EDITORIAL
Learning from King Pasenadi Each morning, we read in newspapers of wars being fought somewhere on our planet. The struggle of the last 100 years between the Israelis and the Palestinians is one of the most enduring and explosive of all the world’s conflicts where thousands have died. Even innocent passengers on a plane were killed because it flew over a war zone in Ukraine, as happened to Malaysia Airlines MH17. The year 1945 when the Second World War ended was when man wanted to begin a new world devoid of conflict and war but unfortunately, that was not to be. Since 1945 , there have been on average about 30 armed conflicts ongoing every year. 90% of casualties in these conflicts have been civilians, compared to 50% in the Second World War and 10% in the First. 128 armed conflicts since 1989 have resulted in at least 250,000 deaths each year. From 1950 to 2007, there was an average of 148,000 global battlefield deaths per year; from 2008 to 2012, the average was 28,000. Buddhists have always pride themselves as being peaceful, compassionate and gentle. Thus, the recent news about Buddhist monks leading groups to inflict violence on Muslims in Burma and Sri Lanka came as a shock to many. In fact, His Holiness the Dalai Lama has made a renewed call for Buddhists in both countries to cease violence towards their Muslim minorities. He urged Buddhists in these countries to imagine an image of Buddha before they commit such a crime! His Holiness said that Buddha preaches love and compassion, and if the Buddha is alive today, he will protect the Muslims whom the Buddhists are attacking. The late K Sri Dhammananda wrote in What Buddhists Believe that, “Buddhists should not be the aggressors even in protecting their religion or anything else. They must try their best to avoid any kind of violent act. It is the duty of every cultured person to find all possible ways and means to settle disputes in a peaceful manner, without declaring war to kill his or her fellow human beings.”
Even among Shaolin monks, they are forbidden to be the aggressor and are taught to use only the minimum necessary defensive force. By becoming skilled in physical conflict the monk has a better understanding of violence and is able to use sophisticated techniques to avoid harm, ranging from simple parrying of clumsy blows to paralysing grips and knockout blows in the face of extreme violence - but always using only the amount of force needed to refuse the violence that is being offered to them. There is a story in the ancient Buddhist texts about how King Ajatasattu once attacked King Pasenadi’s kingdom, and Pasenadi responded by raising an army to fight him off. After an initial setback, Pasenadi was able to capture Ajatasattu. Pasenadi could have killed him in revenge as it was war between the two kingdoms, but because Pasenadi was a disciple of the Buddha, he chose not to. When told of the battle, the Buddha said in the Sangama Sutta, SN 3.15 that: A man may plunder as long as it serves his ends, but when others are plundered, he who has plundered gets plundered in turn. A fool thinks, ‘Now’s my chance,’ as long as his evil has yet to ripen. But when it ripens, the fool falls into pain. Killing, you gain your killer. Conquering, you gain one who will conquer you; insulting, insult; harassing, harassment. And so, through the cycle of action, he who has plundered, Gets plundered in turn. Benighted as he was, Pasenadi still got the message. The question is, why can’t we today? 20 August, 2014
EASTERN HORIZON | 1
EH_Sept2014_Contents_PRINT.indd 1
8/24/2014 9:48:24 AM
CONTENTS
SEPTEMBER 2014
04
12 11
04
12
LEAD ARTICLE Growing People, Inspiring the Future by Datuk Seri Dr Victor Wee Eng Lye FACE-TO-FACE Relevance of the Nalanda Tradition for Modern Society by Venerable Geshe Dorji Damdul
20
Buddhism in the 21st Century by Ven. Sik Hin Hung
23
Tranforming Buddhism in The Lion City by Angie Monksfield
26
TEACHINGS Enjoying Work by Ven Master Sheng Yen (1930-2009)
28
Rebirth in the Pure Land of Amitabha by HH The 17th Karmapa
31
The Meaning of The Buddha’s Awakening by Ajahn Thanissaro
24 20
30 23
34
Can Politicians Speak Mindfully? by Dr Elizabeth English (Locana)
37
The Buddhist Position on Hudud and Mutual Respect by Ven. Dr Wei Wu
41
Family Life as Practice by Lama John Makransky
44
PERSONAL REFLECTIONS Sowing Good Seeds for the Future by Joanna Choi
46
FORUM How can the Buddha Dharma Help During a Crisis? by Venerable Aggacitta, Venerable Dr Wei Wu & Geshe Jampa Tsundu
50
NEWS A Report of the WBU Conference in Pattaya, Thailand
2 | EASTERN HORIZON
EH_Sept2014_Contents_PRINT.indd 2
8/24/2014 9:48:25 AM
ISSUE NO.44
40 38 34
50 48 41
EasTern HorIzon Many Traditions, One Wisdom.
...................................................................... SEPTEMBER 2014 ISSUE NO. 44 (Published 3 times a year)
56 57 58 61 63
NEWS Malaysia Airlines MH17 crash THIS Buddhist Film Festival 2014 Dalai Lama Advice to Extremist Buddhists to stop Violence on Muslims BOOKS IN BRIEF Wisdom Publications, USA DHARMA AFTERMATH The Quantum Universe and Dhamma by Rasika Quek
EASTERN HORIZON PUBLICATION BOARD CHAIRMAN
: Dr. Ong See Yew
EDITOR
: B. Liow <Bennyliow@gmail.com>
SUB EDITORS
: Tan Yang Wah / Dr. Ong Puay Liu
MANAGER
: Teh Soo Tyng
ART DIRECTOR : Geam Yong Koon PUBLISHER
: YBAM <ybam@ybam.org.my>
PRINTER
: Vivar Printing Sdn Bhd(125107-D) Lot 25, Rawang Integrated Industrial Park, 48000 Rawang, Selangor, MALAYSIA. Tel : 603-60927818 Fax : 603-60928230
COVER DESIGN : Geam Yong Koon COVER PHOTOGRAPHER : Lim Chong Wei EASTERN HORIZON is a publication of the Young Buddhist Association of Malaysia (YBAM). A non-pro it making project, this journal is non-sectarian in its views and approach. We aim to inspire, stimulate and share. The opinions expressed in EASTERN HORIZON are those of the authors and in no way represent those of the editor or YBAM. Although every care is taken with advertising matter, no responsibility can be accepted for the organizations, products, services, and other matter advertised. We welcome constructive ideas, invite fresh perspectives and accept comments. Please direct your comments or enquiries to: The Editor EASTERN HORIZON Young Buddhist Association of Malaysia 9, Jalan SS 25/24, Taman Mayang, 47301 Petaling Jaya, Selangor, MAlAYSIA Tel : (603) 7804 9154 Fax : (603) 7804 9021 Email : admin@easternhorizon.org or Benny Liow <Bennyliow@gmail.com> Website : www.easternhorizon.org KDN PP 8683/01/2013(031165)
EH_Sept2014_Contents_PRINT.indd 3
8/24/2014 9:48:29 AM
TEACHINGS
GROWING PEOPLE, INSPIRING THE FUTURE By Datuk Seri Dr Victor Wee Eng Lye
Victor Wee is a founding member and currently President of Buddhist Gem Fellowship Malaysia (BGF). He is also the founding member of the International Buddhist Confederation (IBC) based in Delhi and has been elected its Honorary Secretary in 2013. He had also served as Chairman of the Buddhist Missionary Society Malaysia Youth Section and Advisor to the Young Buddhist Association of Malaysia. Victor teaches Buddhism and meditation to Buddhist groups and university Buddhist societies in Malaysia and Singapore. He has also spoken at various international Buddhist conferences, including the Buddhist Business Forum organized by the World Fellowship of Buddhists (WFB). Victor is also the author of Buddhist Hymns and Buddha Puja: Cultivating the Mind With Devotion, which contain verses of devotion for recitals and reflection. He is an accomplished Buddhist musician and composed many Dharma songs in English. He recorded five albums with the Wayfarers, which he leads. For his work in Buddhism, he was given the World Buddhist Outstanding Leader Award in 2013 by the WFB Youths in Bangkok. He had also received various awards from Buddhists as well as nonBuddhist organizations. They included the Ten Outstanding Youths Award for Malaysia by JAYCEES, Bodhi Award by the Young Buddhist Foundation Malaysia, the Missioners Award by Buddhist Missionary Society on their 25th Anniversary, and the 2008 Nalanda Awards for exemplary and meritorious services to the Buddha Sasana. Professionally, in his career with the Malaysian Government he had served as the Chairman of Tourism Malaysia, Secretary General of Ministry of Tourism and Senior Director of Macroeconomics 4 | EASTERN HORIZON
EH_Sept2014_Contents_PRINT.indd 4
8/24/2014 9:48:30 AM
TEACHINGS
Division at the Economic Planning Unit, Prime Minister’s Department. During the Asian Financial Crisis 1997-98, he was Deputy Head of National Economic Action Council responsible for policy actions to bring about the recovery of the Malaysian economy. He was also the Chairman of the Program Committee for the United Nations World Tourism Organization (UNWTO). For his service to his country, he was decorated by the King two prestigious medals, i.e. Darjah Panglima Jasa Negara in 2006 (which carries the title of “Datuk”) and Seri Mahkota Wilayah in 2014 (which carries the title of “Datuk Seri”). Victor received his B.Econs. from University of Malaya, M.A Sociology from Brown University, USA and Ph.D. in Economics at Bristol University, UK. He had also attended courses at Harvard University and East West Center in Hawaii. In conjunction with the 25th anniversary of BGF, Benny Liow from Eastern Horizon interviewed Victor on his thoughts about the BGF, and its contributions towards Buddhism.
Benny: BGF recently celebrated its 25th anniversary. Can you share with us some of the significant contributions BGF has made in the past to Buddhism in Malaysia? Victor: BGF celebrates its 25th anniversary this year because we were registered as a society in 1989. Actually our association as a Buddhist fellowship started much earlier in 1980 when we were called Buddhist Graduate Fellowship. Since the early 1980s our efforts were directed toward nurturing Buddhist leaders. We organized camps for undergraduates, trained leaders in public speaking, and conducted courses on counseling skills and training for Dharma speakers. We organized retreats, talks and conferences by local and international Dharma speakers. We also ran weekly meditation sessions and Dharma classes for children.
Over the years, we jointly organized programs with other groups that enriched the Buddhist community such as Global Conferences on Buddhism, World Buddhist Conference, and Wesak International Film Festivals. Some groups within and outside the country adopted our innovative programs and approaches. In addition, our early members started over a dozen Buddhist societies in the country. For the benefit of those new to BGF, can you tell us what was the primary reason for setting up BGF in the first place? Before the 1980s, Buddhist graduates who were active during their university days pursued their personal and career goals after graduation. Very few were involved in Buddhist work. Meanwhile, the
EASTERN HORIZON | 5
EH_Sept2014_Contents_PRINT.indd 5
8/24/2014 9:48:30 AM
TEACHINGS
Buddhist community continued to languish as a result of the shortage of talents and intellectual resources. Buddhist Graduate Fellowship started with the aim to provide the base for the graduates to meet and where they can together pool their resources to contribute to the Buddhist community. It was never the intention of BGF to be an alumna for graduates to meet and talk about their “good old days”. Our goal was to serve and benefit the community. The activities ran by BGF during the formative years had wide appeal and many people, regardless of whether they were graduates or not, joined our activities. It quickly became clear that the characteristic of being “a graduate” was much less important than “commitment”. So in our registration with the Registrar of Societies, we dropped the term “Graduate” from our name and substituted that with “Gem”. The word “Gem” came from the suggestion by our Late Chief, Venerable K. Sri Dhammananda.
How much of your original objective is still there and what has changed over the years? We have not wavered from our original objective to serve the Buddhist community and be the catalyst for its transformation. We want to see the lay Buddhist community becoming more committed in learning, practicing and spreading Buddhism. The lay community should also be more competent not only in their understanding of the Buddha Dharma, but also in the skills needed to spread the Buddha’s teachings. Buddhist leaders should be equipped with communication and presentation skills, leadership skills, organizational and management skills, counseling skills, and so on, to lead strong Buddhist organizations. Commitment and competence are two important qualities to be pursued and developed within our community. The lay people should empower themselves to be the missioners of the Dharma and not entirely depend on the members of the ordained Sangha for the teaching and protection of the Dharma.
6 | EASTERN HORIZON
EH_Sept2014_Contents_PRINT.indd 6
8/24/2014 9:48:30 AM
TEACHINGS
While our original objective remains the same during these years, our approach underwent some revision. When we first started, we wanted to be like a research unit to focus on generating ideas and good systems that could be adopted by the Buddhist community. This means that we could remain as a small, specialized organization that could operate from anywhere, from a house or a rented room. Later we found that Buddhist societies are generally happy with what they have, for instance, the syllabus for the Dharma school, and the research output remained at the “good ideas” level without being adopted by others. So, we decided that it was better for us to use these approaches ourselves. If they proved to be good and effective, they would have a “demonstration effect” and other societies would be inspired to adopt some of these approaches. In addition, as BGF grew we began to receive members with various abilities and talents and we found that we were capable of doing more. This enabled us to go into counseling, training, children Dharma
classes, public speaking and developing Dharma speakers, youth development, and performing arts. As our activities and space requirements grew, we had to purchase a building at Ara Damansara to serve as our new center. BGF’s theme is Growing People, Inspiring the Future. Can you explain how this theme was developed and how is it manifested in what you do? “Growing People” is about developing skills, abilities and competence for people to grow to their full potential. In the planning and structuring of our activities, we are guided by the “Missioners Reproduction Model” (MRM), which is aimed at multiplying the number of Dharma missioners. We believe that it is not good enough for ourselves to be a Dharma missioner. Our goal is to reproduce other Dharma missioners. “Inspiring the Future” is the reminder that we need to be creative and innovative in our approaches and to be “mission driven” so that we build a better future
EASTERN HORIZON | 7
EH_Sept2014_Contents_PRINT.indd 7
8/24/2014 9:48:30 AM
TEACHINGS
for Buddhism. It is about dedication, commitment and setting the imagination on the fire with enthusiasm and inspiration. Over the years, we have used various themes for BGF, but this theme of Growing People, Inspiring the Future was derived from some deep thinking of what can best encapsulate who we are and what we stand for. Looking at your website, one can feel that BGF is a very active organization with many activities and programs. Are there any core programs that BGF focuses on? At BGF, we believe that our duty is to protect and promote Buddhism so that the Buddhaâ&#x20AC;&#x2122;s teachings will continue to flourish. We focus on eight core areas of activities. 1. Dharma Propagation to meet the spiritual needs of members. We organise religious talks, sutra study, Dharma camps, conferences and seminars. BGF organizes talks that are given by both local and foreign
speakers from the three major Buddhist traditionsâ&#x20AC;&#x201D;Theravada, Mahayana, and Vajrayana. 2. Spiritual Cultivation to encourage spiritual practice. We organise regular Dharma study groups and meditation sessions. Every week, we devote one night to practice the meditation of Loving Kindness at our Center. We hold regular chanting sessions and organize meditation retreats. 3. Youth Development. In our activities, we provide the opportunity for the youths to develop organizational and management skills, while developing spiritual fellowship. BGF organizes programs for campus students since 1981. The Inter College and Varsity Camps (or INCOVAR) is the premier English speaking Buddhist camp for campus students organized in the areas of management, Dharma, and preparation of graduates for working life. Thousands of undergraduates benefited from these courses and many have become prominent Buddhist
8 | EASTERN HORIZON
EH_Sept2014_Contents_PRINT.indd 8
8/24/2014 9:48:31 AM
TEACHINGS
leaders in their own communities. Today INCOVAR has spread its reach to the international stage by sharing its approaches and techniques to the WFB Youths in Thailand, South Korea, Japan, Taiwan, Singapore, Indonesia and Sri Lanka. 4. Training & Leadership is BGF’s specialty and the key for the Buddhist community transformation. For the last 28 years, the Effective Speaking Course benefitted many people through its professional program. The course is open to all Buddhist societies within the Kuala Lumpur region. In some years, even monks and nuns have joined these programs to learn how to be a better public speaker and communicator. We are also involved in running the Dharma Speakers Training Programs, creative writing workshops, management courses for young professionals, and emcee training. 5. Counseling & Welfare We run an active training program on counseling conducted by professional trainers
since 1992. The Counseling Unit provides free counseling service in the evening through telephone and free tuition services to orphanages. 6. Buddhist Education The Gem Kids department runs the “Dharma for Young People” program for children as young as 4 years old. Through activities, handicraft, songs and stories, children are taught basic moral values of respect, gratitude, honesty and kindness. We like to provide children with good Dharma knowledge while developing their self-confidence through performing arts. 7. Research & Publication We publish books and produce CDs of Dharma talks for free distribution. Some of the books are original works by our own members. 8. Creative & Performing Arts Our talented members have produced albums of Dharma songs of their own compositions. They include 5 albums by the Wayfarers, 2 albums by i-Gemz, and the pioneering album of Chinese
EASTERN HORIZON | 9
EH_Sept2014_Contents_PRINT.indd 9
8/24/2014 9:48:31 AM
TEACHINGS
Buddhist songs called Yi Zhan Deng produced by Tan Huat Chye. BGF also provides the venue for musical groups and composers, such as Messengers of Dhamma (MOD), D2Y, and Big Chip, to rehearse and perform. MOD has produced 2 commercial albums of Dharma songs and 8 non-commercial albums for use by Buddhist societies. One of your programs is to train new Dharma speakers. Unfortunately, many Buddhist organizations continue to rely on the older and more experienced lay speakers. How can BGF help to further enhance this training and development of new speakers so that they can be well accepted by the major Buddhist organizations? We ran three cycles of the Dharma Speakers Training Programme (DSTP), each lasting between 1½ years and two years, and have produced speakers such as Dr Phang Cheng Kar and Dr. Chan Kah Ying. These programs have also increased the number of Dharma teachers and group discussion leaders. Despite training the speakers and making known their availability, Buddhist groups tend to be selective whom they wish to invite as speakers. Therefore, in order to make their mark as speakers, the DSTP graduates would need to prepare well and “over deliver” when invited by groups to speak. At the same time, Buddhist groups would have to give the new speakers a chance so that they have the opportunity to build up their experience as speakers. At the BGF we give the DSTP graduates the slot to make presentations at our Dharma classes. Their names are also included in the Directory of Speakers, which is the resource list that organizations refer to when considering the invitation
of speakers. The DSTP graduates are encouraged to improve on their Dharma knowledge by attending courses and seminars on Buddhism organized by BGF and other organizations. BGF is one of the few organizations in Malaysia to espouse a non-sectarian approach towards Buddhism. What do you mean by being non-sectarian? Many of our members adopt the Palibased approach and practice of Buddhism, although we have members following the Mahayana and Vajrayana traditions. Members are free to follow the Buddhist tradition they are comfortable with. However, in the learning of Buddhism we espouse an open approach so that members can learn and appreciate the other Buddhist traditions as well. We have many skillful and learned teachers from each of the tradition coming to Malaysia on Dharma tours, and we always take the opportunity to invite such teachers to speak at our centre. The Buddhist world has indeed become smaller, and we can no longer live in silos with regard to our understanding of Buddhism. Malaysia is a classic example where we see the flourishing of the different sects of Buddhism, which rub shoulders with one another. Very often the Sangha members from different sects are invited to attend Buddhist ceremonies. We must work together and collaborate for the sake of the community. BGF itself is now a member of the WFB and the IBC, where world Buddhists from the three major sects come together to meet on a regular basis. Adopting a non-sectarian approach makes us comfortable in communicating, interacting and collaborating in joint projects with Buddhists from the different sects.
