Dharma in the City: Social worker-cum-Activist Yap Ching Wi

Dharma in the City: Social worker-cum-Activist Yap Ching Wi

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.

Ching wi community service for Singapore Buddhist Youth Day

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. 

The Turning Point

Question:

In your Outstanding Women in Buddhism award statement, you described seeing the ‘limits of social work and social policy’ along this path.

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. 

Ching Wi attending the 佛七 Amitabha retreat at Taipei's Cheng Tian Si 承天禅寺 in Dec 2024 with Kalyana Mitra Anna

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. 

Practice & Social Services

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 😉 

Ching Wi practising loving-kindness with community animals in daily life

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?

Ching Wi with a participant from a life story workshop

Death & Dying: The Roles It Plays

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.

Credits: Yap Ching Wi’s Facebook

Ep 59: Buddhism Saved My Life ft.  Harry Ho

Ep 59: Buddhism Saved My Life ft. Harry Ho


Summary

In this moving episode, Hary shares his journey through profound loss, chronic illness, and emotional burnout. Through the practice of Buddhism and meditation, he finds a path to healing, resilience, and self-compassion. His story is a testament to how the Dhamma can illuminate even the darkest chapters of life.


About the Speaker

👤 Haryono (Harry) is currently Senior Director in P&G, he has 14 years of experience working across APAC markets and lived across Singapore, Indonesia and Philippines. He had near death experience, having coma during his teenage life and now living with type 1 diabetes. Buddhism has helped him understand that there is always peace in whatever suffering and unhappiness with regards to mind and body and it’s up to us on how to make sense of it.


Key Takeaways

Self-kindness is foundational

Responding to suffering with compassion instead of self-blame begins the healing process.

Meditation builds inner strength

Regular practice helps manage emotional and physical pain by observing thoughts non-judgmentally.

The Dhamma offers practical tools

Buddhist teachings, when embodied, provide resilience, clarity, and a pathway out of mental suffering.

Transcript

Full Transcript

[00:00:00] Hary: I thought that going to university, new chapter of life but it turns out to be a four years of nightmares.

[00:00:08] Hary: Two months after I moved, my mom passed away. Even more difficult is I didn’t know that my mom passed away. My family doesn’t wanna tell me because they thought that it will ruin my study. So I ended up learning it from my friends.

[00:00:26] Cheryl: Welcome to the Handful of Leaves podcast, where we share practical Buddhist wisdom for happier life. My name is Cheryl, the host for today’s episode where we will be speaking with Hary.

[00:00:37] Hary: Hi Cheryl. Thank you for having me.

[00:00:39] Cheryl: And so today we will be speaking about how the Dhamma, the Buddha’s teachings, saved Hary’s life and how it helped him through his life crisis.

[00:00:53] Cheryl: So Hary, can you give us a quick introduction about yourself to get to know you?

[00:00:59] Hary: Hi everyone. I’m a survivor of Type one diabetes. So I’m 35 now, I’ve been living with diabetes for 16 years now. I was born a Buddhist, but I never really understanding Buddhism.

[00:01:11] Hary: I still remember childhood a lot of happy memories as well, but a lot, a lot, a lot of painful memories.

[00:01:18] Hary: When I was still young, my loved one, my grandparents, each one of them passed away. My mom was a gambling addict, and she will fight a lot with my dad. Sometimes they like scream at each other. All the neighbors will hear about it and there will be times when me and my brother just crying about it. But there’s also a lot of happy memories, right? The love of your grandparents, and when you’re sick, your mom is taking care of you.

[00:01:44] Hary: So it’s a mix of both, and that’s how life is. When I was young, there was always one thing where I found peace and I couldn’t understand it until now when I learn about Dhamma. somehow I just love rains. When it’s raining I will just pull a chair, outside of the house and just be with the rain. Enjoying the breeze of the rain, the sound of the rain, and the peace of not being anyone, not have to worry about the future, thinking of the past. Only now that I know that it’s a form of being mindful.

[00:02:15] Hary: So I moved to Singapore when I was 17. But then that was the four years in university was one of the toughest period of my life. And diabetes is one of them.

[00:02:27] Hary: But diabetes is not the only thing. My mom has been sick for a really, really long time. Two months after I moved to Singapore , my mom passed away. Even more difficult is I didn’t know that my mom passed away. My family doesn’t wanna tell me because they thought that it will ruin my study. So I ended up learning it from my friends.

[00:02:47] Cheryl: How did you take that in when you heard from your friends?

[00:02:50] Hary: I was just crying in a very devastating state of mind. It was very painful memory. Like even now, the painful memory still bring up the unpleasant feelings. Then I quickly book the tickets back at home so that I can attend the funeral and say my last goodbye before all the burial and stuff.

[00:03:09] Hary: And that was like death keep coming up, right? Always something that I was always dreadful about, sometimes to the point that I felt that it’s easier for us to die than seeing our loved one die.

[00:03:21] Hary: And then after that, my medical complication is just gone worse. Six months before I was in coma for diabetes, I was infected with tuberculosis, I will feel pain after just 15 minutes of walking. After 30 minutes of walking, it’ll be unbearable pain. I thought that going to university, you know, new chapter of life but it turns out to be a four years of nightmares where there’s a lot of suffering.

[00:03:47] Cheryl: While all of that hitting you at a very, very young age. How did the Dhamma, that was just a theory became meaningful to you?

[00:03:56] Hary: I didn’t really found out Dhamma until I was probably at my breaking point, right. I remember I have to sort of like injecting myself every time I go out lunch and dinner with friends.

[00:04:07] Hary: And the emotional swing from high blood sugars, low blood sugars, I couldn’t really understand how it affected my emotions. So I went into a state of depression. But I was able to move out of the depression by telling myself that life is so unfair. If life is so unfair, I have to work five times harder to be able to compete with other people.

