Monday, February 12, 2007
Photos in a heartbeat
This is the Christmas tree at Bugis Junction!
My Birthdate at Teoheng.
Two expensive watches sporting Mickey Mouse imprints on the clock face. How I wish someone can buy the one on the right for my birthday. $299. Located at a store on the second level of Bugis junction, the extension walkway.
She is why I did not go to school for so many days!
Cool, I did not know that cigarette reproduces!
Me trying on a Chelsea Tshirt at J8. Notice the emblem of the club on the right hand side.
Aaron, a friend from Judo. He is cute right?
:d
The sky of my home.
Just who is she dreaming of?
And who is he writing to?
Superstar !
Truly Dazzling!
Ong Guan Hong: Judo Chairperson.
Located at the Sports Club board at SRC.
A christmas present from Charlene. She took great pains not to damage it, wrapped in newspaper, brought it back on a plane from Thailand only for me to smash it within an hour of receiving it. Thankfully I managed to glue all the pieces back and it looks as good as new!
There is a story behind each of these pictures. I wish I have the time to tell. ALl these photos were taken on my new K1 phone. Amazing quality!
Saturday, February 10, 2007
Pandas Rawks
It was really a bright idea of C's. To actually ambush XT in the morning of her birthday and give her a surprise birthday celebration. By Morning I mean the morning where the moon is still up and everyone is just entering dreamland. Met twice in school during the week to make her card. We were really ill prepared and actually pasted some unwanted flowers we found in an old cupboard onto the card, and it turned out really well. On friday, I met C and QT and B at NUH's carpark to prepare for the surprise later. I do not remember walking to C's car but anyhow we left school and the rest of the pandas had durian cravings, so we headed for geylang. I do not touch durians, shunning them like plague. However mangosteens are another matter. SO we had the queen and king of fruits, followed by a bowl of sweet and hot beancurd. We thought it would be the right time to head to simei for our ambush when P** head called us. She spotted Xt in Chinatown and found out XT might not be going home so early. Were our efforts going to go to waste? We made a dash down to chinatown and wanted to stalk her out to present her with our piggy mango pudding that is doubling as a birthday cake. What a fortunate little girl she is. Then we made the phonecall to her and to our horror, she had left and was on the way home. We did our best to rush down, hoping to catch her before she reaches her doorsteps. Yet in a cruel twist of fate, we were caught in a jam along ECP. Why is there jam? BEcause they had run out of butter. Funny. On the car, we came up with our own alarm ring tone, a low class and crass song about you not watching me pass motion and we even found out an alarming secret of XT when I called her. I guessed she was too startled that I managed to predict correctly her date for the day that she could not help but gave me some important information. I promised her not to tell anyone but the other three pandas on the same car already heard all the things I said to her. It was a torture trying to stiffle our laughter till she went off the phone with me. We managed to train up our rectus abdominis muscles. The picture above was taken at China town, noting the pig behind us.
This is taken at Xt's house at 1.30am. We made plans for our steamboat dinner or supper next friday at 11pm till the next morning. We are a bunch of grapes living in a feng kuang shi jie!
Our pandas uniform. Welcome to the club.
This is the photo taken at Colin's 21st Birthday.
Thursday, February 08, 2007
Theravada
The Theravāda school is ultimately derived from the Vibhajjavāda grouping[2] which emerged amongst the older Sthavira group at the time of the Third Buddhist Council (circa 250 BCE), during the reign of Emperor Asoka in India. After the Third Council, the Vibhajjavādins gradually evolve into four groups: the Mahīśāsaka, Kāśyapīya, Dharmaguptaka and the Tāmraparnīya. Theravada is descended from the Tāmraparnīya, which means 'the Sri Lankan lineage'. On the other hand, some sources claimed that Mahīśāsaka, Kāśyapīya and Dharmaguptaka did not evolve directly from Vibhajjavādins.
The name of Tamraparniya was given to the Sri Lankan lineage in India, and there is no indication that this referred to any change in doctrine or scripture, since the name points only to geographical location. The Theravadin accounts of its origins mention that it received the teachings that were agreed upon during the Third Buddhist Council, and these teachings were known as the Vibhajjavada.
Vibhajjavadins see themselves as the continuation of orthodox Sthaviras and after the Third Council continued to refer to their school as the Sthaviras/Theras ('The Elders'), although their doctrines is probably similar with the older Sthaviras but it is likely not identical. In the 7th century, Chinese pilgrims Xuanzang and Yi Jing refer to the Buddhist school in Sri Lanka as ‘Sthaviravada’. As the usage of Pali re-emerge to prominence, around the 11th century the Pali name ‘Theravada’ is used instead of their Sanskrit name.
[edit] History of the Tradition
According to Sinhalese tradition, Buddhism was first brought to Sri Lanka in 246 BCE by Mahinda, who is believed to have been the son of the Mauryan emperor Asoka, as a part of the missionary activities of the Asokan era. In Sri Lanka, Mahinda established the Mahavihara Monastery of Anuradhapura. Later it became divided into three subgroups, known after their monastic centers as the Mahavihara, the Abhayagirivihara, and the Jetavanavihara. In 1164, with the guidance of two monks from a forest branch of the Mahavihara, Sri Lanka King reunited all bhikkhus in Sri Lanka into the Mahavihara school.
