Buddhism in Singapore has undergone various phases of development since it was brought in by early Chinese migrants in the 19th century. In the early days, they practised a popular Chinese religion that incorporated Buddhist deities and elements. Today, Chinese who practised popular Chinese religion and Taoism continue to practise this composite form of religion. While the central deities in many Chinese and Taoist temples may not be Buddhist, there are nevertheless Buddhist deities in almost all of these temples. Despite this, there emerged a group of first-generation humanistic monks who not only catered to the spiritual and ritual needs of the Chinese population but also engaged in different types of welfare services.

The 1970s and 1980s ushered in a new phase in the development of Buddhism in Singapore, culminating in the move towards Reformist Buddhism. Reformist Buddhism during this period entailed three key areas of development: the shift towards Buddhist dharma and teachings; the shift towards the reforming of the organisational structure; and the shift towards introducing different types of socio-religious, educational, and welfare activities as a result of the rise of charismatic Buddhist sangha (community of monks and nuns) and lay Buddhism.

From the late 20th century to the turn of the 21st century, a new phase emerged — the rise of Compassionate Buddhism. In this phase, Reformist Buddhism went one step further and developed social activities, welfare, and Buddhist philanthropy.

The focus on Buddhist dharma

During this period, Reformist Buddhism attracted a sizeable group of young Singaporeans in their 20s to 40s, as many of the well-educated Chinese Singaporeans were exploring the religious scene. This was also a time when evangelical Christians were actively recruiting members to their denominations. Some of these well-educated Chinese Singaporeans became aware of Reformist Buddhism and were attracted to the Buddhist scriptures and the charismatic monks who conducted dharma classes on a weekly basis. During this nascent period of Reformist Buddhism, there was only a small group of young male Singaporeans who were ordained as Mahayana Buddhist monks. Some young nuns were also adopted by the nunnery and trained as monastics. Some of the Reformist monks were under the tutelage and influence of the early humanistic monks such as Venerable Hong Choon (1907–1990),1Venerable Yen Pei (1918–1996),2 Venerable Ven Siong Khye (1916–1990),3 and Venerable Long Gen (1921–2011). To supplement the shortage of sangha members, several young Mahayana monks were recruited from Taiwan and served primarily Mandarin-speaking Buddhists. While conducting dharma services, a number of Mahayana monks used Mandarin and Hokkien to engage the older Chinese population.

 

Venerable Long Gen, active member of Reformist Buddhism, founded the Nanyang Buddhist Bookstore. Photographed in Leng Foong Prajna Temple, 2019. Courtesy of Show Ying Ruo.
Venerable Yin Shun (seated, 1906–2005) from Taiwan, came to Singapore to propagate Reformist Buddhism. The picture shows Venerable Yen Pei, standing beside him. Photographed in Phoe Thay Larn Yair Temple, 2019. Courtesy of Show Ying Ruo.
Buddhist nuns and their devotees in Tse Tho Aum Temple. Photographed in Tse Tho Aum Temple, 2018. Courtesy of Show Ying Ruo.

At the same time, there was the development of the Tibetan and Theravada branches of Buddhism alongside lay Buddhism. These new Buddhist organisations emerged in Singapore to cater to the island’s emerging English-speaking Buddhist population. Several young male Singaporeans were ordained as Theravada monks, while a small group of Tibetan monks were recruited to serve the English-speaking community. There were also two big Theravada Buddhist temples here. Mangala Vihara in Jalan Eunos catered to a large English-speaking Peranakan community as well as Singaporean Singhalese Buddhists, while Sri Lankaramaya Buddhist Temple at St. Michael’s Road served primarily the Singaporean Sinhalese population. Public Buddhist dharma teachings were conducted in the Sinhala language. Both of these temples also conducted dharma classes in English for young Singaporeans.

Today, the focus on Buddhist scriptures remains an important part of Reformist Buddhism. Many of these Buddhist temples and lay organisations conduct dharma classes in either English or Mandarin. Some Buddhist organisations are effectively bilingual and conduct dharma teachings in both languages. Others, such as the Sinhalese Sri Lankaramaya Buddhist Temple, do so in the vernacular language that caters to the local Sinhalese population as well as migrant workers who usually visit the temple on Sundays.

With the increased number of Buddhist expatriates and migrant workers from South Asia and Southeast Asia in the last few decades, many ethnic-based Buddhist temples — namely Thai and Burmese ones — have also emerged.

Bureaucratisation of Buddhist temples and organisations

Another aspect of Reformist Buddhism is the bureaucratisation of Buddhist temples where religious organisations with a charitable status come under the state’s regulatory control. Almost all of the earlier village-style temples had adopted modern bureaucracy, leading to the separation of the religious from the secular within the temple structure, and religious roles from non-religious roles. In the early years, the village-style temple was managed by the head monk and nun with the assistance of some lay people. Today, the temple structure and roles are clearly defined, with a board of directors/trustees as well as financial and other divisions, depending on the scope and scale of the temple and its activities.

