Right Speech - The Buddhist Eightfold Path

Lately I have been thinking a lot about Right Speech (samma vaca), which is the third step along the Buddha's Noble Eightfold Path. It is absolutely essential to the practise of Buddhism, but it is also amongst the most difficult of spiritual disciplines. Controlling your speech is a lot like dealing with a food addiction - you simply have to do it every day, so it's harder to control it when it gets out of hand.

Right Speech is hard because wrong speech can be so much fun and infinitely satisfying. It feels great to gossip about our friends, criticise and condemn those people we disagree with and bitch and moan about the difficult conditions in our lives. Let’s face it, everyone does it. But the Buddha points out that that doesn't make it right. Spiritual discipline calls for us to carefully control, and even censor, our speech. And every time we want to give rein to the negative tendencies in our daily talk we need to bring our minds - and our hearts -  to bear and remind ourselves: will this next sentence be for everyone's ultimate good? If not, it's best we zip our lips.

Australian-New Zealand spiritual teacher Maggie Hamilton, in her superb book Coming Home, writes about it:

Right speech and right action and right thoughts (meaning 'good' speech, actions and thoughts) are all cornerstones of Buddhist teachings, not just because these are appropriate things to do but because they positively impact on our soul vibration and on our progress towards lightness of being.

I think that in Western culture it has become kind of OK to give vent to some bad speech. We tell ourselves: "that person is wrong, so they deserve my condemnation," or "I'm just being realistic here - not everything is rosy, you know." All well and good, but if we stop and really examine our motivations we often find that they aren’t so pure. And even if we can, in all honesty, stand up and say we are saying cruel things from the very most compassionate grounds, we must then pause and think about the effects our harsh words have on others. How will we make someone feel when we ‘put them right’ ? How much might we wish people to exercise patience and understanding towards us if we say something stupid or ill-considered or unknowingly offend someone?

We do have a moral obligation to be kind towards others, and the most common way that kindness manifests is in our way of speaking and interacting with each other. Buddhism is very clear on this, as are many other of the world's philosophies. If we make kind, loving and wise speech the cornerstone of our own personal ethics it will make it very difficult indeed to go far wrong.

The American religious philosophy of New Thought teaches that our entire world is established from the words we choose to speak and the thoughts that they reflect. Our words are in fact creative, and those that we choose to give voice to have a very real impact on our life, health, career and relationships. One does not have to practise Right Speech for very long to see how true that that is.

We only have to look at the other extreme to see how quickly unconsidered speech can have a negative effect on people's lives. Tearing apart families, marriages and friendships, getting us in trouble with the authorities and making other people judge us as lesser (or less intelligent) human beings are all the results of unbridled speech. Yes, we are free to say what we want, but we also free to bask in the consequences of such speech - and often they are not pleasant. How often have you heard another person speak and thought to yourself: "Oh but I wish you wouldn't have said that..."? Now pause and think of how often you have allowed yourself the leeway to speak in anger, spite or violent frustration.

Once upon a time our societies were governed by strict codes of speech and conduct which, for the most part, served us well. In a more permissive era we are regularly encouraged to speak our minds, but we are less regularly encouraged to examine the contents of our minds before we let them out into the world via our voluble tongues. It is best to pause with a thought and ruminate on it for a while and wonder about just how important it is that it be expressed. Chances are the rewards of silence might more often be greater than the satisfactions of self-expression.

We cannot allow our perceptions of offense, hurt or hatred to be given voice too easily. To do so is unwise and, ultimately, harmful to ourselves and our culture. To rein in our tongues is an enormous act of goodness and wisdom. The Buddha expresses it best in the Dhammapada (quoted here the classic Juan Mascaro version):

What we are today comes from our thoughts of yesterday, and our present thoughts build our life of tomorrow: Our life is a creation of our mind.
If a man speaks or acts with a pure mind, joy follows him as his own shadow.

Teaser Tuesday

Teaser Tuesdays is a weekly bookish meme, hosted by MizB of Should Be Reading. Anyone can play along! Just do the following:
• Grab your current read
• Open to a random page
• Share two (2) “teaser” sentences from somewhere on that page
• BE CAREFUL NOT TO INCLUDE SPOILERS! (make sure that what you share doesn’t give too much away! You don’t want to ruin the book for others!)
• Share the title & author, too, so that other TT participants can add the book to their TBR Lists if they like your teasers!

My Teasers:

"Buddhism has had an active presence in Cambodia for over 1,500 years, enjoying alternate fortunes of acceptance and rejection by the ruling elite and the wider population. The history of Buddhism in Cambodia is pregnant with assumptions and theories that have gradually been taken as truths, making it very difficult to construct a reliable account of its development."

