Screenshot of Digital Buddha Vacana 1.5 (Windows Edition) running in Ubuntu Lucid via WINE.

First, you must first download Digital Buddha Vacana 1.5 (Windows Edition). 

Next, simply follow the instructions I've prepared at WineHQ.

http://appdb.winehq.org/objectManager.php?sClass=version&iId=23631

What works Pre-installation steps

1. Using winetricks, install MFC42.DLL

Working functions

What does not Prior to installing MFC42.DLL using winetricks, app failed to run. When run, the following error occurred: err:module:LdrInitializeThunk Main exe initialization for L"C:\\Program Files\\DBVWin\\DBVWin.exe" failed, status c0000135

Fixed by installing MFC42.DLL using winetricks.

What was not tested None.

Additional Comments

Please leave a note at the comments if you encounter any difficulties.

The one thing I love was the mathematical proving1 in JC. Not that I was particularly good at it, 'cos I frequently prove that 0 = 0 or 1 = 1 and not prove or disprove the intended question! 

While I have this passion for maths, physics and science, I also wonder how many of us take it as fact or truth as long as scientists say so. How many of us have proven all the mathematical, physical and chemical laws, and how many of us assume it should be right?

Granted, I have confidence in those in labcoats, and I do not propose that we learn years of aerospace engineering before taking a plane or civil & structural engineering to stay in a highrise without becoming paranoid.

Physicists are using Large Hadron Collider (LHC) as the instrument to find . . . → Read More: I like science, esp physics … …]]> I like science, esp physics, partly because it can be proven and partly because it is this understanding that allowed many modern inventions. I also like physics because it meant that when I studied kinematics (way back in secondary school and JC), I only had to study once and can apply the same stuffs in three different exams!

The one thing I love was the mathematical proving¹ in JC. Not that I was particularly good at it, 'cos I frequently prove that 0 = 0 or 1 = 1 and not prove or disprove the intended question! 

While I have this passion for maths, physics and science, I also wonder how many of us take it as fact or truth as long as scientists say so. How many of us have proven all the mathematical, physical and chemical laws, and how many of us assume it should be right?

Granted, I have confidence in those in labcoats, and I do not propose that we learn years of aerospace engineering before taking a plane or civil & structural engineering to stay in a highrise without becoming paranoid.

Physicists are using Large Hadron Collider (LHC) as the instrument to find or verify the presence Higgs boson (particles). Their experiments would be mostly unintelligible to most of human kind. Their findings will only be verified and proven by their fellows in the field, and not even by scientists in other fields. Should we doubt their findings?

In Buddhist teachings, the mind is our instrument, but we need to train it so that we can use it to see the true nature of all phenomena. The Buddha saw how it was and was consequently released from craving and attachment, leading to an ending of suffering. 

Others who have repeated this procedure realised the same truth and was likewise liberated. They are then declared as Arahants, the Noble Ones, by virtue of their purity and freedom from craving, attachment and defilements.

Their accounts were recorded and later verified by others. Some even came from other schools to challenge the Buddha and his teachings, but through their own verification, 'converted' to the Buddhist teachings.

The invitation to Buddhists and non Buddhists alike has always been this: Ehi passiko. Come and see.

Suki hontu! ^_^

Footnote 1: The mathematics in university was so crazy, they had crazier names!  These include things like binomial series, bernoulli, la place, fourier transform (no, not transformer transform!), root locus, among others … … come to think about it, I have this pet project to go figure most of them out completely, just so I don't waste this life time of study in university! … but that is another blog post … ^_~

EDIT:

Meanwhile, for those who like studies and clinical tests by the scientists, there are numerous articles citing changes in the grey matter linked to meditation.

http://well.blogs.nytimes.com/2011/01/28/how-meditation-may-change-the-brain/?src=me&ref=general

In particular, we will be working closely with the tertiary institutions' buddhist societies (TIBS) to make good use of the funds in their activities and projects so as to further the sharing and propagation of Buddha Dharma.  More information will be made available in the days to come.

