Ep 65: The Buddhist Path to Finding Your True Purpose ft. Ven Sumangala

Ep 65: The Buddhist Path to Finding Your True Purpose ft. Ven Sumangala

https://youtu.be/IK0KphAxygA

Summary

What gives life true meaning beyond achievement, comfort, and success? In this episode, Venerable Sumangala reflects on purpose, happiness, and the Buddhist path—challenging modern ideas of fulfillment and inviting us to look inward. Through teachings on non-attachment, mental training, and the Noble Eightfold Path, this conversation explores how lasting happiness comes from freedom of mind, not endless striving.

In a world driven by speed, consumption, and constant comparison, Venerable Sumangala offers a countercultural perspective: that peace is not found by adding more to our lives, but by understanding what is truly essential. She speaks about the quiet stress underlying modern living, the illusion of control through success, and how mindful awareness allows us to appreciate life without clinging to it—pointing toward a simpler, steadier form of happiness that can be cultivated here and now.


About the Speaker

👤 Venerable Sumaṅgalā Therī is the Abbess of Ariya Vihara Buddhist Society. She embarked on her spiritual journey in Buddhism at the age of 19, inspired by the serene sight of a monk and people meditating, which deeply delighted her heart. This initial inspiration led her to actively pursue, learn, and practise the Buddha’s teachings, with a particular focus on meditation.

She holds a B.A. in Psychology and in 1999, she completed her M.A. in Industrial and Organizational Psychology, both from Universiti Kebangsaan Malaysia. Furthering her academic and spiritual education, Ven. Sumaṅgalā Therī obtained an M.A. in Philosophy (Buddhism) from the International Buddhist College, Thailand in 2011.

Her formal journey into monastic life began in 2005 when she left the household life to become an Anagarika. Her ordination as a Dasasil (akin to a Sāmaṇerī) took place in November 2008 under the sacred Sri Mahābodhi at Bodhgaya, India. Her preceptor-teacher was Ven. Mahinda Mahāthera, a proponent of Mettā and one of the early disciples of the late Ven. Dr. K. Sri Dhammananda Nāyaka Mahāthera from Malaysia. Her meditation teacher was Ven. Nadimale Sumedhā Maniyo of Sri Lanka, who guided her in samatha-vipassanā meditation practices.

On 21 June 2015, she took her higher ordination under the guidance of preceptor Ven. B. Sri Saranankara Nāyaka Mahāthera – the Chief Judiciary Monk of Malaysia, and bhikkhuni preceptor-teacher Ayya Santinī Mahātherī of Indonesia.

In 2004, inspired by the late Venerable K. Sri Dhammananda Nāyaka Mahāthera, she decided to start a bhikkhunī training centre to complete the Fourfold Assembly for Theravādin practice: bhikkhu, bhikkhunī, upāsaka and upāsikā. In 2015, she pioneered the formation and registration of Ariya Vihara, Malaysia’s first Theravāda Bhikkhunī Nunnery and Dhamma Training Centre. In 2019, she received a government allocated land for the building of the project with construction to commence in the first half of 2025.

From 2014 to 2023, she inspired six short-term Theravāda Samanerīs to go forth for good, including the first 3 Cambodian Samanerīs to do so. She has assisted more than 50 bhikkhunīs in higher ordinations in Bodhgaya, India.

Currently, she serves as the Abbess and President of Ariya Vihara Buddhist Society and is an advisor of Gotami Vihara Society in Malaysia. Ven. Sumaṅgalā Therī is actively involved in conducting meditation retreats and giving Dhamma talks in various centers and camps, sharing her deep understanding and experiences in the Dhamma with others.

She is one of the recipients of the 23rd Anniversary Outstanding Women Awards (OWBA) 2024, in honour of the United Nations International Women’s Day.


Key Takeaways

Purpose Beyond Success

Modern ambition promises fulfillment, but lasting meaning comes from understanding suffering and cultivating inner freedom rather than external identity.

Non-Attachment, Real Peace

By loosening our grip on desires and outcomes, the mind becomes lighter, steadier, and less shaken by change or loss.

Train the Mind

Regular mindfulness and meditation build clarity and emotional resilience, helping us respond to life with wisdom instead of habit.


Transcript

Full Transcript

[00:00:00] Ven Sumangala: if a person live a hundred years without a purpose, so, what they do is eat,

[00:00:04] Ven Sumangala: sleep,

[00:00:05] Ven Sumangala: then play, play,

[00:00:07] Ven Sumangala: pain, pain,

[00:00:08] Ven Sumangala: die.

[00:00:14] Cheryl: Welcome to the Handful of Leaves podcast. My name is Cheryl. And today I have Venerable Sumangala as my guest. Today, we question the purpose of life. A lot of us wonder around just doing our nine to five, and then after that we spend five to nine on scrolling on IG, scrolling on TikTok.

[00:00:34] Cheryl: Then day by day, it just goes by and one day we are 60. So what truly is the purpose of life and how can we make our day to day more meaningful? My guest today, Venerable Sumangala, is a fully ordained nun of 10 vassas and she’s also the president of

[00:00:51] Cheryl: Ariya Vihara Buddhist Society, Malaysia’s first Theravada bhikkhuni nunnery and Dhamma training center.

[00:00:57] Cheryl: She’s also an advisor to

[00:00:58] Cheryl: Gotami Vihara Society in Malaysia. Welcome Venerable Sumangala.

[00:01:02] Ven Sumangala: Thank you. Namo Buddhaya.

[00:01:05] Cheryl: Namo Buddhaya so to begin off, I will start with a cheeky question, which is what is the purpose of your life?

[00:01:15] Ven Sumangala: My purpose of life is

[00:01:17] Ven Sumangala: to live every moment as it is. The main purpose is to be free from suffering and feeling free.