A few years after the arrival of Mahinda, Sanghamitta, who is also believed to be the daughter of Emperor Asoka, came to Sri Lanka. She started the first nun order in Sri Lanka, but the nun order died out around the middle of first millennium CE. In 429 CE, on the request of China Han Dynasty emperor the nun from Anuradhapura was sent to China to establish the Nun Order. The order was then spread to Korea. In 1996, 11 selected Sri Lanka nuns were ordained fully as Bhikkhunis by a team of Theravada monks in concert with a team of Korean Nuns in India.
During the Asoka reign period, a missionary was also sent to Suvannabhumi where two monks Sona and Uttara, are said to have proceeded. Scholar opinions differ as to where exactly this land of Suvannabhumi is located, but Suvannabhumi is believed to be located somewhere in the area which now includes lower Myanmar, Thailand, Laos, Cambodia and Malay peninsula.
The Mon were one of the earliest people to inhabit lower Myanmar and are believed to have been Theravadin since 3rd century BCE. Archaeological findings have shown that the Mon had close contact with South India and Sri Lanka. The Burmese adopted the Mon religion and writing script (which is Pali) when they conquered Thaton the Mon Kingdom in 1057. According to the local traditions, this was the area of Suvarnabhumi that was visited by missionaries from the Asokan court. The Mon were also one of the earliest people to inhabit Thailand. The Thai adopted the Mon religion when they conquered Haripunjaya, the Mon Kingdom in 1292.
Buddhists at the Wat Phrathat Doi Suthep, near Chiang Mai, Thailand.
Buddhists at the Wat Phrathat Doi Suthep, near Chiang Mai, Thailand.
[edit] Philosophy
Theravada promotes the concept of Vibhajjavada (Pali), literally "Teaching of Analysis." This doctrine says that insight must come from the aspirant's experience, critical investigation, and reasoning instead of by blind faith; however, the scriptures of the Theravadin tradition also emphasize heeding the advice of the wise, considering such advice and evaluation of one's own experiences to be the two tests by which practices should be judged.[3]
The Theravadin goal is liberation (or freedom) from suffering, according to the Four Noble Truths. This is attained in the achievement of Nibbana, or Unbinding,[4] which also ends the repeated cycle of birth, old age, sickness and death. Theravada teaches that Nibbana is most quickly attained as an enlightened noble disciple of Buddha: an Arhat (lit. "worthy one", "winner of Nibbana").
In the Theravadin view, the Nibbana attained by Arahats is the same as that attained by the Buddha himself. The difference was that the Buddha was superior to Arahats because the Buddha had discovered the path and was able to teach the path he had discovered to others which required omniscience and supreme compassion. Theravadins revere the Buddha as a single supremely gifted yet mortal teacher.
In Theravadin belief, someone who practices with earnestness and zeal can achieve Enlightenment (Nibbana) within a single lifetime, as did many of the first few generations of Lord Buddha disciples.
[edit] Scriptures
The Theravada school upholds the Pali Canon or Tipitaka as the most authoritative collection of texts on the teachings of Gautama Buddha. The Tipitaka is the oldest historical collection of texts on Buddhism, having its roots in the First Buddhist Council of the 5th century BCE. The Sutta and Vinaya portion of the Tipitaka shows considerable overlap in content to the Agamas, the parallel collections used by non-Theravada schools in India which are preserved in Sanskrit, Prakrit, Chinese and Tibetan, and the various non-Theravada Vinayas. On this basis, both these sets of texts are generally believed to be the oldest and most authoritative texts on Buddhism by scholars. It is also believed that the Pali Canon, which is still used by Theravāda communities, was transmitted to Sri Lanka during the reign of Asoka. After being orally transmitted (as was the custom in those days for religious texts) for about 4 centuries, it was written down in about 30 BCE, in Sri Lanka.
The Pali Tipitaka consists of three parts: the Vinaya Pitaka, Sutta Pitaka and Abhidhamma Pitaka. Of these, the Abhidhamma Pitaka is believed to be a later addition to the first two pitakas, which, in the opinion of many scholars, were the only two pitakas at the time of the First Buddhist Council. The Pali Abhidhamma was not recognized outside the Theravada school.
In the 4th or 5th century CE Buddhaghosa Thera wrote the first Pali commentaries to much of the Tipitaka (which were based on much older manuscripts), and after him many other monks wrote various commentaries, which have become part of the Theravada heritage. These texts, however, do not enjoy the same authority as the Tipitaka does. The Tipitaka is composed of 45 volumes in the Thai edition, 40 in the Burmese and 58 in the Sinhalese, and a full set of the Tipitaka is usually kept in its own (medium-sized) cupboard.
The commentaries, together with the Abhidhamma, define the specific Theravada heritage. Related versions of the Sutta Pitaka and Vinaya Pitaka were common to all the early Buddhist schools, and therefore do not define only Theravada, but also the other early Buddhist schools, and the teaching of Gautama Buddha himself.
[edit] Praxis
[edit] Lay and Monastic Life
Young Burmese monk
Young Burmese monk
Traditionally, Theravada Buddhism has observed a distinction between the practices suitable for a lay person and the practices undertaken by ordained monks (and, in ancient times, nuns). While the possibility of significant attainment by laymen is not entirely disregarded by the Theravada, it occupies a position of significantly less prominence than in the Mahayana and Vajrayana traditions. This distinction - as well as the distinction between those practices advocated by the Pali Canon, and the folk religious elements embraced by many monks - have motivated some scholars to consider Theravada Buddhism to be composed of multiple separate traditions, overlapping though still distinct. Most prominently, the anthropologist Melford Spiro in his work Buddhism and Society separated Burmese Theravada into three groups: apotropaic Buddhism (concerned with providing protection from evil spirits), kammatic Buddhism (concerned with making merit for a future birth), and Nibbanic Buddhism (concerned with attaining the liberation of nibbana, as described in the Tipitaka). These categories are not accepted by all scholars, and are usually considered non-exclusive by those who employ them.
