What "Amitabha" means?

I was handed a piece of printed paper with a short teaching on what "Amitabha" means by Ven. Boon Keng of Ang Hock See Temple recently. I am sharing it below. It is supposedly a teaching given by Ven. Chin Kung, the monk well-known for his teachings on Pure Land Buddhism. I am not able to verify whether this is his actual teaching or not, but the teaching seems in line with his thoughts and other teachings. 

#MasterChinKung    #Amitabha #PureLandBuddhism

If you wish to read other post on Pure Land Buddhism, here is one you can read:  https://buddha-and-me.blogspot.com/2022/10/bringing-to-life-anicca-dukkha-and.html

WHAT "AMITABHA" MEANS?

- Extract of a dharma lecture given by Venerable Master Chin Kung   - 

People ask, “why Buddhists put their palms together and say to each other ‘Amitabha’ once they meet? What does that mean?” This is a very good question. “Amitabha” is a kind of blessing from Sanskrit, an ancient Indic language. It means, in our modern words, wish you infinitude of life-span and brightness. Such a blessing actually has deeper implications. It reminds us that in our lifetimes, we need brightness, infinitude of brightness and we have to be straight and selfless towards all beings in the world. Such implication is very important to us. Each time we hear the words, we shall remind ourselves of that. Why? We can say that all people have gone through infinitude of disasters in metempsychosis, yet there are many people who do not believe eternity. So let’s just talk about the present life. Right from the day when you are born to the world till now, if you are selfish, that means darkness, opposite to brightness. And the day when you give up selfishness and begin to show consideration for the society, for other people and for all beings in the world, and even make contributions to them wholeheartedly, you get a bright mind. The word “Amitabha” contains such a great meaning. Only if we get a bright mind can we own real happiness, which surely includes health and longevity. Literally, “Amitabha” means infinitude, and Buddha indicates brightness and longevity. “Amitabha” implies that everything you can think of is of infinitude. So, it is a perfect blessing. It is the words we will say to each other every time we meet. It is the word that corresponds with all beings on earth. Why? Infinitude of life and brightness are what all beings hope for. Absolutely, this idea contains no superstition. “Amitabha” is a perfect blessing, for it has summed up all good words in the world. Now we understand what “Amitabha” means, every time we say it, the blessing will be perfect.

- end -

The Bodhisattva Path

A picture conveys a thousand words. Hahaha.... this post is going to be different. I am just going to post a picture of the cover of a book by the late Ven. Thich Nhat Hanh, a publication by Parallex Press. Rather than listen to "certain" Bhikkhu's sphewing of their own opinion (especially there's this particular monk that is very divisive), this is a much better teaching. I don't necessarily take in all that is said in this book "lock, stock and barrel" but from here, I understood the gist of the Mahayana ideal. This is the only post in March, 2024. On the one hand, you have this extreme of treating defilements (kilesa) too hard-on and regarding them as more important to rid of them than to absorb some negative defilements for the sake of helping others. On the other hand, you have the other extreme of treating defilements as empty and thus, you have this wrong thinking you can give rise to your emotions and do any actions you like without regard to karma. Or, you may think too irresponsibly that you are able to absorb some karma yourself. But in actual fact it will result in your own downfall into a deep hole that you may never recover from thereafter. And you yourself need saving by others. This is the silliness of the other extreme. From the RIGHT or CORRECT treatment of defilements and the wise adoption of the bodhisattva path, it is possible to transcend our limiting beliefs in traditional Buddhist Schools. I leave you with these thoughts. Actually today marks the birthday of Samantabhadra Bodhisattva according to the lunar calendar (2nd lunar month 21st day). And it is fitting for me to celebrate his holy activities with this blog post. And since this is the Cheng Beng occasion too whereby we make offerings and remember our departed ones, I would like to offer whatever merits arising from this post to my late mother, as well as all sentient beings with the hope, all sentient beings will eventually realise their Enlightenment and be free from sufferings! 

#bodhisattva #Mahayana #thichnhathanh #vimalakirti

Make your own effort, if you are interested in this book. Meanwhile, you can peruse other posts in this blog, such as this one : https://buddha-and-me.blogspot.com/2013/10/celebrating-bodhicitta.html

Vimalakirtinirdesa Sutra Chapter 7 : Part 8 & 9

Processing profound Dharma lately. “Because sentient beings are sick, I will be sick together with them. But because I am capable of healing, all sentient beings will heal together with me.” Do you understand these 2 statements? In terms of the English words used, these 2 statements are not that difficult to understand. But yet, from the point of dharma, they carry profound meanings. I am not sure if anyone who reads this blog cares. Because if there is anyone who really care, you would have informed me that my previous blog post title was wrong. Nobody informed me. Nobody made any comments. This is really disappointing. But it is okay. Since nobody cares, the profound dharma cannot be shared nonchalantly. There must be interest. Otherwise the profound dharma is worthless. But let me give you a clue. It has a lot to do with bodhicitta. This is the sort of wisdom the Elder Vimalakirti is teaching me from beyond.

