‘Resurgence of Amendments to
Act 355’ Online Forum
Date: 09.10.2021 & 10.10.2021 Time: 8:00PM – 10:00PM Venue: Youtube & FB Live
YBAM National Council and committee members having The Forum was co-organized by YBAM, Centre for Malaysian
an online interactive session with Professor Dr. Mohamad Chinese Studies, and Persatuan Belia Xiang Lian Malaysia.
Tajuddin Mohamad Rasdi before the forum. The speakers of the English Forum were Professor Dr.
Mohamad Tajuddin Mohamad Rasdi (right) and Siti Zabedah
Kasim (center), a lawyer and activist. Eow Shiang Yen (left)
was the moderator.
Professor Dr. Mohamad Tajuddin explaining his concerns Siti Kasim shared her views from the legal perspective.
about the issue of religious freedom.
Gan Ping Sieu (top right), co-President of Centre of a Better Gan Ping Sieu elaborated the difference between secular
Tomorrow (CENBET) and Hu Pang Chaw (bottom), Central regime and Islamic regime.
Committee member of Parti Amanah Negara, sharing their
views in the Mandarin forum. Ong Yee Hong (top left) was
the moderator.
Editorial
Living with the Pandemic in
the New Normal
It’s been two years now since the first known case of we acknowledge that the pain we feel is normal. But
Covid-19 was identified in Wuhan, China, in December if we lack the understanding that such suffering is a
2019. The disease has since spread worldwide, leading result of our being, then we will be shot by a second
to an on-going pandemic. To date, over 5 million arrow. In life, we often cannot control the first arrow
people have died world-wide. But after two years, but the pain from the second arrow is caused by our
is an end of the pandemic in sight? Experts say that reaction to the first. While we cannot control our
Covid-19 will likely lose its pandemic status sometime external environment, we can control our attitude by
next year, due largely to rising global vaccination recognizing that while we don’t have a choice with the
rates and developments of antiviral Covid pills that first arrow, we do have an option not to be affected by
could soon become more readily available worldwide, a second arrow.
despite the spread of the new variant Omicron. The
virus will likely become “endemic,” eventually fading Another important Buddhist teaching to understand
in severity and folding into the backdrop of regular, during this pandemic is the nature of inter-connection
everyday life. Yet, the uncertainty and fear of being between everything. We can clearly see this during
infected with Covid-19 remains. the pandemic. When we are mindful of our actions,
by taking care of our own health such as washing
As practitioners of the Buddha Dharma, we realize that our hands, social distancing, etc., we are protecting
uncertainty is a fact of life and a characteristic of our ourselves as well as others. It actually breaks down the
existence. It is therefore good to be reminded what the dualistic view of separateness between self and other,
Buddha said about living with uncertainty. or self and society. This is the Buddhist meaning of
interconnection.
The first teaching is from the Upajatthana Sutta, AN 5.57,
where the Buddha taught us to contemplate that whoever As we are inter-connected to all sentient beings, the
is born will be subject to aging, illness, and death; hence, suffering of others is also our own suffering. Therefore,
eventual separation from those we love. This reminds we put into practice the four sublime mental states:
us that uncertainty is natural to ordinary life. With right loving kindness, compassion, joy and equanimity.
understanding, we learn to make peace with our reality, Such noble qualities help us transform our fears and
no matter what, by expecting impermanence, lack of worries about the pandemic into motivation to change
control, and unpredictability. For us to think otherwise our life and perspectives of the world, and to radiate
will only add unnecessary suffering. the same qualities towards others. We can therefore
view obstacles such as the enduring Covid pandemic
In a related teaching found in the Sallatha Sutta, SN as part of the spiritual path, and use them as our
36.6, the Buddha explained that when we experience commitment to live a more spiritual life for the benefit
something painful - being infected with Covid-19 or of oneself and others.
news that a close relative has died – this is as if the
world has shot an arrow into us. With understanding,
CONTENTS ISSUENO.66
JANUARY 2022
04 09 28 36
04 LEAD ARTICLE 24 A Journey Between Lives
The Secret to Happiness: An How I found my way back to
Interview with Albert Ramos my ancestors through The
Tibetan Book of the Dead
By Sravasti Abbey Monastics
By Ann Tashi Slater
07 TEACHINGS
28 FACE TO FACE
Dharma Student Qualities:
How to Listen to Dharma A Cry for Mother Earth
By Khenpo Gyaltsen By Cynthia Trone
09 Human Life 32 Making Friends with Death
By Venerable K Sri Dhammananda By Dr Margaret Meloni
Maha Nayaka Thera
36 Buddhist Leadership
11 How to Choose Joy
Development and Continuity
By Amanda Gilbert
By Tan Huat Chye
12 FEATURE
40 Bringing Compassion
The Making of Abiding
Heart: Beyond Contemplative to Schools
Education
By Jimi Slattery
By Dr. Meyrav Mor
44 The Road Less Travelled
18 Cheonjinam Hermitage and
By Ven Dr Jue Wei
Jueosa Temple: The Forgotten
Sacrifices of Buddhist Monks 50 The Buddha Dharma
by the Korean Catholics
has no Gender
By Emi Hayakawa
By Ven Dr Tenzin Dadon
40 50 ............................................................................
January 2022 ISSUE NO.65 (Published 3 times a year)
56 FORUM
EASTERN HORIZON PUBLICATION BOARD
Buddhism and Justice
CHAIRMAN : Dr. Ong See Yew
By Venerable Āyasmā Aggacitta,
Venerable Min Wei & Geshe Dadul EDITOR : Benny Liow ([email protected])
Namgyal
ASSOCIATE EDITOR : Wong Zhi Yi
62 BOOK REVIEW
SUB-EDITOR : Dr. Ong Puay Liu
Monks in Motion Buddhism
and Modernity across the South MANAGER : Teh Soo Tyng
China Sea
ASSISTANT MANAGER : Goh Jong Kit
By Benny Liow Woon Khin
SECRETARY : Ho Yin Ching
ART DIRECTOR : Geam Yong Koon
PUBLISHER : YBAM <[email protected]>
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MALAYSIA.
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Email : [email protected]
EASTERN HORIZON is a publication of the Young
Buddhist Association of Malaysia (YBAM). A non-profit
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
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We welcome constructive ideas, invite fresh
perspectives and accept comments. Please direct your
comments or enquiries to:
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EASTERN HORIZON
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4 EASTERN HORIZON | LEAD ARTICLE
The Secret to Happiness: An
Interview with Albert Ramos
By Albert Ramos
Albert with Venerable Thubten Chodron
Hermits meditating in high mountain caves. Masters giving Covid. Here’s their interview with Al conducted via snail
empowerments to thousands of devotees. Erudite scholars mail, in his own words for Eastern Horizon.
translating sutras and writing commentaries. These might
be some images that come to mind when we think of great Chonyi & Damcho: How did you meet the Dharma?
Dharma practitioners, but some of them are engaging in deep
and sincere practice where we least expect it—in prison. Al: In 2007 or 2008 an acquaintance named Jerry
offered to let me read a copy of Zen Mind, Beginner’s
Albert Ramos—also known as “Al” for short—is Mind by Shunryu Suzuki. The Buddhist concepts were
a Dharma student behind bars who has been completely foreign and I didn’t even finish the book. In
corresponding with Buddhist nun Venerable Thubten fall of 2009 I received a copy of The Teaching of Buddha
Chodron for many years. He has just written his first by the Buddhist Promoting Foundation. That little
children’s book, Gavin Discovers the Secret to Happiness, orange book stirred something inside me. Soon, I would
edited by Venerable Chodron and published by Sravasti begin to order Dharma-rich books.
Abbey in August 2021. Through an engaging story
about a puppy named Gavin who befriends Bodhi, an Please share with us what your Dharma practice
older dog with cancer, Al shares with children and their is like.
parents what he has learned first-hand about love,
compassion, and what truly brings joy in life. Delightful My daily Dharma practice includes a morning meditation.
illustrations by volunteer Miguel Rivero bring scenes Sometimes I do tonglen [taking and giving meditation]
from the story to life. and I enjoy Chenrezig or Vajrasattva mantra recitation.
Then I write in my gratitude/ happiness journal, followed
Venerable Thubten Chonyi and Venerable Thubten by setting good intentions for the day. Also, I like to read
Damcho, disciples of Venerable Thubten Chodron, wrote from a Dharma book before heading out to class. Lately,
to Al to find out more about his Dharma practice and I’ve been reading Don’t Believe Everything You Think by
his inspiration for writing this book, and were moved Thubten Chodron. It is a great commentary on Togmay
to learn how he is applying the Buddha’s teachings and Zangpo’s “The Thirty-Seven Practices of Bodhisattvas”
maintaining a happy mind through the challenges of filled with wonderful examples.
LEAD ARTICLE | EASTERN HORIZON 5
How has the Dharma helped you in life? What was your inspiration for writing the book
Gavin Discovers the Secret to Happiness?
The Dharma has helped me to transition from being
a sad and angry person to a happy, compassionate, Initially, a psychologist I knew had a dog that suffered
empathy-filled, and outgoing person. Despite being from and eventually overcame cancer. In addition, I do
in prison, my heart and mind are liberated from not have children, but view a children’s book as a way to
depression and hostility. Dharma has given me peace, reach and teach many children. Most of the characters
balance, and rationality. are based on my family and friends. For example, Bodhi is
based on my own Norfolk Terrier named Turtle. Gavin is
How is your mind different now that you have met a well-meaning dog, but he was taught to be mean to cats
the Dharma? by other dogs. Sometimes children are taught at an early
age to dislike and to hate other people for nothing more
Through Dharma practice and meditation, I am much than looking different. I aim to help children think about
more mindful of my thoughts, speech, and actions. their own biases and beliefs before acting on them.
My mind no longer festers on objects, which causes
suffering. Awareness of the Dharma allows me to think How has writing supported your Dharma practice?
things through before acting from negative impulses.
Writing with a positive and healthy motivation helps
Tell us about some situations you encountered me to stay centered on the Dharma. Thinking of ways to
while incarcerated and how you practiced the talk creatively about the Dharma and how to make wise
Dharma to deal with them in a good way. choices through fictional characters gives a fresh face to
the compassion-driven voice of Buddhism.
Starting in late January, my block became overwhelmed
by Covid-19. Within 25 days, I moved locations five What message do you hope people will take
times. At one point I stayed in the gym and showered away from reading Gavin Discovers the Secret to
using a water hose in a janitor’s closet. The Dharma Happiness?
helped keep my mind calm as I understood the fleeting
nature of each and every situation. There had been After reading Gavin Discovers the Secret to Happiness, I
many days, months, and years of stability. It is only hope that it helps people to be happy and content in any
natural that change will come. Sharing with others situation. Children and parents don’t have to be wealthy
the reality of change helped defuse our anger and in order to be satisfied. True happiness comes from
frustration. Encouraging others that the uncomfortable within and from spending quality time with others. It
situation would pass and that we still have it much feels good to have spontaneous compassion.
better than others helped to some degree as well. Are you working on your next book or books? Please
tell us more about them.
What would you like people to know about you and
what it is like to practice the Dharma in prison? Yes, I am working on another family story that involves
animals. The story I am working on is specifically for
I like to make people laugh. I like to welcome new children with incarcerated parents. Perhaps the book
people because even though we seldom admit it, it can can be used as a tool in helping children to better
be scary when moving to a new prison where we don’t understand their parents’ situation and their own.
know anyone. There are not many Dharma practitioners
in North Carolina’s prisons. However, everyone has the A copy of this book is available on Amazon.
buddha nature. I like to view everyone as fully capable Al not only writes for children, he writes poems about his
of buddhahood. My Dharma practice involves sharing Dharma insights while practicing in prison too. Here’s a
kindness with everyone. poem he wrote about contentment.
6 EASTERN HORIZON | LEAD ARTICLE
Big Piece Or would I rather have a slab of cake too heavy
for one hand, falling off all sides of a tray,
By Albert Ramos and be confined to a wheelchair with one leg?
Why is it that we always feel as if In that moment, the confinement of complaining was
we always get the short end of the stick? lifted.
It seems as if everyone else
has it better. The crumbling desire was abandoned.
They get the fancy car, There is a flavor far more rich than chocolate cake.
win the lottery, A bliss which has no doors for the six misleading senses.
have the big piece of cake . . .
It is a vision that understands
Recently in the chow hall I was in line for lunch. the eight mundane concerns.
Someone in a wheelchair approached Delicious nectar from the Three Precious Jewels
and I told him to skip in front of me. whose path can be walked
They thanked me and I responded, “You’re welcome.” with two legs or not.
I noticed that everyone seemed to have a huge, Venerable Thubten Chonyi and Venerable Thubten
fluffy, dark, decadent piece of chocolate cake. Damcho are resident bhikshunis at Sravasti Abbey, a
And I said to myself, “now watch how small Tibetan monastery for English speakers founded by
my piece will be.” Venerable Thubten Chodron in Newport, Washington,
USA. The Abbey’s Prison Dharma Program offers spiritual
What optimistic anticipation I had! counseling and sends Dharma books, DVDs of teachings,
and prayer beads to hundreds of incarcerated people
And sure enough, my piece seemed to have each year. The Abbey also publishes and mails a quarterly
been mauled, trampled on, and dropped from prison Dharma newsletter. Learn more at https://
a ten story building. thubtenchodron.org/buddhist-approach/04-buddhism-
in-prison/ EH
Just my luck! As I walked to the table
I told myself, “Take it easy. Isn’t complaining what
you’re supposed to steer away from?”
Isn’t contentment a rich enough nutrient to curb
this passing desire?
Would I rather have a crumbing tiny piece of cake
with two abled legs to walk and run on my own?
TEACHINGS | EASTERN HORIZON 7
Dharma Student
Qualities: How to
Listen to Dharma
By Khenpo Gyaltsen
Khenpo Gyaltsen was born in Nepal Institute where he completed his Developing Qualities of a Dharma
on May 10, 1973. He is a direct ninth and final year. Thereafter, he Student
descendant of the family of the received the Acharya degree from
illustrious Tibetan King Trisong His Holiness the Dalai Lama. After A Dharma student may enter the
Deutsen. At the age of nine, he entered graduation, he remained in India, Buddhist path through a number
Ka-Nying Shedrub Ling monastery, continuing to teach for four years. of different doorways. We may be
in Boudhanath, Nepal, established In 2011, Karma Kuchen Rinpoche searching for some stress relief,
by Tulku Urgyen Rinpoche. There bestowed on him the title of Khenpo. some quiet space, or some deeper
he studied philosophical and ritual This title is equivalent to a PhD in meaning in life. From that sense
texts until the age of twenty-five. modern academic systems. In 2012, he of unease or curiosity, we may
During these years he received many returned to live and teach at Ka-nying decide to examine meditation or
initiations and transmissions from Shedrub Ling monastery. mindfulness training. Then, as we
his principal guru, Tulku Urgyen begin to explore our minds, we
Rinpoche. Notably, Khenpo received Khenpo Gyaltsen is a popular teacher may become interested in learning
the precious “instructions on the at the Sangye Yeshe Monastic Shedra more about Buddhism. Another way
mind.” Additionally, he received many at Ka-Nying Monastery. International we begin engaging is by noticing
texts and empowerments from Tsikey students also enjoy his philosophy and responding positively to pithy
Chokling Rinpoche and Kyabje Chokyi classes at Rangjung Yeshe Institute, quotes from Buddhist teachers.
Nyima Rinpoche. allied to the University of Kathmandu.
