Dharma in the City is a series featuring ordinary Buddhists who have spent decades in the practice, and also in service to their communities and beyond.
Most lay Buddhists are multi-hyphenates – wearing the hats of a family member, a professional, a volunteer, a friend, and more. How do we go about the practice in a way that integrates all these different roles that we take up?
The journeys of our interviewees shed light on how Buddhist teachings have influenced and supported their diverse aspirations, roles and occupations, all while cultivating the same path of peace.
The following interview features Yap Ching Wi, a professional in the social services, as well as an activist and advocate in areas such as women’s rights in Singapore, gender equality in Buddhism, and the welfare of community-dwelling sangha in Singapore.
The interview proper
Question:
You’ve worn many hats in your 30+ years career, including those of a social worker, a feminist activist with AWARE, a community builder for Buddhist youth through various organisers, a theatre practitioner with The Necessary Stage, and more which I’m sure I’m missing out.
How have these experiences shaped or transformed your understanding of community work and social justice, and their place in a largely pragmatic and results-oriented city like Singapore?
Answer:
I was brought up by leftist parents so compassion and social justice are like air and water in my family. When I was young, I felt like an outsider in Singapore’s pragmatism. I found myself standing with society’s underdogs and became angry with all the social injustices. Imagine my perplexity when I came across the Dalai Lama’s teaching that anger is never the solution.
“Anger and hatred are our real enemies. These are the forces we most need to confront and defeat, not the temporary enemies who appear intermittently throughout life.”
I have now learned to acknowledge the feeling of anger arising as a motivation but not to grow or hold onto the anger. It is incredibly tough not to get angry as an activist in Singapore. When I became increasingly angry at people who are apathetic, I realised that empowering people is just as important as pushing for policy changes.
Self-awareness engenders courage for honesty and self-growth. Growth requires risk-taking in order to be realised. For this, self-compassion is a crucial grounding. Kindness to self ripples out to kindness to loved ones and to everyone in society. This is how I began to understand the saying that is inspired by Shantideva’s teaching: If you cannot cover the world with leather, cover your feet.
Could you describe that turning point, if there was one? How has this realization impacted the choice of work that you do, or the way in which you engage civil society?
Answer:
The turning point was the year I spent studying social policy in London. With time and space away from Singapore, I ended up contemplating Shantideva’s teaching. As I learned about policy-making and social change in different countries, I realised that universally, working on social change is like a salmon perpetually struggling upstream. Human greed is celebrated and entrenched institutionally. I felt so hopeless and helpless, as if the carpet was pulled from my feet.
So I turned to the Dalai Lama and Thich Nhat Hanh for some peace. I was very glad that I did as I was rewarded with a sense of hope. As I continued to study and practice Buddhism, I began to realise the first two lines of what Master Yinshun taught, that 国家治还乱，器界成复毁… (The state turns from order to chaos, the material world is built and then destroyed…) 究竟皈依处，三宝最吉祥.
It took a second turning point to realise the last two lines of Master Yinshun’s teaching: 究竟皈依处，三宝最吉祥 (…The ultimate refuge is the Triple Gem, the most auspicious). After going for annual retreats for a few years, I fell into a depression. I lost all my confidence and was struggling to stay alive. With medication, counselling, mindfulness practice, and love from family and friends, a version 2.0 of Ching Wi evolved.
My journey parallels the spiritual activism movement. The goal is not only to reform external systems but to challenge root causes like greed, violence, or apathy by healing individuals and society. For me, taking refuge in the Triple Gem and growing towards enlightenment is how I can best serve myself and all sentient beings. Along the way, raising awareness of injustices, encouraging conversations and initiating actions are part of my everyday living.
Question:
Many people still have the impression that dharma practice is just “going into the mountains to meditate” or closing your eyes and wanting to escape the world. That does not seem to be what you are doing.
In fact, you seem to keep yourself rather busily engaged with the ‘world’. Is this frowned upon in the Buddhist community? How does your dharma practice in the Amitabha Pure Land tradition intersect with the sphere of social services?
Answer:
There is a common belief in our Buddhist community that we should mind our own matters and not interfere with society. I think this comes from the attachment to practising the Dharma in a certain way, and also the politico-social conditioning of Singapore.
