1

2008–2018

Celebrating Ten Years of the Years Ten Celebrating Aotearoa Aotearoa New Zealand Buddhist Council New Zealand Buddhist Council

The Lotus The Blooms in Blooms in Introduction

This booklet has been written and to some of the Buddha’s main teachings; compiled by members of the Buddhist we then outline the main branches of Council executive committee. We . The remainder of the booklet hope that it will be useful to Buddhist focuses on New Zealand Buddhist organisations. We also expect that this Council’s activities and shares stories booklet will find itself in the hands of from Buddhist groups around Aotearoa. people who are not Buddhist, but would We have also compiled a directory of like to learn about Buddhism in this member organisations, current as of country. With such people in , we October 2018. begin by presenting a brief orientation

Our Logo

Our beautiful logo was created in 2010 David Hone is a Developer and by designer David Hone. The image of Interactive Designer. His website is: the green unfurling koru within the www.electricpixelbox.com shape of a Dhamma/Dharma wheel represents all three vehicles of the Buddhadhamma/ present in Aotearoa coming together anew in respect, harmony and mutual support to work together to strengthen the Buddhist community for the benefit of all living beings especially those in Aotearoa New Zealand. 3 oung People ament Introduction Our Logo Table of Contents In Gratitude What Did the Buddha Teach? NZBC The Origins and Activities of the Presented to Parli Interfaith Activities Interfaith Activities As Monks Beware of Scammers Posing Warning: of a Crisis Compassion and Stability in the Face Overview of Buddhism and Buddhist groups The New Zealand Buddhist Council Executive Committee (2018–19) Directory of Member Organisations Buddhist Perspectives on Caring for the Dying and Deceased Buddhist Perspectives on Caring Buddhist Chaplaincy English Classes for Monks and Y Summer Camps for Table of Contents Contents of Table 20 21 22 23–27 28 29–30 12–15 16–17 18 19 6–8 9–10 11 2 3 4–5 Page In Gratitude Words of welcome from the New Zealand Buddhist Council Chairperson, Ven. Amala Wrightson

A warm welcome to this commemorative and also stayed on to become founding members booklet, published on the occasion of the New of the NZBC Executive Committee: Rukman Zealand Buddhist Council’s 10th anniversary and Wagachchi of Srilankaramaya Temple, Simon in conjunction with peace walks in Christchurch Harrison of Mahamudra Centre and Sally McAra on 16 November and Auckland on 24 November, of the Auckland Centre, all of whom continue 2018. The walks are a way of expressing our to serve on the Committee and contribute in gratitude for the Buddhadharma, for being able major ways to the Council’s functioning. to practise it freely in New Zealand, and for the many Dhamma/Dharma friendships which have Other current Committee members joined soon grown out of our activities over the past decade. after: Ecie Hursthouse of Amitabha Hospice, We are are a small volunteer organisation, Ven. Gyalten Wangmo of Dorje Chang Institute and there is much more that we could do, but (DCI), Peter Small of Dhargyey Buddhist Centre we have made a start on Buddhist and Gamini Settinayake of Dhamma Gavesi communities in Aotearoa a way to connect with Meditation Centre (DGMC). Benita Ameratunga and support each other as we “hold the lotus to (former Chair of the Auckland the rock” in a new land. Buddhist Association [ATBA]) also joined at this time and was a part of the committee In the process of gathering material for the until 2012. She was followed by other ATBA booklet we realised that in this format we could members, brothers Chinthakha and Dhanika not adequately represent the diversity of Samaranayake. Chris Killey of DCI, Chris Buddhism in New Zealand, so we plan to create Krageloh of the Won Buddhist Centre for another publication in future. Thus our editor Mindfulness and Wellbeing, and several Sally McAra and others are keen to develop Triratna Order members have served for shorter an archive of historical material and to seek periods on the committee. Fern McRae funding for a book-length project. (Auckland Zen Centre and Diamond ) joined in 2014 There are so many people who have played and continues to be a very hard-working a part in creating and sustaining the Council member of the organisation. Yong Jun Kim (Nam over the years. Many thanks to Joan Buchanan Kook Temple) joined a year ago, bringing new who was a driving force behind the formation perspectives, and our newest member is Kenny of the Council in its early stages. She also Tsang of Pu Shien Temple. A list of our 2018–19 worked hard to produce the Trilingual Executive Committee is provided at the end of Dhammapada presented to Parliament and to this booklet. organise the Death and Dying gathering held in Wellington in 2010. Thank you to all those Many thanks also to Robin de Haan, Robert Hunt who participated in or supported the working and Pimmy Takdhada for much IT help and group which created the Council’s constitution: website development at different stages of the Ven. Wimalakitti Melpitiye of Auckland Centre Council’s unfolding. Pimmy and Robert have for Buddhist Learning (ACBL), Jude Bennett also played a big part in nurturing connections and Roland Cohen of Shambhala, Ian Gordon between Buddhist communities in Christchurch of SGI (Soka Gakkai International), the late Dr. post-earthquake, and continue to do so with Jane Upali Manukulasuriya of the United Sri Lankan Ross of the Diamond Sangha. Special thanks also Association, Mei Foong of Pu Shien Temple, to Rev. Jiko McIntosh of Wajira Dassanayake, Tom Farmer, Ven. Dunuvila Aotearoa and Derek LeDayn of the Diamond Metteyya of Waikato Compassion Meditation Sangha who with Gamini Settinayake are Centre (WCMC), and Ven. Tenzin Chosang of working on developing connections between WCMC and Trashi Gomang Buddhist Centre. A groups in Wellington, Clare Woodham of number of others took part in the working group Phuntsok Choeling is doing the same in Napier, and Peter Small in Dunedin. 5

gathered in them. The Twentieth Century Zen gathered in them. The Twentieth Century once said, late in his American master Sokei-an hundred several teaching career, that it could take West. in the years for Buddhism to truly flourish “holding a He claimed that the process was like root” lotus to a rock, waiting for it to take leaders to New Zealand; another is keeping up leaders to New Zealand; another is keeping with changes to the law in other areas; and a young people engaged in the third, keeping Dhamma/Dharma as they become assimilated These are all areas into New Zealand society. where exchanging notes and working together can be helpful. My hope is that the Buddhist Council will and friendship continue to facilitate cooperation among us, and engage respectfully with people of other faiths and no faith, so that Buddhism thrives in New Zealand and contributes all that it has to offer towards the benefit of all beings. Nine Bows, Amala Wrightson In Buddhism the lotus symbolises purity and In Buddhism the lotus symbolises purity Though it is rooted in the mud, awakening. the its flowers rise up on long stalks, above and delusion. It is also muddy waters of craving and empty symbolic of letting go, as the leaves tip have drops of water that themselves of any Among the issues we hear about from members is the perennial one of navigating rules when bringing Sangha the immigration We welcome suggestions on the direction of welcome suggestions on the direction of We the Council over the next ten years. As well as continuing with our current projects (see eventually engage a part- us to below), I’d like so we can communicate time administrator to see greater I would also like more effectively. age groups and ethnicities diversity of traditions, on the committee and more volunteers doing work. This is an ongoing challenge the Council’s which relies on the slow process of developing relationships one at a time. Thanks to all the organisations and individuals work. around the country who support the Council’s What Did the Buddha Teach?

All states of being are determined by the heart. craving and its associated suffering can be truly It is the heart that leads the way. relinquished. By eliminating the three root Just as the wheel of the oxcart follows the hoof print of the animal that draws it, delusions of attachment, anger and ignorance so suffering will surely follow from our , the causes of our suffering, when we speak or act impulsively we are able to eliminate suffering forever. This from an impure heart. cessation of suffering is liberation. We then have more inner resources to help others. All states of being are determined by the heart. It is the heart that leads the way. As surely as our shadow never leaves us, The Fourth Noble Truth is that there is a path so well-being will follow leading to the end of suffering. The path has when we speak or act eight aspects: right (or more accurately, complete with a pure heart. —The Buddha, Dhammapada or wholesome) understanding, aspiration, speech, action, livelihood, effort, mindfulness and concentration. The and the Noble Eightfold What Is the ? Path are core teachings of Buddhism, while the cultivation of wisdom and compassion are part In summary, these eight aspects fall into three of many practices. categories. The first is a foundation of ethical behaviour (what we say and do and how we The Four Noble Truths earn a living). The second is to cultivate the heart/mind through training it to be stable, The First Noble (or ennobling) Truth is that energetic and fully aware of thoughts and existence is characterized by suffering and does actions. And the third category, arising out of not bring satisfaction. Physical pain, including this stabilised mind, is the development of a sickness, ageing and dying are an inevitable part cutting edge of wisdom (right understanding and of our suffering. We also endure psychological right aspiration) which informs and guides us in suffering such as loneliness, frustrations, fears, our efforts. and disappointments. Even experiences that we usually label “happiness” such as sense What Are the Five ? pleasures, are fragile, short term, and can easily change to being painful. This first noble truth There are numerous sets of precepts within is a realistic assessment of our condition, not Buddhism, but all traditions agree on these five: a pessimistic one. A pessimistic view expects not to take the life of a sentient being, not to take things to always be bad. Instead, Buddhism anything not freely given, to abstain from sexual identifies the suffering and then explains how it misconduct, to refrain from untrue speech, and can be overcome. to avoid intoxication, that is, losing mindfulness. The Second Noble Truth is that suffering has What Is Karma? an origin. Out of these delusions of ignorance, craving and aversion we create a multitude of Karma is the law that every cause has an effect; unskillful karmic actions with our body, speech our actions have consequences. Positive actions and mind. These negative actions result in bring positive, happy results, and harmful, suffering and painful rebirths in the future. negative actions bring suffering results. As His Holiness the Dalai explains, The Third Noble Truth is that of the cessation of suffering. We discover that all this pointless 7

stay

to

—The Buddha, Metta Sutta Karaniya

Even as a mother protects with her life Even as a mother protects child, Her child, her only heart So with a boundless all living beings; Should one cherish over the entire Radiating kindness world.