Khenpo wrote an introductory volume From that initial spark, we might
Khenpo Gyaltsen traveled to India in on the Buddhadharma, A Lamp read some Buddhist books or
1997. There he studied the Buddhist Illuminating the Path to Liberation, listen to a few podcasts. A friend
tradition of logic for three years in which Phakchok Rinpoche requested could recommend a few websites
the great Thekchen Choling. In 2000, be translated into English by the and we might then spend some
he entered the Ngagyur Nyingma translation team at Lhasey Lotsawa. time listening to brief snippets of
New Monks and Nuns at Ka-Nying Shedrub Ling Monastery, May 15, 2016 Main Temple of Ka-Nying Shedrub Ling
8 EASTERN HORIZON | TEACHINGS
teachings. Or we gradually find then even if the speaker gives an big or small,
ourselves attending a few talks and excellent discourse it will not be But the good or evil motivation
retreats. Eventually, we may even of any benefit to you. This being behind it.
enroll in some weekend seminars so, we first of all need to have an
or sign up for some on-line unprejudiced attitude. This is a very [The Words of My Perfect Teacher,
Buddhist courses. We have become important point. The student should Patrul Rinpoche, translated by
a Dharma student. have the following four qualities. the Padmakara Translation Group
(Sacred Literature, 1998), p. 8]
Yet, do we know how to make Regarding the first quality, an And:
the most of this opportunity? We unprejudiced attitude, it is taught Everything is circumstantial
may not be sure of how we should in The Essence of the Middle Way: And depends entirely on one’s
approach learning. Now we have By being biased, the mind is aspiration.
a unique opportunity and we might anguished
want some practical advice. Here, And peace will never be attained [The Words of My Perfect Teacher,
we can turn to classic Buddhist Patrul Rinpoche, translated by
texts for suggestions on how to be [ Aryadeva’s Four Hundred Stanzas the Padmakara Translation Group
the best type of Dharma student. on the Middle Way, translated (Sacred Literature, 1998), p. 9]
by Ruth Sonam (Snow Lion
In this excerpt from Khenpo Publications, 2008), p. 239] In this way, if your motivation is
Gyaltsen’s A Lamp Illuminating the to gain status and reputation for
Path to Liberation: An Explanation The second quality is to be yourself then, no matter how much
of Essential Topics for Dharma intelligent; the student needs a dharma study and practice you
Students, Khenpo examines quotes natural intelligence through which may do, it will not be authentic.
from classic Mahāyāna texts. This he can understand the words and Therefore, at the very outset it is
practical advice from a lama using meaning of the teaching that is crucial to correct your motivation.
authentic sources benefits our being explained. The vast mind-set, the motivation
listening and studies. For example, of bodhicitta (the mind of
we can learn the importance of The third quality is that the student enlightenment) is to think as follows:
framing our practice with the best needs to have the interest that
motivation. And once we know wishes to understand the words and “All sentient beings here in samsara,
the proper approach for a Dharma meaning of the teaching. without a single exception, have
student, we can make swift progress! been my parents. When they were
The fourth quality is that the my parents, they gave me the best of
The Way the Student Listens to student needs to have respect and the food that they had, they lovingly
the Dharma: The Qualities of the be free of pride. clothed me, and they raised me with
Student intense love and care. They were
The Manner in which the Student extremely kind. These kind parents
The qualities of the student, the Listens to the Dharma long for happiness but do not know
listener, are as taught in the Four how to engage in the causes of
Hundred Stanzas: At the outset, the manner in happiness – the ten virtues. They do
An unprejudiced, intelligent, and which the student listens is the not want to suffer, yet they do not
interested Listener is called a vessel. most important factor, and his know how to abandon the causes of
motivation even more so. For, as it suffering – the ten non-virtues. In
As explained there, if you listen is said: this way, their most basic wish and
to the dharma whilst holding What makes an action good or bad? their actions are in contradiction.
your own view to be supreme, Not how it looks, nor whether it is They have stumbled onto a
TEACHINGS | EASTERN HORIZON 9
mistaken path and are in a state Human Life
of utter confusion, just like a blind
person stranded in the middle of a By Venerable K Sri Dhammananda Maha Nayaka Thera
plain. These poor sentient beings!
I will now listen to the sacred K Sri Dhammananda (1918-2006) was
dharma and put it into practice the late abbot of Buddhist Maha Vihara
and accomplish their aims. I will in Kuala Lumpur and the most prominent
purify the karmic appearances and Buddhist monk and scholar in Malaysia
habitual tendencies of each of the and Singapore during his half a decade
six classes of sentient beings. I will of selfless missionary work to educate
do this for all my parent sentient the communities in both countries about
beings, tormented as they are by the importance of study and practice of
the sufferings of the six classes, Buddhism. He was also a prolific writer, having authored hundreds
and I will establish every single of pamphlets and books to explain the teachings of the Buddha
one of them at the level of ultimate in a simple and practical manner that is easily understood by the
omniscience, enlightenment.” population.
This motivation is of utmost “Dear devotees actually I never to depart. Then leaves solidity and
importance in all contexts, whether thought I would have the chance fluidity ~ two elements only, heat
you are studying, reflecting upon, to see and talk to you. You see half and motion has gone.
meditating, or practicing the of my body is dead, but my heart,
dharma. my mind still has energy. What is Christians and Muslims are
this diseased body? particular about the body as they
This Teaching is an excerpt from: believe in resurrection; we do
A Lamp Is it life? No, it’s not life. It’s the not believe that there is anything
Illuminating house. Life is the energy, mental, in this physical body. Spend
the Path to kammic and cosmic all joined thousands on funerals, but the
Liberation: An together as “energy “. That is life. departed never get anything! The
Explanation of only way to support the departed,
Essential Topics Body is decayed and life goes you must know how to make use
for Dharma away. Actually we must be happy of this life. That is why religion
Students by when time comes to depart is needed to help us to cultivate
without suffering. To crave so compassion, sympathy and
Khenpo Gyaltsen (translated by much for the body, we spend our kindness and supporting others.
Lhasey Lotsawa Translations, whole life decorating, looking
Nepal: 2014, pp. 10-12). For more after it, and one day it decays and David Morris sent me a letter,
information, please visit https:// when energy and the elements he said there are 2 reasons to
lhaseylotsawa.org/books/a-lamp- dissipate, then mental energy will be happy as an old man:(1) he
illuminating-the-path-to-liberation. build another house. Life started will soon be free from pain and
EH with mental energy and then suffering, (2) ever since he became
birth occurs. Every single child a Buddhist he has tried his best
cries, none smiles after birth. Life to maintain and uphold the 5
is suffering; we are using whole precepts, if there is another life it
amounts of energy tomaintain this won’t be an unfortunate one as he
physical body, but one day we have departs with confidence.
10 EASTERN HORIZON | TEACHINGS
In the end the dying man takes no on a religious way of life. When you 2. Happiness of Enjoyment - using
solace in dancing and singing, only doubt, you think, investigate, then what you have earned you can
in meritorious deeds will you get accept or reject. enjoy good food, nice house,
confidence and this will support nice dress, without abusing,
the kammic energy in the rebirth. Others say if there is doubt, then God bluffing, cheating others.
You must know how to handle life, will punish you. All over the world
by doing service to others to help different schools have sprung up 3. Happiness of Debtlessness - try
release their suffering. Many die and they follow their own traditions best not to borrow from others,
with fear and confusion in mind; which they have maintained for a spend within your means; you
can’t take rebirth in upper realm. long time. Buddha had rejected old gain self respect.
Meditation is important to maintain traditions, but it was introduced to
purity. Prince Siddharta, when he the primitive narrow minded people. 4. Happiness of Blamelessness -
was born, there were 5 astrologers People in Asian countries don’t study try to lead life without doing
invited to predict his fate. Four of the dharma. harm to anybody.
them said that he would either grow
up to be a sage or monarch, and one Next do Good. Reduce the anger These 4 kinds of happiness must
said definitely a sage. and do something to train the be with you. Don’t be lazy; do some
mind through right understanding. work, do not neglect whatyou
When craving and attachment is Change the mind - through your have earned, maintain and protect
completely removed, the mind is own experience you can understand what you have earned, then you
then completely pure. This body is right and wrong. can decide what to do including
not life. It’s a house built by energy adopting a Buddhist way of life up
and 4 cosmic elements. I have been in Malaysia for 53 to arahant, know how to adjust
years, used to have even no room your way of life, how to associate
Unfortunately in the past 2,500 to sleep. The Chinese were the with others. Associate with good
years, Buddhists in Asia have main Buddhists here and through people, not harmful, wicked people.
introduced a lot of rites and Buddhist societies we made them Support your father and mother,
rituals, never introduced by the understand what Buddhism is. look after your spouse and children,
Buddha. Just keep away from don’t neglect relatives, help them.
evil by reducing anger, jealousy, My mind mental and life energy is Develop your mind to the extent
enmity, and try to do meritorious still active but I am half way dead. that you are not shaken by the 8
deeds, and try to develop the mind Although the end of my life is now winds of change: praise/blame,
through understanding. Try to near, I have no fear. Arahants can fame/shame, gain /loss, pleasure/
purify the mind. disconnect mind from body to pain, and treat all the same, then at
experience nibbanic bliss and at this stage nothing will affect you.”
If you are cruel, hot tempered, or that time you cannot tell if they are
stingy, try your best to take this out. dead or alive, their bodies are still All meetings end in partings. That
If you pray to God to take this out do warm and their complexions will which rises must fall. That which
you think God can do that? Buddha remain ruddy. They can do that for is collected will be dispersed. Birth
can’t also, but he can tell you how 1 week at the most. ends with death.”
to do that. Waris declared by the
human mind, peace also comes from Remember there are 4 kinds of *This was the last Dhamma
our our minds, not from heaven nor happiness: Talk by the late Most Ven K. Sri
from God. 1. Happiness of Possession - in Dhammananda at Buddhist Maha
Vihara on July 7, 2006. EH
First by understanding without owing your own property, your
believing, when you develop a right house, land, business, bank
understanding, then you can carry account.
TEACHINGS | EASTERN HORIZON 11
How to Choose Joy
By Amanda Gilbert
flower, hearing the sound of your beloved’s voice, or
noticing the way your favorite song soothes your heart.
Waking up to your own joy asks you to investigate your
past and present relationship with what brings you
happiness and joy.
Joy is an intentional practice. So often our minds are As you will find out, there are many different flavors
running on autopilot when it comes to happiness, with to joy. Dr. Paul Ekman, a world-recognized emotions
all-too-familiar story lines. Have you ever thought, “I’ll researcher at the University of San Francisco,
feel good when I get that new cute fall jacket or finally California, writes that joy can be expressed through a
get this work project done” or “I’ll be happy when I have variety of ways.
a certain amount of money in my bank account” or “I’ll
be happy when I have a specific number of followers on Here are some of the ways to joy from his list:
social media or get recognized in my career”? We can • The pleasure of the five senses—like taking a lick of
unearth these grooves in our brains with the intention
to show up in joy and rejoice for others. your favorite ice cream flavor or seeing a beautiful
sunset
The Buddha talks a lot about joy for this reason. • Amusement and humor—the felt-sense experience
Why? Mudita (appreciative joy) gives us a way to of your own laughter after a healing joke
dismantle the usual habit loops of negativity and close- • Contentment—a subtle satisfaction where you are
mindedness and do something different, something more relaxed and at ease
life-affirming and expansive. Responding with joy can • Excitement—the most intense kind of joy in
activate a host of more wholesome alternatives, such as response to novelty or change
meeting our own greatest hits of comparing, competitive, • Relief—the feeling after a strong emotion occurs and
and envy-filled mind with the antidote of noticing what then subsides
is working in our lives and what brings us joy, as well • Wonder—the enjoyable feeling of being
as finding happiness and delight in other people’s good overwhelmed by the incomprehensible
fortune. Most wonderfully, choosing joy takes the sting • Ecstasy or bliss—a high frequency form of joy, a
out of hearing or seeing our usual triggers. state of self-transcendent rapture
• Exultation—the feeling following the completion of a
To cultivate appreciative joy, you must first touch down great challenge or difficult task
into the boundless joy available to you in your own • Radiant pride—when someone you love experiences
life. Thich Nhat Hanh says, “How can we feel joy for a special moment of success
another person when we do not feel joy for ourselves? • Elevation—“the warm, uplifting feeling that people
Joy is for everyone.” Awakening to your own joy can experience when they see unexpected acts of human
be as simple as taking delight in a gorgeous blooming goodness, kindness, and compassion”
• Gratitude—the appreciation of a selfless act that you
may have benefited from
Matthieu Ricard, the cellular geneticist turned Buddhist
monk, has added three more facets of joy to this list:
rejoicing—in someone else’s happiness; delight or
12 EASTERN HORIZON | FEATURE
enchantment—a shining kind of contentment; and smiling at them if that feels helpful, and release them
spiritual radiance—a serene joy born from deep well- one by one.
being and benevolence.
Now center your attention in your heart and start to
When we start to open up to the ways in which we feel ask today’s mudita mantra, “What brings me joy?” Wait
joy, we realize that joy is so often readily available at our for the answer. Recognize it. Relish it. And ask again:
fingertips. Even when we are at rock bottom or within “What brings me joy?” Notice the blessing of joy that
a spell of depression, to train the mind in joy means we comes to mind. Recognize it, savor it, then repeat again,
take notice and attend to just how much joy may still be “What brings me joy?” Keep repeating the mantra
present amid our darkest of moments. In this way, joy and reflecting on all the ordinary and extraordinary
becomes a subtle way back to the fundamental pleasure occurrences that bring you joy. Give yourself permission
that’s always there in the present moment. to feel good and see your life through the eyes of joy.
Continue this practice until you feel complete. When
Meditation: What Brings Me Joy? you are ready, open your eyes.
You are going to begin to create your new habit of
recognizing what miracles of joy you have available to Adapted from Kindness Now: A 28-Day Guide to Living
you right here in this moment. with Authenticity, Intention, and Compassion by
Amanda Gilbert. Copyright © 2021 by Amanda Gilbert.
Start to settle in. Take a few natural breaths. Softly close Out now with Shambhala Publications.
your eyes. Spend these next few moments scanning
your body with a gentle warmth and tender care. Lightly Amanda Gilbert is a meditation teacher, lecturer of
guide your attention to the natural inflow and outflow mindfulness at the University of Southern California,
of the breath. Let any thoughts cross through your mind, speaker, and author. EH
The Making of Abiding
Heart: Beyond
Contemplative Education
By Dr. Meyrav Mor October 2021
In 2000, a nascent Abiding Heart Education began its insurgents that controlled many parts of the Nepali
journey with the establishment of my first school in high Himalayas. At Tashi Waldorf school I developed
Nepal, Tashi Waldorf School, which integrated Waldorf a Tibetan Buddhist curriculum that encompassed
methodology with Himalayan cultural heritage. Tibetan meditation, Buddhist morning prayers and offerings,
Buddhism was central to the school’s curriculum due contemplative and Buddhist education, Buddhist
to the primary importance of supporting and nurturing festivals such as Sagadawa and also featured Tibetan
the connection between displaced Tibetan and high language, music, folklore and drama. From this, and
Himalayan students and their linguistic and cultural later postgraduate research, emerged the foundation for
heritage. Many families had fled to Kathmandu from Abiding Heart Education, described in my publication of
the other side of the Himalayas and from the Maoist ‘Preserving the Past Reserving the Future: A Foundation
FEATURE | EASTERN HORIZON 13
My first pupils at Tashi Waldorf School- Kindergarten, Kathmandu The shrine at Tashi Waldorf school class 1, 2001, Kathmandu, Nepal
Nepal 2000
for Kindergarten Curriculum for Tibetan Exile Schools’, A Buddhist Children’s Pedagogy
in 2003. A new pedagogical approach developed from the
fundamental understanding of the aim of education as
In 2004, myself and 15 other experts were invited by progression along the pathway towards liberation. The
the Tibetan-Government-in-Exile Prime Minister to knowledge, experience and expertise gathered over
advise on a new education bill that was being presented years of the aforementioned research and practice,
to the exile parliament. The education bill sought to become precious tools in constructing a new educational
integrate Tibetan language, culture and dharma into framework and content. While Buddhism provides the
the curriculum with the explicit goal of sociocultural educational lense for my work, it is essential that this
integration and preservation of children’s linguistic worldview is embedded within a children’s pedagogy
and cultural heritage and dharma. Such an educational that is also Buddhist. However, here lies the gap;
approach can validate and foster children’s positive Buddhist learning and teaching methodology has been
identities as well as providing a resource for learning. I predominantly developed for adults.
rejoiced in the knowledge that the Exile government’s
concerns and actions were aligned with my own in A Buddhist children’s pedagogy needs to be
relation to heritage language and cultural preservation transformative, experiential, and developmentally
and most importantly, as His Holiness the Dalai Lama appropriate to nourish children’s beings towards
emphasised, to ensure that the Buddha dharma continues freedom. As a former teacher at a Waldorf school with
to support inner development towards liberation. 30 years of experience in education (also in teacher
training and curriculum development), I identified
I subsequently embarked on a PhD at The University the Waldorf transformative educational approach as
of Bath in England to continue this work of cultural providing such a pedagogy, with it’s deeply holistic
heritage preservation within the curriculum in order understanding of child development, and integrated
to maintain the essential connection between global this with the Buddhist contemplative and meditative
communities and their dharma and heritage language (experiential) methodology. This synthesis became
and culture, whilst also meeting the demands of a new educational approach, termed ‘Abiding Heart
the 21st century. From my fieldwork, working with Transformative Experiential Buddhist Education’. It is
Buddhist communities in Nepal, the need for a Buddhist founded on a sound philosophy of education and a view
transformative experiential education for children age 3 of a profound path towards inner freedom.
to 14 or from kindergarten to class 8 became clear and
propelled my work both during and after my doctorate I reside in Boudha, the heart of Buddhist Kathmandu,
studies. By the beginning of 2016 the development of a where many of the great teachers were questioning
Buddhist education became my main focus, and what a how to integrate Buddha dharma into the Nepali
joy it was! children’s curriculum in monastic schools. It became
14 EASTERN HORIZON | FEATURE
apparent that the Buddhist educational approach and the content that I was developing and to ensure that it
curriculum that I was developing addressed this issue, was accurate from the Buddhist perspective. In turn,
so I initiated a dialogue with several Buddhist masters. I was able to offer educational expertise in relation
The great masters had a profound understanding to his other monastic school in Bodhgaya, India. And
of the future directionality of Buddhist children’s so, for several years, Mingyur Rinpoche and I have
education and I was able to discern the subtleties of met; me sharing my knowledge and understanding
the various global pedagogies. of education methodologies, transformative and
experiential teaching and learning, and the need for
One master, Mingyur Rinpoche, listened deeply and asked child development to underpin curriculum delivery; and
many questions about such pedagogies. I described the Mingyur Rinpoche ensuring that the Buddhist content
nesting system of conforming type education, progressive and curriculum I developed is authentic and accurate.
and transformative education, and the placement of both How precious!