For a start, we should be having a simple meetup with the TIBS to share with them this programme.  All buddhist youth groups in Singapore are encouraged to take full advantage of this programme, so contact us today!  The Buddha has already done the R&D, it is up to us to learn, apply and share the Dharma!

Suki hontu! ^_^

EDIT:

The above working panel is responsible for formalising a working programme for Buddhist groups to make use of . . . → Read More: SBF funding for youth projects and programmes approved in principle]]> Back from SBF meeting earlier this afternoon.  Some of you may remember about the idea to have funding for youth projects and programmes.  Well, SBF has set aside a certain amount of funds for this very cause!  Thanks to a preliminary proposal by Soon Han, a working panel comprising Ven. Sumana, Ven. Xiang Yang and Soon Han will be developing this proposal into a working programme for youths groups to apply for funding.

In particular, we will be working closely with the tertiary institutions' buddhist societies (TIBS) to make good use of the funds in their activities and projects so as to further the sharing and propagation of Buddha Dharma.  More information will be made available in the days to come.

For a start, we should be having a simple meetup with the TIBS to share with them this programme.  All buddhist youth groups in Singapore are encouraged to take full advantage of this programme, so contact us today!  The Buddha has already done the R&D, it is up to us to learn, apply and share the Dharma!

Suki hontu! ^_^

EDIT:

The above working panel is responsible for formalising a working programme for Buddhist groups to make use of the school facilities in Maha Bodhi School and Manjushri Secondary School.  The funds programme is still happening! ^^

Scientists however, are not so quick to draw such a conclusion.  According to US government agencies, mass die offs are common but merely unreported.  Others note that the advent of camera phones and internet has made it easier to highlight and report such occurrences; it does not mean that it is only happening now or is happening more frequently or intensely.

This reminds me of the earthquake reports that went online quite frequently last year.  While a few of the major earthquakes were really catastrophic and their reports was certainly helpful to bring awareness and aids to those who needed, the ease of capturing and reporting information online has meant that the general public may start to think that there is an increase in natural disaster when in fact the perceived increase is also due to an increase in reports of major and minor earthquakes made possible by advancement in technology.

Is the world coming to an end?  I think not.  But if this spur us to appreciate our daily life, our . . . → Read More: Mass animal die offs … is the world coming to an end? Or the Sound the Hare Heard!]]> There's been recent reports of animals dying off world wide.  Some people are panicking and declaring that the world is finally coming to an end with an "Aflockalypse".

Scientists however, are not so quick to draw such a conclusion.  According to US government agencies, mass die offs are common but merely unreported.  Others note that the advent of camera phones and internet has made it easier to highlight and report such occurrences; it does not mean that it is only happening now or is happening more frequently or intensely.

This reminds me of the earthquake reports that went online quite frequently last year.  While a few of the major earthquakes were really catastrophic and their reports was certainly helpful to bring awareness and aids to those who needed, the ease of capturing and reporting information online has meant that the general public may start to think that there is an increase in natural disaster when in fact the perceived increase is also due to an increase in reports of major and minor earthquakes made possible by advancement in technology.

Is the world coming to an end?  I think not.  But if this spur us to appreciate our daily life, our every breathing moment with our friends, family and love ones, even those with our enemies or those we dislike, then perhaps it can be positive too.  But if we get all paranoid and start behaving irrationally or irresponsibly, harming ourselves and others in the process, then we may want to take a page from the Jataka Stories (Birth stories) of the Buddha, and learn something from "Jat 322: Duddubha Jataka: The Sound the Hare Heard"

http://www.accesstoinsight.org/lib/authors/kawasaki/bl142.html#jat322

http://www.aolnews.com/2011/01/07/now-its-dead-doves-falling-from-sky-in-italy/

Faith & Atonement

I'll go with the two definitions of atonement and move on from there:

1. Amends or reparations made for an injury or wrong; 2. Reconciliations or an instance of reconciliation between God and humanity.