This is another post you may want to explore: https://buddha-and-me.blogspot.com/2021/10/where-is-earth-store-bodhisattva.html

The above post confirms my understanding is correct and in line with the teachings of Vimalakirtinirdesa Sutra. It is right here within the "Garbage of Samsara", that the "flower" of Enlightenment can bloom. We are reminded that the lotus flower grows from a mud pool.

#vimalakirtinirdesasutra   #bodhicitta #Mahayana

Here goes Part * & Part 9.

VIII.

Sariputra: Goddess, what prevents you from transforming yourself out of your female state?

Goddess: Although I have sought my "female state" for these twelve years, I have not yet found it. Reverend Sariputra, if a magician were to incarnate a woman by magic, would you ask her, "What prevents you from transforming yourself out of your female state?"

Sariputra: No! Such a woman would not really exist, so what would there be to transform?

Goddess: Just so, reverend Sariputra, all things do not really exist. Now, would you think, "What prevents one whose nature is that of a magical incarnation from transforming herself out of her female state?"

Thereupon, the goddess employed her magical power to cause the elder Sariputra to appear in her form and to cause herself to appear in his form. Then the goddess, transformed into Sariputra, said to Sariputra, transformed into a goddess, "Reverend Sariputra, what prevents you from transforming yourself out of your female state?"

And Sariputra, transformed into the goddess, replied, "I no longer appear in the form of a male! My body has changed into the body of a woman! I do not know what to transform!"

The goddess continued, "If the elder could again change out of the female state, then all women could also change out of their female states. All women appear in the form of women in just the same way as the elder appears in the form of a woman. While they are not women in reality, they appear in the form of women. With this in mind, the Buddha said, 'In all things, there is neither male nor female.'"

Then, the goddess released her magical power and each returned to his ordinary form. She then said to him,

"Reverend Sariputra, what have you done with your female form?"

Sariputra: I neither made it nor did I change it.

Goddess: Just so, all things are neither made nor changed, and that they are not made and not changed, that is the teaching of the Buddha.

Sariputra: Goddess, where will you be born when you transmigrate after death?

Goddess: I will be born where all the magical incarnations of the Tathagata are born.

Sariputra: But the emanated incarnations of the Tathagata do not transmigrate nor are they born.

Goddess: All things and living beings are just the same; they do not transmigrate nor are they born!

IX.

Sariputra: Goddess, how soon will you attain the perfect enlightenment of Buddhahood?

Goddess: At such time as you, elder, become endowed once more with the qualities of an ordinary individual, then will I attain the perfect enlightenment of Buddhahood.

Sariputra: Goddess, it is impossible that I should become endowed once more with the qualities of an ordinary individual.

Goddess: Just so, reverend Sariputra, it is impossible that I should attain the perfect enlightenment of Buddhahood! Why? Because perfect enlightenment stands upon the impossible. Because it is impossible, no one attains the perfect enlightenment of Buddhahood.

Sariputra: But the Tathagata has declared: "The Tathagatas, who are as numerous as the sands of the Ganges, have attained perfect Buddhahood, are attaining perfect Buddhahood, and will go on attaining perfect Buddhahood."

Goddess: Reverend Sariputra, the expression, "the Buddhas of the past, present and future," is a conventional expression made up of a certain number of syllables. The Buddhas are neither past, nor present, nor future.

Their enlightenment transcends the three times! But tell me, elder, have you attained sainthood?

Sariputra: It is attained, because there is no attainment.

Goddess: Just so, there is perfect enlightenment because there is no attainment of perfect enlightenment.

Then the Licchavi Vimalakirti said to the venerable elder Sariputra, "Reverend Sariputra, this goddess has already served ninety-two million billion Buddhas. She plays with the superknowledges. She has truly succeeded in all her vows. She has gained the tolerance of the birthlessness of things. She has actually attained irreversibility. She can live wherever she wishes on the strength of her vow to develop living beings."

- end of Vimalakirtinirdesa Sutra Chapter 7 - 

Vimalakirtinirdesa Sutra Chapter 7: Part 4 to 7

Continuing with the Vimalakirtinirdesa Sutra. These parts tell the story of the goddess. It's difficult to comprehend the intended meaning. 

Sharing this post with you - https://buddha-and-me.blogspot.com/2013/10/celebrating-bodhicitta.html

One of the key point of this Sutra is to walk the Bodhisattva Path. 

#vimalakirti #Sariputra #bodhisattvapath

IV.