[00:01:27] Cheryl: Can you share a bit more what does feeling free mean?

[00:01:30] Ven Sumangala: So when we practice the Dhamma,

[00:01:32] Ven Sumangala: we will come to the stage of the mind where we get into the insight of what reality is, which is impermanent, constant change. And because of that, you can see there’s no entity that is in operation.

[00:01:48] Ven Sumangala: Then from there,

[00:01:49] Ven Sumangala: then the practice of letting go of desire and also the attachment on things in the world, even regarding with our body, we have that kind of sense of understanding that everything that we see, we experience is a fleeting nature.

[00:02:09] Ven Sumangala: So, if you understand that, then you would not want to crave and also grab or attach.

[00:02:19] Ven Sumangala: Thing comes and thing goes. We make good use of it when it is necessary or in need. But other than that,

[00:02:26] Ven Sumangala: when it comes, it comes. When it goes, it goes. If we don’t hold that attachment, then everything will flow freely.

[00:02:34] Ven Sumangala: We don’t get stressed and upset,

[00:02:37] Ven Sumangala: angry over the change of things or not getting what we want. So I think this is a very important insight to experience that freedom from all this entanglement and the grip of desire and attachment. Once the mind understand the reality, I think we will be free. And then because of that, we are happy. Not because we look for, but because we experience that happiness through that freedom from attachment.

[00:03:04] Cheryl: Wow. Sadhu. Well, does this also mean then that purpose will be changing and flowing? And if that’s the case, then why do we need purpose?

[00:03:17] Ven Sumangala: Well, when we are young, when we don’t have the understanding of the Dhamma or the truth, this is the process that we go. I mean, in the past when I was young, I mean, all of us go through, right?

[00:03:29] Ven Sumangala: And when we are young, people will ask, what’s your ambition? So I would say, oh, my ambition is to become a doctor. Then the mission start to change again because your inclination may change. So our purpose of life, we think, is to be or to become somebody.

[00:03:44] Ven Sumangala: And so if our purpose of life just to become and become and become, there’s no end. So these are the things that is ongoing. So we don’t have any really purpose, but we just live life like passing time. We don’t have a direction. But at the same time, we also know that we are not really that happy, although we have all the material things.

[00:04:05] Ven Sumangala: And we are also worried,

[00:04:08] Ven Sumangala: have fear,

[00:04:09] Ven Sumangala: and we are confused,

[00:04:10] Ven Sumangala: we don’t know our destination. So if we do not have any purpose in life, this is how we are going to live our life. Like I used to share with people,

[00:04:20] Ven Sumangala: even if you live a hundred years right, and then if you look at it, people will say,

[00:04:26] Ven Sumangala: wow such a long life.

[00:04:27] Ven Sumangala: It must be a good life. But one third of our life is what? Sleeping. Can you imagine you sleep for nearly 33 years in your life, doing nothing. Then another one third of your life is what? You’re taking care of this body. Then another third, then they say, oh, Venerable, normally, you know, it’s work. So, but I say if you live 100 years old, the likelihood is 12, 13 years old, you play, play, right?

[00:04:56] Ven Sumangala: Then 80 to 100 years old, what happen? Here pain, there pain. So, if a person live a hundred years without a purpose, so, what they do is eat, sleep, then play, play, pain, pain, die.

[00:05:11] Ven Sumangala: I ask them meaningful or not. If we are not aware, this is the life that we are going through. And this is what we see around us. And we think that majority doing that, so it must be true. But actually, sometimes majority may not be correct. And so we have to be very careful to see why we are facing stress, unhappiness,

[00:05:35] Ven Sumangala: the feeling of bored, upset, angry, not satisfied, fear, and then worry,

[00:05:42] Ven Sumangala: so much worry about our career, about family, about future.

[00:05:47] Ven Sumangala: Why is this happening? It’s because we do not know. We do not have purpose in our life. So it’s important to ground ourselves. to have a purpose. What is purpose? Very simple. Everybody say, if I have a car, I’ll be happy. If I have a house, I’ll be happy. If I have a career, I’ll be happy. So what do you want?

[00:06:08] Ven Sumangala: Not the car, not the house, not the partner. Happiness. So how to find the happiness. So happiness doesn’t come from just spending time doing, all these other things without that kind of mindfulness and awareness of how they can get out from that, unhappiness or unsatisfactoriness and fear and confusion.

[00:06:33] Ven Sumangala: Because we want happiness, we want freedom. But how to get there? So it’s important that we set the goal, how this purpose to be is because we want to find true happiness and freedom. So there is a path that leads to that. And we are so fortunate. 2,600 over years ago until today,

[00:06:53] Ven Sumangala: we still have this path to true happiness and freedom. That is the Noble Eightfold Path that the Buddha taught. And the Buddha also went forth to search for this path. And of course, he found the path and we are so fortunate we are the followers or the disciples of the Buddha.

[00:07:11] Ven Sumangala: We have like kind of a more in advance package for us to find true happiness and freedom. It’s only whether we take it or not,

[00:07:20] Ven Sumangala: or we just make a wish and do nothing. We must put into action. Then we can actually realize

[00:07:27] Ven Sumangala: the true happiness that we are looking for, the freedom that we are looking for, and live meaningfully.

[00:07:33] Cheryl: Can you share more about

[00:07:36] Cheryl: true happiness and freedom,

[00:07:37] Cheryl: and the happiness from material success?

[00:07:42] Ven Sumangala: As we look for something that is material, whether is money or is in the form of thing or is in form of relationship,

[00:07:52] Ven Sumangala: we get pleasure actually from the material association. And so we thought this is like the true happiness, but actually, this is sensual pleasure,

[00:08:04] Ven Sumangala: the senses are activated and derive the pleasure in it. But this happiness, we know that it is very fleeting and when the visual object is not there, then we feel unhappy.