The role of lay people has traditionally been primarily occupied with activities that are commonly termed 'merit making' (falling under Spiro's category of kammatic Buddhism). Merit making activities include offering food and other basic necessities to monks, making donations to temples and monasteries, burning incense or lighting candles before images of the Buddha, and chanting protective or merit-making verses from the Pali Canon. Some lay practitioners have always chosen to take a more active role in religious affairs, while still maintaining their lay status. Dedicated lay men and women sometimes act as trustees or custodians for their temples, taking part in the financial planning and management of the temple. Others may volunteer significant time in tending to the mundane needs of local monks (by cooking, cleaning, maintaining temple facilities, etc.). Lay activities have traditionally not extended to study of the Pali scriptures, nor the practice of meditation, though in the 20th Century these areas have become more accessible to the lay community, especially in Thailand.
A number of senior monastics in the Thai Forest Tradition, including Ajahn Buddhadasa, Luang Ta Maha Bua, Ajahn Pasanno, and Ajahn Jayasaro, have begun teaching meditation retreats outside of the monastery for lay disciples. Amongst westerners it is very common for the focus to be more to the actual practice and theory of Theravada Buddhism, and this attitude is spreading amongst Asians as well.
In the UK, Ajahn Chah a disciple of Ajahn Mun, set up a monastic lineage at Chithurst in West Sussex, "Cittivivieka", with his disciple Ajahn Sumedho, then "Amaravati" in Herts was founded which caters for lay retreats. Ajahn Sumedho extended this to Harnham in Northumberland as "Aruna Ratanagiri" - see www.ratanagiri.org under the present guidance of Ajahan Munindo, another disciple of Ajahn Chah.
Nibbana, the highest goal of Theravada Buddhism, is attained through study and the practice of morality, meditation and wisdom (sila, samadhi, panna). The goal of Nibbana (and its associated techniques) have traditionally been seen as the domain of the fully ordained monastic, whereas many of the same techniques can be used by laypeople to generate happiness in their lives, without focusing on Nibbana. Monastic roles in the Theravada can be broadly described as being split between the role of the (often urban) scholar monk and the (often rural or forest) meditation monk. Both types of monks serve their communities as religious teachers and officiants by presiding over religious ceremonies and providing instruction in basic Buddhist morality and teachings.
Scholar monks undertake the path of studying and preserving the Pali literature of the Theravada. They may devote little time to the practice of meditation, but may attain great respect and renown by becoming masters of a particular section of the Pali Canon or its commentaries. Masters of the Abhidhamma, called Abhidhammika, are particularly respected in the scholastic tradition.
Monk in meditation in Angkor, Cambodia
Monk in meditation in Angkor, Cambodia
Meditation monks, often called forest monks because of their association with certain wilderness-dwelling traditions, are considered to be specialists in meditation. While some forest monks may undertake significant study of the Pali Canon, in general meditation monks are expected to learn primarily from their meditation experiences and personal teachers, and may not know more of the Tipitaka than is necessary to participate in liturgical life and to provide a foundation for fundamental Buddhist teachings. More so than the scholastic tradition, the meditation tradition is associated with the attainment of certain supernatural powers described in both Pali sources and folk tradition. These powers include the attainment of Nibbana, mind-reading, supernatural power over material objects and their own material bodies, seeing and conversing with gods and beings living in hell, and remembering their past lives. These powers are called the abhinyanas.
[edit] Meditation
By meditating, a practitioner can gain valuable insight on himself/herself as well as understanding the concepts of Dhamma better. Meditation terms include:
* Jhana
* Anapana
* Vipassana
* Metta
[edit] Levels of Attainment
Main article: Four stages of enlightenment
Through practice, (Theravadin) practitioners can achieve four degrees of spiritual attainment, which reflect on the state of mind:
1. Stream-Enterers - Those who have destroyed the first three fetters (self-belief, doubt, and faith in the efficacy of rituals and observances), will be safe from falling into the states of misery (they will not be born as an animal, peta (hungry ghost), or hell being). At most they will have to be reborn only seven more times before attaining Nibbana.
2. Once-Returners - Those who have destroyed the three fetters (self-belief, doubt, and faith in the efficacy of rituals and observances), and the lessening of lust and hatred. They will attain Nibbana after being born once more in the world.
3. Non-Returners - Those who have destroyed the five lower fetters (that bind beings to the world of the senses). They will never again return to the human world and after they die, they will be born in the high heavenly worlds, there to attain Nibbana.
4. Arahants - Those who have reached Enlightenment, attained Nibbana, and have reached the quality of deathlessness, free from all the fermentations of defilement; whose ignorance, craving and attachments have ended.
The name of Tamraparniya was given to the Sri Lankan lineage in India, and there is no indication that this referred to any change in doctrine or scripture, since the name points only to geographical location. The Theravadin accounts of its origins mention that it received the teachings that were agreed upon during the Third Buddhist Council, and these teachings were known as the Vibhajjavada.