[00:04:31] Hary: I was able to move a bit of from the depression, but by putting a lot of more self pressure. But think about it, that, that just make you self criticize, putting a lot more stress on yourself.

[00:04:44] Cheryl: But at the short term, it seems to be the best coping mechanism. Correct? Correct. But for the long term, it just burnt you out all the way.

[00:04:51] Hary: Exactly, and it really did happen, right?

[00:04:53] Hary: I was lucky enough to join P&G. It is a good company, treated me extremely well, but work can be very stressed, so that bottle up stress eventually exploded. I could not sleep well. When I go into meeting and when the meeting doesn’t go well, I would like overthink and self criticize.

[00:05:13] Hary: I should have said this, I should have said that. I should have prepared this, should have prepared that. And I keep thinking and lingering over and over to the point that I don’t sleep. I don’t have time to go out with my friends anymore and then that was the moment in time I felt like life is just — on top of all the suffering that you already have with the mental suffering, I was like “why is life worth living?”

[00:05:34] Hary: And why do I have to go through every day? Then one point in time I said that, guys, this is so unbearable, I need to find a cure. Then, probably this is coincidence in life that I went to a talk and the talk topic was how the mind works. It was talked by one of the Buddhist practitioners in Singapore.

[00:05:54] Hary: She actually talk about how the mind create all these suffering and how, if we are not being too personal with it, we don’t need to suffer this much. And somehow it just resonate with me that everything that I created is really self-created. It’s not because of external environment. And then I talked to her after the talk.

[00:06:15] Hary: So I said that, Hey, I’m so unhappy in life. What is your suggestion? And her advice is so simple. Say that “Hary, you just need to strengthen your mind so that you are not caught up into this mental suffering.” The only way to do that is that you need to strengthen your mind through meditations. And she gave an analogy about preparing for marathon. If you never run for a marathon and you try to run for a marathon, you’re never able to do that, right? It will be a massive suffering because your body is just not built to it, right? Same with the mental suffering. So she told me that, Hary, I just started a Friday meditation class in the evening.

[00:06:54] Hary: Why don’t you try to join? So I started to go to the Friday meditation class and I try to do it every day. And gosh, it’s so difficult to meditate.

[00:07:07] Hary: Especially when you just love thinking, love solving problem, love to create. So your mind just couldn’t stop thinking. And then I always felt that I practice very diligently. I do it every day. And I get nothing after putting so much effort. But there was one night I was telling myself that, after all the effort that I give, if it doesn’t work, it’s okay.

[00:07:29] Hary: And that night when I was meditating, my mind went into a very deep concentration zone where it was just all contentment.

[00:07:38] Hary: There’s no thinking and it’s just so nice. And when I came out of the meditations, that’s where everything is just in slow motions and she then talked more about there is a Buddhism learning that you have to experience and learn. And that’s how I learned more about Buddhism and how my journey to practice started.

[00:07:59] Cheryl: This is really, really incredible and your experience where you let go of all the expectations to get a calm mind just reminded me of Venerable Ananda striving for enlightenment. After the Buddha passed, he was rushing to get enlightened before the, you know, the First Buddhist Council. And. Whole night. Right? The whole night. He was just trying so hard to get enlightened. And then when he kind of, semi gave up, right? He just put his head down to the pillow and then the moment his head touched the pillow because of all that letting go, he just achieved enlightenment.

[00:08:32] Hary: Exactly. And, it’s like when we read it, it’s like stories, but when you learn more Buddhism, it’s really about letting go, letting go of craving, clinging, the self, the self-view, investigating internally then, operating externally as like there is a being with an external world.

[00:08:51] Hary: So, so yeah, that’s the power of Buddhism and the power of the Dhamma where it encourage investigations. When you experience it, you start to like, oh, so that’s what it means. And then it gives you a lot more courage and understanding that there is a path that can really end the suffering in this lifetime alone.

[00:09:09] Cheryl: So I want to understand, from the first time you attended the talk and your first experience of stillness what shifted in you and how did you then relate to your suffering differently after that? Because the diabetes still remains, you are still currently having, right?

[00:09:28] Hary: Yeah. And again, the stillness is just a momentary stillness. Then after that, when the stillness disappear, life, the suffering still back, right? But at least it gives me a confidence that there is that moment where I don’t feel much suffering, but I only feel contentment.

[00:09:46] Hary: So that was the first time where I said that, you know what? I’m gonna study Buddhism really, really intensively. I went for Buddhism 101. I spend my Saturday, Sunday learning Buddhism and go for more meditation classes, and put more intention and intentionality and use my weekends within that, right? Then when you’re able to meditate longer in time, you are able to see how just the mind works in more minute parts right? Now, how does it help with the diabetes management? It helps with a lot of self control, right? Because when you are someone who’s lived with diabetes, first of all, you need to maintain a very healthy lifestyle, so even though there is so many good food in the world, you have to put a lot of restraint.

[00:10:31] Hary: Even though when craving arises, you know, don’t go into that craving. How do you see how the mind works and then how do you put more discipline by just watching the mind more and then let go of your craving of all the nice food that is poisonous to you. More importantly, diabetes is not something that caused me a lot of suffering to be very honest, because I felt like the mental suffering from all the things that have happened is so much more for me than my bodily sort of like pain, discomfort.

[00:11:05] Hary: So Buddhism for me, really, really take me out of that cycle of mental suffering. I’m still suffering day on day, there is still things that cause unhappiness in life, but Buddhism helps me to not get cling to that mental state.