Waldorf and Buddhist pedagogy within transformative
learning. Both aim, in their individual ways, towards I have been exceptionally fortunate to also be advised by
inner freedom– enlightenment. This includes but other accomplished Buddhist teachers. Lama Shenpen’s
moves beyond human flourishing. The aim of Buddhist insights over the years have been invaluable, guiding
education is to progress on the path towards liberation me in relation to integrating Buddhism across year
or at the very least sow the seeds to enable this process. groups in primary education. She even wrote a class 5
This includes children’s Buddhist education, starting play for us about Guru Rinpoche’s life story! Khenpo
in kindergarten, through to high school. Everything Sonam Tsewang, a great Buddhist scholar, from the
in Abiding Heart Education becomes part of the path Nyingma tradition, has also been closely working with
towards inner freedom. me for the past 7 years, explaining Buddhist texts and
advising on the Buddhist aspect of our teacher training
The essence, which I explained to Mingyur Rinpoche, courses. Both Lama Shenpen Hookham and Khenpo
is the approach to teaching; the teaching methodology, Sonam Tsewang and other Buddhist scholars have been
and the assumptions from which an array of checking the Buddhist curriculum content for accuracy.
methodologies arise, including an understanding of There are many more experts that have been involved
the human being. As practitioners, it is important to in advising and supporting Abiding Heart education,
identify our positioning and assumptions or paradigm some of which I will mention below. After many years,
from the outset. Without such reflection, tensions and Abiding Heart’s transformative experiential Buddhist
contradictions between the educational content and education has registered training organisations in both
teaching and learning methodologies can arise and Nepal and the USA.
potentially compromise the effectiveness of curriculum
delivery. A transformative Buddhist education can The Pillars of Abiding Heart Education
only arise from an education philosophy and pedagogy Abiding Heart Education comprises four foundational
that supports pupils progressing on the path of inner components:
development towards liberation or Buddhahood. I 1. Experiential Buddhist Foundation Studies;
propose that the Waldorf methodology is the only 2. Buddhist and developmental science-based Child
methodology that is capable of delivering a deeply
immersive Buddhist education for children while also Development from Birth to Rebirth;
teaching a comprehensive children’s curriculum. 3. Learning theories: Buddhist learning methodology,
Intrigued by my work, Mingyur Rinpoche shared that Steiner pedagogy and other contemporary learning
he was planning to set up another school in Kathmandu theories and methodologies leading to the Abiding
and that such a curriculum would be of great benefit Heart Education learning and teaching approach;
to his schools. Thereafter, we met reguraly to discuss 4. Abiding Heart’s transformative experiential
curriculum for kindergarten through to class 8.
FEATURE | EASTERN HORIZON 15
I have developed courses to encompass each of Development from Birth to Rebirth. This is a 10 week
these areas, which form the pillars of Abiding Heart full time course that similarly follows a daily rhythm
Education’s transformative experiential Buddhist of lectures, meditation, artistic exercises and personal
learning approach on which our teacher training courses development group work. This course progresses from
and Buddhist imbued curriculum rests. The curriculum exploring our own inner landscape to understanding
includes an array of subjects taught in kindergartens the nature of the human being and in particular the
and schools, from literacy and numeracy, to cultural developing child. It does so from multiple perspectives;
studies, sustainability and arts and crafts, all of which encompassing Buddhism, scientific theory and a holistic
are immersed directly and indirectly in the Buddhist philosophy of education. By the second semester of our
view and meditation, with the aim of nurturing the full-time two-year teacher training courses, our trainees
development of wisdom and compassion. Contemplative have acquired the knowledge and understanding
education, Buddhism, prayers and rituals, are integrated to enable them to explore Buddhist psychology,
into every lesson and throughout the daily, weekly and developmental science, psychology and neuroscience.
monthly rhythms of the school year. The curriculum is By the end of this course, our trainee teachers have an
rich, purposefully wholesome and true to my ideal of in-depth understanding of the developing child from
educating the head, heart and hand. birth to adulthood and how it relates to our teaching
methodology and content for each year group. However,
Abiding Heart Education’s comprehensive teacher our child development course does not stop at the end
training courses aim to have a global reach and of childhood, for it is anchored in Buddhist psychology
to work at the depth of things through the four and understands human development from the moment
foundational components. The first pillar of Abiding or bardo of death through the other stages of the bardos
Heart Education is Foundation Buddhist Studies and of death to conception and prenatal development.
the inner development of the trainee teacher. Trainee
teachers must first dedicate time to understanding, Understanding the importance of Aiding Heart
contemplating and meditating the Buddhist view. Education’s methodology is key to building children’s
This involves guidance and instruction on how to resilience and opening both heart and mind,
meditate. Although such insight and skills require many where attention is given to supporting children’s
years of practice, trainee teachers are grounded in a spiritual, physical, socio-emotional and cognitive
foundational understanding of the Buddhist view and development from birth to rebirth. This is the process
meditation. In our view, this is essential, as being a of transformative experiential learning and has
teacher is less about what we teach but who we are. been developed in collaboration with a global and
multidisciplinary team of experts. Dr Robert Roeser
The first pillar of Abiding Heart Education formed the (see below, second line second from left) has brought
Foundation Buddhist studies course - a 16 week full- incredible knowledge of developmental science
time course - a full semester! Experiential arts are also linked with Buddhist psychology. Dr David Vago has
part of this course to enrich the process of learning contributed an understanding from the perspective of
and to enable exploration of inner landscapes and neuroscience and how it relates to aspects such as the
reflection on how the Buddhist view and meditation aggregates. Dr Tawni Tidwell brings an understanding
can be applied in the journey of self-transformation. of child development from a Buddhist and Tibetan
The combination of daily philosophy classes together medicine worldview. Khenpo Sonam Tsewang and
with meditation and transformative and expressive arts, Mingyur Rinpoche explained Buddhist psychology
modelling, Himalayan arts and crafts and movement, and the nature of reality while I, (see below, first line
are a fantastic way of applying the Foundation Buddhist second from left) have woven Buddhist psychology,
studies into our lives. science and pedagogy together in relation to applying a
transformative experiential Buddhist pedagogy that is
The second pillar of Abiding Heart Education is Child Abiding Heart.
16 EASTERN HORIZON | FEATURE
how to teach using transformative learning and teaching
skills and tools.
End of semester 1 Painting Tara- Thangkha painting lesson, The process of teaching and learning should be a
exhibition, 2019. semester 2, 2020 Kindergarten teacher lived experience, so we provide many handouts and
Experiential Foundation training. supporting resources that we created rather than a
Buddhist Studies. single document. When a concept is crystallised into a
selection of lesson plans with accompanying instruction
The third pillar of Abiding Heart Education is our 3 on teaching, the process of education becomes that of
week course on Learning Theories and Methodologies: imparting abstract concepts. We believe this can hinder
Buddhist Pedagogy, the Transformative Learning the dynamic inner processes within the child and
Approach of Steiner and other Contemporary Learning becomes something that is imparted onto the child from
Theories. This course provides a synthesis of the three the outside. The right education at the right time using
components (Buddhist, taught by Khenpo Sonam the right approach, considers the developing child and
Tsewang, Steiner, and other contemporary learning how they learn in relation to each phase of development.
theories, taught by myself) and forms the Abiding Heart This can make a difference to how a child receives
Education learning and teaching approach. Here again, knowledge and whether this brings healing or becomes
the course follows the same pattern of daily lectures, detrimental to their well-being. For us, education is an
meditation and artistic exercises. art; it is a responsive and creative process!
Abiding Heart Education currently has a team of
The fourth pillar of Abiding Heart Education is the Child Development from Birth to Rebirth module 1, 2020-2021.
curriculum content. This is introduced to trainee Understanding Buddhist psychology, developmental science and
teachers in the final part of semester 2 when we feel transformative experiential Buddhist pedagogy
they have the depth of knowledge and understanding,
both of heart and mind, and are at a stage when they
can immerse themselves in learning how to teach the
Abiding Heart Curriculum. The course is delivered
over two and a half semesters and focuses on thorough
training on how to teach each individual subject to each
specific year group.
Curriculum delivery requires trainee teachers to learn Khenpo Sonam Tsewang and 2019 students
an array of new skills in a multifaceted role; to develop
confidence as speakers, writers, artists, meditators; to
train in child observation, and this is all anchored in
contemplative practice and the Buddhist view. I teach
this course myself, with the wonderful support of
Waldorf colleagues from around the world. Our trainees
receive the full curriculum content and are trained in
FEATURE | EASTERN HORIZON 17
over twenty experts who advise and teach Shamata
and vipassana meditation, Buddhist philosophy and
psychology and neuroscience, as well as experienced
teachers of progressive and transformative pedagogies,
contemplative education, experiential arts, sculpture,
craft and handwork, Buddhist Himalayas dance and
thangka painting, music and drama, sustainability
education, and science.
So far, the results of Abiding Heart teacher training A story for young children based on the Heart Sutra and turned
courses have exceeded our expectations and into a puppet show. The trainees learn how to make these beautiful
predicaments beyond imagination. I have observed sewn and felted puppets, created the backdrop and choreograph the
the trainee teachers’ growth as they become reflective puppet show. Kindergarten curriculum and teacher training 2020.
practitioners and develop a deep inner relationship to
each subject they teach. It is not only their confidence The Magpie Robin and the Monks, a story by Yuya Mon, year 1 primary
to teach that develops daily, but the courage to use the teacher training student, 2021. The trainees learn to write nature
knowledge they have gained to develop and adapt our stories that describe natural phenomena in a pictorial way as part of the
curriculum in relation to their own culture and Buddhist science curriculum. This is integrated with arts, and teaching literacy
traditions (also non- Buddhist tradition for some of our skills such as writing, spelling and reading. Primary teacher training
trainee teachers). Class 1 curriculum studies.
Abiding Heart Education teacher training courses are
open to teachers and aspiring teachers from all over
the world. Candidates can apply to become either a
kindergarten teacher or a primary teacher (class 1-8).
The training is full time over two years. We aim to keep
the tuition fees as low as possible to make it accessible
to as many people as possible from all backgrounds.
The training and curriculum content is designed to Handwork and mindfulness primary education curriculum; plant
be adapted to any Buddhist community around the dyeing, weaving and weaving 2019.
world. We also include in our training how the Buddhist
content can be mostly taught in a contemplative way
(secular) for non-Buddhist or mixed Buddhist and
non-Buddhist school communities. This training can
greatly support teachers in the context of progressive
and contemplative based schools around the world; for
those who teach children dharma holiday camps and in
dharma centres globally as well as Buddhist monastic
schools and Buddhist based lay schools in Asia.
I feel deep gratitude for having the good fortune to
walk the path this lifetime of developing such a rich
and wholesome education that can nurture and bring
healing to children. May it be of benefit to all children
and beings. EH
18 EASTERN HORIZON | FEATURE
Cheonjinam Hermitage and
Jueosa Temple: The Forgotten
Sacrifices of Buddhist Monks by
the Korean Catholics
By Emi Hayakawa, BTN Korea
Currently at the Cheonjinam memorial site located
in Toechon-myeon Village in Gwangju, Gyeonggi-do
(Gyeonggi Province) a large statue of the Virgin Mary
stands at the entrance, with the inscription “The
Statue of Virgin Mary for World Peace,” by Pope John
Paul II, and the grand tombs of five Catholic martyrs
exalted where the Buddhist dharma hall of Cheonjinam
hermitage once stood.
Emi Hayakawa is the Head of Global Operations at The information board that explains the origin and
Buddhist Television Network (BTN) headquartered history of Cheonjinam to the public only states that
in Seoul, Republic of Korea. She is also involved this is the birthplace of Catholicism in Korea, that great
in BTN WORLD, a registered non-profit religious Confucian scholars extensively studied Catholicism at
organization which propagates Korean Buddhist this site.
teachings globally. She has contributed a
chapter, ‘South Korea: Compassionate Approach There is no trace or inclusion of the Buddhist monks
to Journalism - Buddhist True Network’, in the who were ruthlessly executed for treason to protect
book, Mindful Communication for Sustainable the group of young Catholic scholars, nor the mention
Development: Perspectives from Asia, edited by of the Buddhist temple complex which was burnt
Kalinga Seneviratne (2018, New Delhi, India: Sage down as it was labeled as an illegal site of anti-
Publications India Pvt Ltd). governmental ideologies.
Even the original Chinese character of Cheonjinam
Hermitage, which portrays “hermitage” (庵) has been
mis-recorded to (菴), which means “shrine.”
Cheonjinam Hermitage and Jueosa Temple, the ancient
Buddhist hermitage and temple now exists only in
historical documents and ancient maps of the mid-
Joseon Dynasty.
Sowing the Seeds of Korean Catholicism in the
Joseon Dynasty
From the early Joseon Dynasty, even long before
FEATURE | EASTERN HORIZON 19
Catholicism arrived in Korea, the Joseon Government The grand tombs of five Catholic martyrs exalted where the Buddhist
exercised “Sungyooukbul,” literally the thriving of dharma hall of Cheonjinam hermitage once stood.
Confucianism and suppression of Buddhism. Neo-
Confucianists who established the Joseon Dynasty
believed that one of the reasons for the fall of the
Goryeo Dynasty was because of the excessive growth
of Buddhist orders. They criticized the lax system of
Buddhism and excessive growth of the Buddhist sangha.
The Joseon Government exerted harsh pressure on
Buddhist orders and implemented policies to restrict
the number of Buddhist monks and temples. Moreover,
with the strong Government suppression of ideologies
outside of Neo-Confucianism, many Buddhist temples
were closed or forcibly relocated into the remote areas
of the country.
