Tiles - Penang

I've noticed since the last few summers that often times it's only when I take people around Penang that I start to see all those things that I've looked past or taken for granted while growing up in this town. I was walking around Little India with Ryan (when he was in Penang a couple of weeks back) when I noticed how interesting some of the tiles that line the external walls and walkways of buildings built during the colonial period. Here are some photos for anyone who might be interested in such things (I also saw the same concept used in old buildings in Saigon - will have those pictures up later).

Multiculturalism, religious pluralism or simply covering all bases?

Outside a shop in Little India in Penang. I guess the Buddha was not included since he's probably seen as too nice to give anyone any grief for being left out of the tea-party.







p.s. Probably just covering all bases - Malaysians tend to be very practical in all matters and manners.

Air Itam Market

I like going to markets - particularly outdoor markets such as the Air Itam ("Black Water") market in Penang. It's located inland on the northeastern side of the island of Penang. By the way, Penang is said to resemble the shape of a turtle. In Chinese popular beliefs, the turtle is a symbol of longevity - thus a good geomantic (fengshui) feature.

I used to live around the Air Itam area but since I was 12 my folks moved to Gelugor (see map). As a kid, going to this market on the weekends was always a treat. We bought at least 2 if not 3 of our pet-dogs from this market many, many moons ago. I can only remember the names of one of them - Rex.

There's Ryan, catching me in the act and giving me the evil-eye.

Ryan's stopover in Penang gave me an excuse to walk around Air Itam market with a camera - having an "angmoh" (literally "red-haired" - used in local Hokkien dialect to denote any Westerner, in Malay, any Westerner is colloquially referred to as "Mat Salleh") around is always a good excuse for anything!



Scooters everywhere. It's a pretty efficient mode of getting around, being that roads are relatively narrower and there are no winters to reckon with in Malaysia. I'm sure the environmental impact is probably no better than cars (although, surely better than trucks and SUVs with one driver and no passengers). Penang is known for having lots of scooters and my cousins from outside of Penang have always feared driving in Penang as they are nervous about all that scooting around. Buut what you quickly learn is to drive as if they are not there - they will know to move away from you when they need to.

Mom selecting some chicken for dinner later that night. [Curious note: During our 5 days in Vietnam we were served poultry not even once. Bird flu?] Most of these open-markets or wet-markets (Ryan: "Why are they called wet-markets?" Hun: "Umm... you'll find out first-hand/foot when you get to the seafood section.") sell all kinds of all things. The usual (and unusual) meats, vegetables, fruits, daily necessities, cooked food, clothings and household items. And pets (no, we don't eat dogs in Malaysia).



























But we do eat frogs, eels and tortoises. These are considered special/fancy fare - not your everyday pork, fish and vegetables. Increasingly though, devout Buddhists have been going to markets to rescue these creatures by buying them from vendors and releasing them back into the waters.

Lost in Translation

I'm back from southern Vietnam. Before I post anything from Vietnam, I reckon I should get a few postings up on Penang, Malaysia - where I was born and grew up and where my parents and extended family are still at.

So here's an interesting pic from Penang. Doesn't she look pretty happy to be confined?

Your first guess (in good faith) is probably that it's an ad for day-care for babies and kids. Nope. Now you might be thinking, "oh my gawd... it's true... Asians think confining women and not letting them into the streets is a good thing." Maybe. Sort of. Actually, it's an ad for these care facilities for recent mothers and their babies. Chinese Malaysians generally practice a period of "confinement" (30 days? 40 days?) for recent mothers and babies where extra, special care is required for both. For the mothers, it means having all their (special diet) meals prepared and served, special baths and they are not to engage in any activities deemed to be detrimental to their health. The special diet consists of nutritious food (deemed nutritious by traditional Chinese medical system) and food/beverage that expels the "wind" women who have just given birth are believed to have an excess of. This "wind" is not quite gas... and not quite the idea of qi/chi/prana. It's something in between and neither.