[00:11:22] Hary: So for example, you go to work, it didn’t go as per your plans, when that unhappiness started to come, the self criticism come again and then just see that, it just arises and then just watching it. And rather than keep giving a lot of story and energies to the thought, you just let it go and watch it, and then slowly disappear.

[00:11:41] Hary: And that’s where I can live daily, having a lot more contentment and that’s how Buddhism kind of like pulled me out from that cycle of suffering.

[00:11:53] Cheryl: I’m just curious at this stage of your practice what do you think is an aspect of Dhamma, which you still find difficult to apply in your daily life, especially when the mental suffering that arises is very strong?

[00:12:11] Hary: I realize that it will become stronger if I do not keep my practice. But remember, I used to give a lot of excuse why I could not practice.

[00:12:19] Hary: But the last retreat in December where I was with Luang Por Viradhammo retreat in Malaysia, somehow just give me a new determination that, you know what, I will stick with the practices from now on. There is no more excuses, no matter how hard it is, right? So since then, I try to always wake up in the morning, even though it’s tiring to, you know, meditations right?

[00:12:50] Hary: Making coffee in the morning. It’s also the time to practice, right? Because I kept being reminded by many senior monks, they say that, hey, you don’t really need a time to meditate. You can also meditate by doing your daily activity. Because the idea of meditation is really about watching the feeling of the mind, the emotion of the mind. And these days what I like to do is just keep watching on the heart.

[00:13:12] Cheryl: What do you mean watching the heart?

[00:13:14] Hary: Watching the heart is not the physical organ of the heart. In Pali, they call it Citta, some of the monks call it the mind, some of it call it the heart. I found it, it’s a lot more closest to the heart because when we are stressed, there is a lot of compressing energies in this area. So when I was watching the heart, just keep it opened, right? If there is pleasant and unpleasant feeling, rather than pushing it away, I just watch it and accept it in the heart.

[00:13:46] Hary: It helps a bit steady the emotions more throughout, there’s a lot more kindness because you just stay in the heart, right? And somehow I find heart… there’s a lot of kindness in the heart, you can be a lot more kinder to also other people.

[00:14:01] Hary: And you tend to accept both the unhappiness and the happiness without attaching to both the pleasant and unpleasant sensation.

[00:14:10] Cheryl: you know, I’ve heard Ajahn Jayasaro share that the equation of suffering “S” = “P” x “R” And “P” is pain, r resistance or the non-acceptance of it multiplies the pain equals suffering.

[00:14:25] Cheryl: And with that equation, there is actually a situation where you can have pain, but because you have zero resistance, you can actually have zero suffering.

[00:14:38] Hary: Absolutely, and I can attest to that. When we practice over time we keep learning new things.

[00:14:43] Hary: There was one time where, I think I was pretty good at meditation because I practice a lot and when you’re good in meditations you are like, oh, there is like unpleasant feeling, push it away. You try to kind of like bury it right with a lot of your mental strength, but I realized that it never really helps.

[00:15:02] Hary: It helps on that momentary in time, but it will always come back and it come back typically stronger. Same thing with bodily pain. When you’re meditating, you have like a leg pain. When you’re like, oh, leg pain, you go away. I will just stay in awareness because I don’t like you.

[00:15:18] Hary: And the, the pain tends to become multipliers because it will come back. But when you’re just accepting it, like I said, like open the heart and be kind to the pain because the pain always there, the pain just much, much lesser because you are accepting it. You are allowing it to be present.

[00:15:37] Hary: But you are not attaching yourself that I am in pain. There is just a pain. There is a bodily sensations. And one of the trick that I also do for people who are practicing quite well for the eight precept, right? Where you only eat once a day and then you don’t eat anymore. You’ll feel hungry, right? And that is unpleasant sensation. So if you accept the feeling of hunger because you know, hunger will arise because there is a condition to it, right?

[00:16:03] Hary: Then you perceive that as hunger, and then you’re just allowing that to come in, and then when the hunger feeling dissipated, it’s just a warm sensation on the stomach. That’s what I felt that just allowing it to come rather than pushing away.

[00:16:18] Hary: Because when you say that, oh, I’m hungry, or I’m so miserable with hunger, it will just multiply that again. You’re giving it a lot of thoughts, a lot of energies.

[00:16:27] Cheryl: All the suffering comes when we attach to the sensation and start to add the likes and dislikes, thoughts about it, opinions about it, and that’s where we suffer.

[00:16:37] Cheryl: But if we just simply boil it down to the essence, it’s really just a sensation that arises, exist for a while, and it ceases, nothing more to that.

[00:16:45] Hary: Right. Yeah, it’s an analogy of illusions. There are external things that happens to us, but we creating a lot more illusion or what I call as unnecessary illusions and storytelling that create that suffering. When you are in that zone, why don’t you just say that, hey, there’s just a storytelling that is happening to yourself, and it’s just a story, right? Don’t take so much of meaning about it. Just stop, you know, believing in that story.

[00:17:12] Cheryl: And I want to ask you now, with the inner resources that you have built to take care of your heart and yourself, what would you tell yourself in the darkest moments in your life?

[00:17:23] Hary: I don’t think I have that darkest moment anymore. And that’s why I believe that the Dhamma pulled me out of that darkest moment. Yeah there is a bit of suffering here and there, but it’s a momentary suffering because you can, with Dhamma understanding, you can just like understand suffering as just suffering.

[00:17:41] Hary: And suffering also arises and passes away. And when it passes away, then there is no more suffering. When you see the Dhamma, you understand the Dhamma, the power of the Dhamma. I will not trade anything in the world for it.

[00:17:56] Hary: So for example, I have a late night call. A lot of business problem to solve, and then my mind go into like, oh, like stress. Then I remember that, you know, the work day is already end. I cannot solve it now anyway, so just compartmentalize it, putting it away, and meditate.

