EDITORIAL
How would a Buddhist
Respond to Terrorism?
A recent Wall Street Journal
report published on November
14, 2015 highlighted that since
the September 11, 2001 terrorist
attacks on the United States,
there have been a total of 19
other terrorist attacks around
the world attributed to radical
Islamic militants, culminating in
over 5,000 people killed. Each
time after such a terror attack, the
immediate response has been to
Hit back, hard and quick. As such,
immediately after the September
11 attacks, the United States went
to war in Afghanistan. Likewise,
immediately after the Paris attacks
by Muslim militants that killed 129
people on November 13, 2015,
France began bombing ISIS in Syria
and Iraq. When Syed Rizwan Farook
and Tashfeen Malik, a married
couple from Redlands, California,
massacred 14 people and injured
22 others in San Bernardino,
Islamophobia spread not only
within the United States but
throughout the world, even though
what the terrorists did has nothing
to do with Islam. Many leading
candidates for the US Presidency
called on the US Government not
to admit anymore Muslim refugees
from Syria and Iraq, while Donald
Trump went as far as asking that all
Muslims be banned from entering
the United States! Reacting out of
fear and ignorance, we have always
not been able to make sensible and
logical decisions.
The question we should ask now is
whether such a response has been
effective in curbing terrorist acts in
the world. Instinctively, we would
say Eliminate the cause. Chop out
the root. The tree will wither and
die. But who can be sure? Many
roots, thought long dead, have
sprung back to life. The United
States killed Osama bin Ladin,
and tried to destroy Al Qaeda, but
instead a bigger monster in ISIS
grew out of it. The recent attacks
on Paris and in San Bernardino
confirm this reality. So the US-
led War on Terror has not been
successful.
Most importantly, by responding
instinctively we are at risk of
becoming that which we hate
being oppressive, thoughtless,
careless, self-righteous, and
vicious. Perhaps it is time for the
world to reflect again on what
His Holiness the Dalai Lama said
about returning violence with
violence after the September 11
attacks. He said that acts of violence
should be remembered, and then
forgiveness should be extended
to the perpetrators. When asked
about how he would respond to the
Paris attacks, His Holiness said that
violence is a reaction by short-
sighted, out of control people. At
81, I believe it cannot be resolved
through prayer or government help.
We have to begin the change at the
individual level and then move on
to neighborhood and society.
Terrorism cannot be overcome by
the use of force because it does not
address the complex underlying
problems. This has been proven
true all these years since 9/11.
In fact, the use of force has not
only failed to solve the problems,
it has actually exacerbated them
and frequently leaves destruction
and suffering in its wake. From
this lesson, it becomes clear that
human conflicts should be resolved
with compassion. The key is non-
violence.
Retaliatory military action by the
United States and its allies may
bring some satisfaction and short
term results but it will not root
out the problem of terrorism.
Long term measures need to be
taken. The US and the West must
examine the factors that breed and
give rise to terrorism. His Holiness
also commented that talk of non-
violence when things are going
smoothly is not of much relevance.
It is precisely when things become
really difficulty, urgent and critical
that we should think and act non-
violently. As the Buddha mentioned
in Dhammapada verse 5, Hatred
cannot be solved by hatred; it
is only by love that it can be
overcome. This is an ancient law.
May 2016 be a better year for all
mankind in our pursuit of peace
and happiness!
EASTERN HORIZON | 1
 CONTENTS ISSUE NO.48
JANUARY 2016

04 09 28 38

04 LEAD ARTICLE 25 Ten values associated with

Who am i to judge? well-being
By Venerable Bhikkhu Hiriko By Phillip Moffitt

09 TEACHINGS 28 Facing adversity

The more carefree you By Venerable Master Hsing Yun
are, the better your
Dharma practice 32 FACE TO FACE
By Tsoknyi Rinpoche| A buddhist cops
approach to justice
13 Advice for someone By Cheri Maples
who is dying
By Ajahn Chah 37 Understanding nonduality
from the Vimalakrti Nirdea
20 How multitasking Stra
leads to ignorance 38 By Venerable Miao Guang
By Dr Andrew Olendzki
Going beyond rituals
22 A look at the Klma Sutta and devotions
By Bhikkhu Bodhi By Venerable T. Seelananda

2 | EASTERN HORIZON
 EasTern
42 45 HorIzon
Many Traditions, One Wisdom.
......................................................................
JANUARY 2016 ISSUE NO. 48 (Published 3 times a year)

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63 DHARMA AFTERMATH
making project, this journal is non-sectarian in its views
and approach. We aim to inspire, stimulate and share.
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EASTERN HORIZON
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TEACHINGS
Venerable Hiriko was born in Slovenia, in 1985, and ordained
as a bhikkhu in 2006 in the UK. Currently he is residing in
Amaravati, UK.
WHO AM I TO JUDGE?
By Venerable Bhikkhu Hiriko
When we talk about the Dhamma as being the
Truth, that doesnt mean that we are talking about
a particularly selected philosophy which could be
regarded as belonging to a single person or to a
single community. Dhamma, as a word, is only a
conventional term for something that we hold as our
inspiration, something in which we believe as being
good, something that has no birth nor death, pure,
perfect, universal, without any form of personality and
that which is beyond human limitation. Where there is
no desire, no aversion and no ignorance.
4 | EASTERN HORIZON
In the Buddhas Dispensation we use the word Dhamma
for the fundamental Truth, and the Buddha is the voice
of the Truth. Dhamma is the Pali word for nature,
nature as it is, there is nothing to add to it, nothing to
take away from it. Also it is the law of nature: when
we do good, the good comes back to us, and when we
do bad, the bad comes back to us. Were not talking
about having a Judge: but the Dhamma is like a mirror
that reflects back what we are and what we have done.
Therefore we say that at the right time we all will be
fairly judged. But if we are the one who is the judge,
then judgement will come back to us. And Buddha is
the Pali word for awakened, being awakened to the
Truth and being beyond judgements.
 TEACHINGS

Therefore, who could claim to have power over the

Dhamma? Those with desires? Those who are seeking
gains for their own advantages? But if the Dhamma
is being owned then surely we cannot regard it as
unlimited, and it is therefore not Ultimate. Dhamma
is not a Christian, Muslim, Jewish, Hindu nor even
Buddhist thing. If one doesnt see the Truth for himself,
but only holds a belief, how could he claim to know
the right path and regard himself as being the right
person to defend and advocate Dhamma? (Reverend
Vacchyana answered to the traveller, Who am I to
praise the recluse Gotama? The recluse Gotama is
praised by the praised as best among gods and best
among humans. (MN 27)) Moreover, who would then
dare to think to be the righteous judge of the Dhamma?
Who could have a monopoly on universal virtues, such
as love, compassion, joy and peace?

I write this having in my mind the Popes visit to Sri

Lanka in January 2015, where he took an opportunity
to meet with representatives of Buddhists, Christians,
Muslims and Hindus at the Interfaith meeting. At that
meeting everyone expressed the view that all traditions
share the same values such as love, self-sacrifice,
kindness, peace and friendship, and all disowned evil,
hatred, jealousy and pride. Pope Francis expressed
his respect to other religions, rejects nothing of what
is true and holy in these religions, and manner of life
and conduct. He said that he is not calling for a single
mindset i.e. that we need to be united under one
name but to respect different views and to engage in
dialogue that promotes mutual understanding.

The recluse Gotama is

praised by the praised as
best among gods and best
among humans

EASTERN HORIZON | 5
TEACHINGS

The Pope also said, as experience has shown, for

such dialogue and encounter to be effective, it must
be grounded in a full and forthright presentation of
our respective convictions. Certainly, such dialogue
will accentuate how varied our beliefs, traditions
and practices are.1 Though all representatives were
encouraged to recognize common values, it is most
important to recognize that we cannot blindly hold on
to any particular views and practices and stick with
them, especially if they are not leading us to self-
realization. It is an encouragement to recognize that
there are limitations in beliefs. Respect is not developed
just by saying: OK guys, lets just talk about what we
have in common, but by admitting that we are still
seekers, that we are still students. And just this mutual
recognition of weaknesses can bring also mutual
understanding, respect, compassion, tolerance and
connect us closer to the Truth.

However, unfortunately it can happen anywhere

on the globe, that religions or a philosophies while
they aim to bring about peace in the World, they
end up being caught in their own limited views and
conventions. They could imagine that they ought to find
in themselves the absolute omnipotence. They might
identify themselves with their right ways and are
taking it as it is their property or the property of their
ancestors. No doubt their faith in the purity is strong,
but faith itself with deficient wisdom is the same as we If, bhikkhus, others speak in
would perform the ritualistic worship of a car: having
such an attitude we would never enter into it and never
dispraise of me, you should
drive it to the final destination. In such way we are fixed not give way to resentment,
to the vehicle being locked in the garage and we get
worried if it gets any scratch. But the Buddha would displeasure, or animosity
urge us to take the journey and go in the right direction
and get to the final destination. Then, when we arrived,
against them in your heart. For
we wouldnt need the vehicle any more (cf. MN 22:13). if you were to become angry
The vehicle itself is not the goal the need to have
everyone else bow to our judgement and accept our
or upset in such a situation,
declaration as law is not the goal either. you would only be creating an
obstacle for yourselves

1 Inter-religious and Ecumenical Gathering in Sri Lanka: Address of

His Holiness Pope Francis, 13/1/2015.

6 | EASTERN HORIZON

Harming man, having wars and violence in the name of
Dhamma or God or Truth is a complete contradiction:
no Dhamma and no God need our protection! Buddha
said, If, bhikkhus, others speak in dispraise of me,
you should not give way to resentment, displeasure, or
animosity against them in your heart. For if you were to
become angry or upset in such a situation, you would
only be creating an obstacle for yourselves (DN 1).
The Buddha isnt touched by praise and critics: he is
independent and he does not need our refuge. Truth is
OK in itself, it doesnt need our distorted opinions to
defend such high matters. On the contrary, our opinions
would only soil the Dhamma.
TEACHINGS
Wrong grasp of a blade
of kusa grass, cuts the
hand, likewise the wrongly
grasped recluseship pulls
one to hell
Nationalists and self-centered people are looking for
support for their unskilful views, limited by their own
culture. But the fundamental problem actually is not
a religion; the problem is stupidity. The Buddha has
warned that if we take his teachings for our selfish
purposes even if we quote them correctly this will
be lead us into the lower worlds, even to hell: Wrong
grasp of a blade of kusa grass, cuts the hand, likewise
the wrongly grasped recluseship pulls one to hell
(SN 2:8, verse 274). Isnt it tragic-comical to see that
the loudest protectors of the Truth, while aiming for
higher levels of existence or beyond it, are actually
proudly marching towards the pit hole, the lower
worlds?
Also, if we look at Buddhists, we can see that many
forgot the words of the Buddha. Previously we were
known in the world as the peaceful ones, but now
we hear of people or groups who gain fame because of
their selfish acts and are destroying, soiling and closing
up the openness of the purity. These nationalists and
fanatics have become like lady Vedehik from the
story told by the Buddha (MN 21:9). She was formerly
known as gentle, humble and modest lady, but later
she lost patience and with a rolling pin struck her maid
Kalis head, drawing blood. And friendly Vedehik then
became known as coarse, violent and ruthless. In later
occasion the Buddha goes so far with his words, saying:
Monks, even if bandits were to carve you up savagely,
limb by limb, with a two-handled saw, he among you
who let his heart get angered even at that would not
be doing my bidding (MN 21:20). There is absolutely
EASTERN HORIZON | 7
TEACHINGS
Monks, even if bandits were
to carve you up savagely, limb
by limb, with a two-handled
saw, he among you who let
his heart get angered even at
that would not be doing my
bidding
8 | EASTERN HORIZON
no excuse for acting with aversion. The Buddha said
that such monks who are like Vedehik do not honour
and respect the Dhamma. But nevertheless, Buddhism
became now Vedehikism!
Pope Francis also said somewhere over the Atlantic:
Se una persona gay e cerca il Signore e ha buona
volont, chi sono io per giudicarla?2 We can also
paraphrase this with: if someone is searching for the
truth and has good will, who are we to judge them?
These are words of wisdom. These words of the
Pope have echoed already for few years, but too few
understand the meaning of it. Many would like to
think that this is an invitation to be able to do anything
what we want and nobody should judge us: we can do,
talk, think, whatever we think is right. But... there is a
misunderstanding. Who am I to judge actually means
that I personally have to take responsibility for myself: I
reap what I sow and you reap what you sow. We do not
point our fingers outward.
The Buddha says that the holy man thinks in such
way: I am the owner of my action, the heir of my
action; who has action as ones origin, action as ones
relative, action as ones resort; who will be the heir of
whatever action, good or bad, that one does. All beings
are owners of their action, heirs of their action; all have
action as their origin, action as their relative, action as
their resort; all will be heirs of whatever action, good
or bad, that they do. (AN 5:57) This means that the
Dhamma itself shows the result of our actions, not a
man. It puts responsibility on the right place our own
heart.
There is much talk about freedom of expression, which
is of course a beautiful quality and is consistent with
human dignity and rights, but there is not enough
emphasis on responsibility and respect when we want
to express our views people measure their morality
only in terms of what is in accordance with the civil
law or any other social agreement, but the law of some
2 If someone is gay, who searches for the Lord and has goodwill, who
am I to judge? (29/7/2013)

unity cannot be the last judge. We ourselves will remain
both criminals and judges simultaneously, no matter
where we live and what we believe in. Some advocate
freedom of action, but they kill and steal; other defend
freedom of speech, but they lie, making fun out of
others, gossip, offend and provoke others; and the
third defend freedom of thought, but remain stubborn,
arrogant, proud, narcissistic and intolerant. Secular
freedom is not the same as the ultimate freedom.
If we value freedom of the press, we surely should
firstly value mutual human respect. Respect for human
dignity, for things which are holy for humankind, for
what belongs to their identity and connects them with
their ancestors is something that supports mutual trust.
And trust leads to skillful dialogue and to the welfare
and happiness of many.
I do not want to suggest that the Buddha and Jesus and
Who am I to judge actually
means that I personally have
to take responsibility for
myself: I reap what I sow and
you reap what you sow. We do
not point our fingers outward.
TEACHINGS
other teachers teach about the same thing. This is not
the point I am making. But I would like to say that any
conventional form has its limitations. Also, Buddhism
after 2600 years has become like an old grandfather:
it is weaker and its vitality is deteriorating. Therefore
in the present time the Buddha-Dhamma can be easily
overshadowed by strong materialistic views and by the
fictions and illusions of a merely human spirituality
with strong encouragement toward sensuality, mental
laziness and in developing personal opinions. Even the
Buddha that saddhamma, or True Dhamma, will die
500 years after his parinibbna. Therefore if a man is
seeking the Truth, he should not be negligent: question
your own integrity, but not the integrity of others, do
what is skillful, but not what is unskillful. Also, do listen
to other views, not because you have to select your
most loved ones, but because they put your own views
into perspective and it might help you to see what you
are still holding on to. This claim to omnipotence is in
fact the source of all our sorrows, all our unhappiness,
all our dissatisfactions in short, dukkha. Only mind
freed from this secret claim have truth in it.
It is said that Jesus is the shepherd of the sheep (John
10:7) and the Buddha is the leader of the herd (MN
12:9). Both do not desire to cause harm to their flock,
but they warn the herd if they see it is heading towards
a danger. Therefore, for your sake, listen to good
friends. Do develop a generous and virtuous heart.
See Dhamma for yourself. Moreover, do not get lost
in grief, because Dhamma also forgives, because it is
boundless. If our path really leads to the salvation and
to the Ultimate, then we will not need to be afraid. If
someone hates us, we accept, love and thank him for it,
because this enemy of ours just broke the chain which
was binding us to our fixed position and views. When
the chains are broken, then peace, or Dhamma, or the
Fathers Kingdom (call it as you see fit) opens for us.]
EH
EASTERN HORIZON | 9
TEACHINGS

THE MORE CAREFREE YOU

ARE, THE BETTER YOUR
DHARMA PRACTICE
By Tsoknyi Rinpoche|

For over 21 years, Tsoknyi Rinpoche has been teaching

students worldwide about the innermost nature of mind in
the Tibetan Buddhist tradition. Rinpoche is one of those rare
teachers whose lighthearted, yet illuminating style appeals to
both beginners and advanced practitioners alike. He is truly a
bridge between ancient wisdom and the modern mind.

His fresh insights into the Western psyche have enabled him
to teach and write in a way that touches our most profound
awareness, using metaphors, stories and images that point
directly to our everyday experience. He is widely recognized
as a brilliant meditation teacher, is the author of three
books, Open Heart, Open Mind, Carefree Dignity, and Fearless
Simplicity, and has a keen interest in the ongoing dialogue
between western research, especially in neuroscience, and
Buddhist practitioners and scholars.

Tsoknyi Rinpoche as a young

student (2nd step, 1st on
right) with other tulkus

Tsoknyi Rinpoches activity greatly contributes to the

preservation of the Buddha Dharma in the East, while
nurturing its growth in the West. His personal warmth and
compassionate attention greatly enrich and enliven the
depth of our learning experience. His dedication to teaching
is based on his belief that the precious Buddha Dharma can
bring peace and harmony to the world.

