EH 57_Jan_2019 by YBAM

NEW YEAR’S RESOLUTION FOR THE NEW MALAYSIA It’s been more than six months since May 9, 2018 when Malaysians voted to change the Government that had ruled the country for the past 60 years. This change was done peacefully, in a transparent, and almost incidentfree manner. It is the hope of every Malaysian to live in peace and harmony without suspicion of one another as fellow citizens under the new government helmed by Tun Dr Mahathir Mohamed. As we usher in 2019, all Buddhists should play their role as responsible citizens of a civil society endowed with civic consciousness to ensure peace and harmony in the country. We can do this if we make a firm resolution to practice what the Buddha taught us. Therefore, in our quest for personal transformation in the months to come, we must approach our New Year’s resolutions mindfully as Malaysian citizens and Dharma practitioners. The first resolution we should make as a Dharma practitioner is not to engage in any hate speech with those who do not share the same political or religious beliefs as us. Our New Year resolution will be strengthened if we remember and practice what the Buddha taught in the Dhammapada, that “Hatred never ceases through hatred; hatred ceases through non-hatred”. This is an ancient truth that is extremely important for the success of the New Malaysia. Let us remember Nelson Mandela who spent 27 years in prison and emerged, not bitter or angry, but with an open heart that allowed him to do so much to heal the wounds in South Africa and to inspire people around the world to pursue a path of peace. So let us all make the same resolution like Mandela to promote thoughts of loving kindness and compassion instead of ill-will and anger towards our fellow Malaysians, irrespective of race, religion, or political beliefs.

Secondly, while we are being bombarded with fake news almost daily, as Buddhists we should resolve to promote the value of speaking and upholding the truth. This is an important and powerful resolution on right speech. In the Vācā Sutta, AN 5.198, the Buddha tells us that Right Speech has five characteristics: “It is spoken at the right time. It is spoken in truth. It is spoken affectionately. It is spoken beneficially. It is spoken with a mind of good-will.” Likewise, in the wellknown teaching, the Kālāma Sutta, AN 3.65, the Buddha tells the Kālāmas to check everything out for ourselves (including his own teaching), whether what they hear is true or fake, and whether by undertaking it, will benefit all beings. In our modern context, it means that before we speak, we should reflect whether what we are about to say is true, kind, and helpful – whether it leads to harmony in society or causes disunity and chaos. In this way too, as Dharma practitioners, we develop and cultivate our mind. Neuroscientists today often refer to the brain’s plasticity. This is the same thing the Buddha meant by “soft and plaint.” Because the mind is so amazingly pliant, we must learn to disengage from negative thoughts and emotions so that they don’t grow strong and turn into speech or action that might harm ourselves or others. Instead, we can learn to cultivate gentle and healing thoughts and emotions, such as compassion and kindness. If we make these resolutions for the New Year, we can all be rest assured that the New Malaysia that so many people voted for on May 9, 2018 will be a united, prosperous and thriving nation. So let us be resolute and unwavering, and, as Malaysian Buddhists, play our civic role as citizens of this wonderful country. January 1, 2019

CONTENTS 04

LEAD ARTICLE

FACE TO FACE

TEACHINGS

24 28 32

Realization through study and practice By Venerable Mahinda Maha Thera

How to know the true Dharma

By Dr Thupten Jinpa

The miracle of Education and a Dharmic approach to face social issues By Sergio León Candia

Knowing what Buddhism Is – The Pure Land School By Tham Ah Fun

Conflict Resolution from a Buddhist Perspective By Acharya Nyima Tsering

JANUARY 2019

37 41

Does mindfulness make you more Compassionate? By Dr Shauna Shapiro

FEATURES

Buddhist groups increasingly taking root in Latinx communities By Caitlin Yoshiko Kandil

By Ven. Jiru

Two exercises for turning intention into motivation

ISSUE NO.57

The Dalai Lama, “Religion without Quantum Physics is an incomplete Picture of reality” By Daniel Oberhause

5W1H + Mindfulness: Is this the future of Journalism

FORUM

By Lim Kooi Fong

What would the Buddha Teach today? By Venerable Āyasmā Aggacitta, Venerable Ming Wei & Geshe Dadul Namgyal

...................................................................... January 2019 ISSUE NO. 57 (Published 3 times a year)

NEWS

New Buddhist App launches with focus on social justice By Sam Littlefair

BOOK REVIEW

The Compassionate Kitchen: Buddhist Practices for Eating with Mindfulness By Ven Thubten Chodron Reviewed by Benny Liow

DHARMA THOUGHTS

Tolerance: Whatâ&#x20AC;&#x2122;s in a word? By Vijaya Samarawickrama

EASTERN HORIZON PUBLICATION BOARD CHAIRMAN EDITOR SUB-EDITOR

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: B. Liow <Bennyliow@gmail.com> : Dr. Ong Puay Liu

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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 matter advertised. We welcome constructive ideas, invite fresh perspectives and accept comments. Please direct your comments or enquiries to: The Editor EASTERN HORIZON Young Buddhist Association of Malaysia 9, Jalan SS 25/24, Taman Mayang, 47301 Petaling Jaya, Selangor, MAlAYSIA Tel : (603) 7804 9154 Fax : (603) 7804 9021 Email : admin@easternhorizon.org or Benny Liow <Bennyliow@gmail.com> Website : www.easternhorizon.org KDN PP 8683/01/2013(031165)

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REALIZATION THROUGH STUDY AND PRACTICE By Venerable Mahinda Maha Thera

Venerable Mahinda was born in 1949 in Malacca, Malaysia. He was ordained in 1976 under the late Ven. K. Sri Dhammananda Maha Nayaka Thera. He is the founder of the Mettā Round the World project which unites people throughout world in the practice of lovingkindness for world peace, harmony, and stability. He has held Mettā Conventions in Singapore, Sri Lanka, and Australia, with the next Convention to be held in Malaysia in 2018. Currently Ven. Mahinda is Abbot of the Aloka Meditation Centre in Australia, Founder/Spiritual Director of the Australian Buddhist Mission Inc., Religious Advisor to the Buddhist Missionary Society Malaysia, Founder and Spiritual Director of the Aloka Foundation, Malaysia, and Religious Patron of the Young Buddhist Association of Malaysia. Benny Liow of Eastern Horizon asks Venerable Mahinda to explain how important it is to study the Dharma before we commence practice, and how can we eventually realize the truth taught by the Buddha. The following on-line interview was made possible through the kind efforts of Bro K.L. Lim of Aloka Foundation. Buddhists are told that they should “Study, Practice, Realize” the teachings of the Buddha. Can you please share where this is mentioned in the Pāli scriptures and in what context did the Buddha give this advice? In the First Sermon of the Buddha, the Dhammacakkappavattana Sutta, SN 56.11, the Buddha declared to the first five ascetics how he had perceived and realized the Four Noble Truths.

“This is the Noble Truth of dukkha or suffering. It should be fully perceived. And it has been fully perceived.” He went on to say, “This is the Noble Truth of the cause of suffering (samudaya). It should be eradicated. And it has been eradicated”. Similarly, “This is the Noble Truth of the cessation of suffering (nirodha). It should be realized. And it has been realized”. Also,

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Ven Mahinda giving Dhamma teaching to five sāmaṇeras during a visit to site of Pusat Buddis Dhammaduta Malaysia now under construction in Putrajaya. The five sāmaṇeras participated in a special Novitiate at Samadhi Vihara during Vas 2018.

“This is the Noble Truth of the path leading to the cessation of suffering (magga). It should be developed. And it has been developed”. This is known in Pāli as, Tiparivaṭṭaṃ Dvādasākaraṃ or the three aspects and twelve ways how the Buddha realized the Four Noble Truths.

This is where we encounter the teachings of pariyatti (theory), paṭipatti (practice), and paṭivedha (realization). When the Buddha first mentions “This is the Noble Truth of dukkha”, it is the pariyatti aspect (i.e. it is a statement of fact or theory which needs to be studied or investigated). When the Buddha mentions “This Noble Truth of Dukkha should be fully perceived”, it is the paṭipatti aspect (i.e. the practice or practical aspect which needs to be carried out). Similarly, when the Buddha mentions “This Noble Truth of Dukkha has been fully perceived” it is the paṭivedha aspect (i.e. the realization - the truth to be studied or investigated is now fully verified). The same applies for the three other Noble Truths: Samudaya, Nirodha, and Magga. Although the actual terms pariyatti (theory), paṭipatti (practice), and paṭivedha (realization) appear separately in the Suttas such as in the Aṅguttara Nikāya and the

idea they express is found in a number of discourses (suttas) such as the Dhammacakkappavattana Sutta, SN 56.11, and the Uposatha Sutta, AN 8.41, they are more clearly expressed and emphasized in the Visuddhi Magga commentaries. The word “study” implies we read the texts. But during the Buddha’s time, the teachings were all given orally. So in today’s context, how should we actually study the Dhamma?

During the Buddha’s time a learned person was ‘one who has heard much’ (bāhusuttam) because the main source of information was through listening. Nowadays we have books and electronic media so most study is done through reading. However, where spiritual development is concerned, it is very important for a genuine and sincere aspirant to have the opportunity to make personal contact with authentic teachers. The Buddha had the unique ability to teach or instruct his disciples according to their capabilities

as he was able to gauge the mental faculties of each individual. The five mental faculties or Pañca Indriya are: Saddhā (Faith or confidence), Viriya (Energy or effort), Sati (Mindfulness), Samādhi (Concentration),

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we need to look within ourselves to see how we are also subject to suffering. Through reflection externally and internally, we will get a better idea of what Dukkha is about. First we learn to observe superficially, then we need to go deeper. The true meaning of Dukkha will only unfold when we meditate and begin to experience the emptiness or the fleeting nature of the Five Aggregates (Pañca Khanda), comprising form, feeling, perception, mental formations and consciousness.

In reverence of his late teacher Venerable K Sri Dhammananda Nayaka Maha Thera, Ven Mahinda and members of Maha Sangha at the Memorial Service at Buddhist Maha Vihara on Aug 31, 2018.

The Pāli term, Yoniso Manasikāra refers to ‘careful consideration’ or ‘wise reflection’. Manasikāra refers to thinking or discerning. Yoniso is derived from the word ‘Yoni’ or the place of birth. When we put these two words together we will get the idea that we need to consider the origin or root cause of the problem. What is implied is that we need to think or reflect deeply, not just superficially. To go deeper we need calmness and clarity of mind. That is where we need to meditate, to develop calmness and insight so that we can dwell on the Dhamma at a deeper level.

The Pāli Canon is obviously the best sources for us to study the Dhamma. But the Pāli Canon is so voluminous. Where and how should we start? The Dhamma or teachings of the Buddha cater for the needs of individuals at different levels of development. There are two aspects of the Dhamma.

Signing the visitors’ book upon visiting the K Sri Dhammananda…His Legacy Lives On Exhibition at Buddhist Maha Vihara in August 2018

The first aspect is that of Lokiya Dhamma which refers to the teachings at the mundane or worldly level. Those who are leading a worldly household life need to know how to maintain peace and harmony within the family and the society. The Sigālovāda Sutta, DN 31 outlines the duties and responsibilities between children and parents, pupil and teacher, husband and wife, employer and employee, and religious teacher and disciple. It also teaches us how to recognize true friends and how to avoid downfalls in life, as well as how to maintain a balanced livelihood keeping track of one’s income and expenses. There are three other discourses (suttas) that are relevant to the worldly way of life. They are the Vyagghapajja Sutta, AN 8.54, Parābhava Sutta, Sn 1.6, and the Mahā maṅgala Sutta, Sn 2.4. Of these, the Mahā

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Conducting a meditation retreat for members of the Royal Malaysian Police Buddhist Group at Mitraville, Mersilau, Sabah in October 2018

and Paññā (Wisdom). The Buddha would instruct in such a manner so that these mental faculties were well balanced in order to facilitate practice and realization. Most Dhamma teachers do not possess such skills. However, there are still some living masters who are able to transmit Dhamma according to an individual’s development. Where mind to mind transmission occurs, then there is very little need for study.

The amount of study that is required for one to commence with the practice depends on the individual’s development and the affinity that they have towards the Buddha, Dhamma and Saṅgha. Authentic masters usually would not encourage their students to read too much. They would advice them to study a little and practice the little that one knows. Sometimes we just need to study the instructions well enough to put them into practice.

Listening to Dhamma talks, reading books and study through Internet etc. will provide some conceptual understanding. But in order to realize the truth we need to go beyond concepts. Real ‘study’ of Dhamma involves insightful contemplation, reflection, and meditation. For example, to study the meaning of the term Dukkha or suffering, we need to look at how others suffer. Then

maṅgala Sutta provides guidelines with regards to the values which one should cultivate at different stages of one’s life, which become the source of life’s highest blessings.

There are also various other suttas or discourses that provide guidelines for those involved in promoting peaceful coexistence in society or the community (DIII,266 290), as well as for those contributing towards the progress of the nation, such as what is laid out in the Satta Aparihāniya Dhamma, as well as the 10 qualities of a righteous king or ruler, Raja Dhamma, and the duties of a supreme ruler or universal monarch found in the Cakkavatti-Sīhanāda Sutta, DN 26. All these Lokiya Dhamma, or teachings at the mundane or worldly level, aim at establishing peace and harmony externally at different levels, starting from the individual and progressing to the family, society or community, nation and the world. Peace, harmony and stability at the external level are important as they provide the necessary conditions for one to practice the supramundane teachings, or Lokuttara Dhamma, in order to attain ultimate liberation transcending all worldly existence.

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At YBAM Biennal National Convention in Melaka with Guest of Honor Melaka State Executive Councillor for Women, Family Development and Social Welfare Ginie Lim (center) and newly elected YBAM President Tan King Leong (right)

Those who aspire for ultimate freedom and liberation should focus on the teachings of Paṭicca Samuppāda or Dependent Origination, the Four Noble Truths, and the Noble Eight-fold Path. These teachings are all interrelated and can be realized through the cultivation of the Four Foundation of Mindfulness as found in the Mahāsatipatṭhāna Sutta, DN 22. How about the Commentaries and subcommentaries? Should we also consider them as words of the Buddha, and how should we approach them in our study of the Dhamma? Commentaries and sub-commentaries are important for us to obtain a better understanding of certain Suttas or discourses of the Buddha. They often provide a background understanding of the customs, culture and social milieu of the people during the time of the Buddha, so that we can understand the Suttas in their proper context.

However, they also contain certain biases depending on who the commentators were and where they are coming from, their religious background etc. Interpretations also differ based on their practices and upbringing.

So we should not rely totally on commentaries and subcommentaries. In fact, most of the doctrinal differences between Theravāda and Mahāyāna teachings arise through the commentaries and sub-commentaries. Following the advice of the Buddha, as given in the Kālāma Sutta, AN 3.65, in our quest for truth we should not merely accept teachings based on tradition or simply because they are contained in our scriptures. The criteria of acceptance or rejection should be based on our own experience, whether the teachings or instructions can be verified through our own practice - whether they are helpful in the reduction and eradication of the tendencies of grasping, aversion and delusion, which are the root cause of all our sufferings. The Kālāma Sutta is indeed a unique charter of religious inquiry. The confusion created by commentaries and subcommentaries are sometimes quite helpful for us to wake up and return to the basics, to work out our own deliverance with mindfulness.

In the practice of the Dhamma, is it correct to say it refers to all eight aspects of the Noble Eightfold Path, rather than just meditation alone? How do we know we are practicing the Noble Eightfold Path correctly?

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In the First Sermon or Dhammacakkapavattana Sutta, SN 56.11, the Buddha declares that the Noble Eightfold Path is the path to the cessation of suffering. It refers to all the eight path factors, not just meditation. Traditionally the Noble Eightfold Path is explained in terms of Sīla, Samādhi, and Paññā. These three stages of practice aim at purifying our body, speech and mind from the unskilful tendencies of grasping, aversion and delusion. The practice of Sīla, or good conduct, involves the restraint of speech such as lying, slandering, harsh and frivolous talk, and the restraint of body actions such as killing, stealing, and sexual misconduct. It also includes the practice of Right Livelihood which avoids causing hurt or harm towards any sentient being. Restraint from wrong speech and wrong body actions prevents unskilful tendencies from manifesting at the level of speech and body actions, thus preventing transgression or causing harm towards oneself and others through speech and body actions.

However, the tendencies of grasping, aversion and delusion can still manifest at the mental level. Hence the need for the cultivation of Samādhi, or mental culture, through Right Effort, Right Mindfulness, and Right Concentration. When these three factors are present, the tendencies of grasping, aversion and delusion are prevented from manifesting at the mental level, thereby enabling one to experience a sense of calmness and tranquillity. However, unskilful tendencies can still manifest when one’s mind is out of Samādhi, i.e. when one comes out of meditation and the factors of effort, mindfulness and concentration are not in proper focus. Hence the need to develop Paññā, wisdom or insight, through the cultivation of Right Understanding and Right Thoughts. Right Understanding consists of the understanding of the Four Noble Truths, the law of Karma, and the Three Characteristics of Existence, namely Anicca, Dukkha, and Anattā (Or impermanence, unsatisfactoriness, and non-self). Right Thoughts are thoughts free from coveteousness, cruelty, and hatred, but imbued with renunciation, loving-kindness and compassion.

The mind that is equipped with Right Understanding and Right Thoughts is not easily swayed. It will always remain balanced and equanimous.

There is so much emphasis on meditation because meditation is about the culture of the mind, and it is only through meditation that the three unskilful roots can be effectively overcome. Sīla is the foundation, and Paññā is the result, but Samādhi is the direct cause. That’s why it stands out and is often emphasised.

However, in the quest of truth, we need to consider the three-fold training in its totality.

We will know that we are practising the Noble Eightfold Path properly when we feel a transformation taking place within ourselves: when we are able to let go of things that we used to cling on to; when our anger becomes more subdued; and our deluded idea of self, of ‘I, my, me, and mine’ is reduced. In other words we know that the system works because we notice how the tendencies of grasping, aversion and delusion begin to fade away and we experience a greater sense of peace and happiness in our lives. Within Theravāda Buddhist meditation itself, there are so many teachers who teach different techniques of meditation, in both samatha and vipassanā. Which sutta in the Pāli Canon is our best source to know the actual method taught by the Buddha, and be guided by it? The main source of Samatha Vipassanā meditation techniques in the Pāli tradition come from the Mahāsatipatṭhāna Sutta, DN 22, or the discourse on the development of Mindfulness Meditation.

