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Woodlands Vegetarian restaurant has moved to
UG Floor, 16-17 Wing On Plaza, 62 Mody Road, Tsim Sha Tsui East, Kowloon
tel: 2369 3718
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Its across the road from where it was next to the Shangri-la hotel.
Brought up in Bombay, Leo has been gifted with the ability to see energy and he spent his early years exploring his spirituality. After completing his degree in Psychology, his interest in the unconscious mind led him to Dream Analysis and a Master Practitioner certificate in NLP (Neuro Linguistic Programming). He mastered many meditations under the guidance of various gurus at Rishikesh in Northern India and simultaneously explored healing techniques like Pranic Healing and Dynamic Healing. Leo then devised a powerful new technique, which he has used effectively on people diagnosed with cancer, HIV, depression and other illnesses.
What is the response of Buddhists' to the terrible brutality of the Burmese government? Here the Singapore based Buddhist Fellowship give a Buddhist reply.
This speech was delivered at the Special Service on 10-10-07 in dedication to the Sangha and People of Myanmar at the Buddhist Fellowship Singapore:
Dear Members and Friends of the Buddhist Fellowship
We have witnessed with great admiration the thousands of maroon robed monks marching down the streets of Yangon to make a statement on behalf of the people in the face of rising costs and declining living conditions. They were the hope of the people as they were united as a symbol of peace, calling for positive changes.
Sadly, the response by the junta was one of brutal violence on a group of people who were unarmed and that had no intent of aggression. This is a grave violation of our respected Sangha members and also the laypeople that were showing support for the Sangha in Myanmar in leading a peaceful march.
It has pained our hearts to see how many have been intimidated, brutally attacked and even killed in response to the peaceful protest. As lay Buddhists, we have to dig deep into our wisdom and compassion in search of answers. We are face-to-face with a situation that is most unpleasant.
Do we, as Buddhists, simply take a passive stance, i.e. do nothing? Or do we engage ourselves in a way that is constructive and help to bring about a positive outcome for the Sangha and people of Myanmar?
It is easy to do nothing. We can just carry on with our lives, seated in the comforts of our home and be oblivious to the plight of the people in Myanmar. Even worse if our response is despising the perpetrators and expressing anger and hatred towards them in our speech and action. That would not be in line with the Buddha's Teachings.
When one understands the Law of Karma, compassion is invoked as one realizes the grave kammic result of brutality, cruelty and evilness. The perpetrators do not escape the negative consequences of thei! r action s. Neither do we when we indulge in anger and hatred.
Forgiving the perpetrators should be our starting step.
You may ask, "Why should we forgive people who were cruel and have no respect for the Sangha?" If Aung Sang Su Kyi can do it over a period of 18 years, why can't we? She has never once suggested violence in response to her detention, even after a landslide victory in the elections. She was denied her rightful place as the leader of the country. We should be inspired by her admirable persona, as she is living the Buddha's Teachings. Few of us can emulate her strength and courage.
Nelson Mandela, who was locked up for over 20 years for standing up against apartheid, could forgive the white South Africans for the brutality they inflicted upon him. Forgiveness is admired, but never acts of hatred.
In the process of forgiveness, one is able to let go of the past and stay focused on the present and the future. Forgiveness offers the calmness that enables us to come up with constructive options and solutions in moving forward.
The Buddha was exemplary in this regard. The Buddha forgave his cousin, Devadatta, for attempting to take his life not once but at least on three occasions. Devadatta subsequently caused schism in the Sangha. Each time, the Buddha forgave Devadatta and focused on spreading his Teachings.
As no one escapes the Law of Karma, Devadatta's eventuality was plunging into the deepest end of hell after dying as a lonely man – this was the result of his own evil actions.
Death is not an end of one's life. For as long as we are in samsara, the cycle of birth and death remains in motion. Everyone should therefore consider the long-term outcome of his/her actions and speech.
In addition to forgiveness, being a Buddhist is about being engaged to bring about peace, harmony and happiness in the world. Lets take the cue from the Buddha.
There was a time when two armies of the Sakya clan and the Koliya clan, were at the verge of going to war over the water of the Rohini River. The clans were situated on opposite sides of the river; both clans depended on the river to supply them with the water much needed for their agriculture activities. The area was facing a severe drought and the water level was decreasing fast. They were both unhappy over how much water the other side was taking from the river.
Eventually the people broke into a heated argument, which led to a big ! quarrel and subsequently, armies were activated to go to war. They were going to fight over the water.
When the Buddha heard about it, he intervened. The Buddha posed the question: "Which is more precious, blood or water?" Their answers were: "Blood, of course". The Buddha then said, "If blood is more precious than water, why are you prepared to spill blood for water?"