Thereupon, a certain goddess who lived in that house, having heard this teaching of the Dharma of the great heroic bodhisattvas, and being delighted, pleased, and overjoyed, manifested herself in a material body and showered the great spiritual heroes, the bodhisattvas, and the great disciples with heavenly flowers. When the flowers fell on the bodies of the bodhisattvas, they fell off on the floor, but when they fell on the bodies of the great disciples, they stuck to them and did not fall. The great disciples shook the flowers and even tried to use

their magical powers, but still the flowers would not shake off. Then, the goddess said to the venerable Sariputra, "Reverend Sariputra, why do you shake these flowers?"

Sariputra replied, "Goddess, these flowers are not proper for religious persons and so we are trying to shake them off."

The goddess said, "Do not say that, reverend Sariputra. Why? These flowers are proper indeed! Why? Such flowers have neither constructual thought nor discrimination. But the elder Sariputra has both constructual thought and discrimination.

"Reverend Sariputra, impropriety for one who has renounced the world for the discipline of the rightly taught Dharma consists of constructual thought and discrimination, yet the elders are full of such thoughts. One who is without such thoughts is always proper.

"Reverend Sariputra, see how these flowers do not stick to the bodies of these great spiritual heroes, the bodhisattvas! This is because they have eliminated constructual thoughts and discriminations.

 "For example, evil spirits have power over fearful men but cannot disturb the fearless. Likewise, those intimidated by fear of the world are in the power of forms, sounds, smells, tastes, and textures, which do not disturb those who are free from fear of the passions inherent in the constructive world. Thus, these flowers stick to the bodies of those who have not eliminated their instincts for the passions and do not stick to the bodies of those who have eliminated their instincts. Therefore, the flowers do not stick to the bodies of these bodhisattvas, who have abandoned all instincts."

V.

Then the venerable Sariputra said to the goddess, "Goddess, how long have you been in this house?"

The goddess replied, "I have been here as long as the elder has been in liberation."

Sariputra said, "Then, have you been in this house for quite some time?"

The goddess said, "Has the elder been in liberation for quite some time?"

At that, the elder Sariputra fell silent.

The goddess continued, "Elder, you are 'foremost of the wise!' Why do you not speak? Now, when it is your turn, you do not answer the question."

Sariputra: Since liberation is inexpressible, goddess, I do not know what to say.

 Goddess: All the syllables pronounced by the elder have the nature of liberation. Why? Liberation is neither internal nor external, nor can it be apprehended apart from them. Likewise, syllables are neither internal nor external, nor can they be apprehended anywhere else. Therefore, reverend Sariputra, do not point to liberation by abandoning speech! Why? The holy liberation is the equality of all things!

Sariputra: Goddess, is not liberation the freedom from desire, hatred, and folly?

Goddess: "Liberation is freedom from desire, hatred, and folly" that is the teaching of the excessively proud.

But those free of pride are taught that the very nature of desire, hatred, and folly is itself liberation.

VI.

Sariputra: Excellent! Excellent, goddess! Pray, what have you attained, what have you realized, that you have such eloquence?

Goddess: I have attained nothing, reverend Sariputra. I have no realization. Therefore I have such eloquence.

Whoever thinks, "I have attained! I have realized!" is overly proud in the discipline of the well-taught Dharma.

Sariputra: Goddess, do you belong to the disciple-vehicle, to the solitary-vehicle, or to the great vehicle?

Goddess: I belong to the disciple-vehicle when I teach it to those who need it. I belong to the solitary-vehicle when I teach the twelve links of dependent origination to those who need them. And, since I never abandon the great compassion, I belong to the great vehicle, as all need that teaching to attain ultimate liberation.

Nevertheless, reverend Sariputra, just as one cannot smell the castor plant in a magnolia wood, but only the magnolia flowers, so, reverend Sariputra, living in this house, which is redolent with the perfume of the virtues of the Buddha-qualities, one does not smell the perfume of the disciples and the solitary sages. Reverend Sariputra, the Sakras, the Brahmas, the Lokapalas, the devas, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, and mahoragas who live in this house hear the Dharma from the mouth of this holy man and, enticed by the perfume of the virtues of the Buddha-qualities, proceed to conceive the spirit of enlightenment.

Reverend Sariputra, I have been in this house for twelve years, and I have heard no discourses concerning the disciples and solitary sages but have heard only those concerning the great love, the great compassion, and the inconceivable qualities of the Buddha.

 

VII.

Reverend Sariputra, eight strange and wonderful things manifest themselves constantly in this house. What are these eight?

A light of golden hue shines here constantly, so bright that it is hard to distinguish day and night; and neither the moon nor the sun shines here distinctly. That is the first wonder of this house.

Furthermore, reverend Sariputra, whoever enters this house is no longer troubled by his passions from the moment he is within. That is the second strange and wonderful thing.