In the opening chapter of the Mahāsatipatṭhāna Sutta, the Buddha says that the Four Foundations of Mindfulness are the way to purify one’s mind; to overcome sorrow and lamentation; to put an end to mental and physical stress; to attain higher knowledges and insights; and to realize the bliss of Nibbāna. The Four Foundations of Mindfulness refer to mindfulness of the body, feelings, mind (or mental states), and the Dhamma (with reference to the five

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aspects of Dhamma: the Five Mental Hindrances, the Five Aggregates, the Six Sense Bases, the Seven Factors Of Enlightenment, and the Four Noble Truths). The cultivation of mindfulness helps us to translate our bookish knowledge or conceptual understanding into experiential knowledge. With proper guidance, the practice of Mindfulness Meditation will lead to the development of mental absorptions (Jhānas) and insight into the true nature of one’s ‘self’. It is also an effective tool for silencing of the mind in order to break the habitual tendency of the mind to create thoughts. It is this habitual tendency of thinking and rethinking that generates karma and craving, resulting in the continuous cycle of birth, old age, sickness and death.

Craving or the grasping of desire is the cause of suffering. It is a force that drives us to get what we want. When we satisfy our desire, we are happy, but what we do not realize is that we have added more fuel to this driving force. That is why our craving becomes even stronger. With the silencing of our mind through mindfulness, we can effectively reduce the tendency of craving, thereby reducing and eventually putting an end to suffering. We are fortunate to live at a time when there are still living masters who are able to provide proper guidance on the development of the Four Foundations of Mindfulness, to attain to the path and fruition leading to the realization of Nibbāna. How do we know we are practicing meditation correctly, especially if we do not have the benefit of a teacher with us most of the time? The taste of Dhamma is the taste of peace. So the rule of thumb for one who practices meditation correctly would be the experience of peaceful states of mind. With regular and prolonged practice certain changes or transformation will take place. The tendencies of grasping, anger and delusion will be reduced.

In the early stages there will be hurdles and obstacles to clear. So patience, endurance and perseverance are

necessary. A daily routine is important, and attending short retreats to familiarize oneself with the practice will be useful.

Should any doubt, fear or anxiety arise one should pause and seek guidance. If proper guidance is not available, one should not try to venture too far. As one dwells deeper into practice more cleansing will take place with the clearing of stuck energies or emotional blockages. This could sometimes be rather unpleasant. Moreover, as one’s practice progresses, one will become more aware and sensitive to one’s surroundings. Hence the need for proper guidance. A serious practitioner should always look out for an authentic teacher to provide guidance. How do we find one? Just be truthful and sincere. There is a saying that when a student is ready the teacher appears. Personal guidance is essential as one gets deeper into the practice. A genuine and sincere student in the quest of truth will naturally receive the blessings, guidance and protection of the Triple Gem, namely, the Buddha, the Dhamma and the Saṅgha What is meant by realization of the Dhamma? Are there different levels of realization, and how do we know we have realized the true Dhamma rather than mere hallucination?

Realization of the Dhamma is the realization of the Truth, the knowledge that enables us to transcend birth, old age, sickness and death. It is also the realization of the true nature of our ‘self’ and the world around us. Such realization is always accompanied with a sense of joy and bliss.

The experience of the bliss of Nibbāna is beyond words, as words are mere symbols or concepts used to describe worldly objects or phenomena. Nibbāna is experienced when the mind transcends all sensory perceptions and becomes totally unconditioned. It is beyond thoughts – the complete cessation of the tendencies of grasping, aversion and delusion. There are different levels of realization depending on the sharpness and clarity of our minds and how deeply

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we are able to penetrate through the emptiness of our sensory perception.

If we practice systematically by going through step by step with proper guidance, we will know how we have progressed on the Dhamma’s path. With the cultivation of Mindfulness Meditation we will be able to experience and recognize the different mental states, such as the different Jhānas or mental absorptions, before proceeding on to the development of insight or Vipassanā. There are also different Ñanas or insight knowledges which we need to go through and recognize before attaining to the different stages of enlightenment. Without proper guidance, we may tend to interpret our own experience with our limited understanding of the Dhamma. This may lead to hallucinations. In order to know whether we have realized the true Dhamma, we need to check ourselves to see whether the tendencies of grasping, aversion and delusion are still present. This may take some time. We need to check ourselves when our mind is in its natural state, not fixed, or conditioned. When our minds are fixed and conditioned, hallucination can occur. If we have heard or read something about Nibbāna being blissful and empty in nature, through imagination we may create such mental states.

In order to avoid such pitfalls it is important for serious practitioners to receive proper guidance from realized teachers. Any final advice for lay Buddhists how they should study and practice the Dhamma so that they will finally realize the truth taught by the Buddha?

Cultivate generosity. Be prepared to make sacrifices and to invest your time, energy, and money in the pursuit of the Buddha Dhamma.

Make the right connections by associating with true spiritual friends or Kalyāṇa-mittatā. Develop the qualities of reverence, humility, contentment and gratitude and the timely listening to the Dhamma. Reflect on the preciousness of the human life and the realities of our existence such as old age, sickness and death. And get your priorities right.

Above all, be sincere and truthful in your quest for the Truth, and have faith and confidence in the Buddha, Dhamma and Saṅgha. May the Dhamma unfold in your hearts! May you grow in wisdom and compassion and help others - whoever that comes your way. May all beings be well and happy! EH

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HOW TO KNOW THE TRUE DHARMA By Ven. Jiru

Born in Malaysia, Ven. Jiru learned about Theravāda Buddhism and ordained in Thailand in 1980. He later studied Chinese Buddhism and ordained in that tradition under the late great Buddhist Master Venerable Zhumo in Penang, in 1986. He was supervisor of Triple Wisdom Hall and vice-chairperson of Buddhist Association of Malaysia Youth Division. He was a speaker at the Triple Wisdom Hall’s Buddhist research class and several youth training camps. In 1991, he held the post as the religious advisor of the Sabah State Liaison Committee of Malaysia where he helped establish the “Sabah and Labuan Buddhist Educational Foundation”. Venerable Jiru came to the United States in 1992 to give Dharma Talks, and shortly thereafter he was appointed the Abbot of Great Enlightenment Temple of Buddhist Association of U.S. in New York. In 1993 he became Secretary of the “Buddhist Union of New York”. He was later invited to St. Louis, Missouri in 1995, and was appointed as the vice-chairperson of Mid-America Buddhist Association in 1996. He formed the Youth Buddhist Educational Foundation in the following year. He became the Abbot of Mid-America Buddhist Association since 1999, and Chairman of International Buddhism Friendship Association since 2000. Benny Liow of Eastern Horizon had an on-line interview with Ven Jiru , with the kind assistance of Ven Kong Yan, about how to find out what is true Dharma. The following is the response from Master Jiru.

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Benny: The Buddha taught for 45 years and his teachings are voluminous. What would you regard as the essence or core message of the Buddha? The perfect supreme enlightenment (Skt. Samyak-saṃbodhi ) attained by the Buddha can be explained this way: from the perfect balance of body and mind, reaching the deep strong balance of mentality, then manifesting the perfect awakening of His dharma-body. There are six types of awakening from the point of body-and-mind balance: awakening of suffering, of pleasure, of the middle way, of self, of others, and the attainment of perfect awakening. Only through the completion of these six awakenings by action, can we achieve the balance of body and mind, the deep and profound observation of the external phenomena, and the taming and ceasing of one’s own inner afflictions. Then we can further develop loving-kindness and compassion through action without hindrances. After attaining the perfect supreme enlightenment, the perfectly enlightened life of the Buddha was manifested by the establishment of the Buddhist

Sangha, and His core teachings of the Thirty-seven Factors of Enlightenment. Buddha’s countless times of skillful expositions of sequential practice of The Path

can be grouped into five roots, five powers, seven factors of enlightenment, four foundations of mindfulness, noble eightfold path, etc. All the important teachings of Buddha were actually summarized by the later generations of Buddha’s disciples. If someone wants to have a broad understanding of the theories of the Buddha’s teaching and investigate them further, they have to study and research the Tipitaka—the collection of the Suttas, Vinaya and Treatises—each of these collections has its era background and distinctive essential theory. From an historical sequence perspective, the first is the collection of Āgamas (or Nikāyas in Pāli), followed by the Early Mahāyāana Buddhism, Middle Mahāyāna Buddhism, and Late Mahāyāna Buddhism. By understanding the historical sequence, we can perceive the sequence of the establishment of doctrines and the sequence of the practices. This is the insight

that I gained from my experience in reading the Dharma books. Taking the approach of reckoning the historical records with the sequence cannot be disregarded

and distorted, otherwise the result of our study will be both incoherent and inaccurate. This law of historical development is also the conclusion of historians nowadays. Studying the origin of the Buddhist teachings through this approach will broaden and deepen our understanding and vision of Buddhism. What we have today are texts written many centuries after the Buddha passed away. How do we know which texts are authentic and which are not?

Self-study of Buddhism can be practiced in this way: first by seeing and reading, second by listening, and third by contact with influential leaders in Buddhism. In general, we shall learn with open-mindedness, and broadly touch upon various aspects, in order to learn about some internationally well-known Buddhist scholars and Buddhist leaders. Through broad learning, we can avoid the prejudice of self-view,

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and avoid seeing things only from the standpoint of one single teacher or method. Every teacher has his/ her own strengths. One should: develop extensive

most important Buddhist source. My personal idea about learning Buddhism is that we should connect with the current scholarship and Buddhism at worldwide, and then review each of the Buddhist

Therefore, English resources are the most important contemporary materials for Buddhists nowadays to research the original spirit of Buddhism and its essential doctrines. Chinese resources are the second most important source for ancient information, while Pāli resources are the third

We should pay attention to two aspects of the original teachings of Buddhism in English resources. The first is to grasp the order of the theories based on their historical order. Mastery of the order of the theories is very helpful for us to comprehensively grasp the sequence of practice. For instance, first systematically compare the three major world histories— Western History, Chinese History, and Indian History—and then discern which era the great figures were born. By this approach, we are able to fully comprehend the teachings in the scriptures, their

and profound knowledge through reading, listening, and seeing, widen and enrich one’s experience, study and ponder deeply, and always associate with great virtuous teachers. We must first develop an open mindedness in order to accept new knowledge, new concepts, and continually improve; the only way to learn Buddhism well is to be able to accept such changes. There is some consensus by the internationally well-known and influential Buddhist scholars and professionals, which can be gleaned from major resources in English and Chinese. English resources include some Chinese and Japanese sources, as well as resources in the original Pāli, and Tibetan resources.

traditions with an objective and new outlook. Westerners are strong in their spirit of science and spirit of the law. They have a very rational way of thinking, and a will for exploring the Truth thoroughly in an unbiased and non-Buddhist manner. Hence, the results of their research are considered more suitable for learning and practice compared to the research from traditional Asian Buddhism.

doctrines and methods of practice, by discovering which teachings are more ancient and which teachings came later. It is not necessarily true that the more ancient teachings are the best, and those that were

developed later are unreliable and unproved. The important point is, we need to finish reading a material before making a wise conclusion according to scientific spirit and academic approach. Belief without the support of clear evidence is a blind belief and superstition. We need to have bases and evidence. The clearer and more definite the evidence is, and the deeper and more profound the theory is, the more capable we are in connecting all the conditions and factors throughout history. Then we can master the core thinking of Buddha, and strengthen our confidence and aspiration in teaching other people.

Second, Buddhists in the West are becoming more mature nowadays; many of their writings are valuable and worthwhile for Asian Buddhists to read, for example, their works on Buddhism, and neuroscience, psychotherapy and meditation teachings. We should pay attention to their strong points.

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study. This is how a professional scholar learns and practices: through continual study for prolonged periods, systematically and meticulously. The second type are those who merely study for the purpose of practice. This group seeks a more skillful means of practice, and benefit by reading the works of great masters and scholars.

As there are many Buddhist texts, including commentaries and sub-commentaries, which texts should we study first in order to provide us a good foundation for us to understand the Dharma better? The current available information on Buddhism is voluminous nowadays. My recommendation is to start with reading the biographies and literature on great figures in Buddhism, which includes the great monk masters and great lay practitioners in ancient Indian Buddhism, Chinese Buddhism and Tibetan Buddhism. Their biographies and literature are a very good starting point for quickly learning the scriptures where their ideology originated, their application of theory, and the features of their method of practice. We can also learn from the stories of these great people how they developed their fine and noble virtues, and strengthened their conviction. Biographies and literature are important—yet easy-to-read—inspiration, and are

very good resources for general education. For those who want to more deeply investigate the theories, writings, such as those from Ven. Master Yinshun in Taiwan, are invaluable. He was a rigorous Buddhist scholar monk master in Chinese Buddhism and his works are thorough. Although he has passed away, the influence of his works remains in contemporary Buddhism. In Western Buddhism, there is a Buddhist scholar monk named Bhikkhu Bodhi in the United States, another is Bhikkhu Analayo in Germany; their works are influential and important resources in both English and Chinese Buddhism. Of course, there are invaluable contributions from Japanese Buddhism as well, with significant works by Japanese scholars such as Kogen Mizuno and Taiken Kimura. Based on these Buddhist scholar studies, we can group Buddhist scholars into two types. The first type are those who have been studying for a long time and want to continue to refine and deepen their

Masters who are experts in a particular tradition, sect, sutra, or practice from whom we can deeply learn about their methods of practice include “The Great Treatise on the Stages of the

Path to Enlightenment” (Lamrim Chenmo) by Je Tsongkhapa, “The Way to Buddhahood” by Ven. Master Yinshun, works by Ajahn Chah from the Theravāda tradition, and Thich Nhat Hanh from Vietnam.

Of course, we do not need a vast knowledge for the purpose of practice. What we need is a deep and holistic understanding of a system of practice to become an outstanding Buddhist, and is the reason why studying one particular sect, tradition, sūtra, or treatise is an appropriate starting point. Though there is only one historical Buddha, yet the teachings that appear in the Theravāda, Mahāyāna and Vajrayāna texts do not seem to be similar. Why is this so? There are three major Buddhist traditions in the world nowadays. First is the Buddhist Tradition of the Pāli Language and Indian Culture—inherited by the South

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Asia and Southeast Asian regions. Second is the Chinese Mahāyāna Buddhist tradition transmitted in the Chinese Language, inherited by Korea, part of Vietnam, Japan, and all Chinese Buddhists around the world; And third is the Sanskrit Language tradition inherited mainly by Tibet. Besides Tibet, some of them have returned to Dharamsala, India. There are also Tibetan Buddhist groups in many European, North American, and South American countries. When we look at the spread of Buddhism at the international level in this era, the current Buddhism in the West is developing and spreading, and their understanding of Buddhism is growing deeper and broader as well. One aspect we need to pay attention to is that the cultural, linguistic, ethnical, and historical factors should be considered in the process of spreading and transmitting Buddhism; we should understand and grasp the factors that are involved.

For example, when Buddhism entered the SEA region, SEA countries accepted the living style, cultural features, and ancient Indian languages (Pāli, for example) that came along with Buddhism without exception. However, when the Indian languages, culture and ethnical elements were brought to China, the Chinese chose to retain their own culture, language, and ethnical characteristics. We notice that the eating utensils used by the Chinese Buddhists were different from the Indian Buddhists. This indicates

that the Chinese only accepted and absorbed the Buddhist cultivation and practice methods that were superior and more refined than the Chinese methods. We can say that—since the Tang Dynasty— China has retained her very strong and rich cultural background. And China’s unique cultural features are not easily assimilated into Indian Culture. Besides, Chinese Mahāyāna Buddhism resulted from the fusion of three major civilizations in the world via the Silk Road—Rome, Greek and Indian—through mutual resistance, compromise, and acceptance of

these three civilizations. The culture of Buddhism, after having gone through (and been impacted by) the culture of Central Asia, changed to adapt to the new soil, and thus formed the Buddhism found along the Silk Road. Chang-an and Luoyang in Eastern China, for example, came into contact with Mahāyāna Buddhism—which aims towards the Bodhisattva-to-Buddha Path—in Central Asia through the Silk Road. The ultimate goal of Bodhisattva Buddhism is to perfectly fulfill the Buddhahood, not to attain Arahatship. Buddha and some of His disciples were Arahats; the two have different accomplishments and experience, yet the goal is the same. This can be further discussed in the future. We can understand the strong points and imperfections of each if we study the three systems in Buddhism: — Pāli, Chinese, and Tibetan. Through understanding, we can learn how the preferences and choices of a nation plays a role in the development and evolution of each system, eventually forming

their own Buddhist characteristics. Each development has its historical background and limitations. For instance, when Buddhism was transmitted to the SEA region, it was still in a simple and unsophisticated narrative format, which was closer to the Indian Culture. Buddhism that reached the regions of Central Asia and China belonged to the second phase of development, of which the descriptive Mahāyāna Sūtras were the main scriptures carrying the core principles and thinking of the Buddha. Next is Tibetan Buddhism, which belonged to the later Mahāyāna Buddhism— the later Buddhist thinking—in India. Tibetan Buddhism is from the infertile highlands, where the natural environment is perilous. Thus their belief tend to be mysterious, which complies with the belief of polytheism in India that entered Tibet in the late period. Fortunately for them, Tibetan Buddhists emphasize treatises, education, and speculative thought. Chinese Buddhism prioritizes Mahāyāna Sūtras and Treatises, and Āgama Sūtras. The aspects of knowledge and faith of these resources are lacking in Pāli Buddhism. The key to mastering the coherency of the essence of the practice should be based on the points just mentioned, the same goes for choosing your belief system.

From the knowledge-wise, we can further understand that for Indians, there are differences between Buddha and gods. In its ancient period, Buddhism was considered

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a reformist of divinity; Śākyamuni Buddha was the reformist who had realized the unsurpassed noble human quality and led the revolution and innovation of Indian Culture. During the late period of development, Buddhism retrogressed from the Buddha nature to divinity, becoming exaggerated and delusive, causing adverse effects. This is one of the causes for the decline of Buddhism in India. Of course, there are many other causes and conditions behind it. To have a clear and comprehensive understanding, one needs to put effort into researching

this issue through reading books on Buddhism. In the Theravāda tradition, the goal is to become arahats while in the Mahāyāna tradition, the goal is to become Bodhisattvas while arahats are even ridiculed in some Mahāyāna sutras. How do we explain this discrepancy to fellow Buddhists? There are some common grounds and some differences between Arahats and Buddhas. Both Arahats and Buddhas aim to pursue the perfection of Nirvāṇa. They differ in that: a Buddha’s wisdom is much wider than an Arahat’s; Buddhas are sharper in self-awakening and self-discipline, and more spontaneous in being of benefit to others than Arahats; and, the Buddha’s loving-kindness and compassion is deeper and broader than an Arahat’s. A unique characteristic of Bodhisattvas—which is

different from Arahats—is that a Bodhisattva’s aim is to fulfill the perfections of Buddhahood in order to become a Buddha. Therefore, a Bodhisattva’s practice is shown through their concern and engagement to the worldly activities, especially their actions of loving-kindness and compassion. Not being separated from the world, not abandoning sentient beings, and fearless of liberating beings are the supportive conditions to their actions. On the other hand, Arahats are inspired by the spirit of renunciation, and their practice aims at self-liberation. Each of them has his strong points.