The development of these qualities, The development of these qualities, which are at the heart of the Buddhist ethical sensitivity, path, takes discernment in lifestyle, and diligent of awareness and meditative practice concentration. Three Vehicles More than two and a half millennia Buddha have passed since Shakyamuni under the Bodhi came to awakening and in Tree in Northern India/Nepal, many that time his teachings have taken globe. forms as they spread across the based on the The southern transmission, Suttas, is predominantly practised in southern regions of Asia (, Burma/, Cambodia, , Theravada, ). This transmission, “School of the Elders”, preserves and training of practice traditions that go all the back to the time of way the Buddha. It teaches that suffering is resolved through freeing the mind from passion, aversion and delusion. Once these cease and even the subtlest been have clinging and urge to become relinquished, the indescribable freedom of Nibbana () is realised. or “Great Vehicle” The north and is still found in travelled Vietnam, Japan, China, Korea, today’s Tibet and Bhutan. In Mahayana Buddhism emphasis is placed on the ideal, where entry into in orderfinal Nirvana is delayed pleasure and pain, happiness and dissatisfaction pleasure and pain, own good and bad, skilled are the effects of one’s Skillful and unskillful and unskilled actions. not external phenomena. (karmic) actions are to the realm of mind. They belong essentially efforts to build up every Making strenuous karma and to put every possible kind of skillful from us is the vestige of unskillful karma away the path to creating happiness and avoiding it is inevitable creation of pain and suffering. For result follows a skillful cause and that a happy unskillful that the consequence of building up the utmost causes is suffering. Therefore, it is of every possible importance that we strive by of means to increase the quality and quantity a corresponding skillful actions and to make paring down of our unskillful actions. The highest wisdom is seeing that all phenomena all seeing that is wisdom highest The we encounter, including our perception of ourselves, are in flux, and empty of an abiding self. True wisdom is not simply believing this, but experiencing it directly for oneself. Wisdom implies an open and clear mind that is able to respond without bias. With Buddhist practice we can cultivate beneficial qualities such as the calm that supports wisdom as well as the metta (loving-kindness) with which compassion arises. Being intimately interconnected with other beings, we are moved to alleviate their suffering developing can. By we in whatever ways understanding of our motivations and intentions we learn to purify them and cherish other the words describe Buddha’s The beings wisely. and depth of true loving-kindness to radiance which we can aspire: Buddhism teaches that wisdom should be Buddhism teaches that wisdom Wisdom developed in tandem with compassion. and of reality, entails a clear understanding to suffering without it, our heartfelt response while someone with be misguided, may compassion will intellectual knowledge but no others. Just as lack emotional connection with we too in the sky, a bird needs two wings to fly need both wisdom and compassion to achieve our highest potential. Wisdom and Compassion in this world of suffering to liberate sentient In the NZBC Constitution we have the following beings. This teaching comes from the later statement: , written in around 100 CE. The [We] recognise that there are differences in regard following quote exemplifies this ideal: to the life of Buddhist monks, nuns and other clergy, popular Buddhist beliefs and practices, rites For as long as space endures and ceremonies, customs and habits, and to affirm And for as long as living beings remain, that these forms arise in response to differing Until then may I, too, abide causes and conditions in different countries and To dispel the misery of the world. environments, and are not to be confused with the — Shantideva, A Guide to the essential teachings of the Buddha on the arising Bodhisattva’s Way of Life and extinguishing of suffering. The northern transmission also includes “secret” Bearing this in mind we are able to work or esoteric teachings, and these are known together respectfully, accepting the great nowadays as “”, the Diamond Vehicle. diversity that is to be found within Buddhism in Aotearoa and recognising that each tradition has Some organisations maintain a strong emphasis something unique to offer. on practising a received tradition with monks as the main authority. Some Buddhist teachers Across all lineages and vehicles the fundamental may combine teachings from several lineages. task is the same – to subdue self-clinging and to Some approaches combine elements from purify the mind. All Buddhists take in the Theravada, Mahayana and Vajrayana. Some Three Jewels: in Buddha (the historical Buddha practitioners draw on just a few aspects of the Shakyamuni, and also our potential to awaken); Buddhadharma, including various approaches in Dhamma/Dharma (the Buddha Shakyamuni’s that involve practices like mindfulness and teachings as found in the Suttas and Sutras, and loving-kindness meditation while eschewing the fundamental laws of the universe), and in religious elements such as holy objects, Sangha (definitions vary; one is the fourfold ceremonies and chanting. Forms of religious community of male and female monks and leadership and ordination practices also vary male and female laypeople). All traditions also widely from community to community. share the , as the bare minimum commitments needed for a life of non-harm. Not all Buddhists meditate. While mindfulness and other kinds of meditation are important to The spreading of Buddhism beyond its historical many Buddhists, others place more emphasis areas of influence has led to the meeting of on listening to the teachings or participating traditions and teachings which have sometimes in rituals and practicing dana (generosity). been isolated from each other for many many Some have another core practice instead of centuries. The Internet also now provides a meditation, for example traditions cornucopia of teachings from around the globe. where the main practice is chanting. Because of these convergences it is possible now to receive inspiration from and share insights with practitioners from a wide range of lineages. This is bound to have an effect on how Buddhism unfolds in the future. It is in part to encourage the friendship of diverse Buddhist traditions here in Aotearoa that the New Zealand Buddhist Council exists. 9 If we do not participate in the In 2007, Buddhists representing fourteen fourteen representing Buddhists In 2007, gathered in the organisations different Auckland, hall in Ponsonby, Leys Institute of a new umbrella the creation to discuss Buddhist to represent organisation New around Aotearoa communities group was formed to Zealand. A working and the following develop a constitution, Buddhist Council year the New Zealand society, as an incorporated was registered that we have noted and it is this milestone our 10th anniversary. in celebrating The Origins and and The Origins of the Activities NZBC Letter from 2007 that led to founding NZBC Letter from 2007 that led to Dear Brothers and Sisters in the Dharma, Dear Brothers and Sisters in the Dharma, been no organisation where Buddhist groups could for quite some time there has Here in Auckland to all of us, though we understand that such collective come together to address issues of concern parts of the country. organisations are active in some other developing a structure that will enable us to work together A group of us has been talking about locally but eventually linking up with other similar groups elsewhere. starting effectively, work together in the past which have had mixed there have been other attempts to In Auckland clear and compelling reasons to try again. success. However at this time there are be to work together on issues of mutual concern and care The primary purpose of a council would Here are a couple of examples: for the wider community. be aware, a number of As you may policy. current review of immigration 1. The government’s in getting permanent residency for their leaders and Buddhist communities have had difficulty Buddhist nuns and monks from other countries often only get Sadly, teachers under the current law. are disadvantaged. It is and their communities, and consequently they, permission to stay, temporary can communicate understand our needs, and we sure that policy-makers our responsibility to make support each other. most effectively if we join together to 2. The move to introduce education about all religions into schools. discussions about this, there is a risk that Buddhism could be misrepresented. with and goodwill towards other interaction A further purpose of a council would be to encourage us to participate in efforts to enhance religious together will allow faith communities. Working and understanding in New Zealand as a whole. tolerance while at the same time Can we come together in recognition of our common needs and aspirations This is our sincere different languages, cultures, lineages, and styles of practice? honouring our many intention. from our A collective body will allow us to offer to the wider community unique perspectives that will enrich our in ways also learn from other traditions may understanding of the Dharma. We own communities. warming and wars) can only be problems (such as global of the world’s live in a time when many We essential. solved collectively; working together at all levels is therefore urgent and will be seeking involvement Please come along to the meeting if you are interested in this process. We good foundations for a from people who are willing to join a working group with the task of creating Buddhist Council. attain , all beings May Amala Wrightson On the 6th of December 2008, at the Our chairperson, Ven. Amala Wrightson, has Sixth Global Conference on Buddhism participated on behalf of the Buddhist Council (held at The University of Auckland) in international conventions such as the Asia- the New Zealand Buddhist Council was Pacific Interfaith Dialogues in Waitangi and formally launched. Since that time we Phnom Penh and an International Buddhist have grown our membership to over Confederation meeting in New Delhi. She is thirty organisations, from Kerikeri to also a trustee of the Religious Diversity Centre Invercargill. (Aotearoa), launched in March 2016.

