Light ofVhamma

Cambodian Buddhist NewsCetter

2ist year ~VoC 2 September 2009 - 2553

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"Website: c6av.org
 PRATIP DHAMMACHAK SEPTEMBER 2009

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PRATIP DHAMMACHAK SEPTEMBER 2009

WHAT HAPPENS IN THE ASSOCIATION AND IN WAT BUDDHARANGSI MELBOURNE

The Launch of the Association's Community

n ftntmmci Study Report:
Last year the Cambodian Buddhist Association
IS : tUTl GV'Feasibilty Study and Needs Analysis for
of Victoria, Inc. published a report "Feasibilty
the Cambodian community in Victoria" "\s Study and Needs Analysis for the Cambodian
Community in Victoria", with the government's
funding. On the 17th of July 2009 Mayor Pinar
Yesil and Mrs. Patricia Eng, Representative of
The Honourable Simon Crean, Federal Minister
for Trade and federal MP for Hotham, launched
the report, and there was a significant number of
Dandenong SiagfiRCunSmnfi guests attending the launch, including
MtnSfifinrm§ ocufHtfiHGim representatives from service providers and other
Khmer organisations, as well as the SBS Radio,
Khmer program and local school representatives.
The report is a valuable document to help
Hamjuwpnitni w§HHtu6s s 01 s § e cuwi ?jsa service providers understand the needs of the
no Cambodian community in Victoria. The
cu Southern Greater Dandenong CHS and the
Centre for Culture, Ethnicity and Health have
already approached the Cambodian Buddhist
Association of Victoria for partnership in
catering the needs of Cambodian community.
The Association will positively consider this, to
OR t3t{itf tuiijam
ensure the benefit for the community.
Visitors
On September 12,2009, the Catholic Interfaith
and the Buddhist Community held a
Conversation on: "What is it like to be a
Catholic/Buddhist in a Modern Melbourne".
Representative of both groups were present, and
the afternoon went so well within a very friendly
atmosphere, at Wat Buddharangsi Melbourne.

mncun
PRATIP DHAMMACHAK
The Three Characteristics of
Existence
Buddha taught that all living and non-living
things have three unique characteristics.
1- ANICCA LAKKHANA: the
characteristic of Impermanence
2- DUKKHA LAKKHANA: the
characteristic of unsatisfactoriness
3- ANATTA LAKKHANA: the
characteristic of selflessness
Anicca Lakkhana
Anicca Lakkhana means the mark of
Impermanence. Everything is ever changing,
subject to destruction, and quite unstable and
unreliable. Things are constantly decaying. No
matter how much we may try to hold it, no
single thing is the same at this present moment
as it was one moment ago.
For example, when we closely observe and
analyse in our mind the flame of a burning
candle, we take note of the flame, together with
its five unique characteristic: momentarily
arising, constantly developing, continuing in its
normal state, dying down and dying away. This
is the nature of things, growth, continuance,
decay and death.
Another example is the cycle of any living being
whether it is human, animal or plant. A boy was
born, he grew up, was young, became old,
became sick and finally died. The flowers grew
up, bloomed, withered and dried up.
By observing and taking note of these five
unique features, one can understand that the
flame is an impermanent thing. Simmilarly, it
could be understood that all things are changing,
they are inpermanent.
Dukkha Lakkhana
SEPTEMBER 2009
Dukkha Lakkhana means dissatisfaction
experienced by human and animals. Both human
beings and animals suffer. Dukkha Lakkhana is
the mark of suffering, stress, frustration, pain,
illness, unhappiness, instability and so forth. The
characteristic of impermanence may also be
called the mark of suffering or dissatisfaction,
because it is to be feared by wise people as
Samsara, the cycle of birth and death.
Briefly speaking, there are at least thirteen marks
of mundane suffering, namely:
1- Suffering of birth
2- Suffering of decay
3- Suffering of bodily illness
4- Suffering of mental illness
5- Suffering of death
6- Suffering of sorrow
7- Suffering of lamentation
8- Suffering of despair
9- Suffering due to separation from loved
ones
10- Suffering due to getting undesirable
things
11- Suffering due to nonfulfilment of wishes
12- Suffering due to association with
unpleasant people
13- Suffering due to living in bad
circumstances
We may observe that even worldly happiness
comes and goes and eventually turns to
suffering.
Anatta Lakkhana
Anatta Lakkhana or selflessness is the last
common mark of everything that exists.
Everything is selfless because we cannot find a
part hi anything whichcan be called the self.
Therefore, there is nothing to possess or control.
For instance, we cannot tell our body not to get
sick or to stop aging. The so-called "being" is
composed of five components of existence:
PRATIP DHAMMACHAK SEPTEMBER 2009

body, feeling, perception (memory), mental to.

function and consciousness. None of these en.
components can be called the self.

