Press Release on Selangor Wesak Celebration

Press Release by Mr. Loka Ng Sai Kai, Chairman of Selangor Buddhist Development Committee and Working Committee Chairman for the Majlis Sambutan Hari Wesak 2011 Peringkat Negeri Selangor in conjunction with the Majlis Sambutan Hari Wesak 2011 Peringkat Negeri Selangor organized by the Selangor State Government with the support of Buddhist organizations in Selangor.

Dated : 5th June 2011                   Time : 8:30pm

a. Buddhist community began to request for Wesak to be declared as a public holiday since 1926 when the then abbot of Mahindarama Buddhist Temple, Ven. K. Gunaratana make the proposal to the then colonial government.

b. During the Japanese occupation, a Japanese official in Dec 1944 urged the Penang Buddhist community to make representation to the Japanese government to declare Wesak in the coming year as a public holiday.

c. After World War II, the British government said it will only consider declaring Wesak as a public holiday if both the Mahayana and Theravada traditions can agree on a same date to celebrate Wesak day. A meeting on 1st March 1949 at Penang Buddhist Association agrees to celebrate Wesak Day on the full moon of May.

d. On 12th April 1949, the colonial government declares Wesak Day which falls on 12th May 1949 as a public holiday in Penang, Melaka, Kedah and Perak. Government servants who are Buddhists in Selangor, Kelantan, Perlis, Terengganu and Negeri Sembilan were given a holiday on Wesak Day.

e. After many years of efforts by Buddhist and political leaders, the Federation of Malaya government finally declares on 3rd Jan 1962 that the government had adopted the day of Wesak as a public holiday for the whole federation beginning from 1962.

f. The ability to make Wesak as a public holiday was a memorable event and great achievement in the annals of Buddhism in this country. It has united the Buddhist community to work for a common interest in seeking the government’s recognition of the community stature as the second largest religious group in the country.

g. For many years after 1962, the Buddhist community noticed that while the Prime Minister will regularly issue public congratulatory messages in-conjunction with important celebration of major religions in Malaysia, the Prime Minister’s message for Wesak Day was always conspicuously missing. It was only in 1999 after years of representation by the Buddhist community leaders that the then Prime Minister began issuing congratulatory message for Wesak Day.

h. In the 1990s, the government began organizing official state or national events for major religions in this country. But official state or national events to celebrate Wesak Day was never organized by neither any state nor federal governments.

i. Requests have been conveyed to the federal government to organized official state events for the day of Wesak but it just fell on deaf ears.

j. Looking into the past efforts of our Buddhist predecessors, the Buddhist community just wanted to be given the necessary respect and recognition as the religion with the second largest following in this country. Based on the year 2000 population census, the Buddhist population comprised 20.2% of the citizens in this country.

k. Tonight on the 5th of June 2011, the Selangor State Government had taken the lead by organizing the first ever Selangor State Level Wesak Celebration in-conjunction with this year’s Wesak Day. Never in the history of the nation have any state or even the federal government had ever organized an official state event for the day of Wesak.

l. We would like to congratulate and thank the Selangor State Government for this noble effort and undertakings. More than 45 major Buddhist organizations in Selangor had come forward to join hands to support the State Wesak Celebration.

m. Buddhist performing groups like Messengers of Dharma, i-gemz, One Voice One Melody, Persatuan Penganut Agama Buddha Bodhi KL, Pei Jie & Fo Guang San, and Mahindarama Sunday Pali School from Penang and came forward to perform in this event. Professional dance groups Dua Space Dance Theatre and The Temple of Fine Arts are also involved in the performance.

n. While Selangor had taken the lead, we hoped other state governments and the Federal Government will take cognizance and organize a state event for Wesak in the near future.

New Public Crematorium in Puchong

More than three years ago Buddhists residing around Subang Jaya, Puchong and Serdang submitted proposal to the Subang Jaya Municipal Council (MPSJ) Local Draft Plan to build a crematorium to cater to the needs of Buddhists and Hindus who opted for cremation after their death.

The attendees during the ceremony

This morning a ground breaking ceremony was held at the location where the crematorium will be built. The proposed crematorium is located  at Batu 14 Puchong within a tract of land which is between a Hindu and Chinese cemetery. Those who attended the ceremony include Selangor State Exco members Ronnie Liu Thian Khiew and Dr. Xavier Jayakumar, Puchong MP Gobind Singh, Subang Jaya assemblyman Hannah Yeoh, MPSJ acting president Abdullah Marjunid and councillors, representatives from Buddhist and Hindu organizations and other local community leaders.

The Buddhist representatives at the ground breaking ceremony

Representatives from the Buddhist community present were chairman of Selangor Buddhist Development Committee and MPSJ councillor Loka Ng Sai Kai; Putra Heights Buddhist Society president Chua Teck Seong; Fo Guang Malaysia advisor Seow Chye Hiap and representatives from Serdang Buddhist Association.

Selangor Exco Ronnie Liu performed the ground breaking at the site of  the crematorium

The public crematorium costing RM1.2 million with one incinerator will be built by MPSJ and expected to be ready end of the year. Ronnie Liu, the Selangor Exco responsible for local government in his speech pledged a grant of RM100,000 to enable MPSJ to fit the crematorium with two incinerators rather than one. Each incinerator costs about RM400,000 and MPSJ need to source the balance RM300,000 for the second incinerator.

Chua Teck Seong on behalf of the Buddhist community thank the state government for building the much needed crematorium facility.- Loka SK Ng

Buddha's Vacana on race supremacy

Are a person's birth, race, culture and religion the criterias to dictates one's supremacy and nobility over others? Many years ago during my university days when I began to study the Sutras which are the teachings of the Buddha as retold by His disciple. One of the earliest sutra which I studied was the Vasala Sutra (Discourse on Outcasts). The last verse of the said sutra which I still remembers by heart is as follows:

"Not by birth is one an outcast;

not by birth is one a Brahmin.

By deed one becomes an outcast,

by deed one becomes an Brahmin."

The term Brahmin denotes a certain caste or class of people who are considered the nobles and are positioned higher than other castes in the society in India especially in olden days.

