Opening the Door to the Dhamma
Respect
in Buddhist Thought & Practice
by
Thanissaro Bhikkhu
Copyright ©
2001 Thanissaro Bhikkhu
For free distribution only.
You may reprint this
work for free distribution.
You may re-format and redistribute this work for
use on computers and computer networks
provided that you charge no fees for
its distribution or use.
Otherwise, all rights reserved.
If you're
born into an Asian Buddhist family, the first thing your parents will teach you
about Buddhism is not a philosophical tenet but a gesture of respect: how to place
your hands in añjali, palm-to-palm over your heart, when you encounter
a Buddha image, a monk, or a nun. Obviously, the gesture will be mechanical at
first. Over time, though, you'll learn the respectful attitude that goes with
it. If you're quick to pick it up, your parents will consider it a sign of intelligence,
for respect is basic to any ability to learn.
As you get older, they may teach
you the symbolism of the gesture: that your hands form a lotus bud, representing
your heart, which you are holding out to be trained in how to become wise. Ultimately,
as you grow more familiar with the fruits of Buddhist practice, your parents hope
that your respect will turn into reverence and veneration. In this way, they give
a quick answer to the old Western question of which side of Buddhism -- the philosophy
or the religion -- comes first. In their eyes, the religious attitude of respect
is needed for any philosophical understanding to grow. And as far as they're concerned,
there's no conflict between the two. In fact, they're mutually reinforcing.
This
stands in marked contrast to the typical Western attitude, which sees an essential
discrepancy between Buddhism's religious and philosophical sides. The philosophy
seems so rational, placing such a high value on self-reliance. The insight at
the heart of the Buddha's awakening was so abstract -- a principle of causality.
There seems no inherent reason for a philosophy with such an abstract beginning
to have produced a devotionalism intense enough to rival anything found in the
theistic religions.
Yet if we look at what the Pali canon has to say about
devotionalism -- the attitude it expresses with the cluster of words, respect,
deference, reverence, homage, and veneration -- we find not only that its theory
of respect is rooted in the central insight of the Buddha's awakening -- the causal
principle called this/that conditionality (idappaccayata) -- but also that respect
is required to learn and master this causal principle in the first place.
On
the surface it may seem strange to relate a theory of causality to the issue of
respect, but the two are intimately entwined. Respect is the attitude you develop
toward the things that matter in life. Theories of causality tell you if anything
really matters, and if so, what matters and how. If you believe that a supreme
being will grant you happiness, you'll naturally show respect and reverence for
that being. If you assume happiness to be entirely self-willed, your greatest
respect will be reserved for your own willfulness. As for the how: If you view
true happiness as totally impossible, totally pre-determined, or totally random,
respect is unnecessary, for it makes no difference in the outcome of your life.
But if you see true happiness as possible, and its causes as precarious, contingent,
and dependent on your attitude, you'll naturally show them the care and respect
needed to keep them healthy and strong.
This is reflected in the way the canon
treats the issue of respect. It details the varied ways in which lay people of
the Buddha's time showed respect to the Buddha and the monastic Sangha, and the
more standardized ways in which the members of the Sangha showed respect to the
Buddha and to one another. Especially interesting is the protocol of respect for
the Dhamma. Buddhist monks and nuns are forbidden from teaching the Dhamma to
anyone who shows disrespect, and the Buddha himself is said to have refused to
teach his first sermon to the five brethren until they stopped treating him as
a mere equal.
This protocol, of course, may have been a cultural accident,
something picked up willy-nilly from the society of the Buddha's time, but there
are passages in the canon suggesting otherwise. Buddhism was one of the samana
(contemplative) movements in ancient India, which claimed to follow truths of
nature rather than mainstream cultural norms. These movements were very free in
choosing what to adopt from prevailing customs. Buddhist descriptions of other
samana movements often criticized them for being disrespectful not only to outsiders
but also among themselves. Students are shown being disrespectful to their teachers
-- their group meetings raucous, noisy, and out of control. All of this is then
contrasted with the way Buddhists conduct their meetings in mutual courtesy and
respect. This suggests that the Buddhists were free to reject the common customs
of respect but made a conscious choice not to.
This choice is based on their
insight into respect as a prerequisite for learning. It's easier to learn from
someone you respect than from someone you don't. Respect opens the mind and loosens
preconceived opinions to make room for new knowledge and skills. At the same time,
people who value their knowledge feel more inclined to teach it to someone who
shows respect than to someone who doesn't.
However, the type of learning the
Buddha emphasizes is not simply the acquisition of information. It's a skill leading
to total release from suffering and stress. And this is where the issue of respect
connects with causality, for the Buddhist theory of causality centers on the question
of how it's possible to learn a skill.
As cybernetics theory shows, learning
in general is possible only where there is feedback; learning a skill requires
the further ability to monitor feedback and choose how to use it to modify behavior.
The Buddha's discoveries in causality explain the how and the what that allow
for these factors. The how he expressed as a causal formula; the what, as an analysis
of action: the factors that shape it, together with the range of results it can
give.
The causal formula, simply put, states that each moment is composed
of three things: results from past actions, present actions, and the immediate
results of present actions. Although this principle seems simple, its consequences
are very complex. Every act you perform has repercussions in the present moment
that also reverberate into the future. Depending on the intensity of the act,
those reverberations can last for a very short or a very long time. Thus every
conditioned experience is shaped by the combined effects of past actions coming
from a wide range over time, together with the effects of present acts.
Causality
over time places certain limitations on each moment. The present is not a clean
slate, for it's partially shaped by influences from the past. Immediate causality
in the present, however, makes room for free will. Not everything is determined
by the past. At any moment, you can insert new input into the process and nudge
your life in a new direction. Still, there's not so much room for free will that
causality becomes arbitrary. Every this put into the system produces a particular
type of that. Events follow discernible patterns that can be mastered.
The
what that keeps this process in motion is the factor allowing for feedback and
the monitoring of feedback. The central element in that what is intention, which
the Buddha identified as the essence of action, or kamma. Intention, in turn,
is shaped by acts of attention, which ask questions about perceptions and create
views from those questions. Because you can attend to the results of your intentions,
there is an internal feedback loop allowing you to learn. Because attention can
ask questions, it can monitor that feedback to determine how best to put it to
use. And because your intentions -- guided by views and offering new input into
the present -- can then reshape your experience, your ability to learn can make
a difference: you can change your behavior and reap the results of your improved
skills in terms of greater and greater happiness.
How far can that happiness
go? In the course of his Awakening, the Buddha discovered that the pursuit of
skillfulness can ultimately lead beyond time and space, beyond the realm of conditionality
and rebirth. From this discovery he identified four types of kamma: the first
three giving pleasant, painful, or mixed results in the round of rebirth, and
the fourth leading beyond all kamma to the end of rebirth. In other words, the
principle of causality works so that actions can either continue the round or
bring it to an end. Because even the highest pleasure within the round is inconstant
and undependable, he taught that the most worthy course of action is the fourth
kind of kamma -- the type that led to his Awakening -- to put an end to kamma
once and for all.
The skill needed for this form of kamma comes from coordinating
the factors of attention and intention so that they lead first to pleasant results
within the round of rebirth, and then -- on the transcendent level -- to total
release from suffering and stress. This, in turn, requires certain attitudes toward
the principle of causality operating in human life. And this is where the quality
of respect becomes essential, for without the proper respect for three things
-- yourself, the principle of causality operating in your life, and other people's
insights into that principle -- you won't be able to muster the resolve needed
to master that principle and to see how far your potential for skillfulness can
go.
Respect for yourself, in the context of this/that conditionality, means
two things:
1) Because the fourth kind of kamma is possible, you can respect
your desire for unconditional happiness, and don't have to regard it as an unrealistic
ideal.
2) Because of the importance of intention and attention in shaping
your experience, you can respect your ability to develop the skills needed to
understand and master causal reality to the point of attaining true happiness.
But respect for yourself goes even further than that. Not only can you respect
your desire for true happiness and your ability to attain it, you must respect
these things if you don't want to fall under the sway of the many religious and
secular forces within society and yourself that would pull you in other directions.
Although most religious cultures assume true happiness to be possible, they
don't see human skillfulness as capable of bringing it about. By and large, they
place their hopes for happiness in higher powers. As for secular cultures, they
don't believe that unconditional happiness is possible at all. They teach us to
strive for happiness dependent on conditions, and to turn a blind eye to the limitations
inherent in any happiness coming from money, power, relationships, possessions,
or a sentimental sense of community. They often scoff at higher values and smile
when religious idols fall or religious aspirants show feet of clay.
These
secular attitudes foster our own unskillful qualities, our desire to take whatever
pleasures come easily, and our impatience with anyone who would tell us that we're
capable of better and more. But both the secular and the common religious attitudes
teach us to underestimate the powers of our own skillful mind states. Qualities
like mindfulness, concentration, and discernment, when they first arise in the
mind, seem unremarkable -- small and tender, like maple seedlings growing in the
midst of weeds. If we don't watch for them or accord them any special respect,
the weeds will strangle them or we ourselves will tread them underfoot. As a result,
we'll never get to know how much shade they can provide.
If, however, we develop
strong respect for our own ability to attain true happiness, two important moral
qualities take charge of our minds and watch out for our good qualities: concern
for the suffering we'll experience if we don't try our best to develop skillfulness,
and shame at the thought of aiming lower than at the highest possible happiness.
Shame may seem a strange adjunct to self-respect, but when both are healthy they
go together. You need self-respect to recognize when a course of action is beneath
you, and that you'd be ashamed to follow it. You need to feel shame for your mistakes
in order to keep your self-respect from turning into stubborn pride.
This
is where the second aspect of respect -- respect for the principle of causality
-- comes in. This/that conditionality is not a free-form process. Each unskillful
this is connected to an unpleasant that. You can't twist the connection to lead
to pleasant results, or use your own preferences to design a customized path to
release from causal experience. Self-respect thus has to accommodate a respect
for the way causes actually produce effects. Traditionally, this respect is expressed
in terms of the quality the Buddha stressed in his very last words: heedfulness.
To be heedful means having a strong sense that if you're careless in your intentions,
you'll suffer. If you truly love yourself, you have to pay close attention to
the way reality really works, and act accordingly. Not everything you think or
feel is worthy of respect. Even the Buddha himself didn't design Buddhism or the
principle of this/that conditionality. He discovered them. Instead of viewing
reality in line with his preferences, he reordered his preferences to make the
most of what he learned by watching -- with scrupulous care and honesty -- his
actions and their actual effects.