[00:18:16] Hary: Just be with my present, watch the heart and then just go to sleep. And then the day arises, Monday’s gonna come, the problem’s gonna be there, will come again. Then you understand that it arises, let it arise in the heart, and then slowly it will die down from the heart, and then you go on and live life in more contentment.

[00:18:36] Cheryl: Where you’re at now, what would you tell the you who first found out about your mother’s passing away? What advice or what comfort would you offer?

[00:18:47] Hary: I will tell myself that, I’m sure you have a lot of suffering right now. It’s okay to suffer. Because at that point in time when there is a lot of suffering, because of obviously losing someone that is very close to you, create a lot more suffering in the feeling of regret. Regret of, I could be kinder to my mom, I could be nicer to my mom. I could call her more often from Singapore. A regret of leaving her in pain.

[00:19:20] Hary: So I’ll tell myself that you are in a lot of suffering. It’s okay. Be kind to yourself. You cannot change the past. Don’t let the past eat you. I’m sure that you can do better, but you know it’s already done. So falling into the place of regret and keep thinking about where you should have, could have done better doesn’t really help.

[00:19:46] Hary: So just be kind to yourself.

[00:19:47] Cheryl: Thank you for sharing that, Hary. And now, what does a meaningful life mean to you and how do you make your life meaningful every single day?

[00:20:00] Hary: Meaningful life to me is being content at every single time, at every single moment to be very honest. I know a lot of people have a lot of bigger sort of like mission in life, want to elevate suffering of a lot of people. For me, maybe because I’ve also seen a lot of suffering in myself, my first mission is to remove that as much as I can while also helping other people as much as I can.

[00:20:28] Hary: But where meaningful life to me is be more and more content with life, be less and less personal with life. I always think about this life, that started after 19 years when I almost died, is my second life. In a weird way, I do not fear about death anymore because it’s my second life, right?

[00:20:51] Hary: So whatever additional day I have until that is an incremental life that I had in this world. But I do want to practice as much as I can to see the Dhamma and the deeper part of the Dhamma so that we can live life that has more contentment. When you see a lot of all the very senior monk who practices all the way through their entire lifetime, for me, I’ve never seen people who are as happy and as content as them. Even though they’re old, even though they are having a lot of suffering, right? With the aging and health problem. I want to be like them, so light and I don’t think there’s anything that bothers them. They still feel unpleasant feeling, they still feel pain, but they’re just not bothered by it. Right? So that’s my goal in life. I wanna be more like them so they become an aspiration.

[00:21:43] Hary: While we heard a lot of stories about the Buddha, I’ve never seen the Buddha. I know he exists, but I cannot see that. But that is how I project, like if a Buddha would have experienced life, it’s like the embodiment in them, and that’s how the Buddha, the Dhamma and the Sangha cultures continue. And the Sangha members are the people who you truly respect. And it give you an aspiration that what is the fruit of practice will be right here and now in the present moment.

[00:22:11] Cheryl: Yeah. And I think here and now is something that is so particularly inspiring that the Buddha walk the Earth 2,500 years ago. But yet today in 2025, we still see people who practice the Dhamma well, embodying such beautiful qualities and that we can also be able to cultivate and train ourselves to that level.

[00:22:31] Hary: Absolutely, absolutely right. So when Ajahn Chah always mention about when you’re breathing, you can meditate anytime. You can be content every time, right? So yeah, we have a long way, journey to go to slowly let go of the things that bond us to suffering.

[00:22:48] Cheryl: What is something that you still find difficult in letting go at this moment?

[00:22:55] Hary: Bodily pain is still extremely hard because I have a bit of scoliosis, so sometimes when I sit too long the pain can be quite unbearable.

[00:23:05] Hary: The ego also can be very hard in terms of the work context. Because we all want to achieve something, and we don’t like to be blamed on something, right? So I think that ego it’s still there, you always want a nicer output.

[00:23:23] Cheryl: It’s like the eight worldly winds, but we only want four of it. All the good stuff.

[00:23:27] Hary: Yes, yes, yes, yes. You know, where I started to make more of the daily practices, I remember that business was very tough at work. There’s just a lot of debates with the leadership teams, and everyone’s, when debating the egos is like very strong, right?

[00:23:45] Hary: So one of the things that I’m practicing right now is to be extremely kind. And don’t put my own ego in that conversations, right? So always there like, Hey, how can I help you? Why do you feel that way? And then I realized that people respond with kindness. Rather than when you try to debate because you try to prove your point is better.

[00:24:07] Hary: So these days I try to let go as much as I can. Try to be kind to that person and they responded. And I found that, that in a difficult environment, they’ll respond the kindness, it become like, oh, I can understand your point of view.

[00:24:23] Hary: Here’s my point of view. How do we work? And then sometime my colleagues say that, how come the boss doesn’t flip on you? But it flipped on us even though I was bringing the same point.

[00:24:34] Hary: But I always told them that, perhaps I just speak it slow. There’s not much of intention of debating.

[00:24:40] Cheryl: you are saying the exact same thing that your colleagues are saying. Just your whole intention is much more wholesome. So the way it’s received is also a lot more open, a lot more collaborative.

[00:24:51] Hary: Correct. When you speak with kindness, the first thing that will happen more is that you smile more also when you make your point, right? And when you are a bit more mindful also with the kindness, you tend to speak slower so that you can see other peoples’ body reaction better. Then when they want to speak, you can already start pausing rather than keep going on the train journey of like sharing your idea. So then you allow people to comes in naturally and then there is real discussions instead of it become a debate.

[00:25:22] Hary: So that was what I found was sort of like a new interesting Dhamma practical application in a stressful work environment.