So when certain people of certain race from certain area starts to claim they are more supreme than others due to their race and place of birth, it makes me wonder what will happen if each and every race and tribe in the world also declares they are a class above all and more noble than others. Will there be a Nobility Olympics so that each race competes against each other to decide who is the "noblest and supreme" of them all. Just like the Winter and Summer Olympics, there should be many events. The events can include the Best in Shouting Aloud, Most Publicity Seeker, Most Intimidating, Most Racist, Most Extreme, Most Rabble Rousers, Most Nonsensical Statements, Most Opportunists, Highest Mob Mentality, Smallest Pea Brain and whatever long list of other events that can be cooked up by these self declared "nobles and supremacies". But I doubt it will include most respectable, most decent, most well behaved, most polite, most dignify, most intelligent, most understanding and more importantly, Most Wise. - Loka

Vasala Sutta

Discourse on Outcasts

Translated from the Pali by Piyadassi Thera

Thus have I heard:

On one occasion the Blessed One was living near Savatthi at Jetavana at Anathapindika's monastery. Then in the forenoon the Blessed One having dressed himself, took bowl and (double) robe, and entered the city of Savatthi for alms. Now at that time a fire was burning, and an offering was being prepared in the house of the Brahman Aggikabharadvaja. Then the Blessed One, while on his alms round, came to the Brahman's residence. The Brahman seeing the Blessed One some way off said this: "Stay there, you shaveling, stay there you wretched monk, stay there you outcast." When he spoke thus the Blessed One said to the Brahman: "Do you know, Brahman, who an outcast is and what the conditions are that make an outcast?" "No, indeed, Venerable Gotama, I do not know who an outcast is or the conditions that make an outcast. It is good if Venerable Gotama were to explain the Dhamma to me so that I may know who an outcast is and what the conditions are that make an outcast."

"Listen then, Brahman, and pay attention, I will speak."

"Yes, Venerable Sir," replied the Brahman.

1. "Whosoever is angry, harbors hatred, and is reluctant to speak well of others (discredits the good of others), perverted in views, deceitful -- know him as an outcast.

2. "Whosoever in this world kills living beings, once born or twice born, in whom there is no sympathy for living beings -- know him as an outcast.

3. "Whosoever destroys and besieges villages and hamlets and becomes notorious as an oppressor -- know him as an outcast.

4. "Be it in the village, or in the forest, whosoever steals what belongs to others, what is not given to him -- know him as an outcast.

5. "Whosoever having actually incurred a debt runs away when he is pressed to pay, saying, 'I owe no debt to you' -- know him as an outcast.

6. "Whosoever coveting anything, kills a person going along the road, and grabs whatever that person has -- know him as an outcast.

7. "He who for his own sake or for the sake of others or for the sake of wealth, utters lies when questioned as a witness -- know him as an outcast.

8. "Whosoever by force or with consent associates with the wives of relatives or friends -- know him as an outcast.

9. "Whosoever being wealthy supports not his mother and father who have grown old -- know him as an outcast.

10. "Whosoever strikes and annoys by (harsh) speech, mother, father, brother, sister or mother-in-law or father-in-law -- know him as an outcast.

11. "Whosoever when questioned about what is good, says what is detrimental, and talks in an evasive manner- know him as an outcast.

12. "Whosoever having committed an evil deed, wishes that it may not be known to others, and commits evil in secret -- know him as an outcast.

13. "Whosoever having gone to another's house, and partaken of choice food, does not honor that host by offering food when he repays the visit -- know him as an outcast.

14. "Whosoever deceives by uttering lies, a Brahman or an ascetic, or any other mendicant -- know him as an outcast.

15. "Whosoever when a Brahman or ascetic appears during mealtime angers him by harsh speech, and does not offer him (any alms) -- know him as an outcast.

16. "Whosoever in this world, shrouded in ignorance, speaks harsh words (asatam) or falsehood expecting to gain something -- know him as an outcast.

17. "Whosoever debased by his pride, exalts himself and belittles others -- know him as an outcast.

18. "Whosoever is given to anger, is miserly, has base desires, and is selfish, deceitful, shameless and fearless (in doing evil) -- know him as an outcast.

19. "Whosoever reviles the Enlightened One (the Buddha), or a disciple of the Buddha, recluse or a householder -- know him as an outcast.

20. "Whosoever not being an Arahant, a Consummate One, pretends to be so, is a thief in the whole universe -- he is the lowest of outcasts.

21. "Not by birth is one an outcast; not by birth is one a Brahman. By deed one becomes an outcast, by deed one becomes a Brahman.

22. "Know ye by the example I now cite (the fact that by birth one is not an outcast). There was an outcast's son, Sopaka, who became known as Matanga.

23. "This Matanga attained the highest fame so difficult to gain. Many were the warriors (kshatriyas) and Brahmans who went to attend on him.

24. "Mounting the celestial chariot (the Noble Eightfold path, and driving) along the passion-free high road, (Sopaka, now a monk), reached the Brahma realm having given up sense desires.

25. "His (lowly) birth did not prevent him from being reborn in the Brahma realm. There are Brahmans born in the family of preceptors, kinsmen of (veda) hymns.

26. "They are often seen committing evil deeds. In this life itself they are despised, in the next they are born in an evil state of existence. High birth does not prevent them from falling into a woeful state, or from censure.

27. "Not by birth is one an outcast; not by birth is one a Brahman. By deed one becomes an outcast, by deed one becomes an Brahman."

When the Buddha had thus spoken, the Brahman Aggikabharadvaja said to the Blessed One: "Excellent, O Venerable Gotama, excellent! Just as, O Venerable Gotama, a man were to set upright what had been overturned, or were to reveal what had been hidden, or were to point the way to one who had gone astray, or were to hold an oil lamp in the dark so that those with eyes may see things, even so in many ways has the Venerable Gotama expounded the Dhamma, the doctrine. I take refuge in the Venerable Gotama, the Dhamma, and the Sangha, the Order. May the Venerable Gotama accept me as a lay follower who has taken refuge from this day onwards while life lasts."

Serdang Spiritual Connection

With the appointment as an Majlis Perbandaran Subang Jaya councillor, I  was also appointed as chairman for MPSJ's Zone 24 Residents Committee. Zone 24 is one of the 24 zones within the Seri Kembangan state constituency which constituents are mostly Chinese especially from  the Hakka clan. Seri Kembangan is part of the Serdang parliamentary constituency which also includes Bangi and Balakong state seats. Zone 24 can be said as the "last frontier" of MPSJ as the immediate Balakong neighborhood is under the administration of Majlis Perbandaran Kajang (MPKj).

At Zone 24,  the first place that comes to my mind was the Mines Resort City which was built on a former open cast tin mine. Within the resort city are various tourist related attractions including the Mines Wonderland, Capital Retail (previously Mines Shopping Fair ), Mines Wellness Hotel and other attractions. Other residential areas in Zone 24 includes Serdang Lama and Taman Sungei Besi Indah where the Zone 24 community centre is situated.

Interestingly my linkage to Zone 24 has been there for more than 10 years ago.

                                                        Source: The Sun, 30 July1996

 

In July 1996 I initiated and organised the Young Buddhist Association of Malaysia's anniversary celebration rally held at the Mines Wonderland, a very popular theme park during that time. By then I was already in leadership positions of the Buddhist youth organisation's national council and the state committee. About 1,800 YBAM members and their families were provided free entrance to the Mines Wonderland for the rally held at the theme park's amphitheatre. A team of young volunteers especially from the Subang Jaya Buddhist Association was with me throughout the night to prepare the event venue. On event day, buses from all over the country arrives as early as 7am to take part in the rally.