Both sides were awakened by the wisdom of the question and the war did not happen.
In today's world - the apt questions would be: "Is blood or oil more precious?
The intervention by the Buddha on the bank of Rohini River prevented a war that would have otherwise resulted in many lives lost and much blood spilled.
Let the above historical account remind us that being a Buddhist is not just about gaining wisdom through meditation and the study of the Dhamma, but it is also about positive engagement in the world.
Many of our respected Sangha in Myanmar are now living in fear. If the world remains silent, what hope would they have?
As Buddhists, we hold the Triple Gem dear, the Sangha is one the jewels in the Triple Gem. We cannot let them down when some of them have given up their lives for the happiness of their people.
After the brutal attacks on the monks in Myanmar, it was heartening to see the world responding swiftly with petitions and outcries against the junta's actions: statements were issued by various countries and organizations, the UN dispatching an envoy to Myanmar, peaceful demonstrations and protests were held in front of Burmese embassies and universities in various countries.
Temples and even churches as far as Killarney in Ireland that my mother-in-law attended, held special prayers and made dedications to the Sangha and people of Myanmar.
In support of our Sangha members and the people of Myanmar, please let each of our voices be heard through forums, petitions, letters, e-statements, dialogues with governments. Even praying, meditating and radiating loving kindness is doing something positive.
The Australian Sangha Association posted a statement on its website:
"The Australian Sangha Association declares its total support and offers its sympathetic blessings to all respected Sangha and members of the public in Myanmar who are risking their life and devoting their peaceful actions for justice, freedom, democracy and prosperity in their country.
We sincerely request that the military government of Myanmar to cease immediately its brutal and violent repression of Myanmar protesters and to start open dialogue for re-establishing Myanmar as a peaceful and respectable nation where all citizens can share an equal right to govern and manage their nation.
We, the Buddhist Sangha from Australia, express our admiration, respect and understanding toward all Buddhist Sangha in Myanmar for their courage, their noble stand, and their positive actions based on the ancient principle of harmlessness for the benefits of all. Your compassion and wisdom is an inspiration to us all around the world. If there is anything we can do for assisting you to achieve your noble goals, we will try to the best of our ability."
Ajahn Sumedho, Abbot of Amaravati in England, issued the following message on its website:
"I am making a statement of support and sympathy for the heroic efforts of the Buddhist Monks, Nuns, Students, and all the Burmese Laypeople who are peacefully protesting against the injustice and oppression of the present government of Myanmar.
It is very confusing and distressing to witness a government, which claims to respect the Buddhist religion, react to a peaceful protest in such a violent and brutal way. I have always held the Sangha in Myanmar with great respect.
I ask the present government to listen to the Sangha and to seek a way of reconciliation in accord with the Dhamma which will be for the welfare and happiness of all.
I send all my blessings to the peaceful protesters and my compassion to the Government of Myanmar which has strayed so far from the wisdom and compassion of the Lord Buddha."
At no time or occasion did the Buddha endorse violence, nor can violence be the instrument of cessation of violence. Even if violence has a noble intent, it is not acceptable in accordance to the Buddha's Teachings.
The Buddhist approach to peace is based on a clear understanding of the dynamics of violence and of its causes: greed, hatred and delusion. The dependence on violence to preserve oneself is, in the long run, will produce more violence and further suffering.
Once we understand that the cause of violence is greed, hatred and delusion, it is obvious that we must all strive to eradicate our own seeds of greed, hatred and delusion.
By ourselves is evil done. By ourselves we pain endure. By ourselves we cease from wrong. By ourselves we become pure - Dhammapada 165
The Buddha said, "There is no greater happiness than peace." Peace can only be achieved through peaceful means. Hatred cannot be overcome by hatred.
I would like to end tonight's dedication to the Sangha and the people of Myanmar with the story of Angulimala, the famous bandit cum mass murderer who lived in the time of the Buddha:
At Taxila, other students were jealous of Angulimala as he was smart and highly regarded by his Teacher. They succeeded in poisoning their teacher's mind against him, with the result that the teacher asked Angulimala to prove his loyalty to him by bringing back to him a hundred human right-hand little fingers. The teacher never really expected Angulimala to carry out his wish.
Angulimala, so desperate to regain the love and respect of his teacher and not to let his mother down by just going home without graduating, the young man set out to collect the fingers. Presumably, he quickly discovered that people were reluctant to willingly give up their little fingers and so! he was forced to resort to violence and killing in order to obtain them. Then he found he had nowhere to store these fingers. He tried hanging them on a tree but the birds stole them so his solution was to string them around his neck. For this gruesome and growing garland of bloody fingers he was nicknamed Angulimala which means 'finger garland'.