[00:25:31] Cheryl: I just recall one very tense conversation I had with a manager and she was getting very emotional. She was raising her voice and starting to use a lot of accusation. I was just being very mindful, speaking deliberately, very slowly and in a calm tone and opening the conversation into how can we solve this problem? And after a while, she was able to calm herself down and then she realized, oh, she’s really reacting too over emotionally, and that then her focus came back to the right thing, to the problem at hand.

[00:26:06] Cheryl: It really does work and, and people really react to the way that we try to show up.

[00:26:12] Hary: Correct. And that’s another example of the Dhamma practical applications that has fruits in it. Right. That we can see here and now.

[00:26:20] Cheryl: And is there a final, a key message that you want to share with our listeners today?

[00:26:27] Hary: I only have one advice — Always be kind to yourself, no matter how bad hardship and suffering that you face. You have two options. Either blame yourself or you can be more kind to yourself. You know, I preferred the second one over the first one because I tried the first one.

[00:26:47] Hary: And it didn’t really help. And I went to even more suffering because of that. So whoever you are there who are facing some challenges start always, always by being kind to yourself.

[00:27:01] Hary: And then hopefully some of you who are practicing the Dhamma can use the Dhamma to kind of like alleviate a little bit of the suffering day by day with your practice.

[00:27:12] Cheryl: One way I have been practicing being kind to myself, is actually just starting the day by acknowledging the good qualities, acknowledging the effort that I try in times that are difficult or in areas that I’m struggling or not yet good at. And just taking a moment to realize, ooh, it’s not easy at all.

[00:27:33] Cheryl: And that the fact that I’m still showing up, I’m still putting effort. It’s deserving of a pat on the back.

[00:27:39] Hary: Absolutely. And then also you can also think about things that are, you’ve done good, right? Those of you who practice generosity to other people, you can also reflect that, right?

[00:27:50] Hary: Hey, you’ve done good in life. Give yourself pat in the back. Or sometimes, by the way, I also like to do this when I’m extremely stressed: I say that it’s okay, then I go back to my breathing.

[00:28:01] Hary: If I cannot go, if I cannot go to my heart, automatically, I’ll just do this. It’s okay. Life will be okay. You know, all this suffering will be okay. You’re not alone. Right? And I tell myself that, you know, I’m here with you whatever that suffering is.

[00:28:15] Cheryl: You know, just putting my hand here, I already just feel so so, so comfortable and so soothed. so yeah, thank you for sharing that as well. And thank you for sharing about your journey and it’s extremely inspiring how you have gone through basically a 360 degree change in your mindset in how you view suffering as well. So to all our listeners, thank you for staying to the end as well. So stay tuned and join us in our next episode. Stay happy and wise.


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My Dhamma Journey: Exploring Death and Grief As A Goal

My Dhamma Journey: Exploring Death and Grief As A Goal

TLDR: Pei Shan reflects on her grandmother’s near-death experiences, which deepened her understanding of impermanence and strengthened her Buddhist practice. Through Dhamma study and palliative care work, she reflects on how to better navigate grief, support loved ones, and find peace with mortality.

My Grandma and I: A Lesson in Impermanence

In January 2024, my grandma’s heart rate dropped to a dangerously low level, requiring her to undergo pacemaker surgery. This experience had a strong impact on me, allowing me to witness the reality of impermanence (Anicca). My grandma has always been one of my greatest pillars of support, and I was deeply saddened by the sudden realization that my time with her was limited. This awareness made me more intentional about how I spent time with her and led me to explore death, grief, and Buddhism more deeply.

Following that, I committed to more Buddhist lessons at Mahaprajna Temple, enrolled in Sister Sylvia Bay’s Dhamma Foundation courses, went on retreats, and as a whole attempted to further my Dhamma practice. In 2025, when my grandma’s health declined again, my family and I faced intense emotional challenges. I resolved to ensure her comfort and peace using the knowledge and support of the Buddhist community I had begun to surround myself with.

Wishing my grandma all the best for her pacemaker surgery

Wise and Practical Tips When Preparing for Death

I am deeply grateful for the support from the Sangha, who provided numerous practical tips and shared Dharma books and videos that helped me care for my grandma during these difficult times:

Prepare our Mind

When loved ones are ill, part of me always hope for their recovery. But when things don’t improve, I feel emotionally drained. This reminds me of the second noble truth—that suffering is caused by craving and attachment.

A quote by Ajahn Brahm, “You can’t always cure, but you can always care,” resonated deeply with me. It shifted my focus from expecting my grandma to recover to simply being there to care for her with compassion, regardless of her condition.

From Sister Sylvia Bay’s teachings (Buddhist death vigils), I learned the importance of establishing our minds in loving-kindness and compassion. Being a calm and comforting presence to the sick would be beneficial. Before each visit to my grandma’s ward, I would take a deep breath to center myself, ensuring I was mindful of the mental state I brought into the space.

Occasionally, when fear and anticipatory grief arose, I found comfort in Thich Nhat Hanh’s teachings in his book Reconciliation: Healing the Inner Child. I would place my hands over my heart and say “I’m here for you” with loving-kindness and compassion. These words helped me embrace and transform these strong emotions. 

Stayed in the hospital for three nights while my grandma was on Dangerously Ill List

Chanting and Sharing Merits

Although I have been a Buddhist for many years, I was unsure which chants would be most beneficial for my sick loved ones. Some suggested the “Itipiso” chant, which reflects the qualities of the Triple Gem. I attended the 108 Itipiso chanting at Palelai Temple, using the opportunity to chant for my grandma and share merits with her. Others recommended the “Great Compassion Mantra” (大悲咒).