                                               Source : K Sri Dhammananda - A Pictorial Retrospect

 

The highlight of the day that receives a standing ovation and thunderous applauses was the speech given by the Most Venerable K Sri Dhammananda who was also the Religious Patron of YBAM. For those who attended that memorable morning, that moment was something that we can cherished and remembers for a long time. A day when we were deeply very proud and happy to declared ourselves as a Buddhist, especially as Buddhist youth.

Source : Guang Ming Daily 30 July 1996

But then nothing is permanent. Since the demised of the late venerable and silence of his lion's roar, the environment in the community has been anything but an absence of national leadership and direction; feeling of void and emptiness ( too bad it is not emptiness as in the Heart Sutra) and worst - the disintegration of a firm and authoritative Buddhist voice in the local scene.

Source: K Sri Dhammananda - A Pictorial Retrospect

 

When the Mines Wellness Hotel, which was originally known as Mines Beach Resort and Spa was preparing for its' grand opening sometime in 1997 the owner invited the YBAM to organised a huge almsgiving ceremony for the Buddhist clerics, religiously known as the Maha Sanghikadana in the Buddhist context.  About 400 Buddhist clerics (monks and nuns) from all over Malaysia were present to accept  dana from the owner, Lee Kim Yew. It can be said that all the rooms and resorts has been blessed by the Sangha members before the resort received any other paying house guests.

A grand vegetarian lunch was prepared and served at the hotel that day. Interestingly, since it was a newly built resort, the kitchen facilities were all brand new and modern that the team of cooks from a local temple was reluctant to used the facilities.  They were worry that they might not adapt well to the new utensils and might damaged them! At the end of the day everything went smoothly and the resort was fully blessed by no less than 400 monks and nuns led by the Most Ven. Dr K Sri Dhammananda, the most influential and charismatic Buddhist monk in Malaysia's modern history.

Zone 24 indeed was one of the sites where some of my most memorable spiritual and community engagements with Venerable Dr K Sri Dhammananda unfolds years ago. - Loka

Just for show at UNGA

After the news of PM Najib's meeting with local religious leaders in his office in Putrajaya was splashed on front pages of the local newspapers, I was asked for my two cent worth on the matter.

Knowing similiar meetings being held in the past, I commented that the people especially the non-muslims should not take too seriously of what transpired. This type of meetings are held with the purpose far from what the religious leaders expected. The officers will diligently take notes of whatever grumblings from the attendees and the PM will nod his head to acknowledged those words uttered. But did he absorb and understands the issues raised? Most of the time meetings  of these sort do not have much follow-up and results. It is just for show.

Fast forward one week later, Najib was speaking to international leaders at the UN General Assembly (UNGA) and he shared Malaysia's experience of religious inclusiveness. As reported in a local mainstream media, "Najib also shared with other heads of government at the United Nations that “although Islam is the official religion (in Malaysia), we honour other religions – Buddhism, Christianity, Hinduism – by making their religious and cultural celebrations national holidays and celebrate them as national events.” “It is this equilibrium that leads to moderation or wasatiyyah in the Islamic tradition of mutual peace.” Malaysia, he added, was well poised to play its part in promoting understanding, given its geographical position. "

For those uninitiated, the meeting with the local religious leaders was held merely as a public relation exercise before he flies to New York for the UNGA so that he can speak with full authority and legitimacy as a open-minded and receptive leader of a multi religious nation. The pre-UNGA meeting with local religious leaders are just part of a facade to inject authority into his speech  at the UN.

Being compassionate and experience people, these local religious leaders just play along with the PM's Office on this public relations exercise. How much and how far this sort of high media coverage meeting can really promote moderation and respect amongst the readers and observers especially those hard core bigots are yet to be seen. Whether the meeting gave him extra brownie points to put up a good show in UN yet to be known too. Maybe those who attended the said meeting knows better since most of them are expected to be wise men. If PM Najib is really taking into consideration the feelings of the non-muslims seriously, he should first weed out those extremists in his own backyard and not preach to the international audience on what others need to do.

Anyway, speaking out at UNGA is not difficult as that's what the purpose of the UNGA all about. No one can stop any country leader from speaking out or condemning whoever or whatever he or she wants, even if it sounds hypocritical just like an US president asking for the banning of nuclear weapons when US has the most nuclear warheads in the world.

Sadly, at the end of the UNGA session, the only speeches that the delegates might remembers will be those by Barack Obama or Wen Jia Bao, not just another leader from the Third World unless Kim Jong-Il decided to drop by in New York. - Loka

Silence of the monks

When news on the Malaysia Nibbana Meditation Center debacle re-emerged recently in an English daily, it also re-ignites a larger challenge faced by the Buddhist community in the country.

Unlike many countries with significant numbers of Buddhist populace like Cambodia, Sri Lanka, Thailand, Nepal and some others, Malaysia does not have anyone which holds the title of the Supreme Patriach or Sangharaja who leads the overall Sangha community. Even though some may argued that there are Chief monks, Chao Kun, leader of monks association and so on, these are debatable as all of these titled monks only lords over their respective traditions, lineage and community. In short, there is no such thing as a Supreme Patriach or Sangharaja in the Malaysian Buddhist Sangha Order which all members of the Sangha community respects and honour and submitted to its authority.

The widely used English language title of Chief High Priest of Malaysia meant little to those who follows the Mahayana traditions while those who follows one particular lineage may not endorsed another leader from a different lineage in the Vajrayana traditions. Monks from the Thai Buddhist temples will be reporting to their chief monk or Chao Kun. As for the little-known Malaysia Buddhist Sangha Council, any monk holding the president position does not automatically designates him as the leader of all monks in Malaysia. The position is just another "good to have" title without any real authority to administer over the dicipline and managements of monks in the country.

For the last one century of Buddhism in Malaysia, the closest any Sangha member who can be considered the de facto leader of Buddhists ( Sangha and laities alike) who are able to influence and provide leadership to monks of all traditions and lineages is the late Venerable Dr. K Sri Dhammananda Nayaka Maha Thera. Venerable Dhammananda, who was the Chief monk of the Buddhist Maha Vihara, was able to gained respect and recognition from all groups in the Buddhist community due to his Dhamma knowledge, wisdom, compassion and encompassing personality rather than as the Chief High Priest of Malaysia and Singapore, a title bestowed by the Sri Lankan Theravada Sangha.

In the current scenario, any monk or monks who breaks any major Vinaya rules will most probably get away scot free from any action being taken against them if he claims he is not part of any Sangha community and does not submit to any so-called Sangha authority. There is no laws in the country that can compels any renegade monks that deviated from the Vinaya and the Buddha's Teachings to be disrobed or have any disciplinary action taken against him. This is sad but true state of affairs.

The MNMC issue again highlighted the acute deficiency of a proper and all encompassing monks management system under the authority of a respectable and supreme Sangha body in this country. As mentioned in the other article here, the catalyst to the current situation can be traced to the interpretation of the Vinaya, not the laws governing the MNMC as a registered organisation.