Furthermore, reverend Sariputra, this house is never forsaken by Sakra, Brahma, the Lokapalas, and the bodhisattvas from all the other buddha-fields. That is the third strange and wonderful thing.

Furthermore, reverend Sariputra, this house is never empty of the sounds of the Dharma, the discourse on the six transcendences, and the discourses of the irreversible wheel of the Dharma. That is the fourth strange and wonderful thing.

Furthermore, reverend Sariputra, in this house one always hears the rhythms, songs, and music of gods and men, and from this music constantly resounds the sound of the infinite Dharma of the Buddha. That is the fifth strange and wonderful thing.

Furthermore, reverend Sariputra, in this house there are always four inexhaustible treasures, replete with all kinds of jewels, which never decrease, although all the poor and wretched may partake to their satisfaction.

That is the sixth strange and wonderful thing.

 Furthermore, reverend Sariputra, at the wish of this good man, to this house come the innumerable Tathagatas of the ten directions, such as the Tathagatas Sakyamuni, Amitabha, Aksobhya, Ratnasri, Ratnarcis, Ratnacandra, Ratnavyuha, Dusprasaha, Sarvarthasiddha, Ratnabahula, Simhakirti, Simhasvara, and so forth; and when they come they teach the door of Dharma called the "Secrets of the Tathagatas" and then depart. That is the seventh strange and wonderful thing.

Furthermore, reverend Sariputra, all the splendors of the abodes of the gods and all the splendors of the fields of the Buddhas shine forth in this house. That is the eighth strange and wonderful thing.

Reverend Sariputra, these eight strange and wonderful things are seen in this house. Who then, seeing such inconceivable things, would believe the teaching of the disciples?

Vimalakirtinirdesa Sutra Chapter 7 (Part 1 to 3)

 About 7 years ago, when I was having some personal issues, I wrote to one Zen teacher expressing my situation. He came back with an advice to study the Vimalakirtinirdesa Sutra, in particular Chapter 7. And he attached that particulater chapter for my reading. He said I should take my time to read and contemplate each part, section by section slowly. I did that but I knew I did not quite fully understand it. Of course, I could understand literarily what it says. But often, the inner meaning is not comprehended. Since that time, I had it at the back of my mind.... like a secret koan or kung-an. In recent days, it broke through. I had a major revelation as far as this Sutra is concerned, and more generally Mahayana Buddhism. In this post, my intention is to share with you an extract of that Chapter 7. But due to its length, I shall only share with you parts 1 to 3 of that Chapter. Try to search yourself for the other 6 parts. here are altogether 9 parts. Or, perhaps I can post the other parts later. I also understood how Vimalakirti is "connected" to Theravada Buddhism. 

#vimalakirtinirdesasutra #mahayana #Zen 

Here's another post you may like : https://buddha-and-me.blogspot.com/2014/12/2014-year-in-review.html

From this post in 2014, it certainly confirms my link to "Vimalakirti" goes back even longer in time.

Here it is:-

 Chapter 7: Observing Living Beings

 I.

 Thereupon, Manjusri, the crown prince, addressed the Licchavi Vimalakirti: "Good sir, how should a bodhisattva regard all living beings?"

 Vimalakirti replied, "Manjusri, a bodhisattva should regard all livings beings as a wise man regards the reflection of the moon in water or as magicians regard men created by magic. He should regard them as being like a face in a mirror; like the water of a mirage; like the sound of an echo; like a mass of clouds in the sky; like the previous moment of a ball of foam; like the appearance and disappearance of a bubble of water; like the core of a plantain tree; like a flash of lightning; like the fifth great element; like the seventh sense-medium; like the appearance of matter in an immaterial realm; like a sprout from a rotten seed; like a tortoise-hair coat; like the fun of games for one who wishes to die; like the egoistic views of a stream-winner; like a third rebirth of a once-returner; like the descent of a nonreturner into a womb; like the existence of desire, hatred, and folly in a saint; like thoughts of avarice, immorality, wickedness, and hostility in a bodhisattva who has attained tolerance; like the instincts of passions in a Tathagata; like the perception of color in one blind from birth; like the inhalation and exhalation of an ascetic absorbed in the meditation of cessation; like the track of a bird in the sky; like the erection of a eunuch; like the pregnancy of a barren woman; like the unproduced passions of an emanated incarnation of the Tathagata; like dream-visions seen after waking; like the passions of one who is free of conceptualizations; like fire burning without fuel; like the reincarnation of one who has attained ultimate liberation.

 "Precisely thus, Manjusri, does a bodhisattva who realizes the ultimate selflessness consider all beings."

 II.

 Manjusri then asked further, "Noble sir, if a bodhisattva considers all living beings in such a way, how does he generate the great love toward them?"