I learned that it’s also important to choose a chant familiar to the person. Since my grandma occasionally prays to Amitabha Buddha (阿彌陀佛), I played various versions of the chant until I found one that helped her feel calmer and relaxed. Before leaving each night, I would invite her to chant Amitabha together ten times, hoping that her last thoughts before sleep were aligned with the Triple Gem. One of my teachers gave me a photo of Amitabha, which I placed by her bedside to offer reassurance and remind her of the Buddha.

Each night, I would pray and share merits with my grandma and her kammic debtors. Many of my Kalyanamittas also kindly checked in and shared merits, and I was deeply grateful and touched by their support.

108 Itipiso Chanting in Palelai Temple.
Photo credit: Ying Shan

Journey Forward in Understanding Grief and Death

Thankfully, my grandma’s condition improved, and she was moved to a community hospital while waiting for a helper. However, there were critical moments as well, where the hospital staff had to activate emergency protocols whenever she was not arousable. The first part of 2025 has definitely been an emotional rollercoaster.

Through these experiences, I’ve come to appreciate the importance of learning the Dhamma and preparing for the impermanence of life. In 2025, my goal is to deepen my understanding of grief and death, as learning more about these subjects can help alleviate the fear we often associate with them.

I reached out for recommendations on Dhamma videos and books related to death and dying, and several of my Kalyanamitta kindly provided suggestions. I also sought out opportunities for more exposure by volunteering with organizations like Ambulance Wishes, assisting with adaptive yoga in HCA hospice, and joining the Ehipassiko Chanting Group for funeral chanting. Additionally, there is a Grief Cafe, conducted monthly by Assisi Hospice, where people can share and explore their experiences with grief and loss. I was also planning to make a visit to Singapore Casket to find out more about funeral planning. This year, I made plans to work in the palliative sector to gain further understanding of death and dying through my job. 

Recently, I attended my grandma’s Advanced Care Planning session, where we discussed her values and choices. It was not easy to approach end-of-life planning, especially with her mild cognitive impairment and aversion to death. However, I am grateful for this session, as she could voice her preferences to the best of her ability. Through this I was able to listen and better understand her choices.

Concluding Thoughts

This journey of facing death is certainly not easy. It has been a profound process of learning, witnessing Impermanence, and reflecting on the Four Noble Truths. Through this journey, it made me realize my attachments to my loved ones and reminded me to focus on things that are within my control. I am grateful for the wisdom and support of the Triple Gem, which has provided me a sense of peace and grounding, even in the face of loss. I hope this exploration of death and dying will inspire people to reflect on death and consider what truly matters in their lives, enabling them to live well and die peacefully.


Wise Steps:

  1. Contemplate on death and impermanence – Deepen your understanding through Dharma study, initiate conversations on end-of-life planning with family and friends and explore volunteering in the palliative care sector.
  2. Seek support from the Sangha – Don’t hesitate to reach out to your spiritual community for guidance, comfort, and practical advice during difficult times.
  3. For the loved ones who are still around, don’t avoid the topic of death. Instead, find the courage to discuss it with empathy and compassion, rather than allowing unspoken worries to linger in the background
Before it is too late: How to Start the Funeral Planning Talk with Your Parents

Before it is too late: How to Start the Funeral Planning Talk with Your Parents

TLDR: Discussing funeral arrangements isn’t just about logistics; it’s an opportunity for a deeper connection. Discover how to turn an awkward conversation into a meaningful exchange about life and legacy.

As young Buddhists in Singapore and Malaysia, we often find ourselves caught between tradition and modernity. One area where this tension is particularly evident is in discussing end-of-life matters with our parents.

While it’s a sensitive topic, having open conversations about funeral rites can be both practical and spiritually meaningful.

The Taboo of Death Talk

In many Asian cultures, talking about death is considered inauspicious or even disrespectful. We might worry that bringing up the subject will upset our parents or invite bad luck. This cultural taboo can lead to avoidance, leaving important decisions unmade and potentially causing stress during an already difficult time.

However, as Buddhists, we understand that death is a natural part of life. The Buddha taught that all conditioned things are impermanent, and accepting this truth can bring peace and clarity. By discussing funeral rites openly, we honour our parents’ wishes and ensure that their passing aligns with their spiritual beliefs.

Why It’s Important to Have the Conversation

Before it is too late: How to Start the Funeral Planning Talk with Your Parents

It’s crucial to have these conversations for several reasons. Firstly, it allows us to respect our parents’ wishes, ensuring their preferences are honoured. 

Open communication can also reduce family conflict during an emotionally charged time. Moreover, it enables better financial planning, as funerals can be expensive. I recalled a friend’s ugly family incident when his grandfather passed away. 

The family members were debating if he was Buddhist or not and hence, which coffin and rites to do for him. The final outcome? A funeral so watered down that it had little to no semblance of respect for the great man he was. Everyone wanted to be politically correct and not do anything religious. My friend was sure that Ah Kong would have enjoyed some good chanting at his funeral.

From a Dhamma perspective, discussing funeral rites can be part of a broader conversation about mental readiness, which is important in Buddhist practice.

It preps the mind for the inevitable and the Buddha often reminded his disciples to recollect death as often as they could. For it one recollects the ephemeral nature of life, why hold on to anger and regret?

Ultimately, knowing that arrangements are in place can provide peace of mind to both parents and children.

Skillful Ways to Approach the Topic

When approaching this sensitive topic, there are several ways we can try to reach a good conversation and understanding.

1. Choose the right moment: Look for natural openings in conversation, perhaps after attending a funeral or when discussing a relevant news story on the death of someone in their age category. The suddenness of that person’s death can be a good opening.

2. Start with your plans: Share your thoughts about your funeral arrangements. This can make the conversation feel less targeted. You can also share a random auntie’s or friend’s musing about their funerals to also open up on the topic. Delving too much on your funeral plans might make the conventional parent worried about your mental state.