Care of the babies also include teaching mothers baby care. In the past, families employ "confinement ladies" to come to their homes and stay there for the entire period, taking care of the mother and child. My mom had one when I was born. These days, many people opt for the "confinement centers" as it has become too expensive to hire private care-providers. As the ad indicates, it costs somewhere in the MY$2000 (US$1 = MY$ 3.40) range to be at a confinement center whereas hiring a private care-provider can cost upwards MY$8000.

"Multifaith Holy Spirit Presentation"

I have been thinking about what I should post on this blog before I leave for Vietnam for a short vacation with my folks. And then this popped up. I kid you not but I did receive an email today that caused me to do a quick double-take to see if it's suddenly, somehow, April 1 [I'm pretty sure it is NOT].

I've deleted the name of the organization etc. but I am sure if you are curious enough you will be able to Google it or something. But here is the text of the email:

---------------------------- Original Message ----------------------------
Subject: Multifaith Holy Spirit Presentation New Proposal
From: [email address deleted]
Date: Tue, July 10, 2007 1:10 am
To: [email address deleted]
Cc: [email address deleted]

--------------------------------------------------------------------------
Attachment : Artist Expression of Interest Setter, Support Setter for Festival Australia Program

Subject : Multifaith Holy Spirit Presentation – New Proposal

Currently [city name deleted] Buddhist Society [acronym deleted] is in the process of proposing and organizing Multifaith Spirit Presentation for interested staffs and students of the universities, with the application of scientific methods in the evaluation and quantification of supernatural holy spirit. This is part of the scientific research projects in partnerships with various religious organizations, in concurrent to the Festival Australia Program for 2008 among Multifaith Festival Committees in, expected to be eligible to be participated by all university faith groups in Australia.

The objectives and purposes of the presentation are:
(a) encouraging the exchange of ideas of various religious philosophies via physical observation of nature
(b) promoting friendships and multicultural via holy magical presentations with religious inclination
(c) inculcating the application of scientific techniques to verify various religious-relevant events of supernatural types

Those who are interested to contribute more ideas to enable such religious magical shows from small to big scale to be presented in the future Multifaith Centre are welcome to contact me. These will include the potential new areas of scientific research in religious practises:

(a) Presentation and practical in the quantification of holiness via physical instrumentation for prophets, Ghostbusters etc
(b) Determination of religious faithfulness using quantitative approach by measuring the blood pressure and nerve impulse during investigation
(c) Further exploration of the truth of karma and reincarnation via sixth senses under meditative state using true-false confirmation, back to the past and future and biological time machine (Doraemon-mimic)
(d) How to measure “qi”, “ying-yang” in Taichi among Taoist using modern instrument
(e) Validation of geomancy with modern techniques in Vatshu-sastra (Indian) and Feng-Shui (Chinese)
(f) Influence of holy songs and music on the growth and movement of animals and plants in zoology and botany, for example effects of holy music on snakes in India and Sri Lanka
(g) Formulation of protective fibre in making Arabic flying carpet and headscarf for woman with radio messages from angels
(h) Simulation on the modern formulation of mummy preservation in mysterious pyramid strategically located in ancient Egypt with curse in the time of Moses
(i) Communicate with spirit using specialized voice and hearing instruments in Indo-China
(j) Detailed evaluation in the applicability of Aboriginal and other Australian native religions in well-defined scripts for memory and study skills improvement
(k) Exhibition of functional Aladdin lamp, crystal balls etc for the comparison of the accuracy of fortune-telling via statistical approach
(l) Performance of yoga fire and floating meditation for religious physical self-defence
(m) Practising Jesuit methods of walking on water as one of the emergency escape methods in dangerous situation on marine or water areas based on force balance


For the safety reasons, no inter-challenge of holy spirit is allowed where special permission is required when the application of unknown spirit, ghost, zombie, Dracula, vampire etc required in real site. Normally true film recording by participants with demonstration is sufficient in such cases. Preparation and set-up of instrumentation for specific purposes have to be listed by the participants for verification and preparation. Participants should ensure the safety of performance of individuals, preferably accompanied by high level priests or spiritual masters as preventive measures if necessary.