Over the ten years, we have: Among our long-term projects, we:

• presented a trilingual version of the • respond to inquiries from members for Dhammapada to Parliament’s Clerk of the assistance (e.g. on legal matters), the general public, House (in English, Chinese and Pali) that governmental and non-governmental bodies, can be used by members who practise • run a training program for Buddhist chaplains Buddhism and who wish to take their in conjunction with Amitabha Hospice and oath of allegiance using a Buddhist text, supervise the ongoing skill development of our • distributed over 700 donated Dhamma/ Apprentice Buddhist Chaplains, Dharma books to 18 New Zealand prisons, • collaborate in offering other classes and • facilitated Dhamma/Dharma and workshops which bring Buddhist leaders from meditation classes in conjunction with different communities together, such as English Pu Shien Temple at the new Wiri prison, language classes, First Aid workshops and mainly to Chinese inmates, Dhamma/Dharma school training, • facilitated gatherings in Wellington • engage with government on a number of issues, (“Buddhist Perspectives on Caring for including immigration, and work with other the Dying and Deceased”), Christchurch entities such as the Human Rights Commission, (a post-earthquak e support network), • inform our members about issues of interest and Auckland (Mindfulness for to Buddhist communities (e.g., rates relief Teachers and Parents) and coordinated for properties used for religious purposes, information stalls at H.H. ’s immigration requirements for religious workers public talks, such as monks and nuns, new charities reporting • worked with the Religious standards, new health and safety laws), Communities Leadership Forum, an • provide speakers and/or participants for informal alliance of religious leaders set interfaith activities, up to advocate for more understanding of the needs of religious groups, for • write about our activities and other matters changes to residency requirements for of interest to Buddhist organisations, which we religious workers. send as email updates to many Buddhist groups and individuals around New Zealand.

The New Zealand In particular, our website provides: The Buddhist Council Buddhist Council website • Advice on Immigration for Religious welcomes new applications for Workers membership, from organisations provides information • Advice on reporting standards for and individuals. Please visit that can be helpful for not-for-profit organisations our membership page (www. Buddhist temples and • News updates buddhistcouncil.org.nz/ centres. Please visit www.buddhistcouncil.org. membership/) to learn more. nz/resources/ 11

Dhammapada Below: Mary Harris, Clerk of the House, with representatives of New Zealand’s Buddhist community on the occasion of the presentation of the Dhammapada to Parliament in July 2010 Left: Ven. Man Wang hands over the Man Wang Left: Ven. Man Wang, who oversaw the who Man Wang, Guang Shan’s Fo construction of The English temple in Auckland. by of the text was translation a Buddhist Munindo, (the first Awamutu monk born in Te ‘What two verses are quoted above in Practising Did the Buddha Teach?’). the time Buddhist Parliamentarians at The included Labour MP Darien Fenton. Members be used by Dhammapada may Buddhism of Parliament who practise oath of their and who wish to take allegiance using a Buddhist text. Abbot of Bodhinyanarama Abbot of Bodhinyanarama adhammo, In July 2010 a group of monks, nuns In July 2010 a group of Buddhist and other representatives the country communities around to of the Dhammapada presented a copy Parliament. Buddhist the New Zealand included: Ajahn monks and nuns Tir Tibetan Valley; monastery in Stokes of Dorje Chang monk Wangchen Institute; and Bhante Jinalankara, Abbot at Dhamma Gavesi Meditation the Centre. The special edition of Ven. by Dhammapada was presented Dhammapada Dhammapada to Presented ament Parli Buddhist Perspectives on Caring for the Dying and Deceased

All that is subject On the 13th of July, 2010, Bodhinyanarama Monastery in Stokes Valley to arising is hosted a historic event, a day-long gathering organised by the New Zealand subject to ceasing. Buddhist Council to explore approaches to death and dying in different Buddhist traditions. Close to a hundred people participated, including ordained Sangha from all three vehicles (Theravada, Mahayana and Vajrayana), health professionals from hospices, hospital chaplaincy services and the Coroner’s office, members of the Council and lay Buddhists from the Wellington area. The gathering was the first of its kind to be organised by the Buddhist Council, a national association of Buddhist organisations whose aims include sharing information and building networks among Buddhist communities, working together on common concerns and problems, and representing Buddhist perspectives in New Zealand public policy. The meeting was held in the monastery’s graceful main sala and began with a chanting service which included Pali, Tibetan and Chinese prayers and sutras. The meeting was chaired by Joan Buchanan, who introduced presentations by five Buddhist teachers (in order of appearance): Ven. Amala Wrightson, , founding teacher of the Auckland Zen Centre, Onehunga (Kapleau-Yasutani of Integral Zen); Ajahn Chandako, Abbot of Vimutti Buddhist Monastery, Bombay (Thai forest tradition of ); Bhante Jinalankara, founding teacher of Dhamma Gavesi Meditation Centre, Tawa (Sri Kalyani Yogasrama Samstha forest tradition of Sri Lanka); Geshe Thupten Wangchen, resident teacher of Dorje Chang Institute, Avondale (FPMT – Foundation for the Preservation of the Mahayana Tradition led by Lama Zopa ); and Master Chang Lin, Abbess of Pu Shien Temple, Ellerslie (Mahayana, Pure Land School).

In addition, Ecie Hursthouse, a registered nurse and founder of Amitabha Hospice (FPMT), the only Buddhist hospice service in New Zealand, met for an hour with the health professionals in the group. The day ended with a lively panel discussion with the participation of all the speakers and a dedication of merits.

While each speaker offered unique perspectives and practices from his or her own tradition and culture, there was strong unanimity on the spiritual value of death and its deep significance for our lives right now. The teachers all emphasised that every one of us is dying, and that it is with a clear personal acceptance of this fact that we are best able to help people in the latter stages of the dying process.

Amala-sensei used the image of a candle to illustrate the intimate relationship between our living and our dying – the flame that gives light is the life of the candle and also its death. If we wake up to the fact that we are being born and dying in each moment then our physical death will not be a problem. Even short of this understanding, death is an opportunity to shed what is non-essential. When working with the dying there comes a point when nothing more can be done to “cure” the person or prevent death; at that point attention can be focused on supporting the person’s 13

Dhamma practice. We can reflect that each We Dhamma practice. our in

breath could be our last – to breathe out and not breathe in again is to die. In the afternoon, after a delicious lunch offered by a team of Sri Lankan, Burmese and Chinese temple ways supporters, Ecie Hursthouse explored practical to support the dying process. The organisation she founded in 1995, Amitabha Hospice, offers free practical home help and companionship for the elderly and the area, based ill throughout the greater Auckland incurably equanimity on the Buddhist principles of love, integrity, and service. All its caregivers are volunteers and go programme. through an extensive training Ecie offered suggestions for working with the dying, including the following: Listen, and acknowledge what on the positive and is shared without judgment. Focus rejoicing, which lifts the mind and increases encourage “regrets” as lessons spiritual strength (acknowledge one’s guilt which is destructive). learned but discourage Support letting go and releasing everything, even leave-taking. The key is being present and creating a is being present key leave-taking. The In and non-judgmental environment. quiet, calm, loving services after someone dies, chanting the Zen tradition, and each week on days for seven day are offered each is to help Their purpose up to the 49th day. the death day soul, – though there is no eternal guide the deceased from one life to of energy, there is a momentum, or flow the next. emphasised the non-discriminatory Ajahn Chandako all living beings, human nature of death – it happens to One of the great low. or animal, rich or poor, high or really we When death. for purposes of life is preparation in the fact of death our appreciation of life becomes take what is important acute and we can clearly distinguish are often a part of Cremation grounds and what is petty. to one brings home the Thai monasteries, and living next with the intimate Familiarity very vividly. death of fact in of ’ training details of death is a valued part trips” “field make Thailand, and the monks sometimes the corpses there. to the local mortuary to contemplate is to reflect on our contemplation Another traditional parts of our body – all of hair, nails and skin, the visible are in a sense walking corpses. It is which are dead! We that we can develop a real through mindfulness of death urgency son, Sensei Ven. Amala Wright “unfinished business”. Confirm faith, devotion and confidence (remind them of their spiritual teachers, mentors or benefactors; help them recall their personal prayer or meditation practices; put uplifting images in their view; put their meditation beads in their hands). Encourage universal love and the altruistic aspiration to serve others and continue one’s spiritual practice through death, the intermediate state and all future lives.