10 | EASTERN HORIZON
EH_Sept2014_Contents_PRINT.indd 10
8/24/2014 9:48:31 AM
TEACHINGS
What are the biggest challenges that BGF currently faces? And how are you coping with that? Our biggest challenge is to be able to take our objective of being the catalyst of transformation for the Buddhist community on a bigger and wider platform not only domestically but also internationally. Much more work is needed in this area, and to be able to accomplish this we need much more good and committed Buddhist leaders and Dharma workers who share this vision, mission, and commitment. We are fortunate to have many good and talented members working in our committees and sub-committees. BGF could be the only Buddhist organization in the country that has in its Executive Committee (Exco) members coming from the following age groups—the 20s, 30s, 40s, 50s and 60s. In our deliberations, all members have equal opportunity to speak up and their views expressed are respected, regardless of age. Having younger members in our Exco helps us to energize ourselves and become creative in our approaches. We adopt the democratic leadership model and all important decisions are derived from consultation. Not only is this leadership model useful to get everyone involved in decisionmaking but it also helps to diffuse BGF’s mission and group culture to the newer and younger members. In this current term of the Exco, we are focusing on talent recruitment and developing effective group culture and systems of operation to be a more dynamic and effective Buddhist organization.
You have successfully steered BGF for many terms now. It is obviously a daunting task for others to step into your shoes. So could you share with us your plans to develop capable successors for BGF in the near future? Indeed, I have been one of the founding members of BGF in 1980 and since 1989 when BGF was registered as a society. I had been the President, except for 1993-97 when I was away for my Ph.D. studies in the UK. This, I believe, has helped to give some measure of continuity and clarity in our mission and for putting BGF on an even keel. I have already made known to members that I don’t intend to be President for life and would like to have more time for my spiritual practice. For many of the operational issues, I would rather take a back seat and allow members to interact and make their own decisions. I would perform the role of an overseer and intervene when my input is needed, say, in ensuring the organization is moving in the right direction, in helping to resolve disagreements, and in providing motivation, inspiration, and input advice for areas where I have expertise. It is not for me to pick successors. The leader for BGF should be rooted in the Dharma in terms of understanding and practice, good in providing direction and motivation, and able to garner the respect among members as well as people outside BGF. I believe that this interactive process provides ample opportunity for members to demonstrate their organizational and decision-making ability among peers and members and for capable successors for BGF to emerge. EH
EASTERN HORIZON | 11
EH_Sept2014_Contents_PRINT.indd 11
8/24/2014 9:48:31 AM
FACE TO FACE
Relevance of the Nalanda Tradition for Modern Society By Venerable Geshe Dorji Damdul philosophy and epistemology.
HH the Dalai Lama. He was
After 15 years of study in
also assigned, along with a few
Buddhist philosophy he
other scholars to work on HH
completed his Geshe Lharampa
the Dalai Lama’s book “Ethics
Degree (Ph.D.) in 2002 from
for a New Millennium - Part
Drepung Loseling Monasic
II,” and the book series, “Art
University. Thereafter, he joined
of Happiness”, which were
Gyudmed Tantric College for
jointly written by HH the Dalai
a year for studies in Tantra. In
Lama and Prof. Howard Cutler.
2003, the Office of HH the Dalai
Likewise he has been actively
Lama sent him to the University
involved in editing other books
Geshe Dorji Damdul is
of Cambridge, England as a
by HH the Dalai Lama, such as
currently the Director of Tibet
visiting fellow at Girton College.
“The Graded Path.” He is also
House, New Delhi, Cultural
one of the chief editors for the
Center of His Holiness the
He was appointed as the
text book on Buddhist Science
Dalai Lama. While assigned
official translator to HH the
and Philosophy. This text book
with the responsibility of the
Dalai Lama in 2005 and
is to be used for Centers and
Directorship of Tibet House,
served as his interpreter for
Institutes all over the world to
he also gives regular lectures
six years. At the same time he
engage more thoroughly in the
and leads philosophy classes
was involved in doing written
study on Buddhist philosophy,
in Tibet House and other
translations of several texts
metaphysics, epistemology, and
places such as Universities
from Tibetan into English,
science.
and Institutes. He also travels
including Arya Nagarjuna’s
widely within India and abroad
“Mulamadyamikakarika”
In 2008, he was appointed
to teach Buddhist philosophy,
(Fundamental Wisdom of the
as a visiting fellow in Delhi
psychology, logic and practice.
Middle Way) and Acharya
University to give lectures in
Shantideva’s “Bodhicaryavatara”
the departments of Philosophy,
(Wisdom Chapter).
Psychology, and Buddhist
Soon after completing his high school in 1988 from Upper
Studies. The students received
T.C.V. School, where he majored
As assigned by the Office of HH
his lectures with great
in Science, Geshe Dorji Damdul
the Dalai Lama, he visited USA
enthusiasm and rigor.
joined the Institute of Buddhist
in 2008 to work with Prof. Paul
Dialectics, Dharamsala, for
Ekman on his book “Emotional
In 2004 – 05 he was assigned
formal studies in Buddhist logic,
Awareness” co-authored with
as the Philosophy Lecturer for
12 | EASTERN HORIZON
EH_Sept2014_Contents_PRINT.indd 12
8/24/2014 9:48:31 AM
FACE TO FACE
the Emory University Study Abroad Program being held in Dharamsala, India, since 2001. He was also recruited as one of the chief experts to design the syllabus for B.A. and M.A. courses of Tibetan Studies as a part of the Indira Gandhi National Open University (IGNOU) program. He has written a number of important papers for National and International Conferences held in Delhi University, Somaya University, Mumbai, Ramakrishna Mission Institute and so forth. The papers constitute topics such as “The Paradox of the Brain and Mind” and “Ultimate Reality According to Arya Nagarjuna.” He is currently in the process of writing two important books, one entitled “Journey into the
Benny: His Holiness the Dalai Lama emphasizes the importance of the Nalanda tradition. What is the reason for this? Geshe Damdul: Nalanda which existed from 1st century CE to 13th century CE (according to some historians), had its glory in the intellectual rigour in many fields of studies such as philosophy, logic, psychology, metaphysics, epistemology, cosmology and literature. These subjects developed to a great height of excellence through the contributions of intellectual giants such as Arya Nagarjuna, Arya Dev, Acharya Chandrakirti, Bodhisattva Shantideva, Bodhisattva Shantarakshita, Arya Asanga, Acharya Vasubandhu, Acharya Dignaga, and Acharya Dharmakirtti. In essence, the studies at Nalanda Monastic University had the following features:
Paradox of Brain and Mind” and the other “What Constitutes the Ultimate Reality: The Effects of Understanding the Ultimate Reality.” On behalf of Eastern Horizon, Benny Liow had asked Geshe Damdul about the Nalanda tradition which is highly praised by HH The Dalai Lama for its relevance in modern society. The following is a response from Geshe-la.
a) Vastness, rigorousness and sophistication of knowledge in the field of philosophy, psychology, logic and so forth, which is much more refined than what is presently found, rendered and studied in Western-style universities across the World. b) Knowledge of interdependence - Practical application of Nalanda wisdom studies has a deep impact on the world which is interdependent, both in terms of human to human relations, and the relationship between human beings and the flora and fauna. This insight into the interdependency of everything instills a sense of responsibility for fellow humans and the delicate environment. A sense of unconditional love and care is also encouraged. At the moment, the world is facing many crises owing to a lack of insight regarding the points mentioned above. His Holiness the
EASTERN HORIZON | 13
EH_Sept2014_Contents_PRINT.indd 13
8/24/2014 9:48:31 AM
FACE TO FACE
Dalai Lama clearly states that to know the concept of dependent origination one need not be Buddhist. Anyone can acquire knowledge and conviction in the interdependent nature of all phenomena for a deeper insight into other fields of knowledge such as education, environment, law, business and so forth. With this awareness one will become wise enough to take care of others, knowing that the happiness and success of you and your group depends on the happiness of others and their contributions. Though the 17 Nalanda pundits lived at a different time in history, are there common teachings taught by them? Arya Nagarjuna who appeared, according to many historians, in 1st Century CE, mainly taught about the discrepancy between the ontological reality of phenomena and their epistemological perception. Arya Nagarjuna says that everything is dependently existent, yet undeniably all things appear to our minds to be independent and solid. This deluded perception is responsible for all our fears, problems and world crises. Seeing the dream as real is the ignorance which gives rise to nightmares, the insight that the dream is empty of being real, relieves one from the nightmare. The knowledge of interdependency and insight into the emptiness of independent existence of things will eradicate the corresponding ignorance and usher in relief from all fears and pains of the world. There were many scholars over the centuries after Arya Nagarjuna and Aryadev such as Acharya Bhavaviveka (500 – 578 CE), and Acharya Chandrakirti (600–650 CE), who followed the thoughts of Arya Nagarjuna. They wrote many
commentaries on the original works of Arya Nagarjuna. The main contribution of Arya Asanga (300 - 370 CE) and Acharya Vasubhandu, the two brothers, is in the field of Abhidharma and ontological reality according to the Cittamatra School of thought, although Arya Asanga himself followed Madhyamaka philosophy. The main contributions of Acharya Dignaga (480-540 CE) and Acharya Dharmakirti (c 480-540 CE) were in the field of logic, psychology and epistemology. Bodhisattva Shantideva’s (685-763 CE) primary legacy is in the form of his books Bodhicharyavatara (Guide to the Bodhisattva’s Way of Life) and Shikshasamuccaya (Compendium of Trainings) which provide seminal advice on how to manage the mind so that the mind can be geared towards the unconditional love of Bodhicitta and the practice of the six perfections with an emphasis on generating the wisdom of emptiness and dependent origination. Acharya Shantarakshita (8th Cent. CE) and his student Acharya Kamalashila (740-795 CE) contributed mainly in establishing what the ultimate reality is and teasing apart the subtle nuances of the workings of the mind. They differentiated between a passive mind devoid of any mental activity and a mind actively maintaining stability and alertness on the object. The latter is what encompasses proper meditation, while the former does not. Acharya Haribhadra (8th-century CE) is known for his eloquence in concisely explaining Abhisamayalamkara (The Ornament of Clear Realization) the most
14 | EASTERN HORIZON
EH_Sept2014_Contents_PRINT.indd 14
8/24/2014 9:48:32 AM
FACE TO FACE
important work of Arya Maitreya, a very comprehensive text which methodically highlights all aspects of Buddhist philosophy, psychology, and the integral practices. Acharya Atisha Dipankara Shree Gyana (982-1054 CE) contributed to systematically bringing all the thoughts of the earlier masters into a practice manual, which he delineated in his book Bodhipatpradipa (The Lamp of the Path to Enlightenment.) From the above mentions of works by Nalanda masters through different times, it becomes clear that the whole framework of their contributions is for guiding people towards greater happiness and peace of mind. As all experiences of happiness and pain are in the form of mental experiences, their respective causes are also mental. Thus, the study of psychology becomes very important. Most of the Nalanda masters and particularly Arya Asanga and Acharya Vasubhandu contributed to this field. The fact that all problems are due to ignorance that comes in the way of the vision of reality, the study of philosophy to unravel the ontological reality becomes crucial. Most of the masters, such as Arya Nagarjuna, contributed to the exploration of this facet of reality. The ontological reality is extremely subtle, owing to which a methodological and precise expression is required to tease apart the subtle nuances of the concept of the reality. For this the study of logic plays an extremely important role. Acharya Dignaga and Acharya Dharmakirti made great contributions in this area.
For aspirants to finally put all this vast knowledge into practice a manual for practice which incorporates all the essential points mentioned above is required. Bodhisattva Shantideva, Acharya Haribhadra and Acharya Atisha Dipankara, made extensive contributions in this regard. The importance of non-sectarianism was mentioned frequently by His Holiness as a part of the Nalanda tradition. What does it mean to be non-sectarian? Does it apply only to the four Tibetan schools? Non-sectarianism as advocated by His Holiness the Dalai Lama can be understood on various levels â&#x20AC;&#x201C; a) amongst the four Tibetan schools, b) between Theravadas and Mahayanists, c) amongst the different religions such as Judaism, Hinduism, Buddhism, Christianity, Islam and so forth. a) Amongst the four Tibetan schools: The fact is that all four Tibetan Buddhist Schools are inherited from the same source - the Nalanda tradition. Apart from some minor differences in rituals, they all share the same philosophy and practice inherited from the erstwhile Nalanda University. Sectarianism on this level is a clear indication of a lack of knowledge of the proper Nalanda tradition. b) Between Theravadas and Mahayanists: The teaching on the Four Noble Truths, the eight-fold Noble Paths, the monastic rules, the three higher trainings on the basis of the Tripitaka, meditation on Anicca and anatta are the same in both traditions. Only if these teachings are there, Theravada and Mahayana make sense, otherwise not. Owing to the lack of awareness of the fact that all these meditations are
EASTERN HORIZON | 15
EH_Sept2014_Contents_PRINT.indd 15
8/24/2014 9:48:32 AM
FACE TO FACE
found in both traditions, sectarianism can arise. c) Amongst the different religions such as Judaism, Hinduism, Buddhism, Christianity, Islam and so forth: No one medicine is best. All medicines are good with respect to different illnesses. Because there are so many kinds of ailments, varieties of medicines are required. The main concern of all great teachers such as Buddha or Jesus was the removal of pain and fear from the minds of people. Whichever path helps individuals reduce pain, become more compassionate and live morally, is best for them. For some people the concept of God is very soothing and beneficial. It helps them gain greater conviction in the practice of compassion and conscientious living. Whereas for others the law of karma is convincing. Conviction in the efficacy of the law of karma makes them behave ethically and morally, and strengthens their compassion. Only if one appreciates a compassionate and moral way of living and sees how every religion has the same potential to make this a reality in their own ways, sectarianism will cease to find a place in peoples’ minds. Nalanda is a perfect model for this. It was home to the various contradictory philosophies of Buddhism. The holders of these philosophies lived harmoniously for ages. There are now three main Buddhist traditions – Theravada, Mahayana, and Vajrayana. How can one be non-sectarian if one is a follower of a specific tradition like Theravada, Zen, or Pure Land? For Buddhists, no matter what different tradition one might be following, it is necessary to not forget Buddha Shakyamuni as the principal teacher and to remember this teaching of the Buddha: O Monks and wise people! Just as the goldsmith tests the purity of the gold, Through burning, cutting, and rubbing the gold, You should also examine my words well and put them into practice, Not merely because you respect me. With this stanza as a benchmark for approaching the teachings of the Buddha, one needs to learn the
teachings of the Buddha to the best that one can, such as the teachings on the Four Noble Truths with emphasis on impermanence (Pali: anicca), emptiness (Skt: shunyata), dependent origination (Skt: pratityasamutpada) and selflessness (Pali: Anatta). The Eight fold Noble Path needs to be learned and trained in, along with the practice of the Four Immeasurables (appamana) – loving kindness (Pali: metta), compassion (Pali: karuna), joy (Pali: mudita), and equanimity (Pali: upekkha; Skt: upeksha). All the above need to be integrated with the practice of the Three Higher Trainings (Skt: trishiksha) – discipline (Pali: sila), meditation (Pali: samadhi) and wisdom (Skt: gyana) which are the subject matter of the Tripitaka. Seeing that these are common to all the Buddhist traditions – Theravada, Sutrayana (sometimes loosely referred to as Mahayana) and Vajrayana, one will see all of them as the teachings of the same teacher, Buddha Shakyamuni. In this way a sense of sisterhood amongst all the Buddhist traditions will dawn in us. This will herald a spirit of non-sectarianism amongst the different traditions of Buddhism. In this spirit of respect and appreciation, one can follow any tradition of Buddhism or take those aspects which fit favourably with one’s mind from all the Buddhist traditions, rather than being rigid in thinking. On several occasions His Holiness the Dalai Lama sent Tibetan Mahayana practitioners to learn breathing meditation from Theravada teachers in Thailand. While there are so many techniques of meditation including breathing meditation in Tibetan Buddhism, this gesture of His Holiness the Dalai Lama of sending students to learn from other traditions is a wise and compassionate gesture to encourage non-sectarianism in practical terms, to garner respect towards other traditions, and to dissolve the potential for misunderstanding among the sister Buddhist schools. Is the Rime movement in the late 19th century in Tibet a form of non-sectarianism that arises from the influence of the Nalanda tradition? The Rime (non-sectarianism) Movement in the late 19th Century in Tibet is an ideal form of non-
16 | EASTERN HORIZON
EH_Sept2014_Contents_PRINT.indd 16
8/24/2014 9:48:32 AM
FACE TO FACE
sectarianism that definitely arose due to the influence of the Nalanda tradition. I just wish this tradition does not become a separate “ism.” If it does remain alive and vibrant today and henceforth, in the same way as it was in the 19th Century it has tremendous potential to dissolve many of the conflicts arising out of improper understanding of the teachings of the Buddha among the different traditions of Buddhism, particularly amongst Tibetan Buddhists. This could then be a great example for others, not only within Buddhism but for non-Buddhists as well. HH the Dalai Lama also emphasized the importance of secular ethics for the modern world. What is secular ethics in the context of traditional Buddhist ethics (sila) and how is this related to the Nalanda tradition? The secular ethics which His Holiness the Dalai Lama emphasizes is grounded in a consideration of the basic human values of warm-heartedness, compassion, forgiveness, contentment and self-discipline. These values are universal values the implementation of which makes people, irrespective of adherence to religion or not , genuinely happy within themselves and with their surrounding environment. These are, therefore, secular in terms of being universal values. It is quite common that non-religious people pay no attention to these values, thinking that they are religious matters. However, it is not true that these are religious matters. Love, compassion and so forth are universal values the presence of which usher in happiness, peace, and harmony irrespective of whether the individual is religious or not. Not only religious people, but everyone, including non-religious people want happiness, peace and harmony. Religions are simply meant to encourage people to embrace and nurture these values in society. When a person, even if non-religious, has these qualities, he or she is very happy and peaceful, and thereby makes the environment peaceful. This is a clear indication that one need not be affiliated to any religion in order to be happy and peaceful at heart through the cultivation of these human values.
Therefore, these values are referred to as human values and not necessarily religious values. Thus, they are known as secular ethics, the integration of which can be done by all people irrespective of whether they are religious or not. These values are secular in nature. Of course we need to keep in mind the meaning of ‘secularism.’ Some interpret it to mean the rejection of religion. Other interpretations such as in the Indian constitution understand it to mean respect towards all traditions and religions, as well as towards nonbelievers. By secularism His Holiness the Dalai Lama means the latter. At the same time these values underscore the practices one finds in all religions including the Buddhist practice of ethics (sila). This is very closely related to the Nalanda tradition in the sense that ethics in its final sense is to tame the mind, in such a way that positive behaviour eventually arises from such a tamed mind. Three methods of taming the mind are offered in Buddhist teachings, commonly known as trishiksha (the three higher trainings) – sila (morality,) samadhi (concentration meditation) and gyana (wisdom.) The practice of sila tames the section of the mind which governs our physical and verbal actions by enhancing the power of introspection and mindfulness pertaining to the physical and verbal actions. Samadhi, on the other hand, tames the mind which governs mental actions through enhancing the power of the subtler introspection and mindfulness. Gyana tames all mental states in their subtlest form through insight into the reality of interdependency. Unfolding the reality of interdependency enhances ones respect towards all others including the environment. The Nalanda tradition, while it bestowed all three trainings (trishiksha,) is unique in that it contributed to a rigorous insight into the reality of interdependence through a very sophisticated knowledge of psychology and logic. A person who lives in integrity through a profound understanding of the interdependence of everything along with a remarkable experience of psychology and logic as taught in the Nalanda tradition will have a refined understanding of trishiksha (the three higher trainings) – sila (morality,) samadhi (concentration meditation) and gyana (wisdom).