When I first joined the Buddhist community, I felt alone and wondered if I was too much of a trouble-maker or rebel but hey, Buddha was the OG rebel, wasn’t he? So I found inspiration from socially engaged monastics who are most definitely woke, double pun intended 😉
Service to the community is part of my Amitabha Pure Land practice. The goal of going to the Pure Land is not just for self-liberation but to liberate all sentient beings. A monastic who I deeply respect once taught me that if I aspire to liberate sentient beings, I must first 结善缘 (make wholesome karmic connections) with them. If sentient beings do not like me and won’t even talk to me, how can I ever liberate them?
Doing what I do now puts me out there, connecting and empathizing with people from all ages and walks of life, and from different cultures and faiths. I try to form favourable karmic connections with animals too, by radiating metta and reciting “Amituofo” to the insects, birds, cats and dogs. This is an especially joyful ritual on the way to work in the morning and to wind down after a long day’s work. Would you like to try it too?
Question:
In more recent years, you’ve transitioned to a part-time role with Aranya Sangha Dana Fellowship, in order to spend more time with your parents. You’ve also conducted several Life Story workshops, guiding participants through their life reviews.
Have these caregiver and facilitator roles impacted your reflections on death and dying, and how so? Do these reflections differ from an earlier time, when these topics (ageing, sickness, death) were more contemplative rather than experiential?
Answer:
I am immensely grateful to care for my parents and honoured to listen to people’s life stories in the workshops that I facilitate.
As I learn from them and experience their being, death and dying has shifted from a conversational catch phrase to an intimate practice.
It is very liberating to settle into the clarity that how I die is how I live. The body can be in pain, the heart can be grieving but the mind need not suffer. This has helped me gain a sense of urgency in my practice. The goal is for a calm and clear mind to focus on Amitabha through the dying process and at the moment of death. The condition of the mind at the last breath is crucial for the consciousness to enter Amitabha’s Pure Land.
If we do not work on our attachments and delusions now, they will continue to grow into old age and become much harder to let go.
It is a lot of work and a long process to let go of guilt, regrets and grievances.
It is also super important to work on keeping the mind open and training for it to stay flexible as one ages. In the face of death and dying, we may double down on some mental habits that cause more suffering for self, loved ones and caregivers.
For those of us who take pride in being self-sufficient, we tend to reject help from others. We will get into trouble with this mindset when we become frail. Can you imagine the myriad of negative emotions — embarrassment, shame, guilt, anger? So let’s start to practise now by gracefully accepting help the next time someone offers. Then we can gratefully dedicate merits to them.
For me, examining my oversized ego and working to tame it forms the basis of my practice. Repentance practice is crucial. I have learned to be patient with myself and accept that habits were formed from endless past lives, so I am always a work in progress. I hope that I will have done enough at the moment of death.
Question:
Looking back on your dharma journey and social services journey, one is certain that you must have encountered challenges to your resolve and inspiration. What is one suggestion or teaching that you would offer to someone who is aspiring towards, or starting on similar paths?
Answer:
At the lowest point of my depression, Venerable Sheng Yen’s teaching saved and healed me. 只要還有一口呼吸在，就有無限的希望，就是最大的財富。 Even with a single breath remaining, hope is unlimited, and that is untold wealth. I literally just focussed on taking one breath at a time as it was the only thing I could do. It was immensely useful in calming racing thoughts, staying afloat in the abyss of dread and connecting with the Triple Gem.
When I get overwhelmed, I recite Shantideva’s The Way of the Bodhisattva. It never fails to connect me with the Triple Gem and reignite my Bodhisattva motivation. There are so many moving verses. Two of them from Chapter 10: ‘Dedication’ are:
…20. May the poor and destitute find wealth, The haggard and the careworn, joy. May those now in despair be whole in mind, Endowed with sterling constancy.
…22. May those who go in dread have no more fear. May captives be unchained and now set free. And may the weak receive their strength. May living beings help each other in kindness.
Thank you for this opportunity to reflect and learn. May all readers and everyone at HOL continue to grow in wisdom and compassion. May all be well and at ease. May all attain the ultimate liberation. Amituofo.
Wise Steps
1. Call to activists – Deepen the practice of loving-kindness towards your own hearts! Self-compassion is an important first step that is easily missed for those concerned with helping others.
2. Practise in a balanced way; Dharma is not a separate practice from our daily lives and actions. Mindfulness helps us to see more clearly the root causes of suffering wherever it arises, and to address them with great compassion. Liberation cannot be found in either fixing external circumstances alone, or becoming completely absorbed in our own struggles.