3. Frame it positively: Emphasise that you’re asking because you care and want to honour their wishes. One can liken it to travel planning. “It’s similar to planning an important trip. We wouldn’t embark on a trip without preparation. So why should we approach life’s final journey any differently.” If your mother or father likes cooking you can try “Think of this discussion as creating a family recipe book. We’re preserving important traditions and preferences for future generations.” 

4. Be patient: If they’re not ready to talk, don’t push. Let them know you’re open to discussing it when they feel comfortable.

5. Apply Dhamma teachings: Remind them of the Buddha’s words on impermanence and the importance of mindful preparation. Talking about death will not make it come faster. Rather, avoiding talking about it will make us live less fuller.

6. Involve Sangha or spiritual leader: If your parents are more comfortable talking with a religious figure, consider arranging a meeting with a monk or nun or a spiritual leader from their faith.

Key Points to Discuss

When you do have the conversation, here are some important aspects to cover:

1. Type of ceremony: Traditional Buddhist rites, modern adaptations, or a mix?

2. Cremation or sea burial or memorial garden: What’s their preference, and why? 

3. Location: Where would they like the ceremony to be held?

4. Specific rituals: Are there particular prayers or practices they’d like included?

5. Personal touches: Any special music, readings, or objects they’d like incorporated?

6. Donations: Would they prefer donations to a temple or charity in lieu of flowers?

7. Post-funeral rites: Discuss preferences for any subsequent ceremonies or memorials.

Making It a Meaningful Conversation

Before it is too late: How to Start the Funeral Planning Talk with Your Parents

Remember, discussing funeral rites isn’t just about logistics. It’s an opportunity for deeper connection and spiritual reflection.

Use the conversation to share memories, and talk about family history, and cherished moments. Express gratitude for all your parents have done for you.

Explore the beliefs and principles they hope to pass on and let them know you’ll honour their legacy. This is also a chance to learn from their wisdom, so ask about their life experiences and insights.

Conclusion

Breaking the taboo around discussing death and funeral rites is a challenge, but it’s one worth taking on. As young Buddhists, we have the opportunity to blend respect for tradition with practical foresight. By approaching the topic with sensitivity, patience, and an open heart, we can turn a potentially awkward conversation into a meaningful exchange that brings us closer to our parents and deepens our understanding of life’s journey.

Remember, the goal isn’t just to make plans, but to create an atmosphere of openness and acceptance around one of life’s most significant transitions. In doing so, we honour our parents, our cultural heritage, and our Buddhist teachings on mindfulness and impermanence.​​​​​​​​​​​​​​​​


P.S. Need help navigating that crucial discussion? Reach out to me for a chat!


Wise Steps:

  1. Plan your funeral rites first so that you can experience the process yourself.
  2. Express empathy to let them know you understand this topic is uncomfortable for them, but reassure them that you’ll navigate it together because it leads to a meaningful outcome. 
  3. Parents may answer some, but not all, of the questions, and that’s okay. Sabai sabai…

Useful resources (in Singapore) 

https://mylegacy.life.gov.sg

Losing it All: A Widow’s Unexpected Path to Liberation

Losing it All: A Widow’s Unexpected Path to Liberation

TLDR: Allen reflects on his experience in trying to understand a sutta, covering the importance of appreciating them in its totality with its context and character while being patient in coming to one’s own interpretations. 

This is a little record of my journey with a short sutta in the Therigatha (Verses of the Elder Nuns). You can take it as a commentary, written in the year 2025 though I’m no Budhagosha

Your writer here is merely a wanderer trying to make sense of the world through reason, and increasingly through faith. So as much as the following words are not from a well-learned monk, are not a few words inspired by the Dhamma still worthy of attention? If you judge it to be so, then let’s go on this short journey in my struggle with a sutta that is only five stanzas long.

Here I am, reflecting on one of the suttas which I could make no head or tail for a few days. 

I woke up today with an intuitive appreciation of the sutta. It’s 5.30 a.m., and it’s becoming clearer now–how could I have missed it? Having mulled over it for a few days with not much progress, I would like to document the experience here in the hopes that it could be a reminder to me (and possibly you) on how best to approach the suttas. Let’s dive in.

Patacara’s Inspired Verses

Three days ago, in the midst of doom scrolling, I came across the Therigatha of Patacara, and found myself a little dumbfounded by its meaning. The story described how she achieved a mind of stillness after washing her feet and noticing the water flowing and eventually attained enlightenment.

HUH? Why? How? Sure, I’ve been to zen gardens with flowing water,–it’s peaceful not doubt. But enlightenment? Really? Meanwhile, I see water flowing every day, and  here I am, still tangled up in my defilements. 

So I went back to the sutta again;

“Having washed my feet,

I took note of the water,

seeing the foot-washing water

flowing from high ground to low.

My mind became serene,

like a fine thoroughbred steed.

Then, taking a lamp,

I entered my dwelling,

inspected the bed,

and sat on my cot.

Then, grabbing the pin,

I drew out the wick.

The liberation of my heart

was like the quenching of the lamp.”

Patacara said that observing the water brought a sense of peace. She then carried that peace, along with a lamp into her hut and meditated.

That was when she attained Nibbana. So perhaps this is a teaching on the skillfulness of seizing moments of peace and practising when the opportunity arises. Or perhaps it was about working with the presently arising conditions. But again, something felt missing. 

A day later, amongst friends in the Dhamma, we ended up discussing Patacara. Naturally, yours truly brought her up, along with my frustration from not understanding her and her plain observation of water. Maybe I just don’t understand women. Maybe I should read the Theragata instead.

One of my friends asked who Patacara was. In the midst of my lamenting about how “easily she attained Nibbana, just by watching the water flow”, the story of her life flowed out of me. Let’s segue into that!