10 | EASTERN HORIZON

We practice in order to liberate ourselves, but we can
make ourselves crazy in the process. Its actually fine to
be happy and carefree. The more carefree you are from
deep within, the better your dharma practice is.
Carefree means being wide open from within, not
constricted. Carefree doesnt mean careless, that you are
sloppy or that you dont care about others. Its not like
you dont have compassion or are unfriendly. Carefree
is being really simple, from the inside. You need to be
relaxed, yet without stupidity. Sometimes people relax
like this: (Rinpoche lies back limply with eyes half-
closed and a vacant expression). Especially around the
swimming pool! You have a swim, then you climb out
of the pool and lay down with your hat, sunglasses, and
maybe a cold beer.
Youre very relaxed, but youre relaxing into stupidity.
Youve relaxed into a very dull state. The point is to
be relaxed and yet very clear. There is no need to
create something by meditating, no need to achieve
somethingsimply be very clear. Relaxed and bright.
You need to be in charge of yourself. Check yourself out,
and if you find youre missing some qualities, then work
to develop them. It doesnt help to go about with your
hands outstretched, trying to obtain good qualities from
others. Take charge of yourself. Be happy. Even when its
not funny, still smile.
TEACHINGS
Think about how much time we put into washing
ourselves, freshening up, brushing our teeth, putting on
make-up, and so on. Its just as important to fix up your
mind. If your mind is down, pull it up. If youre flying too
high, ground it. Take charge of yourself. Of course you
cant literally wash your mind or comb it. You cant cut
your minds nails when theyre too long. But you can be
in charge of your attitude; you can take responsibility
for your mental and emotional state.
Be Aware of your Own Mind
In fact, thats the main point of the Buddhist teachings.
Be aware of your own mind. Let it be undisturbed
and free of confusion, because only then can you be of
help to others. Otherwise, you just remain confused,
confusing yourself, and theres no way to really be of
help to anyone else. Dont get too overexcited about
this, either. Just relax, sit upright, and be openwide
open and carefree. The view in the Great Perfection
(Dzogchen) tradition is to be totally open and carefree.
If we act a little too carefree, that is not so good either.
That is called losing the conduct in the view. A lot of
people do that. They revolt against a particular culture,
against the system, against the establishmentagainst
the fixed habits of this world. They shave off half their
hair, or half their beard, or they dress funny, or they
wear no clothes at all. Its all a reaction against cultural
mores. Sometimes they take drugs and they try to be
EASTERN HORIZON | 11
TEACHINGS
free in that way. Actually, thats not being free at all. That
is losing the conduct in the view.
Once I met a man who wore all his hair pushed up atop
his head, had painted it blue, and had half his beard
shaved off. I am not saying that he was a bad person;
not at all. His behavior was his way of reacting against
stereotypes of how we should look. But if youre
carefree and open from within, you can fit in anywhere,
anyway, without having to go to dramatic extremes
or make shocking statements. If youre not open or
carefree from within, youll find you always get bumped
up against things. Your life gets so narrow, so tight, so
claustrophobic. The point is to be free, not to be crazy.
Be carefree and open, and feel free. Train in being
free. It is said that when the dharma is not practiced
correctly, practice could become a cause for rebirth in
the lower realms. Were supposed to practice in order
to become free, to liberate ourselves. But if our practice
only makes us more stuck, then what? What if we get
stuck in the method? When you take the ferry, the ferry
is the method. Once you get to the other shore you leave
12 | EASTERN HORIZON
the ferry behind and go on. Theres no point in dragging
the boat back to your house. Nor is it good to stay on the
ferry, for twenty-four hours a day, forever.
The state of wisdom (rigpa) is not bound by any
method. Its not stuck at all. Its naturally free. If thats
the case, whats the point of sitting and making up
ideas in meditation? The situation becomes completely
claustrophobicwhy try to accustom yourself to that?
If your hands are very dirty, you wash them with soap.
Once youre finished rubbing the soap, you dont keep it
on your hands. You rinse it off, because you dont need
it any longer. The soap is used to get rid of the dirt. Once
the dirt is loosened from your hands, why keep the
soap?
Likewise, dont hold on to the method; dont hold on to
the meditation technique. Just let be and relax. This is
called non-meditation, undistracted non-meditation.
If you meditate, its conceptual. If you get distracted,
youre just a normal person. So, dont meditate, and
dont get distracted.

The next point is dont harm others, but help others.
Liberate yourself, and after liberating yourself, help to
liberate others. Someone who is really full of himself
might think, I am practicing something that is special.
Hey, I am really something! If one has that type
of attitude about oneself, really, what is the use? It
doesnt help anyone. Far better to run away and give up
practicing!
Because if spiritual practice really doesnt help oneself,
why bother? Its much better to be genuine and real
about how things are. Take the truth of impermanence
more and more to heart, in a very sincere way. Be more
loving, more kind, more compassionate. If you find
that this is happening, then the dharma is really taking
effect. To have less craving and more contentmentthat
is the point.
Its quite okay not to be very educated. In fact, to
be simpleminded is fine. Its far preferable to being
egotistical. Much better to be simple about oneself and
not get into a lot of details about what is good for me.
Its all right to get into a lot of details and make a lot of
fuss when it comes to being helpful, to helping others.
But if we complicate our own lives and focus too much
on ourselves, we forget how to be simple, and we are
never happy.
Real Progress in Meditation
How does one know the difference between really
progressing in meditation practice, and just looking like
it from the outside?
First of all, when ones being is liberated from within
through this practice, one knows it personally. That
atmosphere or feeling also seeps out in a way and is felt
by others.
One of the qualities of recognizing emptiness is that the
thought I or me no longer has any basis, and thus is a lot of support for practice, there may be plenty
it dissolves. There is no self-identity present. Through
recognizing and realizing the empty essence, instead of
being selfish and self-centered, one feels very open and
free. It feels like everything is possible; one could just go
anywhere; it is all okay. One is not really fixated or tied
down.
TEACHINGS
In short, the bottom line during the meditation state is
whether or not your delusion falls to pieces. By letting
be in wisdom, the string of thought which ties confusion
together is suddenly no longer tying anything together,
and it naturally falls apart. When there is no pursuit of
past thought and no inviting of future thought, that gap
means that the whole delusory process vanishes.
The effect of thatthe afterglow, you could sayshows
itself in the post-meditation. In daily life one has much
less craving and compulsion to chase after things. One
is much more content and at ease, and possesses much
more devotion, appreciation, and compassion. That is
how it shows itself outwardly.
This is actually a good question, because we need to
take care that there is real progress in our practice.
Every so often, we may have to look back and
assess: What has happened with me? Is there any
improvement in my personality, in my character? Am I
more or less attached to things? Do I have more or less
craving, more or less aggression? Am I more or less dull
than before? In which direction am I really going? Am I
improving or not improving?
We may think, Now I have been meditating for five
yearsten yearsfifteen years. But what has really
happened? Can I discern any real improvement when I
compare how I used to be with how I am now? Its very
good to scrutinize yourself that way, to check and see if
there is any progress.
It may sound a little strange to say this, but when one
practices in a place where there is no external support
for dharma practicea place where people dont
necessarily respect and praise the fact that you are a
spiritual practitionermaybe it is more possible to be
a really genuine practitioner. In fact, maybe it is much
easier. Who knows? Conversely, in a place where there
of people who are not really practicing genuinely. We
should be concerned with these questions: Am I really
practicing in a genuine way? Am I really progressing?
We need to check ourselves, again and again. As we
practice more and more, the basic guideline is: Are our
disturbing emotions diminishing? Is wisdom developing
EASTERN HORIZON | 13
TEACHINGS

and increasing? Yes or no? We should examine ourselves
honestly in this way.
Compassion without emptiness
Without understanding emptiness, compassion can
never be authentic. Theres a very high chance we will
confuse compassion with attachment and desire. One
thinks that ones passion is compassion, that ones
attachment to others and caring for others is true
compassion.
The great wisdom qualities of the buddha mindthe
wisdom that sees the innate nature as it is and the
wisdom that perceives all possible thingsare blocked
again and again, almost continuously, by the concepts
that we form. These concepts are actually temporally
based; they are, in essence, time. The moment we
start to allow gaps in this flow of concepts, the innate
qualities of the awakened state begin to shine through.

Our ordinary version of compassion and affection is

selfish in a way, because its my family, my children.
I care for them, we should enjoy ourselves together,
because I love them. It is compassion in a sense, but
without the understanding of emptiness it becomes
very narrow, very limited.

Compassion is not that kind of attachment. It is not

passion for or attraction toward something that one
loves or likes. Compassion is called the great passion,
but it is not the passion of latching onto something and
not wanting to let go. True compassion is a very open
and free atmosphere. Adapted from Carefree Dignity by Tsoknyi Rinpoche.
Published by Rangjung Yeshe Publications. EH
Compassion without the understanding of emptiness
easily becomes selfish attachment, while understanding
emptiness without compassion can also become selfish,
one-sided, and limited. In order to avoid these dangers,
its very important to understand the unity of emptiness
and compassion. Your naked, present ordinary mind
is the door to this unity of compassionate emptiness.
Recognize that, and youve opened the door. The more
we grow used to this, the easier it becomes.

Right now this door is closed by our preoccupation with

an almost uninterrupted string of thoughts. But if we
allow just one gap between one thought and the next,
we may glimpse the naked ordinary mind, self-existing
awareness. Then the door is opened right there to
reveal compassion and emptiness united. It is a timeless
moment.

14 | EASTERN HORIZON

ADVICE FOR SOMEONE
WHO IS DYING
By Ajahn Chah
Ajahn Chah (1918-1992) trained
in the Theravda practices of
Buddhist meditation under Ajahn
Mun, the greatest master of the
Thai and Laotian forest tradition
in many centuries, and lived the
life of a simple forest monk for
more than seventy years. His
startling wisdom and simplicity
attracted many western disciples,
and in Thailand, more than a
hundred forest monasteries grew
up under his guidance.
TEACHINGS
Today I have brought nothing material of any substance to offer you, only
Dhamma, the teachings of the Buddha. Listen well. You should understand
that even the Buddha himself, with his great store of accumulated virtue,
could not avoid physical death. When he reached old age, he relinquished
his body and let go of its heavy burden. Now you too must learn to be
satisfied with the many years youve already depended on your body. You
should feel that its enough.
You can compare it to household utensils that youve had for a long time
your cups, saucers, plates and so on. When you first had them they were
clean and shining, but now after using them for so long, theyre starting
to wear out. Some are already broken, some have disappeared, and those
that are left are deteriorating: they have no stable form, and its their
nature to be like that. Your body is the same way. It has been continually
changing right from the day you were born, through childhood and youth,
until now it has reached old age. You must accept that. The Buddha said
that conditions (sakhras), whether they are internal conditions, bodily
conditions, or external conditions, are not-selftheir nature is to change.
Contemplate this truth until you see it clearly.
Keep mind and body separate
This very lump of flesh that lies here in decline is saccadhamma, the truth.
The truth of this body is saccadhamma, and it is the unchanging teaching
of the Buddha. The Buddha taught us to look at the body, to contemplate
it and to come to terms with its nature. We must be able to be at peace
with the body, whatever state it is in. The Buddha taught that we should
ensure that it is only the body that is locked up in jail, and not let the mind
be imprisoned along with it. Now as your body begins to run down and
deteriorate with age, dont resist that, but dont let your mind deteriorate
with it. Keep the mind separate. Give energy to the mind by realizing the
truth of the way things are. The Lord Buddha taught that this is the nature
of the body. It cant be any other way. Having been born, it gets old and sick
and then it dies. This is a great truth that you are presently encountering.
Look at the body with wisdom and realize it.
Even if your house is flooded or burnt to the ground, whatever the danger
that threatens it, let it concern only the house. If theres a flood, dont let
it flood your mind. If theres a fire, dont let it burn your heart. Let it be
EASTERN HORIZON | 15
TEACHINGS

merely the house, that which is external to you, that is flooded and burned.
Allow the mind to let go of its attachments. The time is ripe.

You have been alive a long time. Your eyes have seen any number of forms
and colors, your ears have heard so many sounds, and youve had any
number of experiences. And thats all they were just experiences. Youve
The Buddha said that eaten delicious foods and all the good tastes were just good tastes, nothing

rich or poor, young or more. The unpleasant tastes were just unpleasant tastes, thats all. If the
eye sees a beautiful form, thats all it is, just a beautiful form. An ugly form
old, human or animal, is just an ugly form. The ear hears an entrancing, melodious sound, and its
no being in this world nothing more than that. A grating, disharmonious sound is simply so.

can maintain itself The Buddha said that rich or poor, young or old, human or animal, no
in any one state for being in this world can maintain itself in any one state for long; everything
experiences change and estrangement. This is a fact of life that we can
long; everything do nothing to remedy. But the Buddha said that what we can do is to
experiences change contemplate the body and mind so as to see their impersonality, see that
neither of them is me or mine. They have a merely provisional reality.
and estrangement. Its like this house: its only nominally yours, you couldnt take it with you
anywhere.

It is the same with your wealth, your possessions, and your familythey
are all yours only in name; they dont really belong to you, they belong to
nature. Now this truth doesnt apply to you alone; everyone is in the same
position, even the Lord Buddha and his enlightened disciples. They differed
from us in only one respect, and that was in their acceptance of the way
things are. They saw that it could be no other way.

Dont wish it were otherwise

The Buddha taught us to scan and examine this body, from the soles of the
feet up to the crown of the head, then back down to the feet again. Just
take a look at the body. What sort of things do you see? Is there anything
intrinsically clean there? Can you find any abiding essence? This whole
body is steadily degenerating and the Buddha taught us to see that it
doesnt belong to us. It is natural for the body to be this way because all
conditioned phenomena are subject to change. How else would you have
it be? Actually theres nothing wrong with the way the body is. Its not the
body that causes you suffering, its your wrong thinking. When you see the
right wrongly, theres bound to be confusion.

Its like the water of a river. It naturally flows down the gradient; it never
flows against it, and that is its nature. If a person were to go and stand on a
river bank and, seeing the water flowing swiftly down its course, foolishly
want it to flow back up the gradient, he would suffer. Whatever he was
doing, his wrong thinking would allow him no peace of mind. He would
be unhappy because of his wrong view, thinking against the stream. If he

16 | EASTERN HORIZON
 TEACHINGS

had right view, he would see that the water must inevitably flow down the
gradient, but until he realized and accepted that fact, the man would be
agitated and upset.

The river that must flow down the gradient is like your body. Having been
young, your body has become old and now it is meandering towards its
The true Buddhathe death. Dont go wishing it were otherwise; it is not something you have the

Buddha that is clear, power to remedy. The Buddha told us to see the way things are and then
let go of our clinging to them. Take this feeling of letting go as your refuge.
radiant, knowingwe Keep meditating even if you feel tired and exhausted. Let your mind dwell
can still experience with the breath. Take a few deep breaths and then establish the mind on
the breath using the mantra Buddha. Make this practice habitual.
and attain today, and
when we do, the heart Let go of all externals
The more exhausted you feel, the more subtle and focused your
is one. concentration must be, so that you can cope with the painful sensations
that arise.

When you start to feel fatigued, then bring all your thinking to a halt, let
the mind gather itself together, and then turn to knowing the breath. Just
keep up the inner recitation: Bud-dho, Bud-dhu. Let go of all externals.
Dont go grasping at thoughts of your children and relatives, dont grasp
at anything whatsoever. Let go. Let the mind unite in a single point and let
that composed mind dwell with the breath. Let the breath be its sole object
of knowledge. Concentrate until the mind becomes increasingly subtle, until
feelings are insignificant and there is great inner clarity and wakefulness.
Then when painful sensations arise, they will gradually cease of their own
accord.

Finally youll look on the breath as if it were a relative come to visit you.
When a relative leaves, we follow him out and see him off. We watch until
hes walked or driven out of sight and then we go back indoors. We watch
the breath in the same way. If the breath is coarse, we know that its coarse;
if its subtle, we know that its subtle. As it becomes increasingly fine, we
keep following it, while simultaneously awakening the mind. Eventually
the breath disappears altogether and all that remains is the feeling of
wakefulness. This is called meeting the Buddha. It is meeting and dwelling
with the Buddha, with knowledge and clarity. For it was only the historical
flesh-and-blood Buddha that entered Parinibbna. The true Buddhathe
Buddha that is clear, radiant, knowingwe can still experience and attain
today, and when we do, the heart is one.

Just be still
So let go, put everything downeverything except knowing. Dont be
fooled if visions or sounds arise in your mind during meditation. Put them
all down. Dont take hold of anything at all. Just stay with this non-dual

EASTERN HORIZON | 17
TEACHINGS

awareness. Dont worry about the past or the future. Just be still and you
will reach the place where there is no advancing, no retreating and no
stopping, where there is nothing to grasp at or cling to. Why? Because
theres no self, no me or mine. Its all gone.
The Buddha taught us to be emptied of everything in this way, not to carry
anything with us. To know, and having known, let go.
Whatever arises in
your mindbe it fear Realizing the Dhamma, the path to freedom from the Round of Birth and
Death, is a task that we all have to do alone. So keep trying to let go and to
of pain, fear of death, understand the teachings. Really put effort into your contemplation. Dont
anxiety about others worry about your family. At the moment they are as they are; in the future
they will be like you. Theres no one in the world who can escape this
or whateversay to fate. The Buddha told us to put down everything that lacks a real abiding
it, Dont disturb me. substance. If you put everything down, you will see the truth. If you dont,
you wont. Thats the way it is and its the same for everyone in the world.
Youre not my business So dont worry and dont grasp at anything.
any more. Just keep
Even if you find yourself thinking, thats alright too, as long as you think
saying this to yourself wisely. Dont think foolishly. If you think of your children, think of them
when you see those with wisdom, not with foolishness. Whatever the mind turns to, then
think and know that thing with wisdom, aware of its nature. If you know
dhammas arise. something with wisdom, then you let it go and theres no suffering. The
mind is bright, joyful, and at peace, and turning away from distractions, it
is undivided. Right now, what you can look to for help and support is your
breath.