 Vimalakirti replied, "Manjusri, when a bodhisattva considers all living beings in this way, he thinks: 'Just as I have realized the Dharma, so should I teach it to living beings.' Thereby, he generates the love that is truly a refuge for all living beings; the love that is peaceful because free of grasping; the love that is not feverish, because free of passions; the love that accords with reality because it is equanimous in all three times; the love that is without conflict because free of the violence of the passions; the love that is nondual because it is involved neither with the external nor with the internal; the love that is imperturbable because totally ultimate.

 "Thereby he generates the love that is firm, its high resolve unbreakable, like a diamond; the love that is pure, purified in its intrinsic nature; the love that is even, its aspirations being equal; the saint's love that has eliminated its enemy; the bodhisattva's love that continuously develops living beings; The Tathagata's love that understands reality; the Buddha's love that causes living beings to awaken from their sleep; the love that is spontaneous because it is fully enlightened spontaneously; the love that is enlightenment because it is unity of experience; the love that has no presumption because it has eliminated attachment and aversion; the love that is great compassion because it infuses the Mahayana with radiance; the love that is never exhausted because it acknowledges voidness and selflessness; the love that is giving because it bestows the gift of Dharma free of the tight fist of a bad teacher; the love that is morality because it improves immoral living beings; the love that is tolerance because it protects both self and others; the love that is effort because it takes responsibility for all living beings; the love that is contemplation because it refrains from indulgence in tastes; the love that is wisdom because it causes attainment at the proper time; the love that is liberative technique because it shows the way everywhere; the love that is without formality because it is pure in motivation; the love that is without deviation because it acts from decisive motivation; the love that is high resolve because it is without passions; the love that is without deceit because it is not artificial; the love that is happiness because it introduces living beings to the happiness of the Buddha. Such, Manjusri, is the great love of a bodhisattva."

 III.

 Manjusri: What is the great compassion of a bodhisattva?

 Vimalakirti: It is the giving of all accumulated roots of virtue to all living beings.

 Manjusri: What is the great joy of the bodhisattva?

 Vimalakirti: It is to be joyful and without regret in giving.

 Manjusri: What is the equanimity of the bodhisattva?

 Vimalakirti: It is what benefits both self and others.

 Manjusri: To what should one resort when terrified by fear of life?

 Vimalakirti: Manjusri, a bodhisattva who is terrified by fear of life should resort to the magnanimity of the Buddha.

 Manjusri: Where should he who wishes to resort to the magnanimity of the Buddha take his stand?

 Vimalakirti: He should stand in equanimity toward all living beings.

 Manjusri: Where should he who wishes to stand in equanimity toward all living beings take his stand?

 Vimalakirti: He should live for the liberation of all living beings.

 Manjusri: What should he who wishes to liberate all living beings do?

 Vimalakirti: He should liberate them from their passions.

 Manjusri: How should he who wishes to eliminate passions apply himself?

 Vimalakirti: He should apply himself appropriately.

 Manjusri: How should he apply himself, to "apply himself appropriately"?

 Vimalakirti: He should apply himself to productionlessness and to destructionlessness.

 Manjusri: What is not produced? And what is not destroyed?

 Vimalakirti: Evil is not produced and good is not destroyed.

 Manjusri: What is the root of good and evil?

 Vimalakirti: Materiality is the root of good and evil.

 Manjusri: What is the root of materiality?

 Vimalakirti: Desire is the root of materiality.

 Manjusri: What is the root of desire and attachment?

 Vimalakirti: Unreal construction is the root of desire.

 Manjusri: What is the root of unreal construction?

 Vimalakirti: The false concept is its root.

 Manjusri: What is the root of the false concept?

 Vimalakirti: Baselessness.

 Manjusri: What it the root of baselessness?

 Vimalakirti: Manjusri, when something is baseless, how can it have any root? Therefore, all things stand on the root which is baseless.

- end of Part 3. 

Do you need someone to pray for your recovery of illness?

 If you need any one to pray for your recovery of any sickness/ailments, you may drop me a comment stating : -

- your name

- your age

- where you are from (i.e. location - city & country)

It does not need to be you, but could be a person you know. I will try to pray with a Buddhist prayer of my own choice. Even though there is no guarantee it will help, this is what I can do to help. 

That's all for this post. You can explore other posts, such as this one - https://buddha-and-me.blogspot.com/2012/12/where-is-medicine-buddha.html

#prayer #illness  

Abang Adik movie: The importance of not losing one's mindfulness

“Abang Adik” is a local Malaysian movie with Jin Ong debuting as its director and Lee Sin Je (Malaysian actress) as the executive producer.  Apparently Ms Lee reached out to her friends for funding, including Michael Wong (a Malaysian singer of “Michael-Victor” duo fame). Even though the budget for this movie is not as huge as those big Hong Kong, China or Taiwan movies, still it is of excellent quality, and they managed to rope in the actor from Taiwan as its main lead, i.e. Wu KangRen. So far, it has won several nominations in various global film festivals and won quite a few awards. The title in in Chinese is 富都青年 (Pudu youth?). It is about 1 hour and 50 mins. 