When I first read it, I zoomed into the part of reconciliation between God and humanity. Throughout history, humans have worshipped and prayed to multitudes of God(s). However, Buddhist do not have a belief in creator God(s). Hence, there is no concept to receive reconciliation between God and humanity. Some may posit that Buddhists merely replace "God" with "Buddha" and draw arbitrary delineations to differentiate themselves. Consequently, some think that Buddhists worship Buddha and seek forgiveness from him, in order to not incur his wrath. In fact, it cannot be further from the truth.

We may perhaps first examine how wrong or injury can occur. It can occur if . . . → Read More: Righting a Wrong: Faith & Atonement]]> There is an EIF dialogue session on Saturday, 23rd October 2010 and I was invited to participate.  Unfortunately, I am unable to attend the dialogue, so I decided to pen down my thoughts in relation to the suggested discussion points and share them with the participants and on this blog. 

Faith & Atonement

I'll go with the two definitions of atonement and move on from there:

1. Amends or reparations made for an injury or wrong;
2. Reconciliations or an instance of reconciliation between God and humanity.

When I first read it, I zoomed into the part of reconciliation between God and humanity.
Throughout history, humans have worshipped and prayed to multitudes of God(s). However, Buddhist do not have a belief in creator God(s). Hence, there is no concept to receive reconciliation between God and humanity. Some may posit that Buddhists merely replace "God" with "Buddha" and draw arbitrary delineations to differentiate themselves. Consequently, some think that Buddhists worship Buddha and seek forgiveness from him, in order to not incur his wrath. In fact, it cannot be further from the truth.

We may perhaps first examine how wrong or injury can occur. It can occur if say, harm or injury were inflicted or it could occur if certain rules are broken. Many times, the two coincide, other times, they diverge.

eg, it is illegal to park along the road at certain hours or not at all. No one may be harmed in a sense, but a breach of the law has occurred.

Another example I like to share is wearing of seat belts. Some people dislike seat belts and wear them only when absolutely needed, and takes them off whenever they can. As some say in Singapore (or worldwide?), "just don't get caught". The funny thing about this rule is that, even if you don't get caught by the traffic police, getting caught in an accident would result in harm nonetheless.

So we can see that sometimes rules and harm coincide and sometimes don't.

In Buddhism, if you harmed someone, the best thing to do is to seek forgiveness from the person or group we harmed. We have a joke about asking Buddha for forgiveness after slapping someone. Nope, not gonna work. Apologising to the person involved is the most direct way of atonement and of gaining closure on the matter.

In the case of a breach of Buddhist precepts, it is not a breach against the Buddha, but against ourselves. Consequently, Buddhists in a way do not really apologise to the Buddha. Let's take a look at Buddhist precepts to understand better.

Buddhist precepts are training rules taken up voluntarily to help us change and become better. It is like a person with high blood pressure prescribed a 'precept' of not taking too much salt and oil. If he take a lot of salt and oil, would the doctor be angry? Would he need to apologise to the doctor? I think the doctor would not be angry (ok, some may!), but may feel sorry for the patient, for the patient is the one who is being harmed, and not the doctor. Out of compassion, the doctor may rebuke him and suggest for ways that the patient may adopt a healthier diet, but in the end, it is still up to the patient to adopt the diet, and to follow through with it.

So when Buddhist did something against the precepts, they are really doing something against themselves and others (where their actions also harm others), and not the Buddha. Just like the doctor in the above analogy, the Buddha do not get angry with people for doing wrong things. Instead, He feels compassion for us, for He sees clearly the harm that we do to ourselves and others by breaching the precepts.

Hence 'atonement' is not so much an apology or seeking reconciliation from the Buddha, but 'atonement' refers more towards the steps we take to right the wrong.
This consist of (1) confession 忏, (2) repentance 悔 and (3) aspiration 发愿. (Some communities may develop this further and hence be more comprehensive).