~ p. 11, "Buddhist Painting in Cambodia" by Vittorio Roveda & Sothon Yem   

Monday Blogcrawl

I am currently working on 3 or 4 very exciting projects, all of them keeping on my toes. Here is a collection of links that will interest Cambodia watchers:

Some fabulous popular Cambodian art from languagecorpsasia.blogspot.com.au

• A Western monk living in a cave in Thailand has released a book
• An amateur video of Angkor Wat 
• An explanation of the Vishnu statue in Siem Reap town
• Hillary Clinton is planning to visit Cambodia again
• It's no surprise that boutique hotels are booming in Cambodia 
• Disturbing news of a mysterious neurological condition that is killing children in Cambodia

Basic Buddhist Concepts: Generosity (Dana)

While reading Stay Alive My Son, the brilliant and chilling memoir of Pol Pot times by Pin Yathay (and absolutely essential reading for anyone interested in Cambodia), I came across this casual reference to the Cambodian understanding of Dana, the Buddhist concept of generosity. In  this passage he is discussing the forced exodus from Phnom Penh in the days immediately following the Khmer Rouge takeover, as people became gradually hungrier and more desperate:

"Even though Buddhists would normally give generously, we refused them all, except an old lady with her grandchild, to whom I gave a handful of rice. It could have been my own mother out there, and my heart went out to her. But as she went on down the line of people and vehicles, my mother said from the back seat, 'Don't do that again, Thay. Think of your own family first.'" 

Apart from brilliantly evoking the mood of those horrendous days, this passage also helps us see the natural association Buddhists make between the practice of their religion and the practice of generosity, known in Pali as Dana. It means not just giving, but finding joy in giving, in seeing generosity as an expression of one's own humanity. It is indeed a beautiful idea.

This word Dana has become well-known in Western Buddhist circles because many Buddhist associations host what they call "Dana Days" in which the community collects together to assist the temple materially and financially.

The British Buddhist teacher Sangharakshita says that Dana is the fundamental Buddhist virue - without giving no other cultivation is possible. Giving, and delighting in that giving, is the first evidence of a higher thought, of a more moral intention. It is the action of a Bodhisattva. Those who are unwise and immoral are easily identified by their selfishness. Interestingly, being called "stingy" is a gross insult across Buddhist Asia - obviously connected to the Buddhist moral imperative towards Dana.

The Recollection of Generosity is one of the Paths to Purification suggested in the Visuddhimagga, one of the most influential commentary texts in Theravada Buddhism. In that text the scholar-monk Buddhagosa suggests that the Buddhist cultivate extreme generosity by vowing: "From now on, when there is anyone present to receive, I shall not eat even a single mouthful without having given a gift."

Cambodian Buddhist Statuary

People far away often ask me what are the major differences between Vietnam and Cambodia.
Now, to answer that question would require several hefty volumes, but to me, a regular habitue of Buddhist monastic spaces, one of the most significant differences is that between Buddhist statuary in each of the countries.



This is my special interest area, you see, though I have zero training in Buddhist art and iconography. I am merely a keen amateur.
I have long been in love with Khmer Buddhist art, particularly if it is popular or modern.




Of course, it is easy to wax lyrical about the exquisite transcendence of the Buddhist statuary of the Angkorean period. It is without equal. 
But I am talking about the everyday stuff, the statues rendered in cement and plaster, gaudily painted and often left open to the elements in small temples across Cambodia.

These are the images that interest me most, and I think they are possessed of their own special beauty.

Tet! Lunar New Year decorations at our local temple

Our nearby temple is Chua Minh Giac, and one of the resident monks is a dab hand at decoration.

Every year he goes all out to create some elaborate themed gardens and displays for visitors who come over the Lunar New Year period.

He has excelled himself this year.

Details:

Minh Giac Vietnamese Buddhist Temple
42 St. John's Rd
Cabramatta
(The temple is about a 15 minute walk from Cabramatta station)
Open 7am - 8.30pm
All welcome - enter the main hall via the driveway to the left of the house. If the roller-doors of the main temple aren't up,  you can gain access via the doorway at the left of the complex at the back.
Shoes need to be removed before entering.

Walter Mason's book Destination Saigon: Adventures in Vietnam (Allen & Unwin) was voted one of the 10 best travel books of 2010 by The Sydney Morning Herald.
It is available as a paperback and e-book from all good booksellers and on-line.