This point is reflected in his discourse
to the Kalamas (AN III.65). Although this discourse is often cited as the Buddha's
carte blanche for following your own sense of right and wrong, it actually says
something very different: Don't simply follow traditions, but don't simply follow
your own preferences, either. If you see, through watching your own actions and
their results, that following a certain mental state leads to harm and suffering,
you should abandon it and resolve never to follow it again. This is a rigorous
standard, which requires putting the Dhamma ahead of your own preconceived preferences.
And it requires that you be very heedful of any tendency to reverse that priority
and put your preferences first.
In other words, you can't simply indulge in
the pleasure or resist the pain coming from your own actions. You have to learn
from both pleasure and pain, to show them respect as events in a causal chain,
to see what they have to teach you. This is why the Buddha called dukkha -- pain,
stress, and suffering -- a noble truth; and why he termed the pleasure arising
from the concentrated mind a noble truth as well. These aspects of immediate experience
contain lessons that can take the mind to the noble attainments.
The discourse
to the Kalamas, however, doesn't stop with immediate experience. It goes further
and states that, when observing the processes of cause and effect in your actions,
you should also confirm your observations with the teachings of the wise. This
third aspect of respect -- respect for the insights of others -- is also based
on the pattern of this/that conditionality. Because causes are sometimes separated
from their effects by great expanses of time, it's easy to lose sight of some
important connections. At the same time, your chief obstacle to discernment --
delusion -- is the mental quality you have the hardest time detecting in yourself.
When you're deluded, you don't know you're deluded. So the wise approach is to
show respect to the insights of others, in the event that their insights may help
you see through your own ignorance. After all, intention and attention are immediately
present to their awareness as well. Their insights may be just what you need to
cut through the obstacles you've created for yourself through your own acts of
ignorance.
The Buddhist teachings on respect for other people point in two
directions. First, the obvious one: respect for those ahead of you on the path.
As the Buddha once said, friendship with admirable people is the whole of the
holy life, for their words and examples will help get you on the path to release.
This doesn't mean that you need to obey their teachings or accept them unthinkingly.
You simply owe it to yourself to give them a respectful hearing and their teachings
an honest try. Even -- especially -- when their advice is unpleasant, you should
treat it with respect. As Dhammapada 76 states,
Regard him as one who
points out
treasure,
the wise one who
seeing your faults
rebukes
you.
Stay with this sort of sage.
For the one who stays
with a sage of
this sort,
things get better,
not worse.
At the same time, when you
show respect for those who have mastered the path, you're also showing respect
for qualities you want to develop in yourself. And when such people see that you
respect the good qualities both in them and in yourself, they'll feel more inclined
to share their wisdom with you, and more careful about sharing only their best.
This is why the Buddhist tradition places such an emphasis on not only feeling
respect but also showing it. If you can't force yourself to show respect to others
in ways they'll recognize, there's a resistance in your mind. They, in turn, will
doubt your willingness to learn. This is why the monastic discipline places so
much emphasis on the etiquette of respect to be shown to teachers and senior monastics.
The teachings on respect, however, go in another direction as well. Buddhist
monks and nuns are not allowed to show disrespect for anyone who criticizes them,
regardless of whether or not that person is awakened or the criticism well-founded.
Critics of this sort may not deserve the level of respect due to teachers, but
they do deserve common courtesy. Even unawakened people may have observed valuable
bits and pieces of the truth. If you open yourself to criticism, you may get to
hear worthwhile insights that a wall of disrespect would have repelled. Buddhist
literature -- from the earliest days up to the present -- abounds with stories
of people who gained Awakening after hearing a chance word or song from an unlikely
source. A person with the proper attitude of respect can learn from anything --
and the ability to put anything to a good use is the mark of true discernment.
Perhaps the most delicate skill with regard to respect is learning how to
balance all three aspects of respect: for yourself, for the truth of causality,
and for the insight of others. This balance is essential to any skill. If you
want to become a potter, for example, you have to learn not only from your teacher,
but also from your own actions and powers of observation, and from the clay itself.
Then you have to weigh all of these factors together to achieve mastery on your
own. If, in your pursuit of the Buddhist path, your self-respect outweighs your
respect for the truth of causality or the insights of others, you'll find it hard
to take criticism or to laugh at your own foolishness. This will make it impossible
for you to learn. If, on the other hand, your respect for your teachers outweighs
your self-respect or your respect for the truth, you can open yourself to charlatans
and close yourself to the truth that the canon says "is to be seen by the
wise for themselves."
The parallels between the role of respect in Buddhist
practice and in manual skills explains why many Buddhist teachers require their
students to master a manual skill as a prerequisite or a part of their meditation.
A person with no manual skills will have little intuitive understanding of how
to balance respect. What sets the Buddha's apart from other skills, though, is
the level of total freedom it produces. And the difference between that freedom
and its alternative -- endless rounds of suffering through birth after birth,
death after death -- is so extreme that we can easily understand why people committed
to the pursuit of that freedom show it a level of respect that's also extreme.
Even more understandable is the absolute level of respect for that freedom shown
by those who have attained it. They bow down to all their inner and outer teachers
with the sincerest, most heart-felt gratitude. To see them bow down in this way
is an inspiring sight.
So when Buddhist parents teach their children to show
respect for the Buddha, Dhamma, and Sangha, they aren't teaching them a habit
that will later have to be unlearned. Of course, the child will need to discover
how best to understand and make use of that respect, but at least the parents
have helped open the door for the child to learn from its own powers of observation,
to learn from the truth, and to learn from the insights of others. And when that
door -- when the mind -- is opened to what truly deserves respect, all things
noble and good can come in.
Revised: Wed 4 December 2002
http://www.accesstoinsight.org/lib/modern/thanissaro/respect5.html
*********************
One
Tool Among Many
The Place of
Vipassana in Buddhist Practice
by
Thanissaro Bhikkhu
Copyright ©
1997 Thanissaro Bhikkhu
For free distribution only.
You may reprint this
work for free distribution.
You may re-format and redistribute this work for
use on computers and computer networks
provided that you charge no fees for
its distribution or use.
Otherwise, all rights reserved.
What exactly
is vipassana?
Almost any book on early Buddhist meditation will tell you that
the Buddha taught two types of meditation: samatha and vipassana. Samatha, which
means tranquillity, is said to be a method fostering strong states of mental absorption,
called jhana. Vipassana -- literally "clear-seeing," but more often
translated as insight meditation -- is said to be a method using a modicum of
tranquillity to foster moment-to-moment mindfulness of the inconstancy of events
as they are directly experienced in the present. This mindfulness creates a sense
of dispassion toward all events, thus leading the mind to release from suffering.
These two methods are quite separate, we're told, and of the two, vipassana is
the distinctive Buddhist contribution to meditative science. Other systems of
practice pre-dating the Buddha also taught samatha, but the Buddha was the first
to discover and teach vipassana. Although some Buddhist meditators may practice
samatha meditation before turning to vipassana, samatha practice is not really
necessary for the pursuit of Awakening. As a meditative tool, the vipassana method
is sufficient for attaining the goal. Or so we're told.
But if you look directly
at the Pali discourses -- the earliest extant sources for our knowledge of the
Buddha's teachings -- you'll find that although they do use the word samatha to
mean tranquillity, and vipassana to mean clear-seeing, they otherwise confirm
none of the received wisdom about these terms. Only rarely do they make use of
the word vipassana -- a sharp contrast to their frequent use of the word jhana.
When they depict the Buddha telling his disciples to go meditate, they never quote
him as saying "go do vipassana," but always "go do jhana."
And they never equate the word vipassana with any mindfulness techniques. In the
few instances where they do mention vipassana, they almost always pair it with
samatha -- not as two alternative methods, but as two qualities of mind that a
person may "gain" or "be endowed with," and that should be
developed together. One simile, for instance (SN XXXV.204), compares samatha and
vipassana to a swift pair of messengers who enter the citadel of the body via
the noble eightfold path and present their accurate report -- Unbinding, or nibbana
-- to the consciousness acting as the citadel's commander. Another passage (AN
X.71) recommends that anyone who wishes to put an end to mental defilement should
-- in addition to perfecting the principles of moral behavior and cultivating
seclusion -- be committed to samatha and endowed with vipassana. This last statement
is unremarkable in itself, but the same discourse also gives the same advice to
anyone who wants to master the jhanas: be committed to samatha and endowed with
vipassana. This suggests that, in the eyes of those who assembled the Pali discourses,
samatha, jhana, and vipassana were all part of a single path. Samatha and vipassana
were used together to master jhana and then -- based on jhana -- were developed
even further to give rise to the end of mental defilement and to bring release
from suffering. This is a reading that finds support in other discourses as well.
There's a passage, for instance, describing three ways in which samatha and
vipassana can work together to lead to the knowledge of Awakening: either samatha
precedes vipassana, vipassana precedes samatha, or they develop in tandem (AN
IV.170). The wording suggests an image of two oxen pulling a cart: one is placed
before the other or they are yoked side-by-side. Another passage (AN IV.94) indicates
that if samatha precedes vipassana -- or vipassana, samatha -- one's practice
is in a state of imbalance and needs to be rectified. A meditator who has attained
a measure of samatha, but no "vipassana into events based on heightened discernment
(adhipañña-dhamma-vipassana)," should question a fellow meditator
who has attained vipassana: "How should fabrications (sankhara) be regarded?
How should they be investigated? How should they be viewed with insight?"
and then develop vipassana in line with that person's instructions. The verbs
in these questions -- "regarding," "investigating," "seeing"
-- indicate that there's more to the process of developing vipassana than a simple
mindfulness technique. In fact, as we will see below, these verbs apply instead
to a process of skillful questioning called "appropriate attention."
The opposite case -- a meditator endowed with a measure of vipassana into
events based on heightened discernment, but no samatha -- should question someone
who has attained samatha: "How should the mind be steadied? How should it
be made to settle down? How should it be unified? How should it be concentrated?"
and then follow that person's instructions so as to develop samatha. The verbs
used here give the impression that "samatha" in this context means jhana,
for they correspond to the verbal formula -- "the mind becomes steady, settles
down, grows unified and concentrated" -- that the Pali discourses use repeatedly
to describe the attainment of jhana. This impression is reinforced when we note
that in every case where the discourses are explicit about the levels of concentration
needed for insight to be liberating, those levels are the jhanas.