Catholicism was first introduced in the 17th century The information board that explains the origin and history of
during the turbulent religious environment and was Cheonjinam to the public only states that this is the birthplace of
often referred to as Western Studies, “Seohak.” Catholicism in Korea, that great Confucian scholars extensively studied
Yi Su-gwang (1563-1628), an intellectual and diplomat, Catholicism at this site.
compiled the earliest Korean encyclopedia, “Jibong
Yuseol” (芝峰類說) after visiting the Ming Dynasty in Government. Furthermore, a group of scholars from the
China. Yi Su-gwang also included in his encyclopedic southeastern suburbs of current Seoul organized their
collection of short essays a brief discussion of things Kanghakhoe academic seminar group at Cheonjinam
Western, including the text, The True Meaning of the Hermitage and Jueosa Temple, a Buddhist temple
Lord of Heaven, or “Tianzhu shiyi” (天主實義), by Jesuit in Toechon-myeon Village in Gwangju, Gyeonggi-do
missionary Matteo Ricci (1552–1610). However, it was (Gyeonggi Province)
not until late 18th century that Catholicism, or “Seohak”
had a great impact in Joseon amongst young and The Seed of Korean Catholicism is Sowed within the
progressive scholars. Rich Soil of Korean Buddhism
To the Joseon Government and the orthodox Neo- The monks of Cheonjinam Hermitage and Jueosa
Confucians, Catholic doctrines appeared to be rooted Temple shared their place of practice for the
towards the individual rather than the community, and Kanghakhoe academic seminar group to take place.
if Catholicism continued to spread, the Government Despite the grave danger and great risk to their own
feared that the people would turn their backs on lives and the temple itself, the monks opened their
their parents, their ancestors, their communities, hearts and embraced these devoted and faithful Seohak
their society, and their Government to seek personal intellectuals. Dasan Jeong Yakyong (1762-1836), one
salvation which outright challenged the Joseon royalty. of the great intellects of the late Joseon Dynasty, also
attended the Kanghakhoe academic seminar group
Despite the turbulent atmosphere, young Catholic
scholars continued to sow the seeds for Korean
Catholicism. Joseon intellectuals and scholars debated
Catholic doctrines and further propagated Catholicism
in Buddhist temples and associated hermitages under
a conference called the Kanghakhoe academic seminar
group. They gathered secretly, avoiding the eyes of the
20 EASTERN HORIZON | FEATURE
at Cheonjinam Hermitage in 1779 and composed
various poems of himself and his brothers frequenting
Cheonjinam Hermitage.
In a poem from the text, “Saseok” (寺夕) Evenings of the
Temple written in 1797, it states:
誰將好丘壑
留與數僧專
…
鍾動隨僧粥
香銷伴客眠
The rocks steadily surround the temple The Buddhist stupa which remained at the Jueosa temple site until
And incense and Buddhist sutras are all embedded deep recently, was moved to the Jeoldusan Memorial Hall managed by the
within Korean Catholic community.
The Buddhist monks eat their porridge with the sound of
the bell
And they lay their heads to sleep as the incense burn out
into the night
This poem serves to refute the recent Catholic claim
that “Cheonjinam Hermitage had already been in ruins
by 1779,” and at the same time shows the friendship
between Dasan Jeong Yakyong, his brothers, and the
Buddhist monks of Cheonjinam Hermitage.
Cheonjinam Hermitage and Jueosa Temple became a A group of scholars from the southeastern suburbs of current Seoul
place of practice for meditation, debates, and explored organized their Kanghakhoe academic seminar group at Cheonjinam
the search for truth by both Buddhist monks and the Hermitage and Jueosa Temple, a Buddhist temple in Toechon-myeon
Catholic intellectuals. Village in Gwangju, Gyeonggi-do (Gyeonggi Province)
There was a clear historic unity between the Catholics of other sentient beings, without expecting any rewards.
and Buddhists, where two different faiths came Its trademark is a strong commitment to profound
to practice in one place. It was an interfaith union compassion or love for others. It’s not passive — and not
by both the Catholics, who passionately wanted to empathy alone — but rather an empathetic altruism that
preserve their own faith, and the Buddhists, who actively strives to free others from suffering.
compassionately embraced them with their wisdom of The seeds of Korean Catholicism began to take root
altruism, or Bodhicitta. and sprout at Cheonjinam Hermitage where it enjoyed
protection of Korean Buddhism. However, while the
The Bodhicitta (菩提) Path – Empathetic Altruism of Korean Catholic community, including Dasan Jeong
Cheonjinam Hermitage and Jueosa Temple Sangha Yakyong, devotedly organized the Kanghakhoe academic
seminar group and expanded their studies at Cheonjinam
Bodhicitta is a core concept of Mahayana Buddhism, Hermitage and Jueosa temple, the Joseon Government
meaning the compassionate aspiration to reach also began full-fledged persecution of Catholics.
enlightenment for the benefit of others. It is the
enlightened mind that purely aspires for the well-being
FEATURE | EASTERN HORIZON 21
The Catholic Diocese of Suwon announced a new cathedral that will represent Korean Catholicism, is set to be constructed at the Cheonjinam
hermitage site aimed to be completed by 2079 in celebration of the 300th anniversary of Catholicism in Korea.
In 1801, King Sunjo, the 23rd king of the Joseon and be heartbroken?11 Local officials, carefully admonish
Dynasty, implemented a policy where Catholicism was your people. Those who are followers of evil learning will
conceptualized as an evil learning, or “sahak” (邪學) reform in an instant, and those who are not will fearfully
and Catholic religious practices were prohibited. The rectify their lives. In this way, the abundant merit built up
edict began the Shinyu persecution of 1801, where by our former king will not be diminished. If, now that evil
the Government pushed ahead with the nationwide learning has been strictly forbidden, there is still a gang
persecution of Catholicism and many Catholics were of people who do not mend their ways, then it is right to
ruthlessly executed. According to the Annals of Sunjo, treat them as rebels (yŏgnyul/逆律)….
“Sunjosilok” states,
-《Annals of the Sunjo》Volume 2, 1st year of King Sunjo
監司、守令, 仔細曉諭, 使爲邪學者, 飜然改革, 不爲邪學 (1801), Decided on January10th, Article 1
者, 惕然懲戒, 無負我先王位育之豐功盛烈。而如是嚴禁
之後, 猶有不悛之類, 當以逆律從事。 At the conclusion of the Shinyu Persecution, over
300 Catholics and those who protected the Catholic
The former king always said that if orthodox learning community were charged as the enemy of the state
was illuminated then evil learning (sahak/邪學) would and beheaded. Dasan Jeong Yakyong and many
disappear on its own. But, as we have heard, this so-called Joseon intellects who accepted the Catholic faith were
evil learning, which is the same as it always has been, has interrogated and tortured and sent into exile further
spread from the capital to the provinces of Kyŏnggi and away into the very remote areas of the province.
Honam, and its adherents grow daily in number. As for a
person being a person, it is a matter of morality (illyun/ The Cheonjinam Hermitage and the Jueosa Temple
人倫). As for a country being a country, it is a matter of sangha, who have compassionately embraced and
civilization (kyohwa/敎化). This so-called evil learning is protected the Catholic scholars during the nationwide
without father and king, destroys morality, interferes with persecution, were taken in as prisoners for treason and
the spread of civilization (kyohwa), and causes people to presumably executed alongside the captured Catholics.
degenerate into barbarians, birds, and beasts (ijŏk kŭmsu/ Cheonjinam hermitage and Jueosa temple were set on
夷狄禽獸). And so the foolish people are infected with fire and cast aside for destruction.
these errors (chŏmyŏm kwaeo/漸染詿誤) and led astray.
If a child fell into a well, how could we not take pity on it The Shinyu Persecution was not only a persecution
22 EASTERN HORIZON | FEATURE
of Catholics, but consequently the persecution of …
Cheonjinam Hermitage and Jueosa Temple that
protected the Catholic community. I can’t recall the past as it is blurry
The water flows out of the rotting container
The Forgotten Buddhist Roots of Korean Catholicism And broken pieces of roof tiles scattered across the hill
The Buddhist temple complex of Cheonjinam Hermitage Dasan Jeong Yakyong, who was sincerely grateful
and Jueosa Temple, where the essence of Bodicitta was to the monks of Cheonjinam Hermitage and Jueosa
practiced, had been burnt to ashes and blown away Temple for hiding them, continued to write during
completely by the winds of time. his exile. Dasan’s most famous text, “Admonitions on
Governing the People,” (Mongmin Simseo), completed
The nameless Buddhist monks who compassionately in 1818, contained his core ideologies. This epic text
embraced the Catholic scholars and executed for reflects the pure intentions of the young Catholic
protecting the Catholics were known as “chunjugyo scholars that pursued their search of truth for a society
bihosaeryuk” and deemed as enemies of the state. that is comfortable for all people of Joseon, and the
And in present time Korea, the very existence of compassionate and altruistic spirit of Korean Buddhism
Cheonjinam Hermitage and Jueosa Temple and the that continued to pray for the end of suffering for the
sacrificed lives of monks who protected the Catholic people, despite the strong policy of “Sungyooukbul” that
scholars have been completely disregarded, distorted, lasted 500 years.
and hidden away by the Catholic community that they
protected. Cheonjinam Hermitage and Jueosa Temple: The Site
of Religious Harmony
All mentions of the monks and remains of the site are
almost wiped off from history, but fortunately a small In August 2021, Gwangju, Gyeonggi-do signed an
fragment remains in Dasan Jeong Yakyon’s compilations agreement with the Catholic Diocese of Suwon to create
of Analects of Dasan (Dasanmunjib), the Journal of the a Catholic pilgrimage route from Cheonjinam Hermitage
Royal Secretariat (Seungjeongwon ilgi), written by the to Namhansanseong Fortress. The purpose of this
Royal Secretariats of the Joseon Dynasty, and ancient project was expressed to honor the Korean Catholic
maps of the mid Joseon era. martyrs along with the regional characteristics as the
birthplace of Korean Catholicism.
In 1818, Dasan Jeong Yakyong, who was tortured
during the Shinyu Persecution and exiled to the There was no mention regarding the sacrificed lives of
provinces, returned to his hometown of Gwangju, the monks of Cheonjinam Hermitage. Furthermore, the
Gyeonggi-do after 18 years of exile. In 1827, Dasan historical value of Namhansanseong Fortress, built and
Jeong Yakyong (at age 66) composed a poem about defended by Buddhist soldier-monks and a symbol of
Cheonjinam Hermitage, where he participated in the National Protection Buddhism was also disregarded.
Kanghakhoe academic seminar group, in his poetry
compilation, Cheonjinseoyojib. Moreover, the Catholic Diocese of Suwon announced a
new cathedral that will represent Korean Catholicism,
In this poem, he descriptively narrated his return to the set to be constructed at the Cheonjinam hermitage
site of Cheonjinam Hermitage after 30 years, where the site by 2079 in celebration of the 300th anniversary
hermitage had been burned down and destroyed. of Catholicism in Korea. There was no trace of the
… nameless monks who had been persecuted and
前躅凄迷不可求 executed; Cheonjinam Hermitage and Jueosa Temple
黃黧啼斷綠陰幽 that were burned down and destroyed for protecting
朽筒引滴涓涓水 the Catholic community are both erased by the Catholic
破瓦耕翻壘壘丘 community. Even the Buddhist stupa which remained
FEATURE | EASTERN HORIZON 23
at the Jueosa temple site until recently, was moved to It should be clarified to the World that Cheonjinam
the Jeoldusan Memorial Hall, managed by the Korean Hermitage is the cornerstone of religious harmony
Catholic community. between Korean Buddhism and Korean Catholicism.
Thus, the Korean Catholic community’s holy land
Only after receiving strong criticism from the Korean project should precede with the “Restoration of
Buddhist community, did the Korean Catholic community Cheonjinam Hermitage and Jueosa Temple,” and the
formally apologized and declared a reexamination to the “Reproduction of the Lecture Scene of Young Catholic
project. However, the Cheonjinam Hermitage Holy Land Scholars such as Jeong Yak-yong.”
project has been in progress for more than 40 years by
the Korean Catholic Diocese of Suwon. The Korean Catholic community should acknowledge
this important piece of history and show sincere
The compassion and altruism of the monks of homage, respect, and appreciation to Korean Buddhism.
Cheonjinam Hermitage and Jueosa Temple played a
major role of the birth of Korean Catholicism. By virtues Korean Catholicism should continue the union and
of the Buddha dharma, the monks embraced a different harmony for peace of mankind, the basic spirit of all
faith and provided the young Catholic scholars a religions. Furthermore, they should not forget the spirit
sanctuary to explore, contemplate and meditate on their of bodhicitta, loving kindness, and compassion that the
faith, providing the fertile soil for the seeds of Korean Buddhist monks sacrificed their lives for.
Catholicism.
In this way, the Korean Catholic community should
The Korean Catholic community must coexist with portray Cheonjinam Hermitage as the pilgrimage
Korean Buddhism and acknowledge and honor the site of authentic union and harmony and to present
sacrifices of the monks and Korean Buddhism. To the pathway for all World religions towards religious
do so, they should restore and preserve Cheonjinam harmony and peace that is still unprecedented today. EH
Hermitage and Jueosa Temple in its original form.
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In every issue of EASTERN HORIZON, we publish special chat sessions with leading
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Let us share the dharma for the benefit of all sentient beings!
24 EASTERN HORIZON | FEATURE
A Journey Between Lives
How I found my way back to
my ancestors through The
Tibetan Book of the Dead
By Ann Tashi Slater
On a rainy morning in 1919, Walter Evans-Wentz walked
a winding mountain path into Gangtok, Sikkim, in
northeastern India. An American scholar, he was seeking
to translate the Bardo Thödol, a Tibetan Buddhist guide
for the after-death bardo journey to rebirth. Through a
letter of introduction from my Tibetan great-grandfather,
Evans-Wentz met Lāma Kazi Dawa-Samdup, a well-
known translator and the headmaster of a government
boarding school. They began working together and—
with Dawa-Samdup translating and Evans-Wentz
editing—completed the first English version of the Bardo
Thödol, entitled The Tibetan Book of the Dead (Oxford
University Press, 1927).
The translation ignited an enduring fascination in The author (second from right) with her family, including (from left)
the West with the 8th-century teaching said to have her grandmother, sister, and mother | Photo courtesy the author
been written by Guru Rinpoche (Padmasambhava),
the Indian spiritual master who brought Buddhism my Tibetan family history, about three generations
to Tibet. Inspired by The Tibetan Book of the Dead’s gathered in Darjeeling (my mother’s hometown) for the
depiction of individual transformation, Carl Jung said funeral of the patriarch. I felt drawn to The Tibetan Book
the volume was his “constant companion.” It was also of the Dead because my novel related to death, my great-
embraced by counterculture figures like Timothy Leary, grandfather had helped make the English translation
Ralph Metzner, and Richard Alpert (later Ram Dass), possible, and—thinking over the plot for my book—I
the co-authors of The Psychedelic Experience: A Manual was intrigued by the fact that Guru Rinpoche’s guide
Based on The Tibetan Book of the Dead (1964), a guide was intended to benefit not only the dead but the living.
to the psychedelic drug trip as a bardo journey from
death of the ego to rebirth into greater self-awareness. It took me years to understand The Tibetan Book of
The popularity of The Tibetan Book of the Dead has the Dead. I thought I’d just read it and see what it
continued unabated; including subsequent translations, was about, but the words felt impenetrable. How to
over a million copies have been sold. make sense of statements like, “If the instructions
Almost eighty years after Evans-Wentz and Dawa-
Samdup met, I began to study their translation of
the Bardo Thödol for a novel I was writing based on
FEATURE | EASTERN HORIZON 25
be successfully applied to the deceased… then, by consciousness-principle getteth outside [the body, it
the meeting of the Mother-Reality and the Offspring- sayeth to itself ], ‘Am I dead, or am I not dead?’” the
Reality, karma controlleth not.” And, “The aggregate of text explains. “It cannot determine. It seeth its relatives
thy principle of consciousness, being in its pure form— and connexions as it had been used to seeing them
which is the Mirror-like Wisdom—will shine as a bright, before.” The deceased might take up to four days to
radiant white light, from the heart of Vajra-Sattva.” acknowledge her death; she may hover about, calling to
her relatives: Why are you weeping?