Outside these five factors there is no permanent

"self. If one removes one factor of these
components, nothing remains.
HSS&S fis
All living and nonliving things consist of the
four elements of Earth, Water, Fire and Wind. oumu&T
The human body ca be further divided into mtfifc
thirty-two different component parts. Such as
water, blood, tears, oil, phlegm, saliva, bones,
teeth, nails, hairs, flesh, liver, lungs, and so on.
If any one of these parts is not functioning in the yr
proper way neither body nor life can exist. The
Buddha realized and taught that only when the tnssitmah
three fundamental evils of desire (Raga), or
hatred (Dhosa) and delusion (Moha) die, one is
freed from the bondage* of the "self.** Then
ignorance is destroyed and one's mind becomes
enlighted.

NOTE:
* Bondage means servant, slavery,
condition of being bound
simmRan 6t9jta tsltga ttrimntncu
** Self means I, me, my, such as I am a ttfiuj^itn ofannfiioniognQ mtsjtt §
richman, do not tell me that; she is my
friend. This is mine etc. m tif r

(Ven. Dr. C. Phangcham, "Buddhism for Young tai turn tn sRjn tn? omHf) rug nn : rutn s
Students", Wat Dhammaram Sunday School,
Michigan, USA, 1990)

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PRATIP DHAMMACHAK SEPTEMBER 2009

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Dr. C. Phangcham, Wat Dhammaram Sunday School,
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Michigan, USA, 1990 7
PRATIP DHAMMACHAK
The Buddhist Sects
The division of Buddhism can be traced back to
the time of the Second Council, a century after
the Buddha's lifetime. One of the causes of this
separation is rooted in the laxity of discipline
and the differing ideas about monastic rules by
the group of monks called Vajjiputta at Vesali
City. There they made ten proposals which were
all against the Dhamma and the discipline of the
Buddha. They thought that their views and
practices were in accordance with the teachings
of the Buddha.
Another reason for the different schools of
Buddhism is due to the different cultures,
climates, and conditions of countries in which
Buddhism could not be practiced in certain
environments.
As time went on, the number of Buddhist
followers, both monks and lay people, increased
rapidly. Seven hundred Arahants led by
Venerable Yasa Kakandaputa held a meeting,
for monks only, at Valikaram Temple in Vesali
city.
The meeting dealt with the ten proposals. They
concluded that the ten proposals were
undoubtedly wrong and harmful to the Buddha's
teachings. There were also other matters in
which the monks could not agree. Therefore, the
meeting revised and confirmed the Buddha's
teachings once again. Meanwhile the Vajjiputta
monks separately grouped together.
These events mark the time of the Sangha's split
into two groups. The group of Vijjiputta monks
started the Mahayana School. The other group of
the Order is called the Hinayana School. The
Theravada tradition or Hinayana, the only
surviving School of that tradition is sometimes
called the Southern School of Buddhism and the
Mahayana is sometimes called the Northern
School of Buddhism. One must remember,
SEPTEMBER 2009
however, Hinayana does not mean Theravada.
Also there are several other interpretations of the
words Hinayana and Mahayana.
By the time of King Ashoka, the Great, there
were eighteen or twenty different schools and
many sub-schools arising out of the Mahayana
and Hinayana Traditions. Eleven arose out of
Hinayana, and seven out of Mahayana. None of
these minor schools survived for very long.
Another form of Buddhism is called Vajrayana,
or the Diamond Vehicle. It is found mostly in
Tibet, Bhutan, Ladakh and Assam. Today, it is
not considered good form to use the word
Hinayana when speaking of the Theravada
School.
The form of Buddhism which flourished under
King Ashoka was Hinayana, and this form
spread to Sri Lanka, Burma, Thailand, Laos and
Cambodia. The other tradition, the Mahayana,
spread to Nepal, Tibet, China, Mongolia, The
Former Soviet Union, Vietnam, Korea and
Japan. In recent times, there have been a number
of worldwide conferences and dialogues, which
try to see the unity of all the various forms of
Buddhism, while retaining their distinctive
forms. At the present, both Theravada and
Mahayana Buddhism is spreading in all parts of
the world.
Buddhism has become one of the four greatest
religions in the world. There are about 500
million people who believe in Buddhism, both
Theravada and Mahayana. More and more
people in the European and American cintinents,
and Australia are showing increasing interest in
Buddhist Teachings and Buddhist Meditation.
(Ven. Dr. C. Phangcham, "Buddhism for
Young Students", Wat Dhammaram Sunday
School, Michigan, USA, 1990)
PRATIP DHAMMACHAK SEPTEMBER 2009 11