In Buddhism, if we do some wrong, the first step is to (1) confess the deed, (2) recognise that our deed was (2a) harmful, was wrong, ignoble, blame-worthy, unworthy, and hence, should be (2b) abandoned, removed, eradicated etc. We should, having recognised the wrong, then (3) make a firm resolve not to repeat it. But easier said than done. So, within the Buddhist text, there are very comprehensive teachings, outlining how the human psyche ticks and what triggering factors lead to others that inclines towards harmful actions that are driven by greed, anger and delusion.

Follow-up Steps
We then (1) practise distancing from triggering factors while (2) applying reflections, contemplations and other practices that transform our perception of the triggering factors so that future contact with it do not lead to the same actions. Meanwhile, we also (3) strengthen mindfulness so that if (1) fails and we encounter the trigger before we have mastered (2), then mindfulness can kick in and prevent a repeat of our earlier actions. (4) Applying proper attention is also most useful while we distant ourselves. Why preoccupy ourselves with something that upsets us?

In modern day Buddhism, repentance puja (chants) are recited as part of a devotional practice that encompasses the above steps. These may be done infront of the Buddha's image as a reminder of our spiritual direction, towards this state of perfection, Nirvana, that is humanly possible and attained by the Buddha, the Arahants and Enlightened Bodhisattvas. Where possible, confession and repentance is also done with one's guidance teacher who knows our habits, both good and bad, and knows our tendencies and inclinations. In this way, done methodologically, it can lighten the emotional burden of wrong, while developing the mind so that we can practise restrain and not repeat our mistakes again and again.

These steps leading to an eradication of harmful actions is the full 'atonement' of that wrong, a full purification of that wrong.

Good news is that while difficult, it is humanly possible.

Happy thoughts! ^_^

Someone recently asked me about divinity lots found in KMSPKS:

Dear Venerable, I have a question about the divine sticks (qiu qian) at the old hall at Kong Meng San. Devotees will beg for divine advice from the three Buddhas and a piece of paper can be collected outside. Who are we communicating with? The message could sometimes be very clear, but some people will say that it is not Buddhism and mere superstition. I remember a story about Lord Buddha putting His bowl on the river; if the river flows upstream, he will strive to gain Enlightenment. So is this divine advice real? How do we make it real?

Here's my short reply:

There is this belief that the Bodhisattvas or Dharma guardian help give guidance on worldly matters.  Having some help in this way can be similar to asking an experienced friend or mentor for guidance, it can certainly be helpful.

Having said that, the Dharma (teachings) ultimately help us transcend the worldly gains and loss, such that we can still be happy amidst life's greatest difficulties or trivial nuances.

Sui hontu! ^_^

So this Ah Boy fell ill.  Did I tell you he caught a flu?  I didn’t?  It’s flu alright, but no, not the swiney type, the usual type.  He is not very into porkchop and all you see.  Anyway, he went to the doctor and after consultation, he collected the medicine and went back home.  $20+ dollars and an MC* later, he is back home. He stayed away from school for the few days covered by the MC, but somehow was not getting better.

After a few days, he went back to the doctor and demanded to know why he was not recovering.  The doctor asked him about the medicine and he said “I went back and did it every day.”

The doctor became curious, “You went back and did it every day?  Did what?”

“I repeated the steps.”

“Repeated the steps?”

“Yes, I repeated the steps daily.  I recited ‘Take this 2 pills, three times a day after meal’ everyday.  Matter of fact, I did that every few hours.”

If you are like . . . → Read More: Take this 2 pills, three times a day after meal. Repeat.]]> This is a fictitious story about a boy who fell ill.  To protect the identity of this non-existent fictitious boy, let’s call him Ah Boy.