3. Embracing the reality of death and dying helps us to understand the spiritual urgency of practice. No single person is immune to aging, sickness and death. Cultivating a firm refuge in the Triple Gem can help us to weather this life journey, and move past the physical and psychological obstacles that could stand in the way of seeing clearly, in order to fulfill our spiritual aspirations.
TLDR: Explore the intersection of Buddhism and activism, emphasizing compassion in action for the well-being of all sentient beings.
Is there an inner activist waiting to be discovered?
Like all religions, Buddhism has changed over time. One of the most important changes in recent decades has been the evolution of engaged Buddhism, a movement similar to Humanistic Buddhism where it focuses the well-being of others.
Humanistic Buddhism is a practice that incorporates Buddhist principles into daily life, based on Sakyamuni Buddha’s achievement of enlightenment in human form. This approach is centered around six core concepts, which include humanism, altruism, daily spiritual practice, joyfulness, timeliness, and the universality of helping all beings.
The goal of humanistic Buddhism is to reconnect Buddhist teachings with the ordinary aspects of life, rather than solely focusing on achieving liberation from the material world.
By placing a greater emphasis on caring for the world around us, this practice encourages a deeper connection with the present moment and a more compassionate approach to life.
In contrast, Engaged Buddhism emerged in the 20th century as a series of independent movements responding directly to the crises in Asia. One of the most prominent figures representing Engaged Buddhism is Thich Nhat Hanh. During the Vietnam War in the 1950s, Thich Nhat Hanh led anti-war protests, rebuilt villages, resettled refugees, held peace talks internationally, and authored books.
Thich Nhat Hanh recognized the harsh realities of life and the need to take political stances and establish peace for the suffering people in Vietnam. He founded educational and religious organizations that aimed to bring love and peace to the world, train people to provide help and relief to victims of the war, and influence public policies and views. As a result, more Buddhists became involved in social development.
I can’t help but wonder, how does our practices interconnected with social action resound throughout the land we lived? At what ground does the practice become an activist approach?
How much of the Buddhist ideology becomes an advocacy to act upon for the benefit of all sentient beings?
Asian culture in general or Buddhist tradition in particular is grounded on a consensual model of society, seeking to avoid conflicts and confrontation as much as possible. In these cultures, there is almost no adversarial tradition and the individual fits harmoniously into the larger whole.
How interdependent is the world related to our practices?
Buddhism emphasises the interdependence of all beings (SN 12.61), Recognising this interconnectedness can lead to a sense of responsibility toward the well-being of others. We don’t see ourselves as separate from one another and our welfare is interdependent.
This can manifest in the form of advocating for social justice, environmental protection, or any other cause that promotes the welfare of all sentient beings.
One example of advocacy in Buddhism is engaged Buddhism, a movement that seeks to apply Buddhist principles to social and political issues. Engaged Buddhists recognize the suffering of individuals and communities affected by oppression and seek to alleviate that suffering through activism and other forms of social engagement.
Exploring the Relationship Between Practice and Activism
As a vegetarian, I stopped consuming meat for reasons not directly related to meat’s impact of climate change.
My rationale is straightforward: I do not wish to partake in the slaughter of animals for my dietary needs. Some may attribute it to compassion or my strong empathy towards animals, but the truth is that I don’t envision myself as an activist advocating for climate change or animal rights.
Mahayana Buddhism is renowned for its emphasis on compassion towards every living being. This is demonstrated in Mahayana monks making their decision to have vegetarian diets. According to Mahayana scriptures, the Buddha affirmed that all sentient beings are equal since they all possess Buddha-nature and will eventually attain enlightenment.
“Sabbe tasanti dandassa sabbe bhayanti maccuno attanam upamam katva na haneyya na ghataye”.
(All tremble at the rod, all fear death.
Treating others like oneself, neither kill nor incite to kill.).
Thus, it means people should not kill others’ lives to nourish our lives.
While they strongly encourage their followers to adopt vegetarianism, they also understand that it may not be feasible for everyone in the long run. As an alternative, they suggest following a vegetarian diet on the 1st or 15th day of every lunar month.
This concept is similar to English Singer Paul McCartney’s Meat Free Monday movement, which is an initiative to encourage people to have a healthier diet, and save animals and the planet at least once a week.
When people speak of the social commitment of Buddhism, they often quote the 4 Bhramaviharas, namely Loving-Kindess, compassion, Empathetic Joy, and equanimity. Also known as Four Boundless Qualities, Four Immeasurables or four Buddhist virtues and the meditation practices made to cultivate them.