This is your own work, nobody elses. Leave others to do their own work.
You have your own duty and responsibility and you dont have to take on
those of your family. Dont take anything else on; let it all go. That letting
go will make your mind calm. Your sole responsibility right now is to focus
your mind and bring it to peace. Leave everything else to others. Forms,
sounds, odors, tastesleave them to others to attend to. Put everything
behind you and do your own work, fulfill your own responsibility.
Whatever arises in your mindbe it fear of pain, fear of death, anxiety
about others or whateversay to it, Dont disturb me. Youre not my
business any more. Just keep saying this to yourself when you see those
dhammas arise.

The world is the very mental state that is agitating you at this moment.
What will this person do? When Im dead, who will look after them? How
will they manage? This is all just the world. Even the mere arising of a
thought fearing death or pain is the world. Throw the world away! The
world is the way it is. If you allow it to arise in the mind and dominate
consciousness, then the mind becomes obscured and cant see itself.
So whatever appears in the mind, just say This isnt my business. Its
impermanent, unsatisfactory, and not-self.

18 | EASTERN HORIZON
 TEACHINGS

Find your real home

Thinking that youd like to go on living for a long time will make you suffer.
But thinking youd like to die right away or die very quickly isnt right
either. Its suffering, isnt it? Conditions dont belong to us, they follow their
own natural laws. You cant do anything about the way the body is. You
can prettify it a little, make it look attractive and clean for a while, like the
Our birth and our young girls who paint their lips and let their nails grow long, but when old

death are just one age arrives, everyones in the same boat. Thats the way the body is, you
cant make it any other way. But what you can improve and beautify is the
thing. Its like a tree: mind.
when theres a root
Anyone can build a house of wood and bricks, but the Buddha taught that
there must be twigs. that sort of home is not our real home; its only nominally ours. It is a home
When there are twigs, in the world and it follows the ways of the world. Our real home is inner
peace. An external, material home may well be pretty but it is not very
there must be a root. peaceful. Theres this worry and then that, this anxiety and then that. So
You cant have one we say it is not our real home, it is external to us. Sooner or later well have
to give it up. Its not a place we can live in permanently because it doesnt
without the other. truly belong to us, its part of the world.

Our body is the same: we take it to be self, to be me and mine, but in fact
its not really so at all. Its another worldly home. Your body has followed its
natural course from birth until now; its old and sick and you cant forbid
it from doing that. Thats the way it is. Wanting it to be different would be
as foolish as wanting a duck to be like a chicken. When you see that thats
impossiblethat a duck has to be a duck, that a chicken has to be a chicken
and that bodies have to get old and dieyou will find strength and energy.
However much you want the body to go on and last for a long time, it wont
do that.

Conditions are impermanent and unstable; having come into being they
disappear, having arisen they pass away. And yet everyone wants them to
be permanent. This is foolishness.

As soon as were born, were dead. Our birth and our death are just one
thing. Its like a tree: when theres a root there must be twigs. When there
are twigs, there must be a root. You cant have one without the other.
Its a little funny to see how at a death people are so grief-stricken and
distracted, fearful and sad, and at a birth how happy and delighted. Its
delusion; nobody has ever looked at this clearly. 1 think if you really want
to cry, then it would be better to do so when someones born. For actually
birth is death, death is birth, the root is the twig, the twig is the root. If
youve got to cry, cry at the root, cry at the birth. Look closely: if there were
no birth, there would be no death. Can you understand this?

EASTERN HORIZON | 19
TEACHINGS

Dont think a lot. Just think, This is the way things are. Its your work,
your duty. Right now nobody can help you; there is nothing that your family
and your possessions can do for you. All that can help you now is correct
awareness.

So dont waver. Let go. Throw it all away.

This is the
permanence that Even if you dont let go, everything is starting to leave anyway. Can you see
that, how all different parts of your body are trying to slip away? Your eyes,
living beings possess. ears, nose, tongueeverything is trying to leave because this isnt their
There is continual home. You cant make a permanent home in a sakhra; you can stay for
a short while and then you have to go. Its like a tenant watching over his
transformation tiny little house with failing eyes. His teeth arent so good, his ears arent so
from childhood good, his bodys not so healthy, everything is leaving.

through youth to old So you neednt worry about anything because this isnt your real home,
ageand that very its just a temporary shelter. Having come into this world, you should
contemplate its nature. Everything there is, is preparing to disappear. Look
impermanence, that at your body. Is there anything there thats still in its original form? Is
nature to change is your skin as it used to be? Is your hair? Its not the same, is it? Where has
everything gone? This is nature, the way things are. When their time is up,
permanent and fixed. conditions go their way. This world is nothing to rely onits an endless
If you look at it like round of disturbance and trouble, pleasures and pain. Theres no peace.

that, your heart will be So understand this point that all people, all creatures, are about to leave.
at ease. When beings have lived an appropriate time, they go their way. The rich,
the poor, the young, the old, all beings must experience this change. To
put it simply, impermanence is the Buddha. If we see an impermanent
phenomenon really clearly, well see that its permanent, in the sense that
its subjection to change is unchanging.

This is the permanence that living beings possess. There is continual

transformationfrom childhood through youth to old ageand that very
impermanence, that nature to change is permanent and fixed. If you look at
it like that, your heart will be at ease.

Let go, relax, and let your family look after you. Those who nurse the
sick grow in goodness and virtue. One who is sick and giving others that
opportunity shouldnt make things difficult for them. If theres a pain, or
some problem or other, let them know and keep the mind in a wholesome
state.

One who is nursing parents should fill his or her mind with warmth and
kindness, not get caught in aversion. This is the one time when you can
repay the debt you owe them. From your birth through your childhood, as
youve grown up, youve been dependent on your parents. That we are here

20 | EASTERN HORIZON
 TEACHINGS

today is because our mothers and fathers have helped us in so many ways.
We owe them an incredible debt of gratitude.

So today, all of you children and relatives gathered here together, see
how your parents become your children. Before you were their children,
now they become yours. They become older and older until they become
These are the only children again. Their memories go, their eyes dont see so well, and their

parents youve got. ears dont hear. Sometimes they garble their words. Dont let it upset
you. All of you nursing the sick must know how to let go. Dont hold on to
They gave you life; things; just let go and let them have their own way. When a young child
they have been is disobedient, sometimes the parents let it have its own way just to keep
the peace, to make it happy. Now your parents are like that child. Their
your teachers, your memories and perceptions are confused. Sometimes they muddle up your
nurses and your names or you ask them to give you a cup and they bring a plate. Its normal,
dont be upset by it.
doctors; theyve been
everything to you. that Let the patient remember the kindness of those who nurse and patiently
endure the painful feelings. Exert yourself mentally, dont let the mind
they have brought you become scattered and agitated, and dont make things difficult for those
up, taught you, shared looking after you. Let those who nurse the sick fill their minds with virtue
and kindness. Dont be averse to the unattractive side of the job, to cleaning
their wealth with you up mucus and phlegm, or urine and excrement. Try your best. Everyone in
and made you their the family give a hand.

heirs is the great These are the only parents youve got. They gave you life; they have been
beneficence of parents. your teachers, your nurses and your doctors; theyve been everything
to you. that they have brought you up, taught you, shared their wealth
with you and made you their heirs is the great beneficence of parents.
Consequently the Buddha taught the virtues of katau and katavedi,
knowing our debt of gratitude and trying to repay it. These two dhammas
are complementary. If our parents are in need, theyre unwell or in
difficulty, then we do our best to help them. This is kataukatavedi; it is
a virtue that sustains the world. It prevents families from breaking up; it
makes them stable and harmonious.

Today I have brought you the Dhamma as a gift in this time of illness. I
have no material things to give youthere seems to be plenty of those in
the house alreadyand so I give you the Dhamma, something which has
a lasting worth, something which youll never be able to exhaust. Having
received it from me, you can pass it on to as many others as you like and it
will never be depleted. That is the nature of the Truth. I am happy to have
been able to give you this gift of Dhamma and hope it will give you strength
to deal with your pain.

First published on January 1, 1994, Wat Pah Nanachat, Thailand.

Source: Lions Roar, USA, | November 6, 2015 EH

EASTERN HORIZON | 21
TEACHINGS
HOW MULTITASKING
LEADS TO IGNORANCE
By Dr Andrew Olendzki
Andrew was trained in Buddhist
Studies at Lancaster University
in England, as well as at Harvard
and the University of Sri Lanka.
The former executive director of
IMS (Insight Meditation Society),
he is currently the executive
director of the Barre Center for
Buddhist Studies (BCBS) in Barre,
MA. He is editor of the Insight
Journal.
22 | EASTERN HORIZON
When the Buddha says, I know of
no single thing more conducive to
great harm than an unrestrained
mind, I think he is referring, in
part, to the current penchant for
multitasking. When the mind tries
to do several things at once, it
does not do any of them very well.
This is an empirical fact proven
by numerous experiments, and it
is easy to test out for yourself: try
texting a message while catching
the latest baseball scores on the
radio and discussing some recent
relationship difficulty with your
partner.
It is not that the mind is
incapable of such feats of parallel
processingits just not a very
healthy thing to do. One image in
the Pali texts compares the flow of
consciousness to a mountain stream
flowing swiftly downhill. If there are
several outlets through which the
water is dispersed, when it reaches
the plain it will be little more than
a trickle. Mental energy is finite,
and our mind is diminished in
direct proportion to how much its
attention is fractured. The problem
is not so much attention deficit as
it is attention dispersion, when
the available attention is spread
thin. Just like water spreading out
to cover a surface, the wider the
expanse the shallower the depth.
By trying to do many things at
once, we train the mind to process
information in ways that may well
be effective, but for a price: we can
no longer be deeply aware of what
we are doing.
Of course, being deeply aware of
what we are doing is the very crux
of the Buddhist teachings, which
is why the practice of meditation
is so important for unifying and
consolidating the mind. The
Buddha said, I know of no single
thing more conducive to great
welfare than a developed mind.
Concentration practice, known
as samadhi, consists of gathering
together and placing the mind upon
an object of the senses, or upon a
mental object. We do this reflexively
all the time, but in Buddhist
practice we are invited to do it with
deliberate intention, with sustained
energy, and with consistency over
multiple mind moments.
It is natural for the mind to resist
such discipline and to wander off
to any aspect of experience that
is new, unusual, or apparently
more interesting. Early humans
did not survive in nature by
ignoring incoming stimuli; like
birds or chipmunks, we are more
accustomed to glancing around
constantly, attentive to both threat

and opportunity. But most of us
no longer live in a hostile natural
environment, and the threats that
confront us in the meditation
hall are usually manufactured
by our minds. Cultivating mental
focus, consistently returning to a
primary object, and settling into
ever-deeper states of tranquility
helps to gradually reign in the
minds wandering in a way
that consolidates the power of
awareness.
According to the Buddhist way of
looking at things, each moment of
consciousness is a precious gift.
Awareness itself is the primary
currency of the human condition,
and as such it deserves to be spent
carefully. Sitting quietly in a serene
environment, letting go of the
various petty disturbances that roil
and diminish consciousness, and
experiencing as fully as possible
the poignancy of this fleeting
momentthis is an enterprise of
deep intrinsic value, an aesthetic
experience beyond words. The
more unified, stable, luminous,
and attentive the mind is at this
moment, the more profound the
experience.
Our contemporary view of
consciousness is so different from
this, so much less. It is as if the
accomplishment of mere tasks is of
primary value, while the quality of
awareness with which these tasks
are undertaken is irrelevant. One
can hurtle through the day doing
this, that, and the other thing
often simultaneouslywith great
busyness and pressure, only to relax
in the evening by trying to keep up
with images that flash across the
television screen multiple times per
second. For many of us, the deep
states of tranquil alertness of which
the mind is capable are entirely
unknown.
Yes, the chattering, cavorting,
cacophonous monkey mind is
capable of clever deeds and great
mischief, and these things are not
entirely without value. But the mind
is also capable of settling down,
gathering its power, and turning
its gaze upon itself, and in such
instances it can come to know itself
deeply. Buddhists call this gaining
wisdom, and this too is a valuable
thing to do.
More importantly, perhaps, it is
a healthy thing to do. It is now
well known that a restful body is
healthier than a body in constant
states of stress. It is becoming
better known that a restful mind
is healthier than a mind beset with
anxiety, compulsion, addiction,
TEACHINGS
and other agitating states. It may
even turn out to be the case that
a restful society is healthier than
one beset with tension, prejudice,
exploitation, and war. I hope we
have a chance to find out someday.
Meanwhile, peace is accessible.
This, too, is an empirically
demonstrable fact: try turning off
the radio, the phone, the computer,
and the TV; sit comfortably in
a quiet place, relaxing the body
and mind; mindfully breathe
in, mindfully breathe out, and
abandonjust for nowany
thought or response that tends to
disperse and divide your awareness.
As you do this successfully for
several moments in a row, you will
find the mind gradually becoming
more tranquil, more focused, more
clear, and more powerful. The
Buddha might have said: I know of
no single thing healthier than doing
one thing at a time.
Andrew Olendzki, Ph.D., is the
executive director and senior
scholar at the Barre Center
for Buddhist Studies, in Barre,
Massachussetts. He is the editor of
Insight Journal. EH
Image: Mark Harwood/Getty
Images
EASTERN HORIZON | 23
TEACHINGS
A LOOK AT THE
KLMA SUTTA
By Bhikkhu Bodhi
In this issue of the newsletter we
have combined the feature essay
with the Sutta Study column as we
take a fresh look at an often quoted
discourse of the Buddha, the Klma
Sutta. The discourse found in
translation in Wheel No. 8 has
been described as the Buddhas
Charter of Free Inquiry, and
though the discourse certainly does
counter the decrees of dogmatism
and blind faith with a vigorous
call for free investigation, it is
problematic whether the sutta can
support all the positions that have
been ascribed to it. On the basis
of a single passage, quoted out of
context, the Buddha has been made
out to be a pragmatic empiricist
24 | EASTERN HORIZON
who dismisses all doctrine and
faith, and whose Dhamma is simply
a freethinkers kit to truth which
invites each one to accept and reject
whatever he likes.
But does the Klma Sutta really
justify such views? Or do we meet
in these claims just another set of
variations on that egregious old
tendency to interpret the Dhamma
according to whatever notions are
congenial to oneself or to those
to whom one is preaching? Let us
take as careful a look at the Kalama
Sutta as the limited space allotted to
this essay will allow, remembering
that in order to understand the
Buddhas utterances correctly it is
essential to take account of his own
intentions in making them.
The passage that has been cited
so often runs as follows: Come,
Klmas. Do not go upon what has township, they approached him in
been acquired by repeated hearing,
nor upon tradition, nor upon rumor,
nor upon scripture, nor upon
surmise, nor upon axiom, nor upon
specious reasoning, nor upon bias
toward a notion pondered over, nor
upon anothers seeming ability, nor
upon the consideration The monk
is our teacher. When you yourselves
know: These things are bad,
blamable, censured by the wise;
undertaken and observed, these
things lead to harm and ill, abandon
them... When you yourselves know:
These things are good, blameless,
praised by the wise; undertaken
and observed, these things lead to
benefit and happiness, enter on and
abide in them.
Now this passage, like everything
else spoken by the Buddha, has
been stated in a specific context
with a particular audience and
situation in view and thus must
be understood in relation to that
context. The Klmas, citizens of
the town of Kesaputta, had been
visited by religious teachers of
divergent views, each of whom
would propound his own doctrines
and tear down the doctrines of his
predecessors. This left the Klmas
perplexed, and thus when the
recluse Gotama, reputed to be an
Awakened One, arrived in their
the hope that he might be able to
dispel their confusion. From the
subsequent development of the
sutta, it is clear that the issues that
perplexed them were the reality of
rebirth and kammic retribution for
good and evil deeds.
The Buddha begins by assuring
the Klmas that under such
circumstances it is proper for
them to doubt, an assurance
which encourages free inquiry. He