Once the
meditator is endowed with both samatha and vipassana, he/she should "make
an effort to establish those very same skillful qualities to a higher degree for
the ending of the mental fermentations (asava -- sensual passion, states of being,
views, and ignorance)." This corresponds to the path of samatha and vipassana
developing in tandem. A passage in MN 149 describes how this can happen. One knows
and sees, as they actually are, the six sense media (the five senses plus the
intellect), their objects, consciousness at each medium, contact at each medium,
and whatever is experienced as pleasure, pain, or neither-pleasure-nor-pain based
on that contact. One maintains this awareness in such a way as to stay uninfatuated
by any of these things, unattached, unconfused, focused on their drawbacks, abandoning
any craving for them: this would count as vipassana. At the same time -- abandoning
physical and mental disturbances, torments, and distresses -- one experiences
ease in body and mind: this would count as samatha. This practice not only develops
samatha and vipassana in tandem, but also brings the 37 Wings to Awakening --
which include the attainment of jhana -- to the culmination of their development.
So the proper path is one in which vipassana and samatha are brought into
balance, each supporting and acting as a check on the other. Vipassana helps keep
tranquillity from becoming stagnant and dull. Samatha helps prevent the manifestations
of aversion -- such as nausea, dizziness, disorientation, and even total blanking
out -- that can occur when the mind is trapped against its will in the present
moment.
From this description it's obvious that samatha and vipassana are
not separate paths of practice, but instead are complementary ways of relating
to the present moment: samatha provides a sense of ease in the present; vipassana,
a clear-eyed view of events as they actually occur, in and of themselves. It's
also obvious why the two qualities need to function together in mastering jhana.
As the standard instructions on breath meditation indicate (MN 118), such a mastery
involves three things: gladdening, concentrating, and liberating the mind. Gladdening
means finding a sense of refreshment and satisfaction in the present. Concentrating
means keeping the mind focused on its object, while liberating means freeing the
mind from the grosser factors making up a lower stage of concentration so as to
attain a higher stage. The first two activities are functions of samatha, while
the last is a function of vipassana. All three must function together. If, for
example, there is concentration and gladdening, with no letting go, the mind wouldn't
be able to refine its concentration at all. The factors that have to be abandoned
in raising the mind from stage x to stage y belong to the set of factors that
got the mind to x in the first place (AN IX.34). Without the ability clearly to
see mental events in the present, there would be no way skillfully to release
the mind from precisely the right factors that tie it to a lower state of concentration
and act as disturbances to a higher one. If, on the other hand, there is simply
a letting go of those factors, without an appreciation of or steadiness in the
stillness that remains, the mind would drop out of jhana altogether. Thus samatha
and vipassana must work together to bring the mind to right concentration in a
masterful way.
The question arises: if vipassana functions in the mastery
of jhana, and jhana is not exclusive to Buddhists, then what is Buddhist about
vipassana? The answer is that vipassana per se is not exclusively Buddhist. What
is distinctly Buddhist is (1) the extent to which both samatha and vipassana are
developed; and (2) the way they are developed -- i.e., the line of questioning
used to foster them; and (3) the way they are combined with an arsenal of meditative
tools to bring the mind to total release.
In MN 73, the Buddha advises a monk
who has mastered jhana to further develop samatha and vipassana so as to master
six cognitive skills, the most important of them being that "through the
ending of the mental fermentations, one remains in the fermentation-free release
of awareness and release of discernment, having known and made them manifest for
oneself right in the here and now." This is a description of the Buddhist
goal. Some commentators have asserted that this release is totally a function
of vipassana, but there are discourses that indicate otherwise.
Note that
release is twofold: release of awareness and release of discernment. Release of
awareness occurs when a meditator becomes totally dispassionate toward passion:
this is the ultimate function of samatha. Release of discernment occurs when there
is dispassion for ignorance: this is the ultimate function of vipassana (AN II.29-30).
Thus both samatha and vipassana are involved in the twofold nature of this release.
The Sabbasava Sutta (MN 2) states that one's release can be "fermentation-free"
only if one knows and sees in terms of "appropriate attention" (yoniso
manasikara). As the discourse shows, appropriate attention means asking the proper
questions about phenomena, regarding them not in terms of self/other or being/non-being,
but in terms of the four noble truths. In other words, instead of asking "Do
I exist? Don't I exist? What am I?" one asks about an experience, "Is
this stress? The origination of stress? The cessation of stress? The path leading
to the cessation of stress?" Because each of these categories entails a duty,
the answer to these questions determines a course of action: stress should be
comprehended, its origination abandoned, its cessation realized, and the path
to its cessation developed.
Samatha and vipassana belong to the category of
the path and so should be developed. To develop them, one must apply appropriate
attention to the task of comprehending stress, which is comprised of the five
clinging-aggregates -- clinging to physical form, feeling, perception, mental
fabrications, and consciousness. Applying appropriate attention to these aggregates
means viewing them in terms of their drawbacks, as "inconstant, stressful,
a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an
emptiness, not-self" (SN XXII.122). A list of questions, distinctive to the
Buddha, aids in this approach: "Is this aggregate constant or inconstant?"
"And is anything inconstant easeful or stressful?" "And is it fitting
to regard what is inconstant, stressful, subject to change as: 'This is mine.
This is my self. This is what I am'?" (SN XXII.59). These questions are applied
to every instance of the five aggregates, whether "past, future, or present;
internal or external; blatant or subtle, common or sublime, far or near."
In other words, the meditator asks these questions of all experiences in the cosmos
of the six sense media.
This line of questioning is part of a strategy leading
to a level of knowledge called "knowing and seeing things as they actually
are (yatha-bhuta-ñana-dassana)," where things are understood in terms
of a fivefold perspective: their arising, their passing away, their drawbacks,
their allure, and the escape from them -- the escape, here, lying in dispassion.
Some commentators have suggested that, in practice, this fivefold perspective
can be gained simply by focusing on the arising and passing away of these aggregates
in the present moment; if one's focus is relentless enough, it will lead naturally
to a knowledge of drawbacks, allure, and escape, sufficient for total release.
The texts, however, don't support this reading, and practical experience would
seem to back them up. As MN 101 points out, individual meditators will discover
that, in some cases, they can develop dispassion for a particular cause of stress
simply by watching it with equanimity; but in other cases, they will need to make
a conscious exertion to develop the dispassion that will provide an escape. The
discourse is vague -- perhaps deliberately so -- as to which approach will work
where. This is something each meditator must test for him or herself in practice.
The Sabbasava Sutta expands on this point by listing seven approaches to take
in developing dispassion. Vipassana, as a quality of mind, is related to all seven,
but most directly with the first: "seeing," i.e., seeing events in terms
of the four noble truths and the duties appropriate to them. The remaining six
approaches cover ways of carrying out those duties: restraining the mind from
focusing on sense data that would provoke unskillful states of mind; reflecting
on the appropriate reasons for using the requisites of food, clothing, shelter,
and medicine; tolerating painful sensations; avoiding obvious dangers and inappropriate
companions; destroying thoughts of sensual desire, ill will, harmfulness, and
other unskillful states; and developing the seven factors for Awakening: mindfulness,
analysis of qualities, persistence, rapture, serenity, concentration, and equanimity.
Each of these approaches covers a wide subset of approaches. Under "destroying,"
for instance, one may eliminate an unskillful mental state by replacing it with
a skillful one, focusing on its drawbacks, turning one's attention away from it,
relaxing the process of thought-fabrication that formed it, or suppressing it
with the brute power of one's will (MN 20). Many similar examples could be drawn
from other discourses as well. The overall point is that the ways of the mind
are varied and complex. Different fermentations can come bubbling up in different
guises and respond to different approaches. One's skill as a meditator lies in
mastering a variety of approaches and developing the sensitivity to know which
approach will work best in which situation.
On a more basic level, however,
one needs strong motivation to master these skills in the first place. Because
appropriate attention requires abandoning dichotomies that are so basic to the
thought patterns of all people -- "being/not being" and "me/not
me" -- meditators need strong reasons for adopting it. This is why the Sabbasava
Sutta insists that anyone developing appropriate attention must first must hold
the noble ones (here meaning the Buddha and his awakened disciples) in high regard.
In other words, one must see that those who have followed the path are truly exemplary.
One must also be well-versed in their teaching and discipline. According to MN
117, "being well-versed in their teaching" begins with having conviction
in their teachings about karma and rebirth, which provide intellectual and emotional
context for adopting the four noble truths as the basic categories of experience.
Being well-versed in the discipline of the noble ones would include, in addition
to observing the precepts, having some skill in the seven approaches mentioned
above for abandoning the fermentations.
Without this sort of background, meditators
might bring the wrong attitudes and questions to the practice of watching arising
and passing away in the present moment. For instance, they might be looking for
a "true self" and end up identifying -- consciously or unconsciously
-- with the vast, open sense of awareness that embraces all change, from which
it all seems to come and to which it all seems to return. Or they might long for
a sense of connectedness with the vast interplay of the universe, convinced that
-- as all things are changing -- any desire for changelessness is neurotic and
life-denying. For people with agendas like these, the simple experience of events
arising and passing away in the present won't lead to fivefold knowledge of things
as they are. They'll resist recognizing that the ideas they hold to are a fermentation
of views, or that the experiences of calm that seem to verify those ideas are
simply a fermentation in the form of a state of being. As a result, they won't
be willing to apply the four noble truths to those ideas and experiences. Only
a person willing to see those fermentations as such, and convinced of the need
to transcend them, will be in a position to apply the principles of appropriate
attention to them and thus get beyond them.
So, to answer the question with
which we began: Vipassana is not a meditation technique. It's a quality of mind
-- the ability to see events clearly in the present moment. Although mindfulness
is helpful in fostering vipassana, it's not enough for developing vipassana to
the point of total release. Other techniques and approaches are needed as well.
In particular, vipassana needs to be teamed with samatha -- the ability to settle
the mind comfortably in the present -- so as to master the attainment of strong
states of absorption, or jhana. Based on this mastery, samatha and vipassana are
then applied to a skillful program of questioning, called appropriate attention,
directed at all experience: exploring events not in terms of me/not me, or being/not
being, but in terms of the four noble truths. The meditator pursues this program
until it leads to a fivefold understanding of all events: in terms of their arising,
their passing away, their drawbacks, their allure, and the escape from them. Only
then can the mind taste release.