Vibhajjavadins see themselves as the continuation of orthodox Sthaviras and after the Third Council continued to refer to their school as the Sthaviras/Theras ('The Elders'), although their doctrines is probably similar with the older Sthaviras but it is likely not identical. In the 7th century, Chinese pilgrims Xuanzang and Yi Jing refer to the Buddhist school in Sri Lanka as ‘Sthaviravada’. As the usage of Pali re-emerge to prominence, around the 11th century the Pali name ‘Theravada’ is used instead of their Sanskrit name.
[edit] History of the Tradition
According to Sinhalese tradition, Buddhism was first brought to Sri Lanka in 246 BCE by Mahinda, who is believed to have been the son of the Mauryan emperor Asoka, as a part of the missionary activities of the Asokan era. In Sri Lanka, Mahinda established the Mahavihara Monastery of Anuradhapura. Later it became divided into three subgroups, known after their monastic centers as the Mahavihara, the Abhayagirivihara, and the Jetavanavihara. In 1164, with the guidance of two monks from a forest branch of the Mahavihara, Sri Lanka King reunited all bhikkhus in Sri Lanka into the Mahavihara school.
A few years after the arrival of Mahinda, Sanghamitta, who is also believed to be the daughter of Emperor Asoka, came to Sri Lanka. She started the first nun order in Sri Lanka, but the nun order died out around the middle of first millennium CE. In 429 CE, on the request of China Han Dynasty emperor the nun from Anuradhapura was sent to China to establish the Nun Order. The order was then spread to Korea. In 1996, 11 selected Sri Lanka nuns were ordained fully as Bhikkhunis by a team of Theravada monks in concert with a team of Korean Nuns in India.
During the Asoka reign period, a missionary was also sent to Suvannabhumi where two monks Sona and Uttara, are said to have proceeded. Scholar opinions differ as to where exactly this land of Suvannabhumi is located, but Suvannabhumi is believed to be located somewhere in the area which now includes lower Myanmar, Thailand, Laos, Cambodia and Malay peninsula.
The Mon were one of the earliest people to inhabit lower Myanmar and are believed to have been Theravadin since 3rd century BCE. Archaeological findings have shown that the Mon had close contact with South India and Sri Lanka. The Burmese adopted the Mon religion and writing script (which is Pali) when they conquered Thaton the Mon Kingdom in 1057. According to the local traditions, this was the area of Suvarnabhumi that was visited by missionaries from the Asokan court. The Mon were also one of the earliest people to inhabit Thailand. The Thai adopted the Mon religion when they conquered Haripunjaya, the Mon Kingdom in 1292.
Buddhists at the Wat Phrathat Doi Suthep, near Chiang Mai, Thailand.
Buddhists at the Wat Phrathat Doi Suthep, near Chiang Mai, Thailand.
[edit] Philosophy
Theravada promotes the concept of Vibhajjavada (Pali), literally "Teaching of Analysis." This doctrine says that insight must come from the aspirant's experience, critical investigation, and reasoning instead of by blind faith; however, the scriptures of the Theravadin tradition also emphasize heeding the advice of the wise, considering such advice and evaluation of one's own experiences to be the two tests by which practices should be judged.[3]
The Theravadin goal is liberation (or freedom) from suffering, according to the Four Noble Truths. This is attained in the achievement of Nibbana, or Unbinding,[4] which also ends the repeated cycle of birth, old age, sickness and death. Theravada teaches that Nibbana is most quickly attained as an enlightened noble disciple of Buddha: an Arhat (lit. "worthy one", "winner of Nibbana").
In the Theravadin view, the Nibbana attained by Arahats is the same as that attained by the Buddha himself. The difference was that the Buddha was superior to Arahats because the Buddha had discovered the path and was able to teach the path he had discovered to others which required omniscience and supreme compassion. Theravadins revere the Buddha as a single supremely gifted yet mortal teacher.
In Theravadin belief, someone who practices with earnestness and zeal can achieve Enlightenment (Nibbana) within a single lifetime, as did many of the first few generations of Lord Buddha disciples.
[edit] Scriptures
The Theravada school upholds the Pali Canon or Tipitaka as the most authoritative collection of texts on the teachings of Gautama Buddha. The Tipitaka is the oldest historical collection of texts on Buddhism, having its roots in the First Buddhist Council of the 5th century BCE. The Sutta and Vinaya portion of the Tipitaka shows considerable overlap in content to the Agamas, the parallel collections used by non-Theravada schools in India which are preserved in Sanskrit, Prakrit, Chinese and Tibetan, and the various non-Theravada Vinayas. On this basis, both these sets of texts are generally believed to be the oldest and most authoritative texts on Buddhism by scholars. It is also believed that the Pali Canon, which is still used by Theravāda communities, was transmitted to Sri Lanka during the reign of Asoka. After being orally transmitted (as was the custom in those days for religious texts) for about 4 centuries, it was written down in about 30 BCE, in Sri Lanka.
The Pali Tipitaka consists of three parts: the Vinaya Pitaka, Sutta Pitaka and Abhidhamma Pitaka. Of these, the Abhidhamma Pitaka is believed to be a later addition to the first two pitakas, which, in the opinion of many scholars, were the only two pitakas at the time of the First Buddhist Council. The Pali Abhidhamma was not recognized outside the Theravada school.