next speaks the passage quoted
above, advising the Klmas to
abandon those things they know
for themselves to be bad and to
undertake those things they know
for themselves to be good. This
advice can be dangerous if given
to those whose ethical sense is
undeveloped, and we can thus
assume that the Buddha regarded
the Klmas as people of refined
moral sensitivity. In any case he did
not leave them wholly to their own
resources, but by questioning them
led them to see that greed, hate and
delusion, being conducive to harm
and suffering for oneself and others,
are to be abandoned, and their
opposites, being beneficial to all,
are to be developed.
The Buddha next explains
that a noble disciple, devoid
of covetousness and ill will,
undeluded dwells pervading the
world with boundless loving-
kindness, compassion, appreciative
joy and equanimity. Thus purified
of hate and malice, he enjoys here
and now four solaces: If there is
an afterlife and kammic result, then
he will undergo a pleasant rebirth,
while if there is none he still lives
happily here and now; if evil results
befall an evil-doer, then no evil
will befall him, and if evil results
do not befall an evil-doer, then he
is purified anyway. With this the
Klmas express their appreciation
of the Buddhas discourse and go
for refuge to the Triple Gem.
Now does the Klma Sutta suggest,
as is often held, that a follower of
the Buddhist path can dispense
with all faith and doctrine, that
he should make his own personal
experience the criterion for judging
the Buddhas utterances and for
rejecting what cannot be squared
with it? It is true the Buddha does
not ask the Klmas to accept
anything he says out of confidence
in himself, but let us note one
important point: the Klmas, at
the start of the discourse, were
not the Buddhas disciples. They
approached him merely as a
counselor who might help dispel
their doubts, but they did not come
to him as the Tathgata, the Truth-
finder, who might show them the
way to spiritual progress and to
final liberation.
Thus, because the Klmas had
not yet come to accept the Buddha
in terms of his unique mission,
as the discloser of the liberating
truth, it would not have been in
place for him to expound to them
the Dhamma unique to his own
Dispensation: such teachings as
the Four Noble Truths, the three
characteristics, and the methods of
contemplation based upon them.
These teachings are specifically
intended for those who have
accepted the Buddha as their guide
to deliverance, and in the suttas he
expounds them only to those who
have gained faith in the Tathgata
and who possess the perspective
necessary to grasp them and apply
them. The Klmas, however, at
the start of the discourse are not
yet fertile soil for him to sow the
seeds of his liberating message. Still
confused by the conflicting claims
to which they have been exposed,
they are not yet clear even about
the groundwork of morality.
Nevertheless, after advising
TEACHINGS
the Klmas not to rely upon
established tradition, abstract
reasoning, and charismatic gurus,
the Buddha proposes to them
a teaching that is immediately
verifiable and capable of laying a
firm foundation for a life of moral
discipline and mental purification.
He shows that whether or not there
be another life after death, a life
of moral restraint and of love and
compassion for all beings brings
its own intrinsic rewards here
and now, a happiness and sense of
inward security far superior to the
fragile pleasures that can be won
by violating moral principles and
indulging the minds desires. For
those who are not concerned to
look further, who are not prepared
to adopt any convictions about a
future life and worlds beyond the
present one, such a teaching will
ensure their present welfare and
their safe passage to a pleasant
rebirth provided they do not fall
into the wrong view of denying an
afterlife and kammic causation.
However, for those whose vision is
capable of widening to encompass
the broader horizons of our
existence, this teaching given to
the Klmas points beyond its
immediate implications to the very
core of the Dhamma. For the three
states brought forth for examination
by the Buddha greed, hate
and delusion are not merely
grounds of wrong conduct or moral
stains upon the mind. Within his
teachings own framework they are
the root defilements the primary
causes of all bondage and suffering
and the entire practice of the
Dhamma can be viewed as the
EASTERN HORIZON | 25
TEACHINGS
task of eradicating these evil roots
by developing to perfection their
antidotes dispassion, kindness
and wisdom.
Thus the discourse to the Klmas
offers an acid test for gaining
confidence in the Dhamma as a
viable doctrine of deliverance.
We begin with an immediately
verifiable teaching whose validity
can be attested by anyone with
the moral integrity to follow it
through to its conclusions, namely,
that the defilements cause harm
and suffering both personal and
social, that their removal brings
peace and happiness, and that the
practices taught by the Buddha are
effective means for achieving their
removal. By putting this teaching
to a personal test, with only a
provisional trust in the Buddha
as ones collateral, one eventually
arrives at a firmer, experientially
grounded confidence in the
liberating and purifying power
of the Dhamma. This increased
confidence in the teaching brings
along a deepened faith in the
Buddha as teacher, and thus
disposes one to accept on trust
those principles he enunciates
that are relevant to the quest for
awakening, even when they lie
beyond ones own capacity for
verification. This, in fact, marks
the acquisition of right view, in its
preliminary role as the forerunner
of the entire Noble Eightfold Path.
26 | EASTERN HORIZON
Partly in reaction to dogmatic inner transformation that comes
religion, partly in subservience to to fulfillment in personal insight.
the reigning paradigm of objective But in order for this insight to
scientific knowledge, it has become exercise a truly liberative function,
fashionable to hold, by appeal to it must unfold in the context of
the Klma Sutta, that the Buddhas an accurate grasp of the essential
teaching dispenses with faith and truths concerning our situation in
formulated doctrine and asks us to the world and the domain where
accept only what we can personally deliverance is to be sought. These
verify. This interpretation of truths have been imparted to us by
the sutta, however, forgets that the Buddha out of his own profound
the advice the Buddha gave the comprehension of the human
Klmas was contingent upon the condition. To accept them in trust
understanding that they were not after careful consideration is to set
yet prepared to place faith in him foot on a journey which transforms
and his doctrine; it also forgets that faith into wisdom, confidence
the sutta omits, for that very reason, into certainty, and culminates in
all mention of right view and of liberation from suffering. EH
the entire perspective that opens
up when right view is acquired. It
offers instead the most reasonable
counsel on wholesome living
possible when the issue of ultimate
beliefs has been put into brackets.
What can be justly maintained is
that those aspects of the Buddhas
teaching that come within the
purview of our ordinary experience
can be personally confirmed
within experience, and that this
confirmation provides a sound basis
for placing faith in those aspects
of the teaching that necessarily
transcend ordinary experience.
Faith in the Buddhas teaching is
never regarded as an end in itself
nor as a sufficient guarantee of
liberation, but only as the starting
point for an evolving process of
 TEACHINGS

TEN VALUES
ASSOCIATED WITH
WELL-BEING
By Phillip Moffitt

In 1987 Phillip Moffitt walked away from his highly successful post as
chief executive and editor-in-chief of Esquire magazine to focus on his
inner life. After leaving Esquire, Phillip spent most of his time studying
Theravada Buddhism and practicing vipassana (insight meditation). He
also became interested in the mind-body connection and studied yoga,
Jungian psychology, aikido, and somatic healing techniques. After he
had been practicing vipassana for seven years, Phillip was invited by Jack
Kornfield, the founder of Spirit Rock Meditation Center, to participate
in Spirit Rocks three-year teacher training. In 1998 after completing
his teacher training, Phillip established the Marin Sangha in San Rafael,
Calif. In addition to teaching the Marin Sangha, Phillip travels throughout
the U.S. and Canada leading silent meditation retreats and is a member
of the Spirit Rock Teachers Council. Phillips primary teachers areAjahn
SumedhoandSri Swami Balyogi Premvarni Ji.

Between 1999 and 2006, Phillip wrote a regular column for Yoga Journal
called Dharma Wisdom, which became the inspiration for this website.
And in 2008 he published his first book about living the dharma in daily
life,Dancing with Life: Buddhist Insights for Finding Meaning and Joy in
the Face of Suffering. An excerpt from the book was published inThe
Best Buddhist Writing, 2009. In 2012 Phillip published a second book
about Buddhist psychology,Emotional Chaos to Clarity. An excerpt
from the book was published inThe Best Buddhist Writing, 2013.
Phillip has also written for or been featured inShambhala Sun,Tricycle,
andBuddhadharmamagazines.

In addition to devoting himself to teaching the dharma, Phillip also does

what he calls Life Balance work, a process he developed for helping
others find more meaning and a greater sense of well-being in their
lives. In 1991 he founded the Life Balance Institute.

EASTERN HORIZON | 27
TEACHINGS

Just as we have outer priorities in our lives that guide us in our decision-making
and setting goals, we have inner priorities, too. The values that we live by can be
considered our inner priorities and they guide us in how we implement our outer
priorities, the areas of our lives to which we choose to devote time. In my experience,
people who pay attention to the inner, can be more effective in the outer realm.

In our daily practice of refraining from thoughts, words, and actions that cause
suffering, we can find support in adopting a commitment to core values that nurture
and deepen our sense of internal and physical well-being. Here are ten values I find
particularly beneficial to developing an enduring sense of well-being.

1. Be truthful in what you say (wise speech) and speak with wise compassion. This
does not mean that you are always nice but that when you have something difficult
to say to someone, you express it with as much kindness as possible.

2. Be genuine and authentic. We so often protect the false pride of the ego or else
package ourselves for acceptance, approval, or popularity and this is not a winning
strategy for well-being. Of course, we use common sense in our words and actions in
regards to safety and being effective, and we maintain boundaries and dignity, but we
do not employ pretend words and actions to make our way in the world. When you
feel authentic to yourself, you are most empowered to genuinely affect people and
situations that you can affect, and to accept those situations when you simply cannot
affect what happens.

3. Be kind in all that you do and say. Kindness is not contingent on outer
circumstances, thus even if you have to be firm with someone or disappoint them,
you can still act with the greatest kindness possible. Do not confuse kindness with
niceness a social interaction artifact, which has positive attributes and can be
sincere or not, but is often not genuinely kind.

4. Be compassionate to those who are in pain and/or experiencing difficulty.

Compassion is contingent on whats happening.

5. Act and make choices in terms of relatedness. Know that you are part of
something larger. For example, when you are driving in heavy traffic, know that
you are part of the traffic and not separate from it. Or, in the workplace, maintain
an awareness that you are dependent on others and others are dependent on you.
Having a sense of your connection to others breaks the aloneness thats part of our
existential quandary as human beings.

28 | EASTERN HORIZON
 TEACHINGS

6. Honor you own creativity. Pay attention to what you care about and align your
outer priorities accordingly. Honoring yourself can look like not doing work that you
hate, not staying in a situation where you do not share the values of the people around
you, or deciding against doing something because its in conflict with your inner
values.

7. Maintain a personalized life balance such that you primarily spend time on
areas you care about. This requires that you know what matters to you and that be
absolutely honest as to how you are spending your time and life energy. Your time and
your life energy are two separate items. Time is easily understood; life energy is your
inner engine, and is independent of time such that even a small amount of time doing
something that is somehow at odds with your heart can greatly drain your life energy,
whereas spending a lot of time doing something that you sincerely care about may
drain very little life energy.

8. Continue to learn and grow (personally and/or professionally) at every stage of

life. People who are growing tend to thrive. This is one key to sustainable leadership
for those who are already successful and is an essential aspect of becoming successful.
Success does not just mean worldly success. Being a life long learner applies equally
to your relationship, to being a parent, to being a good friend, to being effective in
maintaining your own well being.

9. Be present in your life moment to moment. I do not mean this only in the sense
of practicing mindfulness in daily life which is, of course, very important. But I also
mean be present in the sense of showing up wholeheartedly for your life, whether is
be pleasant or unpleasant; this is your life at this moment. This means not being on
autopilot for if you are on autopilot, then you dont get to live your values and you
dont have choice. Being on autopilot puts you in reactive mode.

10. Take responsibility for your body and make choices that support your bodys
health and well-being. This includes choices in the areas of diet, exercise, sleep,
relaxation, play, and health maintenance. EH

Reprinted with permission.

See more at: http://dharmawisdom.org/teachings/articles/ten-values-associated-
well-being#sthash.OBlHaymK.dpuf

EASTERN HORIZON | 29
TEACHINGS

A BUDDHIST COPS
APPROACH TO JUSTICE
By Cheri Maples

Cheri Maples is a dharma teacher, keynote speaker, and organizational

consultant and trainer. In 2008 she was ordained a dharma teacher
by Zen Master Thich Nhat Hanh, her long-time spiritual teacher.
For 25 years Cheri worked in the criminal justice system, as an
Assistant Attorney General in the Wisconsin Department of Justice,
head of Probation and Parole for the Wisconsin Department of
Corrections, and as a police officer with the City of Madison Police
Department, earning the rank of Captain of Personnel and Training.
She is the cofounder of Center for Mindfulness and Justice (www.
mindfulnessandjustice.org). Cheri holds a J.D. and a M.S.S.W. from
University of Wisconsin-Madison and is currently a licensed attorney
and licensed clinical social worker in the state of Wisconsin.

A cop meets Thich Nhat Hanh compassion of understanding and

I became serious about developing
a consistent mindfulness practice
when I attended my first retreat
with Thich Nhat Hanh (known
affectionately as Thay), in 1991,
seven years into my twenty-year
police career.
I had quite a chip on my shoulder,
then, built on the anger formed by
my experiences, including those
as a police officer. At the retreat,
I had extreme doubts that Thays
teachings could be incorporated
into the life and work of a cop.
And I was sure that if anyone at
the retreat found out I was a cop, I
would be judged.
Thay convinced me that part of the
skill set of a police officer was the
ability to employ both the gentle
the fierce compassion of setting
boundaries to protect others,
including using force to intervene if
people were physically harming one
another. For a police officer, wisdom
is being able to discern when gentle
compassion is called for and when
fierce compassion is called for.
Thay directed me to focus on my
intention. I found it was possible to
start any call or street interaction
with a commitment to non-
aggression and preventing harm.
I know it is possible to aspire to
be kind and compassionate as a
police officer, and that, that way,
the job is safer and more fulfilling.
Back at work after my first retreat, I
couldnt understand why everybody
seemed to have gotten kinder in my

30 | EASTERN HORIZON

A police officer steps forward at a
Freddie Gray protest in Oakland, USA,
on May 1, 2015. Photo by Thomas
Hawk.
absence including the people I
was arresting.
The crisis in policing today
It pains me to see the unnecessary
use of force, especially deadly force,
and racism that is taking place in
the police profession across this
country. The good news is that
the extent of it is finally being
uncovered and hopefully will no
longer be tolerated.
This crisis in policing has to do
with unnecessary use of force,
racial profiling, militarization
of police departments, lack of
trust between communities
and police departments, lack
of strategies to address trauma
and emotional health of police
officers, unconscious and unspoken
organizational agreements in police
culture, and a lack of informal safety
nets for people across the country.
Its often hard for us to recognize
that our hearts may have stopped
quivering in response to the suffering
of others.
In our police departments, we hear
loud internal cries that we are
losing the war. In the 80s and 90s, can you do this kind of work?
it was the War on Drugs. Since 9/11,
its been the War on Terrorism.
The problem is that we are not at
war. We are protecting and serving
our neighbors and fellow citizens.
(Of course, police officers often
see people at their worst. People
generally dont call us when things
are going well. When is the last time
you were happy to see one of us
in your rearview mirror or at your
house?)
TEACHINGS
Many of the tragedies now being
uncovered in policing are the result
of the fact that as police officers we
simply cannot see what is actually
in front of us a suffering human
being in need of help.
Without the tools of mindful
awareness, cynicism and an
armored heart are almost an
unavoidable effect of a police
officers job. Its often hard for us
to recognize, admit, or remember
that our hearts may have stopped
quivering in response to the
suffering of others.
What Buddhism offers police
officers
As a police officer, I found Buddhism
gave me an ethical framework that
offered protection. It also gave me
the ability to be a better curator of
my own museum of suffering, and
to to do the job with a more open
and tender heart.
Thich Nhat Hanh ordaining Cheri
Maples in 2008. Screenshot via
Vimeo.
The most frequent question I got
asked as a Buddhist cop was, How
It was Thay who put this question
to rest for me. First, he asked me,
Who else would we want to carry
a gun besides somebody who will
do it mindfully? Then he said that
carrying a gun can be an act of love
if done with understanding and
compassion.
Once I was able to view my work
through the lens of kindness and
compassion, I rarely regretted any
EASTERN HORIZON | 31
TEACHINGS

action that I took. I am convinced

that when a police officer starts with
a commitment to non-aggression
and preventing harm, the gun and
badge become symbols of skillful
means, rather than symbols of
authority and power.

How the community can help

Its lonely out there. Those of us

committed to nonviolence who
are working in professions that
sometimes demand the use of force
need your support.

If we want compassionate police

forces, communities must get
intimately involved with their police
departments. Communities need
to organize and call for changes in
the leadership, hiring, use of force
policies, and training practices of
their local police departments. And
they need to do so with awareness,
right speech, understanding of a
police officers job, and compassion.
Its also important to remember
that police officers need support
in seeing with eyes of compassion.
Without our encouragement, a
police officers initial yearning to
alleviate suffering will become
dormant.
The compassion that enables us to
be with the families of the victims
in these tragedies comes relatively
easily to most of us. The compassion
required to be with the officer
and the family of the officer who
pulled the trigger is much more
challenging.
Cornel West has said, Justice is
what love looks like in public.
We can only work for justice from
a deep understanding of our
interdependence with and our
caring for each other.
Six questions we all have to ask
ourselves
Creating the justice that leads
to public safety is a shared
responsibility between a
community and its police
department. Here are six questions
to help us examine deeply with
inquiry and action:
1. Why is racial profiling
happening?
This is not just a question for police
officers but for all of us. How do
we become more aware of the
conscious and unconscious bias
operating in our individual and
organizational decision-making?
How do we monitor and shift the
unconscious agreements that lead
to racial profiling?
2. What is the police standard for
using deadly force?
Police officers have great authority,
including the ability to employ
state-sanctioned violence, including
deadly force, as they deem
necessary and appropriate. The
community has a right to know
what the standard for deadly force
is, how it is set, and how it is trained
for.
Police departments across the
country have chosen a very
troubling standard for the use
of deadly force, as outlined in
the 1989 US Supreme Court
case Graham v Connor. This
case provides the general legal
framework and constitutional
standard for assessing excessive
use of force complaints under the
Fourth Amendment. If a police
officer cannot meet the standards
delineated in this case, they are
subject to either state or federal
criminal prosecution.
Do we really want this lowest
possible bar of conduct to be the
standard for using deadly force in
our community? A reverence for
life includes not only asking such
questions, but working to change