[00:08:17] Ven Sumangala: Whereas the happiness that come from true happiness is a happiness that come from within.

[00:08:22] Ven Sumangala: It’s a cultivation of mind. We can see between a mind that is distracted and a mind that is calm and peaceful. What is the happiness that come from material things? Because when we don’t have it, that’s why we feel very restless. Especially when they say going for meditation, right? Then they sit still there, don’t move, close your eyes, don’t see, don’t hear. Don’t move. Yeah, that’s a time where a lot of people say, well, it’s torturing, they say. But actually no, that is the path to the happiness. Because right when the mind starts to be trained to know how to look within to the mind itself in a way that if the mind is scattered, distracted, restless, what would be the way, the method to help it calm down without looking at things or without hearing it.

[00:09:17] Ven Sumangala: So we silence everything around us, and then just go deep into the mind, and then there’s always method that the Buddha already shown us. For example, even like mindfulness of your in breath, out breath,

[00:09:29] Ven Sumangala: then metta bhavana,

[00:09:31] Ven Sumangala: means cultivation of mindfulness on your loving kindness,

[00:09:35] Ven Sumangala: then on your compassion to see joy and equanimity.

[00:09:40] Ven Sumangala: And then also there are methods that help us to cultivate, like for example,

[00:09:44] Ven Sumangala: the loathsomeness of attaching to the body, which we are attached so much and we think so beautiful,

[00:09:50] Ven Sumangala: but every day, you know,

[00:09:51] Ven Sumangala: it has turned out so much stinky things, yeah?

[00:09:54] Ven Sumangala: we still say, oh, it’s nice, it’s nice, when the moment it comes up from a body, we say yucky. But how come when it’s in the body, this is so beautiful. So it’s kind of to come to reality, we need to have that bravery to really address. It is true, you know, is reality. We still live like normal, but we understood that so that we don’t get the kind of a desire or attachment over something that actually is not what it is. So, if we cultivate the mind, then we establish a true experience of love, kindness. And it doesn’t become something that is so self centered, we feel the spaciousness of things.

[00:10:39] Ven Sumangala: And also the interconnectedness of all things. And then we see the beauty of how we actually change without holding to it. So we can embrace it as you move along. We are happy and at peace. So that happiness of within one is not so much of the kind of happiness that people think, you need to have a stimulant from external source.

[00:11:03] Ven Sumangala: But this kind of happiness, it actually spring up. The Buddha expressed it like in a lake, there’s a spring water that comes up. So it gives us that cool feeling, comfortable, calm, at peace, clear, light, and so embracing, and they can kind of be even more clear in knowing and understanding things around.

[00:11:28] Ven Sumangala: And at the same time, keeping the mind very, very stable and very peaceful. So, one is from outside, the other one is from inside. So, I think in our daily life as a layperson, we need both, right? Only thing we, we have to understand that the external one, in order to experience that, yes, we earn our money, we can spend on ourselves and for our family, relatives and friends.

[00:11:55] Ven Sumangala: Well, we spend it rightfully. And then we can gain happiness to the money that we earn. And so the pleasure that we experience. But at the same time, we also know the danger of sensual pleasure. So, if they don’t go to the extreme. I think for a lay person, that’s how they live their life.

[00:12:14] Ven Sumangala: But at the same time, it’s important to couple with what we call the spiritual cultivation of happiness that comes from within. So, when you’re able to develop this, then you do not seek the external happiness anymore, because all the time you can maintain that, uh, that peace, that calmness in your mind.

[00:12:35] Ven Sumangala: So that is even better, isn’t it? Because if you keep seeking, you know, there’s no end to it. And then when you lose it, then you already feel imbalanced.

[00:12:45] Cheryl: I think what really stood out to me is that the Buddha’s teachings is almost contrarian where the whole society is about maintaining and upkeeping beauty. The Buddha tells us, hey, the body is not so beautiful. And when, you know, so many companies, consumerism is geared towards getting more and more and more, the Buddha says, Hmm, sense pleasure is not true happiness.

[00:13:11] Cheryl: I’m just trying to reconcile the idea of finding true happiness with the reality of how much suffering it is. So for example, getting material or sense pleasures is so easy. Just one click of the button, then we get to see something that we like, or just one, one click of the button again, we get to order a food that we like.

[00:13:32] Cheryl: But then you ask us to sit down, meditate, fall asleep, restless, then anxious thoughts come. So what advice would you have for people who are struggling to find that internal happiness and easily get distracted with the sensual pleasures of the world?

[00:13:51] Ven Sumangala: The world that we are in, it is such. And not only that, you know, we are pushed to the kind of speed that I think a human mind, if they are not mindful, they go off tangent, because the speed that they are pushing the human today, yeah, is very, very fast, right?

[00:14:11] Ven Sumangala: You feel like you are being pushed around. Even though you don’t want to, whether the emails or WhatsApp, whatever, that keep coming, right? Now is the era of AI. It’s even more. You don’t even understand yourself so much, but the AI will understand you better. They know what you crave for. They know what you’re attached and they keep coming and feeding you.

[00:14:34] Ven Sumangala: So, if you don’t sit back and reflect, then, you know, our life is just like spinning and spinning and spinning, and then, when you spin around without your own control, then what will happen? You get confused. You just feel like life is so stressful. And this is the danger of it.* *So, as I think a wise person, we should actually come out from that cycle, and then look back into it. Actually, what the Buddha teach is not about suffering. The Buddha taught us, the end of suffering, you have a choice.

[00:15:06] Ven Sumangala: So we must have this wisdom to see that, that what is the reality. So if we go against reality, that’s why we go spinning. But what the Buddha taught us, a lot of people misunderstood, because the Buddha say there is suffering. So people say, Buddhism always tell us suffering, nothing but suffering.