Part of the challenge arose from my lack of familiarity
with Tibetan Buddhism. Born to a Tibetan mother In the second stage, we encounter frightening
and an American father, I’d grown up in ’60s visions of deities and demons, projections from our
and ’70s suburban New Jersey and California, subconscious that are like our dreams when we sleep.
watching Bewitched and eating cream cheese and jelly This is an opportunity for us to recognize that these
sandwiches, celebrating Christmas and the Fourth of apparitions, our perceptions, have no independent
July, hiking in the Sierras and rocking out at Santana, existence. “Whatever…terrifying visions thou
Heart, and Fleetwood Mac concerts. Because my mother mayst see,” The Tibetan Book of the Dead instructs,
wanted me and my siblings to feel like we fit in, she “recognize them to be thine own thought-forms.” In
didn’t talk to us about Tibet or Buddhism. Also, as a girl his introduction, Evans-Wentz says that these thought-
she’d felt bored by family prayers in the altar room, by forms are “airy nothings woven into dreams” and
arcane ceremonies carried out in dim monasteries, and that “complete recognition of this psychology by the
had been thrilled to leave behind the old country for deceased sets him free into Reality.”
the bright, modern world of medical school at Columbia
University. She referred to Buddhist ritual as “mumbo The third part of the voyage is about judgment and
jumbo” and “all that hocus pocus.” As for my father, a rebirth. We appear before Yama, Lord of the Dead, who
psychiatrist from New Jersey, he was attracted to Tibetan holds a mirror (our memory); good deeds are weighed
culture but not the religion, and tended to view Western against bad on Yama’s scale (our conscience), and the
interest in Buddhism as “woo-woo” New Age spirituality. nature of our existence going forward is decided. “If the
scale weighs you’re full of sin,” my grandmother used to
In college, I majored in comparative literature (the tell me, “in hot, boiling oil you’re thrown and your body
French and Latin American novel) and planned to is roasted! With all the burns, you’re finished.”
make my life in Paris as a writer. But when I graduated,
I found I wanted to explore my missing half and went Even as I gradually understood more about The Tibetan
instead to Darjeeling to live with my grandmother. Book of the Dead, though, its essence eluded me. Talking
Chatting with her over tea, hearing her stories, initiated with my husband one day about how the novel was
an exploration of my family history and Buddhist going, I said I was having a hard time getting hold of the
philosophy that I’ve been engaged in for more than deeper wisdom of Guru Rinpoche’s book. “It all feels
three decades now. very abstract.”
As I visited my grandmother through the years “An 8th-century teaching about traveling from death to
with my mother and my daughter, the idea for my rebirth feels abstract?”
multigenerational novel took shape. Studying The
Tibetan Book of the Dead, I realized the after-death We laughed. “I know, I know!” I replied. “Still, there’s
interval can be viewed as divided into three stages— something I’m missing.”
with our actions in each determining the nature of
our journey and rebirth—and I decided to structure Then two things happened that changed my
my book in this way. The first part of Guru Rinpoche’s understanding of The Tibetan Book of the Dead, as well
guide is about coming to see we are dead. “When the as my view of how to live my life.
26 EASTERN HORIZON | FEATURE
“O nobly-born, that which is called death hath now come.
. . . Do not cling, in fondness and weakness, to this life.”
The author lights a butter lamp with her grandmother before her altar Listening to the lamas, my family members and I could
in Darjeeling, India. | Photo courtesy the author think about our own situations. We were encouraged
not only to let go of my grandmother so we could
Not long after the conversation with my husband, carry on with our lives, but to make the most of our
my grandmother died, at the age of 100. I left home precious human existence by considering other ways
in Tokyo for Darjeeling and after three days of travel that attachment and denial might be hindering our
arrived at my grandmother’s house in the Himalayan path forward—were we clinging to a dead marriage, a
foothills. Her body had been laid out on cushions in the meaningless job? I found myself reflecting on how hard
altar room and covered with white silk khada blessing it can be to acknowledge “what is” even as we know
scarves; five lamas seated at her side read aloud from reality is there whether or not we choose to face it. And
the Bardo Thödol, playing horns, ringing bells, and I was moved to realize that The Tibetan Book of the
banging a drum. On the old wooden altar painted with Dead is 8th-century tough love powered by compassion:
Tibetan lucky symbols, butter lamps burned beneath at the same time, we’re told to rip off our blinders and
the statue of Guru Rinpoche that generations of our confront reality, the lamas offer us companionship
family had prayed to. Condolence callers filed in, and support. “We are like a spiritual friend to your
offering incense and khadas. grandmother,” one lama explained. Day and night they
stayed by her side so she was never alone and, as I
In the days leading up to the cremation, we sat with the grieved, their presence reassured me.
lamas next to my grandmother’s body. I’d never quite
grasped the concept underlying the literal translation The second thing happened in Tokyo six years later,
of Bardo Thödol— “Liberation in the Intermediate in 2010, when I contracted a life-threatening heart
State Through Hearing”—but, as the lamas spoke to my infection called endocarditis. Bacteria proliferated in
grandmother, the idea became clear: hovering in the my mitral valve; possible complications included a heart
after-death bardo, my grandmother could hear Guru attack, stroke, catastrophic organ damage, intracranial
Rinpoche’s teachings, be enlightened by their wisdom, hemorrhage, and neurological failure. Stunned and
and move on to her new life. terrified, staring day after day at the white walls and
ceiling of my hospital room, I thought about how the
Another point I hadn’t fathomed but now understood term bardo also refers to intervals when ordinary life
was how The Tibetan Book of the Dead could benefit is suspended—like during illness or an accident—and
both the dead and the living. The lamas urged my I remembered a story about my great-grandfather.
grandmother to face reality, saying things like this: Riding his pony back down to India from Tibet after
a diplomatic mission in 1912, he got caught in an
avalanche. “The whole party including the mules was
buried,” my grandmother had told me over tea one
afternoon in Darjeeling, twilight falling on the peaks of
Mount Kanchenjunga. “Only my father survived! Praying
with his prayer beads, Save me, Guru Rinpoche, save
me, he waved his arm up through the snow. The search
party saw his hand with the beads and he was saved.”
I’d heard many stories from my grandmother about
her father’s devotion to Guru Rinpoche. A police
officer, diplomat, and Buddhist scholar who worked
FEATURE | EASTERN HORIZON 27
with the Thirteenth Dalai Lama, my great-grandfather, that my ancestral past and my outlook as a Westerner
S.W. Laden La, translated excerpts from Guru were coming together.
Rinpoche’s biography into English (published in Evans-
Wentz’s Tibetan Book of the Great Liberation). Every Legend says that when Guru Rinpoche was traveling
winter he led a group of Buddhists on pilgrimage from around Tibet, he concealed terma (“treasure”)
Darjeeling to Tso Pema, the lake in northern India teachings—including the Bardo Thödol—in caves,
where Guru Rinpoche is said to have been born from rocks, lakes, the sky, the mindstream, to be found at
within a lotus. On the lake was an island that moved in the right time by later generations. Like one of these
your direction if you were a good Buddhist; it always termas, my great-grandfather’s lesson was hidden
floated toward my great-grandfather as he approached. in our family mindstream and revealed to me when I
Wonderful as these stories were, I’d never felt they held needed it most. Evans-Wentz said in The Tibetan Book
personal weight, since I wasn’t Buddhist. As I lay gravely of the Great Liberation that my great-grandfather “was
ill, though, they took on new meaning for me. one of the really true Buddhists of our generation,
who not only fostered but also practically applied the
Tormented by excruciating joint pain and unremitting Precepts of the [Buddha].” My great-grandfather’s faith
headaches, violent chills and horrific nightmares, I had felt distant since I wasn’t Buddhist, but I discovered
longed to return to my ordinary existence as a wife and that it encompassed a dedication to living by Buddhist
mother, writer and literature professor. Things probably principles that was of vital relevance to me.
aren’t that bad, I told myself as—like the traveler in
the after-death bardo who refuses to accept what’s In his introduction to my great-grandfather’s translation
happened—I fantasized about spontaneous remission. I of Guru Rinpoche’s biography, Evans-Wentz wrote,
wondered if, trapped in the snow, my great-grandfather “Nothing is known either of the origin or of the end
had wished he were riding down to Darjeeling as usual of [Guru Rinpoche]. According to tradition, [he is]
on a sunny winter day in the Himalayas and assured believed never to have died.” The same can be said
himself things weren’t that dire. for the wisdom in the Bardo Thödol, which lives on
as Guru Rinpoche intended, for me and for all those
Then the bacteria in my heart valve traveled to my it has encouraged and guided through the centuries.
brain, lodging in the occipital lobe and obstructing the I’m reminded of this continuity by one of the family
flow of blood to the surrounding tissue. It was likely, the heirlooms I keep next to my desk for inspiration: my
doctors said, that I’d end up paralyzed or in a vegetative grandmother’s prayer beads, with which she prayed
state, or die. Overwhelmed by despair, I realized that every morning and evening to Guru Rinpoche. They
my great-grandfather had survived because he didn’t originally belonged to my great-grandfather and were
turn away from the truth of his predicament. He could given to her when he passed away in 1936, the same
have expended his dwindling energy and time on denial, prayer beads he waved up through the snow that winter
clinging to the life he’d known even though it no longer morning in Tibet.
existed. Instead, he acknowledged the bardo he was in
and saved himself. In the most profound way possible, Ann Tashi Slater contributes to the New Yorker,
as I confronted death, my great-grandfather’s story the Paris Review, the New York Times, the Washington
helped me sustain hope by illuminating the wisdom Post, Catapult, Guernica, the Huffington Post, and
at the heart of The Tibetan Book of the Dead: accept others. She recently finished a memoir. Find her at www.
reality but don’t give up. And as I faced the reality of my anntashislater.com.
situation, I understood that, whether or not I survived,
I could determine how I journeyed through the bardo; I Published with the permission of the author. The
saw how Guru Rinpoche’s guide inspires us to embrace essay first appeared in the Summer 2021 issue of
our role as the creators, the artists, of our lives. These Tricycle (www.tricycle.com). EH
insights brought me a new feeling of integration, a sense
28 EASTERN HORIZON | FACE TO FACE
A Cry for
Mother Earth
By Cynthia Trone
The author and the Tibetan monks
Benny: You wrote about Buddhism and the
environment for your MA thesis. How did you get
interested in Buddhism?
Cynthia Trone lives in Camden, Maine. She is the Cynthia: I was deeply inspired when I hosted the Sacred
owner of Symmetree, Provisions for the Conscious Arts Tour in 2014, with a group of Tibetan Buddhist
Explorer, a small business that features her monks from Drepung Gomang Monastery. Their sense
son’s creative designs, environmentally friendly of peace and compassion, along with a global awareness
products and a meditation studio. She earned of unity and collaboration, spoke to my heart. I traveled
her Bachelor’s Degree in English Literature from to Tibet in 2017 to see for myself the oppression that
Colby College in 1983, and her Master’s Degree these kind people have endured, and then I attended
in Mindfulness Studies from Lesley University in His Holiness the Dalai Lama’s 2018 Kalachakra teaching
2017. A mother of three children, she is the former in Bodhgaya to better understand my commitment to
manager of paddleboarding outfitters in Jupiter, Buddhism. My academic pursuit of a Master’s Degree in
Florida, and the former Director of Education Mindfulness Studies was motivated by the curiosity of
at Lighthouse ArtCenter in Tequesta, Florida. how Buddhist wisdom applies to current environmental
Returning to Maine to care for her parents in crises. I have always had a deep love for, and connection
their final years, she developed youth programs to, the natural world. Even as a child, I loved to wander
at the Langlais Sculpture Preserve in Cushing, alone in the woods. The joy of the vibrant mystery
Maine, and is involved in teaching and learning that flourishes in the natural world, along with the
at her local sangha, The Dancing Elephant, in attunement of the senses on outdoor adventures, is very
Rockland, Maine. Her work as local coordinator similar to the clarity I feel when I meditate. Focusing
for the Drepung Gomang Monastery’s Sacred Arts on this love of our planet in a way that is full of the
Tour in Florida and Maine continues to foster a compassion and poetry, became the focus of my thesis.
deep connection with Tibetan Buddhism in local Poetics of the Wild explored how ancient Buddhist texts
communities. Benny Liow reached out to Cynthia celebrated the natural world, while my own poetry
on what we can learn from Buddhism regarding is a way for me to express the deep connection and
the environment and sustainability of planet earth. concern I feel for our planet and future. The ongoing
exploration of my beginner’s mind, especially as it
relates to my responsibility for caring for all sentient
beings, including the earth, continues to open a pathway
for joy and connection. Being a part of a sangha has
supported my path, and created opportunities to
explore Buddhism with curiosity and community. I am
FACE TO FACE | EASTERN HORIZON 29
Sacred Arts Tour, Cushing, Maine, USA World Peace Mandala
inspired daily by being a voracious reader of Buddhist sense of stewardship. This transformation begins with
texts, and my daily meditation practice truly sustains the individual.” This is the moment in time where we
me. I am motivated by many people, ancient and must emerge from the pandemic with knowledge
modern voices, and the beauty of the natural world here and kindness to make the changes urgently needed
on the coast of Maine. These words of poet Gary Snyder to reduce our carbon emissions, while working
often shine a light on my journey: “Meanwhile, be lean, together on solutions for long-term sustainability of
compassionate, and virtuously ferocious, living in the future generations on this precious earth. In 2019,
self-disciplined elegance of the wild mind.” His Holiness the Dalai Lama wrote, “We need a sense
of universal responsibility as our central motivation
You mentioned the Buddhist concept of to rebalance our relations with the environment
interdependence where sentient beings are all and with our neighbors. Appreciating the oneness of
connected may at first seem like an important humanity in the face of the challenge of global warming
solution to climate change but you said it may be is the real key to our survival.” I think the concept of
exactly what is adding to the global dilemma. Can interdependence is the thread that weaves together our
you explain further on this? path towards a sustainable future, but we all have much
work to do to realize that way of being.
Inherent in our existence is an interdependence with
all beings, and the embodied awareness of this is what But if we truly understand the teaching of
creates a respectful and balanced living system. Yet in interdependence, wouldn’t we then cultivate
our modern culture, the technology we have come to compassion for mother earth because every human
rely on seems to create a world of instant gratification being – in fact, all sentient beings - need this planet
and mindless connection. The connections between to survive?
people are becoming increasingly remote, and the
supply chain is a mysterious and quick appearance Yes, of course! That is the very heart of how I
of material satisfaction…rather than a conscious understand the benefit and value of serving as a
awareness of where and how products are made. Buddhist practitioner. It is with an open heart and
The global pandemic made many of us realize how open mind that we must navigate the unknown. As
connected we are as a species, but I am not sure that our fragile planet is crying out for help, it is only with
the impact of our inequities made a lasting impression. clear attention, intention and love that we can slow
Interdependence, to me, means fully respecting, and down enough to cultivate the deep compassion that
caring for, all beings. As Christiana Figueres wrote in is urgently needed. As I write this, I am surrounded
The Future We Choose, “To survive and thrive, we must by unprecedented flooding from the small lake where
understand ourselves to be inextricable connected to I live in coastal Maine. I am struck not only by the
all of nature. We need to cultivate a deep and abiding imminent destruction of the climate crisis, but also by
30 EASTERN HORIZON | FACE TO FACE
Sailing with family Children with the Tibetan monks
the kindness of neighbors. Only today, when the fear of in knowing all that needs to shift, and acceptance that
the power of natural disaster came to our doorstep, did my love for the natural world must guide me to do all
people come together in helpful community. I see this I can for the planet. This sense of awareness begins
as a sign of hope: we are truly connected to each other a ripple effect that touches many people in my small
and this earth in ways that are far beyond our individual circle on the earth…but from there it continues to grow.
needs. As the earth calls for our attention, we become Being involved in an active sangha, co-facilitating study
aware of our own insignificance…but together, we can groups, and running my business from an ethically
create solutions and new ways of being that will benefit and environmentally conscious state of mind is what
the survival of all sentient beings, including the future I can do. Engaging “environmental mindfulness” in
of this fragile planet. We are all born with hearts and daily conversation is like a pilot light that I keep on.
minds that are capable of compassion and kindness, and Since we are in a moment in time that no one has ever
the cultivation of compassion is at the heart of our way experienced before, we have the unique opportunity to
forward. In her new book, You Belong, Sebene Selassie shift the course of events that will sustain our planet.
writes of the simple paradox of our intrinsic connection I choose to be open and hopeful, even with the great
to one another: “Although we are not one, we are not sadness of the loss of so many species and landscapes
separate. And although we are not separate, we are not across the planet. With a warm heart, boundless
the same. Human survival depends on understanding gratitude, deep listening, and caring for the anguish
this truth. At the heart of not belonging is what I refer to around us, I can envision a growing movement towards
as ‘the delusion of separation’ – the belief that you are hope, global community and positive, sustainable,
separate from other people, from other beings, and from regenerative solutions. Keeping the urgency of our
nature itself. And it is a delusion. You are not separate. global climate crises in daily conversation is key…
You never were. You never will be.” Finding our way to climate change is here, and is obvious in the devastating
belonging in a state of embodied awareness is a key to and extreme weather events that are occurring around
a compassionate understanding of the suffering of the the world. Realizing that we are in the midst of a pivot
earth and all the living beings who call her home. point on our planet requires a calm and kind mind to
move forward with strength and optimism.