32 | EASTERN HORIZON

and shift the agreements around the
unnecessary use of force.
3. How can trust be reestablished
between the police department
and the community?
How can we build bridges to
repair harm and create better
understanding between members
of the police department and those
they protect and serve? We can find
some guidance in the principles of
restorative justice, which ask us to
look at all harm that has occurred,
recognize those who were harmed,
and explore how to repair the harm.
Although forgiveness is hard, we pay
a much higher price in the end by not
forgiving.
In some of my own clumsy efforts,
Ive learned that an important
part of the restorative process
is respecting peoples needs and
timetables for grieving. However, it
is also important to recognize that,
although forgiveness is hard, we pay
a much higher price in the end by
not forgiving.
The most important requirement
for anybody involved in the hard
work required to move forward in
the wake of these tragedies is the
intention to do no further harm.
How do we foster and honor such
intentions in ourselves, police
officers, and community members?
What is required for police officers
and community members to
step out of their fear, reactivity,
aggression, and resistance?
4. How can coordinated
community responses be set up
in response to problems?
How can we build informal
safety nets? How can we build
neighborhood capacity, especially
in challenged neighborhoods? This
includes issues around mental
health and poverty. Are there tools
out there for doing these things that
are not being utilized?
5. How do we address the
emotional health and effects of
incremental trauma that officers
experience over time (whether
they recognize it or not)?
What are the early warning
signs? What are the evidentiary
signs indicating the need for
departmental and community
intervention?
6. What are the root causes that
underlie patterns of crime in our
communities?
Different communities have
different patterns. What are the
methods of collecting data on these
various patterns? What would
appropriate and creative responses
look like? Because all things arise
due to causes and conditions, what
we do in response matters. What we
care about matters. What pathways
we cultivate in our hearts and minds
in response to these tragedies and
problems matter.
Mindfulness, Peace, and Service
As part of my dharma teacher
ordination ceremony in 2008, Thay
and I exchanged gathas, or practice
poems. I composed one for him and
he composed one for me. Because
of his tremendous influence on me
as a police officer, I composed the
following poem for him:
TEACHINGS
Breathing in, I know that
mindfulness is the path to peace.
Breathing out, I know that peace is
the path to mindfulness.
Breathing in, I know that peace is the
path to justice.
Breathing out, I know that justice is
the path to peace.
Breathing in, I know my duty is to
provide safety &
protection to all beings.
Breathing out, I am humbled and
honored by my duty as
a peace officer.
Breathing in, I choose mindfulness as
my armor &
compassion as my weapon.
Breathing out, I aspire to bring love
and
understanding to all I serve.
Often, when challenges arise, a
handful of people can make a huge
difference. Thich Nhat Hanh talks
about the boat people who fled
Vietnam in rickety boats during the
war as an example of this. When the
refugees had no food or water and
faced the threat of pirates, those
individuals who remained calm
made the difference between life
and death for everybody.
Any one of us can make a difference
in a similar way as we move forward
in the wake of tragedy. Any one of us
can be the person who, rather than
exacerbating pain and violence,
transforms it by the way we bear
witness and respond to it. EH
Article reproduced with the kind
permission of the author.
EASTERN HORIZON | 33
TEACHINGS
OUR TEACHERS
ARE NOT GODS
By Rob Preece
Following a 4 year apprenticeship
in electronics engineering Rob
went to university to study
psychology. It was at this time he
met both the work of C.G. Jung
and Buddhism. In 1973 after a
period of travel he met Lama
Thubten Yeshe and Lama Zopa
Rinpoche in Nepal. Since that
time he has been a practicing
Tibetan Buddhist.
After working as a social
worker Rob was part of a small
group that founded a Buddhist
center in the UK for his Tibetan
teachers. For the next four years
he studied the foundations of
Tibetan practice in that Buddhist
community. In 1980 he returned
to India and was in retreat for
much of the next five years. This
gave him a chance to explore the
practices of the Tantric tradition
in some depth meditating under
the guidance of Lama Yeshe,
Zopa Rinpoche and Gen Jhampa
Wangdu in particular. While in
India he was fortunate enough
34 | EASTERN HORIZON
to receive teachings on many of
the important aspects of Tibetan
Buddhism, in particular Tantric
teachings, from Lamas such as
H.H. Dalai Lama, Song Rinpoche
and many others. It also gave him
the opportunity to learn Tangkha
(Tantric Icons) painting.
Returning to the west he at first
lived as a Tangkha painter and
then in 1985 he trained as a
psychotherapist principally with
the Center for Transpersonal
Psychology. This began the
process of bringing together the
two worlds of Buddhism and
Western psychology. He has been
a practicing psychotherapist since
1988 gradually developing a style
that is a synthesis of Buddhist and
Jungian understanding.
Since 1985 he has been leading
meditation retreats following
the instruction and guidance of
his teachers. Lama Yeshe was
particularly influential is this,
supporting his integration of a

more Western approach. This
has meant gradually guiding
people through a kind of
apprenticeship in the practice
of Tantra. Increasingly Rob has
become involved in what he now
calls spiritual mentoring bringing
together his experience of both
Eastern and Western approaches.
This has also led to writingThe
psychology of Buddhist Tantra;
The Wisdom of Imperfection; The
courage to FeelandPreparing for
Tantra.
Rob leads many meditation
retreats in the UK some of which
incorporate a movement practice
facilitated by Anna. Increasingly
he is being asked to teach abroad
in Europe and the US. As a father
of two sons, an experienced
Tangkha painter and a keen
gardener he tries to ground
Buddhist practice in a creative
practical lifestyle.
For further information on Robs
work contact: www.mudra.co.uk.
TEACHINGS
In 1973, I found myself seated before a colorful brocaded throne
in a mediation hall in a small Tibetan Buddhist monastery
near Kathmandu, Nepal. I was among a large group of young
Westerners waiting with some excitement for a Tibetan lama to
enter. The atmosphere was electric with anticipation. After a few
minutes there was a whisper: Lamas here. We all stood up, and
most people bowed respectfully as a relatively young man entered
the room, made prostrations, and rose to the throne. When he
began to speak, I found myself immediately enthralled by his
presence and playful humor. This man was to become an essential
focus of my spiritual life from that point onward. He became my
guru.
Like many Westerners at the time, I was somewhat lost spiritually
and very wounded emotionally. I would have given almost
anything to find someone to guide me and give me a sense of
meaning and direction. I believed and trusted that this Tibetan
lama would do so. I also really wanted to be seen, so that I might
have a sense of affirmation about my value and my nature. Part
of this relationship to my guru was therefore a huge emotional
investment. I became devoted in a way that was akin to falling in
love and had a very idealistic view of how special he was. I recall
sitting with other students, talking in a kind of romantic haze
about all the qualities we felt he embodied.
When I apply a Jungian psychological view to this relationship,
I can see that at its heart was a massive projection. That isnt to
say the lama was not extraordinary, but that extraordinariness
was the hook for my projection. Jung saw that what we are
unconscious of in ourselves, we tend to project onto someone
else. In the case of someone who becomes our guru, we project an
image of our higher Self onto a person who can act as a carrier
of that unconscious quality. When this begins to happen, it is
as though we become enthralled or beguiled by this projection.
In the case of the projection of the Self onto a teacher, we give
away something very powerful in our nature and will then often
surrender our own volition in order to be guided.
EASTERN HORIZON | 35
TEACHINGS

More problematic in this experience was that, like many of my peers, what
I had projected was not just the inner guru; I had also imbued him with
a quality of the ideal parent I dearly needed. In doing so, I gave away other
significant aspects of my power: my own volition and my own authority and
discriminating wisdom.

Looking back, I can see that I had a lot of growing up to do. My desire to
idealize the external teacher was actually supported by teachings I received
on guru devotion, which said explicitly that we should try to see the guru
as the Buddha and that he (or occasionally she) was essentially perfect.
My idealism not only blinded me to my teachers human fallibility but was
also reinforced by the teachings. I was even given the message that to see
flaws in the guru, or to criticize him, would lead to dreadful suffering. In
retrospect, I see how I was tied into a belief system that acted as a powerful
snare using very skillful rationale.

The danger with indiscriminate idealized devotion to the teacher is that

we are trusting that he or she will hold a place of complete integrity and
will have no personal agendas. I feel fortunate that with most of my own
teachers, this has actually been the case. But what happens when we start
to discover that the teacher is human, with issues, flaws, and needs? Do we
just dismiss this as our own delusion or his crazy wisdom, since he is after
all Buddha?

In the forty years that I have been involved in the Buddhist world, it has
become very clear that while there are some extraordinary teachers
with great integrity, they are seldom if ever flawless. They may have
extraordinary depths of insight, but they also make mistakes and
sometimes behave badly. As a psychotherapist, I would go further and even
suggest that a few of them actually have significant psychological problems.
It is possible for a teacher to have deep insights but also struggle with
the stability of their personal identity in the world. The exalted, almost
divine status of certain teachers such as incarnate lamas, and the way
theyre brought up, can cause them to become self-centered or narcissistic.
Occasionally this can lead to bullying and even cruel and abusive behavior
with students. It does not then serve any of us to simply ignore this
behavior or to go into a kind of naive denial that says, It is my obscuration;
the teacher is perfect.

This dynamic can lead to a kind of masochistic intoxication with a teachers

abusive behavior, with the devotee justifying it as something that is all part
of his or her path. I am sometimes shocked when I hear students describe
how the critical, bullying way in which they are treated is a necessary part
of the destruction of the ego. So often this reflects the narcissism of the
teacher rather than some kind of enlightened skillful means.

36 | EASTERN HORIZON
 TEACHINGS

The Dalai Lama wrote in his book The Path to Enlightenment: The problem
with the practice of seeing everything the guru does as perfect is that it
very easily turns to poison for both the guru and the disciple. Therefore,
whenever I teach this practice, I always advocate that the tradition of
every action seen as perfect not be stressed. Should the guru manifest un-
dharmic qualities or give teachings contradicting dharma, the instruction on
seeing the spiritual master as perfect must give way to reason and dharma
wisdom. I could think to myself, They all see me as a Buddha, and therefore
will accept anything I tell them. Too much faith and imputed purity of
perception can quite easily turn things rotten.

Sadly, unquestioning devotion toward teachers has indeed sometimes

turned things rotten. While we can hope the majority of Eastern and
Western teachers are genuine in their integrity, there are a few who do
not behave skillfully, and their students are extremely vulnerable to being
abused and taken advantage of. It is therefore necessary for us to wake
up and not be beguiled by charismatic teachers and our own need to
idealize. In our devotion to a teacher we can have a strong sense of respect,
appreciation, and indeed love, but not in a way that blinds us to their human
fallibility. We need to retain our sense of discernment that recognizes and
faces when things are not acceptable or beneficial. If this means a level of
disillusionment, then so be it. At least we will end up with a more realistic
and genuine relationship. To quote the Dalai Lama again, Too much
deference actually spoils the guru.

Possibly the most critical issue that arises in relationship to the teacher is
the potential loss of appropriate boundaries. For a relationship between
a teacher and student to be healthy psychologically and emotionally,
ethical boundaries must be clear. I have seen in my work as a therapist
and mentor that students who have encountered a teachers confused
or loose boundaries suffer greatly. And because there is a taboo against
criticizing the teacher, students may then find they have no one within their
community to speak to about it. They may also find that their community
does not really want to know. In the end, the very heart of the students
spirituality has been betrayed.

Our teachers need to hold clear boundaries around their emotional and
physical behavior so that it does not become harmful to students. In some
case, Eastern teachers may not fully understand what this means in the
West. Boundaries were often implicit in the world in which they lived, be
it the monastery or Thai, Japanese, or Tibetan culture. Once they move
to the West, having clear boundaries is totally dependent upon their own
integrity. Sadly, this integrity is sometimes lacking, and teachersboth
Eastern and Westerncan become a kind of law unto themselves, creating
their own culture with boundaries that are arbitrary or absent. This culture
can become like a dysfunctional family; a teacher becomes an all-powerful
parent whose needs and wishes are paramount.

EASTERN HORIZON | 37
TEACHINGS

Who then can provide the safe and trusting environment within which
students can practice and grow?

Over the years, it has been a privilege to be taught by some extraordinary

Tibetan lamas and to practice what they have given me. They have been the
holders of one of the most profound paths to wisdom that has ever existed.
They have brought this to the West in the hope that we may benefit from
their knowledge and find our own experience. However, I have also come
to recognize that we must begin to grow up and take more responsibility
for our role in the integration of Buddhism in the West. This includes taking
more responsibility in our relationship to our teachers.

We may put our trust in teachers and express our devotion, but if things
go wrong, then it is for us as students to take responsibility for how we
respond. If our teachers make mistakes, it is up to us to address and even
challenge them when necessary. If teachers do not maintain appropriate
boundaries in their relationship to students, then it is for students to hold
the ethical ground when teachers do not.

Our teachers need us as much as we need them. They need us to be honest,

straight, and real with them, not blinded by a haze of deferential idealism.
They can then be real people with their own challenges and difficulties but
also with a great deal of wisdom to offer. If we can skillfully navigate this,
then the Buddhist traditions have a chance to flourish in the West with
integrity. We can offer respect and even devotion to our teachers but with a
real capacity for discernment and personal responsibility. EH

The above article was published with the expressed permission of the author.

38 | EASTERN HORIZON

Venerable Master Hsing Yunis a
Chinese Buddhist monk, author,
philanthropist, and founder of the Fo
Guang Shan monastic order which has
branches throughout Asia, Europe,
Africa, Australia, and the Americas.
Ordained at the age of twelve in
Jiangsu China, Hsing Yun has spent
over seventy years as a Buddhist monk
promoting Humanistic Buddhism
Buddhism that meets the needs
of people and is integrated into all
aspects of daily life.
Hsing Yun has authored more than
one hundred books on how to bring
happiness, peace, compassion
and wisdom into daily life. These
works includeFor All Living
Beings,Humanistic Buddhism: A
Blueprint for Life, and Chan Heart,
Chan Art. He also edited and published
theFo Guang Encyclopedia, the most
authoritative Buddhist reference
work in the Chinese language. His
contributions have reached as far as
sponsoring Buddhist music and art to
creating Buddhist programming for
television, radio, and the stage.
Today Master Hsing Yun continues
to travel around the world teaching
the Dharma. He continues to write
a daily column for theMerit Times,
as well as to produce one-stroke
calligraphy paintings. He is also the
acting president ofBuddhas Light
International Association(BLIA),
a worldwide lay Buddhist service
organization.
FACING
ADVERSITY
By Venerable Master Hsing Yun
People with a beautiful face do not
necessarily have a life that is full of
happiness. People with a pure mind
will be able to have a life that is full
of joy.
Every moment is a dawn, every
challenge an opportunity, every
adverse circumstance a test, every
good deed a creation.
Unpleasant things usually create the
opportunity for us to be born anew;
adverse conditions often reveal the
way for us to succeed.
A person should be like a rubber
ball: the harder you hit it, the
higher it bounces.
A heart should be like a ball of
dough: the more you knead it, the
greater its resilience.
In life, only at the moment of
encountering darkness, can the
preciousness of brightness be
displayed;
only when conducting oneself
justly even while enduring
slander, can the fragrance of
character be known.
Money will be washed away, but not
suchness. Renown and title have
highs and lows, but not Buddha
nature.
TEACHINGS
There is gossip every day, and there
will always be more. There is gossip
every day, but it will disappear if no
one listens to it.
Being deserted is the unexpected
rod that routs out the mentality of
dependence.
Being praised is the breeding
ground that nurtures and
strengthens a helpless spirit.
People can have no money, but
cannot have no compassion; people
can have no power, but cannot have
no affinity.
Peace is the art of etiquette;
talking softly is the mark of
civilization; smiling is the sunshine
of relationships; trust is the friend
of success. This is the protocol for
modern people.
Ignorant people often feel that
they are treated unfairly by
circumstances and that their talents
are not appreciated.
Intelligent people often say that
conditions are testing them and that
they can create their own future.
Poverty is the jade that refines
determination. Lowly lot is the
winter snow that matures body and
mind. Adverse circumstances are
the exams that test life. Affliction is
the resource that attains the Way.
EH
EASTERN HORIZON | 39
Face to Face

UNDERSTANDING NON-
DUALITY FROM THE
VIMALAKRTI NIRDEA
STRA
By Venerable Miao Guang

Ven. Miao Guang is the Personal English Interpreter of Venerable

Master Hsing Yun. She also serves as the English Secretary at
Fo Guang Shan Founding Masters Office. She graduated with a
Bachelors degree from the Department of Asian Studies, University
of New South Wales, Australia, and went on to complete her
Master in Buddhist Studies at Fo Guang University. She is currently
serving at Fo Guang Shan Humanistic Buddhism Research Centre,
Taiwan. She gave a talk on the Vimalakrti Nirdea Stra at the Fo
Guan Shan Malaysia center in Petaling Jaya on October 5, 2015,
and kindly granted an interview to Ho Ying Ching for Eastern
Horizon after that.

Ying Ching: The Vimalakrti Nirdea Stra was likely composed in

India around 100 CE, and has been translated into Chinese several
times, including by Kumrajva, and attributed to Vimalakrti. Whats
the background of this Stra, and is Vimalakrti a historical person
like Layman Pang (740-808), the other exemplary lay Buddhist in
Chinese Buddhism?

Miao Guang: The Vimalakrti Stra manuscripts first appeared in Sanskrit

and had been translated into Chinese in the first, third and then fifth
century CE. The 2nd version (translated in the third or fourth century CE)
was translated by Kumrajva and was probably the most famous Chinese
edition. Master Shen Jang, who translated the 3rd version in the fifth
century, also made some commentaries on it. The most widely circulated
one is the Kumrajva edition.