[00:15:24] Ven Sumangala: We are, you know, still enjoying our life. But we also get all the stress. All the fast paced kind of life that we cannot sometimes breathe. Because everywhere we see, everybody is the same. What choice do we have?

[00:15:38] Ven Sumangala: Last time I remember, my boss, when I put in the letter for resignation cum retirement. Right at the age of 39. Then my boss was thinking,

[00:15:53] Ven Sumangala: you have things to enjoy. You are at the peak of your career. Why are you going to let go all these things. Don’t you think they are abnormal?

[00:16:02] Ven Sumangala: So then I told him, I said, it’s true, it’s abnormal, but there are different kind of abnormality in the normal curve. So there are majority that fall in the normal curve, and those, there are normal curve is actually because they are majority, but their lifestyle, everything is against reality. And they can get sick.

[00:16:23] Ven Sumangala: They can get stressed, get depressed. And when they cannot handle it, then they will fall into the abnormal, abnormal, which is very serious depression and out of the normal group, which is also abnormal. Yeah, but it’s only the abnormality still can be contained with the stress.

[00:16:41] Ven Sumangala: But I said there’s another kind of abnormality which is abnormal normal.

[00:16:47] Ven Sumangala: They are abnormal because they are small group, but their lifestyle their everything that they do according to the order, according to the reality

[00:16:54] Ven Sumangala: But because they are small group and very few people wants to do that, although they know it’s good, they always think, not for me, only maybe the Buddha or only those monastic people can do, but not us.

[00:17:07] Ven Sumangala: But the result is they are normal, because they are living according to the order. Naturally, it will lead you to peace, happiness, freedom, which everyone is wishing for.

[00:17:21] Ven Sumangala: But when come to action, they do separately. They do differently against what they wish. So how to get back? So the Buddha say, we have to know what is essential is essential. What is unessential is unessential. And then only we can get to the essential.

[00:17:38] Ven Sumangala: It cannot be. You want to be happy, then you do something else. I want to find peace, but then you keep having craving, you want this, you want that, right?

[00:17:47] Ven Sumangala: So like, for example, you wish for a big house. But then I said, then, no, you have to toil and toil to pay for your house. But then after that, so big, your house, and nobody clean. Then you have to get a maid. Then toil and toil to pay for the maid. Then I say, then you don’t have time, you are always in the office.

[00:18:06] Ven Sumangala: Then, who is enjoying the house? Your maid, not you.

[00:18:10] Cheryl: Which is so true, yeah.

[00:18:12] Ven Sumangala: So you see, the order is such, so you have to follow the order. Then from the order, you will still find enjoyment. Because you know that everything is interconnected, and it doesn’t belong to anyone, it’s appreciation of all things without being possessive. So when we are living, why not be really rejoice, right? In this journey, we can really see so many we can appreciate without possessing, right? So then we feel light, isn’t it? So why not, you know, just simple. Our life actually four requisites only.

[00:18:46] Ven Sumangala: You can live already. The rest is a want.

[00:18:48] Ven Sumangala: I worked there for five years.

[00:18:50] Ven Sumangala: Only then they already promote me to branch manager. I didn’t ask for it. What would I be within three years or five years? I just say to be happy and to make others happy.


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Editors and Transcribers of this episode:

Hong Jiayi, Tan Si Jing, Bernice Bay, Cheryl Cheah


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A Guide to Not Beating Yourself Up on the Dhamma Path

A Guide to Not Beating Yourself Up on the Dhamma Path

TLDR: There’s a beautiful saying to “meet others where they are”, inviting us to offer patience and understanding to people just as they are. But how often do we “meet ourselves where we are”? On the Dhamma path, it’s easy to fall into the trap of harsh self-judgment when we fall short of our ideals. Drawing on the Buddha’s advice to Mahanama, this article invites you to relate skillfully to your habits by watering the flowers (your goodness) rather than the weeds (your self-criticism).

The Burden of Perfectionist Practice

Perhaps you’ve been there: sitting in meditation, frustrated that your mind won’t settle. Or catching yourself feeling angry and berating yourself for not letting it go. Maybe you’ve noticed unwholesome thoughts arising, and that triggers a wave of self-admonishment: “I am so unwholesome. I should have overcome these habits by now. I should be more mindful and virtuous like everyone else.” 

Our spiritual quest begins with the aspiration for happiness and peace. Yet, the deeper we practice, the more keenly we notice our defilements, leaving many sincere practitioners to wonder, “Why am I suffering more now?”

Noticing these tendencies shows your growing discernment. Your mind recognises unskilful tendencies more easily and recoils from them. But punishing yourself for these realisations only adds an extra layer of suffering. The challenge is not to eradicate all defilements overnight, but to change our relationship with them, and with the practice itself.

How can we better relate to the practice?

The Buddha’s Advice: Rejoice In Your Goodness - Your virtue (sila)
Your generosity (caga)
Your faith (saddhā)
Your wisdom (paññā)
Your kindness (mettā)

The Buddha’s Advice: Rejoice In Your Goodness

Mahanama, a devoted lay disciple, asked the Buddha where we should let our minds dwell (Mahanama Sutta). The Buddha taught him to establish wholesome qualities first, then, on that basis, recollect the Triple Gem, as well as reflect on his own goodness. Specifically, his sila (virtue), his caga (generosity), and the qualities that he shares with the devas (heavenly beings) – faith, virtue, learning, generosity, and wisdom.

The Buddha explained that these recollections uplift the mind to joy, which lays the foundation for deep meditation (samadhi). He encourages us to regularly find joy in the wholesome within ourselves, because joy is a condition for samadhi. Such spiritual joy is not just nice-to-have, but essential for meditative progress.

But how do we honour our goodness while still honestly facing our unwholesome tendencies?