EASTERN HORIZON | 17
EH_Sept2014_Contents_PRINT.indd 17
8/24/2014 9:48:32 AM
FACE TO FACE
Other than a few minor points, the whole nature of the trishiksha (the three higher trainings) is universal in nature, thus secular. His Holiness the Dalai Lama is the best living example of such a secular ethics. Many wars in the recent past have been fought in the name of religion. Are there Buddhist teachings from the Nalanda pundits on how different religions can work together in peace and harmony? In Nalanda from 1 Cent. CE – 13 Cent. CE, the great pundits, broadly speaking, followed four different philosophical thoughts, and yet lived harmoniously. The Buddha Shakyamuni, himself taught four seemingly contradictory philosophies. The reason behind this is the Buddha’s appreciation of the varying mental dispositions of people. st
th
The final purpose for all religions and philosophies is to create expansive peace and happiness for sentient beings. The beings who are to create this peace have different mental dispositions, they need different approaches to create peace. These different approaches came to be known as different religions. The Nalanda masters lived harmoniously despite differences in their philosophical views, with due recognition of the multiplicity of mental propensities. This model of the mode of living and learning of the Nalanda pundits, is ideal for followers of the various religious traditions to live harmoniously and work for the common cause to create peace on earth. And definitely there are centers like Nalanda in other religious traditions such as Judaism, Hinduism, Jainism, Christianity, Islam, Sikhism and so on, which are exemplars of harmony and from which we can learn a great deal. How can harmony be created in the midst of the diversity of religions, nationalities and viewpoints? It is not magic. We would need to resort to rationality and some effort to think in this way. Just as an apple can be red, big, delicious, organic and so forth, having so many characteristics, individuals also have numerous identities. For example, I am a human
being, a Buddhist, a Tibetan, a male, a non-expert and so forth. Depending on which of the identities one identifies oneself more closely with, our view and relationship with others arises accordingly. So, if one focuses mainly on the identity of being a Buddhist, there would be a tendency to push aside people from other religions, resulting in religious strife. Whereas, male-chauvinism surfaces the moment I emphasize more on the aspect of my identity of being a male. The narrower the scope of the identity, the greater is the chance for strife. On the other hand, the broader the scope of the identity that one identifies with, such as of being a human, something that pervades across all seven billion human beings, the greater the chance that discrimination of all kinds and likewise strife will dissolve, resulting in harmony among all human beings. In this way the whole world will become one family, living together in genuine peace. For instance, in the same family where some siblings are female and others are male, yet there is oneness and harmony, as the feeling of being from the same family dominates over other secondary differences, such as gender. We need to learn this ourselves and then teach the younger generations about the perspective of identifying with the identity of being human first, and letting the rest be secondary. This is what distinguishes some as leaders, such as His Holiness the Dalai Lama. For genuine practitioners of Bodhicitta which cherishes all others more than oneself, the concept of dissolving differences is very natural. For them everyone is seen as so close to them, as their own mother or children. The Nalanda tradition, one of a kind among the various religious traditions, is an embodiment of this excellent spirit. The Nalanda pundits are great philosophers besides being spiritual masters. What are some of these ancient philosophical treatises that have practical applications for modern society today? Arya Nagarjuna’s Ratnamala (Precious Garland), and Suhṛllekha (Letter to a Friend) are two classic
18 | EASTERN HORIZON
EH_Sept2014_Contents_PRINT.indd 18
8/24/2014 9:48:32 AM
FACE TO FACE
compositions in the form of advice given to two kings ( King Udayi of the Satavahana Dynasty and King Gautamiputra respectively) on virtuous administration of the kingdom .These two texts would be extremely helpful for leaders and politicians to foster healthy public relations. Bodhisattva Shantideva’s book Bodhicharyavatara ‘A Guide to the Bodhisattvas’ Way of Life,’ is another master piece to tackle our day-to-day emotions such as anger, craving, ego and so forth. Above all it focuses on the cultivation of unconditional love. The advice one finds in this book is very convincing, full of common sense insights and rationale, to enable us to lead a life of greater meaning and sensibility. It teaches us how to be least affected by external factors so that we will have a stable state of mind at all times. When you are not affected by external conditions you do not lose your freedom. Freedom is genuine peace and happiness. If there is some specific advice from the great pundits of the Nalanda tradition, what would that be? The teachings from Nalanda point to the fact that everyone has the right to be happy. The source of happiness, fortunately, is not away from oneself. It is within you. The causation between the source of happiness and the resultant happiness operates on the basis of the law of interdependency. Just as happiness is what your mind experiences, the sources are there within your mind itself. With cheer and wisdom extract the causes of happiness from within. The Buddha stated in the Systematic Compilation of Dharma Sutra: Enlightenment is not bestowed by anyone; Nor is enlightenment held by anyone else; Realising the qualities within yourself, Is the awakening of enlightenment. Imagine that you are in a large, beautiful garden, but in pitch darkness. Even though you are in the most exquisite garden you cannot enjoy it. The reason is obvious. There is no light. Just as not enjoying the
garden is due to the absence of light, all our miseries are due to the darkness of ignorance. Only through introducing the light of wisdom can the darkness of ignorance be eliminated. All the writings of the great saint-scholars of Nalanda are meant to ignite the light of wisdom which sees everything as dream-like, empty of objective existence as elucidated by the Buddha in the Samadhiraja Sutra: Just as in the dream of a youthful girl, She met with a boy and saw his death, Joyous was she at the meeting and despair at his death, View all phenomena as thus. Furthermore, although the light is introduced, if it is small like that of a tiny candle, you can only enjoy seeing one or two flowers, not the entire beautiful garden. Only a pervasive light as that of the sun will allow you to enjoy the whole exquisite garden. Likewise, the light that you introduce should be pervasive. What makes the light of wisdom pervasive is universal love which reaches out to all beings. If you ask how such appealing, tender and unconditional love can be cultivated, the writings of the great Buddhist masters from Nalanda, particularly ‘Bodhicittavivarana’ by Arya Nagarjuna and the 8th Chapter of ‘A Guide to the Bodhisattvas Way of Life’ by the great Bodhisattva Shantideva, are very helpful. In short the legacy of these great beings from Nalanda boils down to the cultivation of wisdom to see everything as dream-like in the context of the interdependency of all phenomenon and unconditional love which simply erases all ill thoughts by embracing all other sentient beings, leaving none aside. This keeps you, your family of sentient beings and your environment in peace and calmness at all times. May the merits gathered through this interview be dedicated towards the long life of His Holiness the Dalai Lama, the true source of joy and happiness on this earth today and to the spontaneous fulfillment of his wishes. May no one have fear and pain. May all sentient beings experience the light of wisdom and the light of warmth for all. EH
EASTERN HORIZON | 19
EH_Sept2014_Contents_PRINT.indd 19
8/24/2014 9:48:32 AM
FACE TO FACE
Buddhism in the 21st Century by Ven. Sik Hin Hung
Debbie: In the context of globalization and the apparent growth of Buddhist centers and Buddhist studies around the globe, what kind of attitude should Buddhists have towards their spiritual development?
Ven. Sik Hin Hung is the Director of the Centre of Buddhist Studies at the University of Hong Kong. His areas of research include Buddhist Education, Education of Traditional Chinese Values, Meditation and Mindfulness-based Psychotherapeutic Intervention. He has published many books and articles on Buddhist Education, psychotherapy and personal growth. Ven. Hin Hung is also a Buddhist monk ordained under the Mahāyāna tradition. He is the 45th generation lineage holder of Ling Ji School of Chan and the 10th generation lineage holder of Gui-yang School of Chan. Ven. Hin Hung kindly agreed to share his views on ‘Buddhism in the 21st Century’ with readers of the Eastern Horizon journal. The interview was conducted by Debbie Tan of Singapore, currently studying at the University of Hong Kong.
Ven. Hin Hung: First, you need to treasure the opportunities that you have for learning and practicing the Buddhist teachings. You need to see the benefits of the Buddha’s teaching and understand how important it is to you and the society. Only when you treasure something, then will you put in the necessary effort. In this day and age, there is so much materialism. Our society is becoming very wealthy. Material wealth does not have the appeal it used to have. When people are poor, there is a strong motivation to become rich. But today, most people in our societies are born relatively rich. Children receive more things than they actually want. People today are no longer getting satisfaction from the accumulation of material wealth. Soon, people will recognize that material wealth is not going to get them very far and so they will look to the spiritual. In the spiritual domain, you have many religions. Religions in the world are all facing a problem. For example, the Catholic Church faces a phenomenon in which it is declining in Europe, but in places like South America and the Philippines, it is still influential. As education and science become more convincing, it is going to influence religion in one way or another. In what way do you think science will influence religion? There are some people who will hold on to their religion and disregard what the scientists say about the creation of the world and so on. So there will always be those religions, which people just want to believe in. Reasons and scientific proof are irrelevant to them. These types of religions will still be quite dominant. However, there are people who are influenced by scientific research and findings. These people would also like to have spiritual advancement. If they do not want to go into faith-based religions and want to find a religion that is at least not disproved
20 | EASTERN HORIZON
EH_Sept2014_Contents_PRINT.indd 20
8/24/2014 9:48:32 AM
FACE TO FACE
by scientists, one that has some scientific foundations in what they believe in, then there are not many religions that can stand up to the test of science, but Buddhism can do that. There are many people who accept science and do not want to believe in a faithbased religion. Buddhism is a very good alternative for them. In the 21st Century, we also see the increasingly widespread use of the Internet. What do you think is the impact of the Internet on religion? In today’s world, competition between religions is so strong and fierce. Before, if you live in Europe, the dominant religion was Christianity. If you live in the Middle East, the dominant religion was Islam. To a large extent, this is still the case. But with the introduction of the Internet, the monopoly which a religion has in a region is no longer so easy to maintain. Now, you can read and study all the different religions on the Internet. The information is so easily available. Maybe in the next 10 to 20 years, religion is going to change a lot due to the Internet. In what way do you think the Internet will change religion in the future? I don’t really know exactly what changes will take place. In the past when you learn Buddhism, you go
to a monastery and you follow a master. There is a relationship which you develop with your master. However, today you may learn Buddhism through the Internet and there is no inter-personal contact. The role of the monk has somehow partially been taken over by the Internet. Of course the Internet cannot completely take over the role of a monk – You still need to go to a monk to take refuge and so on. It is better to have a personal teacher. By having a teacher, you learn to be humble and you receive guidance. With the Internet, you think you are the master, you control your learning. However, with a master, your master guides your learning. So there is value to having a teacher. Now, people have become lazy and they sit at home looking at their computers instead of going to the monasteries. Do you think that monastics should also make use of the Internet to propagate the Dharma? Well there is already a lot of material on the Internet. The problem is that there are not enough members of the sangha. Even in Taiwan today, the number of people who are becoming monks and nuns is decreasing. You really need to accept re-birth and the concept of saṃsāra to be able to commit yourself to the monastic path. You need to have the motivation and a certain calling.
According to the 2010 census in both Malaysia and Singapore, the number of Buddhists has dropped over the years.
Malaysia
Singapore
2000
2010
2000
2010
20.2%
19.8%
42.5%
33.3%
EASTERN HORIZON | 21
EH_Sept2014_Contents_PRINT.indd 21
8/24/2014 9:48:34 AM
FACE TO FACE
What do you think are some of the possible reasons for this decline in the number of people who identify themselves as Buddhists? What about the other religions? Is their number of followers also declining? According to the Singapore census 2010, the two groups which registered the greatest growth were the Christians and the non-religious. Christianity is a faith-based religion. A lot of people are going to continue to hang on to that. Faith-based religions make you feel very good. You just need to believe in it. In addition, for the Christians they more or less have a duty to bring their friends and family members to Sunday service. They have a mission to convert others into their religion, but this practice is not intrinsic to Buddhism. We might as well accept that Christianity will have more followers. Buddhism is for people who are more intelligent, who are willing to take up their own responsibilities, who truly have a great heart of compassion. To be a Buddhist, you have to be really brave and unique. You dare to be different from others and you dare to be in charge of your own fate and destiny. You are willing to be compassionate and not selfish. There are not many people who are willing to do that. This is a boutique and not a department store! Buddhism is for those who are courageous, intelligent and who have some insight. Or else why would anyone become a Buddhist? It is so much easier to just believe that a god will take care of all your problems and it is so comforting to think that when you die, you will be reunited with god and your family. Whereas as a Buddhist, you have to be responsible for your own karma and you have to practice diligently. You have to meditate even though your legs hurt like hell. These are people who are unique and have insight. They are not willing to let their laziness dictate their lives. Being a Buddhist is tough!
As for the people who identify themselves as atheists, there will be more of them because as science progresses, fewer people are going to believe in a creator god, reincarnation and superstition. However, atheists also have spiritual needs. Eventually, they may settle for meditation or mindfulness practice without the religious elements. However, that is not complete. This is because if you practice meditation or mindfulness just to gain peace of mind, the spiritual aspect is still not addressed. You need to have a certain world-view that can explain life and death, the inequalities in the world and so on. Without such a world-view, people will still feel lost. I don’t think that religions will disappear. People will go back to religion in some form, but perhaps not in the form that we are familiar with today. The Centre of Buddhist Studies (CBS) in the University of Hong Kong can be seen as a new phenomenon in Buddhist teachings. We have many people who come here to study Buddhism. They want the teachings and they want to practice, but they don’t want the religion. They want the philosophy and the theories, but when you ask them whether they want to become a monk or a nun, they say no. When you ask them if they have a sifu, many say they don’t have. They want the religion much less. CBS is contributing to this new phenomenon. Not that I want this to happen, but it is happening. This is the era of declining Dharma. In light of what you have shared, how do you think we can promote the Dharma particularly in the context of Malaysia and Singapore? For Buddhism to flourish, you need to upgrade the monasteries and the way Buddhism is promoted. The monks need to upgrade themselves. You need to have monks whom you can look up to and respect. You need to have a strong sangha. If monks are still being associated with death and rituals, then you have to change that. In CBS, we associate Buddhism with sustainable happiness. Furthermore, being established with the University of Hong Kong, Buddhism is dissociated from superstition and associated with a prestigious educational institution. The image of a religion is very important.
22 | EASTERN HORIZON
EH_Sept2014_Contents_PRINT.indd 22
8/24/2014 9:48:34 AM
FACE TO FACE
When Buddhist studies are pursued in an academic institution, such as a university, sometimes we hear of this dichotomy between Buddhist scholarship and Buddhist practice. What are your views on this? If a person is learning Buddhism, for the purpose of becoming a scholar and earning a PhD and he is not learning Buddhism, for the purpose of eliminating suffering or developing compassion, then he is missing something very important. The Buddha became the Buddha and was born into this world, for the sole purpose of eliminating suffering for himself and the world. The Buddhist teachings exist for this purpose. Buddhist teachings are a gem and it is meaningful only because of its ability to free people from suffering and saṃsāra. For me, I learn, practice, teach and promote Buddhist teachings all for the same purpose – The elimination of suffering. Do you have anything to say to young Buddhists in today’s world? I respect you, young Buddhists. It is not easy. You have insight, commitment and you are willing to be unique. You should be proud of yourselves. Do not be discouraged. If you know something is right and it is worthy of your commitment, please go on and treasure it. Hopefully you can share the Dharma with other people. From my experience of learning Buddhism for more than 30 years, I know you will not regret learning Buddhism. You will be very happy and as days go by, you will find that the Triple Gem has helped you to grow into a good and wise person. Treasure the opportunities to learn the Buddha’s teachings. As you can see, it is not easy to learn and practice Buddhism, so if you are one of those with the opportunities to do so, consider yourself really special. EH
Tranforming Buddhism in The Lion City By Angie Monksfield
Angie in white with Ven Nirodha and Ven Hassapana of Dhammasara Monastery, Western Australia.
Angie is a reincarnated Buddhist who is continuing her journey towards Nibbana. She was born and grew up in Malaysia until the age of 17. She packed a Buddha statue in her bag when she went to Iowa, USA for her university education. Her spiritual journey resumed after landing in Singapore in 1986. She chanced on meeting like-minded Buddhists: Chi Cheng Hock, Keek Seng Bee, Chung Kean Beng and Huang Shuo Mei, who then introduced her to Buddhist Fellowship (formerly known as “Buddhist Graduate Fellowship) in 1988. She served as the President of Buddhist Fellowship in the early 90s, mid 2000s and again in the 2010s. The following is an on-line interview that Benny Liow had with Angie about her work for Buddhism in Singapore, and her thoughts on bringing Buddhism into the new millennium. EASTERN HORIZON | 23
EH_Sept2014_Contents_PRINT.indd 23
8/24/2014 9:48:34 AM
FACE TO FACE
Angie with Google’s Jolly Good Fellow, Tan Chade-Meng in Singapore.
Benny: You recently stepped down as President of Buddhist Fellowship (BF) in Singapore after having led the organization for many years. Looking back, what were some of the more significant achievements that BF has contributed to Buddhism in Singapore? Angie: When BF organized the 1st Global Conference on Buddhism in 1999, we struggled to find sufficient eloquent and knowledgeable speakers to take the stage. We ended up having to invite university professors to talk about Buddhism but they were not Buddhist practitioners. Today, 15 years later, we don’t have sufficient slots at Buddhist conferences to cater to all the eloquent, knowledgeable and practicing Buddhist speakers. We have also spoken up on gender equality and acceptance of diversity in Buddhism. Women should be given the same opportunity to pursue a spiritual path in ordination. We need to realize that homosexuality is not a lifestyle choice and we
Angie (extreme right) with Dharma Sisters.
should apply compassion and big heartedness to embrace people who are different from us. Especially in the 1990s, BF focused on creating a modern and more accurate image of what Buddhism truly is. Casting away the shrouds of cultural practices and rituals, the beauty and power of the Dharma have once again been unveiled. The Buddha did not teach nor promote ritualistic practices. He taught the Dharma and meditation practice in order for us to experience greater happiness and eventually free ourselves from all mental suffering. Chanting is a staple in many traditional temples. In BF, we keep chanting to a minimum and dedicate more time to meditation and the expounding of the Dharma. This is in line with what the Buddha taught and encouraged as a practice. Chanting was a way of recollecting teachings in the days where the written text was not in existence. BF has been promoting the need to question and understand the practices we embrace so that
we are truly cultivating our understanding and wisdom. We have also challenged the “traditional” establishments on the proper conduct of the monks and nuns who have strayed from their vows. This is needed to protect this noble religion that may be exploited by a few rogue monks or nuns, misleading devout and unquestioning followers. How can Buddhist leaders running organizations ensure that their programs and activities remain relevant for the modern-day Buddhists? When we are in the position of power, we can be easily blind sighted. We may start to look through a pair of lens we never thought we would. It is therefore very important to keep our ears close to the ground and be willing to listen to criticisms and reflect on them. We have to also continuously check on our motivation, our version of “what is good for the society or community”. We can’t afford to be too idealistic as realism is required for the long-term sustainability of the organization.