Bhante Jinalankara also emphasised that death comes with birth. In Sri Lanka dying people will prepare themselves for death by offering dana. Sometimes this can happen two or three times as the person may get better after making the offering. The point of the dana is to create positive actions and states of mind at the time of death. Images, chanting by monks and sutta readings can also help do this. Sometimes the dying person prepares a kind of journal while still well enough to do so that lists his or her meritorious deeds. Then at the time of death the journal is read back to the person to remind him or her of these positive actions. Four kinds of causes affect one’s : (1) serious karma – weighty actions, positive or negative, or if there are none of these, (2) habitual karma – our habits of body, speech and mind, (3) proximate karma – what one is doing close to the time of death, and (4) cumulative karma – the sum total of one’s casual and unpremeditated actions. So, all these kinds of actions warrant our care and attention. After death the body is kept undisturbed for several days and the whole Top: Bhante Jinalankara village will come to pay their respects and support the Bottom: Geshe Thubten Wangchen family. Dana is offered seven days after the death and also after three months and after one year.

Geshe Wangchen emphasised that we each have the potential to realise Buddhahood, and doing so is in our hands. The best preparation for death is to develop our mind, which also means to develop our heart. A good death depends on a good heart. If we spend a lot of time thinking about our own problems, we create more problems. If we let go of negative states and put our energy into helping others, we will have fewer problems. Therefore we must develop our altruism and compassion. If we have a strong mind then the pains and trials of the dying process will not bother us. It is like a boxer who is so intent on the fight that he does not feel all the cuts and bruises on his face. All his attention is on his opponent. We train our mind now so that, when death comes, it is strong. Different stages in the dying process, as the elements dissolve, can be observed, though these can sometimes be obscured by medical interventions. After death there are practices to guide the consciousness through the intermediate realm, but the most important thing is to develop a strong mind and a loving heart in this present life. 15 Master Chang Lin spoke of her twenty years in New twenty years of her Chang Lin spoke Master four which time she has attended Zealand during suicides. including accident victims and hundred deaths, to chant for eight School it is traditional In the Pure Land deceased a death, in order to guide the hours following The Paradise. Western in Amitabha’s towards rebirth the during this period after dying process continues during the body undisturbed keeping clinical death, and the panel discussion During this time is preferable. whether brought up the question of Master Chang Lin for pain relief. a very sick person is to use morphine people she has and lay Amongst the Buddhist Sangha or to stop have chosen not to use encountered, many the mind very make taking morphine. Morphine can a person is unable to dull and uncontrolled, so that name and effectively to chant the Buddha’s concentrate mind also leads to to meditate. Sometimes the drugged group on whether or not wrong views. Opinions in the It was pointed out that to use morphine varied widely. time of death depends the ability to handle pain at the the patient. It is advisable very much on the mind state of leave clear instructions that Buddhist practitioners about their wishes with family members and caregivers of death, as well as in regard to treatment at the time after death. instructions for arrangements of learning for everyone The gathering was a day greater understanding present, and participants left with to death, new of different Buddhist approaches own communities, contacts within and beyond their and a refreshed appreciation of the core teachings of beyond suffering. , suffering and the way There is also work to do. A greater Buddhist presence in our hospitals and hospices is needed, and how to develop Buddhist chaplaincy services across the country is a discussion that needs to happen. published as “REFLECTION: from an article Adapted Buddhist Perspectives: Caring for the Dying and Deceased” A newsletter for New Zealand’s in INSIGHT Aotearoa: and communities, August Insight meditation practitioners 4th, 2010. the July 2010 gathering, worked Ecie Hursthouse Following with members of the New Zealand Buddhist Council to The programme. create a Buddhist Chaplaincy training took place in 2013 as a joint programme first training between Amitabha Hospice Service and the Council. See the articles about Amitabha Hospice and the Buddhist below. Chaplaincy programme, Krogh. Euan Photographer: Master Chang Lin with her interpreter, Master Chang Lin with her interpreter, Ping Ching Mabbett Buddhist Chaplaincy

Amitabha Hospice Service

Since 1996 Amitabha Hospice Service Amitabha Hospice Service has (AHS) has offered free practical home trained over a thousand volunteers help and compassionate companionship and serves families in all suburbs in for the elderly and the incurably ill Auckland. In 2014, Amitabha Hospice of any age and their families, with started a Tuesday morning “day-stay” specially trained and supervised called “Cuppa and Company” which Caregivers throughout the greater offers Reiki, games, music and lively Auckland area. Based on the Buddhist conversation. In 2015, Amitabha Hospice principles of love, integrity, equanimity started their second day-stay programme and service, each family member on Friday mornings offering art therapy. and staff member is accorded equal Amitabha Hospice also provides free respect and compassion with regard private counseling to those with a to their individuality and uniqueness terminal illness and the bereaved. as members of the larger universal human family. Amitabha Hospice Service is dedicated to developing and maintaining the highest quality of compassionate care in co-operation with other professional community services.

First group of trained Amitabha Hospice volunteers, 1995 17 The Christchurch ABCs have been meeting about once a month for nearly for going on a year to share what’s us as we do the chaplaincy work and to talk about aspects of chaplaincy. talk to have had a guest speaker We us about suicide prevention. And we through the Advance have worked Care Planning booklet that is being the country. DHBs around adopted by have also shared information We about volunteering with the Nurse Maude Hospice spiritual volunteering programme. Being part of an ABC support group has been very rewarding and friendships are growing. Since we come from three of the main schools Tibetan and of Buddhism (Theravada, Zen) we also share information about teachers, traditions, our own practice and teachings and this has been another enriching aspect of our small community. New Zealand is very fortunate to have such experienced men and women as Apprentice Buddhist Chaplains, many and years of with counselling training All very Buddhist study and practice. beneficial for sentient beings in so many ways! The training programme is organised programme The training Director Ecie Hursthouse, Managing by and an Executive of Amitabha Hospice Amala-sensei Ven. Member of NZBC. current Supervisors and Ecie are the will of the ABCs. It is hoped that there in eventually be Buddhist Chaplains New every hospital and hospice in Zealand. There are some Christian happen Chaplains interested to see this done but there is a lot of work to be Some of the ABCs before that is a reality. the are working with hospices around country now. Here is what Jane of the Christchurch ABCs wrote: Buddhist Chaplaincy Training Training Buddhist Chaplaincy value sickness, Buddhist practitioners as other transitions old age, death and spiritual insight and opportunities for chaplains are trained growth. Buddhist people through such to accompany difficult times, working in hospitals, other hospices, schools, prisons and supporting a person facilities. By with suffering in a difficult situation guided meditation and/ skilful inquiry, the total pain (physical, or prayers, a mental, emotional and spiritual) and person experiences is skillfully the compassionately addressed. With is help of a spiritual friend the person to better able to find the inner resources him or deal with what is happening to moment. her, moment by In 2013 the New Zealand Buddhist started Council and Amitabha Hospice well-vetted applicants to training a Level become Buddhist Chaplains with 1 course. As of 2018 over 30 trainees have completed the Level 1 workshop. Buddhist Chaplains” Our “Apprentice (or ABCs) can facilitate mental comfort helping the person use their own by beliefs to investigate their concerns and to own Buddhist practices the person’s gain strength and resilience in the midst of a crisis. At this stage, they are trained for medical situations in hospitals or hospices or with family and friends. Chaplaincy for schools, universities and prisons will be covered in the next levels. Currently an Apprentice be contacted by Buddhist Chaplain may hospitals, hospices, nursing homes or that they with the assurance privately, will endeavor to address an individual’s own spiritual needs while fostering a peaceful environment and maintaining strict confidentiality. English Classes for Monks and Nuns

In 2017, over 20 monks and nuns months. Tutors from the Manukau from diverse Buddhist communities Institute of Technology taught the in the Auckland region enjoyed the course. opportunity to improve their English and meet each other. The monastics were One of the great benefits of the course from around the Auckland region and was that monks and nuns in temples connected with immigrant communities and small centres around New Zealand, from places such as Sri Lanka, Burma, who are often quite isolated, really Thailand, Laos, Cambodia, Vietnam and appreciated the opportunity to make Taiwan. Rukman Wagachchi from the friends with each other while learning Buddhist Council organised the classes, day-to-day English. which were held at the Srilankaramaya temple in Otahuhu. Rukman reports that they had 29 participants “and of course the teaching The Level One English class was free styles gave due respect to Sangha. We for learners with Permanent Residency. are so happy about the space created Classes ran two days a week, for five to build unity among Sangha and connections we and they all made.”

19

first photo. The second photo shows first photo. The second photo shows Amala-sensei presenting gifts to the three girls, Dihini Thantrige, Kasuni Marasinghe. and Binuri Thawalampola Angie Ong Photographer: “They were shown short videos about mindful activities (eating, teeth-brushing, showering). The four groups each made their own salad for the lunch and shared with other participants. the forest walk and being Children enjoyed in the nature, listening to the sounds of the flowing stream and singing birds. They loved the experience of being silent observing nature. schools mindfulness Sunday also had several “We programme in two temples. This was a half-day including mindful sitting and walking and several mindful games.”