So this Ah Boy fell ill.  Did I tell you he caught a flu?  I didn’t?  It’s flu alright, but no, not the swiney type, the usual type.  He is not very into porkchop and all you see.  Anyway, he went to the doctor and after consultation, he collected the medicine and went back home.  $20+ dollars and an MC* later, he is back home. He stayed away from school for the few days covered by the MC, but somehow was not getting better.

After a few days, he went back to the doctor and demanded to know why he was not recovering.  The doctor asked him about the medicine and he said “I went back and did it every day.”

The doctor became curious, “You went back and did it every day?  Did what?”

“I repeated the steps.”

“Repeated the steps?”

“Yes, I repeated the steps daily.  I recited ‘Take this 2 pills, three times a day after meal’ everyday.  Matter of fact, I did that every few hours.”

If you are like the doctor, you would be flabbergasted.  In fact, most people would find this ridiculous and shrug it off as a fictional story.  But on some occasions, I find Buddhists doing just that.  They would religiously recite the suttas (or sutras for that matter) without applying what the sutras expound.  Good Buddhist (*wink*) would know that the recitation of the sutras (as in a puja) forms a devotional practice and when done properly, can be a good development of mindfulness and attentiveness (or even concentration).  They (the latter) would also know to reflect on the meaning of the teachings expounded in the sutra and rightly apply them in their daily lives, benefiting from the practice.

Take for example, Mangala Sutta, a sutta frequently recited in Theravadin temples.  It is a sutta about a deva (god, or heavenly being) who visits the Buddha and ask him a very simple questions that many seeks to know: “What is the highest blessing?”.  Perhaps a more conventional phrasing of this question would be, “How can one be blessed?  How can one be blessed in the highest way?”  Make sense now?  Well, hence the name of the sutta, Mangala sutta, Blessings.  Some translate it as “Protection” … but let’s not split hairs for now.  The point is, the Buddha then replies to the deva in verse, declaring the various ways that one may be blessed (or protected).

Rightly speaking, besides chanting it in a puja, one should frequently reflect over the meaning of the verses and live one’s life accordingly if one wishes to truly receive blessings.  Then would one receive and apply the Buddha’s guidance and blessings.

So this Vesak, go visit the temple, bathe the baby prince Siddhartha, take your refuges and renew your precepts, do your offerings, listen to the Dharma talks, and reflect how you fared this past year.  Are you happier than in the past?  Are you happier because you have more things, or because you change your mindset?  Have you progressed in your practice?  Are you more prone to anger or are you calmer?  Still jealous over the raise and fat bonus someone else get?  Have you talked to your father and mother recently?  How about your siblings?  Have you cared for someone else besides yourself?  Do you care more?

You owe it to yourself to reflect over your life.   And do something about it.  Happy Vesak!

References:

Khuddaka Nikaya: Sutta nipata 2.4 Mangala Sutta

• http://www.accesstoinsight.org/tipitaka/kn/snp/snp.2.04.nara.html Ven. Narada Thera
• http://www.accesstoinsight.org/tipitaka/kn/snp/snp.2.04.piya.html Ven. Piyadassi Thera
• http://www.accesstoinsight.org/tipitaka/kn/snp/snp.2.04.than.html Ven. Thanissaro Bhikkhu
• http://www.accesstoinsight.org/tipitaka/kn/snp/snp.2.04.soni.html Dr. R.L. Soni

* MC – Medical Certificate.  In Singapore, the acronym MC has taken on a life of its own, to be used as a verb.  eg, he play MC.  or as a noun, eg. he went on MC.  The former usage “he play MC” is usually used to denote that such as person is faking illness and got an MC to justify his absence.  The latter is usually less insinuating, but has similar connotations.

http://buddhanet.net/audio-songs.htm Buddhist Songs for Children and others

http://buddhanet.net/audio-library.htm A rather soothing chanting of Vandana at InVibes http://www.invibes.net/2009/04/24/vandana-salutation-to-the-buddha/ The same chant remastered in a 4min (3.7mb) mp3 file Namo Tassa Bhagavato Arahato Samma Sambuddhasa, Vandana, Homage to the Buddha ]]> Some students requested for links to Buddhist Chantings, so here they are:

• Chinese Chantings
  http://buddhanet.net/audio-kmspks_chant.htm
• Pali Chantings and others
  http://buddhanet.net/audio-chant.htm
• Buddhist Music

  http://buddhanet.net/audio-songs.htm

• Buddhist Songs for Children and others

  http://buddhanet.net/audio-library.htm

• A rather soothing chanting of Vandana at InVibes
  http://www.invibes.net/2009/04/24/vandana-salutation-to-the-buddha/
• The same chant remastered in a 4min (3.7mb) mp3 file
  Namo Tassa Bhagavato Arahato Samma Sambuddhasa, Vandana, Homage to the Buddha

Life sized statue of the Buddha from the Tang Dynasty period (618-906 AD)

應以何身得度者，即現何身而為說法 does not translate to “Teach the Dharma in the local language”.  The Chinese text would translate loosely to “Depending on the need of the audience, (one) shall manifest in whatever form/appearance to teach the (Buddha) Dharma”.  This is the crux of the teachings in “妙法蓮花經 觀世音菩薩 普門品” Saddharma-puṇḍarīka sūtra, chapter on Samantamukhaparivarto nāmāvalokiteṡvara-vikurvaṇa-nirdeṡa.

Confused yet?  Ya, thought so.  For those of us who are do not read sanskrit or Chinese, the above lines might as well have been written in greek or an alien language, which brings me to the earlier statement, that one shall manifest in whatever form/appearance to teach the Dharma, depending on the need of the audience.  That should include adopting whatever language is appropriate for conveying the message.  The language is but a medium, a tool while style and prose just an expression of that medium.  The intended message is what is important.  And because of that, language, style and prose should be chosen to encourage communication.  . . . → Read More: 應以何身得度者，即現何身而為說法 Teach the Dharma in the local language]]>

Life sized statue of the Buddha from the Tang Dynasty period (618-906 AD)

應以何身得度者，即現何身而為說法 does not translate to “Teach the Dharma in the local language”.  The Chinese text would translate loosely to “Depending on the need of the audience, (one) shall manifest in whatever form/appearance to teach the (Buddha) Dharma”.  This is the crux of the teachings in “妙法蓮花經 觀世音菩薩 普門品” Saddharma-puṇḍarīka sūtra, chapter on Samantamukhaparivarto nāmāvalokiteṡvara-vikurvaṇa-nirdeṡa.

Confused yet?  Ya, thought so.  For those of us who are do not read sanskrit or Chinese, the above lines might as well have been written in greek or an alien language, which brings me to the earlier statement, that one shall manifest in whatever form/appearance to teach the Dharma, depending on the need of the audience.  That should include adopting whatever language is appropriate for conveying the message.  The language is but a medium, a tool while style and prose just an expression of that medium.  The intended message is what is important.  And because of that, language, style and prose should be chosen to encourage communication.  The communication of the message, of the idea, rises above previous trio in importance.

Today, I read an interesting article about a westerner who finds that developer community can only grow when the local language is used.  He quotes a Jeff Atwood’s question “Shouldn’t every software developer understand English?” and describes how his own experience with building up a developer community in China gave him insight into language considerations.

Mandarin Chinese programmer communities

http://odwks.com/2009/03/mandarin-chinese-programmer-communites/

His clients wanted all the documentation and programs to be in English so that the Chinese developers would be forced to learn English and learn they did.  However, when he later started grassroots movements and started organising conferences, he found that when the conferences started using the Mandarin language, interactions and exchange of knowledge went “faster and more in-depth”.