This program for developing vipassana and
samatha, in turn, needs the support of many other attitudes, mental qualities,
and techniques of practice. This was why the Buddha taught it as part of a still
larger program, including respect for the noble ones, mastery of all seven approaches
for abandoning the mental fermentations, and all eight factors of the noble path.
To take a reductionist approach to the practice can produce only reduced results,
for meditation is a skill like carpentry, requiring a mastery of many tools in
response to many different needs. To limit oneself to only one approach in meditation
would be like trying to build a house when one's motivation is uncertain and one's
tool box contains nothing but hammers.
Abbreviations:
A = Anguttara Nikaya; M = Majjhima Nikaya; S = Samyutta Nikaya
Revised:
Wed 6 February 2002
http://www.accesstoinsight.org/lib/modern/thanissaro/onetool.html
*********************
Questions
of Skill
by
Thanissaro Bhikkhu
Copyright
© 2001 Thanissaro Bhikkhu
For free distribution only.
You may reprint
this work for free distribution.
You may re-format and redistribute this work
for use on computers and computer networks
provided that you charge no fees
for its distribution or use.
Otherwise, all rights reserved.
The Buddha
wasn't the sort of teacher who simply answered questions. He also taught which
questions to ask. He understood the power of questions: that they give shape to
the holes in your knowledge and force that shape -- valid or not -- onto the answers
you hope will fill up those holes. Even if you use right information to answer
a wrong question, it can take on the wrong shape. If you then use that answer
as a tool, you're sure to apply it to the wrong situations and end up with the
wrong results.
That's why the Buddha was careful to map out a science of questions,
showing which questions -- in what order -- lead to freedom, and which ones don't.
At the same time, he gave his talks in a question-and-answer format, to make perfectly
clear the shape of the questions he was answering.
So if you're looking to
his teaching for answers and want to get the most out of them, you should first
be clear about what questions you're bringing to it, and check to see if they're
in line with the questions the teachings were meant to address. That way your
answers won't lead you astray.
A case in point is the teaching on not-self.
Many students interpret this as the Buddha's answer to two of the most frequently-asked
questions in the history of serious thought: "Who am I?" and "Do
I have a true self?" In the light of these questions, the teaching seems
to be a no-self teaching, saying either an unqualified No: There is no self; or
a qualified No: no separate self. But the one time the Buddha was asked point-blank
if there is a self, he refused to answer, on the grounds that either a Yes or
a No to the question would lead to extreme forms of wrong view that block the
path to awakening. A Yes or a qualified No would lead to attachment: you'd keep
clinging to a sense of self however you defined it. An unqualified No would lead
to bewilderment and alienation, for you'd feel that your innermost sense of intrinsic
worth had been denied.
As for the question, "Who am I?" the Buddha
included it in a list of dead-end questions that lead to "a thicket of views,
a wilderness of views, a contortion, a writhing, a fetter of views. Bound by a
fetter of views, [you] don't gain freedom from birth, aging, and death, from sorrow,
lamentation, pain, distress, or despair." In other words, any attempt to
answer either of these questions is unskillful karma, blocking the path to true
freedom.
So if the not-self teaching isn't meant to answer these questions,
what question does it answer? A basic one: "What is skillful?" In fact,
all of the Buddha's teachings are direct or indirect answers to this question.
His great insight was that all our knowledge and ignorance, all our pleasure and
pain, come from our actions, our karma, so the quest for true knowledge and true
happiness comes down to a question of skill. In this case, the precise question
is: "Is self-identification skillful?" And the answer is: "Only
up to a point." In the areas where you need a healthy sense of self to act
skillfully, it's wise to maintain that sense of self. But eventually, as skillful
behavior becomes second nature and you develop more sensitivity, you see that
self-identification, even of the most refined sort, is harmful and stressful.
You have to let it go.
So, as with any skill, there are definite steps along
the road to mastery. And because the asking of a question is a type of karma,
the questions you ask not only have to start with the issue of skill, they also
have to be skillful -- to approach the issue skillfully -- themselves. Each step
in the Buddha's skill is thus defined by a set of questions that focus your attention
and shape your thinking in the most strategic direction. In fact, the questions
he recommends can be taken as a map to the practice: you start out with questions
that assume a self and use that assumption to motivate yourself to act more and
more skillfully. Only when you reach an appropriate level of skill do the questions
turn to deconstruct your sense of self, pinpointing the things you identify as
your self and showing that they're not really you. When the act of self-identification
runs out of options, it stops in mid-air -- and the mind opens to freedom. So
if you put the not-self teaching in its proper context -- this regimen of questions
-- you'll see that it's not a dead-end answer to a dead-end question. Instead,
it's a cutting-edge tool for bringing about liberation.
To begin this regimen,
the Buddha recommends that when you visit a teacher, the first questions to ask
are these: "What is skillful? What is unskillful? What, if I do it, will
be for my long-term harm and suffering? Or what, if I do it, will be for my long-term
well-being and happiness?" Although these last two questions bring in the
concepts of "I" and "my," they aren't the focus of the inquiry.
The focus is on doing, on developing skill, on using your concern for "me"
and "my well-being" to train your actions toward true happiness.
The
Buddha's answers to these preliminary questions read like a course in wilderness
survival. First come the do's and don'ts. A wilderness instructor will tell you:
"If a moose charges you, run. If a bear charges you, don't." The Buddha's
corresponding do's and don'ts are ten guidelines dealing with body, speech, and
mind. The guidelines for the body are: don't kill, don't steal, don't engage in
illicit sex. For speech: don't tell lies, don't speak divisively, don't speak
abusively, don't engage in idle chatter. And for the mind: abandon greed, abandon
ill will, cultivate right views. These are the Buddha's basic ground rules for
the survival of your happiness, and many of his teachings simply elaborate on
these ten points.
But as any wilderness instructor will tell you, survival
requires more than simple rules of thumb. You have to be alert to the gaps not
covered by the rules. You need to learn to use your powers of observation, imagination,
and ingenuity to dig out unskillful habits and develop new habits to fill in the
gaps. That way you can live comfortably in the wilderness, respectful of the bears
and moose and other dangers around you without being overwhelmed by them.
The
same holds true with the Buddha's skill: in addition to following the do's and
don'ts, you have to learn how to dig out the roots of unskillful behavior so that
you can become adept in all areas of your life, including the areas where the
do's and don'ts don't apply. The roots of unskillful behavior are three: greed,
anger, and delusion. Of the three, delusion is the most insidious, for it blinds
you to its very existence. The only way to overcome it is to be relentlessly observant,
looking at your actions in terms of cause and effect, gauging their short- and
long-term consequences for yourself and others.
Again, this involves learning
to ask the right questions. Each time you're about to act, ask yourself: "This
action that I want to do: would it lead to self-harm, to the harm of others, or
to both? Is it an unskillful action, with painful consequences, painful results?"
If you foresee harm, don't follow through with it. If not, go ahead and act. While
acting, ask yourself if there are any unexpected bad consequences arising. If
there are, stop. If there aren't, continue with what you're doing. When the action
is done, look into its actual short- and long-term consequences. If an action
in word or deed has ended up causing harm, inform an experienced fellow-practitioner
on the path (this is why the Buddha established the Sangha) and listen to that
person's advice. If the mistaken action was purely an act of the mind, try to
develop distaste for that kind of thinking. In both cases, resolve never to make
the same mistake again, and use your ingenuity to make the resolve stick. If,
however, the long-term consequences of the original action were harmless, take
joy and satisfaction in being on the right path and continue your training.
As
you stay with this line of questioning, it fosters two major results. To begin
with, you become more sensitive to your actions and respectful of their effects,
both in the present and over time. Unlike the child who says, "It was already
broken when I stepped on it," you're aware of when you break things -- physical
or mental -- and when you don't. At the same time, you gain mastery over the patterns
of action and effect. You get better and better at handling things without their
getting broken. This in turn fosters a healthy sense of "self" and "I"
based on competence and skill. Your sense of self becomes good-humored enough
to freely admit mistakes, mature enough to learn from them, quick enough to notice
the immediate effects of your actions, while patient enough to strive for long-term
goals. Confident in its own powers of observation, this "I" also has
the humility needed to learn from the experience and advice of others.
These
two results -- sensitivity to the effects of your own actions and a competent
sense of self -- enable you to settle into a level of mental concentration that's
solid and nourishing. You overcome the hindrance of uncertainty as to what's skillful
and unskillful, and are able to develop the skillful qualities needed to center
the mind. As this centered focus develops, an interesting thing happens: your
sensitivity to actions and your sense of self come face to face. You begin to
see that self not as a thing but as an activity, a process of "I-making"
and "my-making" in which you repeatedly create and re-create your sense
of who you are. You also begin to notice that this I-making, even when it produces
the most skillful self possible, inevitably results in stress.
Why? Because
any sense of "I" or "mine" involves clinging -- even when
your concentration tunes into a sense of universal self -- and all clinging is
stressful. So to take the development of skillfulness to its ultimate degree,
you have to unlearn the habit of I-making and my-making. And to do this, another
set of questions is required.
These are the questions that introduce the strategy
of not-self. The Buddha recommends that you focus on any phenomenon around which
you might sense an "I" or a "mine," and ask a series of questions,
starting with: "Is this constant or inconstant?" If you identify with
your body, look at it. You'll see that it grows hungry and thirsty, that it's
aging, destined to grow ill and die. "And is anything inconstant easeful
or stressful?" Look at any attempt to find a stable happiness based on the
body, and you'll see how stressful it is. "And is it fitting to regard what's
inconstant, stressful, subject to change as: 'This is mine. This is my self. This
is what I am'?"
Pursue this line of inquiry inward, through layer after
layer of physical and mental events, until you can zero in on the high command:
the self that's managing not only the stability of your concentration but also
your internal dialogue of questions and answers. Fortified with the sense of stability
and calm that come with strong concentration, you can start deconstructing that
self with no anxiety over what will happen when it's gone. And when the intentions
making up that self are deconstructed, a strange thing happens. It's as if you
had pulled out a strategic thread holding a tapestry together, and now the whole
thing unravels on its own. Everything that could possibly be clung to falls away.
What remains is total, absolute freedom -- free from time and space, from both
self and not-self, for both "self" and "not-self" are perceptions,
which that freedom transcends.