Wu plays the elder brother, Abang (“Ah Pong” in the movie in mandarin). The second lead is played by Malaysian actor, Jack Tan. He is Adik, the younger brother, in the movie, or “Ah Di”. In Malay language, “abang” means elder brother and “adik” means younger brother. They are not related by blood but grew up since childhood. Abang is deaf and mute but can hear a little with a hearing aid. He communicates by sign language. He does not have any identity document as all documents were burned down in a fire long ago. His parents died in the fire. Adik only has a photocopy of his birth certificate. But with only this, he is unable to get a proper identity card  (IC) nor driving license or any other licenses. In such a situation, they live together in a shabby flat in a poor district of Kuala Lumpur. Without an identity, Abang can only work odd jobs in the wet market of Pudu, cutting chickens, loading and unloading of goods, delivery, etc. But they are honest jobs. On the other hand, Adik tries to make more money by being the middle man of illegal immigrants trying to get fake identity from illicit groups out to cheat these illegal immigrants. Due to the nature of this job, he is often caught and on the run after raids by immigration officers or the police. At night, he would provide his body to a lonely rich woman in exchange for cash. His mentally is different from his elder brother. He has somewhat of a chip on his shoulder, having a deep unforgiveable grudge on his father (perhaps for abandoning him). It is very similar to the “Go Ahead” drama I posted earlier. He Zuqiu also had a deep hatred to his blood father. Adik’s hate on his father will eventually be the source of a sudden turn of event for both himself and Abang. Abang would from time to time advise his Adik to lead a more honest life, but Adik will not listen. When Adik is on the run from hooligans, it is Abang that comes to his rescue. You can see the great bond between the two of them. So, this is the background of their life in general. Their daily suffering plays out very well by these 2 actors and the director and cinematographer. I really like the scenes at the wet market. They are beautifully shot and captures the essence of the Pudu wet market. I know because I have been there. 

Spoiler alert which I may inadvertently included here. You may come back later to this blog post after you have watched the movie. Other characters in this movie are Sister Money (played by Tan Kim Wang) and the social worker - Jia En (played by Serene Lim) - that tries to help Adik apply for a proper IC. Sister Money is a transgender, I think. The social worker turned up one day at Adik’s flat to inform hm she had managed to find his long, lost father. Adik was unable to control his emotions and he just lost it at that time. A moment lacking mindfulness leads to a lot of trouble, particularly for Abang. Abang also – his own carelessness is to be blamed too. A moment's lack of control or mindfulness can be very damaging. This is so pitiful. So sad to see this turn of event. Okay, I will not divulge more. Let you see the movie for yourself. But do watchout for the appearance of Venerable Kai Zhao. Yes, he plays himself in the movie, as a counsellor to Abang, who is in the death row. In actual life, this monk does go to prison cells and provide Buddhist advice and teachings to those facing the death sentence. This is very noble and embodies the bodhisattva spirit, even though he is a Theravada monk. But I find the script given to Ajahn Kai Zhao very strange. Do you tell a person that is going to be hanged, to live life well and properly? But this scene between both of them is the most touching. A tear jerker. Abang thinks that to continue living does not have any more meaning to him. He believes that with his physical disability, already he has no future a long time ago. My contention is that Abang does not need to die. If it is only involuntary manslaughter, and not murder, does he need to be sentenced to death? I don’t think so. But then, there is no lawyer that is willing to represent him. This is so sad. Adik tried so hard to find a lawyer to help his brother, but his efforts are in vain. Are all lawyers so money-face? At least, in this movie, it is portrayed as such. Perhaps also Abang being deaf-mute, he is unable to express himself well to others that he is not at fault. He just felt responsible for the death of that person (let you find out yourself who) and there is no meaning for him to continue living. Bottom line – we need professional people to have more bodhisattva attitude and help society at large that needs it, without thinking of the compensation. Sigh! The reality of this samsaric world can be very cruel. In the end, poor Adik has to come to terms with losing his Abang. 