Today we have many fake teachers of Buddhism who are cult leaders. How do we recognize these fake Buddhist teachers and fake Buddhist teachings? Nowadays, there are phenomena where fake Buddhists take advantage of Buddhism for earning profits through absurd and delusive activities. The belief in bogus teachers and practice is actually a phenomenon where certain people who like to be a Buddhist leader or those who have the leadership quality keep creating opportunities to show themselves off, and to portray themselves as influential Buddhist leaders through influence. The world nowadays is an open world. Buddhists should not limit their options to confrontation (with the fake Buddhists). The important point is, we need more Buddhists who have right view, right faith, and sense of justice to

sacrifice themselves for benefiting others, to devote themselves to Buddhism, and to be a professional member in protecting the Dharma and preserving Buddhism. I want to advice the new generation of Malaysian Buddhist youths to devote themselves wholeheartedly to Buddhism, and be a professional one preserving the Dharma and protecting Buddhism. Try every means to turn Buddhist service into your own livelihood. You need to strive with your full strength and be a pioneer if you are truly concerned about the future of Buddhism. Your effort and sincere affection has much more positive effect on the prosperity of Buddhism than those who are hypocritical.

Today is an open world; openness means fair competition with comprehensive and holistic strategy and planning. This includes plans for gathering resources, developing our potential, and training talented people. An important factor for a competitor is indomitable will power and conviction that are rooted in a strong foundation of Dharma understanding. This needs to be built up and strengthened through continuous learning, practicing, training, and tempering through hardships. Only if we are able to continuously develop and strengthen ourselves through active learning, practicing and experiencing, are we capable of putting our energy on other aspects instead of confrontation. I want to emphasize that. We need to have a holistic strategy, a foresighted mission, and a team in order to be competitive. We need to firmly hold

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on to this key point: be a person who is strongly determined to devoting oneself to Buddhism, be a person who is willing to sacrifice your youth and devote yourself for the Buddha. If someone falls under the influence of fake Buddhist teachers, how do we help this person come back to the right path of the true Dharma?

My current thinking (after settling down in the United States) about Buddhism in Malaysia has changed greatly compared to

the time before I left Penang in 1989. From my current viewpoint, Buddhism in Malaysia is formed by numerous foreign Buddhist groups—which includes Theravāda Buddhism, Mahāyāna Buddhism, Tibetan Buddhism, and even some bogus Buddhist groups— their existence has brought in influence to Malaysia. In addition, Malaysia has her own challenge of racial issue. While all these have shaped a very complicated and multifarious Buddhist environment in Malaysia, there are actually more disadvantages than advantages. From a different standpoint, Malaysian Buddhists should take the opportunity to correct and set things back to order. Those who want to lead Buddhism should have the entrepreneurship in localizing Buddhism in Malaysia. Localization of Buddhism in Malaysia means that Malaysian Buddhists should establish themselves through the local language, creative leadership of the local people, and emphasis on

training a new generation of local Buddhist youths. They should create their own new programs and events; not simply be influenced by foreign Buddhist traditions such as Theravāda, Tibetan, and Mahāyāna Buddhism from Taiwan and China. They should find a new way out to unite themselves like the Muslims do. New generations of Buddhist youths should develop their unique living space and mode of activities. This is the only way of leading Buddhism in Malaysia to a new prospect. Buddhism in Malaysia should not be affected by the foreign Buddhist or non-Buddhist groups. Malaysian Buddhist youths who wish to preserve the strength of unity of Buddhism in Malaysia, should develop new thinking, a new language of communication, new space, and unique characteristics for their activities. This is the only way of opening up a new domain for Malaysian Buddhists; only with its own Buddhists will Malaysia flourish. The youths must remember that: Tibetan Buddhism is a drifter, Taiwanese Buddhism is facing the crisis of being united with a powerful China, and Theravada Buddhism is in developing countries. Buddhists in Malaysia should look for new ideas for themselves and develop their own political ambition. What qualities should we develop so that we can always have the good karmic opportunity to meet with good dharma masters in our Saṃsāric journey? There is a widespread saying in Buddhism, which is, “refraining

from doing evils, practicing all the good deeds, and purifying one’s mind.” This gāthā is a common saying in Buddhism, which embodies a very profound meaning and sequence of practice. We can comprehend and master the overall guidance of practicing the purification of our body, speech and mind through the meaning in it. This gāthā is my simple yet concise sharing with everyone. Any final advice for us to study and practice the Dharma in our daily life as lay Buddhists so that we can follow the true Dharma?

My suggestion is, the gap between your professional work and Buddhist practice in your daily life should be narrowed down as much as possible. How can we gradually fuse together our professional and Dharma cultivation? We can slowly adjust our habitual patterns under certain circumstances over a period of time toward reducing the gap between our spiritual belief and professional job. Only if these two aspects can support one another and merge together, can we then apply the Dharma in our daily life and take good care of our living. Finally, I want to encourage the Buddhist youths of the modern day to have both virtue and talent; to be talented mentally and physically. EH

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TWO EXERCISES FOR TURNING INTENTION INTO MOTIVATION By Dr Thupten Jinpa Thupten has been the principal English translator to the Dalai Lama since 1985. He has translated and edited more than ten books by the Dalai Lama including, including the New York Times bestseller, Ethics for the New Millennium (Riverhead, 1999). He He received his early education and training as a monk at Zongkar Choede Monastery in Hunsur, near Mysore, South India, and later joined the Shartse College of Ganden monastic university, in Mundgod, Karnataka, where he received the Geshe Lharam degree. He taught Buddhist epistemology, metaphysics, Middle Way philosophy and Buddhist psychology at Ganden for five years. Jinpa also holds a B.A. Honors degree in Western Philosophy and a Ph.D degree in Religious Studies, both from Cambridge University, UK. He is currently the President of the Institute of Tibetan Classics, and Chairman of the Mind and Life Institute.

How do we motivate ourselves to live true to our best aspirations? Framing our days between intention setting and joyful dedication, even once a week, can change how we live. It’s a purposeful approach of selfawareness, conscious intention, and focused effort—three precious gifts of contemplative practice—by which we take responsibility for our thoughts and actions and take charge of our selves and our lives. As the Buddha put it, “You are your own enemy / and you are your own savior.”

The Buddha saw: our thoughts, emotions, and actions are the primary sources of our suffering. Equally, our thoughts, emotions, and actions can be the source of our joy and freedom. Living, as much as possible, with conscious intention is the first step of this transformation. So, the following two exercises in intention and dedication are the first step to greater clarity and cohesion in our life, our work, and our relationship with others. Not only that, when our aspirations include the welfare and happiness of others, our deeds and our life as a whole acquire a purpose that is greater than our individual existence.

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Dr Thupten Jinpa on Twitter. A Fire Side Chat at Facebook on May 21, 2015 with Arturo Belar promoting A Fearless Heart.

Dr Thupten Jinpa with HH The Dalai whom he has been translating for over 30 years

Related: Everyday Aspiration In everyday English, we often use the words intention and motivation interchangeably as if they mean the same thing, but there’s an important difference: deliberateness. Our motivation to do something is the reason or reasons behind that behavior, the source of our desire and the drive to do it. We may be more or less aware of our motivations. Psychologists define motivation as the process that “arouses, sustains, and regulates human and animal behavior.”Simply put, motivation is what turns us on. For some it might be fame; for others, it might be money, excitement or thrill, sex, recognition, loyalty, service, a sense of belonging, safety, justice, and so on. The force of motivation develops through a mutually reinforcing cycle of desire and reward—when something we do is rewarding, we want to do it again; if we do it again, we are rewarded again, and want to do it more…

“Why am I doing this?” We need good, inspired answers to get us over such humps. Conscious or unconscious, motivation is the why, and the spark, behind intention.

Intention, on the other hand, is always deliberate, an articulation of a conscious goal. Intention is necessarily conscious; motivation, as Freud pointed out, need not be conscious even to the person himself. We need intentions for the long view. We set and reaffirm our best intentions to keep us inclining in the directions we truly mean to go. But, we need motivations to keep us going over the long haul. If our intention is to run a marathon, there will be times, when the alarm clock goes off for a ten-mile run before work, or in the middle of running, when we’ll ask ourselves, quite reasonably,

Related: Tibetan Buddhist Meditation You could do this intention-setting exercise at home, first thing in the morning if that is convenient. You could also do it on a bus or a subway on your commute. If you work in an office, you could do it sitting at your desk before you get into the day. You only need two to five uninterrupted minutes. The Tibetan tradition recommends setting our intention and checking with our motivations, in this manner, at the beginning of the day, at the start of a meditation sitting, and before any important activity. Our intention sets the tone of whatever we are about to do. Like music, intention can influence our mood, thoughts, and feelings—setting an intention in the morning we set the tone for the day.

Exercise: Setting an Intention First, find a comfortable sitting posture. If you can, sit on a cushion on the floor or on a chair with the soles of your feet touching the ground, which gives you a feeling of being grounded. If you prefer, you could also lie down on your back, ideally on a surface that is not too soft like a sinking mattress. Once you have found your posture, relax your body as much as you can, if necessary with some stretches, especially your shoulders and your back. Then, with your eyes closed if it helps you to focus, take three to five deep, diaphragmatic or abdominal

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Thupten Jinpa with Arthur Zaponc (Left) and His Holiness the Dalai Lama at a Mind Life Institute conference in April 2015

breaths, each time drawing the inhalation down into the belly and filling up the torso with the in-breath from the bottom to the top, like filling a jar with water. Then with a long, slow exhalation, expel all the air from the torso, all the way. If it helps, you can exhale from your mouth. Inhale… and exhale… Once you feel settled, contemplate the following questions: “What is it that I value deeply? What, in the depth of my heart, do I wish for myself, for my loved ones, and for the world?” Stay on these questions a little and see if any answers come up. If no specific answers surface, don’t worry, simply stay with the open questions. This may take some getting used to, since when we ask questions we usually expect to answer them. Trust that the questions themselves are working even—or especially—when we don’t have ready answers. If and when answers do come up, acknowledge them as they arise and stay with whatever thoughts and feelings they may bring. Finally, develop a specific set of thoughts as your conscious intention, for this day, for instance. You could think, “Today, may I be more mindful of my body, mind, and speech in my interaction with others. May I, as far as I can, avoid deliberately hurting others. May I relate to myself, to others, and to the events around me with kindness, understanding, and less judgment. May I use my day in a way that is in tune with my deeper values.” In this way, set the tone for the day.

Once we become more familiar with intention setting, we can do this practice in a minute or less. That means we can find opportunities during the day to check in with our intentions. Doctors who have taken the compassion training, for example, have used the time it takes to wash their hands between patients to return to their intentions, and report how this makes them feel more centered and present for the next patient. We can even skip the three-phased formal practice and do a quick reset by reading or chanting a few meaningful lines. You could use the Four Immeasurables prayer: May all beings attain happiness and its causes. May all beings be free from suffering and its causes. May all beings never be separated from joy that is free of misery. May all beings abide in equanimity, free from bias, attachment, and aversion.

The intention-setting practice is paired, in Tibetan tradition, with another contemplative exercise called dedication. The role of this exercise is to complete the circle, as it were. At the end of a day, or a meditation, or any other effort we have made, we reconnect with the intentions we set at the beginning, reflecting on our experience in light of our intentions and rejoicing in what we have achieved. This is like taking stock at the end of the day. It gives us another opportunity to connect with our deeper aspirations.

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is important. It gives us something positive to carry into the next day and helps us harness motivation in the service of our intentions. Sometimes, however, it’s helpful to do a more focused review. We set intentions around being kinder to ourselves. In turn, at the end of a day, our dedication might pay special attention to kindnesses we may have shown ourselves that day. Thupten Jinpa at the Five College Conference for Compassionate Leadership, University of Massachusetts, USA, April 16, 2018

Exercise: Making a Dedication At the end of day, for instance, before you go to bed or as you lie in bed before sleeping, reflect on your day. Briefly review the events of the day (including significant conversations, moods and other mental activity) and touch back on the spirit of the morning intention setting. See how much alignment there is between the two. It’s important not to get caught up in the details of what you did and did not do. The idea is not to keep exhaustive scores, but to broadly survey to see the synergy between your intentions and your life that day. Whatever thoughts and feelings this reviewing might bring, just stay with it. There’s no need to push them away if they have a negative quality; or grasp at them if they seem positive. Simply stay with it for a while in silence. Finally, think of something from the day that you feel good about—a helping hand you gave your neighbor, an empathetic ear you lent a colleague in distress, not losing your cool in the drugstore when someone cut the line. Then take joy in the thought of this deed. If nothing else, take joy in the fact that you began your day by setting a conscious intention. Keep this exercise short; three to five minutes is a good length. If you normally do some reading before bed, you could set aside three to five minutes at the end for dedication time. If your habit is to watch TV, could you watch three to five minutes less? Or go somewhere quiet during commercials? Taking joy in the day, at the end of the day, even in the simple fact of the effort we have made,

Now, when we undertake such a targeted assessment, most of us will find that we fall short. We will see the gaps between our intentions and our behavior, between our aspirations and our actual life. When this happens, it’s important not to beat ourselves with negative judgment and self-criticism. We simply acknowledge the difference and resolve to try again the next day. This awareness itself will help us be more attentive the next day, opening opportunities to bring our everyday thoughts and actions into closer alignment with our goals.

How Intention Becomes Motivation It matters that we set an intention, and it matters what intention we set. However, as anyone who has ever tried to keep a New Year’s resolution knows, setting an intention, even a really sincere, good intention, is by no means a fait accompli. We may wish to be compassionate and caring toward others, and say this to ourselves in the morning, yet find ourselves that very afternoon— or much sooner—in a rather more self-interested, judgmental place. The relationship between our conscious intentions, on one hand, and the often not-so-conscious motivations that drive our thoughts and actions, on the other, is complex. But with persistent awareness and reflection, we can, over time, bring our motivations more into line with our intentions. The Dalai Lama once suggested a simple way of checking our motivations, by posing these questions to ourselves:

Is it just for me or for others? For the benefit of the few or for the many? For now or for the future?

These questions help clarify our motivations by bringing critical self-awareness (critical in the sense

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of objective and discerning, not judgmental) to our relationship with what we do. They also help remind us to bring compassion to bear upon our thoughts and actions. We can ask these questions before we do something, while we’re doing it, or after we have done it—there will always be another opportunity to (re)set our intention and another chance to act in accordance with that intention.

within this causal nexus, the crucial link to watch for is the one between our awareness of the goal and why we would go for it, our feelings about the goal, and our desire or will to pursue it.

ourselves the desire to act. And it’s through seeing the benefits that we acquire a sense of purpose in being more compassionate.

stable and enduring. The process of setting intentions and joyfully reflecting on them in dedication is how, over time, we transform extrinsic into intrinsic motivations, and thereby sustain the energy and purpose to live true to our best aspirations. EH

The question of how we motivate ourselves to pursue our deeper aspirations has been a major interest in the long history of Buddhist psychology. In Buddhist thinking, motivation is a matter of desire, more specifically the desire to act accompanied with a sense of purpose. Say, in the case of being more compassionate, it’s by making emotional connection with compassion and its objectives that we arouse in

Contemporary psychology has only relatively recently come to appreciate the role of emotions in motivating our behavior. For a long time, the Western theory of action was dominated by rational choice theory, and emotions were accused of clouding the process rather than being an integral part of the system. To articulate the dual dimension of our motivation—cognitive awareness of and emotional connection with our goals—Buddhist psychology uses a term that is almost impossible to capture in any single word in English. The Sanskrit term shraddha (depa in Tibetan) has a broad range of meaning, the important ones being “faith,” “trust,” “belief,” or “confidence,” connoting “appreciation” and “admiration” as well. Shraddha is a felt sense like trust, rather than a cognitive state like belief or knowledge. Experientially, shraddha feels something like attachment or attraction to our goal, like being inspired to play guitar when you see a rock star do it. It’s this quality, shraddha, that primes our heart and mind to roll up our sleeves and play. How do we tap our emotional reservoir? Cognitions play a critical role, which the early Buddhist texts characterize as seeing the value of doing something. Through cognitive engagement, such as seeing the benefits, we connect intention with motivation. So,

Then, again, it’s the joy we take in our efforts—the courage to try, the dedication to stick with it—and their results that helps sustain our motivations over the long run. Or, in other words, makes us want to keep trying and keep doing it. Parents who have struggled with their child taking up a new instrument will recognize how everything changed the moment the child began enjoying it. This is called intrinsic motivation, as opposed to the extrinsic motivation of, for example, the parent rewarding the child with more screen time for practicing her instrument. From decades of motivation research, we know that intrinsic motivation is far more

From A Fearless Heart: How The Courage To Be Compassionate Can Transform Our Lives by Thupten Jinpa. Published by arrangement with Hudson Street Press, an imprint of Penguin Publishing Group, a division of Penguin Random House LLC. Copyright © 2015 by Thupten Jinpa Langri. [This story was first published in 2015.] Source: Tricycle, www.tricycle.com, Mar 2, 2018

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THE MIRACLE OF EDUCATION AND A DHARMIC APPROACH TO FACE SOCIAL ISSUES By Sergio León Candia

Sergio Candia was born Santiago de Chile, South America. He Holds a Bachelor in Education degree and is a P.E teacher and Personal Trainer. Later he studied English in New York, USA, and became a TEFL teacher. In 2011 he came to Thailand and went on different meditation retreats. He holds a Master’s degree in Buddhist Studies from the International Buddhist College in Thailand. He got a Permaculture Designer Certificate and is the founder and director of an ecological project in Chile. He currently facilitates meditation workshops and Buddhist studies. The Buddhists teachings have a strong individual soteriological sense but that doesn’t mean they leave the welfare of society aside. On the contrary, it is recorded in the early Buddhist texts that the Buddha constantly adviced lay people on the matters of how to deal with a more just society, from personal relationships to bigger social concerns. One of the qualities attributed to the Dharma the Buddha taught, is that it is timeless, not dependant on time or culture. From this, we can infer that the wisdom found in the Buddhist teachings could contribute deeply to solving our modern world deepest problems. The world is developing at an incredible speed rate. The impact

of the technologies of information and in general, have had a deep impact on the development and empowering of the citizens of the world in terms of solving some material needs and health issues. But many issues remain unsolved, and some of them have actually been worsening. The gap between rich and poor and the difference of development between countries have widened. The fast development of the society has a dark side, and its secondary effects are getting more noticeable day by day. Some of this issues are ancient, and while the humankind has improved in many aspects regarding the challenges of organizing the people and distributing the goods, some of these problems have increased in

intensity and some new problems have appeared.