Even when you've had only a first, humbling
taste of this freedom, you appreciate how adroitly the teaching on not-self answers
the question of "What is skillful?" And you understand why the Buddha
recommends putting the question of "Who am I?" aside. To begin with,
it wouldn't have taken you to this freedom, and could well have stood in freedom's
way. Because your "I" is an activity, any attempt to pin it down before
you had mastered the processes of activity would have left you pouncing on shadows,
distracted from the real work at hand. Any attempt to deconstruct your "I"
before it had become healthy and mature would have led to a release neurotic and
insecure: you'd simply be running away from the messy, mismanaged parts of your
life. In addition, any answer to the question "Who am I?" would be totally
inappropriate to describe your new-found freedom, for it's a dimension apart,
where the concepts of "I," "not-I," "am," "am
not" do not apply.
The only question still concerning you is how to dig
out the remaining roots of unskillfulness still latent in the mind. Once they're
dug up, the Buddha promises, nothing stands in the way to full and final freedom.
And in that freedom, the mind lacks nothing, has nothing in excess. There's none
of the delusion that would shape the hole of a burning question, and none of the
greed or aversion that would give it teeth. The only remaining questions are bonus
ones: how best to take whatever skills you've developed along the way and use
them purely for the benefit of the world.
And what more could you possibly
ask?
Revised: Wed 4 December 2002
http://www.accesstoinsight.org/lib/modern/thanissaro/questions.html
*********************
Radical
Forgiveness
by Alex Paterson
In
June 2000 I attended a Radical Forgiveness workshop conducted by Colin Tipping
at the Relaxation Centre in Brisbane. The workshop was based Tipping's book, Radical
Forgiveness. Below are a few random notes I made at the time about the workshop.
Although these notes were made for myself, I have decided to post them online
unedited as an introduction for others into Radical Forgiveness.
Tipping's
Radical Forgiveness techniques had a powerful (and positive) effect on me personally
and I recommend the technique to anyone seeking to heal the shadow aspects of
their psyche and rebuild their relationships with others. For a thorough understanding
of the technique it is recommended you obtain and read a copy of Tipping's book
'Radical Forgiveness'.
Radical Forgiveness
Radical Forgiveness is an extension
of the primary truth underlying all reality, namely that everything in the Universe
is an expression of a singularity which I choose to call Source and most others
call God, and as such everything in the Universe is interconnected.
Radical
Forgiveness is based upon the simple premise that the 'dark' or shadow aspects
of our psyche which we need to acknowledge and heal are reflected for us in those
who have significant impact on our lives - be they lovers, spouse, work colleagues,
children, parents, friends, mentors or so called enemies. As Tipping quite rightly
pointed out: "if you spot it (a behaviour trait) in others, then you have
got it. (yourself)."
The key word in the above statement is 'acknowledge'.
Whenever we try to deny something we don't like by pretending it does not exist
in us, we invalidate it. To invalidate means "to render having no effect",
but the great irony is that as soon as we attempt to invalidate something it immediately
demands attention to be validated. The reason for this is simple. Invalidation
by definition is an attempt to separate out that which one wishes to invalidate
from those aspects we choose to acknowledge. From the perspective of the essential
'ONENESS' pervading the Universe, separation is an illusory 'artificial' state
requiring a huge amount of energy to maintain. When we suppress something by invalidating
it, we think the issue has gone away, but this is a delusion because the issue
will inevitably reappear at some stage to be acknowledged and validated and this
process cannot be avoided. Invalidation is a bit like trying to stop the flow
of a stream; it can be achieved for a little while, but eventually the weight
of water builds up and overwhelms us and continues to flow in accordance with
the natural law of balance.
Definitions
The following definitions are important
and need to be clearly understood.
" Invalidate: Definition: To render
invalid which means to render something "having no effect". (Source:
Websters Dictionary 1898)
" Judgement: Definition: The act of judging
involving the comparison and merit of a thing or question. Source: Oxford Dictionary
" Discernment: Definition: The act of discerning which is to perceive
clearly with the mind or the senses. Source: Oxford Dictionary
Note: There
is no value judgement associated with the act of 'Discernment', as opposed to
'Judgement'. Alex Paterson 2000
Relationships
At our essence we are energy
expressed as LOVE and love expresses itself as an urge towards Unity.
When
two people meet and are attracted to each other, energy (which is love) begins
to flow between them and they experience the emotion of fraternity and in some
cases, falling in love. Initially, this flow is unrestricted because the people
involved do not judge each other, but with the passage of time one or both of
them invariably begin to apply judgement about the other person. As defined above,
judgement is a form of discernment in which our Ego consciousness applies 'value'
or 'merit' to the different aspects of the thing we are discerning. However, this
thinking is fatally flawed as everything in the Universe is a manifestation of
SOURCE and despite the perception of separation that is fundamental to experience
in this realm (i.e. the Physical Universe ), nothing is ever really separate from
anything else and as such everything is of equal validity and value. The moment
the Ego assigns value to something over and above something else by judging it,
it invalidates all the aspects of so called 'lesser' value which creates disharmony
(dis-harmony) resulting in an energy blockage. Thus, instead of the energy flowing
freely between two people in a relationship, it begins to spiral back in on itself
in order to heal the disharmony. This process manifests itself as emotions of
fear, distrust and separation. It is from the perception of separation that we
then create our victim stories in which we allege the other person or persons
"did something to us". The truth of course, is that we manifested the
whole process in co-operation with the soul (or souls) of the other people involved
in the drama for the purpose of healing the shadow aspects of our psyche, which
have been mirrored by the others involved in the drama for us. (more on this later)
At
its essence, Radical Forgiveness is about reminding ourselves that we are not
really separate from our Source (God), and that we are entirely responsible for
the circumstances we find ourselves in. It is from the perspective of this universal
truth that our ego 'victim stories' are revealed to be the nonsense that they
really are, and once reminded of this 'truth', the victim story then collapses.
Radical
Forgiveness healing technique
Colin Tipping's Radical Forgiveness healing technique
is elegantly simple.
1. Tell the story. The story is the Ego's perception of
the situation. The story is the energy associated with the blockage. The story
needs to be witnessed by someone without interruption in order to validate it.
Validation is at the crux of the issue. By definition, invalidation is an attempt
by the Ego to create a form of separation, which in reality is an impossible task
because absolutely nothing can possibly be separated from its SOURCE, that being
God. It is because of this that anything that has been invalidated by the Ego
(which is part and parcel of the illusory perception of Separation) requires an
inordinate amount of energy to maintain that state of affairs because it is an
artificial, illusory state of Being.
NOTE: Judgement, and the invalidation
that goes with it, is the main reason most humans die of degenerative diseases
(dis-ease) at the present 'time', but I digress .... (AP)
2. Feel the Feelings
(emotions) associated with the story, be they anger, hurt, rage, etc. This is
very important because this is the point of power. Then...
3. Collapse the
story using the Radical Forgiveness worksheet or some other technique. The Radical
Forgiveness worksheet is but just one technique in which one applies effort and
intent towards honestly addressing the situation at hand through the auspices
of writing about it. The worksheet leads one to acknowledge and 'own' the situation
- to recognise that one is entirely responsible for the situation at hand.
Note:
As one becomes more adept in 'owning' the situations confronting us (by accepting
our responsibility for them), one can dispense with tools like the Radical Forgiveness
worksheet and just cut to the essence of the process by simply giving thought
to the situation in an honest manner .
4. Perform a Radical Forgiveness reframe
of the situation. This shifts the perception from one of Ego separation (victim
story) to a recognition as to the essential Oneness of all reality and a recognition
of the perfection associated with the event. At the heart of Radical Forgiveness
is the recognition (and acceptance) that we are all entirely responsible for the
situations we find ourselves in - that we have undoubtedly 'created' the experiences
(good or bad) confronting us for a reason. (that reason is always associated with
the Soul's inexorable drive for self realisation) In other words, we don't change
the event itself, we just change our perception and beliefs around it.
5.
Integrate it. We hold our story in every aspect of our bodies, so we must integrate
our new story into our whole Being.
NOTE 1: One does not need to believe in
'Radical Forgiveness' for the technique to work. As Tipping quite rightly advises
"just fake it till you make it."
NOTE 2: The effect of performing a Radical Forgiveness reframe of a situation is often immediate. Tipping related an anecdote that illustrates this point. A client of his was still bitter years after the event about being out negotiated by a business associate of hers over some intellectual property she had created. As the business associate said to her when she complained about the poor nature of the deal to her, "business is business and as a businessman I'm ruthless". Tipping suggested they perform a Radical Forgiveness reframe of the situation to which she readily agreed. After performing the reframe she drove back to her hotel, only to find a message on her answering machine from the very same former business partner wishing to renew the contract pertaining to the intellectual property in question. (she had forgotten that the original deal had a sunset clause in it) A check of the date/time stamp on the answering machine revealed that he had made his call to her literally one minute after the Radical Forgiveness reframe had been completed! Needless to say she drove a very hard bargain this time around which more than compensated for her 'losses' associated with the original deal. As she said to him when it came time to sign the new deal "business is business", something he quite happily agreed with. (presumably, he had some respect for her this time around)
NOTE 3: Once we begin to heal and process the shadow aspects of ourselves reflected by the other person, the state of the relationship between those involved has served its purpose and the relationship can either move on to a new level, or end.
NOTE
4: As we heal shadow bits of our psyche, more suppressed shadow bits begin to
rise up from our subconscious in order to be processed. In other words, the road
actually gets harder commensurate with our capacity to handle it. Fortunately,
we find that with practice we start to get good at dealing with the issues rising
up before us and then the 'Game' starts to become fun. Just like a good baseball
player, we start to look forward to confronting the pitcher and dealing with whatever
he or she serves up to us.
Miscellaneous Points
o The Universe is a manifestation
of the consciousness of a single infinite entity we call God. The scientific evidence
in support of this concept is actually overwhelming at a Quantum Physics level.
In fact, at a Quantum Physics level there is no evidence in support of the Universe
comprising separate 'bits' of matter - all the evidence to date points to the
Universe comprising a unified field of energy. The manifestation of God in the
Physical Universe is consciousness in the form of energy. Physical matter is just
'slowed down' energy. Emotions are a form of Energy we store in our bodies. (We
have many 'bodies' or levels of being, the densest being our physical body)
o
We are spiritual beings having a physical incarnation in this realm for the purpose
of experiencing emotions, especially those emotions associated with the perception
of separation and re-connection. Apparently, the emotions we experience in this
realm have no real counterpart anywhere else in creation and as such souls are
queuing up to experience this realm, despite the misery, pain and heaviness that
is part and parcel of experience in this realm at the present 'time'.