Can you explain how an awareness and practice of
Environmental Mindfulness can be a solution to It is said that there is great benefit to the
global warming? environment if more people were to follow
a vegetarian diet. Just how do we go about
In my sitting practice, I turn my attention to all of my encouraging this among the millions who are not
senses. Feeling myself rooted in the place where I sit, vegetarians, or have no plans to be vegetarians?
I open up to all that I feel…including bewilderment at
the changing climate, sadness at injustice, discomfort It is so vitally important that more of the global
FACE TO FACE | EASTERN HORIZON 31
Wheeler Bay, Maine, USA and culinary events. Every year, I have seen their gentle
and compassionate ways affect hundreds of people.
population follow a vegetarian diet. Of course, The blessing of their presence is felt by everyone, and
spreading awareness of the harm that raising animals there remains a true sense of hope and peace wherever
for human consumption is critical. Here in the US, they visit. I have hosted Dharma Talks where the monks
I see a growing trend toward vegan and vegetarian answer questions from curious participants…and often,
diets. Encouraging restaurants and grocery stores to the bridge of cultures is fascinating. The way that the
provide healthy alternatives to meat is so crucial, and monks choose to move through the world with respect,
supporting local farms and markets by letting them joy and ease, has a lasting impact on the communities
know how important their produce is. I am heartened they visit across the US.
by inner-city community garden programs, and
Community Supported Agriculture (CSA) programs in What other activities do you organize to raise greater
communities like mine. I also think that if there was a awareness of Tibetan culture and Tibetan Buddhism?
louder cry for change, perhaps the huge corporations
that provide chicken and beef might be impacted. Food Through my local sangha, I have helped to facilitate
production, especially livestock, accounts for about a study groups that focus on Buddhism in accessible
quarter of total carbon emissions. This is one of the and joyful ways. Sharing the wisdom of many
biggest challenges we face as we look to the future, and teachers, including the participants, creates a circle
raising awareness of the reality of what eating meat is of deep listening and compassionate conversation.
doing to our planet is where to begin the shift. Raising I have helped to offer wisdom from books including
healthy children on a vegetarian diet could shift our Discovering Joy (HH Dalai Lama and Desmond Tutu),
impact on climate disaster in one generation. Active Hope (Joanna Macy), You Belong (Sebene
Selassie), as well as works by Pema Chodron and Thich
Nhat Hanh. In my work with youth programs, I always
begin our time together with a mindfulness circle,
often outside. Tuning in to the world around us makes
us love it and want to protect it! Children are eager
to explore and learn, and their innocence inspires a
new sense of urgency to shift the status quo, for their
future. I also love to share the deep value of meditation
with women’s circles, which seemed especially
important during the isolation of the pandemic.
I understand you were involved with the Sacred Arts What other environmental awareness projects are
Tour where Tibetan monks from Drepung Gomang you currently involved with now?
Monastery were invited to perform in the US. What’s
the objective of this program? I am currently opening Symmetree with my son, in
Camden, Maine, where the focus is environmentally
The Sacred Arts Tour travels throughout the USA to sustainable products. It is a shop that provides ‘Provisions
spread awareness of Tibetan culture. I have been thrilled for the Conscious Explorer.’ With every product sold, I
to welcome groups in both Florida and Maine, where work with Eden Reforestation project to plant 8 trees.
they created a sand mandala over the course of week on Finding a way to offset our carbon footprint, and waking
each annual visit (pre-Covid!). During their time with up to the reality of how our actions impact the planet, is
us, I introduced them to the community in elementary something that I will invite people to think about every
schools, elder facilities, churches and arts venues as day. I have set up a meditation studio in this beautiful
they performed traditional Tibetan pageants, fire pujas space, and invite the community to spend time there
32 EASTERN HORIZON | FACE TO FACE
while enjoying my lending library of Buddhist literature. perspective and caring for our planet and all sentient
Since I wrote my thesis in 2017, I am heartened by the fact beings. EH
that there is so much more attention to mindfulness. At
Symmetree, I am offering mindfulness and environmental
books including The Future We Choose (Christiana
Figueres and Tom Rivett-Carnac), All We Can Save (edited
by Ayana Elizabeth Johnson and Katharine K. Wilkinson),
Drawdown and Regeneration (Paul Hawken), and Love
Letter to the Earth (Thich Nhat Hanh), and invite visitors
to calculate their carbon footprint on the Global Footprint
Network and The Nature Conservancy websites.
I live in gratitude, and deeply appreciate this Acadia Earth, NY City
opportunity to share my words and thoughts. I hope it
serves the readers in some way that might shift their
Making Friends
with Death
By Dr Margaret Meloni
Margaret Meloni is a She began to realize that the loved. She knew that she was
businessperson, Buddhist people she loved were going to unrealistic.
practitioner, and an advocate for die. Her mother-in-law, Lee, was
what she calls Death Dhamma. in her nineties, her parents were Death did come, and it was her
The practice of inviting the approaching their eighties, and Buddhist practice that sustained
awareness of death into your her husband, Ed, had already her as she grappled with the loss
life. She has seen how Buddhism, outlived his father. She had of her closest family members.
combined with a healthy respect already said goodbye to others. She began to envision death as
for the Grim Reaper, has helped a friendly companion. The Grim
her create a life with more peace She began to wonder, “How can I Reaper was doing his job. And
and less suffering. handle losing the people I love the now that she has made friends
most?” with death, her goal is to help
One day, while navigating the She knew that death would come all of us to accept death as an
demands of everyday life: family, but was fearful that she would essential part of life.
friends, work, and studying for be unprepared. She used to tell
her Ph.D.; she realized that more herself that she was not afraid Margaret earned her Ph.D. in the
significant challenges were of her death but did not want field of Buddhist Studies.
coming her way. to be left behind by the ones she
FACE TO FACE | EASTERN HORIZON 33
Margaret is a dynamic speaker To me, this seems like a true case degree. All of this came together,
who combines inspiration, of karma. During my childhood, I and the end result was a Ph.D. in
common sense, and a dash of had no exposure to Buddhism. Yet Religious Studies, with an emphasis
humor. somehow, as an adult, I was pulled in Buddhist Studies, focusing on
toward Buddhism, and felt an compassion in early Buddhism.
Margaret responds to several instant connection. And the good
questions that Benny Liow news, was that when that occurred, You regard yourself as an
asked regarding how she came Buddhism had grown significantly advocate of Death Dhamma
to practice Buddhism, develop within the United States, and which is the practice of inviting
a healthy sense of death, and specifically in Southern California, an awareness of death into
the relevance of mindfulness in providing me access to many one’s life. As humans generally
today’s modern life. teachers and traditions. do not entertain the idea of
contemplating their own death
Benny: Can you share with As a successful businesswoman because of our biological survival
us what brought you to be with a MBA, what made you instinct, how can we begin to be
interested in Buddhism? choose to study for a Ph.D. in more aware of death?
Buddhism, and what’s your area
Margaret: I never felt at home with of specialization? Start small. You do not have to
my family’s religion. I was always immediately go right to, “I am
that kid who would ask the question Moving from an MBA to a Ph.D. going to die!” Although some of you
that a kid was not supposed to ask. in Buddhism was certainly not might. Many of us, can benefit from
From an early age, I also had a belief in any career guide that I ever truly reflecting upon the truth that
in rebirth. There was no place for read. This path represents the there is suffering and the source
this in the Catholic catechism. integration of my desire to work of that suffering. Wanting things,
toward an advanced degree and an people, and outcomes. And also,
When I left home at the age of understanding that an advanced from not wanting other things, or
nineteen, I left the church. I would degree within my field of work people, or outcomes. Now consider
attend Easter and Christmas services (Project Management education), impermanence. Things are always
with my parents. But I became was not a requirement. Knowing, changing. And the more we hang
comfortable being an agnostic. that it would take significant on to perceptions of how things
My late husband, Ed and I came effort, I spent quite a bit of time must be, the more difficult our lives
together as a former Jew, and a contemplating what kept me become. You can start by looking at
former Catholic, both non-believers intrigued? What would keep my your plans for the day. Sometimes
who became Buddhists together. I concentration and motivation things go exactly as you imagined,
do not really recall how I became during challenging times? and other times the entire day
more fully aware of Buddhism, but Additionally, an underlying theme is a disaster. Or is it? When our
during one of our bookstore visits, within my own work was the human plans fall apart, we are presented
I purchased a copy of Buddhism side of business interactions. A with an opportunity to embrace
for Dummies. This basic overview true desire to see people bring impermanence.
really resonated with me. And compassion to the workplace – no
when I learned about the Four matter where they found their Those broken plans are a
Noble Truths, I knew I had found source of compassion. There I representation of death. Something
my belief-system. Now, it became was, seeking to understand the you relied upon goes away. An
about learning about the different different Buddhist traditions, assumption becomes invalid,
Buddhist traditions, and spending finding my place as a Buddhist, a cherished thing breaks, a
some time with each to find a home. being a bit of an analytical thinker, relationship ends. Pay attention to
and wanting to pursue an advanced your emotions as you watch your
34 EASTERN HORIZON | FACE TO FACE
plans die. Pay attention to your to help us develop a sense of Mindfulness practice is the
emotions as you begin to watch your spiritual urgency (saṃvega) and current craze in the modern
plans die – with acceptance. As you renunciation. Do you think this is world. How can mindfulness of
begin to become comfortable with applicable only for monastics or death be incorporated into the
how uncertainty is always a part relevant even for the laity? many mindfulness practices now
of your daily life. You can begin to taught, especially for those who
project beyond your daily plans. There are definitely times when the are not religious?
Buddha was teaching specifically to
The plans you have made for your his monastics. The Vinaya is a good First, let’s consider why mindfulness
week, your month, your year – all example. And there are teachings has become such a craze. As a
of this is built on a perception of that he gave to laypeople. The secular practice, it would seem that
control, and an illusion of certainty. Sigālovāda Sutta, is one of the most the goal of mindfulness is to help
Yet, plans help us navigate our lives. common examples of a discourse individuals improve their well-being.
Keep making plans, and as you do, that is specifically meant to help And often what that represents is
acknowledge that there will be laypeople. to help alleviate stress, depression,
impermanence. Some of your plans, and anxiety. Mindfulness is also
or elements of your plans will die. What I appreciate about this used to build concentration, and to
And when this happens, call it death. question, is that this really does improve athletic performance or on
Remind yourself, that this is a type of help me to ponder, when the the job productivity. And this leads
death. Now, you are living with death. Buddha taught and only his monks me to answer your question with a
were present, does that mean that question. Does mindfulness of death
As soon as you can, move from laypeople need not be concerned belong in a secular mindfulness
the death of things and ideas to with these teachings? If these practice? It would be very interesting
the recognition that you and your lessons were only for the monastic to open this question up to
loved ones are also subject to community, why then, did his secular mindfulness teachers and
impermanence. Allow yourself to monastics travel and share the practitioners.
entertain the thought, “One day I teaching that they had committed
will die.” Or “Today could be my last to memory? With all of the Right now, I think, it depends. My
die.” Bring these thoughts to your collaboration and agreements that apologies, I know that is not a
meditation and notice how it feels. came from the early councils, if these definitive answer. I come back to,
Be aware of the emotions that arise, lessons were not meant to be shared, what is the reason that an individual
and work to study those emotions. it seems that there would have been is engaging in mindfulness practice?
Try to be nonjudgmental. You think stricter controls around keeping You noted that I am an advocate of
what you think, you feel what you the teachings secret, or definitively Death Dhamma, and I do believe that
feel. Just be with it. Consider reading segregating monastic teachings from embracing our own impermanence
and chanting the Five Recollections teachings for the laity. leads us to a peaceful life and death.
each day. As you spend time I think this is true for us all, no
following impermanence all the Where I land is that the Buddha matter our religious beliefs or lack
way through a natural progression taught, suffering and the liberation thereof. Before inserting mindfulness
from plans that died to your death, from suffering. We are all going to of death into a secular practice, it
and the death of your loved ones, die, we will all benefit from having would be wise to consider the timing
eventually you will develop more a peaceful death. And to be born and the placement of the message.
ease. You will find peace in your into the human realm is a rare gift, Buddhism has often been accused
awareness of death. not to be squandered. And to me, of being a pessimistic religion
this means, that yes, we can all and life negating because of
In Buddhism, meditation on access the teachings of maraṇasati its emphasis on suffering. How
death (maraṇasati) is meant and saṃvega. can we change the perception
FACE TO FACE | EASTERN HORIZON 35
that reflecting on death is not the focus of this book and how we
pessimistic but realistic? can get a copy of it?
There are people who say to me, Thank you for asking about https://www.amazon.com/
“Why are you always about death?” Carpooling with Death: How Living Sitting-Death-Buddhist-Insights-
Or “You went through the deaths with Death will make You, Stronger, Peaceful/dp/1953596207/
of your loved ones, why would Wiser and Fearless. Perhaps the best ref=tmm_pap_swatch_0?_
you purposefully think about that description of this book is that it is encoding=UTF8&qid=&sr=
again?” The analogy I use is that part memoir and part self-help, as it Both books are available on Amazon
of preparing to run a marathon. covers my journey to make friends and be ordered from your favorite
You can just get up the day of the with death, what I encountered bookseller.
marathon, throw on your running while dealing with the death of my
shoes and give it a try. If you have not loved ones, and how Buddhism gave Perhaps in a nutshell, can you
trained, you are probably going to me the strength I needed. And in share with us the main benefits
have a very difficult, and very painful sharing my story, my goal is to help of contemplation of death on a
experience. But with preparation, others, and to show what it can be daily basis?
your experience will be different. I like to navigate the deaths of your
would never suggest that running loved ones. When you live with an awareness of
a marathon will be easy, but the death you become more discerning
more you prepare, the better your https://www.amazon.com/ in how you spend your time and
outcome will be. Your training is not Carpooling-Death-Living-Stronger- your energy. Understanding the
pessimism, it is realism. Fearless-ebook/dp/B07KFRHGY9 preciousness of each moment
helps you to place your focus on
This might be a fine point, is If I may, I would like to introduce what is most important to you. And
Buddhism about suffering, or the you to Sitting with Death: Buddhist as you live side-by-side with the
alleviation of suffering? When you Insights to Help You Face Your Fears idea of death, you can replace fear
go to the doctor for back pain, do and Live a Peaceful Life. This is a with a peaceful acceptance of the
you pretend that pain does not continuation of my work and is impermanence of all living things.
exist, or do you openly acknowledge based on interviews with twelve And from that peaceful acceptance
the pain in the hopes of finding Buddhist teachers. Monks, nuns, can come the ability to live and love
ways to decrease the pain? Some and laypeople. With the goal of without attachment. And that is a
people are afraid of doctors, and helping us understand what their release from suffering.
afraid of what changes they must experiences with death and grief
make. Those people opt to live with have been like, in order to give all Thank you so much for asking
the pain. of us insight into how we can train such insightful questions, and for
for death. allowing me to share with your
Buddhism is about recognizing that audience. May you all be well, may
there is suffering, for the purpose you all be happy, at ease, and free
of transcending that suffering. from suffering. EH
To recognize this is to be open to
looking for a way out.
You wrote “Carpooling with
Death” about how living with
death can make us stronger,
wiser, and fearless about death
and dying. Can you tell us briefly
36 EASTERN HORIZON | FACE TO FACE
Buddhist
Leadership
Development and
Continuity
By Tan Huat Chye
Tan Huat Chye is the Founding Benny: You are a well-known can contribute best. The Buddha’s
Director of the Centre for Buddhist leader in the great compassion in giving his
Research & Dhamma Leadership community and many would remaining 45 years of his life (after
Enhancement (d’CRADLE), a know you for your dharma talks enlightenment) to help individuals
strategic initiative started by and Buddhist music that you to find joy, happiness, and liberation
the Theravada Buddhist Council compose over the years. What in life is indeed incomparable. To
of Malaysia to transform the inspires you to be so active in me, the Buddha didn’t have to do
Buddhist community through Buddhist missionary work after so but he did it out of compassion
enhancement of leadership so many decades? for the good of gods and men. I
based on Buddhism. He is also must say I drew a lot of wisdom and
the Program Designer and Lead Huat Chye: Yes, it has been a long 45 inspiration from the Buddha’s vision
Facilitator of the Great Leadership years of Dhammaduta service work in spreading the Dhamma to “beings
Awakening with Dhamma (GLAD) so far. Looking back, the journey with little dusts in their eyes”
program, and DhammaWorks has been filled with challenges (Mahāvagga I.10–11: Vinaya I.20–
Mini Workshop Series. Huat and was not completely smooth 21). Without his great Compassion
Chye gives talks on Buddhism in sailing. Whether it is delivering to reach out, we will be groping in
various Buddhist centers, and at Dhamma talks, setting-up and the darkness of ignorance.
