Many people incarcerated in the prison system see a need for spiritual guidance, whether it be from priests, nuns, monks or lay teachers.

In the United States there are several Buddhist organizations involved in prison chaplaincy. They include the Prison Dharma Network in Boulder , Colorado, the Engaged Zen Foundation and Flowering Dogwood both founded in 1996 by Venerable Kobutsu Malone whose aim was to foster contemplative meditation practice in prisons. There is some resistance to Buddhist prison chaplaincy, especially in the Southern States, by some Christian chaplains, however, Buddhist chaplains are free to serve the prison population in several other more enlightened States.

In Taiwan, Chen Yung-Chuan suffered a stroke that left him paralised as a result of which he became suicidal. He was later imprisoned for theft but, due to his stroke he was completely paralised and was unable even to speak. He was taken by Venerable Master Chan Kung to a Buddhist Compassion Centre, the Ta-chueh Tsung-hsin-hui, which he had established to provide shelter for people in need and to help to give them a new start in life. Master Chan Kung was a former gangster involved in a crime syndicate. Many of those helped by this centre were criminals sent there by the Tainan Detention Centre and the Taiwan After-care Centre. Master Chan Kung felt that no one should be abandoned so he took Chen Yung-Chuan to his centre so that he could be cared for. Another former criminal, Wu Tung-hsing, who lived at the centre took Chen under his wing. Due to his paralysis, Chen was incontinent and was unable to control his bodily functions. None of the other residents at the centre wanted to have anything to do with Chen. It was only Wu Tung-hsing who had the compassion to care for him. This was due to his great interest in studying and practicing Buddhism. He constantly prayed for Chen that his normal life be restored to him. Eventually, Chen showed signs of improvement in his condition. One day, Chen, who was previously unable to speak, uttered the Buddhist mantra, ‘Om Mani Padme Hum’. This astounded and delighted both Wu Tung-hsing and Master Chan Kung and they attributed this improvement in his condition to the power of Buddhism. Although he is still in the process of rehabilitation, Chen has decided to devote his time to the study of Buddhism. So that he could reduce the burden of his need for care, each day he struggles up and down the stairs to improve his mobility. He has decided that when he had recovered sufficiently, he would accompany Master Chan Kung in his visits to prisons throughout Taiwan so that he can relate the story of his recovery to other prisoners.

Australia's European settlement commenced in 1788, as a prison to house 'criminals' deported from England. They were transported to Port Jackson, the former name of Sydney Harbour, many for such minor offences as stealing a loaf of bread, which they needed to survive.

Arriving with the First Fleet was a Chaplain, appointed by King George the 3^rd , named Reverend Richard Johnson. He was less than sympathetic to the plight of the convicts for whom he was supposed to provide comfort and spiritual guidance. In a letter to a friend written from Sydney Cove on the 15^th of November 1788, he wrote:

"Happy would I be were I to live upon bread & water and to suffer the most severe hardship, did I but see some of those poor souls begin to think about their latter end. Am sorry to see so little good yet done amongst them. They neither see nor will be persuaded to seek the Lord of Mercy and Compassion of God. They prefer their Lust before their souls, yea, most of them will sell their souls for a Glass of Grogg(sic), so blind, so foolish, so hardened are they."

Such sentiments would be unworthy of today's prison chaplains. Their job is to be non‑judgemental of those in their care. Judgements should be left to the courts and not those who are serving the spiritual needs of inmates. Chaplains would rarely know of the crime of the inmates they are serving. They should accept people as they find them.

I have been a Buddhist chaplain in the New South Wales correctional system for the past six years but I am aware of the crimes of very few of the inmates to whom I come into contact. I have no fear in being in the presence of prison inmates. I treat them with respect and they reciprocate. Although I have occasionally heard swearing as I have passed by some cell blocks, 1 can honestly report that I have never heard, even mild swearing, from the inmates when I am with them. They are very respectful and I enjoy their company. Perhaps this may be due to the fact that the toughest and roughest inmates don't bother to seek the company or counseling of a chaplain. Many of the inmates with whom I have contact are in prison for drug related crimes, however, others are serving sentences for murder, rape, theft and such minor crimes as culpable driving and tax evasion. One prisoner, of whom I am very proud, seems to have made a remarkable change in his behaviour. 1 met him at Parklea Gaol, a maximum security prison in Sydney's western suburbs. He was in segregation, (solitary confinement) and I was informed by the officers that he was extremely dangerous and that I would have to speak to him through the bars. I visited him each week and discussed what he had been reading in the books that I had given him. He had underlined certain passages and I attempted to clarify the meaning. He demonstrated a very intelligent and analytical approach. I suggested to him that he should consider university studies. He reported that, at that gaol, there were few opportunities for education. One book that I gave him had a profound impression on him. It was "Changing Destiny" by Venerable Master Chin Kung. The prisoner said, "Whoever wrote this book is a genius." I informed him that I was seeing that genius the following weekend and I asked him if he would like to have his book signed. He was delighted. 1 reported this to Master Chin Kung who wrote the Chinese character for 'love' in the book. This prisoner was later transferred to Goulburn Gaol, the state's highest security prison. He sent me a letter which I found most moving. It said:

"When I first met you at Parklea Correctional Centre, I was in segregation (solitary confinement) and lived in the unknown. Not knowing the outcome of my future, every week you made sure that you took time out to visit me. I never forgot that and it had a profound effect on me. I saw in you a man who had given so much of yourself to those of all walks of life, including someone like me. I enjoyed our talks and learned aspects of myself that set me on a new course. Part of that new course came to me by a book you gave me, "Changing Destiny" by Master Chin Kung, which you had signed by Master Chin Kung with one word "Love". I was then transferred to Goulburn Correctional Centre. I decided on two things I would change in my life. I would change in my life to never return to prison. The reason being twofold.

1. That one word from Master Chin Kung "Love". I wanted to repay my mother for all my time lost to her with "Love". I owe her so much and her karma is owed so much for everything she has sacrificed for me. I want her to spend her later years being proud of me.

2. 1 wanted other inmates to have the opportunity to find some guidance in Buddhism as I had. When I arrived at Goulburn Prison, the first thing I did was write to you to seek your assistance in setting up a Buddhist Study Group. You put me in contact with Paddy Murray. I wrote to Paddy Murray and, after a lot of negotiations with Corrective Services, we now have a Buddhist Practice and Philosophy Programme. Also, Paddy Murray is now the Buddhist Chaplain. This programme is going very well."

I found this letter so touching that I want to share it with many people. The lesson to be learnt from this letter is don't write people off. Everybody is a potential Buddha ‑ even prisoners.

There is an epilogue to this story. This prisoner applied to the University of Southern Queensland for admission as an external student. As he had left school at year eleven, they set him five essays to complete. He did such a ‑great ‑job with these essays that they offered him a scholarship. I'm sure that if he completes his degree and refrains from further crime, his mother will be truly proud of him and so will I.

I find that the majority of prisoners come from dysfunctional families or they have left school too early. I once mentioned to the prisoners that gaol was an unpleasant place and that they should try to avoid committing further crimes following their release. I was shocked to hear one young inmate say "I like being in gaol. I have learned to read and write since I have been here and I have completed year eleven." I told him that year eleven was not enough to guarantee him a job on his release. He should try to complete his HSC. He replied that he could not progress beyond year eleven in that gaol as they had no facilities for further education. This is very sad and it is not surprising that so many prisoners re‑offend. Another point for consideration is: what sort of life this young man must have led prior to his incarceration to make him remark that he likes being in gaol? He told me on a later occasion that he was raped as a child. His story is so sad. Crime is often a cause, with inmates, of survival in a world where employment is not open to them.

This is why, I feel, that the emphasis in imprisonment should be educational rather than penal. I will say more about this later. At this stage I want to relate a couple of amusing incidents that I encountered in my work. I was emphasising to the group that, to make spiritual progress, it is important to cultivate, what we refer to in Buddhism as Kalyana Mitra, a spiritual friend or good friend. One inmate said, "Do you mean an accomplice?" Not Quite!

I usually take a box of Chinese sesame egg rolls into the gaol to share with the boys. One prisoner said, "My father is a Catholic and my mother is a Buddhist. Is it O'k for me to attend both?" I told him that he should use whatever teaching helps him so he should attend both. He said, "When I attend your class, I get egg rolls but when I go to mass, all I get is a wafer." I informed the Christian chaplain who said that she would make sure she had chocolate biscuits on Sundays in future. On another occasion, I was teaching the prisoners about the Buddhist moral precepts which include not killing and refraining from alcohol and drugs which distort the mind. One prisoner asked me if it was breaking the precepts if he had a gun. I told him that guns are for killing and so, indeed, it is breaking a precept. He responded by saying that he needed a gun to protect himself. I told him that if he didn't get involved in crime, he wouldn't need to protect himself. I told him that I don't get involved in crime so I never need to carry a gun. He then said, "I don't take drugs but I sell them. Is that breaking a precept?" I again pointed out to him that drugs kill people so, again, he is breaking a precept. It amazed me how some inmates try to justify their criminal behaviour.