Please fill in the Expression of Interest Form and Program Support Letter as attached and return to me by 15 July 2007. Website for reference:
- Forms available. The output of the program will depend on the feedback on alternative Multifaith presentations for [name of city deleted].

[name & contact info or sender deleted]

"Stupas Everywhere" - parting shot of Namtso

With a blue line of mountains north of the wall,
And east of the city a white curve of water,
Here you must leave me and drift away
Like a loosened water-plant hundreds of miles....
I shall think of you in a floating cloud;
So in the sunset think of me.
...We wave our hands to say good-bye,
And my horse is neighing again and again.
- Li Bai

Or another translation (by Sam Hamill)

Green mountains rise to the north;
white water rolls past the eastern city.

Once it has been uprooted,
the tumbleweed travels forever.

Drifting clouds like a wanderer's mind;
sunset, like the heart of your old friend.

We turn, pause, look back and wave,
Even our ponies look back and whine.

Final views of Namtso

Sunset at Namtso (& Li Bai's "Drinking Alone")

花間一壺酒
獨酌無相親
舉杯邀明月
對影成三人
月既不解飲
影徒隨我身
暫伴月將影
行樂須及春
我歌月徘徊
我舞影零亂
醒時同交歡
醉後各分散
永結無情遊
相期邈雲漢
- 李白 (Li Bai, 701-762)


Amongst the flowers is a pot of wine (translation by Ezra Pound, 1915)

Amongst the flowers is a pot of wine
I pour alone but with no friend at hand
So I lift the cup to invite the shining moon,
Along with my shadow we become party of three

The moon although understands none of drinking, and
The shadow just follows my body vainly
Still I make the moon and the shadow my company
To enjoy the springtime before too late

The moon lingers while I am singing
The shadow scatters while I am dancing
We cheer in delight when being awake
We separate apart after getting drunk

Forever will we keep this unfettered friendship
Till we meet again far in the Milky Way


Drinking Alone Under the Moon (translation by Burton Watson, 1986)

A jug of wine among flowers
I drink alone, for there's no companion.
I raise the cup and invite the moon,
With my shadow we become three.
Of course the moon does not understand drinking;
The shadow purposelessly traces my body.
But I accompany the moon and the shadow anyway
The pursuit of pleasures must continue until the spring.
The moon wanders as I sing;
The shadow rattles when I dance.
Still sober, we share our joys;
After drunk, each goes its way.
Permanently joined for feelingless journeys--
Perhaps to the remote Milky Way.

Gyalwang Rinchen Püntsok

Here's an excerpt from the book Masters of the Golden Rosary Lineage: Life and Liberation of Drigung Kagyü Throne-holders:

17th Drigungpa, Gyalwang Rinchen Püntsok
(1509-1557, r. 1528-1534)

THE 17th Drigungpa was the nephew of Gyalwang Künga Rinchen. Even before the boy was born, Künga Rinchen had announced that he is a reincarnation of the Indian mahāsiddha Hūṃkaravajra. Unfortunately, when he was only five years old, the lay leaders of Drigung made the accusation that the child might not be of the Kyura clan. Eventually, Gyalwang Rinchen Püntsok left with some attendants to the Yarlung region where the King of Neudong welcomed them. He was exceptionally intelligent and a fast-learner. Even while just a child he was able to memorize texts like the Cakrasamvara Sādhana, Chenrezig Sādhana, Guru Yoga and Five-fold Path of Mahāmudrā. During this time, Gyalwang Rinchen Püntsok also traveled to Tashi Dowoka and received all the lineage teachings of Drigung-til and Densa-til from Khenchen Sonam Tashi and the complete texts of Cakrasamvara from the tradition of Ghantapada, Four-Armed Mahākāla, "Songs of Milarepa" and complete collected-works of Gampopa, Pakmo Drupa, Jikten Sumgön and other Drigung masters. He also received teachings on The Single Intention, Amitayus (Siddharajni tradition) and Gyalwang Yangonpa’s (1213-1258) Mountain Dharma (a definitive manual for retreats). Furthermore, at Densa-til, the Fourth Red Hat (Zhamar) Karmapa, Chökyi Drakpa (1453-1526), gave him the vows and the name Rinchen Püntsok. The Zhamarpa also gave Rinchen Püntsok transmission and oral instructions of "The Three Cycles of Jewels of the Hearing Lineage" as well as transmission of the 100,000 New Tantras (Sarma Gyübum). During this time he also memorized Hevajra root-texts and familiarized himself with Hevajra commentaries.