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PRATIP DHAMMACHAK SEPTEMBER 2009 12

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-Buddhism for young Student"

by Ven. Dr. C. Phangcham, Wat Dhammaram
Sunday School, Michigan, USA, 1990 1 IflJ
Mjgro tUitu gny3 Jffi
PRATIP DHAMMACHAK SEPTEMBER 2009 13

Save as Festival of all Souls for PcumBen Sept, 09

The Festival of All Souls

By Thel Thong

The notion or concept of Soul is very common to religions, and local faiths and traditions in
major countries of ancient culture like Egypt, Greece, India and China. The belief in the
existence of Soul and its endless transmigration urge believers to organise religious functions
and ceremonies for those wandering Souls. Avoiding the curse from the wandering Souls and
to show sympathy for their endless misery, reverence and paying gratitude to them who were
ancestors and relatives from unknown past are some of the underlying socio-cultural belief in
the festival of All Souls. In this short article, I provide readers an over view of this socio-
cultural and religious belief from the two main countries which are India and China. Today
you are witnessing the celebration of Pcum Ben which is a form of a Cambodian festival of
All Souls in the Cambodian Theravada Buddhist context.

Background of festival of All Souls in India and China

Buddhism and Hinduism have been the two major religions in India which have spread to
Cambodia. During the reign of Jayavarman vii, Cambodia practised Mahayan Buddhism
while the other two pre-existing faiths, Hinduism and Buddhism of Theravada tradition were
not in favour of the royal court in Angkor1.

In India, the Hindu traditions of various sects of Hinduism celebrate also different kinds of
Festivals of All Souls according to their affiliation to one or of the nine main Gods. The
Hindu All Souls Day in July Website prepared by Paulose Varkis is quoted below:

Almost all religions, especially the religions of the East, give importance to the new moon
day for their rituals and religious ceremonies. They consider that this day links the present,
past and future of all the living beings. The Hindus observe fasting on this day and offer
sacrifices for the departed souls of their relatives. They perform special poojs (Buja) or
religious ceremony for the peaceful rest of the departed souls of their forefathers (Varkis, P.
July 2009)

Today Cambodian celebration is based on Theravada tradition which is similar to that of

China. According to Werner (1922, pp. 44-45) in his book entitled Myths and legends of
China we can see similar details in the Cambodian Pcum Ben or festival of All Souls
celebration:

The fifteen day of the eight moon is the Mid—Autumn Festival, known by foreigners as
All Souls' Day. On this occasion the women worship the moon, offering cakes, fruit,
etc. The gates of Purgatory are opened and the hungry ghosts troop forth to enjoy
themselves for a month on the good things provided for them by the pious.

1 See previous article entitled Pcum Ben: social welfare rituals for living beings and hungry ghost (year 16th,
Vol. 22, Oct. 2004) by the same author.
PRATIP DHAMMACHAK SEPTEMBER 2009 14

The Chinese Mahayana Buddhist tradition of the Fesatival of All Souls has a much longer
tradition compared to the Cambodian Theravada tradition which is believed to have been
initiated by King Ang Duong in the Royal Capital City of Oudong in the mid of the nineteen
centutury. I expect also the existence and practice of this sort of festival during the reign of
Jayavarman vii, but I did not come across any evidence to deny or to accept such a
celebration yet. There is evidence in China based on an 8th-century Indian monk who brought
this practice into China2:

An Sth-century Indian monk, Amoghavajra, is said to have introduced the ceremony

into China, from where it was transmitted to Japan. During the Japanese festival of
Bon, two altars are constructed, one to make offerings to the spirits of dead ancestors
and the other to make offerings to the souls of those dead who have no peace.
Odorinembutsu (the chanting of invocations accompanied by dancing and singing)
and invocations toAmida are features of the Bon celebrations (Encyclopaedia
Britannica online).

From this source, it was mentioned that China and Japan have stressed the importance of the
virtues of filial piety and the worship of ancestors lead to the establishment of the term
Ullambana, or All Souls Day, as one of the major Buddhist festivals in these two countries.