The story, her story

So, I recounted to my friends the story of Patacara – a woman who, upon the impending delivery of her second child, decided she should stay with her parents whom she ran away from, having eloped with an unapproved love interest. 

During their journey home, the pregnant Patacara, her husband and her son, were caught in a heavy storm, forcing them to stop for the night.  While they rested, her husband went off to gather wood and materials to build a shelter–but he was bitten by a poisonous snake! He had ONE task.

Anyway, imagine having to give birth in a forest while waiting for your man, only to realise that he was never coming back. She traced his steps with her two kiddos in tow and found his lifeless body. Devastated but determined, she decided to continue on her journey regardless. 

To get home, she had to cross a river. Feeling too weak to carry both her newborn and her firstborn at once, she came up with a plan. She carried the baby across first, placing him on a makeshift bed of leaves and grass before heading back to fetch her eldest. 

Waddling back through the river to retrieve her firstborn, a hawk swooped down and snatched her newborn. Wehhh. Patacara waved her hands and shouted to scare the bird away, which her firstborn on the riverbank took as a signal for him to come to her. Tragically, the child was swept away by the river’s strong current from the recent storm.  

The scene of a flustered widow standing helplessly in the gushing river seemed like the perfect metaphor for her internal turmoil. She was all alone, beaten helplessly by the raging river of her thoughts and emotions.

Still, she trudged on and made her way home, only to find her parents in a funeral pyre. Guess what? They died due to the collapse of their house the day before. That was one hell of a shitstorm. She collapsed and was in ruins, akin to the state of the house she grew up in. She was more than depressed, she was hysterical from that day on.

The Buddha, in his boundless compassion, saw her suffering, clothed her and offered her shelter, even though society shunned her for being deranged. This was the turning point in her journey to reclaim herself. 

The end

OK having looked at her history, we now have a better sense of the person who uttered it. It came from someone who has experienced a deep sense of loss and suffering and found refuge in the Dhamma. 

Reading the sutta in its entirety

I continued to marinate with Patacara’s verses after that day of venting my frustrations about her. 

As I read and reread the sutta, I realised that my focus was mainly on the second half of the sutta which was where she attained enlightenment. Naturally, we all want to get to that state, so my mind was trying to find the proximate causes – was it the water, the lamp? – and neglecting the verses in their entirety. In essence, I was skipping to the back of the book, looking for the answer key.

If we were to read the first two stanzas, we see a very different Patacara. She was feeling quite dejected because she has not progressed in her path. She compared herself to lay people, marvelling at how easily they seemed to find success while she struggled.

“Plowing the fields,

sowing seeds in the ground,

providing for partners and children,

young men acquire wealth.

I am accomplished in ethics,

and I do the Teacher’s bidding,

being neither lazy nor restless—

why then do I not achieve quenching?”

She spoke of men farming; ploughing and sowing and how that led to wealth. She then compared it to her conduct and sincerity in the practice, and yet it did not lead to Nibbana. There seems to be a tension in how she laments her own progress. A sense of frustration akin to what I felt in not understanding these stanzas, but I feel like I’m getting close. I decided to let it rest and go to bed.

Linking it all together

Now here we are, I was up before the sun. I felt naturally awoken, with the sutta being the first thing on my mind. Of course! I got a glass of water (yes I saw the water flow though I continued to remain unenlightened), and went to my laptop, typing away:

“Why have I not attained Nibbana?” She asked. The critical self is almost second nature.

On seeing the water of the footbath flow, she was reminded of the day, the rain and the river. She must have recounted the joys of her life, swept away by the same but different water. The water, flowing from high to low, was conditioned by the incline. This is dhammatā is it not? This is the natural law. 

All that is, has a cause. All that is caused will end when the causes cease.

Her husband who died seeking shelter for her, the death of her children through her desire to continue the journey, and the question of why she did not visit her parents sooner – all these thoughts of guilt must have weighed heavily on her. How did they arise? The guilt too was conditioned, inclined by the happenings of her life and the choices she had made. 

And the futility and frustration towards her practice seem a bit more tolerable. Why compare herself with the people gathering wealth? They go through a different set of conditions, they lead a different life, each with its own flow. 

Almost as if she unclenched her comparing mind, she saw that the path was in letting go. Much in the same way the water flows from high to low, where is the control? The conditioned reality is to be accepted. Oh, how the Buddha’s teaching is so true. 

With guilt softened, comparisons ended, and the self-imposed expectations put to rest, the heart naturally comes to ease. With the approaching night, I like to think that these were her final thoughts before she uttered one of the most inspiring Verses of the Nuns recorded in the suttas;

 “Let this lamp be my friend and let’s practice a bit more. I’ll make my bed just in case, but for now, let’s watch the naturalness of this conditioned life.

“Plowing the fields,

sowing seeds in the ground,

providing for partners and children,

young men acquire wealth.

I am accomplished in ethics,

and I do the Teacher’s bidding,

being neither lazy nor restless—

why then do I not achieve quenching?

Having washed my feet,

I took note of the water,

seeing the foot-washing water

flowing from high ground to low.

My mind became serene,

like a fine thoroughbred steed.

Then, taking a lamp,

I entered my dwelling,

inspected the bed,

and sat on my cot.

Then, grabbing the pin,

I drew out the wick.

The liberation of my heart

was like the quenching of the lamp.”


Wise Steps:

  1. Sit with confusion: Allow yourself time to process difficult teachings without rushing to conclusions
  2. Share your struggles with fellow practitioners: Discussing challenging teachings with others can provide new perspectives
  3. Avoid comparing progress: Remember each person’s spiritual journey is unique. Patacara learned to stop comparing her progress with laypeople’s material success