The group which are seeking the "re-opening" of the meditation centre has been leaving no stones unturn to return the centre to the people. This group has approached many senior monks, community elders and various Buddhist organisations and temples in their quest for a solution to the current situation but to no availed. It seems they even networked with overseas Buddhist cleric for support and guidance. They also had approached the relevant authorities to help out in this predicament.

On the other hand, the group which is now in control of the centre are practising their "silent meditation" in response to events which unfolds outside the centre. Their stance are clearly based on the fact they are the legal custodians of the centre in the eyes of the Registrar of Societies. They are praying that by keeping silent and secluding themselves for certain duration, the group outside will slowly wavered and the drive to pursue on the matter will wear off.

But after four years it looks like the situation is still as vibrant as ever. The group inside is still practising their "silent meditation" while the group outside is still pursuing the matter by seeking the Buddhist community's intervention especially the Malaysia Buddhist Association (MBA) and Young Buddhist Association of Malaysia (YBAM).

While the MBA who are mostly led by monks had put in some efforts to sort out this matter;  YBAM which is a lay Buddhist youth organisation has been reluctant to get involved due to some perplexed reason of not wanting to upset the organisation panel of advisors. Is this puzzling excuse connected to the fact that co-incidentally one of YBAM's advisor is also a senior founding member of MNMC who had let down the centre's devotees by not discharging his responsibilities fairly and effectively in solving the matter amicably during the onset of the debacle?

Even though the effort is laudable, the initiative of the Malaysia Buddhist Association to pass the buck to its panel of lawyers to find a solution to the current sticky situation in MNMC reflects the lack of will and lost of direction as a national Buddhist organisation to find a Dharma-based solution on a Vinaya interpretation. It is indeed a sad reflection on the state of Buddhist leadership or specifically the Sangha leadership (if there is any) in this country when a Vinaya problem which involves members of the Sangha are unable or unwilling to be handled by the Sangha but pushed to a panel of lawyers who are all lay people.

Taking the cue from this case, the question now is whether the concept of the monk-laity relationship is being re-defined where the monks now are seeking the lay people to mediate on monks problems when it should be the responsiblities of the Sangha to sort out their own state of affairs. In the absence of an authoritative figure or committee, can the Sangha really effectively manage their own community in this country?

But then how much can the Buddhists in this country expects from the Sangha to solve their own problem? Looking back at some incidents in recent times, how often did the senior Sangha put their foot down to resolve controversies related to members of the Sangha? For example, in a recent case of a monk who held a senior position in a national Buddhist youth organisation, the monk allegedly used his position to instruct his students in holiday workcamps to perform actions which are contrary to the Vinaya. Senior monks from the same lineage who are aware of the horny monk character, did not take any strong and effective actions against him until some of his victims and concern Buddhists initiated plans to make public his actions.

The case above is similiar to another case which happens about two decades ago where one popular monk was alleged to have broken certain Vinaya rules. At the end of the day the embarrasing incident was sorted out and defused not by other senior monks but by the laymen themselves particularly members of the centre where the said monk resided. As usual, the Sangha leadership role in sorting out this issue was negligible and disappointing.

It is estimated that there are about 1,500 Buddhist temples and centres in  this country with slightly more than one thousand Buddhist monks of different traditions residing in their respective temples and centres. No one can guarantee similiar incidents implicating monks that broke the Vinaya rules will not occur again but if there exist a strong and effective Sangha leadership, at least any situation can be nipped at the bud and the matter solved amicably without having it splashed in the frontpage news, causing mental discomfort and embarrassment to the affected individuals and the Buddhist community.

Those who are sitting at the pedestal of the Sangha community must step forward to resolve the MNMC issue and other issues related to those in the holy robes. While it is the responsibilities of the laity and Sangha to protect and pro-long the Buddha-Dhamma, the Sangha must be in the forefront to protect the sanctity of the Sangha. Anything less than that, let the law of karma take its own course. - Loka

Culture vulture shock

Refering to the Oxford Advanced Learners Dictionary, the word culture was given various definitions but what interest me was those meanings that links to the human society. One definition means advanced development of the human powers; development of the body, mind and spirit by training and experience while another says it is the evidence of intellectual development (of arts, science and etc) in human society.

The meaning which most people generally equated on the word culture are stated as "all the arts, beliefs, social institutions etc, characteristics of a community, race, etc in the said dictionary while the Websters New World Dictionary defined it as "the ideas, customs, skills, arts, etc. of a people or group, that are transferred, communicated, or passed along, as in succeeding generations.

Basing on the above meaning, the question to be asked now is whether gambling can be considered a culture and are the Chinese or even non-Muslims accepts the notion that gambling is part of their culture?

Our attention are drawn to the ongoing debates on the necessity of the government to issue a licence to a private company to enable sports betting to be legally available to members of the public. One of the usual arguing point for those that supports sports betting is that it will generate income to the government in the form of taxation from sports gambling. It was further argued by those for the legalisation of sports gambling is that even without legalising it, billions of ringgit are transacted in illegal sports betting by local and overseas syndicates. So the point is, if you can't beat them, joins them!

Surely with the legalisation of sports betting it will make some selected few to be filthy and unashamedly extra millions richer by the click of the mouse. It also can turn one into a generous multi million ringgit philanthropist by channelling the profit for the a purpose built foundation which the public have not heard of until recently! Maybe a slice of the profit can be channelled to build a state of the art public day care centre for the old folks ( especially those who lost their hard earned life savings to gambling) in the city centre. The owner of the sports gambling company do not have to look far for a strategic piece of land for the centre as it is just a stone throw away. They can see it clearly from their office - the century old former Pudu Jail which is destined to be demolished and buried in history in the name of "development".

Anyway, going back to the word culture, there are proponents and supporters of legal sports betting who said that while Muslims do not gamble, the government cannot denied the right of the non-Muslims to gamble as gambling is part of the Chinese culture. How does gambling becomes part of the Chinese culture? Does it means anyone who gambles are Chinese? What about those whites in Europe and US who has been involved in sports betting for years? Are they strongly influenced by the Chinese culture? Mind you, those bookies who provides sports bettings in football and boxing has been doing that long before any Asians got dragged into these multi billions industry.

It was said there is no reason for Muslims to object to the issuing of the sports betting licence as it does not involved them. Does it imply that all non-Muslims including the Buddhists, Christians, Hindus, Sikhs and so on has valid reasons to support the government's intention to issue the sports betting licence because it is part of their culture? Are they saying gambling is allowed in the religions of non-Muslims?