Huh…. It is now more than a page long. Enough of my review. Go watch it somehow. I am sure you will appreciate the message this movie is trying to convey (whatever it is). Already at the Golden Horse 2023, Wu KangRen had won Best Actor award. Kudos to him! He truly deserves it. In the entire movie, there is not a single word uttered by him, although he tried to mutter some words but only sound is heard. The way he moves his hand gestures and facial expression, in fact the whole body language truly conveys wonders. Jack Tan’s performance is also remarkable. I want to see more of him in future. He has won best actor in other movies previously. A talented Malaysian actor! Sister Money is also beautifully acted by Tan Kim Wang. Remarkable. Oh yes, do listen to the movie theme song. It is called “Semalam” in Malay. It has a simple but soothing melody that is appropriate for this movie. The only negative aspect of the movie is, as what some critics say, the movie is rather dragging at some scenes. But one can also argue that this is not an action movie and dragging at certain parts may add depth to the scene. The judicial process for Abang's case appears to be super-fast, when in reality it could take years. And also it ignored the fact that Malaysia had abolished the death penalty some years back. Apparently, the prisoner uniform is also wrong. The purple uniform is for prisoners still awaiting sentencing, whereas for persons aready sentenced to death, they will be wearing a white uniform with red sleeve. But overall, I would still give the movie a score of 9 out of 10.    

That’s all from me, for now. Leave your comments if you like this post or have watched the movie. You can find my other movie posts, such as this one – https://buddha-and-me.blogspot.com/2021/11/mindfulness-dharma-of-wonder-woman.html

#AbangAdik #WuKangRen #JackTan #JinOng 

Difference between Emptiness and Nibbana

 Welcome to Year 2024! Hope the rest of the year will go smoothly for everyone. Let us start the year with a teaching by Luang Por Jamnian. It is on the difference between emptiness and Nibbana. If you search YouTube on Luang Por Jamnian, this topic is mentioned in one of his Dhamma talks, although not entire talk is on this topic. 

In one of Luang Por Jamnian’s teachings, whereby he was asked by a member of his audience a question on emptiness and Nibbana. From the way the question was asked, I can tell that he comes from Mahayana background with many concepts of Emptiness from Mahayana teachings. In this case, he is referring to Sunyata. He was saying something about achieving Sunyata, which to him is having transcended likes and dislikes, pleasures and displeasures, i.e. extremes. He was wondering is that not Upekkha (equanimity). But Luang Por Jamnian explained that Upekkha is neither likes not dislikes, and indeed not being attached in the extreme states/conditions, but that does not mean one who has achieved Upekkha, which is in the state of equanimity. The man thought that the state of Sunyata is one of the qualities of Nibbana (or Nirvana) or at least a stepping stone to the state of Nibbana. In my understanding, Mahayana’s Sunyata is a state of having transcended Samsara and Nibbana. But Luang Por Jamnian clarified that in actual fact Sunyata is a state of voidness, i.e. nothing is there. He gave the example of in between the stars of the universe, that is voidness. Another example is when the air inside a container is sucked out, then inside it would be voidness. Whereas, in the state of Nibbana, Luang Por clarified, there is still a state of pure consciousness that is not attached to the objects of knowing or defiled by anything. So, it’s not like there is nothing anymore, like Sunyata. Please note that any mistakes in interpretation of Luang Por's teachings is mine.

The below paragraphs are my own opinion. 

It should be pointed out that various schools of Buddhism throughout time had debated on this subject of Sunyata. Each school tried to outdo the others by claiming their Sunyata is a more correct Sunyata than the others. They say, “Your sunyata still has something there, not quite empty”. But yet, they also do not want to be accused of being nihilistic. So, even in Prasangika school, the state of Sunyata is just stated as a “not this, not that” (negation), i.e. instead of “it is this, it is that” (affirmation). It is explained that it is not totally empty because all things function due to dependent origination. So, from Lung Por’s teachings, it is obvious that achieving the state of emptiness is not the main criteria of full enlightenment. Rather it is the state of purity from defilements and not attaching to whatever arises or ceases. 

In some Mahayana schools, indeed, they even teach meditation on how to abide in emptiness. But I understand now that abiding in emptiness meditation was not something taught by the Buddha (i.e. the historical Buddha). He taught us that all compounded phenomena is impermanent, unsatisfactory and empty of self. He did not request us to abide and stay in emptiness. Do you see the difference now? Bhante Phra Ek said that if we meditate on emptiness, then we are effectively building a cocoon of empty space around us. Then when we see emptiness around us, we think that we have achieved the highest state. But this is a deception achieved by fools that falsely build voidness around their mind states. Although we can see things as empty, there is still this world we live in. There is still experiences. But if we surround ourselves with emptiness, with continuous meditation on emptiness, then ultimately we cannot experience anything, nor do we see any external objects. We will then live in a bubble of emptiness. Even we become empty. Then we will think we have achieved the ultimate state of nature. But alas! That is only the self-created emptiness due to your own meditation induced emptiness. I noted some changes in my own understanding of emptiness. You may compare yourself between my understanding of Luang Por's teaching in this blogpost and the previous ones.  

If you wish to reach more on emptiness, this is another blog post - https://buddha-and-me.blogspot.com/2010/04/what-is-buddha-nature.html

#emptiness #nibbana #luangporjamnian   

Did the Historical Buddha teach the contents of the Abhidhamma?