Buddhist Prayer Guide at Cabramatta Vegetarian Restaurant

The vegetarian restaurants and supermarkets in Cabramatta, and many of the herbalists, all feature a little stand that gives out free Buddhist media - books, pictures, CDs, DVDs etc. The things are almost always in Vietnamese, but sometimes there is material in English, so they are always worth checking out.
This material is there for free distribution, so help yourself, if you are interested.
This is a laminated A4 poster which offers a program of chanting for the lay Buddhist.



Where?
Happy Vegan
Shop 11, Belvedere Arcade
66-68 John St
Cabramatta NSW

Mr. Buddha!

Sister Truth is one of the thousands of Buddhist nuns throughout Vietnam who do unpaid and unsung charity work, caring for the orphaned, the disabled and the destitute.

Here is an excerpt from my book Destination Saigon, telling a little bit of the story behind this picture:

Sister’s main problem is orphans. Hers is a small temple and a small community, with very limited space and resources. But, being in a poor area, orphans and unwanted children are plentiful, and every month she finds a baby dumped on her doorstep, or a desperate mother appears at her quarters begging her to take her children. Almost the entire community of nuns in Binh Chanh is made up of orphan girls who have decided to embrace the religious life (and there is no compulsion to take the robe). The littlest nun is only five, and is adored by Sisters and disciples alike. She is very fat and very forward, with two top knots poking from her forehead, the rest of her head shaved.

In spite of herself – for she likes to cultivate something of a hard-hearted exterior – Sister Truth dotes on the child, and spoils her terribly. She had been left by her mother at the temple some years ago, and no-one had ever been back to claim her or see her since.

“When she first asked me who her mother was, I told her it was me,” said Sister Truth. “Lately she has been going to infant school, and after mixing with the other children there she came home one day and asked me who her father was. I told her it was the Buddha. I told her I loved the Buddha so much that he gave me a special child, and that was her.” She called the little novice over and, stroking her topknots she absently asked her, “Who is your mother, child?”

“The Abbess!” cried the little girl, throwing her arms around the Sister.

“And your father?”

“Mr. Buddha!” she cried, pointing towards the prayer hall.

7 Most Influential Buddhist Nuns

1 Sister Chan Khong - Born in 1938, she is a lifelong friend and devotee of Thich Nhat Hanh. Sister Chan Khong wrote a fascinating spiritual biography called Learning True Love. She lives in Plum Village, Thich Nhat Hanh's famous retreat in France.



2 Sister Annabel Laity - A quiet and scholarly presence, Sister Annabel was born in England and was ordained a nun at Thich Nhat Hanh's Plum Village. She is an accomplished translator and Buddhist scholar.




3 Pema Chodron - Prolific author and Buddhist superstar, Pema Chodron is an American woman ordained in the Tibetan tradition. Resident teacher at Gampo Abbey, a Tibetan Buddhist institute in Nova Scotia intended to train Westerners in the Tibetan monastic tradition.




4 Dhammananda Bhikkhuni - Probably the woman facing the most serious hurdles on this list, Dhammananda is a Thai academic who agitates for the recognition of full monastic vows for women in the Theravadin Buddhist tradition. She runs a centre for women monastics (Wat Songdhammakalyani) in Thailand, though their ordinations are not recognised legally, socially or by the male Buddhist hierarchy.



5 Tenzin Palmo - Became famous after the publication of Cave in the Snow, which detailed her long solitary retreat in the Himalayas. Tenzin Palmo has been charged by the Dalai Lama with establishing full monastic ordination for women in the Tibetan tradition. She was born in London, and is ordained in the Drukpa lineage of the Kagyu school of Tibetan Buddhism.




6 Robina Courtin - An Australian, Courtin was the subject of a popular documentary which brought her to great prominence in the Buddhist world. Laid-back and forthright, Courtin is a popular teacher whose special work is with prisoners. She has been a Buddhist nun for 30 years, but was raised a Catholic in Queensland.




7 Thubten Chodron - Another reasonably prolific author, her popular teachings embrace themes of ecology and social justice. Born in 1950, she is Abbess of Sravasti Abbey in Washington.




8 Dharma Master Cheng Yen - A slight and quiet Buddhist nun who only speaks Taiwanese dialect and is frequently in ill health, Cheng Yen is one of the most powerful and influential Buddhist leaders in the sinosphere, and is the spiritual head of the Tzu Chi welfare organisation that has a presence in diasporic Chinese communities across the world.