Embracing Translation Projects

This reminded me of how language can be a tool or a barrier, depending on how it is being utilised, and led to this blog entry.  In my previous post “Wacana Conference 2008“, I highlighted in my paper that language is a crucial factor for communication.  Used rightly, we can exchange ideas, views and arrive at agreements, if not better mutual understanding.  Buddhism, therefore, need to embrace translation projects if the teachings of the Buddha is to be transmitted beyond the shores of present buddhist communities.

Chinese Mahayana Buddhism

In particular, Chinese Mahayana Buddhism need to embrace translation projects more earnestly.  For a long time, Chinese Mahayana Buddhism has remain closed to non-mandarin-speaking communities.  With the rare exception of a few Buddhist groups from Taiwan, most Chinese Mahayana Buddhist community remain mostly stuck in Chinatowns in foreign countries.  When these monasteries establish themselves in foreign land, they bring along with them the Chinese culture, including language, food, art, architecture and customs.  It may be intriguing initially, but beyond a casual interest, such a setup very often mean that the monastery or Buddhism do not become integrated into the local community.  The monastery, and consequently Buddhism, remains a foreign artefact, the tourist attraction, a chance to get a whiff of the orient, but never quite something one embrace as one’s faith or way of life.

This presents to Chinese Mahayana Buddhism, and perhaps to all Buddhist traditions, not an obstacle, but an opportunity to improve upon itself. Instead of clinging onto the Mandarin language and Chinese customs, we should adopt the native language of the adopted country where our temples and monasteries are established, so that we may share the essence of Buddhism wherever it can be of benefit.  While it may not be immediately feasible to introduce a 100% western-chinese Mahayana Buddhism, it may be of help to begin with the language and let the local four-fold community grow and develop from there.

Mindset

To begin, we should change the mindset that the Truth and Dharma can only be presented in a certain language, be it sanskrit, pali, mandarin / chinese, sinhalese, thai, myanmar, tibetan etc.  If we hold onto that, we will never be truthful or earnest in adopting another language as a medium for teaching.  While we may not get it right 100% at the onset, we should start somewhere.  Translations of indian Buddhist teachings into the Chinese language weren’t easy as well.  But because of the work of many monks and laity, we have the very comprehensive Chinese tripitaka canon today.  If it is to be relevant to people today and not be relegated to being worshipped in a bookself or altar, it must be accessible to people, both physically and literally.

Culture

It is normal and understandable to wish to retain one’s culture and tradition.  There is nothing that wrong altogether.  However, if that means retaining an artificial barrier just so that the tradition live on while Buddhist teachings become stagnated, then we may have to rethink our priorities.

At the heart of Chinese Mahayana Buddhism is the Bodhisattva ideal, wherein one learns and practises the Buddha-Dharma so that one may benefit oneself and others in attaining Buddhahood.  Buddhahood is seen as a means for benefitting others so that they may, as well, attain to cessation of suffering, and where possible attain Buddhahood.  The bodhisattva ideal plays a central role in one’s learnings and strivings.  In this light, the importance of culture as opposed to the Buddha Dharma pales in comparison.

Granted, if culture and tradition is not a barrier, it should also not be discarded frivolously as well.  Striking a balance, and maintaining a healthy dosage of tradition and integrating with new local culture is much needed.

Skillset

Skilful means should naturally extend to include usage of languages.  Here, we come back to the quotation at the start of the articles, “應以何身得度者，即現何身而為說法”.  If a foreign language is needed, then we should learn the foreign language so that we can help bridge the gap and aide in the understanding.  If the Indian and Chinese monks were able to learn foreign languages in those early days, I don’t see why we living in this day and age, with so much technology on our hands, should be deterred.

Language aside, we should also consider the mode of practice that is all too prevalent in Chinese Mahayana Buddhist communities today.  Long chanting sessions are common and has become de facto modus operandi.  While there are benefits from such practices, one should consider other practices that are available in Buddhism and not carve a narrow trail in the wide highway on the bodhisattva path.