Meeting Yourself Where You Are

Meeting Yourself Where You Are

It is through wise acceptance, not denial or self-attack. 

The goal is a joyful and wholesome mind. Criticising yourself for habits born of past conditioning only creates tension and blocks progress. Instead, meet yourself where you are, and not the ideal you wish you’d already become.

Acknowledge your current state just as it is: Your resentment, your lust, your inability to access loving-kindness, these are valid starting points. Everyone who is not yet an Anagami (third stage of enlightenment) still experiences varying degrees of sensual desire and ill-will. You can notice the areas that need attention without making yourself wrong for having them.

Recognise that awakening is a gradual process: The Buddha likened the path to awakening to the ocean shoreline, slanting and sloping gently, not abruptly. Progress is almost invisible day to day, but it becomes clearer over time.

Working with What’s Present, Step By Step

The Buddha compared spiritual training to a clever horse trainer who trains a colt (young racehorse) step by step: first wearing a bit, then a harness, then commands. Each action is uncomfortable at first as the colt is not used to it. Each step is patiently repeated until the colt becomes peaceful, before progressing further.

Likewise, in your spiritual practice, tame one unskillful habit at a time. Practise skilfully with whatever suffering that’s arising right now. Forcing big changes or new virtues all at once leads to discouragement and exhaustion. Train your body, speech, and mind in manageable steps by choosing practices that suit your present capacity. 

Water the Flowers, Don’t Water the Weeds

As Ajahn Brahm taught, “Water the flowers, don’t water the weeds.” What you water, grows. 

Criticising your flaws (watering weeds) only feeds discouragement. Rejoice in your moments of goodness (watering flowers), and joy will flourish.

Following the Buddha’s guidance to Mahanama, make rejoicing a daily practice:

Take your time to reflect on your kind deeds. Perhaps you gave way to someone, made a donation, listened to a friend in distress, let an ant pass unharmed, or spoke the truth even when it was hard.

Remember your sila, the moments when you chose kindness over cruelty, honesty over deception, or restraint over indulgence. Recall your caga, the times you shared your time, resources, or energy with others. Reflect on your faith in the Triple Gem, how you honoured the Sangha, committed to learning the Dhamma, and reflected on your experiences in line with the Buddha’s teachings. 

Consider starting a Goodness Diary where you note down these acts, especially those that gladdened your heart. Over time, you will see that goodness has been flowing through you all along. You just needed to notice and remember. 

Even Angulimala found redemption. Your “two bad bricks” don’t define your wall. See the good bricks too.

Forgiving Yourself

Sometimes, the self-criticism runs deeper. Burdened by deep regret over past actions, rejoicing in your virtue can feel impossible. You might believe your mistakes are unforgivable, even worse than those of Angulimala, the serial killer transformed by the Buddha’s compassion. 

Begin by honestly acknowledging your mistakes and committing to learn from them. Where possible, make amends through sincere apologies and wholesome actions. If you have harmed life, save and nurture lives wherever you can. If you have sown discord, help bring people together in harmony, however you’re able. You might also find comfort in seeking forgiveness from the Triple Gem, or if it feels right, from those harmed, even if only in your thoughts.

Forgiveness is a journey that often takes intentional, repeated effort. 

If self-judgment returns, remind yourself of Ajahn Brahm’s story of the Two Bad Bricks:

“We’ve all got our two bad bricks, but the perfect bricks in each one of us are much, much more than the mistakes.”

In your brick wall of life, look around the two bad bricks and see the good bricks too. Release, for a moment, the urge to see only flaws. 

Step back, gain perspective: your wall is beautiful overall.

Let Goodness Bloom

Our obstacle is rarely wickedness, but forgetfulness. We remember every unskilful deed we’ve done, but forget our countless moments of goodness. As you keep nurturing your goodness, practise remembering them too. Experience for yourself how the path to peace is paved, not by dwelling on your shortcomings, but by celebrating the goodness already in your life.

Can you remember one wholesome action you’ve done that gladdened your heart? Water that flower today. 🙂

Further Learning

Acknowledgements

Thank you Heng Xuan for turning our casual conversation into a fully-formed draft, and Kaylee for sharing resources and her encouragement to write this piece. 

I seek forgiveness if I’ve misrepresented the Dhamma in any way.


Wise Steps

  1. Reflect on Mahanama Sutta
  2. Keep nurturing your sila (virtue) and caga (generosity)
  3. Remember your goodness in daily life and in meditation
  4. Work with unwholesome tendencies one at a time
From chanting mindlessly to mindfulness

From chanting mindlessly to mindfulness

Self-taken image of Thousand-Arm Chenresig, Avalokiteshvara (Chinese :千手觀音) located at Amitabha Buddhist Centre

TLDR: I’ve explored different Buddhist traditions over the years, and through that journey, I found a meditation practice that helped me grow a little more kind — toward myself and others.

This is my personal journey through meditation — not as a perfect path, but one filled with exploration, trial, and finding what truly resonates. I hope you’ll discover something here that supports your own journey, too. Feel free to take on what is useful and discard what is not.

When starting out — especially with meditation, where your inner dialogue becomes clearer — meet yourself with both wisdom and compassion.

Starting Out:

Back in primary school, I lived right across from a Chinese Mahayana temple. Every week, I joined chanting sessions of the Eighty-Eight Buddhas’ Name (八十八佛), with a huge Amitābha (Chinese:阿弥陀佛 – a Buddha revered in Mahayana Buddhism) statue watching over us in the main hall. 

Later, I got into a TV series called Master of Zen and learned about Bodhidharma. I even memorised the series OST, the Eleven-Faced Avalokitesvara Heart Dharani Sutra by writing out phonetic sounds and playing it repeatedly. This experience with chanting sparked a deeper curiosity in me, eventually leading to a strong interest in learning more about the Dhamma. 