This list is incomplete and arbitrary - the world is full of incredible ordained women running institutions and working to spread their religion.
I am aware that there are gaps, and would be interested in suggestions for extending the list. The women on this list are all here because they are prominent in the anglosphere. I know there must be women in other traditions who are well known to, for example, Chinese or Korean speakers, that I have not included. Please tell us about them in the comments!
I also want you to know that the list is of ordained, celibate religious, which is why it doesn't include many of the prominent Zen and Insight Meditation teachers.

Walter Mason Takes Us on a Spiritual Journey Through Vietnam - Adyar Bookshop Sept. 29

A Spiritual Journey Through Vietnam
Adyar Booksop
99 Bathurst St (Upstairs)
Sydney
6.30pm Free Entry
Thursday 29th September

Join Walter Mason, author of Destination Saigon, on an incredible illustrated journey through the rich spiritual life of Vietnam.
Walter will be talking about the diverse mystical traditions of the Vietnamese people, from the stark discipline of Zen Buddhist monasteries to the wild colour and controlled chaos of Cao Dai, the indigenous religion of southern Vietnam.
This is a rare opportunity to see unknown and hidden parts of this beautiful country and discover aspects of Vietnam's culture and history that you'll never discover in a travel guide.

Private shrine inside a senior Buddhist monk's room, Vietnam.

Outdoor shrine to Maitreya, the Buddha of the future, Central Vietnam.

Statue of the Earth Mother, a folk religious figure, Ho Chi Minh City.

Shrine to Kwan Yin, the Goddess of Mercy, Hoai Nhon.

A Di Da Phat

This is a pic of the Amitabha Tower that my friend designed and built at his temple in Quy Nhon City after he had a prophetic dream.
Amitabha Buddha is the central focus of worship in Vietnamese Mahayana Buddhism. The worship of Amitabha is a characteristic of the Pure Land School of Buddhism, though in reality it is very rare for any particular school to be practiced exclusively in Vietnam. Most teach a combination of various schools, which is the prevalent mode throughout East Asia, including in Korea, Hong Kong, Taiwan and China.

Vegetarian Fundraiser, Vinh Nghiem Vietnamese Buddhist Temple, Cabramatta, Sydney

A major form of fundraising for the multitudinous Vietnamese Buddhist temples in the suburbs of Sydney is the big vegetarian banquet.




These are immensely popular community events, with singers, raffles and legions of bored looking husbands standing out the front of the temple, smoking.
The noise is almost deafening, and you have to shout at everyone you meet, including normally quiet monks and nuns.




These crowded, noisy events are usually not for me. I prefer the temple when it is quiet and when there are fewer people around.
But for those who have less time to visit the temple at irregular hours, these special days provide a welcome opportunity to cultivate some good karma, have some lovely traditional food and kick back with friends while listening to some old tunes.

Tet at My Neighbourhood Temple

I live in the heart of Vietnamese Sydney, and am surrounded by at least a dozen Buddhist temples. If you hop in the car and venture further afield there are probably closer to 20.



But one of my favourites is the little house temple closest to me - Chua Minh Giac.



I visited on the weekend, when they were getting ready for the Lunar New Year.
Here is a little video of the surrounds, and some lovely pics of the main shrine taken by Thang.

Meditation

In the West it is a normal assumption that the primary spiritual practice of Buddhism is meditation. The two words go hand in hand, and it is imagined that the average Buddhist spends many hours a day in full lotus on the floor.
But anyone who has spent any time in a predominantly Buddhist country will tell you that this is not really true. In my experience the vast majority of Buddhist lay people in Asia do not practice meditation, though many will claim it is a good thing to do. Even more surprising, most Buddhist monastics have no regular meditation practice to speak of.
This is especially true in Vietnam, where monks and nuns are quite intergrated into the community, and lead busy lives of social and religious organisation. Apart from counselling, the provision of charity and other pastoral work, the main work of monastics in Vietnam seems to be the administration of temples (especially overseeing extensions, repairs and other building work), the care of younger monastics in their charge, conducting daily prayer sessions, making themselves available for memorial ceremonies, planning festivities for religious holidays and the study of religious and other topics - probably in that order. I can honestly say that, in the course of 16+ years study and travel in Vietnam and having dozens of monastic friends, I have never met a single monk or nun in Vietnam who practices meditation in any consistent way. I have visited three temples there where meditation is the primary focus, but these tend to be isolated retreat centres, and viewed by the locals (and almost especially by other monastics) as exotic sites quite alien ot the general thrust of Vietnamese Buddhism.
Of course, starting out as a young Buddhist this all came as a terrible blow to me. Almost from the beginning of my interest in Buddhism I had carefully and conscientously attended meditation classes and pursued my own meditation practice at home. I was (I am) a great fan of the writing of Vietnamese Zen Master Thich Nhat Hanh, and had assumed that he was describing the standard of Vietnamese Buddhism.
Staying in Vietnamese monasteries I became increasingly frustrated at the absence of what I then considered "proper" practice. I would ask the monks when they meditated and they would look at me in a confused and apologetic manner. I looked down on them - this wasn't the way things were meant to be. I was the original religious imperialist.
But when I came back to Australia I made the acquaintance of a very senior Vietnamese monk, and he explained that this obsession with meditation as the singular and superior form of Buddhist practice was a recent Western phenomenon. He convinced me that a life well-lived, engaged with the lay-people, trying to meet their all-too-worldly expectations and alleviate their existential anxieties was work enough for most monks. Their meditation was in an active form, either in chanting the sutras or reciting the Buddha's name while using the rosary.
The last time I was in Vietnam I spent a lot of time at one of the big temples in Ho Chi Minh City. My friend, a young monk who excelled in administrative matters and also spent a lot of time blessing the statues for people's home shrines, pointed out a large new building that had been added to the temple complex.
"What is it?" I asked.
"Oh, a zen hall - for the monks to practice meditation. An overseas Vietnamese paid for its construction."
I was shocked because I had never witnessed this community in meditation. Indeed, I'd never even heard the word mentioned before. The look on my face must have been obvious, because my friend smiled and patted me on the arm reassuringly.
"Never once been used for the purpose," he said with a laugh. "But it's an excellent spot for visiting monks to sleep in when they are here."