Vimalakrti Nirdea Stra is known as one of the most beautiful pieces of

Buddhist literature. The background of the stra is about a Bodhisattva

40 | EASTERN HORIZON

There are all kinds of ways where the Dhamma can be
spoken, and not just through Dhamma talks.
who manifests in this world as a layman. He had a
family and wandered to different parts of the world.
Nevertheless, he was enlightened and took the spiritual
practitioner path. The story is about how this layman
helped arahats and learners of the Dhamma to turn
towards the Mahyna vehicle, that is, you see others
as you.
Vimalakrti used his manifestation of his illness to
speak to bodhisattvas and arahats about how his illness
is not really true. He is ill only because living beings
are ill. This is a dualism between the self and others.
The conversation started with this and went on to
interesting stories.
There are very few stras attributed to a particular
person, especially a layman. Yet it has been one of
the most popular sutras in Chinese Buddhism. What
are the reasons for the popularity of this stra?
As mentioned before, it is a Mahyna text, and
the central cause in Mahyna is emptiness, or the
attainment of nyat. Secondly, a lot of them is
about Bodhisattva practices. The name bodhisattva
means not only one who aspires to enlightenment,
but also aspires to the liberation of living beings. In
this case, the Vimalakrti Stra is well played as an
encouragement for laymen to follow the bodhisattva
path while leading a householders life.
Vimalakrti is said to have a family but was celibate; he
had children but is pure in mind. He went to taverns
and brothels, not to indulge himself but to speak of the
Dhamma to the people. All these, including his illness, is
called upaya, which is a kind of skillful means to teach
the Dhamma. There are all kinds of ways where the
Face to Face
Dhamma can be spoken, and not just through Dhamma
talks.
Every day, the great nature is speaking the Dharma to
you. In modern day, when you hear people sing a song
or do a baby blessing ceremony or send a daily good
message through an App, these are the modern day
skillful ways to teach the Dhamma.
The same goes for Vimalakrti who didnt teach in the
temple. He went into your life and whatever you do, he
would reflect on that to show you the Dhamma.
Chinese Buddhism is generally categorized into
various schools, such as Jngt (Pure Land), Chan,
Tinti and Huyn where specific stras are
associated with them. Did a school also evolve
around the Vimalakrti Nirdea Stra? And how
prominent is this stra in the various Chinese
Buddhist schools of thought?
The main part of this text is about the Dharma gate into
non-duality. Non-duality is telling you that our regular
perceptions of what we see (you and me, good or bad,
pure and impure) are merely dualism that arises from
false perceptions. We need to see that nature is all
empty.
Take the example of the Bodhisattva who says, I am ill
because you are ill. Because I see you as part of me. In
other words, we are one. Take the example of parents,
when they see their child being sick, they will panic,
they might even wish they are the ones who are ill. It is
because, to them, their children are themselves. To feel
that oneness is a way to break that duality.
EASTERN HORIZON | 41
Face to Face
The you today is different from the you tomorrow, as
you differ in experience and thinking. If you are to become
attached to the you today, you will not be able to become
whoever you are the next day.
Also, good and bad. This idea of duality later influenced
the Chan school. You know how Chan masters always
speak in riddles? Yes is no, no is yes. What they are
saying is that, when you have a bowl of rice, if its salty,
is it better than bland? The Chan master says, salty has
its own taste, so does blandness, either way they are
still tastes. There is no difference between them. So
the idea of duality has a great influence on how Chan
practitioners were taught in later times.
One of the topics discussed in the Stra is
emptiness (nyat). But when Vimalakrti was
asked about it, he chose to remain silent. What is
the meaning behind his silence?
This is the chapter on going into the Dharma gate of
non-duality. There is a part where he explained why
illness arises. Because we are too attached to the body,
we need to realize that this body is made up of the four
elements earth, water, wind, and fire; earth being the
bones, water being the saliva and blood, wind being
the air that we breathe, and fire being the temperature.
If any of the four elements is imbalanced, you get
sick. What he wants to say is that through realizing
emptiness of the four elements, we will know not to
become attached because they are false.
This is what is meant by emptiness. Emptiness does
not mean nothing exists. You and I are sitting here. In
reality, we are here.
By emptiness, it also means how far you continue to
change. The you today is different from the you
tomorrow, as you differ in experience and thinking. If
you are to become attached to the you today, you will
not be able to become whoever you are the next day.
42 | EASTERN HORIZON
The same goes for the rest of the universe, everything
comes into being because of causes and conditions,
just as the seed requires water, sunlight and wind as
conditions to grow into a tree. Our being is the same.
For us to be where we are depends on many conditions
which continue to change. The way to realize emptiness
is to realize that everything continues to change and
not to cling on to it. Through the wisdom of emptiness,
your mind remains flexible in an empty way.
What is meant by Entering the dharma gate
of non-duality as found in the Stra? How can
we understand and practice non-duality in our
everyday lives as lay Buddhists?
In the stra Vimalakrti asked each of the bodhisattvas
what non-duality is. Some said arising is not arising.
For example, if you never have fear, you wont worry
about taking away the fear. If you are never hungry,
you wouldnt worry about having to be full. Another
one said one is equal to many. For example, you are a
single you, but all the journalists in Eastern Horizon is
you. You are also Eastern Horizon and EH is you. One
and many are the same. And so on.
Finally Vimalakrti turned to Majur who is the
wisest of all. Majur said, Basically reality is beyond
words. Once you conceptualize it, the concept becomes
false. Having said that, Majur then asked the
question back to Vimalakrti. Vimalakrti remained
silent. After a few seconds, Majur said That is
so well-said, you have grasped the meaning of non-
duality. That is when we have the quote of Vimalakrtis
thunderous silence, where Vimalakrti struck
everybodys mind by not even saying a word.
 Face to Face

We are born with preconception and as time goes by it gets

hardened. With a little bit of awareness and a clear view of
the overall situation, we might be more ready to respond in a
wiser or easier way. After all, we all want to be happy.

How do lay Buddhists understand non-duality? As
mentioned before, everything changes; the question is,
can you be ready for these changes? One thing we grab
onto the most is ourselves. If you become a mother,
you need to adapt to being a mother. You can no longer
say I dont want to change, I want to be alone. Once a hungry little kid and all he wanted was a McDonalds?
you have a baby you wont have to force yourself as it
becomes a natural path. The same goes for when you
are a teacher, a father, a student; each of your roles
will become different, nevertheless you are still the
same. To be flexible with the wisdom of emptiness is to
realize that this is the situation now and be willing to
comply to the changing conditions.
Say you miss a plane. You cant insist on hopping onto
the plane or get angry with the ground staff. Instead,
you could buy another ticket, or call a cab. When you
get home, your purpose has been achieved.
We are born with preconception and as time goes by it
gets hardened. With a little bit of awareness and a clear
view of the overall situation, we might be more ready to
respond in a wiser or easier way. After all, we all want
to be happy.
There is a paragraph in the Stra which talks about
realizing the affairs of an ordinary person without
abandoning the Dharma-Way. Could you elaborate
further on this passage?
This still goes back to the dualist conception of pure
and impure. What happens if you see me, a monastic,
in a bar? Your first impression of me would be that I
have impure conduct. Or if you see me walking out of
McDonalds: Why is she eating a double decker? Thats Stra, or from a bodhisattva, or from me or you, I feel
how preconceptions of the monastic are, that we should
stay away from the world, that we should be pure in our
conduct.
But what if we went in the bar to speak to somebody, to
care for somebody? What if the burger I bought was for
Your conception would have changed when you
discover the intention behind it.
That is why the Vimalakrti Stra has such a long
section on understanding duality, on how we could look
at sentient beings as they are and understand where
they are coming from, instead of allowing aversion to
arise, thinking that this is filled with impurity. It is
about learning how to live in the world, how to always
cope, with a mind of emptiness.
Once, when the Venerable Master was overseas, he went
into a meeting room where the guests were smoking.
Other monastics asked how it is that he was not
annoyed by all the smoke. Ven. Master replied: What
smoke? I dont smell anything. That is about being at
perfect ease, because the way we want to be does not
mean thats the way the rest of the world should be. It
comes from empathy and understanding.
In Vimalakrtis case, it is to call for compassion to all
living beings. It is simply a mind that opens up two
doors. One door leads to Sasra anger, hatred,
aversion the other opens up to Enlightenment. When
we can see everything clearly and understand that
nature is in fact empty, that in the next moment it will
change, we will not cling onto something that does not
exist. So, be it from the point of view of the Vimalakrti
that this Dharma truly applies.

EASTERN HORIZON | 43
Face to Face

All of us live with a preconception that a Pure Land is where

everything should be perfect and beautiful. That is exactly
what Vimalakrti is trying to break down; rather, where you
are at this moment is exactly where you can see beauty.

The Buddha Land spoken of in the Vimalakrti
Nirdea Stra is expressed by the famous words, as
the bodhisattvas mind is pure, his Buddha Land is
pure. Are these Buddha lands psychological states
of mind we experience here and now, or physical
realms one can experience only after death?
The pure land how about its here right now? When
your mind is pure, you see the world as pure. A pig sees
its muddy sty as its paradise. A fish swimming in the
water, feeding on the dumps, its Pure Land to the fish.
All of us live with a preconception that a Pure Land is
where everything should be perfect and beautiful. That
is exactly what Vimalakrti is trying to break down;
rather, where you are at this moment is exactly where
you can see beauty.
The state of mind is not entirely a psychological
process. By psychological, it means cognition. We take
in information through the world. Buddhist psychology
works in this way: we take in information through our
eye, ear, tongue, nose, body. I touch the chair and this
goes into the mind as hard. The sixth sense (brain)
starts to conceptualize the idea of a chair. If I put my
head on the chair you would think Im crazy, because a
chair is to be sat on. That is our preconception of a chair.
But what if we were to take off its handles, join three
together and it becomes a bed? The essence of the chair
is about supporting but we see it as something which
we always sit on.
And what happens at what we call the seventh
consciousness? The I knowing the chair as soft, says
I like sitting on this chair. The message gets sent into
the memory store: soft, chair, comfortable, like. So
tomorrow when you walk into the room, these words
will pop up and youd think, this is comfortable. Now
what if there are some pins under the cushion. You
would sit on it and Ouch! On the 3rd day when you
come back, youd probably be checking the chair first.
From then on, youre always going to do this, and people
will think youre weird. This keeps going back and back.
Therefore emptiness allows you to unlearn conception.
Every time you see a chair, its different. So you respond
to a chair differently. It doesnt surprise you. Same thing
goes to your personal relationship, your job, your life.
Another example is this: Right after watching the movie
The Ring, you would keep thinking somebody would
climb out from the TV. In reality, a television is not going
to do that. Its your mind playing tricks. The image of
the television triggers your mind to think that and we
keep doing that.
Sometimes the Vimalakrti Nirdea Stra has
been criticized for its negative portrayal of the
arahats. Yet we know Mahyna Buddhism has
great respect for the arahats, especially those like
riputra, Mahkyapa, and Maudgalyyana who
are the chief disciples of kyamuni Buddha. How
do we reconcile this seeming contradiction in the
treatment of arahats in this Stra?
Usually in Buddhist texts, there will be a person who
gets called upon to start the entire story. Theres
someone who asked, or the Buddha would turn to a
disciple to ask him. We call him the person who starts
the discourse. Unfortunately, in the Vimalakrti Stra,
ariputra becomes that person.

44 | EASTERN HORIZON
 Face to Face

The breaking down of duality is not to turn away from

anything but to reconcile with it. To reconcile with the idea
of good and bad, right and wrong, pure and un-pure.

But think of comedians; comedians sometimes act silly
just to entertain everybody as it is their purpose. At the
beginning of the story, even I felt that ariputra was
humiliated and ridiculed. But by the end of the story,
I felt very respectful towards ariputra, because he
was willing to take on the role to start such a profound
discourse.
The way he conducts himself (he is married but
celibate, he has children but pure in conduct; he goes to
taverns only to teach the Dhamma, and to brothels out
of compassion for those in there), are the actions of the
bodhisattva who, out of care and concern for them, is
willing to reach out to them, without being affected by
what is happening in the external world.

For an answer to be provided, a question needs to be
asked.
The role that he plays comes with such a profound
purpose and it is a very compassionate and selfless
thing for him to take on this role. Usually people will say
I am the man of the house, you cannot see me cry. I
am the CEO, you cannot humiliate me. But in the mind
of the enlightened, the idea of humiliation isnt even
there and you have nothing to worry about. If you have a
daughter and she whacks you in the face, you will think,
shes only getting to know you. But if someone else
whacks you, you will get angry. Because, at that moment,
you regard your daughter as a part of you. The sense of
humiliation wont arise.
ariputra has served the role for Bodhisattva-hood to be
heard. That is how I reconcile it.
Vimalakrti is often described as an awakened
lay person. What are the key attributes of such a
person mentioned in the Stra that we could follow?
Actually the whole stra, with his dialogues with the
arahats and bodhisattvas and his final thunderous
silence, had all the signs of his attributes.
In what way would you say an ancient spiritual
classic like the Vimalakrti Nirdea Stra has
relevance for us today?
It teaches us to look at the world with a mind of purity,
to appreciate this world and the fact that it is full of
impurities, but it is that impurity that reminds us how
blessed we are to be able to cultivate in this world, and
reminds us of the need to stay connected to this world.
The breaking down of duality is not to turn away from
anything but to reconcile with it. To reconcile with the
idea of good and bad, right and wrong, pure and un-
pure.
I stayed in Singapore for 10 days during their 50th year
celebration. Everywhere you go, you can see people
hanging up stickers saying SG50, making up songs
and holding celebration parties. What has made them
love their country so much? Its because they feel one
with Singapore. They are proud of being Singaporean.
If you love your country and love where you are, love
your work and your family, what you will do is to turn a
blind eye to the negative side and stay connected to the
positive. This is a bit of wisdom we can gain from this
Buddhist text. EH

EASTERN HORIZON | 45
Face to Face

GOING BEYOND RITUALS

AND DEVOTIONS
By Venerable T. Seelananda

Ven. T. Seelananda was born and bred in Sri Lanka as a Theravada monk.
Having received the invitation from the American Sri Lankan Buddhist
Association of New York he came to US for the dissemination of Buddhism in
2002. Together with some friends, he later established Samatha Vipassana
Meditation Centre in Edmonton, Canada.In January 2011, he was appointed
Vice President and Vice Abbot of Bhavana Society in West Virginia, USA, by
Venerable Dr H. Gunaratana and the Board of Directors. Bhante Seelananda
has a B.A in Buddhist Philosophy, M.A. and M.Phil. in Buddhist Studies. Bhante
visited Malaysia on a dharma tour from March 2-7, 2015 where he gave
teachings and taught meditation at various Buddhist centers in Kuala Lumpur
and Selangor. The following is an abridged version of an interview that Bro
Premaseri Sumanananda conducted with Bhante Seelananda for Eastern
Horizon.

Premaseri: How did you become a monk and what
brought you to the US?
I am originally from Sri Lanka. When I was 11, I wanted
to become a Buddhist monk. Whenever I saw monks,
I had the thought of becoming one of them. I used to
go to the temple quite regularly with my mother and
grandmother who are both devout Buddhists. One
day, when I was at the temple, the thought arose that
I should stay in the temple and become a monk. So I
asked my mother and got permission to do so. On May
22, 1972, I was ordained as a Buddhist monk.
I completed my tertiary education and then taught at a
monks training school for 10 years. I also pursued my
Ph.D studies but decided to give it up to concentrate on
my spiritual practice. In 2002, I received an invitation to
teach Buddhism in the United States. I first went to New
York where I taught Buddhism for four years. I then
moved to Canada and started a new meditation center.
There were then about 20 children in the Dhamma
School when we started but by the time I left Canada
in 2010, there were already 90 students. I wrote the
syllabus for the Dhamma School based on the teachings
found in the four Nikayas of the Pali Canon.
I had wanted to return to Sri Lanka to further my
spiritual practice but then received an invitation from
Venerable Dr Henepola Gunaratana to assist him at
the Bhavana Society in West Virginia, USA. I accepted
the invitation and have remained there since to help
propagate Buddhism.
There are many meditation centers in the USA
belonging to different Buddhist traditions. How is
Bhavana Society different?
Bhavana Society, started by Bhante Henepola
Gunaratana, is the first forest monastery of the
Theravada tradition in the USA. It was started to
disseminate the core teachings of the Buddha as
found in the four major Collections of the Pali Canon:

46 | EASTERN HORIZON

Digha Nikaya (Long Discourses), Majjhima Nikaya
(Middle Length Discourses), Samyutta Nikaya
(Collected Discourses), and Anguttara Nikaya (Gradual
Discourses).
In terms of meditation, we emphasised the teachings
in the Maha Satipatthana Sutta. This is the most
important discourse as I see it. So we emphasise the
teachings in the four major Collections and encourage
our practitioners to read these discourses and practice
accordingly. We do not emphasize the commentaries or
later works.
Who are the main audience at Bhavana Society?
Bhavana Society attracts both Buddhists and non-
Buddhists. We respect each and every person who
comes to study and practice in our center. I would
say that 80% of those who come for meditation are
Westerners. Some of those who visit Bhavana Society
have learnt Buddhism from elsewhere but many of the
Westerners have little knowledge or understanding
of Buddhism The main reason they are in Bhavana is
to search for peace of mind through meditation. After
coming to the Center and practicing meditation, they
realize that Buddhism is all about developing the
Face to Face
mind. Thats why its called mind-based teachings. The
Buddha wanted us to develop our mind so that we can
cultivate it to be free from all defilements.
Does Bhavana attracts mainly Westerners? What
about the Asians?
Well, Bhavana Society attracts both Westerners and
Asians. But the Westerners, including Afro-Americans,
who come to Bhavana Society are mainly interested to
study and practice meditation. On the other hand, the
Asians are more inclined to practice generosity (dana),
make offerings and participate in chanting and other
devotional practices. Their goal as Buddhists appears
to be making merits so that they can have a peaceful life
here and in the hereafter. Unfortunately, such practices
will not liberate one from the rounds of samsara. While
these practices are wholesome they are not sufficient
for the spiritual path. The Buddha wants us to truly
understand the Dharma and practice meditation so
that we can eradicate our defilements, and finally attain
enlightenment.
Are you not able to attract the second generation
Asian Buddhists who should be more educated and
thus less inclined to rites and rituals compared to
their parents but perhaps attracted to meditation
which is increasingly seen as scientific in Western
society?
Well, the second generation Asian Buddhists do not like
rites and rituals. As they tend to associate traditional
Buddhist temples with rites and rituals, they are very
reluctant to visit them even though encouraged by their
parents. However, when they are introduced to the
Dharma and meditation, they are able to accept it. As
such, they do attend programs at various meditation
centers. At Bhavana Society, we organize Youth Retreats
for the youths to study and practice meditation.
Could you tell us more about these Youth Retreats?
Our meditation retreats are organized based on
different themes. So we have Metta Retreat, Noble
Eightfold Path Retreat, Seven Factors of Enlightenment
Retreat, Meditation on Death Retreats, Youth Retreats,
EASTERN HORIZON | 47
Face to Face
etc. There are different schedules for each of these
retreats. For the Youth Retreats, we have Dharma talks,
discussions, hiking, and other activities the youths
would generally like. The schedule is also slightly
different for the Youth Retreats. They wake up at 6.00
am instead of 5.00 am.
Could you elaborate more on the thematic
meditation retreats that you mentioned?
Yes, we do teach different meditation retreats along
specific themes. For instance, in the Meditation on
Death (maranusati) Retreats, we teach participants to
reflect on death, both of oneself as well as that of others.
By practicing awareness of death, one becomes aware
of ones own (impending) death since every existence is
impermanent. One learns to reflect that one could die at
any moment. For this purpose we train the practitioners
to imagine the duration when they would die, starting
with 10 years, then reducing it to 9 years, 8, 7, 6, 5, 4,
3, 2, 1 year. Then the duration is further reduced to
months, from 11, 10, 9, 8, 7,6,5,4,3,2,1. The reflection
continues to weeks, then days, hours, minutes, and
second within this second, at this very moment, one
might die. When one practises reflection of death, one
will not cling to anything, and one learns to face death
bravely. Such retreats are conducted over 7 days. This is
just an example of a thematic retreat.
As many of the meditators are Westerners, are there
are peculiarities in terms of their understanding
and practice of meditation?
I notice that some Westerners have difficulty to practise
loving kindness (metta) meditation in the beginning
because of the way they have been brought up in their
society. In Western society, not all parents and children
enjoy a good relationship. And if the meditator has had
a difficult childhood with abusive parents, it will not be
easy for them to extend loving kindness towards their
parents. That is not something I am aware of in Asia. So,
on many occasions, I have had people asking Bhante,
how can I extend metta to my mom, how can I extend
metta to my dad after what they have done to me in my
childhood?
48 | EASTERN HORIZON
So we have to advice them to understand their parents
positive side and good qualities. Slowly, we teach them
the importance of forgiveness and gratitude towards
their parents despite their many failings as parents
in bringing up their children. Eventually, they learn to
reduce their long-held grudges and hatred, and replace
these unwholesome qualities with patience, kindness,
and forgiveness.
What is the typical schedule at Bhavana Society?
At Bhavana Society, we have a daily schedule that starts
at 5.00 am each morning where everybody comes to the
Meditation Hall and practice group meditation. Between
6:00 am to 6:30 am, we have a short chanting followed
by announcement of the days activities. From 7:00 am
to 8:00 am, it is breakfast time. From 8:00 am to 11:00
am, they work as a group to clean the monastery, and
do regular maintenance. Thats like our work schedule.
Then lunch is served at 11:30 am. From 11:30 am to
2.00 pm, we have our personal time. Meditation starts
again from 2:00 pm to 5:00 pm and participants can
practice sitting, walking or standing meditation. We
have a chanting service (puja) at 6.00 pm. This is the
devotional component of our practice. From 7:00 pm,
we can practise meditation as we like. Each retreatant
has flexibility as to how long he wishes to engage in
meditation.
Could you tell us the types of meditation taught at
Bhavana Society?
We teach loving kindness (metta) meditation and
mindfulness of breathing meditation (anapanasati).
Mindfulness is the key in the teachings of the Buddha.
So metta and mindfulness should go together. Even
in the Karaniya Metta Sutta, the Buddha explained
the importance of loving kindness and mindfulness.
Therefore, we emphasise the importance of practicing
metta together with mindfulness of breathing. Bhante
Gunaratana teaches us to start our meditation practice
with metta and then continue with mindfulness of
breathing. Alternatively, we can start with practicing
mindfulness of breathing, and then include loving
kindness meditation after that.

Isnt metta meditation by itself enough for our
spiritual practice?
By practising metta, one is able to develop concentration
meditation. But metta must be accompanied by
mindfulness practice so that insight (vipassana) can
arise. This is the complete teaching of the Buddha.
Therefore, one can practice Metta as concentration
meditation but the all-important mindfulness of
breathing through which one can develop insight is
critical. Likewise, the Buddha did not teach us to only
practice insight meditation. When both are combined, it
is called tandem meditation. Thats how proper practice
should be. This teaching is explained in the Maha
Satipatthana Sutta.
Meditation has also proven to have positive effects
on stress and patients suffering from illnesses.
Are you aware of such benefits from meditators at
Bhavana Society?
I know of several people suffering from cancer who
came to Bhavana Society. After practicing meditation,
they were successful in managing and coping that
is important. So, the practice of metta and vipassana
allows you to control and somewhat reduce ailments
like cancer not completely curing as it would be
quite difficult. But I believe if people practice insight
meditation in its entirety, they will be able to manage
their illnesses better.
As for the benefits of meditation on stress, I think this
is one major reason why many people now come to a
meditation center. Stress is everywhere, so people come
to meditate to gain some kind of peace. Many years back
Face to Face
the registration for our retreats were open for several
months. However, since two years ago, it took only one
month to fill up the 50 available places for which our
meditation retreat can provide. Now, retreat places
can be fully taken up within a day, and we have to keep
others on the waiting list. This means more and more
people want to meditate because they have heard about
its benefits for stress.
Is Bhavana Society using technology to promote its
activities?
Yes. That is how participants know about our retreats
the moment we open registration. They are then able
to go online and register as soon as possible. We also
have a Facebook account that was started recently by
our lay supporters. However, as we are the first forest
monastery in the country that was established more
than 30 years ago, many people already know of us.
But with the internet, it helps them to get to know our
programs easily.
A common challenge faced by meditation teachers is
that of lack of time for their own cultivation due to
having to attend to administrative tasks or to teach
students. How do you cope with this challenge?
At Bhavana, we have much time to practice. We dont
engage in any administrative activities because we have
lay-persons to help us. While teaching others, we are
also helping ourselves in our meditation. Usually, every
year, from January to March we would have time to
practice together and take turns to go into total silent
retreats. EH
EASTERN HORIZON | 49
FORUM
TEACHINGS
HOW TO
RELATE
TO A
SPIRITUAL
TEACHER
When the Buddha was alive he was the
spiritual master to his disciples. But today
the challenge is for Dharma practitioners
to seek out authentic teachers who can
guide them along the spiritual path.
Obviously the best teacher is someone
who has already successfully travelled the
path. This person can help to quicken our
progress and avoid obstacles. But there
is also a lot of confusion about spiritual
teachers; some practitioners believe
that a spiritual teacher will take over the
entire responsibility of a disciples life,
leaving the pupil more like an obedient,
mindless puppy. We ask three of our panel
of teachers yasm Aggacitta, Venerable
Wei Wu, and Geshe Damdul Namgyal - on
how to relate to a spiritual master in a
spiritually meaningful way. The following
are the responses from our three teachers.
(The reply from Geshe Damdul is edited by
Martha Leslie Baker).
50 | EASTERN HORIZON
How does one choose a spiritual teacher?
yasm Aggacitta: One may feel a strong affinity with a
teacher at first encounter, whether in person or through
the media. But this may turn out to be a false start as
such feelings may be largely influenced by the teachers
charisma. It will be safer to investigate, over an
extended duration, if the person possesses the qualities
listed under Q4.
Wei Wu: Let me start first by saying dont go by
instinct. Some people like to believe they have the sixth
sense, but even this is unreliable! In the age we live
in, there are many fake teachers. The consequences of
choosing a fake teacher are very grave. In the stras and
commentaries of great masters, many criteria on how to
look for a spiritual teacher are mentioned and these can
be used as important references.
Besides using the above guide, consider also your
personal inclination. If you like to meditate, then
choose a good meditation teacher; if you like to study,
choose a teacher who is good at the scriptures etc.
Having said this, I want to emphasize that both study
and practice are important. For practice, I would like
to further suggest that we should be broad minded.
Some Buddhists think that meditation is only about
Vipassan! The Buddhist traditions are very rich there
are Vipassan, npnasati, Pure Land, Zen, Lam Rim,
Mahamudra, etc and these are all Buddhist meditation
methods. It is advisable to choose one method for our
practice but we must acknowledge that others may
find another method to be better. There is thus no best
method! There can be a best method only for an
individual; hence, there can be many best methods! If
you are practicing Zen, it is not advisable to go to a Pure
Land teacher, and vice versa!
Geshe Damdul: When one is seeking a spiritual teacher,
one should observe closely, over time, the teachers
qualities and know what qualities to look for. There is
a special purpose for the Buddha laying down different
sets of qualities of a teacher for different levels of
practices and aspirations a disciple may be seeking. A
spiritual teacher may be any one of the five masters
that a disciple is looking for at the initial vinaya level,

seeking individual liberation from Sasra, or a teacher
at the Mahyna stra level practice, or one at the
Mahyna tantric level practice. These also include
those teachers from whom one receives any of the
precepts or vows or empowerments. On top of knowing
those qualities to look in a prospective teacher at the
respective level of ones practice, also consider how
feasible and beneficial the relationship might be. One
should be drawn towards the teacher and feel confident
in the relationship. Remember, this relationship, at all of
the above levels, is always established through mutual
acceptance.
Can we rely on the scriptures as our guide if we do
not have a spiritual teacher?
yasm Aggacitta: This is not an easy task. Even
scholars cannot be certain about the authenticity
of some scriptures. As the Buddha gave discourses
to suit his listeners, what one reads in a sutta may
not be suitable for oneself. Further, the translation
that one reads may not be accurate linguistically and
experientially. Nonetheless, a thorough understanding
of authentic scriptures is an asset, similar to having a
good and comprehensive road map on an unfamiliar
journey.
Wei Wu: Unless you really have no access to a
personal teacher, it is not advisable to solely rely on
the scriptures. As you progress, you need personal
guidance. There is a saying that when a student is ready,
the teacher will appear! Even for secular teachings, we
need teachers. This is even much truer with spiritual
practice.
Geshe Damdul: Buddha says to his ordained disciples
that they may take vinaya disciplines/precepts as laid
down by him as a substitute for him after he passed
away. What Buddha meant was not so much about
studying and knowing the text on morality, but rather
embodying and living the moral standards. So, it would
seem that in the absence of a qualified spiritual teacher,
it is perfectly acceptable to turn to the scriptures
for guidance, particularly those dealing with moral
discipline. However, one would want to take care that
ones understanding of the scripture is accurate.
TEACHINGS
How can a spiritual friend (Kalya-mittat) be a
spiritual teacher to us?
yasm Aggacitta: In Upaha Sutta (SN 45:2) the
Buddha reproaches yasm nanda for saying that
good spiritual friendship constitutes half of the lofty
practice. He asserts that it constitutes the whole of
the practice. For it is the influence of a good spiritual
friend that leads one along the Noble Eightfold Path to
freedom from all suffering.
Wei Wu: A Kalya-mittat is a teacher! A good spiritual
teacher is a good friend; similarly, a good spiritual
friend is our good teacher. In the Upaha Sutta, (SN
45.2), nanda is reported to have said to the Buddha.
Venerable sir, this is half of the holy life, that is, good
friendship, good companionship, good comradeship.
Not so, Ananda! Not so, nanda! This is the entire holy
life, ..
Geshe Damdul: Kalya-mittat or kalyana mitra is by
definition ones spiritual friend, someone with whom
one has the sense of being side by side, taking the
spiritual journey together. In this type of relationship,
we can learn from one another as equals. We can push
each other to look deeper for answers through mutual
questioning and support. This is not the same as having
them as ones spiritual teacher, though.
What are the qualities we should look for in a
spiritual master?
yasm Aggacitta: They are listed in Vmasaka Sutta
(MN 47) and Cak Sutta (MN 95), where the standard
seems to be very high. I have modified the standard to a
more practical one applicable to our times. Listed below
are some of the relevant qualities.
1. Judge a teacher's ethical conduct based on
what one sees or hears, since we cannot gauge
another's mind. This conduct reflects the degree
to which greed, hate and delusion has been
successfully restrained. The yardstick for such
judgement is either lay or monastic precepts,
whichever is relevant.
EASTERN HORIZON | 51
FORUM
TEACHINGS
2. Investigate further to check whether the teacher,
obsessed by greed, hate or delusion, makes false
claims of spiritual attainments or encourages
others to act in ways leading to their harm and
suffering.
3. Check for any flaws related to fame, e.g.
arrogance, autocratic behaviour, surreptitious
financial management, flamboyance, and a
mentality of being infallible.
4. Verify whether the teacher's good ethical conduct
has been consistent over a long period of time or
if it is only a recent development.
5. Investigate if the teacher's Dhamma teachings is
profound, subtle, difficult to grasp, peaceful and
sublime. It must not be something within the
sphere of mere reasoning, but rather something
to be experienced by the wise and in agreement
with the core teachings of the Buddha. It leads
to the reduction of greed, hate and delusion
and therefore to a more meaningful life with
less suffering, more contentment, peace and
happiness.
Wei Wu: The sutras and commentaries of different
Buddhist traditions have provided good criteria on
this matter. The main qualities to look for are related
to Sla (morality), Samdhi (Concentration) and Praj over a period of time, both in terms of integrity and
(wisdom). While it will be difficult for a student to
look for the qualities related to Samdhi and Praj,
at least the student should know how to look for good
conduct when searching for a spiritual teacher. Be very
careful with teachers who are very loose on sexual
relationship or else you will end up with fake ones.
Geshe Damdul: In general, there are outlined qualities
of an excellent spiritual master for any particular level
one may be seeking a teacher. Like, for a Mahyna
disciple training in the stra practices, there are the ten
outlined qualities of an ideal teacher as spelled out in
Maitreyanaths Strlamkra. Although finding one with yasm Aggacitta: Yes and no. Yes, if you are very
all ten qualities fully developed may be difficult, we are
encouraged to try to find teachers with as many of those
qualities as possible. At all stages of ones search, at
the very least one must follow teachers who have more
good qualities than negative ones, are more interested
in future lives than this life, and consider others more
important than self.
52 | EASTERN HORIZON
How should a student relate to his/her spiritual
teacher to have a spiritually meaningful
relationship?
yasm Aggacitta: According to Pa Sutta (AN 9.2)
one should have a keen sense of conscience and moral
dread, affection and reverence towards the teacher
and then approach him from time to time and inquire
about the practice. More elaborate steps are listed in
Cak Sutta (MN 95): one places faith in him... visits
him... attends to him... gives ear... hears the Dhamma...
memorises it... examines the meaning of the teachings
so memorised... gains a considered acceptance of those
teachings... zeal springs up... tries out those teachings...
scrutinises them... strives; self-motivated, one realises
by oneself the ultimate truth and sees it by penetrating
it with wisdom.
Wei Wu: In Buddhist traditions, the teacher is treated
like a father, even a Buddha. Do not be in a hurry to
choose a teacher. After having carefully chosen one
with reference to the advice given in the stras and
commentaries, develop faith and respect, serve the
teacher and practice well as taught by the teacher.
Geshe Damdul: First and foremost, really take ones
time in studying the person as closely as possible and
scholarship, as well as ones initial sense of confidence
in such a relationship. Once entered into a relationship,
try to build a pure perspective by always or most of the
time focusing on their virtues, not vices, and always
looking for lessons they may be giving you. In essence,
train in generating a sense of appreciation of their
qualities, and a sense of gratitude of their kindness.
Is it advisable to have more than one spiritual
teacher?
clear on what you want to achieve spiritually and
you thoroughly understand the philosophy, culture
and structure of the schools, traditions and lineages
to which your spiritual teachers belong. Otherwise,
the answer is no as this complexity of traditions and
lineages can be very bewildering and daunting due
 TEACHINGS

to possibly contradictory views, interpretations and Geshe Damdul: In such cases, one may maintain
techniques. distance both physically and mentally while guarding
against negative thoughts of them. If need be, warn
Wei Wu: Only if one teacher advises you to go to the next others of unwanted consequences with a sense of
teacher as in the case of Sudhana in the Avatasaka concern for others welfare, but not with a sense of
Stra!! Many students today leave a teacher for a wrong contempt for the teacher. One could always raise
reason. Even if they go to many good teachers, they will objections to their unbecoming advice, with the
not be able to benefit if the cup is not empty they authentic scriptures as the basis. See the actions
become arrogant and not receptive! separate from the actor, and seek redressal of their
actions if necessary and for wider good.
Geshe Damdul: It depends on ones ability and
confidence in maintaining the delicate spiritual balance
of pure perspective, or at least a neutral perspective.
There are historical precedents in both directions.
It might be advisable for one to cultivate only one
relationship with a primary spiritual teacher so as to
avoid possible confusion and to really gain the most
benefit. When we focus our time and attention more
singularly, we might gain more from the practice,
deepening respect, reverence and gratitude for the
kindness of our teacher.