Temples eventually became my libraries where I could borrow “comic books” explaining the dhamma – an experience that formed a significant part of my childhood.

Only during university did I encounter Tibetan Buddhism and was introduced to a rich pantheon of Buddhas and Bodhisattvas, each with unique mantras and qualities. 

Looking back, I realise I was collecting seeds — each tradition offering a glimpse into something bigger than myself.

Looking inwards:

Despite being able to learn and recite the chanting, something felt missing.

I wasn’t really turning inward. 

My practice stagnated — until I met a Lama (Tibetan translation of the Sanskrit word “guru,” meaning “teacher” or “venerable one”) based in Singapore who shared with me two meditation techniques: Samatha (calm, stillness, clarity) and Vipassanā (insight, understanding the nature of reality). 

This helped me see what the Buddha taught in the Yuganaddha Sutta (AN 4.170) — that some people develop calm first, others develop insight first, and some grow both together. It was comforting to know that there’s no fixed order — you start where you are.

Making it my own:

In addition to attending meditation sessions and dhamma talks, here’s how I go about my meditation practice on my daily commute, which takes about 20 minutes:

  1. I pay preliminary homage to the Triple Gems.
  2. I set an intention to keep the Five Precepts.
  3. I open Spotify and play a chant that resonates with me — often a mantra of a Buddha or Bodhisattva that I’m familiar with #BOTD (i.e: Buddha/Bodhisattva Of The Day)
  4. I visualise their form and reflect on their qualities (like Avalokiteśvara’s compassion).
  5. I give offerings (e.g: water, incense, jewels) and imagine them showering blessings on me — and everyone else in the MRT carriage that is in my line of sight.
  6. I end with a dedication of merits to my karmic debtors, departed relatives, and loved ones.

The best part? It never gets boring. With so many different Buddhas and Bodhisattvas, each day feels new.

Here’s what keeps my practice joyful and grounded:

  1. Borrowing the “form/相” of the Buddhas or Bodhisattvas.
  2. Use sound/chanting to create stillness (mentally chant them in your mind).
  3. Cultivate wholesome thoughts — for yourself and others.

Meditation doesn’t have to be rigid or mystical. Start small. Be kind to yourself. You don’t need to be perfect — just present. Let your practice be something that supports your joy, and not another task on your to-do list.

I used to wonder how kusala—wholesome mental states—were connected to Buddhist practice. But since embarking on this habit just two months ago, I’ve experienced joy just by this simple practice. 

More importantly, it has opened my heart to compassion—not only for myself, but for others as well. Even in the simplest everyday moments—like being in the train carriage—I find myself more present, more aware, and more inclined to choose kindness in my interactions throughout the day.


Wise Steps :

  1. Have your routine revolve around Sīla (virtue), Dāna (generosity), and Bhāvanā (meditation).
  2. Watch the mind: Be familiar with both wholesome and unwholesome mental states (Kusala & Akusala).
  3. Notice the bliss: In the Dutiyamahānāmasutta (AN 11.12), the Buddha said wholesome intentions can lead to joy. Once you experience that calm or clarity in meditation, pay attention to what helps you carry that into your day.
  4. As my Lama often reminds us: Meditation is just simply the training of one’s mind. Always remember to apply both wisdom and compassion to your practice. 
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.


Special thanks to our sponsors:

Buddhist Youth Network, Lim Soon Kiat, Alvin Chan, Tan Key Seng, Soh Hwee Hoon, Geraldine Tay, Venerable You Guang, Wilson Ng, Diga, Joyce, Tan Jia Yee, Joanne, Suñña, Shuo Mei, Arif, Bernice, Wee Teck, Andrew Yam, Kan Rong Hui, Wei Li Quek, Shirley Shen, Ezra, Joanne Chan, Hsien Li Siaw, Gillian Ang, Wang Shiow Mei, Ong Chye Chye, Melvin, Yoke Kuen, Nai Kai Lee, Amelia Toh, Hannah Law, Shin Hui Chong


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Hong Jiayi, Tan Si Jing, Bernice Bay, Cheryl Cheah


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Intro to Chan Buddhism in Singapore: Where to Learn and Practise

Intro to Chan Buddhism in Singapore: Where to Learn and Practise

Tl;DR : Nigel reflects on his understanding of Chan Buddhism, its skillful practices and where to learn the ropes. This article is intended as a springboard for interested readers to dive deeper into the Zen Buddhism practice.

Encountering Chan Buddhism in Singapore

When the student is ready, the teacher appears. That was truly my experience of encountering Chan Buddhism, otherwise referred to as Zen Buddhism. This student-teacher encounter happened over a spontaneous meeting a few years ago and sparked what seems like a lifelong love affair with the Dhamma.

To practice and understand the Dhamma is a rare and precious thing.

Few people in the world are presented with this opportunity.

Most people are circling around, driven by ignorance and desire, unaware of the possibility of getting off this wheel of samsara, the wheel of greed and hatred.

Excerpt from Settling Back Into The Moment (Joseph Goldstein, American writer and co-founder of Insight Meditation Society with Jack Kornfield)

I consider myself as having drifted from Chan practice since that encounter. Recently, I’ve spent more time reading early Buddhist texts and practising in the Thai Forest tradition. Nevertheless, Chan teachings continue to provide me with a strong grounding in daily practice and in the understanding of dharma.

Let’s talk about what could be useful to your journey. In this article, I hope to share an introduction to Chan Buddhism and Zen Buddhism in Singapore, based on whatever limited exposure I’ve had to the organisations and teachers that I’ve encountered to date. I’ll write on what I’ve found unique in Chan Buddhist and Zen Buddhist practices since this is possibly beneficial to any Dharma practitioner, or anyone interested in Dharma. This article will also point towards communities, activities based in Singapore, teachers, and resources you could tap into to begin your own Chan Buddhist or Zen Buddhist journey.