Maybe sooner or later these sports betting proponents will be proven right that gambling is part of the Chinese and non-Muslims culture because the Chinese and non-Muslims has been sportingly silent on this issue. If this claims are not strongly  rebutted by the non-Muslims on the question of whether gambling is part of their customs and characteristics that are passed along from generations to generations, in no time it will be assumed and taken as an accepted fact that, other than the Muslims, everyone is a sporting gambler since it is part of their culture. - Loka

When monks confused devotees disillusioned

It would not be surprising if members of the public are curious to know which meditation centre the English daily The Star was referring to with regards to the front page news published in Wednesday's edition. Furthermore, since it involved Buddhist monks, this matter surely caused concern to the Buddhist community especially those who are in leadership positions in Buddhist temples or organisations who are expected to protect and uphold the sanctity of the Triple Gem, which includes the Sangha or the community of monks.

To avoid other meditation centres or temples within the vicinity in Kajang being mistakenly linked to the top story of the daily, let it be known that the said centre is the Malaysia Nibbana Meditation Centre (MNMC)which is based in Kajang. The issue regarding the management of the MNMC bungalow cum meditation centre has been in existence since 2006. The centre used to draws huge crowds to its religious sessions and programs. Many local university students in the vicinity also troops into the centre to learn from its founder monk, Venerable Kai Chow.

In the early days when he just started to set up base in Kajang, Ven Kai Chow visited the Sungei Jelok Prison regularly where he provides counselling and Dharma teaching to the prisoners including those in the "Death Row". His works with the prisoners are well known especially amongst the Buddhist community. A compilation on the feelings of the prisoners published by him some years ago was in hot demand after its publication.

In perspective it does not really need much "probing" as what The Star claimed to do as this centre's matter are well known to many Buddhist organisations and community leaders. Furthermore those who reads Chinese vernacular newspapers might have also come across this front page "scoop" sometime ago which is already a stale story that the Chinese press now does not even take it as newsworthy to be published anymore. It is just curious how does the editorial team in The Star decides to front page an outdated story which the Chinese vernacular press already dumped long ago? Or is there any other agenda which only The Star knows?

From the surface, especially for those uninitiated, the said newspaper article was made out to looks like two groups are fighting over the control of MNMC's list of landed properties especially the centre in Kajang but the reality is that the catalyst to the current situation facing the centre did not arise out of any intention to wield control over any of the assets. The situation that created the sparks and caused the centre to go through what is happening today can be traced to different interpretation of the Vinaya (Code of Discipline for monks) by two conflicting school of thoughts. On one side is the centre's founder monk (who already left the centre) while on the other side is a group of six monks who still resides in the centre. Co-incidentally four of the monks still residing in the centre were the disciples of the founder monk. The issue on the control of the assets was an after thought.

Basically a situation which arises from two conflicting views on the Vinaya between the monks spread to the devotees of the centre. In the end the centre's devotees began to take sides and split into at least two conflicting groups. What's happening now concerning the centre are spillover from actions of the members of the Sangha. In the context of the Buddhist teachings, any problems within the Sangha community should be deliberated and solved within and by the monks themselves, preferably with the guidance of learned senior monks within the Sangha.

Lay devotees should not have been dragged into this matter which creates more animosity and frictions within the centre's community which is totally unbecoming in a religious community that vows to uphold and practice the Noble Eightfold Path. The Sangha should be the cause of unity and wisdom not creator of frictions and disillusion in the Buddhist community or any community at large. - Loka

The Star, Wednesday June 9, 2010


Meditaton centre built with public funds now a ‘country club’

By LEE YUK PENG
yukpeng@thestar.com.my

PETALING JAYA: The bungalow, nestled in a secluded spot amidst dense greenery, is supposed to be a temple that was built on public donations.
But accusations have surfaced that the “meditation centre” in a Kajang neighbourhood has been operating like a country club – open only to its estimated 30 members.
Almost 100 Buddhist devotees have been asking for the re-opening of the temple, built in a sprawling leafy area, since last year.
Their petition is seen on a website which was started last year by several former university students who once volunteered at the place.
According to them, the centre has been closed to the public since October 2006. The priest, who was the founder, quit that year.
The latest posting on the blog was dated May 29. It showed photographs of the centre, taken from outside its gate, where a CCTV was also installed there.
It is believed that several monks are residing in the centre now.
One of them, when contacted, was hesitant to elaborate about its recent Wesak Day celebration.
“We have our own things to do here,” he said, declining to reveal his name.
Shady place: The entrance to the centre in Kajang is cluttered with dead leaves and the entire place is covered in foliage.
A volunteer, who once helped to coordinate activities of the centre, spoke of her heartache of what the place had now become.
“We started it from scratch. Devotees helped to collect donations to buy the land for the centre,” she said.
According to the former volunteers, the centre sits on a 1.8ha piece of land which was bought from a developer with 50 guarantors in 2001 at RM2.3mil. This was fully paid up in 2004.
According to the website, the centre has another five plots of land elsewhere. The volunteers had sought the services of a valuer, who estimated that all the assets could be worth about RM10.8mil.
Previous news reports indicated that the centre once had about 100 volunteers and attracted 10,000 devotees to its events.
A Hong Kong resident even donated RM100,000 to the centre according to newspaper reports last year.
In its 2008 annual general meeting, members passed a resolution that they would not be seeking an external auditor to audit their accounts.
The centre, the volunteer said, started in 2001 and the priest in charge had a big following due to his community work.
She alleged that things started to go downhill when the monks began to break into factions among themselves.
“Some of the monks even took away several Buddha statues and equipment like loudspeakers,” she claimed, alleging that they brought in gym equipment instead.
Several devotees have lodged a police report about breach of trust but the monks also countered with a report that they had been harassed.
Calls to several officials of the Malaysian Buddhist Association, of which the centre is a member, showed that they were aware of complaints about the centre.
“We are leaving it to our legal team to look into the problem,” one official said.
The devotees have also complained to the Registrar of Societies.
Asked about the centre, registrar Datuk Md Alias Kalil agreed that any place of worship should be open to the public although “in this case, the by-laws of the centre stipulate that it is opened to those deemed as members.”
It is learnt that the ROS will soon be issuing the centre a show-cause letter, seeking an explanation why two laymen were on its committee although its constitution stated that only monks could hold posts.

Legitimate and capable Buddhist reps

Since the announcement by the Minister in the PM Department Koh Tsu Koon on the formation of an interfaith committee now known as Committee to Promote Inter-Religious Understanding and Harmony, as expected voices of dissent are heard from the usual group of detractors.

While preliminary meetings has been held to look into various issues and setting up of sub-committees to address them, questions still lingers on especially amongst the Buddhist community on who shall be the two persons representing the community in the said committee.

Recently the Deputy Minister of Information, Communications and Culture Senator Heng Seai Kie in her speech during the launching of the Sound of Compassions in aid of the Haiti earthquake victims had urged the Buddhist representatives in the said committee to play active and constructive roles to convey the views and needs of the Buddhist community.

Koh Tsu Koon was quoted in the media that the non-muslims representatives, which includes the Buddhists, will be represented by the MCCBCHST. Hopefully the Buddhist representatives as mentioned by Senator Heng will have the capabilities and legitimacy to shoulder the responsibities as the voice of the community.