In the 4th or 5th century CE Buddhaghosa Thera wrote the first Pali commentaries to much of the Tipitaka (which were based on much older manuscripts), and after him many other monks wrote various commentaries, which have become part of the Theravada heritage. These texts, however, do not enjoy the same authority as the Tipitaka does. The Tipitaka is composed of 45 volumes in the Thai edition, 40 in the Burmese and 58 in the Sinhalese, and a full set of the Tipitaka is usually kept in its own (medium-sized) cupboard.
The commentaries, together with the Abhidhamma, define the specific Theravada heritage. Related versions of the Sutta Pitaka and Vinaya Pitaka were common to all the early Buddhist schools, and therefore do not define only Theravada, but also the other early Buddhist schools, and the teaching of Gautama Buddha himself.
[edit] Praxis
[edit] Lay and Monastic Life
Young Burmese monk
Young Burmese monk
Traditionally, Theravada Buddhism has observed a distinction between the practices suitable for a lay person and the practices undertaken by ordained monks (and, in ancient times, nuns). While the possibility of significant attainment by laymen is not entirely disregarded by the Theravada, it occupies a position of significantly less prominence than in the Mahayana and Vajrayana traditions. This distinction - as well as the distinction between those practices advocated by the Pali Canon, and the folk religious elements embraced by many monks - have motivated some scholars to consider Theravada Buddhism to be composed of multiple separate traditions, overlapping though still distinct. Most prominently, the anthropologist Melford Spiro in his work Buddhism and Society separated Burmese Theravada into three groups: apotropaic Buddhism (concerned with providing protection from evil spirits), kammatic Buddhism (concerned with making merit for a future birth), and Nibbanic Buddhism (concerned with attaining the liberation of nibbana, as described in the Tipitaka). These categories are not accepted by all scholars, and are usually considered non-exclusive by those who employ them.
The role of lay people has traditionally been primarily occupied with activities that are commonly termed 'merit making' (falling under Spiro's category of kammatic Buddhism). Merit making activities include offering food and other basic necessities to monks, making donations to temples and monasteries, burning incense or lighting candles before images of the Buddha, and chanting protective or merit-making verses from the Pali Canon. Some lay practitioners have always chosen to take a more active role in religious affairs, while still maintaining their lay status. Dedicated lay men and women sometimes act as trustees or custodians for their temples, taking part in the financial planning and management of the temple. Others may volunteer significant time in tending to the mundane needs of local monks (by cooking, cleaning, maintaining temple facilities, etc.). Lay activities have traditionally not extended to study of the Pali scriptures, nor the practice of meditation, though in the 20th Century these areas have become more accessible to the lay community, especially in Thailand.
A number of senior monastics in the Thai Forest Tradition, including Ajahn Buddhadasa, Luang Ta Maha Bua, Ajahn Pasanno, and Ajahn Jayasaro, have begun teaching meditation retreats outside of the monastery for lay disciples. Amongst westerners it is very common for the focus to be more to the actual practice and theory of Theravada Buddhism, and this attitude is spreading amongst Asians as well.
In the UK, Ajahn Chah a disciple of Ajahn Mun, set up a monastic lineage at Chithurst in West Sussex, "Cittivivieka", with his disciple Ajahn Sumedho, then "Amaravati" in Herts was founded which caters for lay retreats. Ajahn Sumedho extended this to Harnham in Northumberland as "Aruna Ratanagiri" - see www.ratanagiri.org under the present guidance of Ajahan Munindo, another disciple of Ajahn Chah.
Nibbana, the highest goal of Theravada Buddhism, is attained through study and the practice of morality, meditation and wisdom (sila, samadhi, panna). The goal of Nibbana (and its associated techniques) have traditionally been seen as the domain of the fully ordained monastic, whereas many of the same techniques can be used by laypeople to generate happiness in their lives, without focusing on Nibbana. Monastic roles in the Theravada can be broadly described as being split between the role of the (often urban) scholar monk and the (often rural or forest) meditation monk. Both types of monks serve their communities as religious teachers and officiants by presiding over religious ceremonies and providing instruction in basic Buddhist morality and teachings.
Scholar monks undertake the path of studying and preserving the Pali literature of the Theravada. They may devote little time to the practice of meditation, but may attain great respect and renown by becoming masters of a particular section of the Pali Canon or its commentaries. Masters of the Abhidhamma, called Abhidhammika, are particularly respected in the scholastic tradition.
Monk in meditation in Angkor, Cambodia
Monk in meditation in Angkor, Cambodia
Meditation monks, often called forest monks because of their association with certain wilderness-dwelling traditions, are considered to be specialists in meditation. While some forest monks may undertake significant study of the Pali Canon, in general meditation monks are expected to learn primarily from their meditation experiences and personal teachers, and may not know more of the Tipitaka than is necessary to participate in liturgical life and to provide a foundation for fundamental Buddhist teachings. More so than the scholastic tradition, the meditation tradition is associated with the attainment of certain supernatural powers described in both Pali sources and folk tradition. These powers include the attainment of Nibbana, mind-reading, supernatural power over material objects and their own material bodies, seeing and conversing with gods and beings living in hell, and remembering their past lives. These powers are called the abhinyanas.
[edit] Meditation
By meditating, a practitioner can gain valuable insight on himself/herself as well as understanding the concepts of Dhamma better. Meditation terms include:
* Jhana
* Anapana
* Vipassana
* Metta
[edit] Levels of Attainment
Main article: Four stages of enlightenment
Through practice, (Theravadin) practitioners can achieve four degrees of spiritual attainment, which reflect on the state of mind:
1. Stream-Enterers - Those who have destroyed the first three fetters (self-belief, doubt, and faith in the efficacy of rituals and observances), will be safe from falling into the states of misery (they will not be born as an animal, peta (hungry ghost), or hell being). At most they will have to be reborn only seven more times before attaining Nibbana.