May this article be a fruitful encounter with Chan Buddhism for you.

What is Chan Buddhism?

This is a huge and important question, one that I’m unfortunately not qualified to answer. But I’ll share what I might know!

The literal answer is that (禅) Chán is simply the Chinese form of Zen Buddhism. Rooted in the teachings of Bodhidharma, often regarded as the first Chinese patriarch for transmitting Chan Buddhism to China, Chan Buddhism emphasizes meditation (禅修) and direct insight over ritual and scripture.

At its heart, Chan Buddhism invites practitioners to be aware and actively engage in the present moments of daily life. The goal, according to Master Sheng Yen’s The Effect of Chan Meditation, is to live life with wisdom and compassion. Meditation is the main focus towards achieving this goal.

On the historical and conceptual level, this is possibly too wide a topic to cover. To properly place Chan Buddhism in history and in practice, I’d like to refer you to Orthodox Chinese Buddhism, a work of Chan Master Sheng Yen (圣严法师). For the diligent student, you may want to read at least the following chapters:

  • 4.4 Can One Become a Buddha Instantaneously? (pg 100)
  • 4.9 How Many Schools of Buddhism Are There? (pg 115)
  • 4.12 What Are the Sudden and Gradual Approaches to Enlightenment? (pg 124)

The volume is an incredible reflection of Master Sheng Yen’s scholarly understanding and spiritual realisation.

For the purpose of this article, it’s probably sufficient to understand Chan as Zen, and Zen as Chan. I personally use ‘Chan Buddhism’ to refer to the more distinctly Chinese traditions of Zen present in Singapore, such as Dharma Drum Mountain and Wisdom Light Meditation; whereas I tend to use  ‘Zen Buddhism’ to refer to the other non-Chinese traditions of Zen which I’ve encountered in Singapore, such as Joyful Garden Sangha (local chapter of the Plum Village tradition) and Kwan Yin Chan Lin (local chapter of Korean Zen Master Seung Sahn’s tradition)

As you can see, it’s a very arbitrary distinction that I’m making between Chan and Zen Buddhism in this case. I will be introducing both in broad strokes throughout this article, hopefully with no offence to anyone.

Temples and communities offering Chan Buddhist / Zen Buddhist practice in Singapore

In my opinion, the best way to understand Buddhism is to practice and experience it for yourself. It’s easy to have preconceptions about certain practices and traditions, not least because assumptions require no effort. Unfortunately, it’s possibly also costly (in terms of one’s time and energy) to have misconceptions, because you could be denying yourself some real insight. All this probably holds true for Chan practice too. Ehipassiko!

Dharma Drum Mountain Singapore

Source: Dharma Drum Mountain Singapore FB page

Dharma Drum Mountain was a place of Chan cultivation founded by Master Sheng Yen in Taiwan, and they have a local chapter in Singapore. If the Chinese language is no barrier to you, and you’d like to understand Chan practice, I highly recommend the introductory dharma course at Dharma Drum Mountain Singapore 法鼓山新加坡护法会 entitled “快乐学佛人” or Joyful Dharma Practitioner. The course syllabus is insightful and engaging. It introduces useful concepts that can be directly applied to daily living, and illuminates your understanding of dharma. 

If Mandarin Chinese is not your strongest suit, Dharma Drum Mountain has also introduced English study groups in recent years, including one based in the Asia Pacific (APAC) region. With over 200 chapters internationally, you will not have to worry about being able to find a community or access to Master Sheng Yen’s teachings and instructions. More about Master Sheng Yen’s life story can be accessed here: Youtube video.

Wisdom Light Meditation Society

Source: Wisdom Light Meditation Society FB page

Another community that could help you to progress in Chan Buddhist practice and understanding is Wisdom Light Meditation Society 慧灯静修会. Founded by Master Ji Cheng 继程法师, a contemporary of Master Sheng Yen, this is a rare opportunity to receive instructions from a living Chan master and his disciples. Similar to Dharma Drum Mountain Singapore, Wisdom Light Meditation Society organises regular meditation classes, meditation retreats, and has even introduced English meditation instruction in recent years.

Joyful Garden Sangha

Source: Joyful Garden Sangha FB page

Joyful Garden Sangha is the local chapter of the Plum Village tradition of Thich Nhat Hanh. The community and practice has been described by some as “second to none” in terms of inclusivity for practitioners of all races, backgrounds, spiritual traditions, sexualities (yes they are LGBTQIA+ friendly) and nationalities. The fact that this local chapter is led by a skilful and committed lay sangha (non-monastics) also speaks to the strength of its members’ conviction regarding each person’s potential to be liberated from their suffering.

Joyful Garden Sangha organises once-a-month day retreats called Day of Mindfulness (DOM) on the last Sunday of each month. Beginners are encouraged to attend DOM in order to understand Plum Village practices. Subsequently, one can join Joyful Garden Sangha’s regular practice sessions on Monday and Thursday nights too.

Kwan Yin Chan Lin

Source: Kwan Yin Chan Lin FB page

Kwan Yin Chan Lin, founded by Master Chi Boon in 1991, teaches based on the lineage of the late Zen Master Seung Sahn. I understand their meditation practice to be koan-based, but I haven’t attended their meditation course. What I’ve really enjoyed thus far from this lineage of Zen Buddhism, are the talks on Musangsa channel. Seung Sahn International Zen Center Musangsa provides Zen training following the teachings of Zen master Seung Sahn. Their teachers also visit Singapore from time to time. One such example was Master Dae Bong’s visit during Vesak in 2024!