Buddhist Conferences and Inter- running Buddhist organizations or
faith Forums on various aspects of simply writing Buddhist music, it As a management consultant
Buddhist practices and leadership. takes lots of patience and resilience; yourself, I understand you
He is also an accomplished English thankfully supported by wisdom have started programs to
and Chinese Buddhist Song-writer, and compassion that I learnt from train Buddhist leaders. What
with many tunes and albums to the Buddha and his teachings. is the difference between the
his credit. Benny has asked Huat Buddhist concept of leadership
Chye to share his broad insights What inspires my involvement in as compared to the Western
into leadership and Buddhism for Buddhist missionary work over theory of leadership? Are there
the Buddhist community. all these years is the feeling of similarities?
gratitude that I deeply felt towards
the Buddha. In learning more about I always consider good leadership
his life and the footsteps that he has is the pulse of any inspiring
taken before us, I am motivated to organization. For that, Buddhist
do my small part in areas where I organizations are of no exception.
FACE TO FACE | EASTERN HORIZON 37
The rise and fall of any organization As to the question of whether there lead individuals to undergo self-
depend a lot on how an organization are fundamental differences between transformation (with less greed, less
is being led by their leaders. Great Western model of leadership and hatred and less delusion), we would
Buddhist organizations usually have Buddhist Leadership; I found have failed as a Dhamma leader.
leaders who are virtuous, visionary, that fundamentally, the traits and
exercise good judgements and skills required to be a leader are In what ways would you say
lead with clear directions whilst somewhat similar in nature. I the Buddha displayed great
providing a strong sense of purpose guess the key difference lies in the leadership qualities which
(mission). Over the years of my motivation or purpose of leadership. we could emulate or apply in
active involvements, I found these the development of today’s
leadership traits to be sorely lacking The Buddha’s leadership to me is Buddhist leaders?
in our Buddhist Community. I often called “Enlightened Leadership”
asked myself what we could have which embodies two great The Buddha is the embodiment
done differently and significantly? complimentary qualities of of all qualities that a great
The reflection led me to the idea of wisdom and compassion. While leader should have. He is wise,
setting up the Centre of Research & most leadership models advocate compassionate, visionary and yet
Dhamma Leadership Enhancement the importance of leading a team down-to-earth in his approaches.
(d’CRADLE) back in 2018. With of people for achievement of a His concern is not about making
the initiative, we embarked on a shared goal, Buddhist leadership himself great (which he already
series of programs to develop and ultimately is about individual’s is with his enlightenment) but in
enhance the leadership capability transformation (and liberation ensuring his people are equally wise
of our Dhamma leaders. Time has from suffering). We can lead a and compassionate. As Tom Peters,
changed. So must our Dhamma “successful” Buddhist organization the Guru of Transformation says:
leaders’ mindset and skillsets. So with variety of activities and have “Leaders don’t create followers.
must the way we look at the issue active participation of members. They create more leaders”.
of leadership in the context of But at the end of the day, if all these While leading a big “organization”
Dhammaduta. well-participated activities do not called Sangha (with proper rules
38 EASTERN HORIZON | FACE TO FACE
& regulations called Vinaya) like is the life of mortals; Hard is the “piece-meal” work. Our effort to
any Transformational leader, he is hearing of the Dhamma, Rare is the develop Dhamma leaders must be
always in-touch with his disciples Appearance of the Buddha”. well thought-through, systematic
to ensure behavioral and mindset and sustainable. Our focus should
changes happen individually. This Like the Buddha, every good not just be developing the existing
leadership philosophy is well Dhamma leader must learn to leaders, but also the emerging
clarified in Dhammapada 183. As a appreciate life and empathize leaders of the next decades. Hence,
great leader, he wants us to not just the pains of mortal being. Being we need to be actively scouting for
be successful but also living a happy a leader is not about being busy leadership talents, identifying them
life filled with blessings. to run activities. Our success as and subsequently developing them
Dhamma leaders is not measured for the future.
The Buddha advocates the by the quantity of things we do.
roadmap to self-transformation Our leadership role is to facilitate To do this, d’CRADLE was
by asking us to abandon unskillful the awakening of Buddha-nature conceptualized in collaboration
habits, build skillful habits and in the lives of people we encounter. with Theravada Buddhist Council
most importantly; a shift of our With that, we hope to see them of Malaysia (TBCM) as a strategic
paradigm in life. By believing and riding above the waves of Samsara initiative for the Buddhist
practicing these 3 things, he led with a simple realization that: Community. If the Christians have
many individuals to great worldly “Suffering is Optional, Happiness is the Bible College and Christian
and spiritual heights. To me, these always a Choice”. Training Centre (CTC) to train
are hallmarks of great leaders. pastors, Christian leaders and
Apart from GLAD, there are Christian Workers, what do we
Can you share some of the many other skill-based programs have in our Dhamma Community?
programs you have developed to that we designed to ensure I personally feel that we should
coach Buddhist leaders? Dhamma leaders’ capability & not leave to mere chance in
competencies are enhanced. identifying and developing our
I believe the development or Dhamma leaders need to learn to Dhamma leaders.
making of a great Buddhist leader be good Influencers, Social-media
begins with right mindset (Right savvy and in the fore-front of Taking the Buddha as our role-
View & Right Intention). Without a latest methodology of outreach. model, we should make conscious
right mindset, no amount of skills In d’CRADLE, programs such as effort in making choices to develop
training can be of any benefit to the Digital Dhammaduta, Dhamma our leaders well. The Buddha
individuals and our community. Influencing through Story-telling, personally chose his disciples,
Hence, in training or developing Host as Influencer Program (HIP), developed, mentored them and
our Dhamma leaders, re-framing Compassion in Action, Reach and eventually made them into leaders
and reshaping their minds to Engage (CARE) program, Building of their own rights. In the Sangha
understand their leadership roles Dhamma-Inspired Teams program Order; great monastic individuals
and instilling a stronger sense of and many more are made available like Ven. Ananda, Ven. Sariputta,
Mission will be our key focus. for the development of our leaders. Ven. Moggallana and Ven. Maha
Kassapa are leaders of their own
To achieve this, we designed a How and where do you identify rights, each with his own unique
signature program called Great Buddhist leaders to be developed? capabilities and strengths.
Leadership Awakening with
Dhamma (GLAD) based on the In developing our Community What is the biggest challenge
verses of Dhammapada 182: “Rare Dhamma leaders, I always take (or major challenges) facing the
is the birth as a human being, Hard a stand that we should not do Buddhist community today which
FACE TO FACE | EASTERN HORIZON 39
as Buddhist leaders they should Well, it may be too premature to Recognizing the power of social
urgently address? claim success in our efforts. However, media in Dhammaduta work, we
there have been some notable introduced the Digital Dhammaduta
In my opinion, there are many progress that we have made in the program way back in 2019
issues and challenges that our leadership development work. (facilitated by Koh Mui Han) and
Dhamma leaders must urgently later 2 more sessions in 2020 and
take into consideration and address. For the last few years, we have 2021 (Johor Bahru).
I guess the biggest challenge is conducted 10 GLAD Programs with
the complacency attitude of our about 180 participants attendees In fact, when the pandemic
leaders. For the last few decades, and many of them (GLADians) happened in early 2020, some
we have stopped being self-critical have either stepped-up to be of the key participants of Digital
in the way we run and manage our the EXCO of Buddhist societies Dhammaduta program pioneered
Buddhist organizations. We are or started to be more actively the usage of on-line platform via
quick to be “contented” with the so- involved in Dhammaduta work. Zoom, StreamYard and Facebook
called “proven and run-of-the-mill” Take for example, Wong Suh Chean live-stream for their respective
type of activities, which could be of Kinrara Metta Buddhist Society Buddhist societies; thereby
outdated. In many areas of Dhamma who went for the Presidency after garnering more viewers than
outreach work, we have stopped completing her GLAD 1 program. actual physical capacity during
innovating to stay relevant with Dr Gun Suk Chyn of Sudhamma pre-covid times.
the changing times. For example, Seremban disclosed that her
the Sunday School model that we renewed sense of mission to serve In general, the seeds we planted
used, had been around for the past the Buddha-Sasana came right after have brought about a renewed
60 years or more. Sadly, very little her GLAD 7 and JEDI programs. commitment and a greater
concerted efforts had been made by Another person worth mentioning awareness for many Buddhists to be
our community leaders to review is Lee Weoi Li from Klang. Apart Mission-focused. We definitely like
and revamp it. from being the key technical to see this rekindled Dhammaduta
person behind most of the on- spirit spread far and wide as we
The other glaring challenge that line Dhamma talks, he has found intensify our Dhamma Leadership
I noticed is the inability of our a renewed spirit to step forward development initiatives in the
leaders to continue learning and to be the new President of Mudita coming years. EH
upgrading themselves so that they Buddhist Society.
can stay relevant in serving the
Buddha-Sasana better. Serving the Team-wise, the Johor GLADians
Sasana is indeed noble, but leaders (from GLAD 5) under the mentorship
must also set priorities to learn, of Dr. Punna Wong are instrumental
practice the Dhamma and enhance in the successful run of “Breaking
their professionalism. Without that, Myths” series and MettaNet Cell
it’s hard to see the desired progress Group. This similar development is
and outcomes. also seen elsewhere in Seremban,
Taiping and in some of the Buddhist
Can you share some success groups in the Klang Valley.
stories which can be attributed
to the leadership training that Another notable success story is
Buddhist leaders have gone the increased digital savviness of
through? our Dhamma leaders and workers.
40 EASTERN HORIZON | FACE TO FACE
Bringing Compassion
to Schools
By Jimi Slattery
Jimi Slattery is the
Executive Director of the
Dalai Lama Centre for
Compassion (DLCC) at
Oxford, bringing an ethics
education grounded in
compassion and related
values into UK schools.
Prior to joining the DLCC, Jimi was Head of His Holiness the 14th Dalai Lama
Widening Access and Participation at the University
of Oxford. In this role he was responsible for the Ziyi: Can you tell us a bit more about your
University’s outreach work with young people background?
across the UK.
Jimi: Before joining the Dalai Lama Centre for
Whilst working for Oxford, Jimi has overseen and Compassion (DLCC), I was the Head of Widening Access
undertaken widening participation projects in a and Participation at the University of Oxford for about
number of areas including; engaging with primary ten years. I was involved in various things including
schools, mentoring, coaching, mental health, digital admissions, equity, and diversity within student body.
education and enabling young people to develop I was interested in understanding why students from
skills through research. socioeconomically disadvantaged backgrounds were
Jimi also has experience in the commercial, public not achieving academically. For a long time, I focused
and charity sector for a number of training and on work around academic attainment, for example why
education related organisations in the UK and certain children were not achieving levels that were
worldwide. Jimi has designed and managed expected and what was holding them back.
educational programmes in several countries
including Sri Lanka, Guyana, China and Thailand. I have taught mindfulness in children for about ten
He has also worked in vocational education years. In fact, my life intersected with Buddhism, in
promoting the value of practical qualifications to particular, meditation when I was 18 years old. I lived
employers and young people. in a Buddhist monastery in Sri Lanka for over a year, as
part of the overseas volunteering scheme. My day-to-day
Ziyi Wong, a graduate student at Oxford University, job was teaching in a very small mountain village school.
met up with Jimi on October 7, 2021 and asked him The school, like many parts of the subcontinent was run
about his interest in Buddhism, his vision for DLCC by priests. They put a roof over my head and fed me, and
and the importance of compassion in today’s world. I repaid them by working at the school. They also very
kindly taught me Dharma and meditation.
FACE TO FACE | EASTERN HORIZON 41
As my career progressed, I realised that children were because of my background in education and history
struggling to achieve in schools. Rather than it being to engaging with meditation and mindfulness, and I have
do with the academic instructions they were receiving been working for the DLCC for 3.5 years. I was brought
or systematic issues, it was as much to do with their in to run a new area of work for the centre focusing on
ability to manage their social and emotional self within creating an ethics and compassion programme for UK
the educational setting. When I got back to the UK, I was schools, in collaboration with Social, Emotional, and
particularly interested in a secular form of meditation. Ethical (SEE) Learning programme developed by Emory
And it was around that time that Jon Kabat-Zinn was University in Atlanta, USA. Alongside them, we have
developing mindfulness mainly for adults. I thought, been developing materials for compassion education
wouldn’t it be wonderful if we had something like which are available for schools because I think we
this for children. I was connected with some of the are lacking some of the life-changing educational
founding members of ‘Mindfulness in Schools’ project. experiences that the children could go through to
Mindfulness is quite a common phrase in this country gain values and ethical element as well as social
now and it has become quite a regular intervention in and emotional skills. His Holiness has seeded many
helping children develop emotion regulation skills. programmes around the world and we can draw the
lessons from compassion training at Stanford, MIT and
How do you come to know about HH The Dalai Emory University and condense them into accessible,
Lama and eventually became the executive director engaging and fun activities so that the children can use
of the centre? them as a foundation to develop internal awareness,
resilience towards life challenges, and flourish.
He was a very influential person when I was growing up.
The first time I heard about the Dalai Lama was actually What is the purpose of the Dalai Lama Centre for
watching Martin Scorsese’s film in the 1990s. I became Compassion? What are the major activities of the
very interested in Buddhism when I was in my late teens. centre?
His books were really accessible, useful and instructive
especially to Westerners, and they were incredibly The centre was founded in 2016. The initial 3-4 years
popular. That was my introduction to him. Also, he used of work was focusing on research related to ethics
to travel a lot. Once or twice a year, he would be offering such as funding research about compassion. That was
teachings in the UK, and I remember going to see him a particular area of interest with His Holiness The
at Hyde Park, London when I was 20. It was hugely Dalai Lama at the time. He was interested in a deeper
inspiring to hear someone talking in terms of kindness exploration of universal human ethics. The centre
at the time of bludgeoning global conflicts. It has shaped engaged many philosophers and ethicists around the
the way I thought about what happiness means in life world to do some interesting work around compassion
and the approach to life I want to have. We can foster and related values. Some of these wonderful resources
greater peace within ourselves through service to others. are on DLCC UK website and YouTube channels if people
The opportunity to engage with that in my working life are interested. Compassion is the primary area where
has been a massive gift. To work for a project directly His Holiness is interested in now, and the reason for that
under the patronage of His Holiness is something special is drawn from all the work he has seeded around the
because I get to work with people who are connected to world over the last 20 years, especially at Stanford and
him and have similar ethos, which is altruism. Mind Life Institute, also Richard Davidson’s and other
neuroscientists’ work, showing for example that adult
After ten years at Oxford, I have reached a point in compassion training can be incredibly impactful in terms
my career where I have done a lot of things and I was of making a difference to people’s wellbeing. This is very
looking for something new. It so happened that I was timely because there has been a lot of concerns regarding
aware of the centre because I had been there for a talk, community segregation and individuals’ wellbeing. What
but I had not engaged with them at a deeper level. The mindfulness has achieved is wonderful but probably
centre shifted its focus 3 years ago and I was employed quite narrow. For me, compassion training not only offers
42 EASTERN HORIZON | FACE TO FACE
His Holiness the Dalai visits Oxford in 2015 to launch the Dalai Lama Centre for Compassion. He engages with
the students on the importance of compassion in one’s daily lives.
emotional regulation but also the development of other I think tolerance is probably quite prominent now
skills as well, like deeper conscious awareness of others because it is a modern phenomenon that lines are
and the world around you. drawn very hard in terms of politics, culture, and
nationalism. He helps me to stay in a place of non-
At the moment, we are helping children to manage their judgement. He is able to maintain relationships even
emotional states so that they can develop personally with controversial people. For example, he always says
and academically by training them to be proactive that George Bush is his friend. His Holiness manages
rather than reactive. We want to make this a universal to find the humanity within people, even people who
programme that schools offer, so that the children from are very difficult to deal with. This is the hardest part
the age of 5 can learn these important skills which allow of compassion practice – being compassionate towards
them to move forward with life with greater awareness people you don’t like or don’t agree with, but it is really
and resilience. This is our area of focus, and the project important. If we are cutting these people out of our
is called ‘Compassion Matters’. Along with SEE Learning, world, then we are not really engaging with our world.
all the materials are free. And we are not growing in our understanding or ability
to be kind to others. That to me is hugely inspiring.