At the Zhamarpa’s Yangpachen Monastery, Rinchen Püntsok further received from him the Kalacakra teachings and completion-stage teachings of Cakrasamvara, Guhyasamaja and Hevajra. The Zhamarpa also imparted to Rinchen Püntsok teachings unique to the Drigung lineage. Furthermore, Rinchen Püntsok also received transmissions on the texts of the different Karmapas and Zhamarpas. While at Yangpachen, Rinchen Püntsok especially familiarized himself with The Five Dharmas of Maitreya. While in retreat at the Gura Cave, Rinchen Püntsok realized the oneness of the outer and inner states.

In 1525, Rinchen Püntsok finally returned to Drigung-til. His uncle, Gyalwang Künga Rinchen, gave him many Drigung transmissions. When he received instructions on Mogu Sogkor there were clear signs of success and when he received Five-fold Path of Mahāmudrā teachings he attained actualization. In accordance with the established tradition at Drigung, Rinchen Püntsok practiced Six Dharmas of Nāropa clad only in a white cotton shawl.

In 1527 Gyalwang Künga Rinchen departed for the pure Buddha-realms. During the ten days of funeral rites led by Rinchen Püntsok, rainbows emanated from Künga Rinchen’s heart and dissolved into the heart of Rinchen Püntsok. Thereafter, Rinchen Püntsok received full-ordination as a monk from Khenchen Drakpa Gyeltsen, went into a retreat to focus on Achi practice and subsequently received the signs of protection from her. In 1528, Rinchen Püntsok emerged from retreat and became the 17th throne-holder of Drigung.

As the throne-holder, Rinchen Püntsok’s public teachings followed the old tradition: Five-fold Path of Mahāmudrā in the summer and Six Dharmas of Nāropa in the winter. He also sent disciples to the traditional retreat places of Lapchi, Kailash and Tsari. According to certain prophecies, Rinchen Püntsok’s life could only be stable if he did not cut his hair. But under the pressure of the monastic community, Rinchen Püntsok cut his hair despite the prophecies. Not long after, he received a vision of Guru Rinpoché who advised him to have the entire Kangyur recited, to hold a hundred feast-offerings of Vajravarahi and to make prayers to the Dharma-protectors. Guru Rinpoché repeated the advice that he kept his hair long. Immediately after this vision, Rinchen Püntsok withdrew himself to Terdrom to do as Guru Rinpoch instructed. While at Terdrom, Rinchen Püntsok reopened the sacred cave of Kiri Yangdzong - a cave first discovered by the Tenth Drigungpa, Dorjé Gyelpo.

In 1534, Rinchen Püntsok stepped down from the throne and transferred it to his cousin's son Rinchen Namgyel (1519-1576). From that point on he was free to allow his hair grow long and remain in retreat.