Venerable yasm Aggacitta is a Malaysian Buddhist

If we discover that our spiritual teacher is not
monk who received higher ordination from Bhaddanta
following the precepts or breaks his vinaya rules,
Mahasi Sayadaw in Rangoon in 1979. He trained under
what should we do? Should we reprimand him in
various teachers, notably Sayadaw U Paita, Sayadaw
front of others or report him to the authorities?
U Tissara (Yankin Forest Monastery), Sayadaw U cia
(Pa Auk Forest Monastery) and Sayadaw U Tejaniya
yasm Aggacitta: One should never reprimand a
(Shwe Oo Min Dhammasukha Forest Centre).
spiritual teacher in front of others. This is very tactless,
Besides practicing meditation, he studied advanced
humiliating and a cause for antagonism and grudges.
Pli grammar under Sayadaw U Dhammananda at Wat
One should first ascertain the facts and evidence, then
Tamaoh, Lampang, Thailand, and the Pli Tipiaka in
consult a respectable Vinaya expert on the best course
Myanmar, researching on its interpretation and practice
of action. If the teacher is a lay person, apply the criteria
until his return to Malaysia at the end of 1994.
for beautiful speech found in Vc Sutta (AN 5.198): (1)
After a four-year solitary meditation retreat in Sarawak,
Spoken at the right time, (2) Truthful, (3) Spoken gently,
he returned to West Malaysia at the end of 1998 and
(4) Conducive to welfare, (5) Spoken with mett. One
since then has spent considerable time investigating
will need much wisdom to be able to discern how to
popular interpretations and practices of Buddhism
effectively combine these criteria.
in the light of the Pli scriptures, real life experiences
and contemporary research findings. The titles of
Wei Wu: Leave him (her) quietly and blame oneself for
his published Dhamma resources can be viewed at
the wrong choice; hopefully learn to be wiser next time.
http://www.sasanarakkha.org/. In 2000, he founded
There is no need to reprimand him (her) in front of
Ssanrakkha Buddhist Sanctuary (SBS) nestled among
others this is not being grateful for teaching you about
secluded valleys and brooks near Taiping, Perak,
what not to look for when searching for a teacher! As
Malaysia.
to reporting him (her), it depends on the particular
situation.

EASTERN HORIZON | 53
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TEACHINGS

Ven. Wei Wu graduated from the University of
Canterbury, New Zealand in Electrical Engineering in
1973. He was awarded an honorary Ph.D. in Buddhist
Studies from the Mahamakut Buddhist University,
Thailand in 2013. He worked with Hewlett Packard as
a Quality Manager before starting his own consultant
company in 1987 to serve many multi-national
companies including Procter and Gamble, Philips, Fiat
and Astec in Asia, Europe and America.
He was ordained as a Buddhist monk in 1992 and
established the Than Hsiang Foundation in Malaysia
and Thailand and the International Buddhist College in
Thailand.
Geshe Dadul Namgyal earned the Geshe Lharampa
degree from Drepung Loseling Monastery in 1992. He
also holds a masters degree in English literature from
Panjab University, Chandigarh, India. Since early 2010,
he has been senior resident teacher at Drepung Loseling
Monastery in Atlanta, Georgia, and also Interpreter/
Translator for Emory-Tibet Science Initiative at Emory
University, Atlanta, Georgia since December, 2012.
Geshe Dadul Namgyal will like to thank Martha Leslie
Baker for editing his contribution to this article in
Eastern Horizon. EH

Ven Wei Wu is currently the Abbot of the Than Hsiang

Temple, Malaysia and the Council Chairman of the
International Buddhist College, Thailand, Board
Chairman of the four Bodhi schools, Malaysia, and Hon.
Secretary of the Malaysian Buddhist Sangha Association.

54 | EASTERN HORIZON

DALAI LAMA: STOP
PRAYING FOR PARIS -
HUMANS CREATED THIS
PROBLEM AND HUMANS
MUST SOLVE IT
By Bethania Palma Markus, Alternet, November 18, 2015
The Dalai Lama speaks during a meeting with congressional leaders on
Capitol Hill in Washington, DC, March 6, 2014
Dharmsala, India -- The Dalai Lama offered unusually
sage advice for dealing with the terrorist attack on
Paris on Friday.
Dont pray for Paris work for peace, he told Deutsche
Welle, a German broadcasting company.
We cannot solve this problem only through prayers,
the spiritual leader said. I am a Buddhist and I
believe in praying. But humans have created this
problem, and now we are asking God to solve it. It is
illogical. God would say, solve it yourself because you
created it in the first place.
He added his hopes that the record violence of the 20th
Century doesnt continue to bleed into the current one.
NEWS
We need a systematic approach to foster humanistic
values, of oneness and harmony, he said. If we start
doing it now, there is hope that this century will be
different from the previous one. It is in everybodys
interest. So let us work for peace within our families
and society, and not expect help from God, Buddha or
the governments.
In what the Friendly Atheist described as sounding like
Humanism, the Dalai Lama also said that much of the
violence is over superficial matters.
Furthermore, the problems that we are facing today
are the result of superficial differences over religious
faiths and nationalities, he told DW. We are one
people.
He also said he was leaving it up to the people of Tibet
whether they wanted to continue having Dalai Lamas
serve as leaders in the future.
If the people think that this institution is no longer
relevant, it should be abolished. I am no more involved
in political matters, he said. I am only concerned about
Tibets well-being.
Bethania Palma Markus is a Los Angeles-based
freelance journalist. EH
Source: Buddhist Channel (www.Buddhistchannel.tv)
EASTERN HORIZON | 55
NEWS
THICH NHAT HAHN
NAMED PACEM IN TERRIS
WINNER
By Deirdre Baker, QC Times, October 23, 2015
Thich Nhat Hanh, a Buddhist monk
from Vietnam, is the 2015 Pacem in
Terris Peace and Freedom Award
winner, presented by the Diocese of
Davenport.
California, USA -- A monk and
spiritual leader of Buddhists from
Vietnam - who may be compared
to the Dalai Lama of Tibet - is this
years recipient of the Pacem in
Terris Peace and Freedom Award,
made by the Diocese of Davenport.
Thich Nhat Hanh, 89, suffered a
severe stroke a year ago and is
recovering in California. Bishop
56 | EASTERN HORIZON
Nhat Hanh, Kiley said, is to
Vietnamese Buddhists what the
Dalai Lama is to Tibet. Both men are
brilliant and are refugees.
They both were exiled from their
native countries, she said.
Nhat Hanh was trained in the
Mahayana Buddhist tradition and
was ordained in 1949, Kiley said. He
approached his mission for peace
by first writing for it.
He will receive the peace and
freedom award on Oct. 31, the
50th anniversary of the year King
was selected for the same honor.
In the 1960s, the two men built a
Martin Amos of the Diocese of
friendship after Nhat Hanh wrote
Davenport will meet on Oct. 30 in
King and asked him to publicly
California with a representative of
oppose the Vietnam War.
Nhat Hanh and 120 Vietnamese
monastics. They will accept the
King responded with his April 1967
honor on their leaders behalf.
anti-war speech, A Time to Break
Silence, at the Riverside Church in
Nhat Hanh had a friendship with
New York City.
the Rev. Martin Luther King Jr., a
previous Pacem in Terris award
King also recommended Nhat Hanh
winner.
for the Nobel Peace Prize in 1967.
In a letter to endorse the monk, he
Amos will be accompanied by Katie
wrote: Nhat Hanh has ... traveled
Kiley, Davenport. Kiley proposed
the world, counseling statesmen,
Nhat Hanh for the peace award and
religious leaders, scholars and
has championed the monks life
writers, and enlisting their support.
work for the recognition.
 NEWS

His ideas for peace, if applied, would
build a monument to ecumenism, to
world brotherhood, to humanity.
Kent Ferris, social action director
for the Davenport diocese, sits on
the award committee with Kiley.
He describes Nhat Hanh as the
person who pioneered the idea to
combine social action initiatives
with Buddhism, which Ferris terms
engaged Buddhism.
Almost 50 years ago, Nhat Hanhs
peace efforts escalated in Vietnam,
and he was forced to leave his
homeland in 1966. He was chosen
to represent the Buddhist Peace
Delegation to the Paris Peace talks
in 1969, which resulted in the
signing of the 1973 Paris peace
accords. That cemented his exile
from Vietnam, according to the
diocese.
In 1976, Nhat Hanh attended the
World Conference on Religion
and Peace in Singapore, where
he witnessed the plight of the
Vietnamese refugees, or Boat
People. He then helped to organize
efforts to rescue them.
In 1979, Iowa Gov. Robert Ray
accepted resettlement of thousands
of the Boat People to the state.
Nhat Hanh founded Plum Village
retreat near Bordeaux, France, his
home monastery. He also founded
three monasteries in the United
States, including one, Deer Park,
near San Diego. That is where Amos
will make the 2015 award.
In the spring, there will be a local
ceremony to honor Nhat Hanh,
Ferris said, involving those in the
Buddhist community from the area.
Before his stroke, Nhat Hanh wrote
of his approach to ecumenism: On
the altar in my hermitage in France
are images of Buddha and Jesus,
and every time I light incense, I
touch both of them as my spiritual
ancestors.
For more information about the
Pacem in Terris award, visit www.
paceminterris.org EH
Source: Budhdist Channel (www.
buddhistchannel.tv)

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 whats challenging for the next issue!

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

EASTERN HORIZON | 57
NEWS
MARK ZUCKERBERG
SAYS BUDDHISM IS AN
AMAZING RELIGION
By Sam Littlefair Wallace| October 27, 2015
Early this morning, Facebook
founder Mark Zuckerberg posted
a photo of himself praying at Wild
Goose Pagoda in Xian, China.
Zuckerberg is visiting Asia to
promote Facebook though
the network is blocked in China.
Zuckerbergs wife, Priscilla Chan, is
58 | EASTERN HORIZON
Buddhist. In his post, Zuckerberg Facebook is using Buddhist tools
wrote that he offered a prayer for to fight hate speech in Burma.
his wife at the pagoda, and said that Furthermore, George Takei the
hes interested in learning more king of Facebook humor is a
about Buddhism. Buddhist, and wrote about his
experience as such earlier this year
Zuckerbergs post isnt the first for Lions Roar (also see Takeis six
signal of Buddhism at Facebook. best Buddhist Facebook posts). EH
Earlier this year, we reported that

BUDDHISTS CALL FOR
STRONG PARIS CLIMATE
DEAL TO LIMIT WARMING
By Matt McGrath, BBC, 29 October 2015
The Dalai Lama is one of 15 leading Buddhists who are urging
politicians towards a climate agreement
Paris, France -- Senior Buddhists have called on world
leaders to agree a new climate change agreement at a
conference in Paris next month.
The 15 signatories, including the Dalai Lama, are urging
politicians to completely phase out fossil fuels.
They argue that the rise in global temperatures must be
limited to 1.5C in the future.
Observers say it is the first time that so many leading
Buddhists have joined together on a global issue.
The statement from the leaders of over a billion
Buddhists worldwide says that the causes of this
environmental crisis are the use of fossil fuels,
unsustainable consumption patterns, lack of awareness
and lack of concern about the consequences of our
actions.
The leaders urge negotiators to use wisdom and
compassion to find an agreement at the Conference of
the Parties in the French capital at the end of November.
We are at a crucial crossroads where our survival
and that of other species is at stake as a result of our
actions, the statement says, arguing that the world
must move to 100% renewable and clean energy.
NEWS
We must take action, not out of
a sense of duty but out of love for
our planet and for each other. The
Buddha has shown us that we can all
live simply and still be very happy.
- Sister Chan Khong, International Community of Engaged
Buddhists
The leaders call for a deal in Paris that will limit the
rise in global temperatures to 1.5C above pre-industrial
levels.
This will encourage the many small island states
who are pressing for 1.5 degree target with the view
that anything beyond that may make their homes
uninhabitable as seas rise in response to warming.
Everyday life can easily lead us to forget that we are
inextricably linked to the natural world through every
breath we take, the water we drink and the food we
eat, said Lama Lobzang, secretary of the International
Buddhist Confederation.
Humanity must act on the root causes of this crisis,
which is driven by greed, thoughtlessness and a lack of
concern about the consequences of our actions.
The Buddhist intervention comes in the wake of similar
statements of concern about climate change from
Catholic and Muslim leaders.
In their call, the Buddhists leaders say the welcome and
support these declarations. EH
Source: Buddhist Channel (www.buddhistchannel.tv)
EASTERN HORIZON | 59
 BOOKS IN BRIEF

Wisdom Publications
199 Elm Street, Somerville,
MA 02144 USA
www.wisdompubs.org

Arnie Kozak. Mindfulness A-Z. 108 Insights for Awakening Now. 2015. pp 233.
US$16.95

Mindfulness A to Zoffers a wealth of inspirational advice and practical instruction on

how to bring mindfulness fully into your life. In each entry, Dr. Kozak combines his
personal insights and expert guidance on all aspects of mindfulness meditation. Kozak
presents a multifaceted look at living mindfully in our hectic world, whether dealing
with internal conflict, such as fear of missing out, technical problems, such as how to
meditate comfortably, or everyday joys such as finding your smile.Whether you devour
the whole book in one sitting, or read an entry a day,Mindfulness A to Zwill be a great
resource for building better practices in your daily life.

Thestories and anecdotes told by Kozak give you the feel of sitting down with him
in person and being inspired by his narratives. It is to be hoped that among the
voluminous literature on mindfulness practice currently available, this book will stand
out in expanding the readers understanding of the practice in more nuanced ways and
connect to the classical tradition. EH

-------------------------------------------------------------------------------------------------------------------

Ayya Khema, Know Where You are Going. A Complete Buddhist Guide to Meditation,
Faith, and Everyday Transcendence. 2014. pp 216. US$16.95

Know Where Youre Goingprovides a full course of instruction in Buddhist meditation

and reflection, and contains a wealth of exercises and advice to help the reader grow.
As we put these teachings into practice over time, we learn to see things as they really
are and discover transcendence right here in our everyday lives.

As explained by Ayya Khema, the middle path taught by the Buddha is always one
of simplicityof providing necessities, but nothing more. This simplicity can also
be noticed in the teaching. There are few rituals, no initiations, and no secrets. As
is common in the Buddhas expositions, it is a graduated path, which starts with our
ordinary, everyday experience and gradually shows us how to gain access to liberation,
to final freedom.

In her own simple way, Ayya Khema shows us how to live a wholehearted spiritual life,
even amid our day to day concerns and responsibilities. Her teachings unfold simply,
free of jargon, and are ideal for the contemporary world. Grounding the practice of
more advanced meditations in a deeply cultivated sense of mindfulness, love, and
altruism, Khema shows us, step by step, how to access to liberation and freedom. This
volume was originally published asWhen the Iron Eagle Flies. EH

EASTERN HORIZON | 61
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 WhattoAAunty
Ode Month It Has Been!
by Rasika Quek

Dharma Aftermath

Recently a long time meditation brother and former work colleague expressed his
unhappiness over not knowing about the passing on of an aunty who had contributed
so much to the Kota Tinggi Hermitage as well as the Buddhist Wisdom Centre. He
wondered whether we have been too focused on the welfare of monks to the extent that
we have even forgotten about the well-being of our lay brothers and sisters.

This aunty had no pretensions. Although a spinster herself, I remember her expressing
joy upon hearing that my daughter would be brought forth to the world soon. We used to
visit her quite regularly in the 1990s and early 2000s. Somehow, I lost contact with her
and did not know she was living in a home as her own sister was also getting frail and
could not take care of her. I was told she managed to see Venerable Sujivo a few years
ago. Apparently, she opted out of Buddhism due to loneliness and despair. The Venerable
told her it was okay as long as she could find happiness in her new belief.

I remember an account many years ago about a yogi named Dipa Ma. She apparently
had attained the stage of anagami as a lay woman and could effortlessly materialize and
dematerialize herself right in front of monks in a famous Burmese meditation center in
Yangon. She had remarked once that the teachings as canonized in Pl seemed a little
different from what was practiced during the Buddhas sojourn. It was no secret that
she had the ability to transcend time. This is not something outlandish as scientists now
theorize that time is non linear and parallel dimensions (experiences) can co-exist at the
same time.

Let me hazard a guess as to what Dipa Ma meant. The further we are in time from the
Masters teachings, the more institutionalized and ideological it becomes. This we can
easily see in some religions where the clerics and those high up in the religious hierarchy
have hijacked religion for their own purposes. I do not in all honesty believe that
Buddhism is exempt from such manipulations as long as we do not rein in our egos. We
have read of rogue monks who preach intolerance in Myanmar and Sri Lanka. Sad but
true. If our faith is purely based on the sight of the saffron robes and the erudition of
those well-versed with the canon, it may be misplaced. What is seen and heard counts for
nothing if we cant even be loving or gentle to a brother, regardless of faith, gender, rank
or status. I suppose the last straw for aunty was when she felt that her own yogi friends
had abandoned her.

EASTERN HORIZON | 63
 Dharma Aftermath

If the purpose of the practice is liberation, it is fine. For only we ourselves can take care
of our own mind. I cant expect that from anyone else, not even my own spouse. But if we
seemed aloof and distant from our brothers even when we are out of retreats, there must
be something not quite right. Are we now playing the separation game in the belief that
we are special because of our practice and insights? Ego can be very sly. It can make
use of our experiences in order to differentiate from others so that we can stand out
even more. Do not be surprised that long time yogis and teachers have this deep-seated
problem.

I can easily tell whether someone is coming from ego or from pure loving-kindness. It
is a matter of sensing without judgement. But that is less important than the question
of whether I am aware that I am coming from ego or from love. The whole point of this
article for me is the reminder not to be deceived by externalities and biased perceptions.
Reflecting loving-kindness in our actions, speech and thoughts are the basic things we
should practice. On the path to wisdom and insight, love should grow more instead of
less. We need both the wings of love and wisdom to soar to greater spiritual heights. True
spirituality cannot be hijacked by the ego. EH

28 Nov 2015.

64 | EASTERN HORIZON
BUDDHIST BUSINESS FORUM
THE WISDOM OF BUSINESS
2015
Berjaya Times Square Hotel
October 24, 2015

Chu Jenn Weng giving a talk on Corporate Governance YBAM President Goh Qing Song giving his speech during the
opening ceremony.

The moderator Vivian Chia (left) and the four speakers of the Ven. Chi Chern speaking on Business and the Heart
forum - Lok Eng Hock, Ven. Chi Chern, Xu Zhong Ren and Chu Jenn Sutra, while Lok Eng Hocks topic is Business and Social
Weng. Responsibilities.

Participants listening with full attention to the speakers Group photo of the Organizing Committee