At the NZBC’s Annual General Annual General At the NZBC’s Meeting in 2018, held at Soka Gakkai’s premises, three girls Auckland who participated in the Summer about their Mindfulness Camp spoke experience. Kasuni is shown in the Mindfulness Mindfulness Camps Summer People for Young “The young people ranged from eight to “The young people ranged into organised them seventeen years of age. We Activities four groups, with five facilitators. included mindful sitting and mindful , as well as games and drawing. Sri Lankan Buddhist communities around New events Zealand are running mindfulness training such as residential retreats for children, bringing contact with the Buddha into a new generation reports on a two- Dhamma. Rukman Wagachchi was Mindfulness Camp ( Pasala) that day held in early 2018, for 35 school children at Bella Auckland: Rakha Retreat Centre in Oratia, Interfaith Activities

National Meeting of Religious Leaders Held in Auckland

The Religious Diversity Centre addition, the leaders shared the The leaders are already organised and hosted the following concerns which need working within their own inaugural meeting of national urgent action: communities to implement religious leaders representing solutions to these issues but the wide variety of faith and • The growing levels of are calling for wider collective belief groups throughout inequality and poverty in New action and advocacy. Lasting Aotearoa on 15 November Zealand, which can only be solutions require action from 2017 at the Religious Diversity solved through addressing central and local government Centre in Auckland. Leaders structural issues. as well as from civil society. from Christian denominations, as well as representatives from • The need for increased The religious leaders Hindu, Sikh, Muslim, Bahá’í, levels of training for teachers committed to working together Buddhist, Jewish, Latter Day to feel confident in bringing to provide leadership at a time Saints and the Rātana Church religious diversity education of global turmoil and look communities were present. into classrooms. By improving forward to meeting regularly to understanding of each other’s achieve these and other aims. The group confirmed their commonalities and differences, we commitment to respecting will be able to increase religious Source: http://www.rdc.org.nz/events/ religious diversity in New harmony in New Zealand. recent-events/ Zealand, ensuring that people of all faiths can live in harmony. In • The importance of recognising the climate crisis as an urgent issue, which impacts the well- being of everyone on the planet. 21

temples in New Zealand are registered temples in New name, address and charities and their number should be Charities Commission they give out. Don’t give material on any comfortable doing so.” unless you feel the NZBC Simon Harrison, who serves on that says and the Dalai Lama Visit Trust, he has sometimes received requests Buddhist from applicants claiming to be Dalai monks and wishing to attend the Zealand. teachings in New Lama’s “While I acknowledged these responses applications, I ensured that my and did not constitute an invitation, visa they establish any that asked application through their monastery. None of these applications eventuated. The NZBC cannot act as an authority to verify the credentials of an overseas can however help monk or . We to identify an appropriate sponsoring reason organisation where we have good valid. to believe that the credentials are do have to be careful, so as not to We compromise the opportunity for genuine dhamma/dharma teachers being able to come here.”

Warning: Beware Beware Warning: of Scammers As Monks Posing Occasionally the Buddhist Council Occasionally the about men who dress receives stories donations in an as monks and solicit In 2014 the New aggressive manner. that newspaper reported Zealand Herald was active in Auckland. at least one man who In 2018, we heard from someone organised a conference and received people requests for visa assistance from wanting who said that they were monks the to visit New Zealand to attend out to conference. However, they turned be false claims. Amala Wrightson, chair, Ven. The NZBC’s such scammers have nothing to that says do with the Buddhadharma. However, that the public needs to understand of temples do rely on the generosity their doors open: devotees to keep is “Receiving offerings from supporters Buddhist an ancient and beautiful part of a monk or . Traditionally nun begging for alms … will gratefully receive whatever is given and not demand more. Our advice is that if you are approached, don’t hesitate to ask for information about the temple the person claims to be collecting for. Most Buddhist Compassion and Stability in the Face of a Crisis

When faced with a calamity for a whole of teaching and formal practice, community, wise compassion and the traumatic sequence of events in equanimous attention to the evolving Christchurch allowed those ready situation are qualities much needed. to learn to more fully comprehend Aotearoa is one part of the world where the urgency of practice. While the the land can shake violently and the aftershocks continued, His Holiness destructive earthquakes in Christchurch the Dalai Lama visited the city to offer in 2011 suddenly meant that every solace and insight. With inspiration individual had to reset their priorities from NZBC and support and guidance and attend to unexpected challenges. from several individuals and temples, The inconstancy of nature and the Robert Hunt and Pimmy Takdhada fragility of life became very vivid. At the facilitated the Christchurch Buddhist time many places of faith reached out to Network to bring the local Buddhist share precincts that were still standing, community into more mutually putting aside differences in belief and supportive contact. Inter-tradition practice. In the Buddhist community meetings were held within several of Christchurch, temples such as Fo temples and useful events coordinated. Guang Shan and Buddha Samakhee With the depth of friendships forged responded promptly to the community in those times of adversity, Buddhist with significant steps of practical practitioners in Christchurch do not compassion for the community. have to look far to recognise how the While many disruptions and losses universality of suffering links us all. appear first as obstacles to continuity

The Christchurch Buddhist Network meeting in the at Wat Buddha Samakhee Christchurch in June 2012. Venerables appearing the photo: Phramaha Manit Ovatatatto, Abbot of Wat Buddha Samakhee; Bhante Makuldeniye Somarathana of Vihara; Amnyi Trulchung Rinpoche of Rigdzin Trust; Geshe Nyima Dorjee of Phen Day Dhargyey Ling; Phramaha Ariyameti Metiyo of Wat Buddha Samakhee. At the left (side view) Bonkag Sunim, then Abbess of Myosimsa Korean . Photographer: the much-loved late Ani Sanjay 23 Ecie and William Hursthouse first brought two Tibetan teachers, Lama and Lama Thubten Yeshe Thubten Zopa Rinpoche, to New Zealand. They taught a retreat to 21 people for five Auckland at Little Huia, days in 1974. Ecie thinks it is were the that they likely first Tibetan Buddhist to come to New Teachers Zealand and Southeast Asia, some of whom and Southeast Asia, was only in the mid- settled here. It to immigration 1970s, with changes numbers of people rules, that greater began to settle born in Asian countries whether as refugees in this country, or as from conflict in Southeast Asia immigrants. In the 1960s, interest in the philosophies and religions from Asia, including of Many Buddhism, really flourished. offering the first formal organisations Buddhist teachings in New Zealand were founded during the 1970s. had encountered who Westerners the Dhamma/Dharma while traveling with overseas sometimes collaborated with each other and sometimes also from Buddhist countries to immigrants establish these early groups. Meetings private often took place at a member’s hall. residence or at a hired community together of these groups worked Many Overview of Overview and Buddhism groups Buddhist The historical record on immigration on immigration The historical record in the nineteenth to New Zealand a few people from century suggests countries arrived in Asian Buddhist there is only minimal New Zealand, but of organised Buddhist documentation From the late nineteenth activity. however, some New Zealanders century, an take of European descent began to interest in Buddhism as a philosophy. the Early publications mentioning word Buddhism tended to be written of whom many Christian ministers, by sought to refute Buddhist teachings. few Meanwhile, internationally a were taking an interest freethinkers had in Buddhist teachings. Theosophy and the a presence in this country, a Theosophist H.S. Olcott, who had strong interest in Buddhism, visited in 1897. New Zealand for a few weeks in the The Colombo plan, which began people from South 1950s, attracted In Dunedin, the Dhargyey Buddhist Centre was arrival of His Holiness the Dalai Lama when he started in 1984 by Ven. Geshe Ngawang Dhargyey visited in June 2013, and right Ven. Lhagon in the Gelugpa school of . escorting His Holiness during the same Pictured, left, Ven. Sonam Chodron, Ven. Sonam visit. Photographer: Hiltrun Ratz Chokyi, and Ven. Jampa Kunzang waiting for the

in the early days, for instance to bring teachers that are maintaining culture and language as from overseas to give public talks and lead well as religious connections include the Thai, meditation retreats. Eventually some of these Khmer (Cambodian), Vietnamese and Laotian groups became formal organisations. Many communities; several Korean temples and purchased their own premises, and some were centres and the many temples of the Chinese now able to support a resident nun, monk or diaspora. The Sri Lankan Buddhist community other kind of spiritual leader. has many temples around New Zealand and runs regular meditation retreats as well as From the 1980s to the present, the numbers mindfulness summer camps for children. of Buddhists have been increasing markedly. New Zealand’s many immigrants from A number of centres have a large proportion of Asian countries brought with them various people of non-Asian ethnic backgrounds. In the expressions of Theravada, Mahayana and 2013 Census, Buddhists born in the Asian region Vajrayana teachings and practices, along with made up around two thirds of those who called their cultural traditions. themselves “Buddhist”. The remaining third of those who ticked “Buddhist” in the Census Nowadays, New Zealand has a very diverse include New Zealanders of European descent range of Buddhist temples, centres, associations and people from a wide range of other and groups. Some temples and centres are countries. Most of these people encountered distinctly multicultural, and English is the lingua Buddhist teachings as adults, and often their franca. Centres that are attended by people of immediate relatives are not Buddhist. This high many different ethnic backgrounds, including proportion of Buddhists coming to the faith as people from Asian Buddhist backgrounds and adults is unusual among the non-Christian faiths others of various nationalities, include the in New Zealand. Theravada Buddhist Associations in Auckland and Wellington, and Soka Gakkai International, The methods of Buddhist teaching around the which has branches in the four main cities. world continue to evolve as the faith meets Many temples serve particular language and different cultural conditions and modern cultural groups. Examples of communities methods of communication. Internationally and 25 monk, in 1979: I believe that Buddhism is now quite well- possibly into New Zealand society, integrated because of the input from the Asian community. People are quite open and accepting of Asian influence, and they see Buddhists as part of that. Plus, of course, Buddhism has been here for a root. good number of years and has taken … there were only a few small pockets of interest, … there were only a few small pockets different monastic yet now there are many of the various Buddhist communities and lay present in New Zealand. traditions Laotian new year celebrations in 2017. Laotian new year celebrations in 2017. Photographer: Vou Phommahaxay He reflected: The first Buddhist monastery in this country The first Buddhist monastery near was Bodhinyanarama Monastery combined efforts Wellington, established by the the mid-1980s. of Theravada communities in monk Ajahn Munindo is a New Zealand-born that who participated in early discussions eventually led to the founding of the precepts from He received monastery. the late Venerable Ajahn Chah of in Northeastern Thailand in 1976 and is now the Senior Monk at Monastery in England. When he returned to New Zealand for a visit in 2007, he recalled on this first visit as a