The ever-changing world culture has faced us, as humans, with many new critical questions regarding the rights and duties of our fellow world citizens and their relationship with the planet we live in.

How the Buddha´s teachings can contribute to this challenge? Greatly. The wisdom contained in them have a wide range of tools to face the current critical social issues we are facing. Current critical social issues According to the U.N website, there are some critical problems that must be faced urgently if we are to keep society safe and secure a

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future for the new generations. Some of these problems are repeatedly addressed by other entities, websites and popular opinion. The most mentioned social issues nowadays are:

Africa, aging, health, energy sources, climate change, children, democracy, food security and malnourishment, migration, human rights, international law and justice, peace and security, population, gender, government corruption, substance abuse, and violence. A Dharmic approach to face the

challenges of the future. The teachings of the Buddha encourage us to carefully observe the causes and conditions that give rise to any specific phenomena. This can empower people to clearly see the origin of a particular problem and to diligently look for a way out of it. Of the problems mentioned before, many are an ancient problem that the humankind has had to deal with. The interconnections between them all, are not too difficult to see. From a Buddhist point of view, all these issues, have greed, hatred, and delusion as their cause, and it is by not seeing this clearly that humanity has got caught in a vicious cycle of emerging empires or societies and the crisis that ended them with turmoil. The Buddha spoke about poverty and the role it plays in causing many other social problems, but also spoke of the inherent problems that emerge regarding the taking

care of possessions. The giving up of most material possessions is a main feature of the Buddhist monastic community, but even though, the Buddha talked about wholesome ways to ear wealth and how to handle it to bring up the beneficial results for oneself and others. Generosity, the fulfilling of duties and the respectful treatment of co-workers, associates and all members of society are key characteristics of the advice given by the awakened one regarding economical wealth. He also separated the kinds of happiness and gave utmost importance to spiritual development to develop a deep and stable inner peace and profound happiness not concerned with sense gratification, which is usually the goal of accumulating wealth.

In the early Buddhist texts, we find the Buddha addressing most of the problems we still face today, such as poverty, discrimination, and violence. By teaching his Middle-way, He didn´t only provide his disciples with a training method to free themselves of negative emotions and wrong views but an art of living in harmony with each other. When someone starts practicing the Dharma taught by the Buddha, that person starts a personal reprogramming training, were all his/her beliefs and behaviors are scrutinized from a new light, where the trainee evaluates if his actions are for his own welfare, the welfare of others or for both ends welfare as recorded in the discourse of the advice to Rahula. The disciple has

to constantly evaluate their actions (bodily, verbal and mental) and consider if the motivations behind them are greed, hatred or delusion. It is, of course, naïve to think that this course of wholesome action will be taken by society at large, but the more people do, the safer the society will be. Many spiritual seekers nowadays, tired of social movements and the contradictions within them, focus their attention on the “Inner Revolution” as a mandatory step towards the evolution of society at large.

To face the current problems of our society, a shift in the common narcissistic views about the world, and the egoistic ways of dealing with it is indeed crucial. But this change has to take place personally and as a group in order to be deep and sustainable. The Buddha was well aware of this. In many of his discourses he advised lay people on how to behave in their personal intimate relationships, such as friendships, marriages, and family life, and on more socially oriented topics such as the management of economics and social order.

A Dharmic approach to social issues. A Dharma practitioner is training to purify his words, deeds, and thoughts from greed, hatred, and delusion. The practitioner is given a training method to do this, and there are many aspects of this method that, I would say, including

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being part of the solution for our social problems.

According to the categories mentioned above, from a Buddhist point of view, or better said, from a Dharmic point of view, humankind have the tools to face this issues having the good of the many as their goal. Health In matters of health, were humankind is facing a longer lifespan that challenges us regarding the quality of life of our elders and the long-term effects

of modern bad habits, such as, malnourishment, exposure to chemicals and radiation, and a more stressful way of life, Dharmic wisdom can contribute by promoting self-care techniques such as meditation and the creation of intentional communities that work towards the improvement of the quality of life of others and to help the needier ones. It should not be overlooked that this change in our health will also be affected by the impact of modern medical technologies and artificial intelligence, fields that are affecting the prognosis of the evolution of the human body. By promoting a Dharmic ethic, which should be like the famous chanted stanza; timeless, and therefore not dependent on culture, we can provide the framework to discuss the implications of such technologies and direct our energy and resources towards wholesome research and investigations.

Social order Despite the fact that our society is arguably safer and more peaceful than some centuries ago, some areas of the planet are facing very difficult times. The never-ending conflict of the middle-east, the migration crisis in Europe and America, clashes between indigenous tribes and the government in different countries of South America, constant social revolt in Africa, some religious conflicts in Asia and democracy threats in some countries around the world, are a constant menace to world peace and security.

One of the most profound new outlooks that the Dharma can provide come from the very deep teaching of not-clinging. Not only not to cling to the five aggregates or a specific identity view, but to not-cling to conditioned concepts as nationality, or political views can offer a key to a new world of human relationships.

The concept of a world government has been proposed before, but always from a point of view of a very specific â&#x20AC;&#x153;chosenâ&#x20AC;? group who claims to have the absolute truth and have no fear or shame to impose their view in violent ways. A Dharmic approach to not-clinging to nationalities would not blame culture or a sense of group belonging from the people, but, would promote a sense of world citizenship that could build the foundations to solving the migration crisis, where some people are doomed to face difficult times created in their own countries by a few greedy ones.

Environment Humankind is facing climate change, water scarcity, oceans pollution, endangered species and many more environmental problems that are risking the safety of future generations and maybe even the planet itself. A Dharmic view towards the environment consider humans being part of a bigger picture and would emphasize developing loving-kindness and compassion towards living beings and therefore, logically, the only planet they have to live in. Gender

In terms of gender issues, we can also refer to the non-clinging doctrine, and to not identifying oneself with the body and with rigid gender roles assignations. In such a way we can create a tolerant and compassionate framework to discuss the rights of sexual minorities and more positive attitudes towards them by governments and society. The Buddhaâ&#x20AC;&#x2122;s path leads us to the freedom of the mind. Once someone is free, is open to understanding others, to feel their pain and happiness and therefore cultivate ways to increase wholesome emotions in everyone. Dharmic education So far, we have addressed these extremely complicated topics in a somewhat superficial and idealistic way. Asking form all members of society to train in ethics and compassion which surely would bring many positive results. But what is a more realistic approach to these current problems? And,

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how can the Buddha´s teachings contribute to solving them?

Education is the miracle the Buddha promoted and didn’t reject, and it is the best tool we have to improve the conditions of society. Nowadays, education tends to be oriented to the developing specific skills needed for the market and the future occupations of the students. Some methodologies are trying to create a more holistic education, were the education of emotions and critical thinking are highly esteemed. We find methodologies such as the Montessori schools, the Waldorf school and others that include self-care techniques such as, meditation. Many alternative educational systems have emerged having varied degrees of success. Finland has been known for a few years to have the best educational system in the world, and it’s an example to many countries on how to organize schooling from early childhood. The recipe for their success is being studied and adapted to many other countries.

So, how could we include the Buddhist teachings in a secular context to contribute to the formation of better citizens of the world? What does the Dharma have that can positively affect our current educational system?

First of all, the Buddha’s teachings are universal and concerned with the welfare of the many. Its objective is shared with the ideal purpose of education; not only to form future

professionals in different areas but to provide the people with the tools and skills to face the challenges of the world and the existential suffering that can be experienced regardless of having all material needs covered and a successful way of life. The well-known threefold training described in the teachings of the awakened one (ethics, concentration, and wisdom) could be applied from the very beginning of an educational curriculum. All philosophical inquiries aside, a Dharmic oriented education would provide the students with techniques to understand their

minds and emotions better and in such a way prepare them to be abler to confront future disappointment, failure and stress. Concentration training has proven to be very successful in optimizing or improving the learning conditions of kids and also contributing to a more peaceful environment between the students. The give the children the strategies to be an island to themselves, to be able to find the strength and clarity to face the challenges that come with adulthood would be very beneficial for them and for society at large. Training them in loving-kindness, compassion, empathy, and equanimity could up bring a different kind of citizen, one who considers himself to be a part of a greater picture, giving them the sense of belonging to a big family where we have both right and duties in the search of peace and happiness for oneself and others.

Conclusion The Buddha’s wisdom is not only useful for the spiritually curious, for the ones that awaken to the suffering created by their own minds and the suffering surrounding them but is compassionately oriented towards the benefit and happiness of the many.

If we find a way that is open, tolerant and supported by science to include the Buddha´s teachings in a secular educational system, the Dharma could become an excellent tool to improve the quality of

education and consequentially of society. To promote the wholesome and decrease the unwholesome is the goal of Dharma practice, and so should it be of the education we give to the world’s children. If students get spiritual education since early childhood it is more likely for them to develop an ethical behavior, and the virtues necessary to contribute to make the world a better place. If we introduce the Dharma without cultural externalities and dogma, the world will be open to listening to the wisdom of the Buddha and therefore benefit from it, for sure. The challenge we have ahead is not small, and it is an endeavor that should be faced by a multidisciplinary team of educators, Dharma teachers, psychologists, and scientist so that we can successfully apply the wisdom of the Buddha to awaken our children to the fact that a better world is possible. EH

EASTERN HORIZON | TEACHINGS

KNOWING WHAT BUDDHISM IS – THE PURE LAND SCHOOL By Tham Ah Fun

Tham was the initiator of the Malaysian Dharma-Stream Forums, 2017 & 2018, and a Committee member of the Malaysian Buddhist Kulapati Association. He has been a Dharma speaker at various National Service camps, as well as at many temples and Buddhist associations. He has also served in various capacities in the Malaysian civil service, including the National Unity Board, (19771980) and Economic Planning Unit (1981-1993), and has worked as a consultant at various private sector corporations. Thum holds a B. Econs from the University of Malaya, and M. Economics from the University of Canterbury, Kent, UK. This article is based on a presentation titled “Knowing What Buddhism Is” presented at an Intra-Faith Forum at the Buddhist Maha Vihara, Kuala Lumpur, on 1 Sept 2018.

Introduction Mahāyāna Buddhists in Malaysia always greet each other “A-mi-toufo” (Amitābha Buddha in Mandarin). In fact, such greeting is the acceptable norm world-wide among Mahāyāna Buddhists, or even by a non-Buddhist to a Mahāyāna monastic. However, nowadays

people say “ A-mi-tou-fo “ to mean “Hello”, “How are you”, “Goodbye”, “Thank you”, “Oh dear”, “Excuse me”, “Sorry” etc. There is quite a lot of misunderstanding about the Pure Land (Sukhāvatī in Sanskrit, Land of Ultimate Bliss) of Amitābha Buddha. Therefore, in line with the theme “One Buddha Dharma” accepted by many Buddhist organizations in Malaysia, I would like to clarify some common misconceptions of Pure Land Buddhism by posing some basic questions: 1. Is the Pure Land School a form of Buddhism? 2. Who is Amitābha Buddha? 3. Is Pure Land based on some Buddhist sūtras? 4. What are its guiding principles? 5. What is its lineage and who were some of the great masters of this School? 6. What are some of the do’s and don’ts which practitioners of the Pure Land School should observe?

Pure Land School and the Four Noble Truths First and foremost, it must be clearly understood that the Pure Land School is deeply rooted in the Four Noble Truths (the truth of suffering, the truth of the cause of suffering, the truth of the end of suffering, and the truth of the path that leads to the end of suffering) which are the fundamental teachings of the Buddha.

Any Pure Land practitioner who does not consider this world as a place full of sufferings from which he must exit, will not have the aspiration and determination to be reborn in the Pure Land. In other words, he must have a mind of renunciation.

Due to his great compassion towards other suffering beings, he also vows that upon his successful cultivation in the Pure Land, he will return to assist and deliver others from this shore of sufferings to the other shore of liberation. This is what we call Bodhicitta. Mahāyāna Buddhists definitely subscribe to the Buddha’s teaching of “do no evil, do good, purify the mind”. Needless to say, Buddhists should strive to purify their minds as much as possible. However, due to internal defilements and attachments accumulated over our

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countless lifetimes, and the fact that this is a dharma-ending age, external temptations will make it increasingly more difficult for ordinary folks to get out from this world or Saṃsāra. There is always the danger that we will be reborn into one of the Three Wretched Realms of hell, hungry ghosts, or animals.

Pure Land School offers another way for us to break the repeated cycle of birth and death. With the right method and practice, we can be reborn in the Western Pure Land and continue our cultivation there in a non-retrogressive manner and finally attain the highest level of Enlightenment (Buddhahood). Core Sūtras and Guiding Principles Pure Land Buddhism is a tradition of Buddhist teachings that centers around Amitābha Buddha, the Buddha of Infinite Life, Buddha of Infinite Light, and the presiding Buddha of Sukhāvatī Pure Land. It is a broad branch of Mahāyāna Buddhism widely practiced in East Asia.

Scriptures of the Pure Land School consist of three core Sūtras. Apart from these three, there are hundreds of Mahāyāna sūtras which mention the Pure Land. The original scriptures were in Sanskrit and translated by Indian masters into Chinese between 1600 and 1800 years ago. The three core Sutras are: • Sūtra of Infinite Life, translated by Master Sanghavarman;

• Sūtra of Contemplation of Infinite Life, translated by Master Kalayashas; • Amitābha Sūtra, translated by the famous Master Kumarajiva.

There are three main guiding principles of the Pure Land School:

1. Pure Land practitioners must have the strongest faith and trust in Amitābha Buddha; and belief in the Pure Land, a place which serves as a stepping stone towards full enlightenment and liberation.

2. The practitioners must make a devout vow and aspiration to be reborn in the Pure Land. The vow is very determined because their faith is very strong and deep. It is not a half-hearted case of “if I can be reborn there, I will; if I can’t, it is OK.”

3. With a clear understanding and belief in the first two (faith and vow), practitioners recite the name of Amitābha Buddha, if possible, single-mindedly. The recitation should be singledirectional, meaning that practitioners must make up their mind what is the destination when their present lifetime ends? Recitation of Amitābha Buddha’s name faithfully and singledirectionally is regarded as the principal or primary action of assurance. Other actions and good deeds such as recitation of scriptures, contemplation, meditation, praises and offerings,

although important, are regarded as secondary. Lineage Just like any other Buddhist tradition, the Pure Land School has its lineage which comprises great masters who spoke or wrote commentaries about the School. They were Shakyamuni Buddha, Nagarjuna, Vasubandhu, Tan-Luan, Dao-Chuo, and Shan-Dao. There were many other great masters in different East Asian countries. Of the many great masters, Venerable Master Shan-Dao is regarded as the de facto founder of

the Pure Land School because he was the master who systematically and comprehensively synthesized the underlying principles and methods of the School 1400 years ago. Venerable Master Shan-Dao explained that Amitābha Buddha’s vow of deliverance covers the highest-level Bodhisattvas to the most severe evil doers and deluded beings, monastics and householders, as well as those in the Three Wretched Realms. All faithful and single-directional practitioners, regardless of their ability and aptitude, who practice correctly will be reborn in the Pure Land.

Since its founding, the Pure Land School gradually permeated into other schools of Buddhism in China. The various schools converged with the Pure Land school. Indeed, rebirth in the Western Land of Bliss became a shared aspiration and the name of Amitābha Buddha an emblem for Mahāyāna Buddhists.

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Pure Land and Chan (Zen) Apart from the Pure Land School, the Chan School is another major tradition of Chinese Buddhism. The Chan School emphasizes on self-power. In this regard, the Chan School is very different from the Pure Land School which relies very heavily on Buddha-power. Because of their different dispositions and abilities, it is quite natural for Buddhists to choose different paths. It is not uncommon for Chan practitioners who have achieved a certain level in their cultivation to shift course and embrace the Pure Land School when they encountered an obstacle and could not move up to the next level in their Chan practice. At that stage, they realized that the Pure Land School was another option for them to move to. However, the convergence of the various schools of Chinese Buddhism over time also led to certain misinterpretation and distortion of the underlying principles and methods of the Pure Land School. One of the distortions is that its original emphasis on Buddha-power (reliance on Amitābha’s deliverance) shifted somewhat to dependence on selfpower and one’s own capabilities.

“Complete reliance on Buddhapower without any self-effort” is a misinterpretation of the Pure land School. It requires diligent cultivation on the part of practitioners. Nevertheless, “Reliance on Amitābha’s deliverance and Buddha-power” means that although the practitioners put in diligent efforts, they must have

the utmost humility and always remember that without the Buddha-power, their own efforts will come to naught. In the final analysis, it is the Buddha-power that counts. It is Amitābha Buddha’s willingness and great vows to share the fruits of his cultivation which enable practitioners to be delivered in the Pure Land.

Some do’s and don’ts for Pure Land Practitioners While Pure Land practitioners should venerate their own tradition, they must not disparage other schools. Where the perspective of other schools differs from that of the Pure Land School, they should respect the differences but do not follow them.

In order to improve, they should interact frequently with like-minded practitioners. As for those who follow a different path, they should keep a distance, lest be distracted from the Pure Land practice. Pure Land practitioners must avoid evil and cherish good, be lawabiding, possess civic-mindedness, compassionate towards other sentient beings, and treat people generously. They must be sincere and scrupulous in all relationships, must not gossip or listen to gossip. They must avoid finding fault with others, exposing private matters of others or engage in flattery or misrepresentation. They must always have a sense of shame and be grateful for the Buddha’s kindness, and respectful. Under all circumstances, they must bear in mind the law of cause and effect.

Pure Land practitioners recognise the existence of mystical things and phenomena, but they don’t revere them. They cherish the plain and prize simplicity instead of complicated stuff. Frequently asked Questions A. �s the Pure Land a Paradise as conceived by the Christians? The Mahāyāna Pure Land is very different from the Christians’ concept of Paradise in two ways:

• While it is true that there is no suffering in the Pure Land, it is not a place for enjoyment, but

the most conducive place for dedicated cultivation where great teachers and mutually supportive practitioners are found. Each and every practitioner is equal. The only difference among them is their level of attainment of wisdom (prajñā). But eventually, even that difference will vanish. • The practitioners are not supposed to be with Amitābha Buddha forever. It is not “living and enjoying happily forever thereafter with Amitābha Buddha” in the Pure Land. After gaining sufficient wisdom and skilful means there, practitioners must have the compassion to return to help other sentient beings who are still suffering in Saṃsāra.