These virtues have a profound impact on the decisions we make and how we view social injustice. The undeniable truth is that our perception of social injustice is significantly affected by how we develop these virtues.
In what ways does our practice show compassion to the LGBTQ Buddhist community?
As a queer individual who practices Buddhism, I have experienced discrimination from both myself and others. There was a time when I almost gave up Buddhism entirely because it seemed hypocritical for a philosophy that emphasises compassion to ignore the suffering of marginalised individuals.
During a temple tour I once led, a member of a Buddhist group told me to “man up” in how I conducted the tour. Although there is no fault in the knowledge I delivered, I was told for not being “man enough” in my demeanour.
I was caught off guard and upset, as I wasn’t aware that there was a particular manly behaviour expected of me as a guide.
The LGBTQ community has always been vulnerable and most of them have to hide their identity to join Buddhist activities, for fear of discrimination and being judged in the wrong way.
Do we have to stay silent about their or my existence? How can we as Buddhists talk about compassion without seeing the suffering of others?
Thankfully, I came to realize that the teachings themselves are not flawed; rather, it is the people who misinterpret them that are the issue. It is disheartening that some individuals who identify as “Buddhist” are ignorant and culturally biased, believing that loving someone of the same gender is wrong.
That comes to the question: Are we biased in our practice based on what we believe in? For the Non-LGBTQ Buddhists, is there a need to be vocal and be more supportive? If so, does that make me an advocate? Not to mention, what are my Buddhist rights? If that’s even a question to ask!
Are we Buddhists merely a follower or do we have a voice?
We can make a difference in society without necessarily being labelled as an advocate. Some may argue that non-violent protests are the most effective way to bring about change, while others believe that petitions and the right livelihood can be just as powerful.
It’s important to note that there is nothing wrong with expressing your convictions through protests. However, it can be challenging to make your voice heard without being forceful. This is why, as Buddhists, we must be resourceful and use skilful means to convey our message non-violently.
After his enlightenment, the Buddha did not stay under the Bodhi Tree. Rather, he returned to teach both monastics and laypeople because he believed everyone has the Buddha’s nature to gain what he had attained.
From there he pursued a path that took him to a point where if he were to share his wisdom with others he would be going against the cultural and political norms of his time.
Buddha could’ve very well been one of the first human rights activists of his time. But unlike modern-day activists, he did not resort to protests or force his beliefs onto others.
Instead, he simply showed people that there is a certain equality and equanimity in kindness, and encouraged the practice of dharma as a means of liberation for oneself and others.
How can we be sure the views are right according to the Dhamma?
In the Kalama Sutta, which is famous for the encouragement of free inquiry; the spirit of the sutta signifies a teaching that is exempt from fanaticism, bigotry, dogmatism, and intolerance.
The last line of the sutta
“But, whatever, after thorough investigation and reflection, you find to agree with reason and experience, as conducive to the good and benefit of one and all and of the world at large, accept only that as true, and live up to it”
It is important to acknowledge that one cannot expect everyone to agree with their beliefs or actions, especially if they have caused harm or injury through body or speech.
However, it is equally important to recognize that everyone has the right to their opinions and feelings. It’s crucial to approach situations with empathy and understanding, even if we disagree with someone’s actions or beliefs.
By practising mindfulness and compassion for others, we can truly embody the principles of the historical Buddha. I think the Buddha would agree with Gandhi that the best way to bring about social change is to “be the change you want to see in the world.”
Whether you consider yourself an advocate or an activist, the world could be a more peaceful place if we approached it without prejudice.
By being open to different situations and responding to them as they occur, we are more likely to work collaboratively with others to find solutions without causing harm.
Being mindful and skilled with your words, and speaking up can be a catalyst for positive social change. Use your voice wisely to bring about more prevalent and noticeable changes in society. Who knows, what you do will benefit others tremendously that you will never imagine.
If our Buddhist practices do not benefit anyone and ourselves, what’s the true intention of our practices then?
Wise Steps:
Question the True Intentions of Practices: Reflect on personal motivations for Buddhist practices and their impact on oneself and society
Practice Compassionate Advocacy: Cultivate compassion for all living beings, aligning actions with the belief that no sentient being should be harmed
Encourage Open Dialogue: Provide a platform for individuals to express their beliefs and opinions, fostering empathy and understanding.