As the Year 2023 approaches its end, I would like to clarify something. In recent days, we have Ajahn Brahm in a dharma talk said that the historical Buddha did not teach the Abhidhamma as it is in its present form. Well, actually he is right. Even in the manual of Abhidhamma, in its preface, it is printed there that it is a text compiled in the centuries after Gautama Buddha's Pari-nibbana. In my opinion, even though that is a fact, I dispute that the Buddha did not teach the contents of Abhidhamma. If you know what is the contents of Abhidhamma, you will agree with me that how is it possible that the Buddha did not teach or touch on any of its topics within Abhidhamma? Consciousness, 5 senses, 5 aggregates, karma, etc etc - these are common subjects of Dhamma given by the Blessed One. Indeed, he would have taught it in one way or another. It is just that when he was alive, nobody compiled it in the manner as it is today. The Blessed One also might not have taught it chapter by chapter as it is in its present format. So, I will dispute if someone says the Abhidhamma is NOT the Budha's teachings. But I will not dispute if someone says the Abhidhamma (in its present format) was not ever taught by the historical Buddha at that time. Do you understand the difference? Also, when someone says, it is not "the Buddha's teachings", you have to ask them just what do they understand by "the Buddha"? Do they mean only the historical Buddha? Or, the Buddha Jewel, which includes all Buddhas of the three times? Also, when Buddhist take refuge in the Dharma Jewel - do they understand it to refer only to the teachings of the historical Buddha? CERTAINLY NOT. The Dharma Jewel includes all teachings by the ARIYA ONES. As long as the Dharma teachings is in accord with the THE NATURE OF TRUTH and GENERAL INTENTION TO CROSS OVER SENTIENT BEINGS TO THE AWAKENED STATE, then it is a valid Dharma. 

It is the same with regards the Visuddhi Magga (The Path of Purification) text. This is a compilation or text by a Venerable One and has been a very useful text referred to by many Buddhists until today. While this is clearly not something taught by the historical Buddha, it is nonetheless a Buddhist/Buddha's teaching, and hence a valid Dharma. 

#Abhidhamma #VisuddhiMagga #AjahnBrahm 

Since this is the last posting of the year, I would like to record my humble thanks to all my readers. For the year 2023, it gathered about nearly 27,000 views. Hope you all have a fulfilling and blessed year in 2024 and thereafter. May the Triple Jewels continue to bless all of you! 

Year 2023 has been a very tough year for me personally. But on the spiritual front, I managed to improve my practice as well as enhance my Dharma studies this year! In this sense, I do not regret the decision I have made to achieve that. Some renunciation is necessary to push yourself forward. If you cannot give up some of your worldly things, you will not be able to achieve what has always been your dharma aspiration. I do see next year as possibly another tough year. However, this time, I am armed with some important Buddhist teachings, such as Right Mindfulness, which I hope to employ to the best of my ability to face the vicissitudes of life. That's all I have to say. I found a new Dharma teacher as the year comes to an end. One whose guidance is able to complete the guidance I received from the Myanmar Sayadaws. I will be going back to the worldly battles next year, thanks to his blessings. Thank you, Venerable Bhante! I also want to thank the deity who is usually pictured as a little boy deity accompanying Kuan Yin Bodhisattva, i.e. Seng Cai Tiong Choo. And finally, to Bhagawan Swami. My humble thanks!

If you have the time, try reading this post from the past - https://buddha-and-me.blogspot.com/2009/02/where-does-holiness-come-from.html

Contemplation of the Illusory Self

I created the below pictogram showing how the illusory self is actually consists of a construct of the 5 aggregates (skandas) and the 4 elements (earth, water, fire and air/wind). The 5 aggregates are form (rupa), feelings (vedana), perception (sanna), mental formations (sankhara) and consciousness (vinnana). In turn, the form is made up of 4 inter-acting elements, namely earth, water, fire and wind). In the Buddhist texts, it is mentioned the body (rupa) is made up of 32 parts (Satipatthana Sutta) while in others it is mentioned 40. Due to the cleverly well-coordinated interaction amongst these elements with the 5 aggregates, there arises an illusory self. The illusory self start thinking that it is self-running and able to control itself. Like, it is the master of itself, when in actual fact, its very existence depends on so many separate elements and aggregates. Contemplating this on daily basis will help us dissolve some of our hard clinging to our long standing concept of "self". Indeed, this "self" is what is referred to in other religions as "soul".  

In a recent meditation retreat, the teacher provided us with some guidance on how to go about contemplating the above. I find it very useful and therefore, I came up with this chart/pictogram. It is meant as a supplement to our main vipassana meditation method. 

Try other blogpost if you like this one - https://buddha-and-me.blogspot.com/2022/08/meditation-practice-must-result-in.html

#5aggregates #4elements #illusoryself