The Laotian temple in Otahuhu, South Auckland, The Laotian temple in Otahuhu, South which the community acquired in 1989 The influence of Buddhism goes far beyond the numbers who identify as Buddhist in the Census. public library Go to the religion section of any and you will see numerous books on Buddhism of books about aspects of and a wide array mindfulness in the psychology and self-help sections. Mindfulness, though often stripped of its deepest implications, has become very influential and in medicine, psychology and psychotherapy is helping to relieve the suffering of thousands of non-Buddhists. Some people who encounter mindfulness go on to explore Buddhist teachings. in Aotearoa there are those who are developing there are those in Aotearoa of teaching modern distillations or fusions and from older distinct traditions and practice Buddhism sources. Some examples: Secular New Zealand focuses on means to Aotearoa and practice serve community and develop with progressive thought that is in harmony values such as egalitarianism, inclusiveness Buddhist self-rule. The Triratna and democratic its own distinctive Community practises approach to rituals and ordination and draws on sources in all three of the main vehicles. The New Zealand Bhikkhuni Sangha Trust has begun and teaching work to support the life, practice with Bhikkhunis in this country, of Theravada and study. practice resources for training, While our geographic isolation might seem like The story of the Buddhadharma’s arrival in New a disadvantage because we have access to fewer Zealand follows a similar path to that of many experienced teachers, Ajahn Munindo noted it other English-speaking countries, but as Ajahn also has advantages: Munindo suggests, our geographical situation encourages a spirit of working together, and this When I first came here, although there was some spirit is one which the New Zealand Buddhist degree of competition between the different groups, there was also an underlying recognition Council aims to foster. of the need to co-operate. [... W]hen you live in a country with only three or four million people you have got to learn to get on with each other. The overall positive community spirit is therefore good enough to overcome any particular difficulties that may arise from being isolated.

Master Chang Lin gives a talk at Pu Shien temple in Ellerslie, Auckland

At Wesak or , Buddhists commemorate the birth of the Buddha-to-be, his Enlightenment at the age of 35 and his final “passing” into Nirvana at the age of 80. This event is celebrated in a variety of ways, according to each tradition. Here Zen priest, Ven. Amala Wrightson, stands beside the altar and is about to sprinkle drops of water over a family as a symbolic purification after they have bathed the Baby Buddha

At the dedication of the at Vimutti monastery in 2008, three spiritual leaders offer incense. On left Ven. Tenzin Nangsel (a New Zealander) who served as Director of Mahamudra Centre for many years; in the middle, Ven. Amala Wrightson, and on the right, Ven. Tenzin Chogkyi (from the USA), a visiting teacher who was teaching at Mahamudra Centre during the time this photo was taken 27

Srilankaramaya was the first the was Srilankaramaya Buddhist Temple Sri Lankan (in in Auckland established At Auckland). 1999 Otahuhu in 2018, monks the temple (and in the background, people) participate in lay chanting session lasting and five nights four days Kathina during the annual which robes after ceremony, at are offered to the monks “rains the end of the annual retreat” temple Srilankaramaya organises blood donation drives; the 2018 campaign collected 100 units of blood, lives saving many Ecie Hursthouse recalls that “everyone carried a volume of the Kangyur [Tibetan Ecie Hursthouse recalls that “everyone carried a volume of to circumambulate sacred texts] around the museum, respectfully on their shoulder, tradition.” the holy objects inside. Circumambulation is a Tibetan Buddhist The proposal for all the Buddhist groups in Auckland to join forces for one day to celebrate the Wesak the Wesak to celebrate to join forces for one day The proposal for all the Buddhist groups in Auckland local Buddhist committees. up enthusiastically by festival this year has been taken from the Dorje Chang Institute has been responsible for coordinating the initial stages Gillett Mr. Roy get-together. This is a landmark occasion. Six organizations will participate. They are of the one-day temple, the ATBA the Dorje Chang Institute, the Zen Centre, the Karma Kagyu Thigsum Chokhorling and the Vietnamese Buddhist Association. 13th [1984]. May The date: Sunday Museum lecture hall. The venue: The Auckland Hew. Mike newsletter archive, compiled by Buddhist Association’s Theravada — Excerpt from Auckland The Buddhist Council is not the first organisation in New Zealand that has The Buddhist Council is not the on common interests. There were two Buddhist groups to collaborate encouraged organisations that preceded the Council. The item below pan-Buddhist Auckland newsletter in (ATBA) Buddhist Association’s Theravada was from the Auckland Wesak. to celebrate 1984 and mentions such a collaboration COMBINE FOR FESTIVAL BUDDHISTS [1984] AUCKLAND The New Zealand Buddhist Council Executive Committee (2018–19)

The Executive Committee is a hands-on body that takes care of all aspects of the governance and day-to-day functioning of the Council. The Committee meets about five times per year at Dhamma/Dharma centres around Auckland, with out-of-town members participating by conference call. Our constitution allows us to have up to nine member-nominated positions, three for each of the three vehicles (Theravada, Mahayana and Vajrayana). Every member organisation which is a registered charity and a financial member in the current membership year may put forward a nomination. If more than three nominations are received in any category, the whole membership votes to elect three people in that category.

Ven. Amala Wrightson, (Chairperson) [email protected] Rukman Wagachchi (Vice-Chair) [email protected] Ecie Hursthouse (Chaplaincy Training) [email protected] Fern McRae (Secretary) [email protected] Sally McAra (Communications) [email protected] Simon Harrison (Treasurer) [email protected]

Also: Wai Kenny Tsang (Auckland) Ven. Gyalten Wangmo (Auckland) Yong Jun Kim (Auckland) Gamini Settinayake (Wellington) Robert Hunt (Christchurch) Peter Small (Dunedin)

Regional Liaison Napier: Clare Woodham; Christchurch: Jane Ross; Wellington: Derek Le Dayn

Coming in 2019: A booklet telling the stories of selected Buddhist groups and organisations around Aotearoa.

You are invited to contribute your stories and images for consideration. A call for contributions will be sent out in the new year. We also welcome offers of expertise and time, and donations to assist with research costs and printing.

Please contact Sally McAra, the editor of this booklet, at [email protected]

Please send any corrections for errors in this book to the same address.

29 and environmental

Auckland Centre for Buddhist Learning Centre Auckland Thero A Dhammapala Abbot: Rev. Penrose, Ave, 43A Fairfax 1061 Auckland 09 579 1574, [email protected] acbl.org.nz Buddhist centre This Theravada and organises various religious activities, educational programmes cultural inclusive of children conservation activities Association Buddhist Theravada Auckland Abbott: Ajahn Chandako Buddhist Vihara Auckland 1051 Auckland 29 Harris Rd, Mt Wellington, Vimutti Buddhist Monastery 2343 Rd, Bombay 750 Paparata 09 236 6816, [email protected] vimutti.org.nz is a multi-ethnic, non-profit The ATBA Monastic organisation, following the Forest Ajahn Chah of Venerable Tradition Zen Centre Auckland Amala Wrightson, Sensei Spiritual Director: Ven. 1061 50/52 Princes St, Onehunga, Auckland 09 550 4383, [email protected] aucklandzen.org.nz and a Sangha authentic Zen practice Fosters offering by of committed practitioners, regular sittings, talks, dokusan, ceremonies, and community service, residential training (intensive meditation retreats) New Zealand Vajra Awakening Gyalten Sengye (Zac Parish) Director: Ven. PO Box 404144, Puhoi 0951 021 724 974, [email protected] awakeningvajranz.org Our goal is to provide a supportive and conducive environment where students can study the classic Buddhist teachings of the original Indian monastic university of Nalanda. A Tibetan Buddhist organisation Dorje Chang Institute for Wisdom Culture Coordinator: Ven. Spiritual Programme Gyalten Wangmo 1026 Auckland 56 Powell St, Avondale, 09 828 3333, [email protected], dci.org.nz Offers meditations, classes and a peaceful, serving others beautiful oasis in the city, creating the conditions for people of all by interests and inclinations to contact, study the teachings of the Buddha. and practise Foundation for the Affiliated to the Tradition Preservation of the Mahayana