What kind of inspiration have you got from the Dalai As the nature of my work is focused on compassion,
Lama and what impact has this had on your life? he has made me think a lot every single day about
FACE TO FACE | EASTERN HORIZON 43
the intention of what I am doing especially in relation At the moment, the centre is quite a small operation. We
to others, and the importance of having the deeper do work in partnership with other Dalai Lama Centres
awareness of my actions and ensuring that what I do is in Atlanta, Toronto, Switzerland, and Germany. We have
from a place of compassion every time. evolved gradually from funding research to focusing on
educational projects. It will be interesting to see where
His Holiness is not just a nice old man. He thinks we would be in 3-4 years’ time as the focus might move to
compassion is very revolutionary and I do agree with another area. For instance, there is a growing interest in
that. I admire his ability to not only being kind, but compassionate leadership skills in the corporate world.
he also has a lot of courage as bringing happiness and
kindness into people’s lives is about being courageous As compassion is such an important value, how do
enough to stand up doing justice and know when to be you think each and every one of us, who has read
brave. He embodies these messages, which is inspiring. this interview, can advance and promote this value
in our day-to-day lives apart from outreach and
I read that one of the centre’s key missions is to school projects?
promote compassion and related values. Why
do you think kindness and compassion are so I think spending a small amount of time every day doing
important in our society today? And how do you some contemplative exercise or meditation is really
achieve that? beneficial. There are both secular and non-secular
resources available for free. We could focus on practices
There is a lot of discussion about young people being drawn from the Buddhist tradition which is being
less compassionate, but I don’t think that’s true. I find compassionate to yourself and wishing others well,
teenagers and children are incredibly compassionate. including the very difficult persons. Creating that mindset
People have a natural capacity to compassion and when within yourself is really an important part of our every
they see adversity it just fires up. I think my generation day life. There is a lot of neuroscience evidence showing
and the generations before are the ones that fuel the that if you practise compassion, a part of your brain
ecological and societal issues that the young people grows bigger and stronger, and you become better at
are facing now. My generation was the generation of being altruistic, compassionate, and empathetic.
mass production and consumption; the generation
before mine was the generation of extreme wealth but Kindness can be very simple; we can start by bringing
failed to invest in a sustainable way. So, kindness and someone a cup of tea, listening to someone, or offering
compassion are important because we need to teach someone a smile. That’s the beginning, but to develop
those generations not to make the same mistakes the that onwards, the intention and awareness need to
older generations have made, and not just turning be deeper. We can achieve that by doing compassion
compassion to adversity but also making it a natural training. Then, compassion starts to infiltrate everything
way of engaging with the world. For me, it’s helping you do. Rather than it being an action, it becomes your
young people to learn about what is right and wrong, purpose and that is really powerful. It transforms your
when to be courageous and stand up for things and to intentions and directions. I believe that’s how people do
be wise. These things circle around compassion. If you transformative things.
are a wise and compassionate person, courageous when
you need to be, you will find happiness. You could also support compassion in your community
by recommending some of the educational programmes
There is a reason that millions of people watch TED talks I mentioned for the schools. EH
because they are seeking wisdom and life lessons, which
are not taught in the classrooms. We want to make these
lessons accessible and engaging for children.
44 EASTERN HORIZON | FACE TO FACE
The Road Less Travelled
By Ven Dr Jue Wei
Benny: Can you share what attracted you to
Buddhism that you choose to become a monastic
instead of being just an ordinary lay practitioner?
Venerable Dr. Juewei is an active member of the Fo Jue Wei: Thank you for this reflective question
Guang Shan Buddhist order and was tonsured under which helped me to realize that my upbringing in
Venerable Master Hsing Yun. She is Head of Singapore should not have led me to Buddhism,
Program for Humanistic Buddhism (“HB”), Director let alone monasticism. I grew up in meritocratic
of the Humanistic Buddhism Centre, and Senior Singapore and was a product of its education system.
Lecturer at Nan Tien Institute (NTI) in Australia. International scholarships bought my way to the USA to
Venerable Juewei holds a Ph.D. in Religious Studies, study Computer Science and Engineering and then to
a Master of Arts in Buddhist Studies, a Master of the UK for an MBA. My career matched with my love
Business Administration, and a Master of Science of all things new and innovative. My favourite subjects
in Computer Science and Engineering. She has were all secular, physics, mathematics, and any kind
worked on Artificial Intelligence systems and has of physical sciences. I performed worst in English,
held management positions in Singapore’s statutory art, literature, and anything to do with the humanities.
bodies. She leads or co-leads international teams in
projects such as Buddhism in the Sea of Islands, NTI I found Buddhism later in life when I entered a tea
Visualiser, Journal on HB, Communities of Practice, house and discovered that all the books on display were
Turning Points stories, Buddha’s Birthday Education written by a certain Venerable Master Hsing Yun. About
Project, as well as mobile apps and podcasts. Her a year later, I found myself going on a pilgrimage to India
latest project is co-organizing an international where I took the Five Precepts in Bodhgaya. In 2000,
Symposium on Humanistic Buddhism. In this I enrolled in a Buddhist College in the Fo Guang Shan
interview with Benny Liow for Eastern Horizon, (“FGS”) headquarters in Kaohsiung, Taiwan. There I took
Venerable Dr. Juewei shares her inspiring thoughts the bodhisattva precepts but to my horror, discovered
and adventures with loving-kindness. that I had to commit to vegetarianism. I remembered
arguing with my teachers that nothing in the vows said
that I had to be a vegetarian but the damage was done.
So, when an ordination opportunity arose in FGS, I
decided that there was no other place that could cook
better vegetarian meals than FGS and so, I decided that I
had to leave home. So, what made me a Buddhist and a
nun? Food!
On a more serious note, why would an achievement
“addict” with doting parents give up everything to
become a Buddhist monastic? After hearing Venerable
Thubten Chodron describe her path to Buddhism, I
think that, like her, it has to be past life karma. Under
normal circumstances, I would have put together a cost-
benefit analysis and done lots of planning which would
FACE TO FACE | EASTERN HORIZON 45
likely tell me that Buddhist monasticism could not be
a profitable path. But all I did was to pray to Guan Yin
Bodhisattva to reveal my destiny. I also realized that it
was in my karma to love the road less trodden. Let me
share these lines from the poet Robert Frost:
“Two roads diverged in a wood, and I—
I took the one less travelled by,
And that has made all the difference.”
You are ordained in the Fo Guang Shan Order
founded by Dharma Master Hsing Yun. What did he
teach that inspired you?
Between 2000 and 2008, I was very fortunate to be
able to approach the Venerable Master on a regular
basis. There was an extraordinary humanness about
him, larger than life, and yet, not disempowering the
individual. His accomplishments read like Mission
Impossible and yet, he does not place himself above
others. If there is one thing that inspired me most, it was
his big heart.
Once I was in the city of Yilan in northeast Taiwan, but also what inspires me. It is “Everyday Dharma for
saying good-bye to the Venerable Master and his Everybody”, i.e. it is so ordinary and yet extraordinary
entourage of two cars of elder nuns traveling with him because it is about enabling ourselves and everyone
back to Taipei. Soon after departing, Venerable Master’s else to live life to its fullest in every moment.
car returned to the front door to collect a recently
ordained novice nun who was late and had not boarded. Humanistic Buddhism talks about transforming
Speak of “leave no one behind”! our planet into a Pure Land of peace and bliss. How
is this possible when all of history has always been
The more I learn about the Humanistic Buddhism (HB) about warfare and conflict?
that Venerable Master promoted, the more I realized the
depth of his teachings and practice. As he said to me Venerable Master Hsing Yun said that life is made up of
once, it is very difficult for anyone to understand HB if halves and halves. So, ALL of history is not warfare and
he or she does not practise it. Now, I have come to touch conflict and all of history is not “living happily ever after.”
the edge of what he means: unless we mindfully walk
the path, bring out the best in ourselves (whatever the In a Cherokee tale from the United States, an elder tells
conditions) by building a culture of care and realizing his grandson that inside each of us are two wolves in
the power of the gift, we won’t be living life as a
humanistic Buddhist. Venerable Master’s teachings are
truly about living life, embracing all possibilities (some
of which we did not think feasible), and building
wholesome conditions for the future.
About two years ago, I arrived at a catchphrase for
HB which I think not only captures the essence of HB
46 EASTERN HORIZON | FACE TO FACE
battle: one is Evil, representing anger, jealousy, greed, Land. With news of some recent deaths, grief returned
resentment, inferiority, lies, and ego. The other is Good, to me. I realized that I had not let go because the
depicting joy, peace, love, hope, humility, kindness, void was too big. There is in me a wish to be loved
empathy, and truth. And the winner of the battle is the unconditionally. My parents fulfilled my need for over
wolf we feed. 50 years. With their departure, they left behind a huge
void. The problem lies within me and not them. When
Hence, we can transform our planet into a Pure Land of I realized that this hole could never be filled again, I
peace and bliss by feeding the good wolf inside each of decided that it was now time for me to love others the
us. And if every one of our good wolves wins the battles way my parents had loved me. That is the secret of a
inside us, then we will have a pack of good wolves regenerative power source: to be able to give to others
to build the Pure Land. We all have the Buddha nature; unconditionally, knowing that everyone else, like me,
it is up to us whether we want to access it. also has that wish to be loved unconditionally. So,
peace and happiness can be found amidst our
It is said that we can find peace and happiness by family, work, and worldly commitments. Peace and
letting go of our attachments. How do we do that if happiness can also be found when we transition from
we have family, work, and worldly commitments? one commitment to another.
The story of the life of the Buddha contains an The image of a solitary monastic
important message carried by three messengers meditating peacefully in the forest or cave is often
who represent old age, sickness, and death. These perceived as representing real Buddhism. Is that a
messengers tell us that because we live, we will age, true reflection of Buddhism?
fall ill, and die. When these messengers arrive at
our doorstep, there will be no room or time for us to Yes, people can be imaginative and romantic: creating
carry our family, work, money or even mobile phone an image of our Utopia. I don’t know what percentage
with us. There are times when it makes sense for of the world’s population of 7.9 billion people are
us to pick up the tasks of building a family, a career meditating peacefully in a forest or cave. Perhaps
and service to the community. But there are also times under lockdown, we hope that more people are
when we have to let go. The trick is in HOW we go meditating while sheltering in place. Our inner peace
about picking up and letting go. is the best starting place. The Dhammapada begins with
Last November, with the death of my father, I became “Mind precedes all knowables,
an orphan. I thought I had let go of my parents since mind’s their chief, mind-made are they.”
I was convinced that they are in Amitabha’s Pure
FACE TO FACE | EASTERN HORIZON 47
I know that my default state of mind should be one the First Noble Truth of universal suffering: we are all
of peace and I should be aware when that mood is equally vulnerable. And we are all equally fearful for our
disturbed. However, it is not enough that I alone am mortality. That thought makes me much less disturbed
the most peaceful and contented person in my family. by the selfish decisions of the corporate shareholders
If I live with a quarrelsome family, then my peace or national leaders turning a blind eye to climate
cannot last very long. The bodhisattva will find ways crises. We are all equal in suffering. So, I will still send
to bring peace to the people he or she lives with. This prayers to them when they fall sick and die. But I also
may be through skilful means, such as playing soft know that they will have to bear the karma of their
music, dedicating time to use NTI’s Mindful Check- deeds, and they are responsible for their own awakening.
In app together, or setting up a quiet corner in the family
room. Allow peace and happiness to permeate through From this equanimous position, what Japanese Zen
one corner at a time, one moment at a time, with lots of master Dogen calls “ceaseless practice” is possible.
patience, and supported by inner peace. This is what Venerable Master Hsing Yun calls daily life
Of course, during the day, we meet colleagues, practice. The practice is to maintain a certain attitude
classmates, friends, or even strangers through Zoom™ of equanimity guided by non-attachment to thoughts,
and perhaps, even on the streets. The goal is to let concerns, and desires. Beware that non-attachment
our inner peace and joy permeate our conversations does not mean absence of goals but rather not being
and respectfully engage with everyone. Perhaps send overly attached to those goals. One should still take
a birthday greeting or a care package to someone you the activity or assigned task seriously but not seek any
know or someone in need. praise for one’s acts when the goals are accomplished.
Recently, I was rather upset with the inequitable In a Chan Monastery, a cook is taught to “put your
access to vaccines causing so much suffering globally. awakened mind to work, making a constant effort to
Despite the rapid development and clinical success of serve meals full of variety that are appropriate to the
Covid-19 vaccines, patents and trade secrets prevent need and the occasion, and that will enable everyone
the widespread distribution of these vaccines to to practice with their bodies and minds with the least
poorer countries. There are now more than 4.5 million hindrance.” And so, in the “Pure Conduct” chapter of
deaths related to the Covid-19 pandemic and 120 the Avatamsaka Sūtra, a practitioner recites prayers to
million more people pushed into extreme poverty guide his or her thoughts in every action or encounter
while billionaires are growing richer. We know that from the moment of waking up to sleeping.
countries which have access to vaccines are likely
to recover more rapidly. But fretting about such social Another big lesson from Buddhism is our
turmoils will do little good. Instead, I can ensure to interconnectedness. Recognizing that my lack is
keep as many people as possible in my prayers, in my everybody’s lack, I empathize with every suffering
daily chanting, and support as many noteworthy causes being. Recognizing that my accomplishment comes
as possible. from the support of everyone else, I respect everyone.
This I believe can be practiced in everyday life: a
This is how I have tried to interpret and put into sense of humility, compassion, and respect. This
practice the Five Harmonies teachings of Venerable year, Hugh Mackay, Australia’s well-known
Master Hsing Yun. social psychologist and prolific author published The
Kindness Revolution. In it, he advocates wondrous
What are some examples of spiritual practice in forms of kindness and interconnectedness to spur
daily life as taught in Buddhism? our practice forward. Practice means we need to train
ourselves and build our mental muscles. Hence, the
The biggest lesson that Buddhism has taught me is Communities of Practice in Nan Tien Institute runs
our intrinsic equality. The pandemic has shown me weekly 30-minute Sunday Check-In sessions to help
48 EASTERN HORIZON | FACE TO FACE
Certificate in Humanistic Buddhism will critically reflect
on humanistic values in a subject on ‘Foundational
Texts’ and put them into practice in another subject
focused on ‘Principles of Professional Engagement’ as
bodhisattvas.
one another develop the habit of a reflective pause Learning takes place in an NTI classroom through
and share how we (could) have exercised humanistic what the students do, individually and together.
values in the past week. I believe that Humanistic Buddhist mindfulness guides NTI’s contemplative
Buddhism is a silent revolution, a revolution that starts pedagogy, offering all students a safe space to reflect
with building our inner clarity and inner power, for the on their learning journey. Group activities ensure
benefit of others and we will inevitably benefit from students appreciate our interconnectedness and work
such actions. collaboratively. The ‘Buddhist Ethics’ subject examines
how Buddhist moral values guide our decision-making.
The Buddha taught the importance of both study and Students are encouraged to reflect on the nuances of
practice. How does Nan Tien Institute inculcate the practising one precept and the result is often a long-
spirit of both an academic understanding of term behavioral change, such as kindness towards
Buddhism and its practical applications? insects.
You and I live in troubled times, contending with issues NTI now stands as the only institution of higher
such as climate change and mental disorders. How can education in Australia that offers courses in Buddhism.
we build our own inner strength and thrive under such Our unique courses in Applied Buddhist Studies, Health
conditions? This is the time to turn to ancient sages who and Social Wellbeing, Humanistic Buddhism, and Mental
confronted similar situations successfully. This is why Health include Buddhist values and wisdom. Hence,
we invest in Buddhist education. we offer subjects such as “Compassion at Work” and
“Mindful and Compassionate Leadership.”
Venerable Master Hsing Yun embraces the teachings of
the Buddha by emphasizing study and practice. Hence, Students tell us that education in NTI is transformative,
he persisted in building NTI as an institution of higher from the inside out. Education at NTI is not ivory
education modelled after the bodhisattva values of tower talk but rather develops the humanistic skills
compassion, wisdom, committed service, and practice. and values that will serve each student for a long
For example, students who enrol in the Graduate time to come. I see how our graduates move on to
pursue PhDs worldwide and volunteer in community
organisations with a greater sense of mission. They
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