Malaysia is only one of
three countries (apart from Cambodia and Sri Lanka) which is
observing Wesak (or Vesak) on May 3, 2015. Kooi F Lim opts to spend
the morning at one of Petaling Jaya's most beautiful temple, the
Thai Wat Chetawan. Here are his observations.
Petaling Jaya, Selangor (Malaysia) -- It was
just after dawn, but the crowd has started to teem into the massive
Wat Chetawan compound, the most beautiful Thai temple in all of
Petaling Jaya, and one of the most gorgeous outside of Thailand.
The day was already bright, and the low sunlight breaks through the
fog produced by smoky incense like light steaming through a
comb.
Apart from the articulate Thai influenced carvings on the temple
walls, the smoky, slightly choking incense was an obvious presence.
It's strong scents wafted through every nook and cranny of the huge
compound - through its intricate entrance gate, the main shrine
hall (ubosot), the meditation hall (dhammasala), the bell tower,
the monks’ kuti, altar shrines (mondop) and the numerous pavilions
that dot the surrounding.
Wesak people - who the more
devout call them "once a year Buddhists" - waste no time in
performing their duties. Like well trained army ants, they go for
the jugular - buying incense, candles, flowers and coupons for
lighting lamps. They then proceed to light everything up, starting
with the bunch of incense and candles they hold in their hands and
then the oil lamps.
Everything has a price. There
is a choice of cheap flowers (but marked up for the occasion) or
the more customary lotus buds, which fetches up to RM 10 (US$ 3.30)
a stalk or a bud. Even for the oil lamps, one needs to pay RM 20
(US$ 6.60) to light them. The monies collected are mainly used to
sustain the temple and its activities. With 10,000 or more visitors
making a beeline to pay their homage to Buddha, this one day
represents an important revenue generator for the
temple.
Once the incense are planted onto the large urns strategically
located in front of the main shrine, mondops and other
pavilions, devotees make a bee line to the ubosot. Here
they make offerings of flowers to the "Phra Buddha Thameen", a
black, stone carved Buddha image personally donated no less by His
Majesty King Bhumibol Adulyadej of Thailand.
Rows of flowers adorn the shrine. No sooner a bunch is placed on
the altar, workers take it away to make space for other devotees to
have their turn to make the offering. Despite the crammed space,
most devotees take the effort to make three respectful bows, some
making quick silent chants before standing up and moving across to
the row of monks sitting by the side on the far right.
This leads to the highlight of the day - chantings and blessings
by monks and ending the short session (which lasts no more than 5
minutes) by a shower of "holy water".
The monks softly chants a Thai variety of the Ti-Ratana
Vandana (homage to the Triple Gem), five precepts and
punnanumodana (sharing of merits). For most however, these
chants are exotic and spiritual, and are perceived to have "supra
mundane" powers. It is no wonder then that many devotees place
their personal belongings - amulets, religious icons and even car
keys - onto a tray held by the monk who performs the chanting.
Their belief - mistaken or otherwise - is that these chants
contain "spiritual powers" which are then transcended into their
items, which when worn or used, protects them from harm or danger.
The ceremony ends with the tying of yellow coloured strings on the
wrist, a symbolic notion of the presence of the Sangha in the
laity. Of course, if one wishes, they can also make a donation to
the monk concerned for his service by putting money into a metal
box.
Once the main event is over and done with, devotees have a raft
of obligatory activities to perform before they call it a day. It
is these sub-events that make Wesak carnival like. Among the common
and well known ones at Wat Chetawan are as follows: bathing the
baby Buddha, ringing the bells at the Kuan Yin pavilion, pasting
gold paper on statues of monks and Buddhas, praying to the four
faced Brahmas, putting coins into the alms bowl of a row of golden
Buddhas, making dana offerings (in the from of robes) and paying
homage to deceased famous Thai Buddhist teachers in the many
mondops.
Not forgetting of course, the delicious, specially prepared Thai
food offered at the cafeteria where devotees can partake at a small
fees (RM 6 per box).
Wither Buddhism?
There have been calls to cull "non-Buddhist" activities at
temples during Wesak. Clearly many of the so called rites and
rituals commonly carried out at every Wesak day here goes against
the Buddha's call to "keep it simple". Some of it are totally
against the Vinaya, such as putting coins into the alms bowls and
the blessings of amulets. Purists decry the state of "religious
contamination", which only helps to project negative ideas of what
true Buddhist teaching really is.
Yet those arguing for these activities say that since Buddhism
is not a state sanctioned religion, it depends mainly on the
support of lay devotees. In Malaysia, it is common to see the
statues of Guan Yin in many Thai temples. This is not surprising,
given that a bulk of the local Buddhists are of Chinese descent
with Taoist background. Temple administrators say that they are
only giving back what devotees want. And to them, survival of
Buddhism is paramount, even if in a corrupt form.
And survivability means to have the ability to raise funds. To
do this requires specific activities and rituals because it can be
monetized. The monetization aspect secures the temple's
survivability, and hence supports the continued existence of
Buddhism in this country.
Proponents also say that the teaching and learning of Buddhism
are promoted throughout the year, although these "educational
activities" are attended by the hundreds rather than by thousands.
Perhaps when a critical mass of "learned Buddhists" are attained,
then activities held on Wesak may be more reflective of what
actually constitutes as "true Buddhism".
Nevertheless, how this scenario plays out ultimately depends on
the direction taken by the temple's administrators. It is easy to
hoist ignorance on the part of devotees, but meeting the needs of
their ignorance is not a viable solution.
On a positive note, it can be
said that Buddhist temples have generally transformed more
Malaysians to become Buddhists, unlike their Taoist kins a
generation ago. The seeds of Dharma practice can only be sown in a
supportive environment. In this sense, let us "pray" then that the
critical mass of learned Buddhists can materialize sooner then
later.