It will be advantageous if these representatives knows and understands the issues well and has a good grasp of the national language and English so that they are able to convey the community's views eloquently and effectively as they will be having discussion with representatives from the government agencies and other religious groups. Furthermore it must be emphasised that these representatives must be committed to provide the world view of the Buddhist community as a whole, not just the need and views of their base association, temple or tradition that they originated. - Loka

Interfaith Dialogue UKM

It was almost 20 years ago since I last stepped on the stage of the Dewan Tun Abdul Razak (DECTAR) in UKM. Two days ago I walked on the stage again, where I received my graduation scroll in 1990. Not as a graduating student but as a panelist for an interfaith dialogue organised by UKM students.The event was organised by Kelab Pertubuhan Kebajikan Islam UKM and with the cooperation of the UKM Buddhist Fellowship.

Maybe due to the recent controversy on the usage of the term "Allah" by the Catholic Weekly Herald and torching of some churches and throwing of wild boar heads into two mosques compound, the organiser managed to invite representatives from only three religions namely Buddhism, Hinduism and Islam. I was informed that the organiser had approached many Christian speakers but were politely declined.

Other than having a decent discussion on respective religious beliefs, I had the opportunity to meet up with an UKM lecturer who was staying in the same hostel as me during my student days. He was also the moderator for the dialogue.

.

Dectar is the main hall used by UKM for many important events especially the annual convocations. The presence of about more than a thousand students (and some outsiders too) can be considered good but the representation was rather disappointing as most if not all who were there are Muslims. I did not notice any Hindus (except the Hindu panelist of course) and most probably no Christians were there too. I met some Buddhist student leaders who were involved in organising the dialogue and some juniors whom I had  met in other programs.

The audience did asked some interesting questions in a friendly and respectful way. The last interfaith dialogue which I attended in UKM 20 years ago was furiously heated with a very confrontational audience. Since this dialogue was conducted in the Malay Language, I think some the words used might be alien to the non-Buddhists who are exposed to Buddhism for the first time.

The organiser took my suggestions to record on tape the proceedings of the dialogue as a reference and also to pre-empt any interference from unreasonable or rowdy audience.

It was a courageous effort by the students to organised such an event as I was informed it has been many years since an open interfaith dialogue was last held in UKM. Since nearly all the audience are of the Muslim faith, it can be deduced that they are also keen to know and understand the nature of their fellow Malaysians beliefs. But what about those other than Islam, are the students not interested in interfaith dialogues?

Having interfaith dialogues is not to convinced others to convert to one's faith or ridicule others but as a platform to know each other better and learn to respect and celebrate the differences as fellow human being and man of faith. - Loka

Note : Due to some miscommunication by the students, the information on the backdrop/poster was inaccurate. I was formerly the Secretary General of YBAM, not as stated in the poster.

雪州缺乏近百所佛教寺庙

五地方政府受促拨地建庙

实习记者林志斌

1月28日

傍晚 5点52分

有鉴于雪州目前缺乏大约100所佛教寺庙，雪州佛教发展委员会今日呼吁该州地方政府拨地兴建佛教寺庙，以解决佛教徒缺乏膜拜场所的问题。

该委员会主席黄世界表示，雪州目前缺少80至100所的佛教寺庙；随着人口的增长，若地方政府没做好规划，雪州将在2020年时缺少近200所的寺庙。

他表示，在雪州400万2440名居民当中，25.26%或101万1169人是佛教徒。若根据种族分布，雪州共有123万271名华裔，其中81.26%是佛教徒。

他说，根据雪州城乡规划局于2006年出版的《雪州规划指南与标准》手册，制定建设非回教膜拜场所的条文，即每2600名非回教信徒或每5000名居民，必须拥有一所寺庙。

地方政府拨出有限土地建庙

黄世界表示，配合雪州5个地方政府呼吁居民对《2020年地方规划蓝图》提出建议和反对，雪州15个佛教团体在去年12月16日开会进行讨论，要求地方政府遵守上述建设非回教膜拜场所的条文。



他表示，他们多番与雪州非回教徒宗教场所事务委员会及雪州地方政府事务委员会对话，但是上述5个地方政府的规划蓝图，仍然拨出有限或完全没有土地兴建佛教寺庙，因此希望州政府与地方政府重视此事。

这5个地方政府分别是：乌鲁冷岳县议会、安邦再也市议会、加影市议会、士拉央市议会和瓜拉冷岳县议会。


士拉央目前仅有13所佛教寺庙，根据人口统计，该区需要87所寺庙。至于安邦再也目前仅有9所寺庙，仍需要62所。


上述2个市议会在规划蓝图表示，非回教宗教膜拜场所是根据申请拨地，但是，而雪州佛教委员会却认为，根据申请拨地的说法非常暧昧，而且也不清楚申请的成功率。

而加影及瓜拉冷岳市议会更表示，该地区的寺庙已足够，而不再计划拨地建造寺庙；雪州佛教发展委员会却认为，这两个地区分别需要82所及21所的寺庙，目前当地的寺庙总数是远远不足够的。

质疑乌雪规划草案抵触宪法

佛教发展委员会也非议乌鲁雪兰莪县议会的规划草案，并质疑该草案与我国联邦宪法相抵触。

乌鲁雪兰莪县议会的规划草案里阐明，地方政府有权控制非回教宗教场所的数量与发展；但是联邦宪法第3（1）条文却阐明，虽然回教是我国的官方宗教，但是其他宗教可安宁与和谐在马来西亚任何地方奉行。

联邦宪法第11（1）条文也阐明，国民有权信奉本身的宗教，而第11（3）也指出，每个宗教团体有权管理本身宗教事务、建立和维持本身宗教或慈善事业结构及依法取得、持有并管理。

驳斥星报指增建寺庙很简单

黄世界也驳斥《星报》于1月17日社论的说法，有关社论表示，基督徒申请增建基督教堂非常困难，反观佛教徒申请增建寺庙却非常简单。
黄世界强调，他并非对基督教有意见，而事实上所有非回教信仰者申请增建膜拜场所时都面临难题，因此他希望州政府与地方政府公平拨地于各个宗教。
雪州佛教发展委员会也投诉各区寺庙面临的困境，包括时常需要租借临近的住宅或店屋进行活动，甚至曾因此接获传票。

该委员会也强调，他们并非反对州政府或地方政府的政策，只是希望获得妥当的膜拜场所。

Source : http://www.malaysiakini.com/

Inter-faith dialogue decorum

AS anxieties rises due to the numerous fire-bombings of churches recently, the calls for inter-faith dialogues are getting louder by the day. While these initiatives are most welcome, there are some basic principles that need to be adhered by all who participates in any inter-faith dialogues to ensure the inter-faith dialogues itself do not creates more problems.