2. Once-Returners - Those who have destroyed the three fetters (self-belief, doubt, and faith in the efficacy of rituals and observances), and the lessening of lust and hatred. They will attain Nibbana after being born once more in the world.
3. Non-Returners - Those who have destroyed the five lower fetters (that bind beings to the world of the senses). They will never again return to the human world and after they die, they will be born in the high heavenly worlds, there to attain Nibbana.
4. Arahants - Those who have reached Enlightenment, attained Nibbana, and have reached the quality of deathlessness, free from all the fermentations of defilement; whose ignorance, craving and attachments have ended.
Wednesday, February 07, 2007
Of the year to come
I really should be sleeping, should'nt I?
Tomorrow is the test on genetics, not much nerves though. Could say I prepared well for it. Not one to dwell too much on school and tests, I guess thats all I can say about the impending test.
It has been some time since I recorded any entry of my own creation. The last time I did, it was also after a long time hiatus. Not that many people read my blog anyway, so no loss to anyone. Valentine's coming up next week. It was interesting to note that Barry is not free on most days next well except wednesday. That might well be my case. Unless I have tuition that is. Couldn't find a better time to spend the evening with my parents. A nice dinner and a walk in the park. I did managed a few things today.
First up in the morning, I phoned the University Culture Centre for Melanie Tan. I needed to check the costs of renting the theatre for a night. That is for the Combined Martial Arts Display. I checked with Mingqi if the script is ready and the reply was positive. When I ran into Samuel, lady Luck was really smiling at me. Managed to come to the conclusion that Sports Club's sponsorship is valuable and that I had better approach them soon. I did in the later part of the night. I wonder how they took to my criticism of them in the school news article. Should I really care? The meeting with the rest of the chairpersons is on friday and I think I can piece together an action plan by tomorrow. Or rather today. I play Judo, I study. Then why am I trying to put together a performance? Lemon tree starts playing in the back of my mind. I wonder how, I wonder why.....
It is not a blue blue sky right now. The only colors are on the roads. Just shades of orange. Cast by the lonely street lamps whose brief company is the unrelenting car that goes past the lamps without noticing. Does anyone know I like the night? I have always liked loneliness and the quietude that occupies that vast empty space. Just by walking on an empty street, I feel that I can fill every inch of it. I become my best companion. The problem with the streets at night, really late at night or rather really early in the morning is that no matter where you walk, you do not get to your destination. You just wander. Maybe that is why streets meander, they have intersections and innumerable junctions. All for your exploration, for you to walk and get lost in. You do not merely get lost on the street, at the same time, your thoughts get lost and your feelings get lost. Those who have never tried, they will never understand.
I just have this urge to go out there and do something. Not the usual fooling around or just whisking the time away. I had almost wanted to join my neighbourhood committee this year. I do not really know what they do, maybe organize a few fairs, weekly meet the people sessions and a few community centre activities. I do not know why I want to be involved. It seems fun and looks a likely challenge. I have this incredible idea of a neighborhood microcosm, but do not wish to elaborate too much here. Maybe I could take a shot at pushing it through if I do join any local council next year. Then there is AJC. Last year I had too many tuitions to go back as a emergency tutor. Though that is not what they call it. I mean exams are coming in a few months and the students know nothing. What else counts as emergency? They call it the tutor scheme. I think most likely I shall return this year, just cannot forget the euphoria of standing in front of so many people and bullshiting them. Ops, I mean imparting wisdom. Guess that is one thin line. Maybe I can call for a commercialization of that program after a while. Another random thought I generated while in my incumbency in my bed.
Why do I not get more tired as the clock winds down and as the night draws shorter? I most definitely will lie there awake if I do return to my bed now. Like someone buried alive. How many trinucleotide repeat diseases are there? On my last count, there were fourteen. SMA1, 2, 3, 6, 7,8, 12. myotonic dystrophy, fragile x (a) and fragile x (e), friederich ataxia, huntington's chorea, SBMA and one really long name disease that I forgot. Some muscle dystrophy stuff. I doubt I can get any more stuff in my pink box right now. Maybe I will just try.
It was interesting to receive a sms from a friend: let me ask you, we are good friend right. If I tell you I found a boy friend, you would be happy for me as a friend right?
Guess what color it came out from? BLUE. Out of the blue. Maybe she sent to the wrong person. I only see her once a week during judo and I pay attention to everyone during my training. After all , on thursdays I am the coach.
Well, I can actually elaborate abit about Judo here. Since I just drew myself to this topic. At the age of 14, I had to drag myself to wake up at 9am every saturday and take an hour's bus ride to RI for training. More often than not, excuses appear to be as unequivocal reasons to stay at home and complete the most compelling part of my dream. I soon grew out of that and became turboly charged with adrenaline every time it comes to training. Ten years later, my attitude is Zen. It is an art, an enjoyment, a sport and a health hazard. I expanded the club to unprecedented size, and the work of the previous regimes certainly helped, I hope to see it flourish after I leave. At least for the foreseeable future.