He had been very successful in taking the lives of 99 people to acquire 99 right hand little fingers, he had only one more to fulfill his teacher's wish. The next person entering the forest into his way would have been his mother. The Buddha, realizing this through his psychic powers, entered the forest toward Angulimala against the advice of his disciples. Angulimala spotted the Buddha coming towards him and who that day had round his neck ninety-nine little fingers. This powerful and athletic serial killer, who had already successfully resisted several attempts to apprehend him, grabbed his weapons and dashed out to murder the Buddha and complete his score. He expected to easily overtake him and quickly finish the job but then a very strange thing happened – even though the Buddha was only walking, serene and unhurried, Angulimala, despite his formidable strength and speed, found he couldn't catch up with him. Eventually, exhausted, angry, frustrated and soaked with sweat, Angulimala screamed at the Buddha to stop.
The Buddha turned and speaking quietly and directly told Angulimala that he, the Buddha, had already stopped. He had stopped killing and harming and now it was time for him, Angulimala, to do likewise. Angulimala was so struck by these words that there and then he stopped; he threw away his weapons, fell onto his knees and pleaded to the Buddha to take him back to the monastery to become a monk.
Later, the King, ignorant of what had happened, came by leading his troops out to arrest Angulimala. Being a very pious monarch, he called to pay his respects to the Buddha and to inform him of what he was up to. The Buddha asked the King what his reaction would be were he to discover that amongst this assembly of monks sat Angulimala. To the King it was utterly unbelievable that such a foul and evil person could now be a Buddhist monk and seated amongst such exalted company, but were it the case, he answered, he would certainly pay his respects and make offerings. Then the Buddha stretched forth his right hand and, pointing, announced that there sat Angulimala.
When he'd recovered from the shock, the King, having paid his respects, said to the Buddha how incredible it was that, "What we have tried to do by force and with weapons you have done with neither force nor weapons!" In the course of time, Angulimala did eventually succeed in purging his mind of all greed, hatred and delusion and gained Enlightenment.
The story of Angulimala teaches us the importance of forgiveness, to recognize that it is foolishness that leads people to carry out harmful acts. However, even in the most evil person, that the possibility of Enlightenment may be awakened even in the most extreme of circumstances, and that people can and do change and that people are best influenced by persuasion and above all, by example. (www.angulimala.org.uk)
In the above story, once again the Buddha intervened - he saved Angulimala and his mother who would have otherwise been killed. The Buddha did not just sit in his monastery, in meditative bliss.
He engaged himself. He then forgave Angulimala. He inspired and guided Angulimala on the path to attaining Enlightenment.
Brothers and sisters, we may not be the Buddha but we should certainly strive to emulate him if we are on the Buddha's Path.
We may not have the full wisdom of the Buddha, but we should certainly develop what we do have to the fullest and apply it through positive engagement in issues that affect our lives and of those who have no voice.
We may not have the perfect compassion of the Buddha, but we should aim to develop it in order to be kind and inspirational to others.
As a Buddhist, walking the Buddha's Path means we have to first forgive and be engaged - to step forward to help and speak up, not just for the poor or underprivileged but also the disadvantaged and those who no longer have a voice.
All is not lost for the monks who gave up their lives if the world continues to engage in support of their cause for a positive change in their country.
Angie Monksfield
President
Buddhist Fellowship Singapore
10 October 2007
Webiste: www.buddhistfellowship.org
Email:
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2 to 9 May 
What is the response of Buddhists' to the terrible brutality of the Burmese government? Here the Singapore based Buddhist Fellowship give a Buddhist reply.
Sadly, the response by the junta was one of brutal violence on a group of people who were unarmed and that had no intent of aggression. This is a grave violation of our respected Sangha members and also the laypeople that were showing support for the Sangha in Myanmar in leading a peaceful march.
The Buddha was exemplary in this regard. The Buddha forgave his cousin, Devadatta, for attempting to take his life not once but at least on three occasions. Devadatta subsequently caused schism in the Sangha. Each time, the Buddha forgave Devadatta and focused on spreading his Teachings. 
Ajahn Sumedho, Abbot of Amaravati in England, issued the following message on its website:
Later, the King, ignorant of what had happened, came by leading his troops out to arrest Angulimala. Being a very pious monarch, he called to pay his respects to the Buddha and to inform him of what he was up to. The Buddha asked the King what his reaction would be were he to discover that amongst this assembly of monks sat Angulimala. To the King it was utterly unbelievable that such a foul and evil person could now be a Buddhist monk and seated amongst such exalted company, but were it the case, he answered, he would certainly pay his respects and make offerings. Then the Buddha stretched forth his right hand and, pointing, announced that there sat Angulimala.
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