B. Is Amitābha Buddha the same as the Creator God of Christianity? There are two important points to note:

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• Unlike God (the Creator), Amitābha Buddha was a human being who achieved Enlightenment through diligent cultivation trillions of years ago. • The Pure Land was the culmination of trillions of years of diligent cultivation. It was certainly not an almost effortless creation by God. Pure Land practitioners believe that the Pure Land is not just in our consciousness or imagination. The Pure Land does exist in a very far away place. The distance is so great that it is beyond our imagination.

However, we ordinary folks with a limited faculty and knowledge must not think that just because it is beyond our imagination, it is a purely an imagination. This is like a village headman living 2000 years ago where it would be beyond his imagination to think of many other communities at the other end of this planet! Concluding Remarks: It is unfortunate that many followers of the Pure Land School today merely claim to be followers but do not really understand its practices. Many of them mistake the Pure Land to be a place of enjoyment rather than cultivation. They use the excuse of “learning is a process” and just muddle along. It is not unusual to find followers of the Pure Land School reciting the name of Amitābha Buddha casually without having a strong and deep faith and without making the vow to be reborn and to continue cultivating in the Pure

Buddha Amitābha, Kamakura, Japan

Shan Tao (613-681 CE)

Buddha Amitābha, Haeinsa Temple, Korea

Land. Such a situation arises due to a misplaced focus on external rituals and insufficient emphasis on understanding of the inner meanings of the Pure Land School.

In recent years, Dharma propagation work by Mahāyana Buddhists in Malaysia has not been well-executed. There is much room for improvement to make people understand and appreciate the Pure Land School. These are big challenges for Mahāyāna Buddhist organizations and leaders in Malaysia. EH

Buddha Amitābha, Mongolia, (18th century)

L-R Mahāsthāmaprāpta, Amitābha, Avalokiteśvara

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CONFLICT RESOLUTION FROM A BUDDHIST PERSPECTIVE By Acharya Nyima Tsering

Nyima Tsering (1963–2011) graduated from the Central Institute of Higher Tibetan Studies in Sarnath, Varanasi, India, where he attained the degree of Acharya (Master of Philosophy) in 1993. He conducted research on Buddhist Philosophy, worked as a translator of Buddhist teachings for international student groups, and lectured at universities and other institutions in the USA and India. He also participated in seminars, gave workshops and lectures organized by the Tibetan Government and nongovernment organizations. In addition, he published translations and his own commentaries on major Buddhist teachings, and authored scholarly articles, and romantic and patriotic poems in English and Hindi. Nyima Tsering died on 10 February 2011 in Dharamsala, India. Introduction: Every sentient being is unique and is gifted with talents to deal with life in their own way, since every one of us brings along our habitual collection from many different experiences through many lifetimes in the past. Even in this life, we come across people who are so different. So, the process of judgement differs from one person to another, due to different frames of references, different conditional process and habits that were ingrained since their childhood. So, no book and person can meet the various requirement of every individual. Therefore, I am here to share some of my ideas to deal with conflicts and disputes. I hope it might serve as a catalyst to resolve conflicts. There are different means to resolve conflicts. It can be temporary, similar to giving an aspirin or painkiller to someone in pain, like polishing the surface of the suffering mind though the symptoms remain tarnished beneath. There is another technique, which penetrates more deeply into the fundamental source of conflict. I want to categorize three different methods to handle conflict: • Using modern techniques • Using common sense • Knowledge of reality

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The first example uses a circular way of thinking such as action, reflection, learning and strategy to know the person's position or status, and exploring his feelings, needs and interests.

The second method looks at the possible consequences of strong ill will or hatred towards others. As soon as very strong ill will towards another person develops, peace of mind immediately disappears, which will affect one’s peaceful sleep; if unchecked, one then resorts to taking sleeping pills, loses one’s appetite, and physical health deteriorates. Strong conflicting emotions will create lots of destruction to oneself and others. If you have very strong negative feeling towards others, eventually you feel that other person also have that same kind of attitude. As a result, when you meet someone, you become suspicious, nervous and uncomfortable; this may eventually lead to a nervous breakdown. This kind of suspicious attitude is against human nature because human beings are social animals. Whether we like it or not, we have to live in the human community, and we can't survive in isolation. We put ourselves in a very difficult situation when we deal negatively with others. For instance, in big cities, people live in a community, but many of them feel lonely, suspicious, and distrustful of their neighbors. Due to a lack of community spirit, many young people ended up as alcoholics, delinquents, and dependent on drugs. There are incidents where some inhabitants die in their homes but for weeks nobody knows about their deaths. Within any human community, though some people may be mischievous, but generally if you treat people with genuine friendship they will respond in a positive way.

I would like to share various methods to resolve conflicts through common sense as taught by the great Nalanda Pandit, Shantideva (8th century) in his classic “Guide to the Bodhisattva’s Way of Life”. The most important quality to develop to resolve conflict is patience with understanding. Shantideva beautifully argued that the ordinary person attributes his or her anger to an external cause, thinking, "If this person or situation were different, I wouldn't be angry." If we have this outlook, we need to change the external conditions in order to calm one's own anger, but consider how many beings there are, and how all of them have different attitudes and ideas. Thus it will be an impossible task to make everybody conform to your ideas. Instead of attempting to overcome and change others, it is much more practical to change yourself, training your own mind to eliminate the anger that arise in you. There is a saying that if the ground is covered with sharp thorns and stones, it is more practical to protect your feet by wearing a pair of shoes than to try to remove all of these thorns and stones. It is indeed true that you cannot control how others behave or what they say. But when you develop patience, external people and situations do not bother you anymore. In fact, the source of the problem does not lie in the external person or situation, but in your own conflicting state of mind. When one of our sense organs encounters an object, it initiates the process of perception in our consciousness. From

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then on, as our mind reacts to the object, influenced by all our accumulated habits and past experiences, the whole process is entirely subjective. So, when our mind is full of anger, the whole world seems to be a hell realm. But when our mind is peaceful, free from any clinging or fixation, we will experience everything as primordially pure. Thus, it is said that while the Buddha sees hell as a paradise, deluded beings see paradise as the hells. The person who has attained a broad outlook, a spacious, and a serene mind, can easily accept and deal with any difficulty. A person who is frustrated, hyper sensitive and easily dissatisfied will find problems and pain everywhere. Thus, it is said that even if one is staying in a beautiful surrounding with all sense pleasures, but due to oneâ&#x20AC;&#x2122;s negative mental state, one will feel like one is sleeping on a thorny bed.

The first step is to visualize the person who makes you angry. Contemplate how forcefully your own anger arises. Then think of how the other person is under the control of delusion which is equally strong and is acting out of fear, confusion, and so on. In some cases, people are so obsessed with their strong anger, attachment, and

ignorance that they commit suicide. If these delusions can drive a person to do such a negative action, is it surprising that he or she wishes to harm you? If he had any control, he would certainly not wish to create the cause for future unhappiness and conflicts by harming himself and others but will feel strong compassion for the other person.

The second contemplation is to consider whether or not it is the nature of the other person to inflict harm on you. If you can think of numerous instances in which the other person has inflicted harm on you or on someone else, then you must have been aware that it was in that person's nature to cause harm. If this is the case, it is better to avoid dealing with that person in the first place, by not giving him or her the opportunity to cause you harm. We need to understand the nature of the person and deal with him or her accordingly.

On the other hand, you might conclude that it is not the nature of that person to cause harm. In this case, the third contemplation is to think of the person's habitual good qualities and view the disturbing incident as a temporary cloud, which will eventually disappear without a trace. As no one is perfect, everyone will have occasional lapses and thus there is no reason to bear a grudge over a minor matter. The fourth contemplation is to search for the true source of your problem, developing a perspective of interconnectedness and concluding that there is no intrinsic source. If someone hits you with a stick, the harm arises from the contact between the stick and your body. Why be angry with the person wielding the stick? You can also think it is reasonable to be angry at the person who uses the stick, but again he or she is controlled by delusions. So by that logic it is more reasonable to be angry with the person's delusions than with the person himself. It is also appropriate to realize that, in the past, you have inflicted similar harm to another person so that you are now

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receiving the results. It is because you have previously created the cause and so it makes more sense to be angry at the cause of your problems than the agent.

We must learn to accept the fact that all the conflicts and unhappy experiences are the result and fruition of our past deeds and that the other person who actually hurt you is merely a condition for the ripening of the seeds we have long sowed. Our suffering diminishes when we learn to accept it with reason rather than trying to resist. It is a law of nature that resistance causes misery. In many cases we are responsible for our own pain and hurt. Our minds are so conditioned by negative patterns that pain and hurt becomes like an addiction. Even small external problems can be totally overwhelming. For example, some one's casual remark about us, without any intention to hurt us can cause us to perpetuate the disagreeable feeling, when we repeatedly think about the incident in many different ways. This results in a deep sense of hurt and in some cases may cause a nervous breakdown. Then we may hold a grudge, and generate bad feelings for a long time. Originally the criticism might have been quite minor. For example, it could be a few disagreeable words but we continue to relive it millions of time in our minds, going through the events over and over again. Even though the person has gone off, we continue to delve on the past events.

Another example is whenever we are in a conflicting situation we must realize that things happen because of many causes and conditions. It is a human tendency to point to one cause and blame it. Then we develop anger but if we think more carefully, we will understand that things happen because of many causes and conditions. Of course, with some people we find it easy to communicate, because we have karmic links with them from the past. With others communication may be more difficult. This does not imply that they are awful, or that the unpleasant relationship with them will last forever. We may be surprised to find that, once the results of our previous negative actions related to such people are exhausted, our relationship with them changes completely. The Buddhist approach is to explore more deeply into the root cause of the problems. It is mentioned that the main cause of this world and its inhabitants can be traced back to space particles as mentioned in a Tantra text. So, what makes one object animate, and have experience of pain and pleasure, is due to consciousness and karma. The karma comes from neither the blessing of the Buddha nor from the Gods, but from karmic imprints which arise due to conflicting emotions of our untamed mind. It is generally said that there is collective as well as personal karma. As an example, our present world came into existence as a result of our collective karma, whereas our personal karma manifest in a personâ&#x20AC;&#x2122;s shape, size, and lifeâ&#x20AC;&#x2122;s experience. Another explanation of karma is that if one had to remain at a particular place for ten years, it is also the result of one's karma. Karma comes into existence through our mental

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actions originating from the mind. Among various conflicting emotions, the root cause is ignorance by which one mistakenly perceives phenomena as inherent existence. Ignorance is really the root cause of our conflicts and difficulties. It is the root cause of the both attachment and hatred. For example, by not seeing the reality of phenomena but to think of it as independently existent, in-and- of themselves, we might begin to think of it as inherently beautiful and desirable, and thus began to crave for it. The wonderful qualities, which we desire, become exaggerated that we become blind to their defects. As a result we are unable to appreciate even the most wonderful situation as long as we don't have that desired phenomena around. On the other hand, we might begin to hate a person and think of him or her as inherently horrible and repulsive, although someone else might think otherwise. Again the mind exaggerates, magnifying the negative qualities so that we can think of nothing else but only the negativity part of it.

Thus, both attachment and hatred comes from ignorance. We think we exist independently rather than inter-dependently. We divide everything into desirable objects of attachment (loved ones, friends, family, properties, country, etc) and objects of aversion (enemy, pain, country's enemy, etc) and end up generating all our energy to either enhance our objects of attachment or destroy our objects of aversion. In fact, all the wars in the world is a result of our misconceived way of perceiving things. Conclusion: In daily life you will encounter all kinds of people, and you can be sure that not all of them will agree with you or even like you. But if you decide each morning that when you wake up you will not be affected by unpleasantness, insults, criticisms or difficult situations, you will start the day with happy thoughts. In fact, you should go a step further and start your day with sincere altruistic intention, thinking how you can serve your fellow human beings, including all living creatures, to make this world a better place to live. If you cultivate such positive thoughts each morning, you will become a patient, tolerant, compassionate, warm hearted and calm person who will be a friend to all, and conflicts will not be a problem for you. EH

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DOES MINDFULNESS MAKE YOU MORE COMPASSIONATE? By Dr Shauna Shapiro

Shauna Shapiro is a professor, author, and internationally recognized expert in mindfulness and compassion. Nearly one million people have watched her 2017 TEDx talk “The Power of Mindfulness,” rated top 10 talks on mindfulness. Dr. Shapiro has published over 150 journal articles and co-authored two critically acclaimed books translated into 14 languages: The Art and Science of Mindfulness, and Mindful Discipline. Her work has been featured in the Wall Street Journal, Mashable, Wired, USA Today, Dr. Oz, the Huffington Post, Yoga Journal, and the American Psychologist. Dr. Shapiro has been an invited speaker for the King of Thailand, the Danish Government, Bhutan’s Gross National Happiness Summit, and the World Council for Psychotherapy, as well as for Fortune 100 Companies including Google, Cisco Systems, Proctor & Gamble, and Genentech. Dr. Shapiro is a summa cum laude graduate of Duke University and a Fellow of the Mind and Life Institute, co-founded by the Dalai Lama.

I attended my first meditation retreat in Thailand in 1996. When I arrived, I didn’t know very much about mindfulness and I certainly didn’t speak any Thai.

At the monastery, I vaguely understood the teachings of the beautiful Thai monk who instructed me to pay attention to the breath coming in and out of my nostrils. It sounded easy enough. So I sat down and attempted to pay attention, 16 hours a day, and very quickly I had

my first big realization: I was not in control of my mind. I was humbled and somewhat distraught by how much my mind wandered. I would attend to one breath, two breaths, maybe three— and then my mind was gone, lost in thoughts, leaving my body sitting there, an empty shell. Frustrated and impatient, I began to wonder, “Why can’t I do this? Everyone else looks like they’re sitting so peacefully. What’s wrong with me?”

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On the fourth day, I met with a monk from London, who asked how I was doing. It was the first time I had spoken in four days, and out of my mouth came a deluge of the anxieties I had been carrying around with me. “I’m a terrible meditator. I can’t do it. I am trying so hard, and every time I try harder, I get even more tangled up. Meditation must be for other, more spiritual, calmer kinds of people. I don’t think this is not the right path for me.”

He looked at me with compassion and a humorous twinkle in his eye. “Oh dear, you’re not practicing mindfulness,” he told me. “You are practicing impatience, judgment, frustration, and striving.” Then he said five words that profoundly affected my life: “What you practice becomes stronger.” This wisdom has now been well documented by the science of neuroplasticity, which shows that our repeated experiences shape our brains.

The monk explained to me that mindfulness is not just about paying attention, but also about how you pay attention. He described a compassionate, kind attention, where instead of becoming frustrated when my mind wandered, I could actually become curious about my mind meandering about, holding this experience in compassionate awareness. Instead of being angry at my mind, or impatient with myself, I could inquire gently and benevolently into what it felt like to be frustrated or impatient. In this way, I began to cultivate kindness toward myself, as well as a sense of interest and curiosity for my lived experience. I started to practice infusing my attention with care and compassion, similar to a parent attending to a young child, saying to myself, “I care about you. I’m interested. Tell me about your experience.”

Understanding this connection between mindfulness and compassion has been transformational, helping me embrace myself and my experience with greater kindness and care. It has also deeply informed my clinical and academic work. In my writing and research, I’ve explicitly articulated a model of mindfulness that includes the attitudes of how we pay attention. Instead of trying to control or judge our experience, we take an interest in it with attitudes of compassion and openness. We are cultivating awareness, yes, but it is important

to acknowledge the human dimension of that awareness. It is not a sterile, mechanical awareness. Rather, it is a kind, curious, and compassionate awareness. Research has started to document empirical evidence of this connection between mindfulness and compassion, consistently finding over the past two decades that mindfulness increases empathy and compassion for others and for oneself.

For example, in my first research publication, published in the Journal of Behavioral Medicine in 1998, we found that Jon Kabat-Zinn’s eight-week Mindfulness-Based Stress Reduction (MBSR) program significantly increased empathy in medical students. Another study that my colleagues and I conducted, published in the International Journal of Stress Management in 2005, concluded that MBSR training increased

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and self-blaming, their ratings correlated highly with how they related to their patients.

Self-compassion in health care professionals. More recently, we examined the impact of mindfulness training on counseling psychology students and discovered that it significantly increased selfcompassion—which, in turn, led to declines in stress and negative emotion and increases in positive emotion. Basically, the research shows that mindfulness increases empathy and compassion for others and for oneself, and that such attitudes are good for you. To me, that affirms that when we practice mindfulness, we are simultaneously strengthening our skills of compassion—evidence that mindfulness isn’t simply about sharpening attention.

Yet what we don’t know is precisely how mindfulness produces these positive effects. Answering this question is an important next step for future research and exploration, so that we can better

understand the precise elements and active ingredients essential to mindfulness training.

Although there is not much research focused specifically on how mindfulness helps us cultivate compassion and empathy, I can offer some ideas, based on my years of research and practice and discussions with other experienced meditators.

First, as I explain above, I believe truly practicing mindfulness helps us learn how to become more compassionate toward ourselves— which, evidence suggests, is intertwined with being more compassionate toward others. One study I often cite, especially when teaching psychotherapists and students who are training to become therapists, demonstrates that how we treat ourselves is highly correlated with how we treat others: When therapists rated how compassionate they were with themselves versus how critical

It’s just as the wise monk from London taught me years ago: What we practice becomes stronger. If you think about it, we are relating to ourselves 24 hours a day—we are practicing this way of relating constantly. So if mindfulness truly does, as I believe, involve a kind, open, curious attitude toward yourself, it builds the self-compassion that helps foster compassion toward others. That’s why I tell my students, “Cultivate self-compassion—do it for your future patients!”

I think it is important to clarify, however, that self-compassion doesn’t mean we are always filled with happiness and lovingkindness. Simply put, what it means is that our awareness of what’s happening is always kind, always compassionate. So even if I’m feeling angry or frustrated, I am embracing my experience with a compassionate awareness. When we begin to welcome our experience in this way, we are better able to be with it, see it clearly, and respond appropriately to it—and, research suggests, we’ll be strengthening the skills that help us extend compassion toward others. In this way, I like to think of mindfulness as a big cooking pot. I put all of my experiences into this pot. This pot is always kind, always welcoming, even if the stuff I put into it is not (e.g., anger, sadness,

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confusion). I cook all of it—the pain, the confusion, the anger, the joy—steadily, consistently holding it in this kind, compassionate pot of mindfulness. By relating to my experiences in this way, I am better able to digest and receive nourishment from them, just as when you put a raw potato in a pot and cook it for many hours, it becomes tasty and nourishing. Another way that mindfulness cultivates compassion is that it helps us see our interconnectedness. For example, let’s say that the left hand has a

splinter in it. The right hand would naturally pull out the splinter, right? The left hand wouldn’t say to the right hand, “Oh, thank you so much! You’re so compassionate and generous!” The right hand removing the splinter is simply the appropriate response—it’s just what the right hand does, because the two hands are part of the same body.