For two years already, I am actually training the beginners. I am taking them through crawls and sprints. I correct their technical mistakes and urge them to face training with a sense of urgency. My methods are improving by each training. Initially there were some who complained at not being able to grasp the technique. Some felt a proper coach could do it for them when my explanation slipped through their flailing brains. I almost resorted to the reasoning that they were just not talented, slow or dim if you wish. They were a minority though, and this year I have the chance to prove myself. Everything is still rosy and there is something called the spirit amongst the young ones. That was not the picture I painted for myself ten years ago. Not one I could have assembled with the wildest imagination. It becomes a habit now. I am now trying to lead the club to glory in the IVP. Can we sweep both the gold and silver medals? Can we do equally well for the beginners? If we do, victory was not by my peerless leadership, but I must say a case of extremely good PR. Just like an expensively assembled football team.
That would be all for tonight.
Tomorrow is the test on genetics, not much nerves though. Could say I prepared well for it. Not one to dwell too much on school and tests, I guess thats all I can say about the impending test.
It has been some time since I recorded any entry of my own creation. The last time I did, it was also after a long time hiatus. Not that many people read my blog anyway, so no loss to anyone. Valentine's coming up next week. It was interesting to note that Barry is not free on most days next well except wednesday. That might well be my case. Unless I have tuition that is. Couldn't find a better time to spend the evening with my parents. A nice dinner and a walk in the park. I did managed a few things today.
First up in the morning, I phoned the University Culture Centre for Melanie Tan. I needed to check the costs of renting the theatre for a night. That is for the Combined Martial Arts Display. I checked with Mingqi if the script is ready and the reply was positive. When I ran into Samuel, lady Luck was really smiling at me. Managed to come to the conclusion that Sports Club's sponsorship is valuable and that I had better approach them soon. I did in the later part of the night. I wonder how they took to my criticism of them in the school news article. Should I really care? The meeting with the rest of the chairpersons is on friday and I think I can piece together an action plan by tomorrow. Or rather today. I play Judo, I study. Then why am I trying to put together a performance? Lemon tree starts playing in the back of my mind. I wonder how, I wonder why.....
It is not a blue blue sky right now. The only colors are on the roads. Just shades of orange. Cast by the lonely street lamps whose brief company is the unrelenting car that goes past the lamps without noticing. Does anyone know I like the night? I have always liked loneliness and the quietude that occupies that vast empty space. Just by walking on an empty street, I feel that I can fill every inch of it. I become my best companion. The problem with the streets at night, really late at night or rather really early in the morning is that no matter where you walk, you do not get to your destination. You just wander. Maybe that is why streets meander, they have intersections and innumerable junctions. All for your exploration, for you to walk and get lost in. You do not merely get lost on the street, at the same time, your thoughts get lost and your feelings get lost. Those who have never tried, they will never understand.
I just have this urge to go out there and do something. Not the usual fooling around or just whisking the time away. I had almost wanted to join my neighbourhood committee this year. I do not really know what they do, maybe organize a few fairs, weekly meet the people sessions and a few community centre activities. I do not know why I want to be involved. It seems fun and looks a likely challenge. I have this incredible idea of a neighborhood microcosm, but do not wish to elaborate too much here. Maybe I could take a shot at pushing it through if I do join any local council next year. Then there is AJC. Last year I had too many tuitions to go back as a emergency tutor. Though that is not what they call it. I mean exams are coming in a few months and the students know nothing. What else counts as emergency? They call it the tutor scheme. I think most likely I shall return this year, just cannot forget the euphoria of standing in front of so many people and bullshiting them. Ops, I mean imparting wisdom. Guess that is one thin line. Maybe I can call for a commercialization of that program after a while. Another random thought I generated while in my incumbency in my bed.
Why do I not get more tired as the clock winds down and as the night draws shorter? I most definitely will lie there awake if I do return to my bed now. Like someone buried alive. How many trinucleotide repeat diseases are there? On my last count, there were fourteen. SMA1, 2, 3, 6, 7,8, 12. myotonic dystrophy, fragile x (a) and fragile x (e), friederich ataxia, huntington's chorea, SBMA and one really long name disease that I forgot. Some muscle dystrophy stuff. I doubt I can get any more stuff in my pink box right now. Maybe I will just try.
It was interesting to receive a sms from a friend: let me ask you, we are good friend right. If I tell you I found a boy friend, you would be happy for me as a friend right?
Guess what color it came out from? BLUE. Out of the blue. Maybe she sent to the wrong person. I only see her once a week during judo and I pay attention to everyone during my training. After all , on thursdays I am the coach.
Well, I can actually elaborate abit about Judo here. Since I just drew myself to this topic. At the age of 14, I had to drag myself to wake up at 9am every saturday and take an hour's bus ride to RI for training. More often than not, excuses appear to be as unequivocal reasons to stay at home and complete the most compelling part of my dream. I soon grew out of that and became turboly charged with adrenaline every time it comes to training. Ten years later, my attitude is Zen. It is an art, an enjoyment, a sport and a health hazard. I expanded the club to unprecedented size, and the work of the previous regimes certainly helped, I hope to see it flourish after I leave. At least for the foreseeable future.
For two years already, I am actually training the beginners. I am taking them through crawls and sprints. I correct their technical mistakes and urge them to face training with a sense of urgency. My methods are improving by each training. Initially there were some who complained at not being able to grasp the technique. Some felt a proper coach could do it for them when my explanation slipped through their flailing brains. I almost resorted to the reasoning that they were just not talented, slow or dim if you wish. They were a minority though, and this year I have the chance to prove myself. Everything is still rosy and there is something called the spirit amongst the young ones. That was not the picture I painted for myself ten years ago. Not one I could have assembled with the wildest imagination. It becomes a habit now. I am now trying to lead the club to glory in the IVP. Can we sweep both the gold and silver medals? Can we do equally well for the beginners? If we do, victory was not by my peerless leadership, but I must say a case of extremely good PR. Just like an expensively assembled football team.