A close-door and limited inter-faith dialogue without any audience but participated by only one representative from each religion may be much more easy to managed and conducted. The probability of third party audience interference or creating unnecessary ruckus can be avoided.

On the other hand if an inter-faith dialogue are to involved public participation either by limited to invitation only event or opened to the public; much care, thoughts and preparation need to be considered. These are to ensure the well intended event will stays that way and does not develops any situation contrary to the noble intentions.

First - The organisor must be clear of the intention to have the dialogue. No hidden agenda or ulterior motives at the expense of any religion, disregards of whether all religions are represented in the dialogue or not.

Second -  there must be mutual respect between the speakers and the religion they represents. The purpose of the dialogue must be maintained at all times which is to enable all to have a better understanding of the participating religions and not to win converts or ridicule others.

Third - the moderator must be able to managed the dialogue professionally and does not take the opportunity to become another speaker and speaks on behalf of his or her religious background.

Forth - the audience must consists of a balanced and good representation of all religions.

Fifth - the audience must respect the right of every speaker to articulate his/her religious views within the stipulated time. There should not be any heckling or intimidation of any speaker by the audience.Any audience who wishes to ask any question must obtain consent from the moderator and should state his name and background and shall not criticized or condemn any religion or speaker.

Sixth - the inter-faith dialogue must be fully recorded on tape for the whole duration of the event and each speaker must be given a copy of the recording.

Seven - the organiser must ensure the personal well-being of all involved in the dialogue namely, the speakers, moderator and participants are taken care at all times.

Eight - the event must be held in a condusive place and for an open event in a public facility, all the necessary approvals must be obtained from the relevant authorities.

Inter-faith dialogues are to build bridges between different faiths and provide a platform for all to have mutual respect and understanding between fellow human beings who strive to build a harmonious world, compassionate society and caring individuals. - Loka

Ribbon of Peace, Harmony & Love

AN EVENT TO PROMOTE RACIAL & RELIGIOUS HARMONY


RIBBON OF PEACE, HARMONY & LOVE

Time: 10am - 5pm, Saturday, 16 January 2010

Venue: Rainforest, Lower Ground Floor, New Wing,1 Utama, Bandar Utama.




To All Peace Loving Malaysians (and Non-Malaysians)


In light of recent unfortunate events which jeopardized peace and harmony in

our mutli-racial and multi-religious country, Bandar Utama Residents’ Association

(BURA) has decided to play a proactive role by organizing an event called

“Ribbon of Peace, Harmony and Love”.

BURA would like to invite all people from all walks of life, irrespective of race,

religion, economic position or political beliefs to promote and inspire peace,

harmony and love by writing a heartfelt message or wish on a ribbon and then tie

it along with hundreds of other ribbons for public display at Rainforest, Lower

Ground Floor, New Wing,1 Utama, Bandar Utama.

Free ribbons will be provided so bring your family and friends to spend a fun and

meaningful Saturday together.

and inspire peace, harmony and love in our country.

Let us all resolve to repair, build and strengthen religious and racial harmony

through mutual love and tolerance, respect and understanding.

Peace,


BLTan HP: 012 280 2533
Organising Committee



Be there this Saturday, 16 January 2010 to provide your support for peace, harmony and love for the country and her people!

No more Swiss minarets

Switzerland are more well-known for its Rolex watches, Swiss knives and the Alps, not counting stories of corrupt political leaders and dishonest industry captains stashing their ill-gotten wealth in Swiss banks. The Swiss people are very much involved in the decision making process on many matters which affects their daily lives. Referendum are conducted before any decision is made concerning any public issues. The recent issue that went to the ballot box was on the iniative to ban the building of Islamic minarets on mosques.

The referendum was passed with a clear majority of 57.5 percent of the voters and in 22 of Switzerland’s 26 cantons. The vote against was 42.5 percent. Because the ban gained a majority of votes and passed in a majority of the cantons, it will be added to the Constitution.

The Swiss Constitution guarantees freedom of religion, but the rightist Swiss People’s Party and a small religious party had proposed inserting a single sentence banning the construction of minarets, leading to the referendum.

The Nov 29 decision by majority of the Swiss people shocked many in the world including political leaders, religious figures and non-governmental organisations.

Closer to home, the Malaysian Foreign Minister Anifah Aman expressed "dismay" over the recent referendum to ban the construction of minarets in Switzerland. Anifah said Malaysia believes the Swiss move is a serious blow to religious freedom and will infringe on the rights of a minority to practise its religion in Switzerland.

In light of the Malaysian government's stand on the Swiss minarets issue, hopefully the powers-that-be will take cognizance of policies which affects the building and location of places of worship and placement and usage of religious symbols of the minority religions in the country. For the defender of the law, surely this can be easily honoured and followed as Malaysia also guarantees religious freedom as per Article 11 of the country's constitution. But then there will always be some square pegs who will insists on behaving otherwise with the justification that they represents the majority.

One should not only uphold the principle of majority rules but respect the minority rights, that is majority rules should not lead to the tyranny of the minority.. - Loka

Extract from the U.S. Department of State publication, Principles of Democracy.

On the surface, the principles of majority rule and the protection of individual and minority rights would seem contradictory. In fact, however, these principles are twin pillars holding up the very foundation of what we mean by democratic government.

• Majority rule is a means for organizing government and deciding public issues; it is not another road to oppression. Just as no self-appointed group has the right to oppress others, so no majority, even in a democracy, should take away the basic rights and freedoms of a minority group or individual.

• Minorities – whether as a result of ethnic background, religious belief, geographic location, income level, or simply as the losers in elections or political debate – enjoy guaranteed basic human rights that no government, and no majority, elected or not, should remove.

• Minorities need to trust that the government will protect their rights and self-identity. Once this is accomplished, such groups can participate in, and contribute to their country's democratic institutions.

Jalan Dr Seet Kim Beng

Even though Buddhists comprised the second largest religious community in Malaysia, its presence and contribution to the nation's well being and development are seldom recognised and officially endorsed by the government. It is partly due to the Buddhists practice of not seeking glory and also the government's (BN and PR alike) "not aware" of the Buddhists existence because Buddhists did not make any noise or demand.

The Malacca state government recently announced the name change of an existing road to Jalan Dr Seet Kim Beng in honour of the late Venerable Seet Kim Beng for his contributions towards Buddhism and education in this country. This is the first time a public road is name after a Mahayana Buddhist monk. Venerable Kim Beng was the former president of the Malaysian Buddhist Association and founder of the Siang Lin Primary School in Malacca. Hopefully the second road to be named after a Buddhist monk will be a reality soon in Kuala Lumpur.

And now I am waiting for Penang Chief Minister Lim Guan Eng to officially declares Jalan Pangkor in Penang to be renamed Jalan Datuk Chuk Mor. The late Ven. Chuk Mor was the founder president of MBA and established the Triple Wisdom Hall where it is situated along Jalan Pangkor. If Koh Tsu Koon can recommend a datukship for the late Ven. Chuk Mor, don't tell me Lim Guan Eng cannot perform this simple gesture of gratitude to remember the Father of Malaysian Buddhism!