The more you practice mindfulness, the more you begin to see that we’re all part of the same body—that I as the right hand actually feel you, the left hand’s pain, and I naturally want to help. Mindfulness cultivates

this interconnectedness and clear seeing, which leads to greater compassion and understanding of the mysterious web in which we all are woven. A third reason mindfulness appears to cultivate empathy and compassion is that it guards against the feelings of stress and busyness that make us focus more on ourselves and less on the needs of other people.

This was famously demonstrated in the classic Good Samaritan experiments conducted by John Darley and Daniel Batson in the 1970s. Darley and Batson assigned seminary students at Princeton University to deliver a talk on the Good Samaritan. While on their way to their presentation, the students passed someone (working with the researchers) who was slumped over and groaning. The researchers tested all kinds of variables to see what might make the students stop to help, but only one variable mattered: whether or not the students were late for their talk. Only 10 percent of the students stopped to help when they were late; more than six times as many helped when they were not in a hurry.

This study suggests that people are not inherently morally insensitive, but when we’re stressed, scared, hurried, it’s easy to lose touch with our deepest values. By helping us stay attuned to what’s happening around us in the present moment, regardless of the time, mindfulness helps us stay connected to what is most important. As the Zen monk Suzuki Roshi teaches, “The most important thing is to remember the most important thing.”

For me, the most important thing is to continue to explore, with an open

heart and mind, what mindfulness truly is, and help illuminate how it can be of greatest benefit. We clearly do not have all the answers yet; I think what is most interesting is to ask the questions. As Rilke said, “Have patience with everything unresolved in your heart and try to love the questions themselves.” The exploration of mindfulness requires great sensitivity and a range of methodological glasses. Our science—and our lives—will benefit by looking through all of them, illuminating the richness and complexity of mindfulness. EH

Published with the kind permission of Dr Shauna Shapiro.

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BUDDHIST GROUPS INCREASINGLY TAKING ROOT IN LATINX COMMUNITIES By Caitlin Yoshiko Kandil Caitlin is a graduate of Northwestern University and Harvard Divinity School and a former U.S. Fulbright scholar to Sri Lanka. She has previously written for newspapers and magazines in Boston, Washington, DC, and Northern California. In 2011, she won a National Health Journalism Fellowship from the University of Southern California, and in 2014 was awarded an Emerging Journalist Fellowship by the Journalism and Women Symposium.

More and more Buddhist groups are offering programs in Spanish and doing outreach in Latinx communities. That means stronger community for everyone, reports Caitlin Yoshiko Kandil.

When Ven. Dhammadipa Konin Cardenas started teaching Buddhism after her ordination more than a decade ago, she realized an important contribution she could make: She could teach in Spanish.

Bhikkhu Sanathavihari (left foreground), a Mexican American monk who teaches in Spanish, on alms rounds outside Los Angeles Buddhist Vihara in Pasadena. Photo by Moran Perera.

“I had experienced the dhamma because of people who spoke other languages who turned it into English,” she said of translators of Pali, Sanskrit, and Japanese texts. “So turning that to what I could offer, I thought, ‘I speak Spanish reasonably well enough, and I could probably offer the Dhamma in Spanish.’ So that’s what I started doing.”

After leading zazen instruction and book groups in Spanish, Cardenas, who is Colombian American, has just finished teaching the San Francisco Zen Center’s first online dharma class in Spanish, Imágenes del Ser, or Images of the Self.

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Cardenas’ class is one example of the new ways Buddhist leaders, temples, and organizations are reaching out to Latinx practitioners, which the Pew Research Center has reported account for 12 percent of American Buddhists. While it remains unclear how much Buddhism is growing in the Latinx community, many leaders are seeing opportunities to make inroads among Spanish-speaking audiences. “The potential is incredible,” said Sanathavihari Bhante Bhikkhu, a Mexican American monk at the Sarathchandra Buddhist Center in Los Angeles. Ven L.A. Sanathavihari, who studied religion at the American Military University, was with the US Air Force prior to becoming a monk in California, USA.

Soka Gakkai International, one of the largest Buddhist institutions in the U.S., is one of the pioneers of Buddhist outreach to Latinxs. Since 2001, the group has hosted annual Spanish-language conferences, which offer an opportunity to learn about Nichiren Buddhism and for longtime practitioners to build community with each other.

When I experience the dhamma in Spanish, it strikes me differently, and sometimes in very beautiful ways. —Konin Cardenas

“One of the key points in spreading Buddhism for the future is to be able to express it in one’s own language,” said Harry Monteagudo, a Cuban American who serves as one of the coordinators for Soka Gakkai International USA’s Spanish language group. Rev Konin Melissa Cardenas who’s ordained in the Soto Zen school in 2007

Nearly 200 people attended this year’s event, he said, including many young second-generation Latinx Buddhists who, unlike their parents, are growing up with the practice.

A growing number of Buddhist groups are making similar efforts.

Cardenas’ class at the San Francisco Zen Center is based on Shunryu Suzuki’s book Zen Mind, Beginner’s Mind — which she said is one of the few books on Buddhism that has been translated into Spanish — and includes pre-recorded lectures and live discussions. Fifteen students are enrolled in the class, and about a third are from Mexico. Sokka Gakkai attracts many Latinos in its centers throughout the US.

Even for Latinxs who are fluent in English, she said it’s important for them to be able to experience the teachings in their native tongue.

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“They experience the dhamma in a much more intimate way,” she said. “When I experience the dhamma in Spanish — which is my second language — it strikes me differently, and sometimes in very beautiful ways, sometimes in very interesting ways, and sometimes in ways that make me question what my understanding was.” The spread of Buddhism is already changing the broader Latinx community, said Bhante of the Sarathchandra Buddhist Center in Los Angeles.

“They offer a potential for something different for other family members who feel like they’re stuck in a certain culture or a certain belief,” he said. “Things are opening up. I’ve seen with some of the meditators who are Latinxs, they come and they start bringing their friends, and their friends start bringing their friends, and they bring family members.” Three years ago, Bhante launched the YouTube channel Monje en la Modernidad, or “Monk in Modernity,” where he posts lectures and interviews in Spanish. He also hosts live online study classes and meditation sessions.

These digital platforms, he said, are key to reaching an audience that’s dispersed around the globe and may not have other ways of getting information about Buddhism.

“Technology just works for everyone,” he said, “the person who wants to spread that kind of teaching and the person who’s looking for different kinds of teachings.” In addition, Bhante also hosted a meditation retreat in the Mexican state of Zacatecas this year and has been working on translating sutras and modern Buddhist books so that Spanish-speakers can have access to more Buddhist source texts.

A “naijin,” or altar, at the Orange County Buddhist Church in Anaheim. Once predominately Asian, the church is attracting a large number of Caucasian and Latino congregants. (Photo by Scott Smeltzer) While technology has solved many problems, it hasn’t erased them all. Accurate translations are still one of the biggest challenges for Spanish speakers interested in Buddhism, he said. And, even for English speakers, it can be difficult to find a temple to join, since many of them operate in Asian languages such as Mandarin or Korean.

“The temples were set up for a specific ethnicity and to help immigrants have a taste of their own culture and to help them integrate into the United States,” he said. “I don’t think they see it as a big role of theirs to bring in Latinxs or anyone else.” Zen and meditation centers that cater to American Buddhist converts aren’t always a fit either.

Marcia Taborga, a Bolivian American member of the Orange County Buddhist Church in Anaheim, said when she started looking for a temple five years ago, she wasn’t interested in meditation centers because they lacked a cohesive community. And as a mother of two, she and her husband needed a place to practice with their young children.

“In practice, in real life, I feel like you need community,” she said.

OCBC — a Shin Buddhist temple founded by Japanese immigrants in Southern California more than 80 years ago — appealed to her instead because of its combination of English-language services (the temple is now run primarily by second- and third-generation

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Japanese Americans) and family-friendly programs, such as weekend dharma school for children. Taborga is now part of the temple’s hospitality committee, book group, and adult study class, and is an advisor to her children’s Dharma wheel club. “It’s the community, it’s the family service, it’s the reading I get to do and talk to people about — I was looking for that,” she said. “I knew I needed more than reading on my own. I knew you could only go so far in your spiritual growth with that.”

The temple — and Buddhism in general — also offers a more inclusive community than what she had found in the Catholicism of her upbringing, she said, which is one reason many Latinxs are searching for new forms of spirituality. “People are moving away from Catholicism,” Taborga said. “For me, I didn’t like the rejection of whole groups of people, like the idea that homosexuality is a sin. At OCBC, no one talks about being gay. No one says it’s good or bad — we just accept it.”

This desire for community, Cardenas said, is one way the Latinxs are shaping American Buddhism.

Based on her experience teaching, she said that Latinxs place a higher value on community and intimacy with outer practitioners. Spanish speakers usually share more of their personal lives in an effort to build community with other students, she said, whereas most English speakers seem to be more focused on their independent practice.

“It leans very strongly toward a traditional style of Buddhism,” she said. “Ananda said, ‘Spiritual friends are half of the spiritual life.’ And the Buddha said, ‘No, Ananda, don’t say that. Spiritual friends are the whole of the spiritual life.’ The value of spiritual friendships are a very traditional value, and Latinxs plugging into that is a positive thing.” “It’s taking our sangha closer to the heart of Buddhist practice,” she said. EH

Source: Lion’s Roar, www.lionsroar.com. November 21, 2018

Are you searching for a spiritually challenging work? Do you enjoy meeting fellow Dharma practitioners, Buddhist leaders, and Dharma masters? Would you like to introduce the latest Buddhist book you read recently? How about researching into the latest web-sites on Buddhist activities around the world? And of course, what about telling us how you first came in contact with the dharma and what the dharma means to you today. Well, if you find all of these interesting, we can make it spiritually challenging for you too!

In every issue of EASTERN HORIZON, we publish special chat sessions with leading Buddhist personalities, essays on all aspects of Buddhism, book reviews, and news and activities that are of interest to the Buddhist community. We need someone to help us in all these projects. If you are keen to be part of this exciting magazine, please e-mail to the editor at Bennyliow@gmail.com, and we will put you in touch with what’s challenging for the next issue!

Let us share the dharma for the benefit of all sentient beings!

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THE DALAI LAMA, “RELIGION WITHOUT QUANTUM PHYSICS IS AN INCOMPLETE PICTURE OF REALITY” By Daniel Oberhause

Daniel Oberhaus is a staff writer at Motherboard. His work has appeared in The Atlantic, Popular Mechanics, Slate, The Baffler, Nautilus, Vice, The Awl, The Outline, and elsewhere. He is writing a book about astrolinguistics (MIT Press, 2019) and contributed to Delay and Disruption Tolerant Networks: Interplanetary and Earth-Bound (CRC Press, 2018).

His Holiness the Dalai Lama is the spiritual leader of the Tibetan people. He is committed to promoting basic human values, to fostering inter-religious harmony, advocating for the welfare of the Tibetan people and reviving ancient Indian knowledge. His Holiness was awarded the Noble peace Prize in 1989 for his relentless pursuit of peace in Tibet.

Ever since Copernicus published On the Revolutions of the Heavenly Spheres in 1543 to outline his heliocentric cosmology and thereby kick start modern scientific inquiry, an uneasy truce has existed between science and religion. Although Copernicus wasn’t persecuted for his views by the dominant religious authorities (in fact, Pope Clement VII expressed great interest in Copernicus’s work, and the latter would end up

dedicating his Revolutions to Pope Paul III), his intellectual heir Galileo was not so lucky when he faced down the Roman Inquisition in

1633, a testament to the fragility of this philosophical truce.

This either/or approach to the world, where one considers phenomena through either a scientific or religious lens, has colored scientific inquiry ever since Galileo was placed under house arrest for his heretical (but scientifically accurate) views. Its legacy can still be seen today in the vehement spats between religiously motivated climate deniers and the militaristic guardians of science known as the New Atheists.

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Yet what if there was a different approach to the world, which didn’t require planting oneself firmly in either the science or religion camp? This was the question posed by Tenzin Gyatso, the 14th Dalai Lama, as he presided over a two day conference on quantum physics and Madhyamaka philosophy in New Delhi in November 2015. And according to His Holiness, figuring out a way to reconcile scientific and religious philosophies may prove to be essential to the future of our species. The Dalai Lama at the New Delhi Conference, 2015. Photo: Daniel Oberhaus

“I hope conferences like this can address two purposes: extending our knowledge and improving our view of reality so we can better tackle our disturbing emotions,” the Dalai Lama said, opening the conference on Thursday. “Early in my lifetime, science was employed to further material and economic development. Later in the 20th century, scientists began to see that peace of mind is important for physical health and well-being… As a result of combining warm-heartedness with intelligence, I hope we’ll be better equipped to contribute to humanity’s well-being.” The Dalai Lama has never been a stranger to science, and throughout his tenure as Tibet’s leader in exile he has advocated for the collusion of science and Eastern Philosophy (even Chairman Mao commended the Dalai Lama for his “scientific mind” directly after reminding His Holiness that “religion is poison”).

This intersection of interests was manifest in the diversity of His

audience, which was comprised of roughly 150 Tibetan bhikkhus, academics, and students who had piled into the conference center at Jawaharlal Nehru University to listen to the Dalai Lama and a panel of physicists and monastic scholars discuss the intersection of quantum physics and Madhyamaka Buddhist philosophy.

As the Dalai Lama noted in his opening remarks at the Delhi conference, he was only alerted to the intersection of quantum science and Madhyamaka, one of the main schools of Buddhist thought, about 20 years ago after having a discussion with the late Indian nuclear physicist Raja Ramanna. According to His Holiness, Ramanna had been reading the texts of Nagarjuna, and he was struck by just how much the ideas of this 2,000 year old Madhyamaka philosopher matched his own understanding of contemporary quantum physics.

The Dalai Lama weighs in on a discussion with Geshe Ngawang

Sangye and Geshe Ngawang Samten about Cittramatrin’s view of emptiness. Photo: Daniel Oberhaus

There are generally considered to be two main philosophical schools in Buddhism, known as Mahāyāna and Theravāda. Madhyamaka (“one who holds to the middle” or “the middle way”) belongs to the Mahāyāna school of thought and was developed by Nagarjuna in the second century. Although a staggering number of subtly different interpretations of Nagarjuna’s philosophies have emerged in commentaries on his work over the years, a core idea uniting them all is that of emptiness. In Madhyamaka thought, all things are empty insofar as they lack any inherent essence or existence. This emptiness applies not just to people and things, but also to the analytic categories which are used to describe them. According to Nagarjuna, this emptiness is the product of the dependent

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origination of all things. In other words, all phenomena lack their own inherent existence because their very existence is dependent on the conditions that gave rise to them.

Yet for Nagarjuna, to say that nothing has any inherent existence is not the same as saying nothing exists; it is merely to posit that nothing has a “fixed and permanent nature.” In order to clarify this, Nagarjuna posited two truths: a conventional truth and an ultimate truth. In so doing, he recognized that it is possible to simultaneously perceive things as actually existing out there in the world (the conventional truth) as well as recognizing that they lack any inherent existence (the ultimate truth). Holding these two seemingly contradictory positions is only possible by recognizing that ‘reality’ is an experiential phenomenon, not one that has an objective existence independent of our experience of it. If you’re confused as to just what these ancient musings on the nature of reality have to do with

contemporary quantum physics, you’re not alone.

One of the most glaring examples of the intersection of Madhyamaka and quantum physics is to be found in the principle of wave-particle duality, which holds that elementary particles (fermions and bosons) can exhibit the characteristics of both particles and waves, yet can be wholly reduced to neither. “There seems no likelihood for forming a consistent description of the phenomena of light by a choice of only one of the two languages [particle or wave],” Einstein once said while discussing the nature of light. “It seems as though we must use sometimes the one theory and sometimes the other, while at times we may use either. We are faced with a new kind of difficulty. We have two contradictory pictures of reality; separately neither of them fully explains the phenomena of light, but together they do.” Like the quantum wave function, a probability matrix used by physicists to describe the state of

a system at a given time, waveparticle duality points us to one of

the central problems at the heart of quantum science: is there an objective, independent reality that is capable of being quantified, or are all such measurements subjective by virtue of the fact that they are always dependent on an observer to take them, thus merely reflecting the observer’s knowledge? As Einstein and the physicists at the conference pointed out, these seemingly contradictory pictures of reality really only make sense if you take them both together: a middle way, much like the Madhyamaka philosophy. On the one hand, the act of observation collapses the indeterminacy of the wave function into a definite reality: the cat in the box is either dead or alive, the beam of light is composed of either particles or waves, which is determined through the act of observation. Yet in each case, the underlying reality is that the cat and light don’t inherently have

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the characteristic of being alive or dead, or a wave or particles; rather, the underlying reality, the wave function, is indeterminate and can only be quantified as a set of probabilities. Another aspect of quantum mechanics worth mentioning is the principle of entanglement. This principle, tackled by both Einstein and Schrödinger in 1935, occurs when pairs or groups of particles are generated in such a way that the state of any given particular particle cannot be determined. Rather, the observer

must measure the state of the quantum system as a whole. With an entangled system, the state of each particle is correlated with the others; therefore, measuring single particle will influence its entangled partners (what Einstein called “spooky action at a distance”), collapsing the superimposed states of the entire quantum system.

To borrow from the language of Nagarjuna’s philosophy, we might say that quantum physics possesses two truths: a conventional truth (the determinate reality brought about through observation) and the ultimate truth (an indeterminate reality expressed as probabilities). These truths of quantum mechanics mirror Madhyamaka philosophy insofar as the latter professes that things do actually exist out there in the world yet have no intrinsic, objective essence and only derive their essence from our subjective interpretations. What is more, in both cases,

the explanation for the two truths is remarkably similar in both quantum mechanics and Madhyamaka philosophy. In the case of quantum mechanics, entanglement is a quantifiable expression of Nagarjuna’s notion of dependent origination—the state of a particular quantum particle cannot be expressed because it is dependent on the quantum system as a whole, much like Nagarjuna’s phenomena which cannot have their own inherent essences because their existence is dependent on the conditions which brought them forth. Such were the ideas expressed over the course of the two day conference at JNU in New Delhi. For the most part, the explicit connections between Madhyamaka and quantum physics were left up to the interpretation of the audience. The physicists stuck to physics and the monastic scholars stuck to Buddhism. Yet much like each concept itself, composed of seemingly contradictory ideas that nevertheless prove to be

complimentary, His Holiness insisted on the need for both physics and philosophy in the quest to overcome ignorance and end suffering, which are arguably the main aims of Buddhism. Both science and religion have their own specific uses, but one without the other can lead to less than desirable results, to say nothing of painting an incomplete picture of reality. “Right now when we see the sad things going on in the world, crying and prayer won’t achieve very much,” His Holiness said. “Although we may be inclined to pray to God or Buddha to help us solve such problems, they might reply that since we created these problems it is up to us to solve them. Most of these problems were created by human beings, so naturally they require human solutions. We need to take a secular approach to promulgating universal human values. The sense that our basic human nature is positive is a source of hope [that]... If we really make an attempt, we can change the world for the better.” EH

Source: Motherboard, Nov 17 2015,

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5W1H + MINDFULNESS: IS THIS THE FUTURE OF JOURNALISM By Lim Kooi Fong

Who? What? Where? When? Why? and How? – also called the six sigma of information gathering are the tools taught at basic journalism schools. Every budding reporting cadet are drilled to probe issues and to deeply investigate using these methods.