24 | EASTERN HORIZON
EH_Sept2014_Contents_PRINT.indd 24
8/24/2014 9:48:34 AM
FACE TO FACE
In an organization like BF where rituals and rites are not practiced, the sources of income to keep the lights on and pay the salaries of the full time staff are different from the traditional temples. We are fortunate that we have a group of donors who make monthly donations. In addition to that, we need to organize events and activities that deliver the spiritual enrichment that our members seek, and they are willing to pay for them so that BF can afford to operate the center with full time paid staff. Buddhism has long been perceived as an old-fashioned religion among the educated society in Singapore. What needs to be done to change this perception among Singaporeans? I think Buddhism in Singapore is no longer perceived as an oldfashioned religion, thanks to the many Buddhist public talks, seminars and conferences that have been held. Advertisements, media reports, Facebook and website presence have also helped to dispel the former image. The global wave of interest in mindfulness is casting a very different light on Buddhism. The image is also enhanced by the presence of prominent foreign monks and nuns such as Ajahn Brahm and Ven Thubten Chodron. Lately, Google’s Jolly Good Fellow, Tan Chade-Meng who is also the New York Times bestseller “Search Inside Yourself”, was featured in
the local press and radio talk show. Such media coverage enhances the image of Buddhism. Every bit of positive media coverage helps to transform the old-fashioned image. I foresee that it is going to be “trendy to be Buddhist” – it is on the way! Are you able to measure the success of Buddhist organizations, including BF, based on the change in the mindset of Singaporeans about Buddhism over the years? In BF, the measure would be the number of members that had grown from 50 to over 5,000 in a period of 10 years, and the number of people who attend the public talks that we organize. Singapore has also seen the sprouting of many new English-speaking Buddhist societies and centers being set up. A new federation of Buddhist organizations has also been established in Singapore called The Buddhist Congress. Its aim is to bring together Englishspeaking Buddhist groups to collaborate on initiatives that will benefit the community as a whole. Generally young people today are not interested in religion. How do you engage the young people so that they see Buddhism as relevant to their lives? It is a challenge to engage young people as Buddhism doesn’t offer the high energy programs and musically charged environment
to stimulate the youths. I notice that a different group of youths are drawn to Buddhism; they tend to be more enquiring and skeptical in nature. Perhaps they have seen life in its true nature, that life is not easy and pose lots of challenges that they are questioning “Why?”. I personally don’t believe that Buddhism will appeal to youths at large. I feel that one needs to face difficulties in life to appreciate the path the Buddha has revealed and you have to want to take on a self-improvement journey. It is like realizing that going to school enables you to gain invaluable knowledge and that you have to put in the effort yourself, as no one can study and take the examinations for you. The image that is depicted of Buddhism has often been that of a monk. How do you explain to the average Singaporean who is interested in Buddhism but not keen to become a monk that they can still be a good Buddhist? I believe that we need good role models in order for us to “go forth”. For many educated Singaporeans, the question would be “What is the point of renouncing if as a monk, you are still living in the city, driving a car, living in a flat and handling cash?” The forest tradition monks and nuns have been inspiring many people to renounce and take on the robes. Going to the forest and living a simple life becomes appealing when there is realization that even
EASTERN HORIZON | 25
EH_Sept2014_Contents_PRINT.indd 25
8/24/2014 9:48:35 AM
FACE TO FACE
if you have wealth and material comforts, the stress and the pressures of modern day life are not contributing to our personal happiness. What are your personal aspirations as a Buddhist leader now that you are not the president of BF? To help the Buddhist community to become more engaged in the social services sector to serve the members beyond their spiritual needs. Buddhists have a lot to catch up in the space of offering emotional support and physical care to the aged, disabled, people in distress and under-privileged. There are many kind hearted Buddhists around, offering their services in an ad hoc manner in various organizations. However, the Buddhist community needs more Buddhists to come forward to establish and also join the administration and operations of social enterprises such as hospitals, disabled homes, nursing homes, home for the elderly, centers providing counseling services and skills development. Most Buddhists, including Buddhist temples, would rather just make a donation to another organization who offer such services instead of investing the resources and building the capabilities for the community. Other religious groups have a tradition of applying the donations to establishing and developing such capabilities that serve the community long after the original founders are gone. We need to start building that culture and capabilities now, so that in 20 years, we are in a much better position from where we are today. EH
Enjoying Work By Ven Master Sheng Yen (1930-2009)
Sheng Yen 聖嚴 (December 4, 1930 – February 3, 2009) was a Buddhist monk, religious scholar, and one of the mainstream teachers of Chinese Chan Buddhism. He was a 57th generational Dharma heir of Linji Yixuan in the Linji school (Japanese: Rinzai) and a 3rd generational Dharma heir of Master Hsu Yun. In the Caodong (Japanese: Soto) lineage, Sheng Yen was a 52nd generational Dharma heir of Master Dongshan (807-869), and a direct Dharma heir of Master Dongchu (1908–1977). Sheng Yen was the founder of the Dharma Drum Mountain, a Buddhist organization based in Taiwan, but with centers throughout the world. During his time in Taiwan, Sheng Yen was well known as one of the progressive Buddhist teachers who sought to teach Buddhism in a modern and Westerninfluenced world. In Taiwan, he was one of four prominent modern Buddhist masters, along with Masters Hsing Yun,Cheng Yen and Wei Chueh. In 2000 he was one of the keynote speakers in the Millennium World Peace Summit of Religious and Spiritual Leaders held in the United Nations in New York, USA.
26 | EASTERN HORIZON
EH_Sept2014_Contents_PRINT.indd 26
8/24/2014 9:48:35 AM
TEACHINGS
The following are Master Sheng Yen’s words of wisdom on how to ‘enjoy work’: 1. 2. 3. 4. 5. 6. 7.
8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20.
21. 22. 23. 24.
Be busy without being disorganized, and weary without being dispirited. Be busy but happy, and tired but joyful. It’s fine to be busy; just don’t let it get on your nerves. Work swiftly, but don’t tense up; relax your body and mind and never tighten up. Work swiftly in an orderly fashion; never compete with time in a nervous flurry. Don’t measure success and gain by wealth and rank; to benefit ourselves and others as best we can is all that matters. To take on tough tasks, one must prepare to tough out complaints, and to be in charge is to be in for criticism. Yet complaints help foster compassion and patience, and criticism often holds golden advice. Stay at ease under all circumstances and give whenever conditions allow. The tripartite formula for success is: go with the causes and conditions, seize them as they come, and create them when they don’t. Grasp opportune conditions when they come, create them when there are none, and never force a thing to be done. All the ups and downs of life are nourishing experiences for our growth. Deal with matters with wisdom, and care for people with compassion. Rectify deviations with wisdom; accommodate others with compassion. The deeper our compassion, the greater our wisdom and the fewer our vexations. Simply deal with matters with wisdom and treat people with compassion, without worrying about personal gain or loss. Then we’ll never be plagued by vexations. To let the circumstances dictate one’s state of mind is human; to let the mind dictate the circumstances is sage. A big duck cuts a big wake; a small duck cuts a small wake. Big or small, each duck will paddle its own way to the other shore - but only if it paddles. If the mountain won’t move, build a road around it. If the road won’t turn, change your path. If you are unable to even change your path, just transform your mind. Diligence doesn’ mean stretching beyond our limits. It means displaying unremitting persistence. A passing boat leaves no trace upon the waters; a bird’s flight leaves no trace in the sky. When fleeting success, failure, gain or loss leaves no trace upon the heart, the great wisdom of liberation has been achieved. To be accommodating to others is to be accommodating to ourselves. Pressure usually stems from caring too much about externals and other people’s opinion. Offer your service with a heart of gratitude as if repaying a kindness, then you won’t feel weary or tired. Always feel gratitude in your heart and give unstintingly of your wealth, physical strength, mental effort and wisdom. EH
EASTERN HORIZON | 27
EH_Sept2014_Contents_PRINT.indd 27
8/24/2014 9:48:36 AM
TEACHINGS
Rebirth in the
Pure Land of Amitabha By HH The 17th Karmapa
Ogyen Trinley Dorje was born in 1985 to a nomadic family in eastern Tibet. At age seven, he was formally enthroned at Tsurphu Monastery, the traditional seat of the Karmapas in Tibet. In late December 1999, he eluded his communist Chinese minders, who prevented him from undertaking most of his traditional studies and teaching activities, and escaped over the Himalaya mountains to exile in India. He has since 2002 hosted and lectured in the Kagyu Monlam Chemno, a major prayer activities gathering held in Bodhgaya every year end in which major Kagyu masters and lamas participate. He has also visited the US and Europe to give teachings. The following is a talk given by His Holiness the 17th Karmapa on the third day of the 29th Kagyu Monlam celebrations on March 3, 2012 in Bodhgaya, India.
How do we create conditions to be reborn in Dewachen? It is said in the Amitabha Sutra, “If anybody hears my name, and then makes a prayer or aspiration to be born in Sukhavati, unless that person has created the five heinous deeds or abandoned the dharma, if they are not born there, then I will not be enlightened.” So Amitabha says that if someone really aspires to be born in Dewachen, and practices positive deeds, he will make it possible for them to be born there. But first you have to aspire to it and focus your mind on it. Then you must accumulate positive deeds and dedicate those deeds to be born in Dewachen.
His Holiness the Gyalwang Karmapa meets His Holiness the Dalai Lama for the first time upon his arrival in Dharamsala on January 5, 2000
In the Amitabha Sutra, the Buddha says to Sariputra, “If someone concentrates on Dewachen for one to seven days, then if that person dies, they will necessarily be
28 | EASTERN HORIZON
EH_Sept2014_Contents_PRINT.indd 28
8/24/2014 9:48:36 AM
TEACHINGS
born into Dewachen. So therefore one must pray to be born into Dewachen.” And in another sutra called Chime Nada, “The Drums of Deathlessness,” it says that if you recite the name of Amitayus, you can also be born in Dewachen or Sukhavati. The conditions for being born there are: 1. With devotion and a clear, inspired mind, you recite the name of Amitayus or Amitabha. 2. You must perform many positive deeds and dedicate them to being reborn in Dewachen. As for the special causes or complete conditions, try to generate within yourself all the qualities of the bodhisattvas that reside in Dewachen. What are those qualities? The bodhisattvas lack hatred or anger, are very diligent, and never tire of learning. Even if they possess an ocean of knowledge they are never satisfied and all of their senses have been tamed and are under control. So we need to try to cultivate those same qualities and that comprises the complete cause of being born in Dewachen. And what kind of life forms can create the conditions to be born there? Anybody–gods, humans or nonhumans—can as long as they have the capacity to transform or direct their minds in a positive and virtuous way. Also, regarding all those causes described in the sutras, it is not enough to just do them once. We have to practice them again and again and we have to generate strong devotion and confidence in the teachings of Buddha Sakyamuni.
Ordinary positive deeds will cause us to take a good samsaric birth but special positive deeds create the conditions for us to be born in Dewachen. These special deeds need to be done with a clear understanding and confidence in Amitabha’s realm and also in Buddha Sakyamuni’s teachings. Being undistracted is very important too. It is not enough just to recite the Buddha’s name or mantra but we must do it one-pointedly. And likewise, if we perform positive deeds in a state of non-distraction, we will create the causes and conditions to be born in Dewachen. So these are ways to create conditions for ourselves to be born in Dewachen. How can we create the conditions for others to be born in Dewachen? We should not practice dharma for our own gain or honor but we should practice from the depths of our heart so that other beings may be born into Dewachen. We should read the Amitabha Sutra and the Chime Nada Sutra aloud so they are heard by other beings. And when we recite the names and mantras of the buddhas, we can encourage others to recite the names and mantras also. So in order to create the conditions to be reborn in Dewachen, we request or teach people to abide by their precepts and create positive deeds. Furthermore, we allow them to hear the name of Amitabha and his sutra. We can also spread sand or material that is blessed by the recitation of mantras and sutras on others’ bodies and them show Amitabha’s form. We can make prayer flags so that EASTERN HORIZON | 29
EH_Sept2014_Contents_PRINT.indd 29
8/24/2014 9:48:36 AM
TEACHINGS
all beings will be touched by the wind that is blown through the mantras and representations of Amitabha. So these are some ways to help other people to create the causes and conditions to be born in Dewachen. Animals like birds and pigs are unable to recite the names of the buddhas, so we recite the mantras or names in their ears in order to create the causes for them to be born in Dewachen. There are many stories about that. About a month ago, I read this story but I don’t know whether it is true or not. A person wanted to eat frog meat and went to the market to buy some frogs. So this person bought three frogs, skinned the frogs, and brought them to his home. By the time he got home, one frog had already died. Another frog that had been skinned was still breathing a little bit. So that frog was looking up at the person with large eyes. This spooked the person and he began to recite the mantra of Amitabha. Slowly, the dead frog revived and the frogs listened carefully to the mantra, Om Ami Dewa Hri. And then one of the frogs seemed to be reciting Amitabha’s mantra.
we risk becoming a sect by thinking “only my way is the right way.” We have to be very careful about that otherwise we could create sectarianism. Generally in the Buddhadharma, any dharma practice we do can cause us to be born into Dewachen. There is nothing that does not become a cause for us to be born into Dewachen. The only criteria are whether we are especially inspired and praying to be born there or not. A three-minute meditation on Bodhichitta In order to meditate on Bodhichitta, it is important to first meditate on compassion. Meditation is like a mirror or coin with two sides. Facing out is renunciation and facing in is compassion. In Tri Gyatsa, “100 Instructions” by the Karmapa Mikyo Dorje, there is a very nice instruction on how to meditate on compassion. I will try to go through this a little bit.
In short, most of us aspire to be reborn in Dewachen. In Tibet this has been the case for a long, long time and the same is true for Korea, Vietnam, and Japan. These traditions have been around for a long time and there are many great masters who are very skilled in the practice. However, some are rather strange because they say that we should only do the practice for rebirth in Dewachen. That is mistaken, I think. Some people are very inspired to be born in Dewachen but maybe others are not. So you cannot tell all of them that they must only do Amitabha’s practice and nothing else. Even Buddha Sakyamuni never said this.
As I said before, we have attained the precious human life. The main feeling of gratitude we need to have is to our mother. Because she gave us this body, we should be extremely grateful to her. In order that we live, our parents went through many difficulties and did a lot of positive and negative things. And the reason they did the negative deeds is because of their love for their children and grandchildren. All the business they did and cultivation of the land, etc. was not just for their own livelihood but to keep their children and grandchildren alive and well. So because of all these positive and negative deeds they did for our benefit, they might be born into lower realms in their next lives. Because of this, we have to be responsible for them in some way.
Because as I said before if you really want to create the complete causes and conditions for rebirth in Dewachen, then you must engage in all the practices of the Buddhadharma such as study, reflection, meditation, generation of bodhichitta and the bodhisattva’s way of life, and the three trainings. People prefer an easier way so that is why some people say that Amitabha’s practice is the only one to do and you do not need anything more. That is not right. If our aspiration is that small and simple then
Similarly, all sentient beings are like our parents. When we talk about parents, there are many different types of parent. There are the parents who gave us our body, and the parents who have been kind to us in other ways. Our parents gave us life, but other beings on earth also gave us things that allowed us to keep on living. If we eat food in a package, we don’t know who prepared it. Even though we don’t know their names, some people definitely cultivated and cooked this food and packaged it for us to enjoy. Therefore, many, many
30 | EASTERN HORIZON
EH_Sept2014_Contents_PRINT.indd 30
8/24/2014 9:48:36 AM
TEACHINGS
people, who like our parents became causes for our survival, have been very kind to us. Anyway, to be able to feel gratitude is a very important thing. When we feel compassion, kindness, and gratitude, we become content, happy, and joyful. Thus, feeling gratitude is very beneficial and important for us as human beings. And compassion is actually feeling gratitude for all sentient beings and remembering that all those beings in samsara have a lot of suffering and problems. When we really see that situation we feel unbearable compassion and sadness and become inspired to free them from their sufferings. So we have to cultivate that kind of sincere and burning aspiration thinking, “I want to free all beings from their suffering!” This is what we will meditate on today. Imagine all the buddhas and bodhisattvas, like Amitabha and Avalokiteshvara, present in the sky in front of us. Then recollect all the positive deeds that we have done in the three times, past, present, and future, and offer them to the buddhas. And because we offer them to the buddhas, the Buddhadharma spreads. And because it spreads more people create positive deeds and those positive deeds are also dedicated. There is the power of creating positive deeds and the positive deed of offering that to the Buddha and the result is the spread of dharma and that creates a lot more positive deeds for many people and is dedicated for the benefit of all sentient beings. And the positive deeds that come out of that, we also dedicate for the benefit of others and the positive deeds that come out of this dedication we dedicate again. So there is an endless cycle of positive things, and we dedicate in this way, creating an unending cycle of dedication. Maybe we will do some prayer and recitation first and then meditate. EH
THE MEANING OF THE BUDDHA’S AWAKENING By Ajahn Thanissaro
Ṭhānissaro Bhikkhu, also known as Ajaan Geoff (born 1949), is an American Theravada Buddhist monk of the Dhammayutika Nikaya, Thai forest meditation tradition. He is currently the abbot of Metta Forest Monastery in San Diego Country, California, USA. Ṭhānissaro Bhikkhu is a notably skilled and proli ic translator of the Pali Canon. He is also the author of many free books on Buddhism, especially through the Access to Insight website.