Later, recognizing the importance of the monastic Sangha, Rinchen Püntsok established Yangri Gar Monastery nearby Yamari Monastery. He gave many teachings at different monasteries in order to fundraise for this project. He also consecrated the soil of many future monasteries with ritual dances he had perceived in a vision of Guru Rinpoché’s pure land. In the ninth month of 1538 Rinchen Püntsok went to Terdrom and at Yangdzong Namkhé Phuk discovered the terma known as the Gongpa Yangzab on the 25th day of the lunar calendar (ḍākinī day). After retrieving the terma, Rinchen Püntsok went to Katsel Monastery and while there focused on editing and arranging the texts as well as renovating Katsel. He completed editing the Yangzab texts in 1542. In 1546, he married Rigdzin Butri and a son was born to them (Chögyal Püntsok, eventually the 21st Drigungpa) .

Although already an accomplished master, Rinchen Püntsok continued to visit with and receive teachings from other teachers (especially Nyingma masters). At Samyé Monastery he met the famous Nyingma master Ngari Panchen Pema Wangyel (1487-1542) and received from him many teachings of the Nyingma lineage. Gyama Migyur Künga imparted the Mahāyoga Kagyed (Eight Pronouncements) and the Ātiyoga Nyingthik Yabzhi to him while Rigdzin Düdjom Dorjé gave him the Kagyed teachings from the Nyang tradition as well as Lama Gongdü teachings (revealed by Sangyé Lingpa [1340-1396]). Rinchen Püntsok was also responsible for starting the maṇḍala-rituals of Cakrasamvara, Hevajra, Guhyasamaja, Kalacakra and Kunzang Gongdü (terma discovered by Pema Lingpa [1450-1521]) at Drigung-til.

In 1557 Rinchen Püntsok unexpectedly left the Drigung area and went to Gyama, the birthplace of King Songtsen Gampo (605?-650?). There, he wrote his spiritual testament and dissolved his body maṇḍala in the fifth month. It was his wish that his death be kept secret for three years and so peace prevailed in the area since many of those who would otherwise cause troubles were kept in line by the threat of his great powers. Three years later his mummified body was brought back to Drigung-til and placed in a stupa with elaborate ceremonies. Later, the stupa was moved to Khangsar Yangon where he once had been in retreat. Some of his relics were also brought to Katsel Monastery where a stupa was built to enshrine them.

As a terton the great 17th Drigungpa was known under the name of Sengé Namchak Mebar. Gyalwang Rinchen Püntsok had many disciples. Among the most important were Drungpa Rinchen Pel, Lhochen Püntsok Namgyel, Lama Chökyong Rinchen, Tokden Dorjé Pelbar, Tokden Künga Sherap and Tokden Khetsun Drakpa Tsültrim.

A few more wanderings and wonderings from Drigung

This is a new large (12-15 feet?) image of Jikten Sumgon in the Dukhang (the Great Assembly Hall), specially built in memory of the 36th Thripon of Drigung-til, Drubwang Tenzin Nyima Rinpoche (see article on Drigung Kagyu Resource Website) who passed away in the summer of 2006.

A stupa where some of the ringsel (white, grainy, round relics) of Drubwang Tenzin Nyima are interned.

We did the lingkor at Drigung-til. On that morning, sky-burials were still going on and so we had to walk real quick pass the actual site. Some of us actually got yelled at by the corpse-breakers! But once we passed around the front of the site and got above it, it was okay to linger. That was where I decided to sit down and offer sang while our Tibetan guide, Bhuchung-la hung the prayer-flags we bought and tended the fire.

Someone decided they needed to take a picture of me after the sang was over. It was drizzling most of the time but cleared up after the sang was offered.

Our group with Balok Rinpoche and Ven. Samten Puntsok (Director of Drigung-til)

Terdrom, also known as Shoto Tidro. Many great masters have meditated here and various cycles of termas were discovered here including the Yangzab of Gyalwang Rinchen Puntsok (the 17th Throne-holder of Drigung). Today, many practitioners (especially nuns) are in retreat in this area. The current Drigung Khandro resides in a cave way over on the other side of this valley.

Self-arisen Guru Rinpoche housed in the nunnery at Terdrom.

Gyalwang Rinchen Puntsok's footprint housed in the nunnery.