But like any other tools, it is the intent of its use that decides the outcome of the application. In many cases, these “intent” is the agenda of the tool owners. These intent masks what Is known as media bias, which include (but not exclusive to) conservative bias, corporate bias, liberal bias and mainstream bias.

Lim Kooi Fong has been a student of Buddhism and a Dharma teacher for more than 30 years. He actively conducts Dharma talks for Buddhist societies around the Klang Valley. He is the founder of the Buddhist Channel (www.buddhistchannel.tv) and Buddhist Travel (www. buddhistravel.com). He graduated with a B.Business from the Universiti Kebangsaan Malaysia, and is a life member of Upakara Kalyana Mitta Buddhist Association (UKMBA). He currently manages a web development company in Petaling Jaya, Malaysia.

Many news outlets today openly declare that they stand for unbiased truth and transparency yet packages their presentation to suit the needs of their targeted readers or listeners, leading to what is often called as post truth politics.

If one turns on, say CNN (the USA), BBC (the UK), CCTV (China), RT (Russia) or even Al-Jazeera (Qatar), by and large debates are framed to appeal to emotions disconnected from factual focus, and by the repeated assertion of talking points to which rebuttals are ignored. With the advent of the internet and social media, the ease of viral sharing has perpetuated emotional debates. By cherry picking expert opinions to support a position and relegating facts as secondary importance relative to emotional appeal, the process encourages herd mentalities. A skilled social media manipulator can easily channel different sets of communication to various groups that would allow certain levels of emotional pressure points to develop. The aim is simple: that is to foster adversarial views and ferment verbal and mental conflicts.

For instance, an unskillful handling of “balanced reporting”, that is, to report views from two extreme polar stance and then to provide facilities to

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This was the very matter brought up for discussion at the “Buddhist Media Conclave” held in New Delhi, India from August 2627, 2018. Organized by the International Buddhist Confederation (IBC) and hosted by the Vivekananda International Foundation, the two days conference sought to brainstorm how “mindfulness” can be used as a mindset for those involved in news making, aggregation and distribution.

allow unfettered, unmoderated discussions

is a classic case of fermenting adversarial noises. The situation is then compounded by the short life span of current news, which in today’s term are measured in hours and minutes. Arguments and name callings that explodes in cyberspace are rarely resolved, and most go quiet as the news item’s shelve life expires soon after it is published. Thus, the amber of anger lingers on. And thus, clashes between herds continue to be manufactured. The accusations by the Democrats against Russian meddling in the last US elections which many in the Republican party denies is a case in point.

Whichever way it is viewed, it is acknowledged that media bias is a fact of life. It is biased because when media owners establish their facility, a position of intent has already been taken up. In these circumstances, how then can mindfulness, or more specifically the Buddhist teaching of “Right Mindfulness” (Sammasati) play a part in promoting platforms for conflict avoidance?

One way to look at the intent of media owners is to understand the position or agenda assumed by them. The keynote speaker, Shri S. Gurumurthy Ji has an interesting take on this. He suggests to see if the position taken entails doctrinal tolerance or doctrinal intolerance.

Doctrinal intolerance would suggest an assumption of an ideology which is exclusive, a position that “I am right and you are wrong”, an approach that is “only”. Such exclusive ideology, which include religious views and certain fixation of modernity (for instance, capitalistic consumerism as the only acceptable lifestyle), are leading the world to conflict.

On the other hand, doctrinal tolerance is one of being inclusive, an approach that is “also”. An assumption of such a mindset no longer denotes an ideological stance, but a philosophical one. Gurumuthy Ji is convinced that the philosophical approach is key to the reduction of conflict, because before one criticizes another, one has to master the other side’s philosophy. This, he says, is the heart of dialogue. And should both sides still cannot come to terms, then the next best thing to do is

FEATURES | EASTERN HORIZON

to “agree to disagree”. The aim of dialogue after all, is to enable conflict avoidance and maintenance of harmony.

Dr Kalinga Seneviratne, the prime mover behind the mindful journalism movement in Asia, opines that mindfulness can be used as a communication approach to reduce conflict. As “Right Mindfulness” is part of the Noble Eight-Fold Path, the approach requires training for deep listening as part of an engagement process for communicative dialogue. Together with the five precepts (training rules on abstention from killing, stealing, sexual misconduct, false speech and mental

intoxication – all factors of corruption are listed there), he believes that having exposure to these Buddhist teachings will provide the necessary tools for journalists to equip themselves to be mindful of all the circumstances and elements influencing their judgements and views when pursuing a story. Famed Plum Village teacher Shantum Seth believes the teaching of mindfulness to journalism students will not be effective if meditation practice is not part of the curriculum. After all, there is no such thing as a balanced story coming from an unbalanced mind. Former advisor to Bhutan’s royal family Dorji Wangchuk in his paper on “Middle Path Journalism” proposes that media should have the wisdom of “knowing enough”. This includes minimizing the selling of desire and dissatisfaction, balancing individual rights with considerations of impact on community through the release or withholding of a story, and compassion when covering stories that might have a “villain” or a “hero,” to neither over-vilify nor over-glorify either.

The rich exchange of ideas at this Buddhist Media Conclave outlined how much and where journalistic responsibility can have an impact on society. It is very much a value which is side stepped in contemporary journalism schools, particularly in courses offered by western universities. Should western institutions decide that mindful journalism does not fit their view of what is to them a curriculum that is already perfect, then perhaps reputable academic institutions from the east can champion this important but ignored value.

As part of the Noble Eight-Fold Path, Right Mindfulness when practiced correctly is said to lead to the cessation of suffering. Cultivated as a professional value, a mindful journalist has the power to be more circumspective of the cause and effects of their writings, and to practice “Right Speech” as means to encourage harmonious exchanges between peoples.

In this era of short tweets and instantaneous social media postings, a careless and thoughtless message can cause the launch of a mob attack or even a nuclear war. The time has come for the training of responsible story tellers, who aims not just to get the word out, but to dare make a difference on how words used with a responsible conscience can motivate the arising of peaceful thoughts and actions in the mind and hearts of readers and listeners. The time for mindful journalism has come. Story writers can do better. EH Source: The Buddhist Channel, www. buddhistchannel.tv, Sept 11, 2018

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WHAT WOULD THE BUDDHA TEACH TODAY?

It’s been more than 2600 years that the Buddha revealed the path to enlightenment so that all sentient beings would be happy and free from suffering. Having experienced the bliss of liberation and enlightenment himself, he realized that all beings had the seed of enlightenment within their minds and could attain that ultimate goal by following the same path that he had. Therefore, starting with his first sermon on the four noble truths, he began to give teachings according to the various levels of mind of those who came to him for instruction.

The world has since changed since the time of the Buddha. How would his teaching be different today? Would it be the same in content? Would he use the same words or expressions as we find in the scriptures? Would his methods and approaches be different? The following are some questions we have asked our expert panel from all three Buddhist traditions for their advice.

The Buddha taught through the oral tradition. He would probably be surprised to see how voluminous his teachings have now been textualized in all the three main Buddhist traditions. How would the Buddha advice balancing the study of the Dharma with a personal teacher to studying the dharma through books? Aggacitta: He would probably maintain his original advice as found in Vīmaṃsaka Sutta (MN 47) and Caṅkī Sutta (MN 95), i.e. to investigate the moral conduct and competence of a teacher first and then follow the teaching of a competent one. He would also reiterate his stand on the importance of good friendship in (AN 1) which can be summarised thus: • There is no other thing that is so much responsible for the arising of unwholesome qualities in a person as bad friendship; nothing so helpful for the arising of wholesome qualities as good friendship.

•

There is no other external factor that leads to so much harm as bad friendship, and no other external factor that leads to so much benefit as good friendship.

In Upaḍḍha Sutta (SN 45:2), the Buddha reproaches Āyasmā Ānanda for saying that good friendship constitutes half of the holy life, and instead asserts that it constitutes the whole of the holy life. For it is through the influence of a good friend that a disciple is led along the Noble Eightfold Path to be released from all suffering. Then in Aṅga Sutta (SN 55.50), he declares four factors for stream-entry, among which is the association with superior persons. In Tatiya-samādhi Sutta (AN 4.94) he advices one who has samatha but not vipassanā to approach one who has the latter and ask him specific questions on how to practise it, and vice versa for one who has vipassanā but not samatha. Interestingly, although the questions posed by the Buddha are very specific and practical, he does not give the answers but expects them to be answered by the experienced practitioner through practical guidance, not just theoretically. So all these show that he would still regard an experienced and competent teacher as essential for spiritual progress.

Min Wei: It is no doubt that there are a great number of Buddhist teachings within the three main Buddhist traditions, and Buddhist publications have increased tremendously over the years. Probably nobody can finish reading all of them within one’s lifetime.

Nowadays, it is quite difficult to study Dharma with a personal teacher. Buddhist teachers are getting fewer, and thus the concept of a Reading Group or workshop is something to be encouraged in our modern society. It provides the benefits of learning from each other’s experience, skills, and knowledge.

TEACHINGS FORUM | EASTERN HORIZON

A Reading Group allows for an exchange of information, knowledge and ideas among a variety of people. It is totally different from the traditional class which is only conducted by a teacher. In addition, it is also a method to train new Buddhist teachers. With this concept, everyone can be a teacher as well as a student. A Reading group or workshop will play an important role in the process of promoting Buddhist teachings in the future.

Geshe Dadul: A teacher’s guidance, for much of a student’s progress, is indispensable. Having so much information at one’s fingertips can be very helpful. However, knowing what information is to be trusted, or if trusted, knowing if the student’s understanding of it is accurate, within the context, depend upon the guidance of a qualified teacher, as described in the texts.

This is particularly true in the field of spiritual training and cultivation, an area that has typically remained uncharted by most of us. In this regard, one would benefit well from learning to balance one’s own capacity for determining when one has doubts that are being dispelled by one’s personal research and when checking with one’s teacher is more helpful in developing one’s own confidence. While false dharma was also present during the Buddha’s time, it was probably not as prevalent as it is today. How would the Buddha advice his disciples to differentiate between true Dharma and fake Dharma in today’s context, especially through the internet? Aggacitta: The Buddha’s advice given to Gotamī Mahāpajāpatī and to Āyasmā Upāli on this matter is still relevant today. The set of criteria given to the former seems to be more general and basic while that given to the latter, more high-end. The two sets below show the criteria for what is not Dhamma, the opposite of which is Dhamma. A. This is not Dhamma if it leads 1. to passion, not to dispassion; 2. to bondage, not to detachment; 3. to building up, not to dismantling; 4. to strong desires, not to few desires;

5. 6. 7. 8.

to non-contentment, not to contentment; to company, not to solitude; to laziness, not to the arousing of energy; to being difficult to support, not to being easy to support.

B. This is not Dhamma if it does not lead exclusively

1. 2. 3. 4. 5. 6. 7.

to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nibbāna.

Min Wei: It is obvious that there is much information, programs and courses on Buddhism which can be

studied and learned online. An internet is also a useful platform to spread Buddhism. So, this will be a great benefit to the people of the world. However, for beginners who have little knowledge of Buddhism, the Buddha taught that a real Dharma must consist of these three main marks of existence, namely impermanence, suffering and non-self. All Buddhist teachings must be related to these marks. This set of three characteristics represents the authenticity of the Buddha’s teachings. They do not function simply to distinguish true or fake Dharma, but they help us to cultivate ‘Right View’. Right View plays an important part in any practice in Buddhism, and it is considered as the first step to the Noble Eightfold Path.

Geshe Dadul: The way we distinguish Dharma from non-Dharma, in terms of the content conveyed, is through the Four Seals of Buddhism: 1. All compounded things are impermanent. 2. All contaminated phenomena are unsatisfactory in nature. 3. All phenomena are empty and selfless. 4. Nirvāṇa is true peace. If all four of these components can be found within the teaching, it is true Dharma. In terms of practical influence upon application, a true Dharma should contribute to counteract and mitigate the influences of dissonant mental states (Skt: kleshas) in individuals and society. Any practice or message that

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is deliberately aimed at aggravating dissonant mental states in individuals or society is false Dharma, no matter what. On the other hand, blind attachment to one’s faith, one’s community, and even one’s teachers is also false Dharma. Likewise, hatred toward other faiths, other communities, and even other teachers are all false Dharma as well.

one-self and others. Therefore, the Buddha’s advice now would be the same as then, i.e. to be mindful in exercising the obligations and interactions via these medias so that they do not unnecessarily become an added outlet for suffering to self and others through indulgence and instigation of afflictions

Communication during the Buddha’s time was much more personal than today. What would the Buddha advice regarding the use of emails and social media?

Indian society during the Buddha’s time was strongly patriarchal whereas the approach today is to have gender equality. Would you say the Sangha today is still very patriarchal and needs to change?

Aggacitta: They should be used with caution and discretion just as one would use fire or electricity. Otherwise the consequences could be disastrous, e.g. the widespread exposure of the Sangha to smartphones in Myanmar in recent years have resulted in tens of

Aggacitta: Perhaps. But to what extent? Some of the rules that the Buddha prescribed for bhikkhunis seem to suggest that he considered them to be of lower status compared to bhikkhus. I wonder if such rules give the impression of a patriarchal” Sangha?

thousands of monks leaving the order. Seen from another perspective however, this could be a good way of “separating the wheat from the chaff” so that what remains are those with truly lofty aspirations for liberation, after the opportunists have been weeded out. Min Wei: Thanks to impermanence, everything is subject to change from day to day, and from generation to generation when technology has become such an integral part of our lives. I believe that the Buddha will never blame modern technology such as emails and social media, which in fact brings advancement to human beings. On the other hand, He will definitely advice us to make the best use of it. As we know, internet is just a tool to connect with each other and it is also another new platform to spread the Buddhist teachings. However, one should be mindful and wise in using them so that we do not fall into the trap of craving or addiction. Geshe Dadul: As with any action of body, speech, or mind, learning to become more conscious and aware of the influence our words can have on oneself and others is critical to our spiritual life and growth. Email and social media bring the capability of connecting more widely and quickly with others. In that regard, remembering to pause, choosing words considerately and more thoughtfully, will bring more benefit to

As the Saṅgha is a monastic community, it is natural that rules reflecting gender discrimination had to be formulated to help preserve the chastity of its members. Equality in terms of gender, status or wealth would be contrary to the Buddhist concept of kamma, as each individual is a unique product of complex causes and conditions. Min Wei: The scenario of the Sangha community for monks and nuns in Chinese Mahayana Buddhism is quite balanced. They seem to be given an equal importance and opportunities in some aspects. For instance, there are large numbers of prominent nuns and nunneries in China, Hong Kong, Taiwan, Singapore, and Malaysia. Thus, the patriarchal system involves men being in authority over women is not very much practiced in Chinese Buddhism. In fact, Buddhist nuns have played an important role in spreading Buddhism within the Chinese Mahāyāna tradition without any discrimination. They have set good examples for other traditions to follow. Geshe Dadul: Change is constant. Our external circumstances and internal resources are in constant flux, individually and collectively. Whatever specific changes required to support a stronger and more compassionate community will also continue to evolve and will depend upon many variables. Therefore, for

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members of each gender to feel equally influential and represented, some change would be necessary and that would be in step with time and space. However, attaining liberation and full enlightenment are primarily dependent upon changes within the mind, at best influenced but not caused by external circumstances as such. This, I think, is important to remember.

community would depend upon the individual who was seeking the advice. Whatever the advice, we can be certain that it would be given from a place of deep love, compassion for and wisdom for the individual, and it would be given with the aim of alleviating sufferings of the individual and ills of the society or time he or she is in.

Aggacitta: The LGBT classification cannot be found in the Pāli canon and so there was no precedent where the Buddha addressed the issue. However, there are two cases mentioned in the Pāli Canon about bhikkhus, with sexual makeup that went against the norm of

Aggacitta: The exploration of space, quantum physics and investigation into extraterrestial intelligence and

Most world religions are not LGBT friendly, and in some cases openly hostile. What would be the Buddha’s advice to someone who is a LGBT?

society, who were defrocked. The Buddha’s standard prescription for the laity, whether LGBT or otherwise, is to make much merits; observe the five precepts by default, the eight precepts weekly (based on the lunar calendar) or the ten courses of wholesome action; and listen to and discuss the Dhamma periodically.

Min Wei: From the viewpoint of Buddha-nature based on the Lotus Sūtra, it says that “all living beings have the inherent potential to attain Buddhahood.” The Buddha always perceives all beings with compassion without discrimination, no matter one is male or female, rich or poor, lesbian, gay, bisexual, or transgender; the Buddha’s main concern is that they are all sentient beings. According to the Buddhist perspective, whether heterosexual or homosexual, is just a form of attachment, and it is a source of suffering. Thus, LGBT is just a different type of sexual orientation. The teachings of the Buddha clearly mentioned that in order to be liberated from suffering, it has nothing to do with gender or sexual orientation, but how we are able to get rid of attachment. In the real sense, being an LGBT doesn’t block one from attaining liberation, but a ‘wrong view’ would definitely hinder one from it. Geshe Dadul: As Buddha taught based on the specific needs of individuals he was addressing, including the needs of the society he was in, the advice he would give to someone who is identified as a member of the LGBT

Ghosts and spirit beings figure prominently during the Buddha’s many teachings as preserved in the scriptures today. But in today’s world of empirical science and modern technology, how would the Buddha addressed the existence or non-existence of such beings?

technology have humbled scientists into admitting that there are innumerable dimensions and laws of nature yet unknown to us. In fact, leading investigators have linked ancient mythologies, civilizations and mega structures to extraterrestial intelligence and technology which have dominated our planet since millions of years ago. The Buddha would probably highlight that all these point to the fact that we should not simply reject what we cannot perceive through our five senses or comprehend with our primitive intellect and instruments.