Some of the big Buddhist temples have also spun off their socio-cultural and welfare activities into separate entities, although they continue to be associated with the temples. A modern organisational structure with well-defined roles ensures accountability in the use of public money for various socio-religious and welfare purposes. Under Singapore’s laws, religious governance is key to ensuring that the temples function within the purview of the religious framework. This is especially important in multi-racial and multi-religious Singapore, where racial and religious harmony is vital for social cohesion. Additionally, the socio-cultural and welfare activities conducted by the Buddhist temples are generally open to people of all religious backgrounds.

Socio-cultural, educational, and welfare activities

In Singapore, individual charismatic monks, nuns, and lay Buddhists have long engaged in Buddhist socio-cultural, educational, and welfare activities. One of the most sought-after services is the traditional Chinese medical treatment offered by the Singapore Buddhist Free Clinic, which opened its first clinic in 1969. In the 1980s and 1990s, the rise of a group of younger, forward-looking charismatic monks and nuns reshaped the Buddhist landscape in Singapore. During this period, many of these younger monks and nuns took over leadership roles from the older generation of monks and nuns. The passing of this religious baton has also resulted in a new approach to Buddhism. While the younger leaders respect the importance of Buddhist prayers and rituals to the Chinese and Buddhist community in Singapore, they also gradually shifted and expanded their focus on socio-cultural activities, education, and welfare work.

Buddhist organisations and temples that are involved in socio-cultural, educational, and welfare works include the Metta Welfare Association, which was started by Venerable Chao Khun Fa Zhao of the Golden Pagoda Temple; Tai Pei Buddhist Centre started by the Tai Pei Buddhist Temple under a charismatic nun named Venerable Fatt Kuan; Singapore Buddhist Welfare Services (SBWS), which was founded by the late Venerable Yen Pei and later expanded and helmed by his disciple, Venerable Kuan Yan; Foo Hai Chan Monastery under the present abbot Venerable Ming Yi, who has expanded the socio-religious and welfare arm of the temple. Under its Foo Hai Buddhist Culture and Welfare Association, it established the Ren Ci Community Hospital and nursing homes which serve the general population.

Other Buddhist temples and organisations focus on social and community activities. For example, the Singapore Buddhist Lodge is a lay Buddhist organisation providing free vegetarian meals daily and also educational scholarships and welfare funds for the Singapore community. Likewise, Kong Meng San Phor Kark See Monastery has directed its attention towards dharma education. Under its present abbot Venerable Sik Kwang Sheng, it also offers an array of family, community, and counselling services.

Towards Compassionate Buddhism in the 21st century

During the 21st century, there has been a heightened development of Compassionate Buddhism that has attracted modern Buddhists who see the relevance of socially-engaged Buddhism.4The understanding of karma, merit-making, the expansion of the karmic field, and the idea of a living bodhisattva contribute to their commitment in upholding social engagement in Buddhism. This includes contributing their efforts, time, and resources to various compassionate fields.

Within the Singapore Buddhist landscape, it has led to the rise of the Buddhist moral self and the development of Buddhist compassion, Buddhist philanthropy, and the expansion of Buddhist compassionate fields and localised compassionate microfields. Here, we witnessed the development of various types of social and welfare services and activities targeting specific needs of different social groups as well as the wider population. These services provided by different Buddhist organisations serve the needs of the local compassionate fields, while small formal and informal Buddhist groups serve the localised compassionate microfields. As a result, there has been a rapid rise in a wide range of Buddhist care services. These include six main types of care services: (1) homes and care centres for the elderly population; (2) medical services; (3) schools and centres for children for special needs and disabilities; (4) kindergartens and childcare centres; (5) local and transnational disaster and emergency relief; and (6) rehabilitation programmes and halfway houses for former drug addicts.5Apart from these, there are many other social and cultural as well as recreational and leisure services for Buddhists and the general public.

The Buddhist compassionate and philanthropic field is highly organised and managed through partnership with the Singapore government to ensure accountability and high-quality services. Most of the eldercare welfare services are provided in partnership with the National Council of Social Service, Ministry of Social and Family Development, and Ministry of Health,6 while those involved in education services work with the Ministry of Education. At the same time, these Reformist Buddhist organisations are also reaching out to the corporate sector to forge partnerships in delivering welfare services to the communities in need. Further, Buddhist compassion goes beyond Singapore. Many of these Buddhist organisations are also actively involved in raising funds for regional and transnational disaster and relief efforts. In some cases, Buddhist volunteers have provided aid at disaster sites.

Towards sustainable Compassionate Buddhism

One key challenge faced by Compassionate Buddhism today is that of sustainability. It needs to attract, retain, and expand a large group of highly-disciplined, socially-engaged Buddhists who are committed and capable of forging ahead with the different types of socio-religious and welfare services. They should also be creative in developing new services in the face of new societal challenges.

A second challenge is its holistic integration into the society as an important third force — a religious non-governmental organisation — to cater to the needy and the marginalised, both within and beyond Singapore. In this aspect, partnerships with the state, the corporate, and the civil society sectors will enable Compassionate Buddhism to fulfil its mission.

Finally, it needs to adapt to new challenges and growing social expectations as new needs emerge as a result of changing local demographics, polarity of wealth, and the arrival of new migrants amidst a rapidly-changing environment.