I was attending a vigil, last year, organised by the Ministry of Peace, on United Nations Day. One of the speakers was Dr.Arthur Chesterfield Evans, a former Member of the New South Wales Upper House. He pointed out that it costs the New South Wales taxpayer $73,000 each year to keep each prisoner in gaol. This is an astounding sum but not surprising when the salaries of officers, support staff, medical staff, food and accommodation are taken into consideration. He suggested that, for that amount of money, he could house each prisoner in a three star hotel and pay their university fees. I mentioned earlier that many prisoners lack education and educational facilities in prisons are totally inadequate. However, I feel that Dr. Chesterfield Evans's suggestion, although well meaning, is impractical. Were his suggestion to be implemented, I would find it a great incentive to commit a crime myself so that I could participate in such a scheme. It would not be a deterrent to crime but an incentive. However, I think that gaols, for minor crimes, should not be penal institutions but educational institutions. More money should be spent in encouraging such bodies as TAFE and universities to establish centres for the further education of prisoners. If the prisoners leave gaol with a certificate or a degree, there would be less chance of their re‑offending. It has been proved that punishment doesn't work. I learnt this when I was studying psychology. Education is the answer. It would not work on all prisoners but it could change the lives and attitudes of many. Why is this not being done? Inadequate funds are being allocated by the governments to institute such a scheme. Politicians find no votes in the welfare of prisoners so they prefer to lock them up and forget about them. Being 'tough on crime' is a sure election winner and political parties vie with each other to see who can be the toughest. Faith communities have a great influence on politicians. It was faith communities who were responsible for the first universities so they are well aware of the importance of education. It is, perhaps, up to the faith communities to lobby politicians to institute such a scheme and rescue some young lives from a life of crime and subsequent incarceration. I am not a apologist for criminals. There are many people in gaol who are a real danger to society and society must be protected from them but most of the inmates that I encounter are decent young men who have committed a stupid act which has landed them in trouble. I have asked many of the prisoners if they would appreciate more time spent on education. Many told me that the main thing that they learn in gaol is how to be better criminals. On release, many find it hard to survive partly due to their lack of skills and lack of opportunity for employment due to the stigma of their incarceration and they go on to commit further crimes.

This is not always the case but it is a common cause of reoffending. Rather than building more gaols, perhaps we should look for the reason for offending, Often we will find that it lies in the lack of education, not only in educational institutions but at home. Proper moral guidance from parents would avoid the shame of having their offspring later being incarcerated.

In Western Australia, prison chaplaincy is conducted by Venerable Ajahn Brahmavamso from the Bodhinyana Monastery in Serpentine, near Perth. He relates a story of one prisoner, whom he was serving, regularly protesting his innocence of the crime for which he was serving time. Ajahn Brahmavamso gained the impression that this particular prisoner was telling the truth so he offered to enlist the assistance of a barrister friend to try to appeal his case. However the prisoner declined the offer saying that he had committed worse crimes for which he hadn’t been caught so he was happy to continue serving his sentence. On another occasion the prisoners asked him about the daily routine at his monastery. He said, “Well, we get up at 3.00 a.m.”. They said in amazement, “3.00a.m.?”. “Well,” he said, “We can get up earlier if we want to.” He continued, “We then do chanting and practice meditation and, if there is food available, we have breakfast. After breakfast we clean up around the monastery until our final meal for the day at 11.00 a.m. In the afternoon we may have visitors and in the evening we have more chanting and meditation until we retire at 9.00 p.m.” The prisoners asked, “Do you have a radio or television?” “No!” was his reply. “Do you have a comfortable bed?” they asked. “No! Just a mat on the floor” he responded. They said “Why don’t you come and stay with us? It’s much more comfortable here.” I should point out that most prisoners have television in their cells. This may seem to be providing luxury to prisoners but it is used as a deterrent to problem behavior. If the prisoners misbehave, the television privilege is removed until they decide to conform to the rules.

The Chinese have a classic Confucian text, Di Zi Gui, "Guide to a Happy Life", which is being taught to inmates in Hai Nan in China with positive results. I distribute this text in the appropriate language – English, Chinese or Vietnamese – to several prisoners in the gaols that I visit. Unfortunately, many people in today’s society do not respect their fellow humans. If this classic were taught in our schools, criminal behavior would be significantly reduced.

Some courtesies of the past, such as a male allowing a woman to go first, standing when a woman enters a room, walking on the outside of a pavement to protect a woman from possible splashing by passing vehicles, raising one’s hat when passing a woman are not necessarily symbolic of paternalism detracting from the equality of women. They are expressions of respect for a fellow human being.

Western society could well examine the values taught by traditional Chinese moral education and adapt and apply some of these principles to rectify the deterioration of our modern societal values. This could well result in a harmonious society with a resultant reduction in delinquency and our increasing crime rate.

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