NOTE:
There is no such thing as 'time'. (a paradox)
o We come into this realm forgetting
who we really are (i.e. that we are an individualised aspect of Source) to add
realism and excitement to the perception of separation associated with this realm.
It would appear that unfortunately the 'virtual reality' that is this realm is
so 'real' that most humans have become stuck in it. Thus, most humans no longer
have any clue as to their true nature - that they are an inseparable aspects of
Source - and perceive themselves to be truly separate and cast out by God. (e.g.
Christianity) Many humans are so lost in the 'game' that they no longer even believe
in the existence of the Creator. (e.g. Western culture)
NOTE 1: Apparently
most souls incarnating here for the first time don't really believe it is possible
to lose sight of their real identity in this realm (i.e. that they are an inseparable
aspect of God) as there is no real counterpart to the perception of separation
anywhere else in the Universe.
NOTE 2: Colin Tipping told an anecdote about a discarnate entity who entered the physical body of a compliant human for the purpose of healing work and was heard by those witnessing the healing session (which included Colin) to exclaim in a rather shocked tone "how real it all seemed" and that it (the entity) now understood why humans have become "stuck in this realm".
NOTE
3: Colin Tipping recounted the story where some clients of his brought home their
new born baby from hospital and their three (3) year old daughter insisted on
being allowed to spend some time alone with the new born baby. They agreed to
this request because they were able to monitor the event using a baby monitor.
The three (3) year old child was heard to approach the baby and say. "Please
baby, remind me about God because I'm beginning to forget"
o We invoke
everything that happens to us in this realm. There are always reasons for the
circumstances we find ourselves in, meaning there are no such things as 'accidents',
and those reasons are associated with our spiritual growth. We do not need to
consciously know exactly why we have invoked the circumstances we find ourselves
in - the reasons will reveal themselves at the proper time - we just need to remember
and accept that we are the authors of our story and get on with it. Most humans
don't understand or accept any of these truths, which why there is so much pain
and suffering in the world at the moment.
Pain is not really an emotion - it
is a resistance to feeling associated with fear. The fear is associated with our
failure to understand that we create our circumstances (in conjunction with others
in our 'play') for the purpose of spiritual growth and as such we are entirely
responsible for the same. Ironically, most humans spend an inordinate amount of
time ranting and raving against circumstances they themselves have created, instead
of seeking to understand why they created the circumstances in the first place.
Tipping recounted a story where
he was conducting a workshop for people with life threatening diseases. One of
the attendees was a woman in her early forties who had breast cancer. The woman
was seething with anger about her circumstances. Apart from the breast cancer,
a significant 'irritant' in her life was the behaviour of her twenty something
year old daughter, who was in the eyes of this woman "hanging around with
unsuitable men and not staying at home helping me defeat my disease". At
the end of the workshop Tipping had the attendees carry out a breath meditation
and then discuss what happened during the meditation. As Tipping recounted "I
could tell the angry woman had gone deep because she went very quiet, so I left
her till last." When it came time for the woman to recount what had happened
to her the class fell silent. The woman said in a very quiet voice "I don't
know what happened, but I found myself out in 'there' in Universe with my daughter.
We performed a beautiful dance around each other looking into each other's eyes
and there was tremendous love between us - it was a beautiful experience. Then
we suddenly sat down and my daughter said "look we have got to resolve this
thing once and for all - who is going to be mother this time?". It would
appear it didn't matter who played mother. The woman then said "I can't explain
it, but I have a completely different feeling towards my daughter now - my anger
towards her has completely gone." Tipping advised the woman to say nothing
about what had occured during the meditation when she got home and "just
see what happens". Two days after the woman returned home, the daughter arrived
unannounced at her mother's doorstep with her bags. The daughter had 'sacked'
all the boyfriends and moved in with her mother. The woman and her daughter then
proceeded to have an extraordinarily rich relationship over the next five years,
at the end of which the mother experienced a painless death. (presumably because
the issues underlying the incarnation had been resolved and there was no purpose
to the woman's 'life' continuing)
o This realm would appear to be very rare
in that those souls partaking of it have free will, and that within the rules
of the 'game', anything goes. Souls in this realm are the 'thrill seekers' of
creation so to speak who have volunteered to experience this realm for that reason.
By definition GOD is perfection and as such the Universe always remains in a perfect
state of 'balance'. One of the immutable rules of the game in this realm is that
any imbalance we create associated with our perception of separation must be re-balanced,
via a process known as 'Karma'.
NOTE: I sense that Karma is a very sophisticated
process and the notion that we simply incarnate to experience what we inflicted
upon others in an earlier incarnation is an overly simplistic and naive interpretation
of the process. I also suspect the concept of 'Grace' can somehow fast track the
Karmic realignment process, but that could be wishful thinking on my behalf. (AP)
o
Our EGO is the everyday consciousness we are aware of within this realm associated
with our 'present' incarnation. As mentioned earlier, our Ego consciousness is
by necessity of limited awareness as to its real identity (i.e. that it is an
inseparable aspect of God) for the purpose of adding realism and a sense of adventure
to those partaking of experience in this realm. Our Ego would appear to be an
amalgam of some aspects of other incarnations we have chosen to bring with us
into our 'current' incarnation, characteristics of the genetics (DNA) associated
with the body we have chosen to incarnate in, and our experiences within this
realm (i.e. our upbringing and life experiences in the present incarnation). On
the other hand the psyche (soul) of most humans remains relatively unconscious
to our waking 'ego' consciousness in this realm, but whispers to us through our
emotions, gut feelings and our conscience. (e.g. the Soul is the 'voice' that
whispers to us "I shouldn't have done that") Spiritual awakening is
all about getting in touch with our soul from within this realm and allowing it
into our waking everyday consciousness. Whilst the physical brain is the store
house of information for our ego to operate with in this realm, that information
(and our ego consciousness) survives physical death as anyone who has had a near
death experience can attest.
NOTE 1: As Colin Tipping quite rightly noted,
our Ego holds a huge sway of votes as to how we think and act in this realm, but
its perception of reality is dangerously flawed. (It should be remembered that
it is only 500 years (or eight lifetimes) since most humans believed the Earth
was flat and anyone who had the temerity to think otherwise was invariably burnt
at the stake!)
NOTE 2: Our ego
consciousness does not emanate from our physical brain, as evidenced by those
who can go Out of Body (OBE) or who have experienced a Near Death Experience (NDE).
The brain is just an organ, like any other organ in the human body used by a soul
to 'filter' our awareness down to within the confines and 'rules' of this realm.
When we think about it, this is logical as all reality is simply a manifestation
of consciousness anyway.
o Because we have free will, our Soul (the God essence
of our Being that always remains consciously connected to SOURCE) does not have
direct control over our Ego consciousness. Because of this 'rule' the GAME is
structured such that we attract into our physical lives those who display (mirror)
the 'shadow' aspects of ourselves we wish to heal (transmute). As Colin Tipping
quite rightly quipped; "if you spot it (in others) you've got it" (meaning
if we become upset by something another human being does or displays, then we
can rest assured that that is a shadow aspect of our psyche we have come into
this realm to heal)
o This realm is really just a dream so to speak. (the ultimate
virtual reality) From time to time we are given glimpses of our true essence via
spiritual experiences from within this realm for the purpose of keeping us going.
In other words, the veil is pulled aside slightly from time to time so we don't
completely lose sight of our essence. (I consider my experiences of the Void and
NDE as examples of this sort of thing. AP)
o We are all co-creating the virtual
reality that is the physical Universe. Spirit has designed the Game to be so realistic
that we must experience what we have put in place. The 'Game' itself never stops,
(time itself is an illusion) but once we understand the game and the rules (which
we are all co-creating) we can move through it with levity and fun.
o Because
human souls have free will, here is no compulsion on humans to wake up as to their
true identity and move on. However, it would appear that the souls involved in
this realm eventually get sick and tired of the pain, suffering and heaviness
associated with the karmic debt incurred whilst playing the 'game' and then experience
an urge to progress beyond this realm towards a conscious reconnection with their
essence (GOD). (I consider myself in this category. Alex Paterson 2000)
o From
the human perspective within this realm practically everything is wrong in the
world at the moment, with evil occurring everywhere. (e.g. there are at least
40 wars occurring at this very moment, along with a level of environmental degradation
that threatens our very existence on Earth etc.) However, from the perspective
of spirit everything is perfect and nothing 'bad' is really happening; just the
unfolding of a divine plan (game) in which each and everyone of us are part architect.
(It defies 'logic' and I can't really explain it, but I have a sense all is well.
Alex Paterson 2000)
o I suspect the main purpose of many of us in this realm
at the present 'time' is to seek a re-connection with our essence from within
this realm. (i.e. bring "heaven to earth" so to speak)
o A couple
of weeks after this workshop I met a man in a bookshop. He made two (2) statements
which cut to the essence of 'Radical Forgiveness'.
1. Everything we experience
in our lives is entirely about us and no one else.
2. The people we meet in
life who have some effect on us mirror for us aspects of our souls we need to
address and heal.
Copyright © 1999 Alex Paterson
*********************
Religious
Bribing Attempt Exposed
by Bodu
Pubudu Foundation, Panadura
Mr Ananda Fernando, an ex-Police officer, is residing
at 8/4, Samudra Mawatha, Panadura. He is 54 years old, married, and living with
his wife and two sons.
Ananda hails from a respectable family from Moratuwa,
and the former MP for Nuwara Eliya, Mr T William Fernando was his uncle. Ananda's
caring wife, Asoka, is the daughter of a well respected educationist, the retired
Principal Mr M M M Fernando of Panadura, and a Grand Daughter of the legendary
K T Cornalis Peiris Loku Iskole Mahattaya, one of the Head Masters of Upadhyaya
Vidyalaya, the first ever Sinhala Buddhist School in the country to be registered
with the Government.
With the above family background, both Ananda and Asoka
had naturally been brought up in a strong Sinhala Buddhist environment. They are
very good Buddhists and maintain a very close rapport with the temple of the area,
Abhaya Karunaratne Mudalindaaraamaya of Welipitiya, Panadura.
Ananda developed
a cancer a few years ago, and has been undergoing treatment for some time. His
condition had been particularly bad towards end 1999. He later switched over to
Ayurvedic medical treatment, which he says, has helped him to significantly improve
his conditions.