Cambodian background of Pcum Ben or the Festival of All Souls

The Cambodian sources are from the chanting book entitled Tirokudda kanda Gatha found in
a collection of chanting named Prachum Pheana Vara by Sem So (1960), Khmer Culture by
Mrs Tran Ngia and from Tirokudda kanda or Tirokudda Sutta in Khmer Tripitaka, vol. 52 of
the Khuddaka Nikaya. Two sources are provided here. The first is a brief content of the Sutta
provided by Malalasekera, G.P. page 1016-1017. It is reproduced here for reference:

Departed spirits haunt their old dwelling places and their compassionate kinsmen
should bestow on them in due time, food, drink etc. and also give gifts to the monk in
their name. Thus will they be happy.

The second source is my translation of the Tirokudda Kanda according to the Khmer text of
Tripitaka volume 52, pages 12-15. Following are a brief summary of what has happened
before the event leading to the preaching of the Sutta by Lord Buddha as well as the text of
the Sutta in English.
The Sutta was preached on the third day of the Buddha's visit to Rajagraha (Rajagar). On the
previous night, Peta or Preta had made a great uproar in Bimbisara's palace to alert king
Bimbisara of its presence. Khmer tradition believes that Pretas come only by night because
they are naked, and only when the night has no moon. Those Pretas were ex-kinsmen of King
Bimbisara. The tradition reveals that during the time of Phussa Buddha, they had been
workmen entrusted with the task of distributing alms to the Buddha and his monks, but they
had been negligent in their duties and had appropriated some of the gifts for themselves. As a
result, they suffered for a long period in purgatory and became Petas or Pretas in the time of
Kassapa Buddha; and remained as such since that time. Kassapa, previous Buddha of that
time, told them that in the future, there would be a king named Bimbisara, who had once been

2.The freedom provided to Pretas in Cambodian ceremony last only for a fortnight while in China it lasts for the
whole month.
PRATIP DHAMMACHAK SEPTEMBER 2009 '15

their kinsmen, would entertain the forthcoming Buddha named Gotama and make over the
merit to them. They had long waited for this occasion and when Bimbisara failed to fulfil
their expectations, they made great outcry to alert king Bimbisar of their wishes and needs.

Here is the English translation of the Sutta. I found that the first paragraph of the Khmer text
does not exist either in the Pali Text Society publication or in the translation by Ven.
Thanissaro.

Translation of Terokuddakanda (from Khmer Tripitaka , Vol. 52 pp. 12-14)

Ordinary people who acquire unlimited happiness abandon minor happiness and so do the
intelligent ones.
Pretas return to their relative houses thinking that they are theirs. They stand near the walls
outside the houses, at the crossroads, at the junction of three roads, near the doors of houses
as well as at the main entrance of towns.
Living relatives prepare offering of good food, drink and sweet, but none of them have ever
thought of Pretas. Pretas have their own bad Kamma which prevent them to be recipients of
such offering. Kind-hearted living relatives prepare good offering and chant dedicating
prayers for their relative-Pretas. May these donations reach our relative-Pretas and may they
be happy. Pretas who are present at the place where good offering are made by their relatives,
enjoy good food, drink and sweet. After the meal, relative-Pretas acknowledge the offering;
and in return, bless them happiness and longevity. They re-affirm that donations provided by
their living relatives are always beneficial for them. Our realm of existence does not have any
farming and herding of cows and oxen. Making money by trade, buying, selling goods and
bartering are unheard and unknown to us. We, the Pretas, depend on the living relatives'
donations which are dedicated to us. Naturally, water runs from the higher ground to the
lower ground; and metaphorically, any dedicated donation despatched by our living relatives
on earth will reach us for sure. Waterways such as rivers and streams will replenish the sea to
its full capacity; and in the same way performing generosity through gift and offering with
dedicating Buddhist chanting in this world will for sure reach the realm of Pretas. People
recall receiving support in the past from relatives and friends are likely to provide offering
and generous donations to Pretas. Weeping, lamenting and sorrowing are useless and do no
benefit at all to Pretas. Relatives will remain in the same conditions of unknowing and
unheard for ever as it has been. Pretas will benefit instantly and for a long period of time if
those generous donations are appropriately offered to Buddhist monks who act as a conduit
between the living relatives and Pretas. The duty toward relatives has been pointed out by
Lord Buddha; and the generous acts for Pretas have been duly performed. Provision of
physical strength to Buddhist monks has been achieved; and an enormous meritorious deed
has been collected.
Bibliography
mrmf nfyifntii gispj^^1 tftiro ^WH w
Paulose Varkis (July 22, 2009) The Hindu All Souls Day in July Website.
Popular religious practices Calendric rites and pilgrimage, All Souls festival In Buddhism
(2009), InBritannica Online: http://www.britannica.com/EBchecked/topic/83184/Buddhism
Malalasekera, G.P. 1937). Dictionary of Pali proper names. Delhi : Motilal Barnarsidass Publishers.
(page 1016-1017.
U Ba Kyaw (trans.) 1980. Paramatthadipani nama Petavathu-Atthakatha. Oxford : Pali Text Society,
pp. 23-35.
Werner, E. T. C. (1922). Myths and legends of China. In Google Website, Buddhism (Religion): SA11
Souls Festival, Britannica online.
PRATIP DHAMMACHAK SEPTEMBER 2009 16