EASTERN HORIZON | 31
EH_Sept2014_Contents_PRINT.indd 31
8/24/2014 9:48:37 AM
TEACHINGS
The two crucial aspects of the Buddha’s Awakening are the what and the how: what he awakened to and how he did it. His Awakening is special in that the two aspects come together. He awakened to the fact that there is an undying happiness, and that it can be attained through human effort. The human effort involved in this process ultimately focuses on the question of understanding the nature of human effort itself — in terms of skillful kamma and dependent coarising — what its powers and limitations are, and what kind of right effort (i.e., the Noble Path) can take one beyond its limitations and bring one to the threshold of the Deathless. As the Buddha described the Awakening experience in one of his discourses, first there is the knowledge of the regularity of the Dhamma — which in this context means dependent co-arising — then there is the knowledge of nibbana. In other passages, he describes the three stages that led to insight into dependent co-arising: knowledge of his own previous lifetimes, knowledge of the passing away and rebirth of all living beings, and finally insight into the four Noble Truths. The first two forms of knowledge were not new with the Buddha. They have been reported by other seers throughout history, although the Buddha’s insight into the second knowledge had a special twist: He saw that beings are reborn according to the ethical quality of their thoughts, words, and deeds, and that this quality is essentially a factor of the mind. The quality of one’s views and intentions determines the experienced result of one’s actions. This insight had a double impact on his mind. On the one hand, it made him realize the futility of the round of rebirth — that even the best efforts aimed at winning pleasure and fulfillment within the round could have only temporary effects. On the other hand, his realization of the importance of the mind in determining the round is what led him to focus directly on his own mind in the present to see how the processes
in the mind that kept the round going could be disbanded. This was how he gained insight into the four noble truths and dependent co-arising — seeing how the aggregates that made up his “person” were also the impelling factors in the experience of the world at large, and how the whole show could be brought to cessation. With its cessation, there remained the experience of the unconditioned, which he also termed nibbana (Unbinding), consciousness without surface or feature, the Deathless. When we address the question of how other “enlightenment” experiences recorded in world history relate to the Buddha’s, we have to keep in mind the Buddha’s own dictum: First there is the knowledge of dependent co-arising, then there is the knowledge of nibbana. Without the first — which includes not only an understanding of kamma, but also of how kamma leads to the understanding itself — no realization, no matter how calm or boundless, that doesn’t result from these sorts of understanding can count as an Awakening in the Buddhist sense. True Awakening necessarily involves both ethics and insight into causality. As for what the Buddha’s Awakening means for us now, four points stand out. 1 The role that kamma plays in the Awakening is empowering. It means that what each of us does, says, and thinks does matter — this, in opposition to the sense of futility that can come from reading, say, world history, geology, or astronomy and realizing the fleeting nature of the entire human enterprise. The Awakening lets us see that the choices we make in each moment of our lives have consequences. The fact that we are empowered also means that we are responsible for our experiences. We are not strangers in a strange land. We have formed and are continuing to form the world we experience.This helps us to face the events we encounter in life with greater equanimity, for we know that we had a hand in creating
32 | EASTERN HORIZON
EH_Sept2014_Contents_PRINT.indd 32
8/24/2014 9:48:37 AM
TEACHINGS
them, and yet at the same time we can avoid any debilitating sense of guilt because with each new choice we can always make a fresh start. 2 The Awakening also tells us that good and bad are not mere social conventions, but are built into the mechanics of how the world is constructed. We may be free to design our lives, but we are not free to change the underlying rules that determine what good and bad actions are, and how the process of kamma works itself out. Thus cultural relativism — even though it may have paved the way for many of us to leave our earlier religious orientations and enter the Buddhist fold — has no place once we are within that fold. There are certain ways of acting that are inherently unskillful, and we are fools if we insist on our right to behave in those ways. 3 As the Buddha says at one point in describing his Awakening, “Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, and resolute.” In other words, he gained liberating knowledge through qualities that we can all develop: heedfulness, ardency, resolution. If we are willing to face the implications of this fact, we realize that the Buddha’s Awakening is a challenge to our entire set of values. The fact that the Unconditioned can be attained forces us to re-evaluate any other goals we may set for ourselves, any worlds we may want to create, in our lives. On an obvious level, it points out the spiritual poverty of a life devoted to wealth, status, or sensual pursuits; but it also forces us to take a hard look at other more “worthwhile” goals that our culture and its sub-cultures tend to exalt, such as social acceptance, meaningful relationships, stewardship of the planet, etc. These, too, will inevitably lead to suffering. The interdependence of all things cannot
be, for any truly sensitive mind, a source of security or comfort. If the Unconditioned is available, and it’s the only trustworthy happiness around, the most sensible course is to invest our efforts and whatever mental and spiritual resources we have in its direction. 4 Even for those who are not ready to make that kind of investment, the Awakening assures us that happiness comes from developing qualities within ourselves that we can be proud of, such as kindness, sensitivity, equanimity, mindfulness, conviction, determination, and discernment. Again, this is a very different message from the one we pick up from the world telling us that in order to gain happiness we have to develop qualities we can’t take any genuine pride in: aggressiveness, self-aggrandizement, dishonesty, etc. Just this much can give an entirely new orientation to our lives and our ideas of what is worthwhile investment of our time and efforts. The news of the Buddha’s Awakening sets the standards for judging the culture we were brought up in, and not the other way around. This is not a question of choosing Asian culture over American. The Buddha’s Awakening challenged many of the presuppositions of Indian culture in his day; and even in so-called Buddhist countries, the true practice of the Buddha’s teachings is always counter-cultural. It’s a question of evaluating our normal concerns — conditioned by time, space, and the limitations of aging, illness, and death — against the possibility of a timeless, spaceless, limitless happiness. All cultures are tied up in the limited, conditioned side of things, while the Buddha’s Awakening points beyond all cultures. It offers the challenge of the Deathless that his contemporaries found liberating and that we, if we are willing to accept the challenge, may find liberating ourselves. EH
EASTERN HORIZON | 33
EH_Sept2014_Contents_PRINT.indd 33
8/24/2014 9:48:37 AM
TEACHINGS
Can politicians speak mindfully? By Dr Elizabeth English (Locana) Elizabeth founded Life at Work in 2004. Her background includes arts administration and the media, followed by an academic career, with a master degree and doctorate from Oxford University in Buddhology. Always interested in personal development, she began her work as consultant, trainer and coach in the professional sphere having certified as a trainer in Nonviolent Communication™, a teacher in Focusing with the British Focusing Teachers’ Association and the Focusing Institute, and also as an accredited Wholebody Focusing Trainer, and Mindfulness practitioner with nearly thirty years’ experience of Mindfulness meditation. She now works widely in healthcare, with the police, in universities, and businesses. Fascinated by interaction in all its forms, she looks in depth at what motivates people to speak and act as they do — the root causes of harmony, success and wellbeing. Elizabeth is the first person to be internationally certified in Nonviolent Communication™ (NVC), Focusing and Wholebody Focusing. Her unique combination of these approaches gives hera distinctive approach to her work at all levels, whether with leaders, team-members, or individuals. Elizabeth was a speaker at the Global Conference on Buddhism in Malaysia in 2002. During a visit to London in June 2014, Benny Liow met up with Elizabeth and discusses with her about the importance of communication in one’s life and also as a form of spiritual practice. The following article by Elizabeth on Mindfulness is published in Eastern Horizon with her kind permission.
34 | EASTERN HORIZON
EH_Sept2014_Contents_PRINT.indd 34
8/24/2014 9:48:37 AM
TEACHINGS
This May 2014, I had the privilege of attending the launch of a new All-Party Parliamentary Group on mindfulness in UK. [1] Here I was, invited into the Houses of Parliament simply because I meditate! For many of us long-term meditators, this was an unexpected turn. When we started out (for me, in 1983) we were ‘weird’ or ‘way out’, we then graduated to being ‘cool’, and what are we now? Trend-setters! Even a force for change in the establishment! I was surprised to learn that over 80 UK MPs and peers have learned mindfulness on courses at Westminster. [2] Having calm and resourceful politicians can only be a good thing, of course. So how soon will we hear the benefits in their communication? Mindfulness is ... Mindfulness is a way of paying attention. It’s more than not being on ‘autopilot’. It’s about being fully, vibrantly present whatever you are doing. If you are practising a mindfulness meditation, you might be paying attention to your breath, or to the feelings in your body as you breathe. So what does speaking mindfully mean? Presumably, you pay attention to your words. But this might be risky. You don’t want to sound over-careful, wooden or pre-planned. People would be less inclined to trust you. They might even accuse you of talking like a politician! So better still, you can pay attention to what lies beyond your words, to your message and meaning. But this also holds challenges - not to say dangers! Danger! Saying what you (really) mean If you pay attention to what you mean, the risk is that you will say it out loud! Even if you try to hold back, there are times what you really think surfaces anyway ....
‘Bigotgate’ and ‘Brown Toast’ Witness the last Prime Minister, Gordon Brown, just before the 2010 general election. After an outwardly friendly meeting with voters in the street, back in the private world of his car, he says what he really thinks: ‘That was a disaster! You should never have put me with that woman ... She’s just a sort of BIGOTED woman ...!’ But (as the press quickly pointed out) his microphone was still on - and his words were soon broadcast to the nation ....
How can mindfulness help? The answer is to know the useful meaning behind your ‘negative’ thoughts and judgements. This generally lands well with other people. For example, how could Mr Brown have said his words honestly in ways that the nation (and the poor pensioner herself) would have been happy to hear? Like any judgement, the word ‘bigoted’ is useful as a shorthand, but to unravel its full meaning, Mr Brown would need to tap into his fuller experience, and pay attention to that. This is an inner journey which would take him from No! to Yes! What is NOT wanted - ‘NO!’ What IS wanted - ‘YES!’ What is NOT wanted - ‘NO!’ When Mr Brown spluttered, ‘ That was a disaster! ...’, He was giving voice to a ‘No’ which I assume means: ‘I do NOT share those views!’ And, ‘I do NOT want to spend valuable pre-election time discussing them.’ If this is what he had said, it could have saved him much embarrassment. But his words might
EASTERN HORIZON | 35
EH_Sept2014_Contents_PRINT.indd 35
8/24/2014 9:48:37 AM
TEACHINGS
still have shocked the innocent pensioner. So Mr Brown must dig deeper. What does this ‘No’ really mean? At a guess, his word ‘bigot’ says ‘No!’ to intolerance, prejudice, unfairness and inequality. But this still holds blame. He needs to dig deeper still. What IS wanted - ‘YES!’ ‘No’ to intolerance, prejudice, unfairness and inequality presumably means ‘Yes’ to their opposites: to tolerance, understanding, fairness and equality. If this is what Mr Brown meant, it was a shame he didn’t say so. His unsuspecting audience of millions would have heard a very different message. With much greater accuracy than his judgement, the Prime Minister could have broadcast his values. It may not have sounded quite as tidy as this, but in his own way, he would be saying the fullest version of the truth we’ve heard so far: ‘I feel UTTERLY frustrated hearing those views on immigration. I URGENTLY want voters to hear all the policies we have in place to address these issues - based on values of TOLERANCE, JUSTICE and EQUALITY!’ Speaking mindfully So to speak mindfully, you need to think and feel mindfully too - that’s when you discover your true meaning. You find words which are more true than any negative judgements you might have used. And tuning in to that truer, deeper meaning, your words flow freshly from there. ... Now it wouldn’t matter if your microphone were left on! EXERCISES: In a normal conversation, we don’t have much time to notice the processes at work behind our words. Using mindful attention, these exercises help to create more space as we speak. Developing your inner reference point: Choose a conversation you find interesting Notice when you want to add something to the conversation Pause for a moment just before you are
EH_Sept2014_Contents_PRINT.indd 36
about to speak Notice what it feels like to have a sense of your meaning, a felt sense (before you know which words you’re going to use) Give a moment’s mindful space to this clearbut-unclear moment (what is it like? how does it feel in your body?)
Transforming your judgments (the journey from ‘No’ to ‘Yes’): TIP: In this exercise, we go into slow motion. We look for underlying needs or qualities (such as intolerance ‘NO!’ - and ‘tolerance’ ‘YES!’), which we feel on a gut level. This means holding back from immediate strategies or solutions. When you give mindful attention to what you need or value, then you can move into action, and find ways to bring it in.
Notice when you are on the brink of making a critical judgment (or you have just made one) Sense the power of the ‘No’ inside your judgment - does it have a body sense, a gesture, or basic words (e.g. “THAT’S NOT OKAY!” or “STOP” or “OUCH!”) Pause to notice what are you saying ‘NO’ to. What has gone missing for you? Pause again to sense how it would be if everything was fine, a sense of ‘YES!’ Now, can you find a simple word or two to put your ‘YES’-meaning across?
NOTES [1] The All-Party Parliamentary Group on Mindfulness was launched on 7th May 2014 in the Houses of Parliament to enquire into the role of mindfulness in public policy. The group is supported by The Mindfulness Initiative, a collaboration of three UK universities which are centers of research and training on mindfulness, Exeter, Bangor and Oxford. The Mindfulness Initiative, founded by Madeleine Bunting and Chris Cullen in 2013, is supporting the MAPPG. It is dedicated to advocacy of and research into the role of mindfulness in public policy. [2] Professor Mark Williams and Chris Cullen from the Oxford Mindfulness Centre have been running mindfulness courses in the Houses of Parliament since January 2013. To date, about 80 parliamentarians from both Houses have attended. EH
8/24/2014 9:48:37 AM
TEACHINGS
The Buddhist Position on Hudud and Mutual Respect By Ven. Dr Wei Wu
Ven Wei Wu (left) receiving his honorary Ph.D. in 2013 in Thailand (right).
Venerable Wei Wu was born in Penang and studied at University of Canterbury, New Zealand, where he graduated with a Bachelor of Electrical Engineering degree in 1973. He worked with Hewlett Packard in Penang, Malaysia, as a Quality Manager before starting his own consultancy company in 1987 to serve various multi-national companies including Procter and Gamble, Philips, Fiat, and Astec in Asia, Europe and the United States of America. Venerable Wei Wu was ordained as a Buddhist monk in the Mahāyāna tradition in 1992 and established Than Hsiang Foundation in Malaysia and Thailand and the International Buddhist College (IBC) in Hatyai, Thailand. He is currently the President of the Than Hsiang Foundation and the Council Chairman of IBC. IBC currently has its main campus in Southern Thailand and a new branch campus in Korat, Thailand. He is also Abbot of Tham Wah Wan Temple in Kuala Lumpur where many IBC courses are being conducted for participants in the central region of the country. Though ordained in the Chinese Mahāyāna tradition, he is wellversed in all three Buddhist traditions. Venerable Wei Wu is also very active in social welfare projects, having established homes for the poor, as well as kindergartens throughout Malaysia. In 2013, Mahamakut Buddhist University (MBU) in Thailand awarded Venerable Wei Wu, the Honorary Degree of Doctor of Philosophy in Buddhist Studies.
EASTERN HORIZON | 37
EH_Sept2014_Contents_PRINT.indd 37
8/24/2014 9:48:37 AM
TEACHINGS
If we have been watching TV, reading the newspapers or surfing the Net, we would be aware of the recent attempt to implement Hudud or Islamic law. PAS wants to implement the Hudud law in Kelantan. This proposal has to be tabled in the Parliament, and requires a majority of votes for it to be passed. In this article, we will hop on the bandwagon and discuss three important points. Being Buddhists, our stand must be clear and definite. Firstly, we are all locally-born native Malaysian citizens. Malaysia is both our country and our home. We love this country. While striving for our nation’s independence, our founding fathers upheld the principle that Malaysia is a multi-racial and multi-religious nation. When Malaysia was founded, it was undoubtedly a secular country, not an Islamic state; our Constitution states this clearly. We should not betray this standpoint of our forefathers when this country was brought into being. Our stand, like the stand of the late esteemed YB Karpal Singh, is firm and clear, i.e. uncompromising to let Malaysia - our country - to be turned into an Islamic state. In our country, a committed and principled politician like YB Karpal Singh is something of an oddity. Undeniably, there are many great politicians in this country. More often than not, there are still majority of those who fish for votes by whatever dirty tricks possible. Although the majority of Malaysians are Muslims, this does not imply that other religions should be crowded out or suppressed. Doing so would betray and let down the founders of our country. Secondly, we frequently discuss issues with leaders of different religions to exchange ideas and opinions. These religious masters include those from the Islamic, Christian, Hindu, Sikh, and Taoist religions. From my experience, with the exception of extremists or opportunists who exploit religious issues for their own political agenda, the Muslims and non-Muslims are all aware that in this world, in this era, every religion practices mutual tolerance and respect. This is what I mention frequently: Our first Prime Minister of Malaysia, Tunku Abdul Rahman, who also held the post of the head of religious affairs of the country, once invited the Buddhist spiritual leader, the Dalai Lama, to have a friendly discussion in Malaysia. At that time, the Tunku had already stepped down as the Prime Minister, and was the Chairman of the Perkim Foundation. During the discussion, the Dalai Lama said, “We human beings are so intelligent that we are capable of producing weapons that can destroy the world seven times over!” It is indeed alarming to think that we, human beings, are destroying the only world we live in!! This is truly an unimaginable tragedy!
38 | EASTERN HORIZON
EH_Sept2014_Contents_PRINT.indd 38
8/24/2014 9:48:38 AM
TEACHINGS
The Dalai Lama continued to say that the only way to prevent this tragedy from happening is through the power of religion. However, depending solely on one religion would merely yield ineffectual strength. He called upon the leaders of different religions to come together to work devotedly towards spreading the idea of world peace. At present, there is no single religion that is capable to do this on its own. Only through the unification of all the religions of this world can the people be made aware that the world should be protected and not otherwise. If people exploit religion to fight the so-called â&#x20AC;&#x2DC;holy warsâ&#x20AC;&#x2122;, then the destruction of the Earth by human beings will very soon be a reality. Thus, world peace was the topic of this earnest discussion between the two religious leaders. All Malaysians, regardless of whichever religion we practice, must not let certain unethical politicians secure votes through this irresponsible politicking, hence destroying our peaceful country. If these irresponsible and unprincipled politicians are empowered, they will not hesitate to unscrupulously take advantage of religious and racial issues to shatter and wipe out the mutual respect and endurance that ensure the strong bond and rapport among all races. This would certainly be a disastrous consequence indeed! Thus, we Malaysians of different races and religions must join hands to perpetuate the peaceful coexistence that we have been blessed with this far. Thirdly, I would like to remind the younger generation of today to do things rationally, rather than emotionally. In Malaysian politics, we have two political fronts, known as the two-party system. It is obvious that some politicians can be totally irresponsible and irrational. Young people must be more vigilant and not be easily instigated by unconscionable individuals. Youngsters who are easily influenced will be vulnerable to immoral politicians and be used by them to blindly follow their every move. Buddhism is a religion of wisdom, not one of blind faith. We, as bystanders, have the clearest perception of the way things are. A politician of high caliber must serve the country and its people. Today, I want to call upon our politicians to not underestimate the wisdom of the voters and to discontinue misleading the people. If you are a member of the Barison Nasional, please tell UMNO that we cannot accept the Islamic state. If you are a member of the Pakatan Rakyat, please tell PAS that we oppose turning this country into an Islamic state. We request the Government and the opposition to stop pointing spearheads at one another. It is sheer stupidity to assume that the people are all idiots! If we turn a blind eye to this, the future of our country is definitely in jeopardy!
EASTERN HORIZON | 39
EH_Sept2014_Contents_PRINT.indd 39
8/24/2014 9:48:38 AM
TEACHINGS
Forty years ago, or even twenty years ago, the relationship among Malaysians of different races and religions was unlike that of today. When I was young, I had friends of many different religions. Our relationship was very harmonious. Fast forward to the present, after fifty years of independence, and, instead of a more peaceful coexistence, we are moving backwards where relationship amongst the different races is concerned. The harmonious atmosphere of yesteryears is nearly non-existent. This sad situation has come about because our present politicians make use of racial and religious issues to publicize themselves. Thus, we must clarify our stand and oppose all these irresponsible talks and actions. Buddhism has a saying, “We cannot bear to see the holy religion declining”. We love our own religion but we respect other religions as well. We will never slander other religious beliefs. In conclusion, I would like to share with you these three important points. Buddhists should be concerned about politics, but Buddhist organizations should transcend the politics of all political parties. I do not agree that religious leaders should engage themselves actively in politics. Otherwise, these leaders may consequently do things that should not have been done, and say things that should not have been said from a Buddhist perspective. The last aspect is very important. EH
Are you searching for a spiritually challenging work? Do you enjoy mee ng fellow Dharma prac oners, Buddhist leaders, and Dharma masters? Would you like to introduce the latest Buddhist book you read recently? How about researching into the latest web-sites on Buddhist ac vi es around the world? And of course, what about telling us how you first came in contact with the dharma and what the dharma means to you today. Well, if you find all of these interes ng, we can make it spiritually challenging for you too! In every issue of EASTERN HORIZON, we publish special chat sessions with leading Buddhist personali es, essays on all aspects of Buddhism, book reviews, and news and ac vi es that are of interest to the Buddhist community. We need someone to help us in all these projects. If you are keen to be part of this exci ng magazine, please e-mail to the editor at Bennyliow@gmail.com, and we will put you in touch with what’s challenging for the next issue!
Let us share the dharma for the benefit of all senƟent beings!