Amitabha Buddha

The name you will hear most consistently if you spend any time in Vietnamese Buddhist temples is that of Amitabha Buddha - or A Di Da Phat in Vietnamese. In his fascinating book Buddhism in America, Richard Hughes Seager calls Amitabha "among the greatest of the cosmic buddhas of the Mahayana tradition."
The vast bulk of Vietnamese Buddhists practise a basic form of Pure Land Buddhism, and for the most part the monks advocate recitation of Amitabha's name as the most effective form of religious practice for lay-people. This is what all of those wrist malas and long prayer beads are for.
Within the temple, Amitabha's name is also a kind of shorthand replacement for everything. When you say hello, you say A Di Da Phat, when you say goodbye, when you want to attract someone's attention and when you express surprise. Once I was at temple when one of the large vases that are found in the main prayer hall tumbled over and smashed, and a number of monks looked up and exclaimed, as one, A Di Da Phat!
The true form of Buddha recitation is, of course, Nam Mo A Di Da Phat. This is enunciated clearly during communal temple worship, but at other times it is shortened to Mo Phat, and this is in fact the standard greeting amongst Buddhists, both monastics and laity.
Despite his name being constantly on everyone's lips, statues of Amitabha Buddha are not normally very prominent at temples. It is rare to have him as the main object of devotion in the prayer hall, and he is rarely seen on other shrines. Normally there is a printed image of him on the wall in the monks' offices, or a small statue on a shelf somewhere. People seem to set much greater store on statues of Kwan Yin and Sakyamuni Buddha.
One place where an image of Amitabha does become important is at people's death beds, which is why monks always have a small-ish statue of him to hand to take to hospitals and houses of the faithful, should the need arise. It is thought that if the dying person lays eyes upon an image of Amitabha, they will be reborn in his paradise. In Tibetan Buddhism there are much more elaborate forms of Amitabha worship involving initiations and various other practices. But in Vietnamese Buddhism the devotion to Amitabha is restricted to the recitation of his name while using the rosary and, in a very few temples, the chanting of the Amitabha Sutra.
The image with this post is from the large Buddhist nunnery that stands atop the mountain overlooking Phan Thiet. It is part of a massive reproduction of the Pure Land Trinity that stands on a sunny terrace carved into the side of the mountain.

Crowded Buddhist Shrine - Long Khanh Temple - Quy Nhon, Vietnam

People often have a romanticised idea of the Buddhist aesthetic. Actually, people hold all kinds of unrealistic notions about many aspects of Buddhism, but the great cliche is that of the clutter-free, ultra-simple, zen-like atmosphere.
I'm here to tell you that Buddhist temples and monasteries are not like that. Especially not in Vietnam.
This is a shrine in a senior monk's room at the largest temple in Quy Nhon City. Actually, as these things go, it's quite restrained - I've certainly seen far more crowded shrines in my time.
But you can see, there's a certain dedication to colour, and plenty to catch the eye.
I actually like my Buddhism like this: colourful, chaotic, unpretentious and appealing directly to common ideas. I love that life in Vietnamese Buddhist monasteries can be chaotic and crowded, the shrines dusty and filled with tat.