Ananda was a train traveller during his working days. As it
is quite natural, there have been many who had befriended with him during his
daily train rides to and from Colombo. One such friend was a lady called Kumudini,
whom Ananda knew as a Buddhist. It was this lady who called upon at Ananda's residence
in the first half of 2000, having heard of Ananda's illness.
Being a very
charming and friendly family, Ananda and Asoka received Kumudini, and discussed
with her his illness and also the progress Ananda has been making since switching
over to Ayurvedic medical treatment. It was at that time, the offer came up from
this friend that God would be willing to cure Ananda's cancer. It was further
pointed out by Kumudini that there was no point in obtaining medicine without
developing the "right belief in God" !
Ananda could not understand
this because he had known this lady as a good Buddhist a few years before. He
asked, in return, from Kumudini as to what happened to her, and what made her
follow God and the Bible, as she used to be a Buddhist ! Then came the reply that
she also went through a difficult period in her life, and a group of Christian
friends managed to convert her to Christian belief, which gave her relief ! She
offered her services to Ananda also, saying that the family would not have to
worry about anything, including resources, and that God will look after all such
needs. She only wanted Ananda's consent !
By this time, the financial situation
of Ananda's family had been badly eroded. The illness had already dried off the
only spring of family income, which was Ananda's job. Even the donation amounting
to Rs 150000 raised by relatives, villagers and friends to meet Ananda's medical
expenses, for which both Ananda and Asoka are still very grateful, also had been
spent.
When this "God sent friend" left promising to return, Ananda
and Asoka had a detailed discussion. The Sinhalese Buddhist philosophical foundation
laid in them by their parents had been too strong to be broken by the hammers
of this "newly converted servant of God". But, on the other hand, they
found no reason to refuse the offer to cure by this evangelical missionary, if
such is without any obligation by Ananda's part, as stated by Kumudini. Buddhist
philosophy had provided them an extensive margin of freedom to decide what was
correct and incorrect, and they finally decided to let their "friend"
to continue, but with no obligation whatsoever from their part.
Kumudini,
visiting them once more, had agreed to proceed. She had come with another companion,
who knew more details of what was to be done. They prayed at Ananda's residence
for his recovery. Ananda was given a Bible to be kept with him continuously, when
the next visit was made in a few days, this time accompanied by a Pastor as well.
Ananda was requested to read the Bible in Sinhala when he had time. The Bible
was to be kept at his bedside. Ananda found nothing wrong in any of those, as
reading any material would only enhance one's knowledge. He wondered, though,
in his mind that the freedom he enjoys being a Buddhist, as for a follower of
another religion this would have been a "sin" and also a possible reason
for punishment by "the almighty", and sufficient grounds for excommunication
by the fellow followers !
A group of five, including two leading and experienced
Pastors, visited them a few days later. They started praying aloud. They called
upon the God to look at his "creation" and "cure his son".
They claimed that the blood circulating in this poor son is the same as that of
the God. They appealed to the God that Ananda be cured. After praying, they said
they were happy with the progress, and went away promising that they would come
back to start the healing process. In the meantime, Ananda was to do nothing other
than keeping the Bible and reading it at his wish.
The day arrived, when a
van stopped in front of Ananda's residence. Two Pastors with a group of people,
together with Kumudini, were there. They were ready to start the process of curing.
They told Ananda and Asoka that Ananda would be definitely cured if they act as
advised by the God. Ananda was a bit concerned hearing this, as he had been told
earlier that there would be no obligation by his part, and wondered what they
would ask him to do next, but decided to observe further. The person who appeared
to be the leader of the group told Ananda that he need not worry any longer about
financial problems of the family, as God will take care of all their needs. Almost
at the same time, a member of the visiting group came into the house with a big
bundle wrapped in brown paper and tied with rubber bands, appearing to anyone
as a bundle of currency notes. The bundle was kept on the main table of the house.
Ananda and Asoka, quite naturally, had a look at this apparently sizable "gift
of God", and it was only they who would know what went in their minds.
Having
placed the "bundle" on the table, the group started praying. They prayed
looking up and raising their hands towards the sky. They called upon the God to
grace his "human son" with good health, and with prosperity. After prayers
of about half an hour, the leader turned to Ananda and said that the God had heard
the prayers, and was willing to cure him. He said, though, that the God wanted
Ananda and his family to follow him, and act as he said.
Ananda's house has
a main living room. A statue and a picture of Lord Buddha are placed at a prominent
place in this living room. The family lights a coconut oil lamp in front of this
Buddha Statue every day. By the time of this latest round of prayers of the "God's
agents", this oil lamp was already brightly lit. The leader of the evangelists
turned to this statue and lamp, and Ananda was asked to go and put off the flame
of this lamp, "Budu Pahana", before they proceed with any further curing
effort !!!
Guess what would have happened next. Here was an offer for a "guaranteed
cure" of Ananda's cancer. The possibility was that the entire expenditure
on medicine would be saved from that point onwards, even if the family could still
be suspicious about the "promised cure". In any case, there was not
even a "promise for such a cure" outside the framework of these evangelists.
Moreover, a big bundle of "appearing to be" currency notes was placed
in front of the eyes of the family, amidst their already poor family economics.
Even if no more monies would be given, this much alone would be more than something.
Materials for religious bribes of all kinds were there. Would any lay human being
resist such a possibility ?
These are the "bribes" the evangelists
offer to prevent, as best as they could, any "resistance" by the Buddhists
when they are asked to perform acts breaking emotional attachments towards Buddha.
In this case, they attempted to get Ananda to put off the Budu Pahana, in another
place it would be getting the Buddhist to break the head of a Buddha statue, or
to stand on a picture/statue of Buddha and jump over it. Possible bribes include
bundles appearing as huge sums of money, promises to cure illnesses, jobs for
youth, marriage proposals for unmarried in their late 30s or 40s, babies for married
couples who have been unable to conceive so far, good Christian schools for children,
etc. Such are offered to Buddhists, particularly to those who are badly in need.
When they succeed in getting the Buddhist to jump over the Buddha statue, brake
its head or put off Budu Pahana, they believe that the "psychological bond"
the Buddhist had towards Buddha and Buddhism would be lost for ever, and that
such people would never go back to Buddhist way of thinking. This was exactly
what they tried with Ananda, by asking him to put off the Budu Pahana, while ensuring
that the material required for "religious bribing" were made available.
Well, how did Ananda react ? There may be lay Buddhists who are the poorest
of the poor in this society and left in isolation, who would fall pray, willingly
or unwillingly, to such unethical "religious bribery". But, the true
Sinhala Buddhists would not sacrifice their most venerated Buddhist philosophy,
way of life and patriotism, even for their lives. Ananda and Asoka are living
examples for such calibre. Having realised that the evangelists were trying to
get over the most difficult hurdle in their process of conversion, Ananda asked
the leader of the group of evangelists why cannot the process of curing continue
without putting off the Budu Pahana ? Answer was that " God could not cure
in the presence of Budu Pahana".
Ananda's moral strength being a Buddhist,
which all our Buddhists have in us though we do not realise, came into surface.
He was quite determined in his reply: "There cannot be any reason why your
God could not cure me in the presence of Budu Pahana, if he is all powerful and
ready to help the mankind without expecting anything in return". "I
can only think of two possibilities", Ananda said, in front of all. "One
is that our Budu Pahana is more powerful than your God so that his forces are
unable to enter our house in the presence of Budu Pahana. If so, I better seek
cure from our Budu Pahana, which then logically becomes more capable than your
God". Ananda continued : "The other possibility is that your God is
so unkind to demand as a bribe that the people should do exactly what he wants
them to do if he is to help them in return. How can such a God be good and loving
? Our Buddha did not expect anything in return when he realised someone was in
need of something. He helped, cared for and treated both enemies and friends.
I better seek relief from such a kind heart than a bribe-seeking selfish and cruel
heart". Everyone appeared stunned. None of the evangelists had any answer.
Ananda proclaimed : "If your God is capable and willing, let him cure me,
but I am not going to put off our Budu Pahana" !
Saadhu .. Saadhu.. Saadhu
!!!
Defeated evangelists did not stay there a minute longer. They vanished
together with Kumudini, who never returned. By the way, they had taken with them
the "bundle" also, may be to offer as potential "bribing material"
for another similar attempt !
What about Ananda and family ? Yes, Ananda is
still battling with his malady, but says he is much better now since he started
obtaining Sinhala medicine from a Veda Mahaththaya. Ananda and Asoka did not expect
anything from anyone when they resisted the attempted conversion quite bravely,
even ignoring the promises to cure Ananda's cancer, and to financially assist
them. There may be thousands of other strong and brave Sinhala-Buddhists who resist
such unethical evangelical activities. Such people are our assets. We need to
take care of them, and promote them. We also need to inculcate such values in
our present and future generations. We need to educate our Buddhist youth. We
need to develop Buddhist brotherhood networks to financially, morally, medically,
socially and professionally support our fellow Buddhists. We have to take action
to establish Buddhist social development funds, and a possible source of money
may be a certain percentage of collections received at Buddhist Temples and Sacred
places. We have to teach correct history to our future generations. We have to
re-establish Buddhist education in Sri Lanka, as those Buddhist schools taken
over by the Government have now become breeding grounds for generations without
Sinhalese-Buddhist roots or values. We have to strengthen the village-temple relationship.
Relevance of Buddhist teachings to meet the needs of today's society, not fairy
tales, should be taught through Buddhist sermons. Then only can we ensure that
there will be more and more Buddhists of Ananda's calibre in our future generations
!
It is time for action. The story of Ananda and Asoka further highlights
the urgency.
********************
Right
Attitude
by
Phra Ajaan Suwat
Suvaco
August 1, 1991
Translated from the Thai by
Thanissaro Bhikkhu
Copyright © 2001 Thanissaro Bhikkhu
For free distribution only.
You
may reprint this work for free distribution.
You may re-format and redistribute
this work for use on computers and computer networks
provided that you charge
no fees for its distribution or use.
Otherwise, all rights reserved.
When
we meditate, we let go of our present preoccupations. Normally the mind is always
preoccupied with the various objects that the eye sees, the ear hears, the nose
smells, the tongue tastes, and the body comes into contact with. But when we want
peace of mind, we have to see these objects as coarse and gross. We try to let
go of things that are gross, things that are sensual. We focus instead on things
that are more refined and of more lasting value, step by step.
We keep on
getting the mind to gather in stillness, keep on letting go of everything else.
It's like when we go to sleep: we have to let go of distracting thoughts, we have
to stop thinking, have to cut those things away if we're going to sleep in comfort.