40 | EASTERN HORIZON
EH_Sept2014_Contents_PRINT.indd 40
8/24/2014 9:48:38 AM
TEACHINGS
Family Life as Practice By Lama John Makransky
John Makransky is both a professor of Buddhism and Comparative Theology at Boston College, US, and a Tibetan Buddhist meditation teacher. John has studied and practiced Tibetan Buddhism since 1978 under the guidance of Tibetan lamas and scholars in the Nyingma, Kagyu, and Gelug traditions. In 2000 he was installed as a lama in the lineage of his first root teacher, Nyoshul Khen Rinpoche, by Lama Surya Das. Two years later he met his other root teacher, Chokyi Nyima Rinpoche. John now serves as a senior faculty advisor and lecturer for Chokyi Nyima Rinpocheâ&#x20AC;&#x2122;s Centre for Buddhist Studies, Nepal, which is affiliated with Kathmandu University. John has published a book of contemplative practices and teachings to empower people in relationships, work, service and social action entitled Awakening Through Love: Unveiling Your Deepest Goodness (Wisdom Publications, 2007). He is also the author of Buddhahood Embodied: Sources of Controversy in India and Tibet, coeditor of Buddhist Theology: Critical Reflections by Contemporary Buddhist Scholars, and the author of many articles and essays. He lives outside of Boston with his wife, two sons, and dog.
EASTERN HORIZON | 41
EH_Sept2014_Contents_PRINT.indd 41
8/24/2014 9:48:38 AM
TEACHINGS
I’d been away on a silent retreat for several weeks. We’d engaged in a Dzogchen preliminary practice of self-inquiry in which one asks, “Who is meditating? Who, what is aware?” By retreat’s end, wondering how my family was doing, I called home. Jonathan, who was three at the time, answered the phone. “Daddy!” he said, excited. “Yes.” “WHO are you?” I was stunned; my mind stopped. Jonathan giggled. “Just teasing daddy!” Tibetan heart-mind training translates ordinary thoughts and feelings into fuel for the path. These practices redirect clinging and suffering into compassion; these practices empower mind to disclose its innate openness. Family can act as a charged arena within which all such ordinary thoughts and feelings, clinging and suffering can arise. And the family is an intimate matrix for the exchange of self and other, the heart of training. Shantideva, the eighth century father of this practice, wrote: “All the joy in the world comes from the wish for others’ happiness… Whoever wants to protect self and others should practice the great mystery: Exchanging self for others.” The instant we perform Shantideva’s exchange, infusing others around
us with our sense of self, sensing them as the very focus of our “self”- concern, we find relief from our suffering, our self-obsession. The “mystery” is really something simple, accessible: it is the key to all our well-being, our deepest freedom. It’s good to first practice this exchange when alone for short periods: Bring family members to mind, one by one. Allow your own sense of self, your most intimate self-concern to arise within each of them. A natural wish for their happiness – as one’s very “self” – accompanies the shift. Radiate well-being and happiness to them from the heart. Secretly explore taking their suffering, worries, anxieties into yourself, and allow all this to dissolve completely into the empty ground of your being. Do this privately, secretly in daily practice. Feel its quiet power, the natural joy it elicits. Little by little let this secret exchange exercise itself in the bustle of family life. When you pick up your children from school, or when you do homework together, or play: exchange self for other. Take their subtle suffering, worries, anxieties into your empty nature and radiate your deepest well-being into them as if they were your very self. Allow the practice to naturally extend itself to neighbors, coworkers, all whom you pass on the
highway, all who come to notice in the newspaper and evening news. Gradually, our practice senses them through the heart in just the way it has sensed our family: No difference. As we privately learn to do this practice with increasing rigor and continuity, family life itself transforms into training center, into multi-year “retreat”: quietly, dharma communicates its own deep curriculum to us, our loved ones, and others. David, four, rushes downstairs to tell me he’s finished brushing his teeth before bedtime. He’s feeling proud. “But have you brushed your feet yet?” I say. David is puzzled. “No,” he says, looking doubtful. “Well, go back upstairs and tell mommy you need to brush your feet, too.” He rushes dutifully back up the stairs. But at the top, he slowly turns to look at me. “Daddy, are you teasing?” “Yes,” I say. “But just do it anyway.” David shakes his head, descending the staircase. He puts both hands on his hips, and looks sternly at me. “Daddy,” he says. “Put yourself in MY place. Suppose you were me, and I was teasing you. How would YOU feel?”
42 | EASTERN HORIZON
EH_Sept2014_Contents_PRINT.indd 42
8/24/2014 9:48:38 AM
TEACHINGS
I laugh at my complete defeat. “Okay,” I say. “You’re absolutely right.” Too often Buddhist “nonattachment” is misconstrued as “non-loving.” The purpose of Buddhist practice is not to “renounce” our families or community, but to shed habits of self-protective clinging that prevent us from loving them more unconditionally, powerfully, enjoyably. The greater and more unconditional our love for others, the greater our wisdom that sees through, and compassion that feels through, the thought habits of communal suffering. The mutual care that family life expresses is our Buddha nature, actualizing itself in its most palpable and tender ways. When my son Jonathan was three, and his brother David still on the way, our teacher Nyoshul Khenpo came to us from Bhutan. He meditated with us and gave a talk. A young woman asked him how parents might impart spiritual values to their children. Khenpo replied simply, “If parents practice and embody those values, children will learn them. If not, they will have little interest.” A sunny winter morning in New England. During my meditation, my son David, now six, comes running, bounces three times on my sitting bed, grabs the staff from Guru Padmasambhava’s statue on the altar, jabs it three times toward me, and shouts gleefully, “Ee-ya, Ee-yah,
Ee-YAH!” Returning staff to Guru, he bounces three more times on the bed, and runs out. Meditation suitably enhanced.
“Uh, I mean David.”
When my children first arrived, I tried as a stolid “dharma practitioner” to maintain my prechild monastic quietude: Door shut, the whole world seemingly elsewhere for my morning meditation. Khenpo’s practice, over time, eased me toward more open-door policies: it gave me the freedom to explore the empty boundaries of quietude, the texture of family love as spiritual discipline. In some ways, this was a more subtle and rigorous practice than the “worldly life versus dharma” dualism I had previously taken as my model.
We all laugh and laugh.
The purpose of Buddhist discipline has not changed: To cut through the subtlest causes of suffering. We suffer because we follow habits of thought, feeling, and reaction. We suffer because we take our thought of self or other to be that very person, not recognizing the difference. The whole family is out, walking. David, who is not yet three, and passes the afternoons mostly with his mother, turns to me.
And David turns to Mommy, and says, “Mommy, uh, I mean Buddha.”
People are mysterious, unfathomable – like divinities: natural objects for reverence. But our habits of thought turn the people around us into objects, the means for our self-protection. “Meditate on those with whom you are closely connected,” a Tibetan heart-mind training text says. Often our family is the most intense field of projection: We mistake wife, husband, child for our own narrow, accustomed thoughts of them, and for that reason, family can provoke great suffering. But family can act as the richest vehicle for spiritual practice. Spousal abuse, child abuse, elder abuse: when in bondage to suffering thoughts of self and others, family arises as curse. But when we learn to sense the emptiness of our thought habit, and through that our natural reverence and care for others, family arises as profound blessing. First published in Tricycle Magazine, 2001. www.tricycle.com. Article published with permission of author. EH
“Mommy, uh, I mean Daddy,” he says. “Mommy, uh, I mean David,” I say. We gaze at one another. “Buddha,” I say.
EASTERN HORIZON | 43
EH_Sept2014_Contents_PRINT.indd 43
8/24/2014 9:48:38 AM
PERSONAL REFLECTIONS
SOWING GOOD SEEDS FOR THE FUTURE By Joanna Choi
I am a retired civil servant. I became exposed to Buddhism only in my 40s through attending Buddhism classes. I was thrilled by the Dharma. I envied my teachers and friends who have amassed such a wealth of knowledge in Buddhism. I started to attend classes on sutra after work. But that was not enough to satisfy my urge to learn Buddhism. I wanted to enroll in a Master degree program in Buddhism. This way, I can have a good grounding on Buddhist doctrines and can be on my own in learning Buddhist dharma in the various sutras. I then had a very demanding job and could not afford taking a Master program albeit on a parttime basis. I began to think of enrolling in a Master program in Buddhist Studies upon my retirement. But that would be some more years to come before I turn 60. Something happened which precipitated my decision. I decided to retire early to enroll in the Master of Buddhist Studies (MBS) run by The University of Hong Kong (HKU) and to devote my remaining life to the pursuit of Buddhism. Being a conscientious and hardworking civil servant, and with luck (due to good karma), I had a fairly smooth career in the
early part of my career. My good work had been appreciated. I earned accelerated promotions. I built up my reputation within my professional grade and have been well respected. However, towards the later part of my career and particularly in the last few years before my departure from the civil service, I encountered the greatest challenge in my life. I started to plan for my early retirement. I applied for enrolment in the MBS program run by the HKU 2013/14 - 2014/15. I had a very difficult time (for about three years) with my boss, a lady in her early 40s. Due to some misunderstandings, she developed a grudge against me which intensified over the years. I was in a fairly senior management position in the civil service. She tried every means to undermine my authority as the supervising officer, intentionally embarrassing and insulting me in the presence of my subordinates with the ulterior motive to let my subordinates know beyond doubt that she was at odds with me and that they could ignore me. I was sidelined. At times, I really questioned the need of my existence in the Government machinery. She never talked to me and treated me as if
44 | EASTERN HORIZON
EH_Sept2014_Contents_PRINT.indd 44
8/24/2014 9:48:38 AM
PERSONAL REFLECTIONS
I were her greatest enemy. This notwithstanding, I tried my best to contribute as I felt that being paid by the Hong Kong Government (HKG), I was ultimately accountable to HKG, my employer, not my lady boss. Towards the last few months, she intensified her grudge against in that she sent a clear message to my peers, senior management staff under her that she was at odds with me. Life was difficult then. It was duḥkha. In the process, I reminded myself that there is no self, I am just the five aggregates. I fully realized the true meaning that all dharmas are impermanent, and the notion of not self characterized by impermanence and lack of control over one-self. Most people who encountered such situations would fight back. I did not. I know that what I encountered today was a result of what I did in my past lives. This experience in my present life was most unpleasant. Honestly, I did not want a repeat in future. If I did fight back, it would again sow the seeds for the future. I took it calmly and peacefully, albeit I did feel bad deep in my heart. That said, I pitied my boss. She used to be such a pleasant lady. She has been sowing so many bad seeds which she did not know that she had to repay in future.
The bad days came to an end four months before my retirement. My boss was transferred out. While I was relieved as the difficult days were over, at the same time I was happy for my boss as at long last her volitional acts to harm and hurt came to an end and she could stop generating further bad seeds for her future life. My contributions, which used to be belittled by my previous boss, were fully appreciated and recognized by my new boss. This is a clear demonstration of the Yogācāra doctrine: we see what we want to see.
the difficult days with my lady boss, are all important conditioning forces which firm up my determination in the pursuit of the Buddhism. Being a perfectionist, I would devote all my energies to my career and could not afford time in my religious pursuit. My less than satisfactory experience in the later part of my career has enabled me to better appreciate Buddhist doctrines: impermanence, no self, dependent arising, and the importance to control our mind. It is also because of my Buddhist belief that I can come out of the difficult experience, clear and healthy.
I can still remember how happy I was on the day of my retirement. That was May 2013. I looked forward to a new page of my life: devotion to religious pursuits in Buddhism. My decision proved to be right. I enjoyed the course to the full. I was fortunate enough to benefit from the most inspiring and enlightening teachings of Venerable Professor K L Dhammajoti, who was in his last year of teaching in the HKU before his retirement. I have to thank my lady boss who was the major cause for precipitating my early retirement. Venerable Dhammajoti is now my Bhante and I know that I can benefit a lot from his wisdom and guidance in my religious pursuit.
I have just completed the first year of my 2-year part-time MBS program, and will embark on the second year of the program in September. Upon completion of the MBS program, I will continue to attend Buddhism classes, study Buddhist sutras on my own, and practice Buddhism under the guidance of my Bhante, Venerable Dhammajoti. I hope to be able to sow as many seeds in Buddhism in my present life so that in my next life I can get to learn Buddhism early and be able to preach Buddhist dharmas to help sentient beings in coming out of human predicament.
In retrospect, what I encountered in the later part of my career, including
Joanna Choi is a retired civil servant of the Hong Kong Special Administrative Region. EH
EASTERN HORIZON | 45
EH_Sept2014_Contents_PRINT.indd 45
8/24/2014 9:48:38 AM
FORUM HOW CAN THE BUDDHA DHARMA HELP DURING A CRISIS? Venerable Aggacitta is the founder of the Sāsanārakkha Buddhist Sanctuary (SBS) near Taiping, Perak, Malaysia, and a well-known Buddhist meditation teacher and scholar.
Venerable Dr Wei Wu is the founder of the International Buddhist College, Thailand, and Abbot of Than Hsiang Temple, Penang.
Geshe Jampa Tsundhu is the resident teacher of the Losang Dragpa Buddhist Society in Petaling Jaya, Selangor.
We are taught in Buddhism that dukkha or suffering is a characteristic of our existence, and we need to understand this noble truth in order to realize real happiness. It is true that life hurts, nothing lasts, anything can happen, we may end up getting cancer or stroke, our business may go bust, and sooner or later we will die. And as long as we are not enlightened, we will face all these facts of life with fear and worry. It is said that the real test of the efficacy of a religious teaching is when it is able to help its followers overcome problems that they encounter in their everyday lives. When things are going well, it is easy to continue to listen to Dharma talks or engage in meditation. But when things fall apart in one’s life, how can Dharma teachings help us overcome our grief, disillusionment, and suffering as ordinary, unenlightened human beings? As the Buddha was a very compassionate teacher, what advice would he give to someone facing a personal crisis, be it a terminal illness, financial bankruptcy, or a failed marriage? We ask our three panelists on what would be the Buddhist response to someone in crisis in the following situations: If a family member suffers from a terminal illness, and the doctor has not given much hope for recovery, how can we use Buddhist teachings to console the person? Are there specific practices such as chanting or even meditation that the person can do? Aggacitta: One should not simply accept the diagnosis of a doctor but consult other reliable health professionals as well. Why? There are many causes and conditions of an illness that conventional western medicine may not be able to detect or change, but which alternative therapies (such as TCM, qi gong, energy healing, psychotherapy,
46 | EASTERN HORIZON
EH_Sept2014_Contents_PRINT.indd 46
8/24/2014 9:48:38 AM
TEACHINGS
past-life therapy) can. A knowledgeable Buddhist understands that the law of cause and effect is very complex—for it applies not only to kamma, but also to the physical and psycho-physical aspects of existence as well. Therefore, one should try to exhaust all options within one’s means. At the same time, one can also try the following: 1. Boost one’s merit account through morality, chanting and spiritual cultivation 2. Request for blessings, sharing of merits or chanting services from monastics and friends 3. Donate life (release captive animals) and medicine for the sick 4. Resign oneself to the Law of Kamma. In Pāli Buddhism, the popular chants used for healing are Girimānanda Sutta (AN 10.60) and the three Gilāna Suttas found in Bojjhaṅga Saṁyutta (SN 46.14, 15, 16), or a versified composite of the latter three called Bojjhaṅga Sutta which is often chanted as a paritta. There are inspiring cases of patients diagnosed with advanced degenerative diseases, such as cancer, who successfully recovered after an extended period of intensive meditation practice under the guidance of competent instructors. Wei Wu: If the person is intellectually inclined, we can do counseling on the Buddhist teaching that life continues from the past into the future and it does not end abruptly. So there is hope for the future; one needs to live this life meaningfully. One very meaningful thing to do is to go out and help others who are suffering from the same terminal illness. In this way, a crisis is turned into an opportunity to help others. For a serious Buddhist, a crisis is an opportunity to develop Bodhicitta! We can refer to the teaching of the ‘Wheel Of Sharp Weapon’ by the Great Indonesian Master Dharmarakshita . For one who is inclined towards faith, chanting a sutra or the name or mantra of a particular Buddha or Bodhisattva with whom he or she has a strong affinity can be very beneficial. We normally tell the patient to ‘let the doctor care for one’s body and to let the Bodhisattva or Buddha care for one’s mind.
Having said the above, we can use the skillful combination of counseling and faith/practice to help the patient. A patient with terminal illness is facing death and whatever we do should help him or her face impermanence bravely and realistically. This is the time for the patient to take refuge in the Triple Gem. In a way, terminal illness is a ‘blessing in disguise’ otherwise we will never be very serious about impermanence and will not treasure this life to the fullest. Jampa Tsundu: It is beneficial to remind oneself and an ill person of impermanence and the nature of samsara. If there is no hope of recovery, it is especially important to help the person let go of attachments to family, friends or the like, as clinging will only make it more difficult to face the harsh reality of death. So, help to remind the dying person to see that whatever pain or difficulty is experienced during that period are conditions for the exhaustion of negative karma, which everyone in samsara has. According to Mahayana practice, adverse situations can be transformed as a path to enlightenment by undertaking the practice known as “Taking and Giving” i.e. thinking that that the pain and suffering that one is experiencing during illness/difficulty, is actually the suffering of all mother sentient beings and that by yourself experiencing these, sentient beings become totally free from their suffering. In other words, you are taking the suffering on their behalf and you think of giving all forms of temporary and ultimate happiness and the causes of happiness to them. As it says in Guru Puja, “And thus, venerable, compassionate Gurus, I seek your blessing that all karmic debts, obstacles, and suffering of mother beings may without exception ripen upon me right now, and that I may give my happiness and virtues to others and thereby, invest all beings in bliss”. Think of one’s Guru Buddha as embodying all refuge and make the aforementioned supplication prayer and receiving blessing in the form of light and nectar, thereby your prayer being actualized. Such a positive mental attitude will be of tremendous help to maintain calmness and bring meaning and even joy, during the most difficult phases of life. EASTERN HORIZON | 47
EH_Sept2014_Contents_PRINT.indd 47
8/24/2014 9:48:39 AM
FORUM TEACHINGS
In the case of someone whose business has failed and is facing bankruptcy, what is the advice for such a person? Aggacitta: The vicissitudes of life—gain and loss, disrepute and fame, blame and praise, pleasure and pain—befall everyone. According to the second Lokadhamma Sutta (AN 8.6), they overwhelm the mind of an uninformed worldling who welcomes the ups and resists the downs. Why? Because the uninformed worldling does not reflect and understand, when experiencing them, that they are impermanent, suffering and subject to change. On the other hand, informed Buddhists are not similarly affected because they reflect on and understand this inherent nature. Moreover, a Buddhist who believes in the complexity of the law of cause and effect can understand that any worldly event, good or bad, is a product of multiple causes and conditions, some of which appear to be predictable and within our control, but not others. The latter include the kammic forces with origins in the inconceivable past of saṁsāra. Constant reflection on these two beliefs of change and causality will certainly stand one in good stead when surfing the waves of life. Even more potent is the verification of these beliefs through continual introspective mindfulness, elaborated on below. When one cultivates these two practices assiduously under all circumstances, whether good or bad, one can meet the ups and downs of life with poise and resilience. Wei Wu: Congratulate him or her! Kids learn to walk by falling down. We should not be afraid to fall. We need only to avoid not wanting to stand up and walk again after falling. The fall is an education in itself. So failure is a lesson. This is what happens to great inventors; do they always succeed the first time?! Jampa Tsundu: In this world, it is natural that you sometimes make a profit and at other times, you
will suffer a loss. There’s no certainty with material wealth or status in this constantly changing world. The richest person of the town can suddenly be forced onto the streets to live a totally unfamiliar life as a beggar. We have all created causes for both wealth and poverty, so depending on the time and when conducive conditions are met, we will experience material comfort and difficulty accordingly. Thus, we need to clear away the causes of poverty before they ripen, mainly by practicing generosity and helping those in need. While we enjoy the results of past good deeds, we need to continually accumulate more virtues and not wait until encountering problems before starting to do good deeds or engage in virtuous practice. In our lives, we are sometime successful and sometimes not but failure shouldn’t be the reason to lose hope or become stressed and frustrated with life. Instead, we need to move on with our life with a positive mentality. With good deeds and perhaps a little more patience and perseverance, the good fruits of one’s actions will come. What about some good advice for someone having a marital crisis? Aggacitta: Don’t hark back to the past: “Why did I marry this person?” Circumstances and you have changed. Just change the present. Apply the practices mentioned above. Accept the inevitable external changes and make positive changes in your attitude and behaviour towards your spouse. Remember that it is harder to change another than oneself. How does one change? Practise as recommended above and change should be easier, especially with introspective mindfulness and clear knowing. This is the habit of continually looking back at how your mind reacts or responds to what you perceive through the senses, particularly the sixth. You will then understand that your problems arise from reckonings rooted in grounds of beliefs that could be wrong, and of expectations that could be unrealistic. So first verify these grounds. Do not simply proliferate such reckonings and act on them, causing unnecessary suffering to yourself and others. Put them through what I call the “BARR” test. Investigate if they are:
48 | EASTERN HORIZON
EH_Sept2014_Contents_PRINT.indd 48
8/24/2014 9:48:39 AM
TEACHINGS
• • • •
Beneficial to yourself and others Appropriate to your circumstances Relevant to your role as a spouse and parent Realistic in terms of truth and practicality.