Historically Buddhism has been in place in Malaysia since the 2nd century. Historical artifacts unearthed by archaelogists in different parts of the country are clear evidence of Buddhist influence since the early days before the arrival of Islam and Christianity. Until today there are still traces of Buddhist and Hindu influence in lost kingdoms which have not been seriously explored like the Lost City of Kota Gelanggi. Why further efforts to search and explore the possible great civilization in our doorsteps was not taken up by the authorities has raised many questions which left unanswered.

The government had spent millions to excavate, develop and promote many historical sites to attract locals and tourists alike on the rich history of this land. Historical sites like Kota Lukut near Port Dickson and Fort Cornwallis in Penang are places which can teach our younger generations the traces of this nation. Ancient Buddhist-Hindu sites like Lembah Bujang in Kedah and possibly Kota Gelanggi are important civilizational assets that cannot be replaced or replicate.

Genuine efforts must be taken to tell the story behind these ancient sites as the early Buddhist-Hindu influences are still noticeable in our society today via the customs and practices in the royal households and some words in the Malay language. - Loka

Survival within the Christian-Muslim domain

Many of my home town friends studied in a La Sallian school and participated in Christian based activities during our school days but we kept our faith.

The Young Christian Societies were active in many of these schools. In my former school, the Saint Anthony School, I attended their weekly meetings held in the Convent School across the road from my school in Teluk Intan. I sang Christian hymns and listen to a Catholic nun by the name of Sister Winnie's telling stories about Jesus. Even in my school band, we used to play the tune "Amazing Grace" during the many funerals that the school band were invited to attend as lead marchers.

After all these influences, affiliation and motivation, it never managed to convince me to embrace Christianity. On the contrary, the Christian-based environment in my school and mingling around with Christian friends, singing their hymns and attending  their meetings makes me more curious to search for answers and to understand the meaning of the faith written on my birth certificate - Buddhism.

I search and managed to get hold and read the first Buddhist book after my fifth form public examination. In that sense, the Christian environment during my school days actually provokes me to search and try to understand the meaning of the Teachings of the Buddha.

Few years later I was involved actively as a Buddhist advocate in the university and the community. Some of my school-days friends too were surprised on my strong commitment towards Buddhism after we left school.

During the many years that I was involved in the national level youth movement, I was in contact with many youth leaders and government officers from the Muslim community. I attended many functions and meetings where Islamic prayers and rituals were conducted. Not forgetting those lectures or speeches by Muslim based leaders and politicians who are so used to quoting verses from the Quran when giving their speeches. I listen and learn from them but it ends there as for me it is just an opportunity to know and understand other people's religious better.

By understanding other peoples faith and practices, we learn to respect them as what they are even though we may not agree and follow what their religion teaches them. Whatever practices and teachings in their religion stays with them. We respect their right to their religion that teaches their followers to be at peace with oneself and those in their surrounding.

On the other hand, I will seek any opportunity and persevere to explain the true meaning of my religion to those who might have mis-conception regarding my religion. I let them know the religious path that I follows. The intention is never to convert but to open their eyes and heart so that they will be able to know me and my religion better. That should be the way - mutual understanding and mutual respect amongst people of different faith by learning about each other. - Loka

Jalan K Sri Dhammananda

The Most Venerable Dr. Kirinde Sri Dhammananda Nayaka Maha Thera is a great spiritual master in the eyes of Buddhists all over the world. To the non-Buddhists and other co-religionists, he is a man who believes and promotes peace, mutual respect and understanding amongst all mankind.

In the international arena, the late Ven Dhammananda stands tall amongst other great Buddhist Dhamma masters like the His Holiness The Dalai Lama, Plum Village's Most Venerable Thich Nhat Hanh and  Fo Guang Shan's founder Venerable Master Hsin Yun.

In Malaysia he is accorded the highest level of respect befitting a great monk by the Buddhist community and widely recognised as the Father of Malaysian Buddhism amongst the Buddhists. By far he is the only Buddhist monk in Malaysia to be conferred a Lifetime Achievement Award by the Malaysian Buddhist community for his service and contribution towards the propagation and development of Buddhism in his adopted country.

 

For more than 50 years since his arrival in 1952 on the shore of the then colonial Malaya, the late venerable travelled all over the country to propagate the Buddha Sasana to all levels of society. No one is too young or too old to learn from him. He has his ways in disseminating the Teachings of the Buddha to all who came to see him for guidance and spiritual teachings.

 

His capabilities as a charismatic speaker and prolific writer enable him to propogate the Buddha Sasana to many people. To reach out to a wider scale of people who are interested to learn about Buddhism, he founded the Buddhist Missionary Society Malaysia which publishes articles and books on Buddhism for distribution all over the country and the world. His religious work had touches and changed the lives of millions when he was alive and after his passing his books are still being read by millions all over the world in different languages.

 

As a man who stand firms on the importance of inter religious understanding and mutual respect amongst people of different religion, he reaches out to people of other religions with loving hands and compassionate heart. Religious leaders of Christians, Hindus, Muslims and others have deep respect for this man of peace and religion.

 

World Buddhist leaders and scholars from different schools and denominations sees him as a great Buddhist teacher and leader. His international and national stature as a religious teacher can be observed from the presence and messages from Buddhist leaders from all over the world during his funeral three years ago.

 

Residing at the same temple for more than 50 years by no means a great feat for one who came from Sri Lanka to share the sublime Teachings of the Buddha to the people of this country. The Brickfields Buddhist Temple, now known as Buddhist Maha Vihara at Jalan Berhala was his base for his Dhammaduta work for more than half a century. The temple became synonymous with Venerable K Sri Dhammanada.

 

Many who passes through the temple arch at Jalan Berhala for the first time became long term devotees of the temple because there is one person that managed to provide answers to the many questions that arises in their mind. That person that able to provide the meaning of life and answers on Buddhism is non other than the late Most Venerable Dr K Sri Dhammananda Nayaka Maha Thera.

 

While many had the highest level of respect for the late venerable when he is alive, it is critically important to have gratitude and remembers all the good deeds that he had selflessly contributed to this country and her people. In this respect efforts must be taken to petition the Malaysian government and the Kuala Lumpur City Hall to proclaim the name of Jalan Berhala to be changed to Jalan K Sri Dhammananda. This will be apt and respectful to honour a person who contributed so much to the spiritual development and peaceful living of Malaysians while based at that particular road for more than 50 years.

 

Buddhist organisations particularly Buddhist Missionary Society Malaysia and temple custodian Sasana Abhiwurdhi Wardhana Society must take the necessary actions to engaged the Kuala Lumpur City Hall to ensure name change for Jalan Berhala, should be changed to Jalan K Sri Dhammananda and not the name of another politician. The spirituality of the road must be maintain and defended. - Loka