When Chinese Mahayana Buddhism is able to discern and adapt to the culture of foreign land, we would be able to more successfully welcome all sentient beings onboard, regardless of language, creed, gender or race etc.  Then can we be worthy of the name Mahayana, the Greater Vehicle!

The answers to the above, would be yes, yes, yes … and more Yes! If you had asked, can I breathe through my lungs underwater unassisted, it would be a no.  It would be a no to “Can I have an unassisted controlled flight?”, and by controlled flight, free-falling is not included.

Before you quote me saying that I allow you to do all the above former, think again.  You may think that I’m forgetting about the Buddhist precepts that advocate non-killing, non-stealing etc, ala the five precepts (Panca-Sila in Pali).  You see, what most people are mistaken about the Buddhist teachings is that it does not stipulate a “The Buddha says you cannot kill” and impose it upon you.  Instead, it says, killing is harmful to others (apparently!), is in turn unwanted by ourselves, results in pain, suffering and/or stress, amongst other things, and is to be avoided, for the sake of one’s welfare and . . . → Read More: Shifu can I do this or that?]]> Shifu, can I do this?  Shifu, can I do that?  Can I kill insects?  Can I drink whisky?  How about beer?
Can I pay for less bus fare than I travelled?  How about overtime pay?  Can I dock in more hours than I worked?

The answers to the above, would be yes, yes, yes … and more Yes!
If you had asked, can I breathe through my lungs underwater unassisted, it would be a no.  It would be a no to “Can I have an unassisted controlled flight?”, and by controlled flight, free-falling is not included.

Before you quote me saying that I allow you to do all the above former, think again.  You may think that I’m forgetting about the Buddhist precepts that advocate non-killing, non-stealing etc, ala the five precepts (Panca-Sila in Pali).  You see, what most people are mistaken about the Buddhist teachings is that it does not stipulate a “The Buddha says you cannot kill” and impose it upon you.  Instead, it says, killing is harmful to others (apparently!), is in turn unwanted by ourselves, results in pain, suffering and/or stress, amongst other things, and is to be avoided, for the sake of one’s welfare and happiness and that of others.

When we observe the Buddhist precepts, we are really declaring to ourselves and others that having considered carefully, we are choosing not to kill, because doing so (killing) is not fruitful and leads to much suffering.  Further, we recognise that all that are alive and sentient, cherishes their life; so we seek to protect and care for their well being.  It is not that we are unable to or cannot, it is that we actively choose not to kill.

It is also not that we choose not to kill, so that we can placate the Buddha and ask for blessings.  Instead it is because we choose not to kill, that this positive wholesome karma (or energy if you will) “protects” us.

As Buddhists, we should use our intelligence and common sense to learn the precepts so that we can make well-informed choices and do the right thing on a daily basis.  This can and is what blesses us!  It is our actions, through our body, speech and mind, that if pure and wholesome, protects and blesses us. The Buddha blesses us through his teachings.

For that matter, even if you are not a Buddhist, does it not occur to you that having angry feeling is unpleasant?  And if that anger fester, it may lead to ill-will arising in you?  And if this ill-will, which is unpleasant as well, is left to nuture, you may physically harm someone.  Without being a Buddhist or subscribing to its teachings, would it not make sense that the above train of thoughts and course of actions is unpleasant and leads to stress in oneself and others?  Further, after harming others, would we not feel anxiety of being discovered later?  These are applicable facts or truths that one can observe and see for onself without having to believe in a god or deity or declaring oneself to be a Buddhist.  And seeing clearly, one avoids the path that leads to suffering, and takes that which is more conducive to happiness.

That is why the Buddha’s teachings are declared as Truth, open for enquiry and investigation; ready for us to see for ourselves.  The teachings (Dharma in Sanskrit or Dhamma in Pali) can be adopted by all without going into a sectarian dispute.  It is in many ways, common sense.

So, fellow humans, wake up to your common sense, and do something sensible for someone today!