Min Wei: The Buddha did not deny the existence of ghosts and spirit beings. In fact, the Buddha has mentioned the teachings of six realms of existence. They are heavenly realm, asura realm, human realm, hell realm, hungry ghost realm, and animal realm. Therefore, no matter how modern technology or science has revolutionized our perspective of the world or the way we live, those ghosts and spirit beings are still existing within these six realms. However, the Buddha did not encourage us to worship such spirit beings because there is no such teaching in Buddhism that Buddhists can attain liberation by praying to them. In Buddhism, inner purification plays a vital role towards the path of enlightenment and it purely depends on oneself.

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Geshe Dadul: The experience of ghosts and spirits by sentient beings is no less an occurrence today than it was during the Buddha’s time. Even technological devices have been spotted to support or at least point to the existence of such beings. Given that, as the Buddha’s concern was with the freedom from suffering and finding genuine, lasting peace, he would most likely use whatever means necessary, technological or otherwise, to convey what was needed by the individuals he was addressing to that end. By the way, not every phenomenon is necessarily empirical and within the reach of technology.

situations and accept it open-mindedly. However, we should always bear in mind not to deviate from the original spirit of the Buddha’s teachings. Regardless of what methods we are applying, Dharma is a main pivot for awakening, not the methods or the way of teaching itself.

Would the Buddha be aghast by this trend or would he encourage it instead?

that the Buddha was meeting his audience where they were, teaching to their capacity of understanding and ability to relate to the instruction to that effect. In fact, that was the precise intent of the Buddha when we find him speaking in the Laṅkāvatāra Sūtra not just of the classical Śrāvāka (Pāli; Savaka), Pratyeka (Pali; Pacekka), and Bodhisattva vehicles, but also explicitly of Celestial Vehicle and Brahma Vehicle, and implicitly of a Human Vehicle, in addition to the above three standard Buddhist vehicles.

Meditative experience has been the cornerstone of the spiritual life during the Buddha’s time. Today, mindfulness meditation in particular has become highly secularized, devoid of its religious identity.

Aggacitta: Mindfulness for secular application is not new because it was already well-known during the Buddha’s time, as we can deduce from the declaration, in AN 4.35.1, of Vassakāra, the chief minister of Magadha, who listed it as one of the four qualities of a person with great discernment. He asked the Buddha either to agree with or criticize him for that but the Buddha did neither and instead proposed his own set of four qualities which did not include mindfulness. Min Wei: We cannot deny that things keep on changing over time as they are impermanent. The teaching methods of the Buddha is the same. Therefore, one should not attach to a so-called ‘a religious identity’ or ‘a dogmatic view’. In some aspects, we need to think outside the box and not blindly attach to the traditional methods as change is inherent in everything. Change is sometimes needed in order to meet the needs of our modern society in the 21st century. In fact, we should adjust the teaching methods depending on the current 1

These are (1) being learned, (2) having quick-witted

understanding of what is said, (3) being mindful, able to

remember and recollect what was done and said a long time ago and (4) being adept in the affairs of the household life,

diligent, endowed with enough ingenuity in their techniques to manage them and get them done.

Geshe Dadul: In order for the Buddha’s teachings to be meaningful for someone, i.e. to relieve them of their sufferings, and to lead them to a state of joy and peace (not just temporary pleasures), the teachings need to be presented in a way that individuals can understand, accept, and relate in practical ways to benefit from. The Buddha knew this, and this is how it came to be that many of his teachings, when taken together, at a glance, vary in scopes and messages, or appear even contradictory. However, when contextualized, one sees

Therefore, the present-day efforts behind the secularization of his teachings, including teaching mindfulness in a secular way, are carried out, hopefully, with this clarity of purpose aimed at counteracting the dissonant mental states, while accommodating the unique personal variables in regards to scale, scope, and nature of people’s world views. Even if these programs are devoid of their traditional religious identity, but so long as they are grounded in the basic moral foothold of addressing the real sources of suffering in greed, clinging, hatred, ignorance, and self-centeredness, but not exploiting them, then they can still earn the approval of the Buddha. Mind you, these so-called modern trends cannot at all become yet another commercial trick aimed at perpetuating the same ageold corporate greed at the expense of its customers. For then, not only would that not gain the approval of the

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Buddha, but it would cost humanity heavily by putting mindfulness on such a lowly placed shelf.

If there is one teaching of the Buddha that you feel is still as relevant today as it was 2600 years ago, what would that be? Aggacitta: The Four Noble Truths, which are expressions of cause and effect are applicable to both the cessation of samsāric and mundane suffering. To elaborate, the second truth (craving) is the cause of the first (suffering) and the fourth (the way leading to the cessation of suffering) the cause of the third (cessation of suffering). The Buddha defined suffering as (a) birth, aging, sickness and death (b) separation from the loved, association with the unloved, not getting what one wants, and (c) the five aggregates subject to clinging. Both (a) and (c) are caused by craving for rebirth when a being dies in a previous existence and (b) by craving in the present existence. This is true whether today or 2600 years ago. Min Wei: I believe that the teaching of loving kindness is extremely important for this modern age. The world today does not lack people taking sides in each encounter or conflict and we have enough nuclear weapons to destroy dozens of earths, yet we continue to build more. What we need are people who are capable of loving, of not taking sides, so that they can embrace all beings without discriminations. In fact, the practice of loving kindness will eliminate

Venerable Āyasmā Aggacitta is the founder of the Sāsanārakkha Buddhist Sanctuary (SBS) in Taiping, Perak, a Pāli scholar and a meditation teacher.

enemies, hatred, and so on. Therefore, it is said that loving kindness is the antidote to selfish desire, anger, and fear. Loving kindness is one of the main pivots of Buddhist teachings as it implies acting with compassion towards all sentient beings. Hence, what is lacking in the world today is loving kindness amongst mankind. In a nutshell, the teaching of love and compassion by the Buddha is as relevant today as 2600 years ago because all people are looking forward for happiness in their life in this samsāric world. Geshe Dadul: If we study the Buddha’s teachings and apply it in our lives, just about all of them will still be relevant. This is due to the fact that humans have fundamentally remained the same physically, mentally, and emotionally. The so-called advancements and developments in human history have largely remained

in the periphery and have hardly changed us essentially; rather it has steeped us more into the mire of negativity and moral compromise. However, the teaching on the Four Noble Truths is still relevant today because it contains the essence of all his timeless teachings; so studying it and practicing it is the answer for us in the modern world today. EH Written by Geshe Dadul Namgyal, and edited by Martha Leslie Baker.

Geshe Dadul Namgyal is a Geshe Lharampa and senior resident teacher at Drepung Loseling Monastery in Atlanta, Georgia, USA

Ven. Ming Wei is a teacher of e-learning at the International Buddhist College (IBC) and an independent translator of Buddhism.

NEWS | EASTERN HORIZON

NEW BUDDHIST APP LAUNCHES WITH FOCUS ON SOCIAL JUSTICE By Sam Littlefair

Founder Ravi Mishra hopes his new app, Awaken, will help meditators examine social issues.

The app features leading engaged Buddhist teachers Lama Rod Owens, left, and Rev. angel Kyodo williams, right. From whynotawaken.com

Sam Littlefair is the editor of LionsRoar.com. He has also written for The Coast, Mindful, and Atlantic Books Today. Find him on Twitter, @samlfair, and Facebook, @samlfair. A new Buddhist app offering contemplations and guided meditations on social justice is now available in the App Store. Awaken, created by Ravi Mishra, offers meditation instructions to help users explore social issues like race and gender. Content in the app is sorted into individual practices called “singles” and themed collections of practices called “albums.” The app includes guided meditations, contemplation practices that invite the user to consider a question, and recorded conversations. Mishra says he started thinking about the app three years ago, but

he decided to commit himself to it full-time during the 2016 election, when he says he realized “there’s nothing more important to me than this project.”

A press release for the app says there is a growing movement to use “Buddhist teachings to examine and address the ways in which power is being misused.” The app seeks to be the first of its kind to help meditators explore such issues. The app’s founding teachers, Rev. angel Kyodo williams, Zen priest Greg Snyder, and Buddhist teacher Lama Rod Owens, guide the offerings and lead contemplations in the app.

The app costs $9/month or $84/ year, and the company pledges to invest all profits into “activism, progressive campaigning, and other change making work.” They also offer discounted and “gifted” memberships. “No one will be turned away,” says Mishra.

The app is currently free for iOS on the app store, and Android and web versions are in the works. EH Source: www.lionsroar.com, Dec 3, 2018.

EASTERN HORIZON | BOOK REVIEWS

BOOK REVIEW BY BENNY LIOW

The Compassionate Kitchen: Buddhist Practices for Eating with Mindfulness and Gratitude. By Thubten Chodron. Shambhala: Boulder, 2018. pp 137. US$ 14.95 www.shambhala.com. This is Venerable Thubten Chodron’s latest book where she shows us that eating and activities related to it—preparation of food, offering and consuming it, and cleaning up afterward—can contribute to awakening and to increased kindness and care toward others. Venerable Chodron, abbess of Sravasti Abbey, a monastery in eastern Washington State, offers traditional Buddhist teachings and specific practices used at the Abbey, along with advice for taking the principles into our own home in order to make the sharing of food a spiritual intention for anyone. By eating consciously and mindfully—and by including certain rituals—we find ourselves less obsessive about food and can enjoy our meals more. She explain that every aspect of our daily activities can be a part of spiritual practice if done with compassion—and this little book guide offers wisdom from the Buddhist tradition on how eating mindfully can nourish the mind as well as the body. It is divided into ten chapters. Chapter 1 begins with a brief introduction into how food is offered at Sravasti Abbey. For instance, all food at the Abbey is provided for through the kindness and generosity of friends and devotees. As the Abbey observes a vegetarian diet, all food offered is meatless. The abbey is home to a residential monastic community as well as lay trainees. Chapter 2 brings us to the topic of our motivations for eating. Venerable Chodron explains that the Buddhist practice is to eat to nourish our body and sustain our life. If we do this in a balanced way without attachment or greedily seeking more and better, our motivation is karmically neutral, bringing neither pleasant nor painful results. It is on the basis of such a neutral motivation, that we can cultivate a virtuous motivation. As such, when we are at meals we should contemplate our motivation for eating. The Five Contemplations during eating, based on the Chinese Buddhist tradition, are explained in detail in this chapter. Chapter 3 is about food offerings where we consecrate the food by imagining that it has become blissful wisdom nectar, pay homage to the Three Jewels, and offer to them, according to the Tibetan Buddhist tradition. In this chapter those familiar with Tibetan Buddhist practices will understand the verses chanted before eating. Chapter 4 introduces the reader to what is called Dinner Table Dharma. Venerable Chodron explains the many benefits of eating together regularly as a family during breakfast, lunch and dinner. One of the key benefits for children, teenagers, parents and grandparents when they eat together is that it opens up conversations during meal time, thereby giving them the opportunity to connect, bond, and learn from one another.

BOOK REVIEWS | EASTERN HORIZON

Chapter 5 is about mindful eating. She highlights the five contemplations as five mindfulness practices during mealtime. We practice being mindful of the causes and conditions and the kindness of others by which we have received our food. We take care to ensure that our mind remains virtuous while we eat, without letting it stray into complaining, attachment, or confusion. We remember to regard the food as wondrous medicine that nourishes our body. We are mindful that having nourished our body, we want to use it as the vehicle to accomplish our ultimate goal â&#x20AC;&#x201C; Buddhahood. Chapter 6 is about why we should go for a meatless diet. As Buddhists we avoid eating meat out of compassion for all living beings; hence, by being a vegetarian, we reduce the killing of animals, which bring direct suffering to the animals. By eating meat, we also plant the seeds of the non-virtuous action of killing on the mindstreams of those who killed them. Venerable Chodron then explains how killing animals for food has harmed the environment. This chapter also clears the misconception that being vegetarian is not healthy as we do not get a balanced diet. The author cites her own example of being a vegetarian for the past 45 years and yet it has not harmed her health. Chapter 7 is about dedications and reflections after meals. After finishing their lunch, monastics and guests at the Abbey chant verses that encapsulates the practices of making offerings, purification, and dedication. These verses are all in Tibetan but with English translations after them. There is also a short write-up on the popular practice of feeding the hungry ghosts, both from the Chinese Buddhist perspective and the Tibetan Buddhist perspective. Chapter 8 provides sound advice on how to eat in moderation and not to be attached to the food we like. We can do this by reciting and contemplating the verses for offering our food to the Three Jewels as this will help to decrease our attachment. This is a skilful approach because we will not be easily attached to food if we have offered them to someone as noble as the Buddha, Dharma and his ariya Sangha. Chapter 9 talks about Buddhist precepts and customs regarding food. The Buddha advocated some forms of discipline when eating, but not harsh ascetic practices. For instance, some monastics have the precept not to eat solid food after mid-day. Yet eating is allowed in certain circumstances such as when the monastics is sick, traveling, doing manual labor, or caught in some severe weather. The Buddha was practical in laying out these rules as he also emphasize the need that monastics should take care of their health. Chapter 10 is about the stories of two members of Srasvati Abbey who share their experiences and thoughts about food. One of them is a dietician who had his own struggles with food as a youth, while the other member is an enthusiastic dharma practitioner who used to suffer from an eating disorder. The chapter concludes with a nurse practitioner whoâ&#x20AC;&#x2122;s also a monastic at the Abbey sharing suggestions about healthy eating habits. The book is highly readable, concise and provides a good guide for one who wishes to be a vegetarian or is already on a meatless diet.EH

Tolerance: What’s in a word? By Vijaya Samarawickrama

Vijaya Samarawickrama is an accomplished Dharma educator, teacher, and author. He retired after 60 years of teaching in schools, colleges and universities. However, he continues to give Dharma talks throughout the country, participates in inter-faith dialogues, speaks at various international seminars, and writes for Buddhist books and journals.

Dharma Thoughts In conjunction with the Metta Convention which was held in Putra Jaya on November 16-17, 2018, the organizers also hosted an interfaith forum on the theme: Opening of hearts: Embracing Diversity of Cultures, Races and Religions. Eight panellists spoke briefly on their respective religions (including the indigenous) and a considerable amount of time was taken up to touch on the subject of tolerance. Many speakers agreed with the Hindu representative who voiced his dissatisfaction with the often touted slogan that religious tolerance is practiced in Malaysia. He argued that mere tolerance of minority religions implied an element of condescension on the part of the majority religion. Other speakers agreed with him and suggested that alternative words like ‘embrace’ or ‘empathize’ be used. The forum ended with no consensus which meant that we were no nearer to finding a solution to the problem which had plagued our nation for sixty years. Perhaps due too time constraints the underlying issues behind this state of affairs were not addressed. Why is there a need for tolerance in the first place especially in a religious setting where our common humanity is always stressed? Perhaps an examination of the word ‘tolerance’ could help us see the problem in a clearer light. ‘Tolerate’ comes from the Latin word which means ‘to bear’.

It means ‘to suffer, to be’ or ‘to be done’ or ‘to put up with’. The obvious implication of this is that the object ‘tolerated’ is somehow painful to the person or group by whom it is tolerated. This is the crux of the problem: the attitude of ‘putting up with’ something one regards as disagreeable and even repulsive in the interest of social harmony. Tolerance like this can be downright harmful and no number of alternative words will eradicate the deep-rooted sense of superiority one cherishes regarding one’s own set of beliefs in contrast to the beliefs of others. This sense of superiority becomes even more dangerous when it is allowed to settle down to complacency because it will create enormous rifts in society overtime. How should Buddhists view this problem? (We say ‘should’ because sadly, as recent events have shown, ‘Buddhists’ can be as intolerant as any of their co-religionists on this issue when power is in their hands. We can ask this question in another way: According to the Dhamma, what should be our attitude towards those who profess views other than our own? The ultimate goal of the Buddhist Path is the attainment of Wisdom and Compassion by destroying the three hindrances of Ignorance, Greed and Hatred. Wisdom and Ignorance are diametrically opposed. It is when we view

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existence and all that it entails with wrong perception that negative attitudes arise. Thus our greatest enemy is ignorance which must be eradicated by understanding its nature.

Perhaps the greatest breakthrough made by the Buddha on understanding the nature of existence was when he discovered that what we mistake for a person with a body and a soul is in reality nothing more than a constantly changing set of five processes which give rise to the notion of an ‘I’. This false sense of an ego gives rise to attachment to not only physical objects but to mental activities as well. Saddled with this false sense of an enduring self we attach ourselves concepts and ideas of our own making and cling to them while we struggle to oppose the ideas which are created by others. However, if we examine the nature of existence impartially we will see that all phenomena have three characteristics: Impermanence, Unsatisfactoriness and Self-lessness. By successfully penetrating the nature of existence we discover that all phenomena is empty, the world is mind-made. Mind is the forerunner of all states Mind is chief, mind made are they Dhammapada verse 1

This ability to see the non-reality of the world and its components is call Wisdom. With Wisdom we destroy the tendency to discriminate between ‘self’ and ‘others’. Naturally when there is wisdom there is compassion as we see everything as equal. Dhammapada verse 130 describes it as Attānaṁ upamaṁ katvā or comparing others with onself.

When we see all beings as one, that we interpenetrate everything else in the universe, the need to ‘tolerate simply falls apart. Of course, this supreme wisdom is not easy to gain but the Buddhist Path includes many practices which help one to perceive this Oneness, among the best known of which is the practice of Brahma Vihāra (Divine Dwelling) There are four Brahma Vihāras: Mettā (Universal benevolence) Karuṇā (Compassion) Muditā (Sympathetic Joy) and Upekkhā (Equanimity). When we practice mettā we radiate a sense of well-being and friendliness towards all beings that exist in the cosmos, seen and unseen. Similarly, compassion transcends all barriers. Muditā is joy at the happiness of others and Equanimity is when we rise above all emotions and view everything that with impartiality and benevolence with an unperturbed mind. It is easy to see that when one practices the Brahma Viharas without conditions (they are described as illimitables) petty differences regarding ‘yours’ and ‘mine’ simply fall apart. The question of ‘tolerance simply does not arise!

The root of hatred is ignorance which creates erroneous conceptions of ‘my’ and ‘mine’. But wisdom destroys egoism and shows that concepts such as ‘things’ and ‘persons’ are in reality empty. Wisdom leads to compassion and all-inclusiveness. Ven Sangharakshita says “Buddhism, since it annihilates the erroneous conception of unchanging separate selfhood stifles as it were ignorance, lust and hatred in the womb, and permanently precludes the possibility of violence being used even for the advancement of its own tenets” EH

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