We have listed telephone numbers with area codes for calling within with area codes for telephone numbers have listed We is 64, and the the national code If calling from overseas, New Zealand. first 0 is omitted. we have instead address is too long, Where the web page. Facebook you to the website or will take that phrase provided a the best of our knowledge, this To in October 2018. information was current Please call in advance of your first visit to any temple or group. temple to any first visit of your call in advance Please Soka Gakkai International of NZ Soka Gakkai International individual Promotes peace through to and contribution transformation with activity centres in Auckland, society, Christchurch and Dunedin Wellington, Centre, Auckland SGI New Zealand Culture Contact: Ian Gordon 1060 Auckland 40 Eaglehurst Rd, Ellerslie, Box 11968, Auckland P.O. 09 525 1829, [email protected], sginz.org Centre Christchurch Activity 390 Montreal St, Christchurch 8013 03 741 1937, [email protected] Centre Dunedin Activity Contact: Yuzuru Ishikawa 021 209 3895, 03 742 1248, [email protected] Community Centre Wellington Contact: Jimi Wallace 6011 Level 5, 220 Willis St, Wellington 04 499 4420, [email protected] Dhammakaya Phra Wat that provides Buddhist Temple A Theravada for the Thai community and others, offering meditation and Buddhist culture Auckland 0620 Auckland 41A Seaview Rd, Castor Bay, Search for WatPhraDhammakayaNz Facebook: Dunedin Somkid Tikkhino Abbot: Phramaha 021 0819 7628, 021 0884 5941 [email protected] Search for DunedinTemple Facebook: North Island: Auckland Region North Island: Auckland and North of Auckland See also the Buddhist centres in the upper North Island listed under “National Organisations” Amitabha Hospice Service Trust Managing Director: Ecie Hursthouse 1026 Auckland 44 Powell St, Avondale, 09 828 3321, [email protected] amitabhahospice.org home Amitabha Hospice offers free practical help and compassionate companionship ill of any for the elderly and the incurably age and their families with specially trained and supervised caregivers throughout the area greater Auckland Buddhist Centre Auckland Contact: Karunajoti 1021 381 Richmond Rd, Grey Lynn, Auckland 09 378 1120, [email protected] aucklandbuddhistcentre.org Buddhist Community Part of the Triratna (formerly the Friends of the Western on the three main Buddhist Order). Draws of the Buddhadharma branches

is

is Organisations Organisations Directory Directory of Member

New Zealand Bhikkhuni Sangha Trust Contact: Alison Hoffmann, 04 475 8241, or Janice Hill, 021 939 284 [email protected] bhikkhuni-sangha.org.nz We support the presence of bhikkhun Dhargyey Buddhist Centres The Dhargyey Centres in Christchurch and and unity harmony Dunedin encourage through the sharing of Dhargyey Ling – Christchurch Phen Day Dhargyey Centre Resident teacher: Geshe Nyima Dorjee Tsering Director: Keran 34 Dudley St, Richmond, Christchurch 8013 03 385 3603, 021 062 1092 [email protected] tibetanbuddhistcentre.org.nz Dhargyey Buddhist Centre, Dunedin Resident teacher: Geshe Lobsang Dhnyë Director: Peter Small Dunedin 9016 Terrace, 22 Royal 03 477 8374, [email protected] dhargyeybuddhism.com National Organisations National Organisations Buddhist Education Trust Aotearoa trustee Contact: Pete Cowley, 6141 Sq, Wellington PO Box 6626, Marion abet.org.nz 022 610 2910, [email protected], with secular dharma practice Working highly-regarded communities to bring secular insight meditation teachers to New Zealand Aotearoa living, practising and teaching in the Theravada tradition, as well as those training to become bhikkhun Aotearoa New Zealand Secular Buddhism Aotearoa Contact: Ramsey Margolis 021 973 531, [email protected] secularbuddhism.org.nz communities Creating secular dharma practice Rigdzin Rigdzin Bum Tsog Trust Rinpoche Trulchung Spiritual director: Amnyi The Rigdzin Trust was founded to support the spread of the Dharma and aid projects in Eastern Tibet, with meditation centres in Nelson and Christchurch Nelson Buddhist Centre Rowan Contact: Keith 87 Nile St East, Nelson 7010 021 060 7491, [email protected] nelsonbuddhistcentre.org.nz Christchurch Buddhist Centre – Dho Nyak Osel Ling Contact: Erin Lummis 43 Harrow St, Phillipstown, Christchurch 8011 03 981 8380, [email protected] christchurchbuddhistcentre.nz Milarepa Retreat Centre 262 Otaha Rd, Takou Bay, Kerikeri (Bay of Mahamudra Centre for Universal Unity Drikung Kagyu Vajra Charitable Trust Islands), Kaeo 0295 Director: Ven. Nangsel 302A Dyer Rd, Wellsford 0984 09 407 5275, [email protected] RD4, Main Rd, Colville, Coromandel 3584 09 422 4069, [email protected] santipada.co.nz 07 866 6851, [email protected] Facebook: Search for MilarepaRetreatNz The monastery is dedicated to providing mahamudra.org.nz Dedicated to preserving, promoting and opportunities for monastics and lay people A physically beautiful Tibetan retreat developing Tibetan Buddhist philosophy to learn and practise the original teachings centre, offering a variety of courses under the guidance of His Holiness the of the Buddha exploring what makes us happy, how to Drikung Kyabgon Chetsang Rinpoche meditate, and how to develop a good heart. Srilankaramaya Temple Affiliated to the Foundation for the Nam Kook Temple New Zealand Sri Lanka Buddhist Trust Preservation of the Mahayana Tradition of Abbot: Ven. Walgama Munindawansa Thero Abbot: Ven. Beop Il Contact person: Rukman Wagachchi Phuntsok Choeling Hawkes Bay 1244 Coatesville-Riverhead Rd, Kumeu, Secretary: Wasantha Marasinghe Buddhist Centre Auckland 0892 11 Pukeora Rd, Otahuhu, Auckland 1062 Secretary: Clare Woodham 09 412 6442, [email protected] 09 270 2898, [email protected] 10 Herschell St, Napier namkook.org srilankaramaya.org PO Box 671, Napier 4140 The Temple provides a focal point for A Theravada temple offering a range of 022 370 9697, [email protected] Korean Buddhists and other Koreans activities including meditation retreats, phuntsokchoeling.co.nz to meet as a community and engage in Dhamma Sermons, religious services, and The centre acts as a place of spiritual refuge cultural activities a Dhamma school for children. Community and abundance activities include blood donation drives, Won-Buddhist Centre for Mindfulness tree planting, and beach cleanups Wellington Buddhist Centre and Wellbeing Upstairs 6–8 Broomhedge St, Mt Cook, NZ Won Buddhism (Wonbulkyo) Trust Wat Lao Buddharam Wellington 6021 Spiritual Director: Ven. An Abbot: Sengchanh Solatanavong PO Box 12-311, Wellington North Contact person: Chris Krageloh President and contact (Lao and English): 021 105 9946 Unit B7/5 Douglas Alexander Parade, Thongyanh Keokotavong [email protected] Rosedale, Auckland 0632 5 Nixon Ave, Otahuhu, Auckland 1062 wellingtonbuddhistcentre.org 021 0823 3900, 09 424 5542, [email protected] 021 411 576, [email protected] Part of the Triratna Buddhist Community Facebook: Search for Won-Buddhist Centre Facebook: Search for Wat Lao Buddharam (formerly the Friends of the Western Auckland Auckland Buddhist Order). Draws on the three main Our centre in Albany offers a variety of Theravada Buddhist temple for the Laotian branches of the Buddhadharma activities, including movement meditation, community of Auckland sitting meditation, youth camps, and social South Island and cultural events North Island: Coromandel and See also the Buddhist centres around All Areas South of Auckland the South Island listed under “National Palpung Thupten Lungtok Kunphen See also the Buddhist centres in the Organisations” Chling Buddhist Institute lower North Island listed under “National Administered by Zhyisil Chokyi Ghatsal Organisations” Chandrakirti Tibetan Buddhist Charitable Trust Meditation Centre Abbot: Ven. Choje Lama Shedrup Bodhinyanarama Monastery Resident teacher: Lharampa Geshe Jampa Resident : Ven. Lama Dorje and Wellington Theravada Buddhist Association Tharchin Ven. Lama Damcho Abbot: Ajahn Kusalo Director: Phillipa Rutherford Contact: Sonam Rinchen 17 Rakau Grove, Stokes Valley, Lower Hutt, 289 Sunrise Valley Rd, RD1, Upper Moutere, 1 Wastney Rd, Alfriston, Auckland 2105 Wellington 5019 Nelson 7173 PO Box 6259, Wellesley St, Auckland 1141 04 563 7193, [email protected] 03 543 2021, [email protected] 027 777 3357, [email protected] bodhinyanarama.net.nz chandrakirti.co.nz palpung.org.nz/palpung-auckland.php Bodhinyanarama is a rural residence for those We promote wisdom, compassion and love We offer an ongoing schedule of Buddhist wishing to participate or train in the monastic by providing a conducive environment for teachings and practices lifestyle together with a public meeting space people to contact, study and deepen their for a thriving Buddhist community understanding of the Buddhist path. Pu Shien Buddhist Temple Affiliated to the Foundation for the Pu Shien Charitable Trust Dhamma Gavesi Meditation Centre Preservation of the Mahayana Tradition Abbess: Ven. Master Chang Lin Sri Lanka Buddhist Association Wellington 35 Wilkinson Rd, Ellerslie, Auckland 1060 Abbot: Bhante Jinalankara Thero (Bhante Ji) Southern Insight Meditation 09 525 2828, [email protected] 115A Coast Rd, Wainuiomata, Lower Hutt 5014 Co-founder: Di Robertson pushien.org 04 564 4157, [email protected] Please contact the group for venue information To encourage and promote the teaching dhammagavesi.org.nz 03 338 7070 of the Buddhadharma in New Zealand for We provide support to communities by [email protected] the benefit of all living beings, and offering providing spiritual guidance and teaching southern-insight.org.nz assistance to people in their spiritual and mindful practice to help them to live Supports activities that help people to development peaceful and harmonious lives develop mindfulness using the teachings and practices of Insight meditation Quan Am Buddhist Monastery Dharma Gaia Gardens Abbot: Ven. Thich Phuoc An Spiritual Director: Sister Phổ Nghiêm Shalom Wat Buddha Samakhee Invercargill 67 Beaver Rd East, Pokeno, Auckland 2472 Centre Guardians: Anton Bank and Lucette Invercargill Thai Buddhist Charitable Trust PO Box 525, Pukekohe, Auckland 2340 Hindin Abbot: Phramaha Sudchai Lekkratok 09 236 6810, [email protected] 608 Manaia Rd, RD1, Coromandel 3581 839 North Rd, Lorneville, Invercargill 9876 quanam.apptechnz.com 07 866 7995, [email protected] 03 235 7098, [email protected] Our purpose is to honour the Three Jewels and dharmagaia.org Facebook: Search for Wat Buddha to preserve Vietnamese culture in New Zealand In the Plum Village tradition of Samakhee Invercargill . Growing through the Wat Buddha Samakhee Christchurch is Santipada Buddhist Monastery art of living mindfully, our focus is on the main temple, with branches in Nelson, Abbess: Bhante () Yasala developing a calm, clear attention to each Invercargill and Blenheim moment of life