The titles of Musangsa teachings are almost like Zen koans in themselves, for example: What is Your Correct Situation? and Don’t Know What the Result Will Be. They really help me to access the beginner’s mind (初心) whenever that gets rusty, and I start getting into meditation sits with some kind of pompous ‘been there done that’ attitude. I can imagine Master Dae Bong or Master Seung Sahn saying “We’ll have none of that”, or “Hah!” (an explosive martial art-type sound used in Zen practice grounds such as Musangsa). These are very good reminders to stay humble, if ever one were needed.

Skillful practices which I’ve encountered in Chan/Zen Buddhist traditions so far

1)Tuning the body

During the introductory course at Dharma Drum Mountain Singapore, I got to experience their Eight Form Moving Meditation. Unlike practising in the Theravada tradition where some beginners might go into meditative postures (e.g. ‘just sit’) without detailed preparatory steps, Dharma Drum prescribes specific movements to help tune the body, in order to prepare for longer periods of sitting meditation. 

Later on, I came to appreciate that such a practice of ‘tuning’ or ‘becoming aware of the body’ is fundamental to how a meditator moves through everyday life, and it is not just a practice confined to formal sits. How apt in that case, that Dharma Drum emphasises body awareness. One could probably draw parallels between the Chan Buddhist emphasis on body awareness, and the practice of Kayanupassana (Pali for ‘body contemplation’) for the Theravadins.

If you’d like to learn such a technique, be sure to attend Dharma Drum Singapore’s Meditation Classes. They are often oversubscribed, and a seat has to be booked in advance via EventBrite.

2)Moment-to-moment awareness

At Joyful Garden Sangha, every moment we experience could be an object of meditation. When we listen, we practise deep listening. When we lie down to rest, we are also paying mindful attention to the body relaxing and the breath. When helping to clean the Sangha home or to prepare it for practice, that gesture is service meditation. 

Within just one Day of Mindfulness practice, I was introduced to all of these types of meditations and more. The emphasis on moment-to-moment awareness in the Zen practice of the Plum Village tradition has powerfully prepared me for the Buddha’s teaching on heedfulness, and facing the danger in heedlessness. As they would also say at Dharma Drum – where the body goes, the heart-mind goes (身到哪里,心到哪里).  I felt wonderful to be surrounded by like-minded people practising joyfully and with contentment.

3)Meditation objects: Alternatives to breath meditation

Through Chan and Zen traditions, I also learnt that there exist meditation objects other than breath. Even while Annapannasati or ‘mindfulness of breathing’ remains highly recommended wherever I go, certain practitioners may find Kōans helpful, and some others prefer recitation of the Buddha’s name (nìanfó 念佛) as meditation objects that are beneficial to their practice. We each have such diverse dispositions towards what calms our minds after all. 

In fact, when we recite ‘Buddho’ in the Luang Por Chah tradition of Thai Forest Buddhism, I find this quite similar to the recitation of the Buddha’s name. Of course, there may be a difference between the aspirations of practitioners from different traditions. Regardless of Buddhahood, or Arhatship, or Bodhisattva vows, when you’re just getting started, meditation is just meditation!

If you’d like to experience Kōan meditation you might want to check out the meditation courses at Kwan Yin Chan Lin. Kōans are “a seemingly paradoxical or enigmatic statement, question, or story used as a tool for meditation and contemplation in Chan and Zen Buddhism”, according to The Lion’s Roar. I have yet to pick up kōans as a meditation object myself, so I’m not able to share much more.

4)Social service and community work

As I’ve mentioned earlier regarding service meditation, I find social service and community work to be quite consistently a part of Chan or Zen Buddhism. 

Perhaps, because these traditions belong to the Mahayana lineages whereby helping others and liberating other sentient beings (in addition to seeking one’s own liberation) is an important part of practice. That is not to say that Theravadins only fold their legs and sit quietly. Theravada teachings also emphasise the importance of cultivating the Ten Paramī, of which Dana-parami (generosity) is the first. Thai Forest Tradition teachers condense the basis of Buddhist practice as dana, sila, bhavana (generosity, morality and mental cultivation). 

The topic of generosity is something for us to ponder at some point as a journey along the path of Dharma – our relationship to others, our relationship to society, our relationship to ‘Nibbana’, and what the concept of ‘service’ means amongst all of that. When we volunteer, is it really Me that is helping the Others? Or is it the case that I am getting a chance to learn generosity and build other spiritual virtues (or paramī)? Each of us will need to find our own answers.

The further I journey along the Theravadin path, the more I understand that social service and community work could also be seen as skilful means of “Emptying out the self,” which resonates deeply with the Chan insight of 無 (wú, nothingness). “Empty out yourself” is a point that my teacher, Luang Por Ganha constantly emphasises. 

One of the first teachings I received from Luang Por Ganha was that “Work is happiness, happiness is work”. Just as we go to work in order to contribute to society and volunteer in order to build our skills and paramī, I believe that Chan or Zen practitioners are also leveraging social service as a practice ground for the ultimate realisation of No Self (or Anatta). If we go into these practice grounds desiring anything else other than Giving (such as wanting to get praise, or a high salary, or to win status), Luang Por Ganha cautions that we can only expect mental health problems.

With that, I’m now empty of tips and references related to Chan or Zen Buddhism. Please reach out to correct me if any of this seems erroneous or if you’d like to comment on any of these reflections. I hope this article was of some help to you!


Thanks to Loh Wei from Dharma Drum Mountain Singapore for proofreading and contributions, and countless other noble friends and noble teachers that have guided and continue to guide me in the Noble Eightfold path. May any merits accrued benefit these kalyanamittas, my teachers (lay and sangha), my loved ones, and all sentient beings connected with me in one way or another.
To explore other events, activities, communities and temples in Singapore and Southeast Asia, you can also look up our very own Handful of Leaves’ Buddhist Directory!