If they fail this checklist, don’t pursue them. Nipping them in the bud will save you much suffering. Conversely, pursuing thoughts and intentions that pass the BARR test can guide you safely through your crisis. Wei Wu: One way is to refer the person to a Buddhist Counseling Center - Mitra, Pelita or BGF Counseling. I learned that about half of the cases they handled are related to marital problems and have accumulated experiences in helping people with this type of problem. Again, I see this type of crisis to be an opportunity to develop Bodhicitta! If one is able to face and overcome the crisis, the experience one gained can be useful in helping the many other young couples facing marital problems. I urged our members at the Mitra Counseling Centers to hold pre-marital workshops to educate young couples on marital life. Someone who had overcome marital crisis will be very good counselors for this.
Prevention is better than cure. When young couples start their own families without the help of parents, they face great challenges. Many of them got themselves into marital problems that could have been avoided if the traditional extended family structure is upheld. This is the reason why our counseling centers are receiving so many cases related to marital crisis today. Jampa Tsundu: The key factor to a successful married life is trust, unconditional care and understanding between partners. When there is a lack of these things, conflicts and divorces come about. It is especially important that partners who have children think carefully of the kind of effect such conflict or divorce will have on the children. It is the lack of trust which leads to suspicion, quarrels, fights and then divorce. Sometimes, it might be possible that a situation started with just pure suspicion, which then gets aggravated by ego and nontolerance (of both parties). So, it’s important to have faith in one another, offer understanding to the other party and if a mistake is made, apologize and the other party should accept the apology and move on rather than hold onto past mistakes, which only keep the hurt fresh. There is a saying that if you hold on tight to a burning ember, only you will get burnt. EH
EASTERN HORIZON | 49
EH_Sept2014_Contents_PRINT.indd 49
8/24/2014 9:48:39 AM
NEWS
IBC NEWS
A Report of the WBU Conference in Pattaya The World Buddhist University (WBU) hosted
Pataraporn Sirikanchana, the Vice Rector in his
an international conference with the theme
absence.
“Buddhist Studies in AEC” from 10 till 13 July, 2014 (B.E. 2557) at the College of Innovation,
Ven. Dr. Wei Wu, abbot of Than Hsiang Temple
Thammasat University in Pattaya, Thailand. The
in Penang, Founder of IBC and Chairman of
main objective of the conference was to create a
International Buddhist College Council, delivered
specific network and cooperation with healthy
the keynote speech on “Buddhist Studies in AEC”.
academic intercourse among Buddhist scholars
In his address, Venerable Wei Wu touched on
in the ASEAN Economic Community (AEC)
the Christian religious crises in the West which
and Australia, and as part of the preparation
forced the Christians to shift their resources to
to welcome and celebrate the establishment
Asia. Over the last couple of decades, Christianity
of AEC in the year 2015. The conference was
has established its influence in South Korea, with
well organized with a welcoming dinner on 10
China and ASEAN as the next possible targets.
July, the conference proper on 11 July and a
Venerable Wei Wu is concerned that Buddhists
guided tour to temples and a turtle conservation
in ASEAN have little crisis-consciousness and
centre on 12 July. There was good food and very
Buddhism is losing its appeal among the youths
comfortable accommodation at the scenic and
of ASEAN. On the other hand, Christianity has
serene learning resort. The conference was
made significant inroads into the poor villages in
also well attended; there were more than 60
many ASEAN countries.
delegates from WBU affiliated institutions and Buddhist organizations of ASEAN countries
Buddhist monasteries used to provide the best
namely Thailand, Vietnam, Cambodia, Laos,
education and parents sent the best among their
Indonesia, Singapore, Malaysia and with special
children to these monasteries to become monks
delegates from China, Australia and Columbia.
and receive good education. Sadly, this is no
The International Buddhist College (IBC) sent
longer the case. The general level of education of
many participants to support the Conference.
lay Buddhists has risen but the Buddhist monks’ educational level has lagged behind. Venerable
The Master of Ceremony was Dr. Chris Stanford
Wei Wu is very concerned that in future the
from WBU. Dr. Tavivat Puntarigvivat, the
monks will not be able to retain the respect
Conference Organizer of WBU, delivered the
of lay Buddhists if the present situation is not
Opening Ceremony Report. The Opening Address
arrested.
and welcoming speech by Professor Norannit Setabutr, Rector of WBU was read by Dr.
50 | EASTERN HORIZON
EH_Sept2014_Contents_PRINT.indd 50
8/24/2014 9:48:39 AM
NEWS
He also highlighted on the gigantic economic potential of China. Many Chinese are now
University) 2.
Buddhist Activism in Singapore by
hungry for spiritual things and Christianity has
Jack Meng-Tat Chia (Singapore, Cornell
gone into China very aggressively. There is a big
University)
opportunity in China today for Buddhism and
3.
A Case Study on Inevitability Consequence
ASEAN cannot afford to ignore China.
of AEC from Buddhist Perspective by Ms Swe
The morning plenary was addressed by Dr.
Swe Mon (Myanmar, ITBMU)
Tavivat, a distinguished Buddhist scholar and
4.
Buddhist Education with Emphasis on
practitioner who is currently the Director of the
Kindergarten Education by Ven. Dr. Wei Wu
Institute of Research and Development at the
(Malaysia, IBC Council Chairman)
WBU in Bangkok. He spoke on the syncretistic
5.
Buddhist Teacher Education in Indonesia:
nature of Buddhism in Southeast Asia with
One of the Improvements of Buddhist
elements from Animism and Brahmanism.
Studies by Ven. Budi Utomo Ditthisampanno
In the past, Brahmanism and Buddhism had
(Indonesia, Principal, Smaratungga Buddhist
competed and exerted its influence especially
College)
in the Kingdoms of Khmer, Srivijaya and Majapahit. He also touched on the three major
Theme B: Buddhism, Conflict Resolution and
forms of Buddhism – Theravada, Mahayana
Modernity
and Vajrayana. He said Buddhism over time
6.
The Survival of Buddhism in the Dark Ages
has developed its own characteristics in each
of Cambodian History by Mr. Sokkhim Dim
of the ASEAN countries. And now the intra-
(Cambodia, IBC Alumni)
religious dialogue among Buddhists in ASEAN
7.
Buddhist Solution(s) for Conflict
will contribute to the peace and harmony of the
Transformation by Dr. Anja Zalta (Australia,
region.
Assistant Professor, Nan Tien Institute) 8.
Philosophy of Buddhist Humanism:
After the coffee break, a panel discussion on
Buddhism and Persons with Disabilities by
“The Cooperation for Buddhist Studies in
Dr. Voranong Kowitsthienchai (Thailand,
AEC” moderated by Dr. Chris Stanford was
Ratchasuda College, Mahidol University)
spearheaded by Dr. Pataraporn Sirikannchana
9.
Buddhism for the Global Benefits and its
with the participation of Dr. Kathleen Gregory,
Challenges in Modern Times by Mr. Tan Poh
Ven. Budi Utomo Ditthisampano and Rev. Dr.
Beng (Malaysia, IBC)
Nguyen Thi Cam Nhung. Theme C: Buddhism, Meditation and In the afternoon, the plenary sessions were
Psychology
divided into four closely related themes. The
10. Personality Development: A Psychological
papers which were presented for discussion by
Analysis of Āhāra by Ven. Dr. Naw Kham La
their respective speakers were as follows.
Dhammasami (Myanmar, MCU) 11. Western Engagement with Mindfulness by Dr.
Theme A: Buddhism in AEC 1.
Buddhist Ethics and Its Relevance in
Kathleen Gregory (Australia, La Trobe U) 12. Towards Buddhist Meditation in Buddhist
Southeast Asian Society by Rev. Dr. Nguyen
Education by Ms. Soong Wei Yean (Malaysia,
Thi Cam Nhung (Vietnam, Gia Lai Buddhist
IBC Alumni)
EASTERN HORIZON | 51
EH_Sept2014_Contents_PRINT.indd 51
8/24/2014 9:48:39 AM
NEWS
13. Significance of Abhidhamma in Relation to the Path of Liberation by Ven. Pandava
participate and I have benefitted much from this experience.
(Myanmar, MCU Ph.D. Candidate) Reported by Soong Wei Yean, IBC Alumni Theme D: Buddhism and Socio-Economics
New Academic Year
14. The Happiness Paradox in Western
(July 07, 2014) International Buddhist College
Economics: A Buddhist Explanation by Dr.
(IBC) ushered in the eleventh Academic year
Soontaraporn Techapalokul (Thailand, MCU
with higher levels of achievements at its Korat
Special Instructor)
campus. This year saw the opening of the three-
15. Buddhist Middle Way Theory and Models of
storey academic building and a hostel block
Industrial Relations by Dr Chokchai Suttawet
for 24 monastic students. Another academic
(Thailand, Mahidol U)
milestone that was attained was the expansion
16. Buddhist Sustainable Development through
or diversification of Academic programs and
Inner Happiness by Dr. Sauwalak Kittiprapas
services. IBC is now offering a new major in the
(Thailand, International Research Associates
Undergraduate program namely the Bachelor of
for Happy Societies (IRAH)
Arts Program in Pāli and Sanskrit Language
17. Peaceful Coexistence for Economic Growth by Mr. Phyu Mar Lwin (Myanmar, ITBMU)
and Literature. True to its Mission –Vision of constantly aiming for quality and excellence, students following this program will gain deeper
After the plenary session all delegates and
knowledge of the Buddhist scriptural languages
participants reconvened in the main auditorium
like Pāli and Sanskrit. This move will upgrade the
to hear the reports from the four moderators
College towards that of a full-fledged university.
and participate in the closing ceremony with the presentation of certificates of appreciation.
True to its name, IBC is not only international
Venerable Wei Wu kindly offered to host the
in its concept but in its composition of students
next conference in Penang in 2015 which was
who come from Asia, Europe, and America.
gratefully accepted by all.
They also possess diverse backgrounds, cultures and traditions. The dedicated teaching faculty
The conference brought forth positive outcomes:
and supporting staff are also multi-national
new friendships were forged, a network of
hailing from Bangladesh, Belgium, China, India,
Buddhist scholars was set up and important
Malaysia, South Korea, Sri Lanka and Thailand.
contacts were made especially with researchers from Australia.
From its inception ten years ago, IBC has flourished under the abled leadership of the
In conclusion, the conference was a great
Most Venerable Dr. Wei Wu, the founder and
success. On a personal note, I was able to
Council Chairman of IBC. The college not only
achieve my objectives as I gained an overview
offers quality education but a breakthrough
of different aspects of Buddhism and how it
management style in its academic endeavors
can be applied in the spiritual, economic and
and social services in the Academic and spiritual
social fields of ASEAN countries. I made some
world. Ven. Dr. Wei Wu, in his welcoming address
new contacts and also renewed old friendships.
to new students and staff in the New Student
I am indeed grateful to Venerable Wei Wu and
Orientation Program held from July 3-5, 2014,
Dr. Tavivat for granting me the opportunity to
invited everyone to work hand in hand to ensure
52 | EASTERN HORIZON
EH_Sept2014_Contents_PRINT.indd 52
8/24/2014 9:48:39 AM
NEWS
a lifelong holistic education and community
Prior to the grand events, a blessing ceremony
service for a global community.
was held at 8.00 am to seek the blessings of the Triple Gems. The chanting was held by the
The following Programs are available in IBC
honorable Mahasangha and Venerable Dr. Wei
for new students:
Wu.
Certificate Courses are available in Sadao Campus:
Before delivering his welcoming speech,
Chinese Preparatory Course and
Venerable Dr. Wei Wu declared the ceremony
Chinese Monastic Training
opened at 10.00 a.m. by offering lights to the
English Preparatory Course and
Triple Gem in the event graced by some 300
Chinese Monastic Training
Bachelor Degree
This was followed by speeches from Professor
Bachelor of Arts in Buddhist
Charles Willeman, the rector, and Professor
Studies Bachelor of Arts in Pāli and Sanskrit Language and Literature
guests and participants, both local and abroad.
Master Degree
Prasert, the first council chairman. Distinguished guests, sponsors and donors were then invited to inaugurate the Korat Academic Block in a ribbon pulling and balloon releasing ceremony.
Master of Arts in Buddhist Studies
(English and Chinese Medium)
Lunch for participants and guests was served
Master of Arts in Buddhist Studies
at 11:30 a.m. Meanwhile, the Councils lead by
(e-Learning in English and
Venerable Chairman Ven. Dr. Wei Wu gathered
Chinese Medium)
and held its 27th meeting at the Administrative
Doctor of Philosophy
Room.
Doctor of Philosophy in Buddhist Studies(English and Chinese
The 7th Convocation ceremony, held at the
Medium)
auditorium of the Suranaree University of Technology, Korat, commenced at 1.30 pm
International Buddhist College (IBC) 10th
with a Triple Gem Eulogy. The Rector Professor
Anniversary Celebration and
Charles Willemen declared the Convocation
7th Convocation Ceremony, Klintiendharm
officially opened for the Conferment of the
Foundation 15th Anniversary,
Degrees. Professor Noranit, former Rector and
Opening Ceremony of IBC Korat Academic
current president of the Council of Thammasat
Block
University, Bangkok delivered the 7th Convocation address.
August 31, 2014 is a historical date for IBC as a quadruple celebration was held to
Forty-two graduates from the BA, MA, and PhD
commemorate its 10th Anniversary, the 7th
programs received their degrees from the Rector
Convocation; 15th Anniversary of its licensee
and Council Chairman in the simple but grand
foundation, Klintiendharm foundation, and the
ceremony. More than 300 people were present
opening ceremony of the Academic Block in
at the ceremony which ended at 3.00 p.m. with a
Korat campus.
group photo taking session and high tea.
EASTERN HORIZON | 53
EH_Sept2014_Contents_PRINT.indd 53
8/24/2014 9:48:39 AM
NEWS
Feedback from IBC students about Eastern Horizon Journal This may be the first time I am reading the “Eastern Horizon”, a journal by the Young Buddhist Association of Malaysia. I am impressed by its rich and vast content adopting a non-sectarian approach, covering Eastern and Western Buddhist topics, inter-social and joint-cultural activities in schools and universities, missionary and leadership training, and so on. May be the journal could consider making soft-copies of the issues which are a couple of years old available freely on-line to reach out to more readers globally. Mr. Tan Poh Beng MA student, Malaysia
I would like to express my deepest appreciation to the Young Buddhist Association of Malaysia for sponsoring the “Eastern Horizon” Buddhist journal. The scope and topics in the journal are very beneficial and interesting. From the experiences shared by the authors, it convinced me that Dharma is truly wonderful and precious. As the Buddha says: “When we see the Dharma, we see the Buddha.” May the “Eastern Horizon” Buddhist journal reach out to more people from all parts of the world and bring benefits to all sentient beings. Thank you! Ven Zhen Ti MA student, Malaysia
I am very delighted to have the opportunity to have this great sharing of wisdom through this magazine. I really appreciate Eastern Horizon as it is very helpful not only in my daily practices but also academically. Indeed, this magazine is of great help to me in my studies and to develop wisdom and compassion. . Once again I would like to thank you for this great sharing and also to those who are responsible in the production of this great magazine. May You and All Beings Be Happy Forever !! Yours in Dhamma Ven. Nirupam Chakma MA student, India
54 | EASTERN HORIZON
EH_Sept2014_Contents_PRINT.indd 54
8/24/2014 9:48:39 AM
NEWS
Reading helps to make a person perfect. Reading is a one of the ways of getting knowledge. The most important thing is how it changes oneâ&#x20AC;&#x2122;s life after reading. Considering the essence of all the topics included in Eastern Horizon, I find that it is very useful and attractive to students, enabling them to gain vast knowledge in various matters. I would like to sincerely thank YBAM for making your magazine available to all the students in IBC and I would like to express my appreciation for your contribution in the propagation of Buddhism. Triple Gem Bless You...! Sincerely yours, With Metta, Ven. Susirigama Wajiraseeha BA student, Srilanka
When I was studying in the Sadao campus I came across a few old copies of Eastern Horizon and found them very interesting. Itâ&#x20AC;&#x2122;s a very good opportunity that we have each and every issue of Eastern Horizon now. It will benefit us in our studies and practice. I wish that all the organizers and supporters will be well and happy! Ven Anik Barua BA student, Bangladesh EH
EASTERN HORIZON | 55
EH_Sept2014_Contents_PRINT.indd 55
8/24/2014 9:48:40 AM
NEWS
Malaysia Airlines MH17 crash: More than 100 attend memorial for victims at Kuala Lumpur Buddhist temple By Lim Yan Liang, The Straits Times, Jul 20, 2014 KUALA LUMPUR, Malaysia -- Both secular and religious groups have come together in Kuala Lumpur since Friday to mourn those who perished in Malaysia Airlines Flight MH17, just four months after the tragedy of Flight MH370. new tragedy is something I'm not willing to accept, but I have to because it is the truth." Many others, like chef Nihal Wijeysiviwardenu, attended the event together with their family. The temple devotee said he took the day off to attend the memorial. "My boss understood why I needed to come," said Mr Wijeysiviwardenu, 50. "We can't do anything else but we can pray for them (passengers who were on MH17)."
More than a hundred Buddhist devotees and members of the public turned up for a memorial at the Sri Jayanti temple at Jalan Sentul on Sunday morning to mourn those who perished in Malaysia Airlines Flight MH17. -- ST PHOTO: JAMIE KOH
More than a hundred Buddhist devotees and members of the public turned up for a memorial at the Sri Jayanti temple at Jalan Sentul on Sunday morning, which also kicked off a fortnight of daily evening prayers at the temple. Similar prayers will be held in about 300 other temples and Buddhist associations across the country in the coming days. The event saw the chanting of sutras led by Venerable Sri Saranankara Nayaka Maha Thera, Chief High Priest of the Judiciary of Malaysia, and Buddhist rites to honour the dead.