Buddhist Film Reviews is a partnership series between HOL & THIS Buddhist Film Festival 2021 (25 Sept – 8 Oct’21). Themed “Open your mind”, THISBFF 2021 features 15 thought-provoking documentaries and feature films from 12 countries.
TLDR: The journeys of two young men searching for answers converge at Plum Village. It offers light in a world where we see escape as the only means to happiness.
It often feels that a day barely passes without the media talking about mental well-being or climate change as a subject that demands our attention. However, it is rare for a film to stir your attention and make you sit up to notice these issues.
Director Wouter Verhoeven’s heavy use of first-hand footage, interviews with protagonists and others brings into focus, the plight of Mother Nature and burnout in life.
Wouter masterfully uses mindful pauses in the film (shots of nature and the characters doing mundane activities) to create moments for reflection.
His main message is clear throughout the entire film: The way out of these crises starts when we look inwards.
The film, with momentary commentary by the Zen Master Thich Nhat Hanh, further enhances the impact of the film’s message.
The founder of Plum Village teaches, “The way out is in. The way out of climate change is inside each of us.” His invitation is to pause: to stop running and observe what is really going on.
The Way Out is Reflection
Wouter’s documentary focuses on two protagonists: Eddie, an environmental activist struggling to prevent fracking in Yorkshire, England; the other, a London banker facing an existential crisis. The banker, upon deeply examining his life, discovers its monotony and emptiness.
The film lays bare their attempts to remedy that despair in both their searches. Eddie searches for environmental protection while the banker searches for meaning.
As I watched the film, I was moved by the protagonists’ raw, unfiltered examination of their lives. The courage to confront their insecurities and uncertainty struck a chord within me. In a world where social validation of positivity is lauded, this film was a breath of fresh air.
For example, the banker realises that so many peers are depressed, in spite of their material success. He reflects that everyone is living in a fishbowl: one can look outside of the bowl but is incapable of experiencing the ocean outside (real world).
“There is a place for peace to reign, to settle, and you should go there. You know how to do it.” – Thich Nhat Hanh
“There is a place for peace to reign, to settle, and you should go there. You know how to do it.” – Thich Nhat Hanh
The Way Out is Harmony
What makes this film worth sitting up and paying attention to? For me, it was the Director’s elegant weaving of the two stories into one storyline. As I watched the film, I was trying hard to understand how the two protagonists’ stories would meet. Hint: Plum Village is the centre stage.
Within the film, harmony is achieved by the director’s thoughtful mix of tense scenes of confrontations with still nature shots and interviews with a Plum Village monastic.
The monk speaks to Eddie about his confrontations with the fracking industry and how Eddie feels about it.
“Don’t make a front, make a circle, there is no one to fight. We suffer because we don’t know better,” the Buddhist monk counsels Eddie as he faces burnout over his cause.
Nuggets of wisdom like this sprinkled throughout the film makes it a compelling watch. The film is not alarmist but rather, awakening.
The Way Out is Change
The most beautiful part of the film is watching how these two protagonists transform their mental states, especially after they come into contact with Plum Village, a Zen monastery in France. Seeing their calm faces while meditating, and their serene smiles while doing temple chores brought a smile to my face.
Eddie’s calm focus while making bread for fellow practitioners and the banker’s gaze while being in the monastery garden were my favourite scenes of inner change for these two characters.
Seeing Eddie and the banker find the strength to feel comfortable in their own skin and at peace was a relief. It was akin to witnessing a fish finding its way out of the fishbowl into the greater ocean. Change can be painful but necessary.
Change enables to let go of superficial & lesser happiness for the greater & deeper happiness in life.
Who do I Recommend the Film for?
Friends who find themselves stuck in the grind of the 9-to-5 or those feeling burnout from championing causes close to their hearts.
This film speaks directly to you and is unafraid to show you the costs of your ideals. It is a great introduction for those new to Buddhism as the film gives a taste of how Dhamma can be applied in real-world situations. How do we approach people who are in direct conflict with our values? How do we face an existential crisis? The film is a perfect illustration of Buddhism in action without requiring deep Buddhist knowledge.
You will be challenged to stop running and to take a pause. To find a mindful and peaceful way out.
A positive post-note to the film: In 2019, the UK government halted fracking in England. This effectively bans fracking in the UK, a watershed moment for activists and the environment. Scientific studies warned it was not possible to rule out unacceptable consequences for those living near fracking sites.
Liked what our author experienced? Book your tickets right now!