Lord Buddha and Greek philosophers

By Dr Thel Thong (Australia, December 2007)

Buddha 560 BC... Greek Philosophers

Buddhist Jataka
Transmigration of life
Sankhara Dhamma
Sabbe sankhara anicca
Sabbe sankhara dukha
Pythagoras
Birth580BC. . . 572BC/Death 500BC . . .490BC
He claimed to remember his previous life. He
was born as Aethalides, the son of Hermes.
He remembered the Trojan war. . .
Heraclitus 500 BC
Simile of a mirage "All things are in the state of flux."
Sankha is impermanent. "The world is in the appearance of change."
Sankha is suffering. "You cannot step into me same river twice."

Anicca Impermanent Parmenides 544-501 BC

Anatta
Two Buddhist virtues
Prajfia Parami
Sacca Parami
Sabbe sankhara anicca
Sabbe dhamma anatta
Nisatto nijyivo sunfio
Hinduism
Rupa, Atman, Brahman
Rhys Davids, 1843-1922
Not-self "Things which change are non-existent."
All things are phenomenological
All things are impermanent
Socrates 470 - 399 BC
Wisdom "...our Soul is contaminated with this
imperfection..." (Notion of a universal soul)
Truth "An unjust law is still a law".
Socrates died to defend these two virtues.
Plato 427 BC...
He explained Heraclitus ideas again:
Impermanent "Nothing exists. All is becoming".
Not-self All impermanent things had no essence.
Non-being, no-existing, They are void.
it is empty.
Plato explained about wisdom using the
simile of steel.
Aristrotle 384-322 BC
Physical material and The pure soul is God and God is the pure
Brahman soul.
Saint John end of 1 w Century AD repeated
Aristotle's word in the Christian Gospel.
"Buddhist or not Buddhist, I have examined every one of the great
religious systems of the world, and in none of them have I found anything
to surpass, in beauty and comprehensiveness, the Noble Eight-fold Path
and the Four Noble Truth of the Buddha. I am content to shape my life
according to that path."

Einstein "If I have to choose a religion I will choose Buddhism."

Dr. Ambedka (India) "I choose Buddhism because Buddhism provides me Compassion, Equity
and Wisdom."
Alex Wayman Conze on Buddhism and European parallels In Philosophy East and West, Vol. 13,1964, pp. 361-364.
Edward Conze Buddhist philosophy and its European parallels In Philosophy East and West, 13,no.l January 1963.
Seiyu Kiriyama (2000). 21st Century: The Age of Sophia the wisdom of Greek philosophy and the wisdom of the
Buddha Tokyo, Japan : Hirakawa Shuppan Inc.
PRATIP DHAMMACHAK SEPTEMBER 2009 17

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PRATIP DHAMMACHAK SEPTEMBER 2009 18

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The CfBS TutoriaC Trogram
Option 1-5 week group tutorial ( maximum of 3 students).
Course of 10x2 hours tutorial over 5 weeks (total tutorial time of 20 hours ).

Option 2- 5 week personal tutorial.

Course of personal, one on one tutorials.
10x2 hours tutorials over 5 weeks (tutorial time of 20 hours ).

Option 3- One Off personal tutorial

Personal one on one tutorials of 2 hours, booked on a case by case basis subject to availability.

Enquires and booking

Www.cfbs.com.au/englishtutoring
info@cfbs.com.au
Ph: 03 9509 0005
 PRATIP DHAMMACHAK SEPTEMBER 2009 20

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LINTS PHARMACY
— R, & A. H. LIM, B. Pharm., M.P.S., MAC.P.P.

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OPEN 7 DAYS: 12A Balmoral Avenue
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Sat. 9am - 7pm, ' Tel: 9562 4233
Sun. H Pub. Hois. 10aiv, - 4pin Tel/Fax: 9558 5698
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