31 A ISBN 978-0-473-45883-6 ISBN 978-0-473-45883-6 Quote on Karma: His Holiness the Dalai Lama, “Happiness, Quote on Karma: His Holiness the Dalai - Karma and Mind”, www.lamayeshe.com/article/happiness karma-and-mind the Dying and Buddhist Perspectives on Caring for Deceased to ceasing. All that is subject to arising is subject at: of this quote can be found slightly different phrasing Rolling the Wheel “Dhammacakkappavattana Sutta: Setting Ñanamoli Pali by from the of Truth” (SN 56.11), translated to Insight (BCBS Edition), 13 June 2010, http:// Access Thera. . www.accesstoinsight.org/tipitaka/sn/sn56/sn56.011.nymo copy, may You html ©1981 Buddhist Publication Society. reformat, reprint, republish, and redistribute this work provided that: (1) you only medium whatsoever, in any etc. available free of charge and, in the such copies, make case of reprinting, only in quantities of no more than 50 derivatives of this copies; (2) you clearly indicate that any are derived from this source work (including translations) document; and (3) you include the full text of this license derivatives of this work. Otherwise, all copies or in any from this page may rights reserved. Documents linked be subject to other restrictions. From Three Cardinal from the Pali Discourses of the Buddha (WH 17), translated (Kandy: Buddhist Publication Society, Thera Ñanamoli by Used © 1981 Buddhist Publication Society. 1981). Copyright to Insight on 13 with permission. Last revised for Access June 2010. National Meeting of Religious Leaders Held in Auckland This article first appeared on the website of the Religious - Diversity Centre: http://www.rdc.org.nz/events/recent events/ Overview of Buddhism and Buddhist Groups Quotes from Ajahn Munindo used with permission. – Novice Nandako Munindo Interviewed by From “Ajahn Newsletter, Sept. 2007. 2007”, In Bodhinyanarama February The NZBC is a registered Incorporated Incorporated The NZBC is a registered Society (2240652) in New Zealand. is CC44028. Our Charities Services number statement Copyright 4.0 Attribution-NonCommercial-NoDerivatives 4.0) Creative Commons Licence. BY-NC-ND International (CC / See: https://creativecommons.org/licenses/by-nc-nd/4.0 Keep in Touch in Touch Keep Buddhist Council’s to receive the If you wish year, twice per issued usually email updates, to page of our website the contact please visit subscribe. / www.buddhistcouncil.org.nz/contact-us page that we the Facebook Please also “follow” Buddhists from diverse have set up to encourage search for “New to share news – traditions News” Zealand Buddhist Print ISBN: 978-0-473-45882-9 PDF ISBN: A Dhammapada for , published by Aruno , published by Information about the Four Noble Truths is adapted from Information about the Four . BuddhaNet, www.buddhanet.net/e-learning/5minbud.htm Dhammapada quote: From Quote from Shantideva: Chapter 10 verse 55 from A Guide Shantideva. Translation of Life, by Way to the Bodhisattva’s and of Tibetan Works Library Stephen Batchelor. by Archives. What Did the Buddha Teach? What Did the Buddha Teach? on Loving- Words Metta Sutta: The Buddha’s “Karaniya The from the Pali by kindness” (Khp 9), translated to Insight (BCBS Edition), 2 Sangha. Access Amaravati / November 2013, http://www.accesstoinsight.org/tipitaka kn/khp/khp.9.amar.html ©1994 English Sangha Trust. You republish, and redistribute this reformat, reprint, copy, may whatsoever, provided that: (1) you medium work in any copies, etc. available free of charge; (2) you such only make derivatives of this work (including clearly indicate that any are derived from this source document; and translations) copies or (3) you include the full text of this license in any derivatives of this work. Otherwise, all rights reserved. From Chanting Book: Morning and Evening Puja and Publications, Reflections (Hemel Hempstead: Amaravati 1994). Used with permission of the English Sangha Trust, to Insight on 2 November 2013. Ltd. Last revised for Access Contemplation, 5th edition Publications, 2016. We acknowledge Statistics NZ for information from Census We to check (teara.govt.nz) Ara also consulted Te 2013. We publications our facts. Sources of quotes from other some of are listed below. Thank you to all who contributed their writing, not only Thank you to all who contributed their but also pieces that the writing that appears in this booklet aside for a future booklet about Buddhist we have kept New Zealand. temples, centres and organisations around Sources Membership and Donations Membership and Buddhist Council is funded The New Zealand fees and donations. If membership entirely by please visit our you wish to support our work, individual and website to look at options for organisation members. / http://www.buddhistcouncil.org.nz/membership individuals are tax deductible and Donations by you. are greatly appreciated. Thank Contributors Contributors Amala Wrightson, Sensei Gyalten Wangmo, Ven. Jane Ross Ecie Hursthouse, Robert Hunt, Sally McAra, McAra Editor: Sally Ross, Robert Hunt, assistance: Jane Editing von Sturmer Richard Shingade Designer: Balamohan thank you to all the Photographers: in this whose work appears photographers have provided photographers’ booklet. We have them. names where we NZBC members and attendees at the Buddhist Council's 2016 AGM, held at Dhamma Gavesi in Wainuiomata, Wellington fostering information-sharing, respect, collaboration and friendship between Buddhist communities in Aotearoa

The New Zealand Buddhist Council (NZBC) was initiated at a meeting of fourteen Buddhist groups in Auckland in July 2007 and came out of a collective wish to share information and work together on issues of mutual concern and care for the wider community. In accordance with our constitution, the Buddhist Council aims to: • Create respectful relationships • Engage with government and among Buddhist communities other statutory bodies when and between Buddhist and their policies and practices other communities in order affect Buddhist communities, to develop a harmonious and • Represent Buddhist peaceful New Zealand, perspectives in public forums • Share information and build where appropriate, networks, • Work with other faith • Work together on common communities to nurture mutual concerns and problems, understanding and promote peace, • Strengthen the greater Buddhist • Engage in any other activities community in New Zealand, consistent with the above objects.

This commemorative booklet was published on the occasion of the New Zealand Buddhist Council’s 10th anniversary and in conjunction with peace walks in Christchurch on 16 November and Auckland on 24 November 2018.

The New Zealand Buddhist Council PO Box 109 729, Newmarket, Auckland 1149 Email: [email protected] Website: www.buddhistcouncil.org.nz