That would be all for tonight.
Wednesday, January 31, 2007
Husband and wife are sitting quietly in bed
reading when the wife
looks over at him and asks the question.
WIFE: "What would you do if I died? Would you get
married again?
HUSBAND: "Definitely not!"
WIFE: "Why not? Don't you like being married?"
HUSBAND: "Of course I do."
WIFE: "Then why wouldn't you remarry?"
HUSBAND: "Okay, okay, I'd get married again."
WIFE: "You would?" (with a hurt look)
HUSBAND: (makes audible groan)
WIFE: "Would you live in our house?"
HUSBAND: "Sure, it's a great house."
WIFE: "Would you sleep with her in our bed?"
HUSBAND: "Where else would we sleep?"
WIFE: "Would you let her drive my car?"
HUSBAND: "Probably, it is almost new."
WIFE: "Would you replace my pictures with hers?"
HUSBAND: "That would seem like the proper thing to
do"
WIFE: "Would you give her my jewelry?"
HUSBAND: "No, I'm sure she'd want her own."
WIFE: "Would you take her golfing with you?
HUSBAND: "Yes, those are always good times."
WIFE: "Would she use my clubs?
HUSBAND: "No, she's left-handed."
WIFE: -- silence --
HUSBAND: "shit."
reading when the wife
looks over at him and asks the question.
WIFE: "What would you do if I died? Would you get
married again?
HUSBAND: "Definitely not!"
WIFE: "Why not? Don't you like being married?"
HUSBAND: "Of course I do."
WIFE: "Then why wouldn't you remarry?"
HUSBAND: "Okay, okay, I'd get married again."
WIFE: "You would?" (with a hurt look)
HUSBAND: (makes audible groan)
WIFE: "Would you live in our house?"
HUSBAND: "Sure, it's a great house."
WIFE: "Would you sleep with her in our bed?"
HUSBAND: "Where else would we sleep?"
WIFE: "Would you let her drive my car?"
HUSBAND: "Probably, it is almost new."
WIFE: "Would you replace my pictures with hers?"
HUSBAND: "That would seem like the proper thing to
do"
WIFE: "Would you give her my jewelry?"
HUSBAND: "No, I'm sure she'd want her own."
WIFE: "Would you take her golfing with you?
HUSBAND: "Yes, those are always good times."
WIFE: "Would she use my clubs?
HUSBAND: "No, she's left-handed."
WIFE: -- silence --
HUSBAND: "shit."
Thursday, January 25, 2007
Martial arts sub-clubs give Sports Club second chance | |
The martial arts sub-clubs in NUS have shelved plans to break away from the NUS Students’ Sports Club. According to Chan Jia Min, chairperson of the NUS Capoeira Sub-Club, the decision came about due to a new, “more receptive,” Sports Club management committee. Capoeria is one of the martial arts disciplines that have formed sub-clubs in NUS. Other disciplines include judo, fencing, kendo, wushu, taekwondo, karate, aikido, nam wah pai, silat and taiji. “The new committee members are very nice people,” Chan said. ““They really want to help out - a great improvement from the previous committee.” Help from the new Sports Club committee include the organization of fund-raising activities for the sub-clubs and the canceling of Race Adventura, an outdoor adventure race, to free up about $2,000 to $3,000 worth of funds for the sub-clubs, Chan added. Yang Ting Ting, chairperson of the NUS Kendo Sub-Club, agreed with Chan. “They are enthusiastic and friendly,” Yang said. “They also said that they are working on improving relations with sub-clubs and serving sub-clubs better. I can see that.” According to Ong Guan Hong, chairperson of the NUS Judo Sub-Club, the initial idea for the martial arts sub-clubs to break away from the NUS Sports Club stemmed from “certain issues.” These “issues” included a lack of funding, unequal support for different clubs, lack of representation of martial arts sub-clubs within Sports Club and the large number of meetings that sub-club committee members are required to attend. Chan added that existing rules used to assess sub-clubs were “not fair” to clubs that had a lesser number of members. Chan explained that sub-clubs are graded on how active they are, as based on the sub-club review system, and a portion of such points are given out based on the number of members a club has. “Capoeira had only 10 members in the past, of whom six were active and committed to the club,” she said. “The members had to work very hard to keep the club alive.” The idea to form a separate breakaway martial arts committee from the Sports Club had been kept confidential from Sports Club committee members. Jasper Goh, current president of the Sports Club, said he is glad his club’s efforts are well-received. “There were a few changes and I'm glad that they are positive to sub-clubs,” he said. “We'll continue to foster the relationships with the sub-clubs in the coming year.” Nonetheless, both Ong and Chan admit that the possibility of a breakaway of the NUS martial arts sub-groups has not been completely ruled out. While both said the idea is currently far from their minds, judging from the recent improvements, a separation could still happen “if things do not improve this year.” “I feel that there is a need to review a system for better management,” Ong said. The chairperson of the NUS Judo Sub-Club added that he hopes the Sports Club will take the issues raised a “constructive criticism” and continue improving the current system for the welfare of the sports sub-clubs. The writer is a member of NUS Kendo Club. |
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