3. Beans (red / green bean, soya bean and any product made of bean)
4. Ginseng
5. Food that is too oily, sweet or salty
Remarks - Strictly NO PORK to be served at Ti-Ratana Penchala

Devotees CAN still offer the above mentioned food to the rest of the Ajahns but they are encouraged to bring along some vegetarian food that is suitable for Ajahn Dtun's diet requirement.

According to Thai forest tradition, lay people do not touch the food once it is offered. The monks will help them self serving the food. (Once the food is touched, it has to be re-offered...)

Meal Dana should starts at 9AM unless otherwise agreed by the Ajahns.


IMPORTANT REMINDERS



The Venerables observe a total of 227 rules. It is therefore of paramount importance that we as, the Lay Devotees, ensure that  we conduct ourselves properly so that the Venerables do not breach any rules.  Here we wish highlight the few rules which we as Lay Devotees can take note of:-
 
Dress Code        
For male devotees          :              Long pants and shirt or T-shirt with shoulders covered.
For female devotees      :               Long pants or long skirt and shirt or T-shirt withshoulders
                                                          Covered

NO shorts, NO tank tops. NO transparent shirt or T-shirt. Three-quarter pant is not encouraged.

Handling of Money
The Venerables cannot handle money. If you wish to make any donation, please place your cash money in a red packet available in our shrine hall. Write down your name and ajahn’s name. Just place the red packet in front of Ajahn on the stage or table. The kapiya will then collect it on behalf.

Proximity with Female devotees
The Venerable Ajahns cannot be in any physical contact with Female devotees. In this respect, if any Female devotees wish to make any offering, the Venerable Ajahns will place a napkin in front of him to receive the offering. Please place your offering, be it the donation slip or a plate of food or a cup of drink on the napkin. If the Venerable Ajahn has no napkin with him, he may use a piece of tissue or any material he deem suitable at that time to receive your offering.