Venerable Sri Saranankara, 60, said that the last two disasters involving Malaysia Airlines (MAS) planes were something he felt personally, because some MAS personnel had been regular volunteers in the temple's charity projects for the past 12 years. "When we have a major function, the Malaysian crew will come with 30 to 40 volunteers everytime," he said. For the temple's annual needy student project, the MAS volunteers would not only help with the packing and distributing of school bags and uniforms, but would also contribute over 10,000 exercise books each time, recalled Venerable Sri Saranankara. "We don't know if there were any volunteers who were crew members on MH17, but there was one volunteer who was on MH370," he said.
The Buddhist rites follow vigils and prayers that have been held at mosques and churches in Kuala Lumpur, while a candle vigil is planned for Sunday evening at the Dataran Merdeka field.
The senior monk urged the international community to come together and push for an immediate ceasefire in Ukraine so that passengers' remains could be recovered and returned to their families immediately.
Graphic designer Rachel Wong, who attended the Buddhist prayer session with a friend, said she was still shocked by the crash of MH17 in eastern Ukraine, and was at the temple in solidarity with fellow Malaysians.
"It's an important thing - at least in their last moment, the nextof-kin can perform their respective religious rites for them," he said. "At least then the family members can have a little comfort."
"A tragedy like this shouldn't have happened, and it is far too soon since MH370 disappeared," said the 27-year-old. "This
Source: Buddhist Channel (www.buddhistchannel.tv) EH
56 | EASTERN HORIZON
EH_Sept2014_Contents_PRINT.indd 56
8/24/2014 9:48:40 AM
NEWS
THIS Buddhist Film Festival 2014 25 July 2014, Singapore – THIS Buddhist Film Festival 2014 (THIS 2014) will be held from 20 to 27 September. Three film directors from across Asia will be in Singapore for the festival, which is in its third edition. Elsa Yang, Gunparwitt Phuwadolwisid and Geshe Thubten Jinpa, all of whom made their directorial debuts with films participating in the festival, will share their experiences with the audience during the weeklong event. My Mandala (Taiwan), Three Marks of Existence (Thailand) and 108 Yaks (Nepal) are among 16 films from 11 countries curated for the biennial film festival organised by Dharma in Action. 15 of these films will be screened for the first time in Singapore, including the first animated feature, Osamu Tezuka’s Buddha 2 (Japan), to make the festival’s list. The line-up for this year’s festival are a medley of feature films, short films, animated features and documentaries exploring the historical, cultural, and social aspects of Buddhism through universal themes of mindfulness and compassion. The Opening Film Avalokitesvara, is a feature film from China depicting a difficult time for Buddhism in the Tang dynasty. Bodhisattva Avalokitesvara, the Buddhist embodiment of compassion and loving kindness, is one of the most iconic figures in Chinese Buddhism. This film exemplifies the ideal of loving kindness, compassion and integrity in the face of overwhelming odds and difficulties in life. Both Buddhist and non-Buddhist audiences can also look forward to documentaries like Room To Breathe (USA), about how mindfulness training transformed the behaviour of rowdy teenagers in a San Franciscan middle school; Happy (USA), that explores the findings of some of the world’s leading researchers of happiness; and features like Ship of Theseus (India), a philosophical journey which raises questions about self-identity, justice, and death. Appealing to anime fans, Osamu Tezuka’s Buddha 2 (Japan) presents the life of the Buddha in an epic dramatisation based on the original comic series by Osamu Tezuka, creator of Astro Boy. THIS, which stands for “Thus Have I Seen”, is organised by Dharma In Action, a group of young Buddhist professionals in
Singapore. Since its debut in 2009, the film festival’s objective is to inspire audiences to strive for the betterment of self and society in line with Buddhist Teachings and values. Building upon the warm reception of the two previous editions, the film festival seeks to continuously engage the audience with fresh perspectives. Approximately 100 films were reviewed before the final list of films was selected. To date, it has garnered a strong following within the Singapore Buddhist community as well as non-Buddhists who are keen to find out more about Buddhism. “We are very honoured to have three of the film directors joining us for the third edition of THIS Buddhist Film Festival and greatly excited about the line-up, as it explores a wide range of themes ranging from life and death to faith, which will interest both Buddhists and non-Buddhists. In the Buddha’s time, He encouraged a spirit of open enquiry, and we believe that these films spark meaningful conversations in that same vein,” said Teo Puay Kim, chairman of THIS Buddhist Film Festival’s organising committee. Tickets go on sale from today at SISTIC. For the full programme, please visit www.thisfilmfest.com. For more information, please refer to: Annex A – About the festival and organiser Annex B – About the films Online Resources – High resolution film stills Festival Booklet Festival Trailer on YouTube All films’ trailers on YouTube For media queries, please contact: Ms Poh Yong Hui Email: yonghui@dharmainaction.net HP: +65 9826 9319 Mr Cell Lim Email: celltono@gmail.com HP: +65 9765 4322 EH
EASTERN HORIZON | 57
EH_Sept2014_Contents_PRINT.indd 57
8/24/2014 9:48:41 AM
NEWS
July 8, 2014
Dalai Lama Advice Extremist Buddhists to stop Violence on Muslims His Holiness the 14th Dalai Lama
TIBETAN spiritual leader the Dalai Lama has made a renewed call for Buddhists in Myanmar and Sri Lanka to cease violence towards the countries’ Muslim minorities, in an address delivered on his 79th birthday.
Speaking before tens of thousands of Buddhists, including Hollywood actor Richard Gere, the exiled Buddhist leader implored the faithful in the majority-Buddhist countries to refrain from such attacks.
Outbreaks of anti-Muslim violence have also occurred elsewhere in the country. Curfews were introduced in the second-largest city, Mandalay, last week after rioting left two dead and 14 injured.
“I urge the Buddhists in these countries to imagine an image of Buddha before they commit such a crime,” he said in the Indian town of Leh.
Human rights groups said that extremist monks helped incite last week’s violence, and were present in the rioting mobs.
“Buddha preaches love and compassion. If the Buddha is there, he will protect the Muslims whom the Buddhists are attacking.” Rising Buddhist nationalism in both countries, spearheaded by movements led by extremist monks, has led to communal violence targeting Muslims in recent years. In Myanmar, religious violence has left more than 200 dead and close to 150,000 homeless — predominantly members of the Rohingya Muslim minority, since unrest broke out in in the western state of Rakhine in June 2012.
In Sri Lanka last month, four people were killed in nights of religious violence in which Buddhist mobs attacked Muslim neighborhoods around the southwest town of Aluthgama. Witnesses told CNN the rioting began after a rally organized by the far-right Bodu Bala Sena (Buddhist Power Force) group, at which the group’s leader, a monk, gave an inflammatory speech against Muslims. The Dalai Lama, who has lived in exile since 1959, has previously spoken out about the violence perpetrated by Buddhist nationalists. EH
58 | EASTERN HORIZON
EH_Sept2014_Contents_PRINT.indd 58
8/24/2014 9:48:41 AM
TEACHINGS
EASTERN HORIZON | 59
EH_Sept2014_Contents_PRINT.indd 59
8/24/2014 9:48:41 AM
EasTern HorIzon needs your support! The Young Buddhist Association of Malaysia publishes the EASTERN HORIZON journal every four months. The journal is a non-profit making project and needs the support of wellwishers like you to ensure that the Buddhist com munity continues to have a good quality Buddhist journal for their reading pleasure. You can support the EASTERN HORIZON through the following means. Be an Honorary Patron of EASTERN HORIZON and receive 3 copies of each issue published for one year by contributing RM500/SGD250/USD150. Be an Honorary Director of EASTERN HORIZON and receive 2 copies of each issue published for one year by contributing RM200/SGD100/USD60. Be a Sponsor of EASTERN HORIZON and receive 1 copy of each issue published for one year by contributing RM 100/SGD50/USD30. Any General Donation. Subscribe EASTERN HORIZON as a gift for your love ones/ friends/colleagues.
EasTern HorIzon
I would like to be an Honorary Patron/ Honorary Director/ Sponsor* of EASTERN HORIZON for year/s. via cheque/bankdraft no. Enclosed is RM/SGD/USD as my contribution to EASTERN HORIZON. Name (Dr/Mr/Mrs/Ms) : Add : Postcode : (Off) (H/P)
Tel : Email : Date :
Signature :
All payment shall be made payable to EASTERN HORIZON. For Fund Transfer, Public Bank Berhad Account no. : 3-1216712-35 For International Fund Transfer, Swift code: PBBEMKL Kindly send your payment or email or fax your bank-in slip to: EASTERN HORIZON 9, Jalan SS 25/24, Taman Mayang, 47301 Petaling Jaya, Selangor, MALAYSIA Tel : (+603) 7804 9154 or (+603) 7804 9157 Fax: (+603) 7804 9021 Email : admin@easternhorizon.org You may also subscribe online and pay by credit card at our website: www.easternhorizon.org
Name: Add :
M
Postcode : (Off) (H/P)
Tel :
F
(Hse)
Email : Date : Gift | Please send to the following as a gift. M
Name: Add :
Many Traditions, One Wisdom.
...............................................................
(Hse)
F
Postcode : Date :
Published every January, May & September Newsstand price: RM10 per copy (Malaysia) Subscription Yes! I want to subscribe for 1 year 3 Issues (RM25/SGD27/USD27) 2 years 6 Issues (RM50/SGD50/USD50) 3 years 9 Issues (RM70/SGD70/USD70) Please commence my personal subscription with the next issue with issue no. 60 | renewal; EASTERN subscription HORIZON no.
EH_Sept2014_Contents_PRINT.indd 60
I herewith enclosed
RM
SGD
USD
crossed cheque/bankdraft no.
All payment shall be made payable to EASTERN HORIZON. For Fund Transfer, Public Bank Berhad Account no. : 3-1216712-35 For International Fund Transfer, Swift code: PBBEMKL Kindly send your payment or email or fax your bank-in slip to: EASTERN HORIZON 9, Jalan SS 25/24, Taman Mayang, 47301 Petaling Jaya, Selangor, MALAYSIA Tel : (+603) 7804 9154 or (+603) 7804 9157 Fax: (+603) 7804 9021 Email : admin@easternhorizon.org You may also subscribe online and pay by credit card at our website: www.easternhorizon.org
8/24/2014 9:48:42 AM
BOOKS IN BRIEF Wisdom 199 Elm Street, Somerville, Massachusetts 02144, USA. www.wisdompubs.org
The Dalai Lama, The Middle Way. Faith Grounded in Reason. 2014. pp 187. US$17.95 In this text, the Dalai Lama explores in great detail Nagarjuna’s Fundamental Stanzas on the Middle Way, a text that illuminates important topics such as the nature of self and no-self, dependent origination, and the differing roles of relative and absolute truths. The factors that tie us to this endless cycle of births and rebirths are then examined. The Dalai Lama also explains the power of compassion in cultivating a happy life. He grounds these heady philosophical discussions using Tsongkhapa’s Three Principal Aspects of the Path, presenting a brief explanation of how to put ethical discipline, wisdom, and compassion into practice. Through these beautifully complementary teachings, His Holiness urges us to strive, “with an objective mind, endowed with a curious skepticism, to engage in careful analysis and seek the reasons behind our beliefs.” The Dalai Lama concludes by saying that it is vital for us to obtain genuine confidence in the nature of mind and reality, grounded in understanding and reason. EH
Bhante Gunaratana, Meditation on Perception. Ten Healing Practices to Cultivate Mindfulness. 2014. pp 152. US$14.95 Venerable Gunaratana introduces the unique Buddhist practice of meditation on perception as taught in the Pali text known as the Girimananda Sutta. Perception, one of the four components of the mental process, can be both a source of suffering and pain, as well as a source of happiness and health. The Buddha taught that perception can be trained and ultimately purified through the practice of meditation. When we understand how perception impacts our lives, we can use it, just as we do any other object of meditation, to overcome harmful ways of thinking and acting and to develop healthy states of mind instead. The ten healing practices that comprise meditation on perception make up a comprehensive system of meditation, combining aspects of both tranquility and insight meditation. Tranquility meditation is used to calm the mind, and insight meditation to help us understand clearly the way things are – or reality. Meditation on Perception gives us the keys to move beyond ordinary, superficial perception into an enlightened perspective, free from confusion and unhappiness. EH
Yoshiro Tamura, Introduction to the Lotus Sutra. 2014. pp 192. US$18.95 As stated in the title, it is an introduction to the Lotus Sutra, one of the most popular Mahayana Buddhist texts. This classics text by an eminent Japanese scholar, Yoshiro Tamura, looks at the traditions that developed around it, particularly Nichiren Buddhism. Having developed a lifelong appreciation of the Lotus Sutra, Yoshiro Tamura is best qualified to explore the contents of this beloved work of Buddhist literature. In fact, Tamura wanted it to be different than other basic explorations of the text - plain spoken, relevant and sensitive to modern concerns, and well-informed by contemporary scholarship. As such, this book grounds this ancient religious text in the real, workaday world, revealing its continued appeal across the ages.
EASTERN HORIZON | 61
EH_Sept2014_Contents_PRINT.indd 61
8/24/2014 9:48:42 AM
Tamura was a professor at Rissho University, Nichiren-shu’s university in Tokyo. This followed his retirement from the University of Tokyo in 1981, where he held the chair in Japanese Buddhism. He was an academic and a historian. Yet he also had a kind of layman’s love of the Lotus Sutra, which is reflected in his preface to this book.EH
Benjamin Bogin and Andrew Quintman. Himalayan Passages. Tibetan and Newar Studies in Honor of Hubert Decleer. 2014. pp 346. US$38.95 This festchrift is in honor of Hubert Decleer, a well-known Tibetan studies scholar who has taught hundreds of American undergraduates spending a semester abroad in India, Nepal, and China. A number went on to become prominent scholars in the field at institutions such as Yale, Berkeley, and Georgetown, and as a tribute to him they have put together this collection of research in Himalayan studies. This new research on the religion and culture of the Himalayan Buddhist world spans a broad range of subjects, periods, and approaches, and the diversity and strength of the contributions ensures Himalayan Passages be warmly welcomed by scholars, travelers, and Tibetan Buddhists alike. Contributors include Donald S. Lopez, Jr. who tells the story of Gendun Chopel’s unusual visit to Sri Lanka in 1941, Leonard van der Kuijp who examines the Bodhicittavivarana, an ancient work on the enlightened resolve to free all beings, Kabir Mansingh Heimsath who compares Western and Chinese curatorial approaches to Tibetan modern art, and Alexander von Rospatt who illuminates the fascinating history and artistic details of the famous Svayambhu stupa in Kathmandu. EH
Geshe Lhundub Sopa, Peacock in the Poison Grove. Two Buddhist Texts on Training the Mind. 2001. pp 309. US$ 16.95 Geshe Sopa, regarded as one of the greatest living scholars of Tibetan Buddhism, offers an insightful commentary on two of the earliest Tibetan texts that focus on mental training. Peacock in the Poison Grove presents powerful yogic methods of dispelling the selfish delusions of the ego and maintaining purity in our motives. Geshe Sopa’s lucid explanations teach how we can fight the egocentric enemy within by realizing the t ruth of emptiness and by developing a compassionate, loving attitude toward others. “Peacock in the Poison Grove” is one of the finest books ever published on the Kadam tradition of Tibetan Buddhism, whose basic program of “mind training” (lojong) was adopted or adapted by every other Tibetan order. The two long poems translated here, attributed to Atisa’s guru, Dharmaraksita, are among the oldest and most dramatic of the mind training texts, woven as they are of startling imagery and a quintessentially Tibetan admixture of sutra and tantra practices, as well as conventional and ultimate perspectives on the world. EH
62 | EASTERN HORIZON
EH_Sept2014_Contents_PRINT.indd 62
8/24/2014 9:48:43 AM
The Quantum Universe and Dhamma by Rasika Quek
Dharma Aftermath
In
quantum tunnelling, the phenomenon whereby particles are able to penetrate
a seemingly solid surface is demonstrated. The thinner the thickness of the solid is, the greater the probability that particles are able to penetrate it under certain conditions. Quantum tunnelling is not exactly a new science but was conceived in the early 20th. Century. Imagine people endowed with psychic abilities being able to walk through walls by their sheer mental will in changing their physical nature. Like the rishis and yogis of old did. It is fascinating reading that the theories of quantum physics and quantum mechanics make it probable that the psychic abilities of the ancients in dematerializing and materializing are not figments of the imagination. We know that light and invisible particles from distant galaxies reaching our observatories actually come from the distant past. It took them billions of light years to reach us, long after the event that gave birth to them had disappeared into oblivion. Now scientific experiments have proven that our present can in fact influence the past. Say for instance we are receiving a steady stream of “signals” from the past. By using our minds to alter our current mental state, these “signals” from the past have been shown to “change” even before reaching us. In other words, we the receivers can affect/influence the way these past signals are being received even though they were transmitted in an original format that was quite different. So who says we can’t change the past? In the universe of quantum physics, it is possible. Does this mean that we can alter the course of destiny merely by, for example, radiating loving-kindness to those who send us harmful thoughts before we are affected by them? If the answer is yes, then it is entirely possible that we can use loving-kindness to neutralize harmful thoughts and prevent or stop conflicts. We can beam loving-kindness thoughts daily, collectively in a group to stop the ancient missiles of hate that are being launched in Iraq, Israel, Libya, Palestine, Syria and Ukraine. Although this proposition may seem utopian and unrealistic, rationality and mere logic alone could do worse.
EASTERN HORIZON | 63
EH_Sept2014_Contents_PRINT.indd 63
8/24/2014 9:48:43 AM
Dharma Aftermath Experiments in the past have shown that human beings can exhibit emotional reactions seconds before an episode actually happens to them. Recent experiments seem to suggest that our minds can register a response a full six minutes before the occurrence of an episode. This seems to suggest that occurrences/episodes do not just happen but that we already have pre-recognition of their arising before they occurred. This is interesting as it begs the question of whether we are responding emotionally and reactively to a situation we have no control of or are we “hidden” creators of an episode/occurrence that is preceded and shaped by our emotions? Quantum physics is really weird science in the sense that the “entanglement” of particles whether in space or time makes it possible for remote particles to be influenced somewhere else. Picture the universe as a multi-dimensional hologram and everything within it as being inter-connected like a galactic internet where information, digital or mental and energies intertwine and produce infinite events and situations, mirrored locally and remotely. I wonder if this is what is echoed when we say that the 10,000 world systems benefit when a fully-enlightened being arises in the world? What we perceive as outside of us is actually a mental projection of an aspect of ourselves for us to discover or reflect on our lessons. We should be grateful that our brothers are showing us our own contempt, prejudice and inadequacies so that we can choose the right thoughts to replace them instead of succumbing to such negative mental states. Thus, when we hurt our brothers, we hurt ourselves even more. We are then twice removed from reality: believing that our brothers are separate from us when they are actually a projection of our own consciousness and believing that they are responsible for our anger, resentment, etc. when in fact these negative states were projected from within ourselves. We may be seeing a convergence of quantum theory and dharma practice. But mere theoretical understanding alone cannot lead to realization or enlightenment. It has to be practice, practice and more practice, whether that is loving-kindness or mindfulness. By keeping proper focus on the things that matter, we will achieve the results in a matter of time. 8 August, 2014
64 | EASTERN HORIZON
EH_Sept2014_Contents_PRINT.indd 64
8/24/2014 9:48:43 AM