As long as the mind is in a turmoil over those things and can't let them go, it
won't be able to fall asleep. It'll have no sense of ease, won't gain any strength.
Even more so when we meditate: we have to cut away all our other preoccupations,
let them all go, leaving only buddho.
Adjust your attitude so that you can
find a sense of ease at the same time you're repeating buddho to yourself. Don't
let yourself get bored or tired of the meditation. How do you develop a sense
of ease? Through your conviction in what you're doing. No matter what the job,
if you can do it with a sense of conviction, a sense of respect for your work,
you can keep at it continuously. Even if the sun is beating down and you're all
tired and worn out, you can keep on doing it. If you do it with a sense of desire
(chanda) for the results, a sense of persistence (viriya), intentness (citta),
and circumspection (vimansa), you can keep on doing it without getting tired.
When you do your work with this attitude, you can keep at it always.
This
is why our teachers were able to live with a sense of contentment even when they
were out in the mountain wilds. They put effort into their meditation with a sense
of ease and wellbeing in the peace of mind they were able to maintain through
restraining the mind with mindfulness. If their hearts were already inclined to
stillness and seclusion, then as soon as the mind had developed its foundation,
they were able to keep it going without any difficulties. It became automatic,
and they were able to experience a sense of wellbeing -- the stillness, the fullness,
the brightness of the mind.
So adjusting the mind properly in this way is
something very important for anyone who wants peace of mind. Keep reminding yourself
to develop an attitude of conviction, and this will give energy and encouragement
to your efforts. If your conviction, persistence, and mindfulness are strong,
you'll be able to win out over any restless, anxious, sleepy, or lazy states of
mind. You'll be able to win out over these things through the qualities of mind
you develop.
The qualities of mind we're developing are like strategic weapons.
We develop mindfulness. We develop alertness. We pick out our one object of meditation
-- "This is what I'm going to fasten on" -- and then we both keep it
in mind and stay aware of it. When we refuse to let go of it, when we hold on
tight to a single object, it becomes the quality called singleness of preoccupation.
When this singleness of mind arises, it can cut through restlessness, cut through
anxiety. It includes both mindfulness and persistence, and can keep the mind firmly
gathered in one place.
When this singleness of mind arises, it turns into
firm concentration. The mind gets more refined and can let go of everything else,
step by step. This singleness is the refined part that holds through all the levels
of right concentration. In the first level you have to have singleness of preoccupation
in charge. Even though there's also directed thought, evaluation, rapture, and
pleasure, singleness of preoccupation has to be there. Directed thought and evaluation
are the coarser parts of the concentration. You'll know as the mind gets more
refined because it lets go of them, leaving just singleness of preoccupation,
rapture, and pleasure. Rapture is the coarsest of these three, so you let go of
it, leaving just pleasure and singleness of preoccupation. Pleasure is the coarser
of these two, so you let go of it, leaving just singleness of preoccupation and
equanimity.
When the mind has a sense of steady equanimity, firm and unwavering
... If you want to call it tender, it's tender in that it doesn't put up any resistance
to the Dhamma, doesn't resist the truth of things as they are. It doesn't dispute.
It's willing to accept that truth. But if you want to call it tough, it's tough
in that it's firm and unwavering. Normally, when things are soft and tender they
waver and move when they're struck by anything. But when the mind is tender in
this way, it becomes tough instead. No one can fool it. It doesn't waver, it's
not affected by anything. This is the nature of the mind in concentration. Why
doesn't it waver? Because it's seen the truth. It's full. It's not hungry in any
way that could make it waver, that could let it get tempted. It doesn't want anything
else. We human beings: when we have a sense of enough, we're free.
For this
reason, meditators need a solid theme that they can hold to. If you don't know
or haven't studied much Dhamma, you can simply remember in brief that this body
of ours is Dhamma. Every part of it is Dhamma. Conventional Dhammas, formulated
Dhammas, all the way up to absolute Dhammas all can be found in this body. So
we should pay attention to the body as it's actually present right here. When
we know our own body, we won't have any doubts about other people, other bodies.
So to give strength to the mind, we should repeat to ourselves any of the meditation
themes dealing with the body so that the mind will settle down and come to rest.
If repeating buddho, buddho is too refined for you -- if you can't find anything
to hold to, or don't know where to focus -- you can focus on the breath. It's
blatant enough for you to fix your attention on it -- when it comes in, you know
it's coming in; when it goes out, you know it's going out. Or if that's too refined,
you can focus on the 32 parts of the body. If you want to focus on hair of the
head, repeat kesa, kesa (hair of the head, hair of the head) to yourself. You've
seen head hairs, you can remember them, so fix the memory in your mind and then
repeat kesa, kesa. For hair of the body, you can repeat loma, loma, and so on.
Repeat the names of any of the 32 parts until your awareness gathers in with the
repetition and settles down into stillness.
If you want, you can focus on
any one of the bones. Repeat atthi, atthi. Where is the bone you're focusing on?
It's really right there. What kinds of features does it have? It really has them
-- after all, you've seen bones before. You can remember what the big bones and
little bones are like. So call them to mind, focus on them, and repeat their names
so as to build a firm foundation for concentration and mindfulness in the mind.
Once your foundation is firm and steady from the practice of repetition, you
move on to investigation, to insight meditation. You analyze these things to see
them as aniccam, or inconstant. Why does the Buddha say they're inconstant? We
want them to be constant. We don't want them to change. The Buddha teaches us
to let go of them, but we can't let them go -- because our views run contrary
to the Dhamma. That's why we can't let go.
The word "let go" here
means that we don't hold onto them. Even though we still live with them, we just
live with them, nothing more. Even though we make use of these things, we simply
use them, nothing more. Even though we make the body move, it's just movement.
You have to keep this understanding in mind so that wrong views don't overwhelm
you. So that delusion doesn't overwhelm you. As long as these things exist, we
make use of them. After all, they're here to use. The Buddha and his noble disciples
all made use of these things without any thought of their being anything other
than what they are -- that they might be constant, that they might give rise to
true pleasure, that they might be "us" or "ours." We use these
things in line with our duties as long as they're here for us to use. When they
change into something else, they change in line with their duties, in line with
the laws of the Dhamma.
The Buddha thus taught us to familiarize ourselves
with what's normal in life: aging is normal, illness is normal, death is normal,
separation from the people and things we love is normal. When we analyze them,
we realize that they're all going to have to leave us. They won't stay with us
forever. When even these five khandhas that we're looking after all the time aren't
really ours, how can our children really be ours? How can our parents really be
ours? How can our possessions really be ours? They're all anatta: not-self.
We
train and exercise our minds in this way until they're adept in the same way that
we memorize our lessons in school. Once they're firmly imbedded in the mind, the
mind won't go against the truth of the Dhamma. It will believe the truth of the
Dhamma, be inclined to follow the truth of the Dhamma. It won't suffer, for it
follows in line with the laws of truth. When we don't struggle against the truth
of the Dhamma, there won't be any sorrow or distress when things change, for we've
come to know and accept the truth.
So all we have to do is come and know the
truth. It doesn't lie far away. The things that will cure our sufferings, the
most important things that will help us cross over birth and becoming, all come
simply from making our knowledge of what's truly here firm and unwavering so that
it can push the mind, lift the mind, over and above any influences that might
come to make an impact on it -- so that it will gain release from defilement,
release from sorrow, release from distress. The meditation we're practicing here
is simply for the purpose of knowing the truth as it actually is. As long as we
haven't yet reached it, we won't see it. When we don't see it, all we know about
it is news: what we've read in books or heard on tapes or heard our teachers describe.
That's simply news. The mind hasn't seen it. The ears have simply received it,
the eyes have simply taken it in from books, but they're simply passive receptors,
holding it as labels and memories, that's all.
The "reaching" has
to be done by the heart. The heart is what reaches the truth. And once the heart
has reached it, you don't have to worry. It'll be the heart's own treasure. So
we have to train the heart to be intelligent, so that it will gain true happiness,
true release from danger, from suffering and stress. Practice so that your mind
reaches it, so that it will see it. At the moment, it hasn't gotten there yet.
So far, it's all only in your ears and eyes.
So we all have to put our hearts
into the meditation. Focus on what's truly here so that the heart will reach the
truth -- the noble truths. Whatever suffering or stress is here in your body and
mind is all part of the dukkha sacca, the noble truth of stress. Whatever delusion,
passion, or delight that depends on delusion -- however much, whatever the object,
within or without -- is all samudaya sacca, the noble truth of the origination
of stress. All the things that we like, that give rise to desire to the point
of clinging: when we get them, we latch onto them. When we lose them, we look
for them again. When we don't have them, we suffer. This is what makes the mind
travel through all the levels of being, great and small.
In the teaching on
dependent co-arising, the Buddha said that it all comes from not knowing. We don't
discern contact, don't discern feeling, don't discern craving, don't discern clinging,
don't discern becoming, don't discern birth: all of this is called avijja, or
unawareness. So do you discern these things yet, or not? When sights strike the
eye, day in and day out: is your mindfulness ready to handle them or not? Is your
discernment up on the tricks of the defilements or not? If not, you have to be
observant, to gather and restrict all your attention to what's right here, for
when defilements arise, they arise right here. If discernment is to see the defilements
to the point of giving rise to right view, it'll have to see and know right here.
If we gather and restrict our attention to what's right here, we're sure to
know and see. If we want to be mindful and alert, we can't do it anywhere else.
Remember this point well, and put it into practice. When these words are spoken
you hear them, but when you get up you forget them. Then when the time comes to
meditate again, you don't know what to pick as your theme of practice. You forget
everything, throw it all away. So there's nothing but "you" -- no Dhamma
to know, no Dhamma to see, no Dhamma to put into practice. It's all "you"
and "yours": your body, and when the body is yours, feelings are yours,
perceptions are yours, thought constructs are yours, consciousness is yours. So
you get possessive of what's yours, and there's nothing left to be Dhamma. That's
why your practice doesn't progress.
All progress has to come from a point
of "one." Once "one" is firmly established, then there can
be "two" and "three." If "one" is lacking, everything
else will be lacking. Actually, when we separate things out, there is no "two"
or "three." When we don't lump things together, there's only "one."
Even groups of ten or twenty people are all made up of one person -- that one
person, this one person, that one person over there.
So in our practice we
first have to establish "one" -- this body of ours. What's here in the
body? We have mental events and physical phenomena: that's two. Then there's feeling:
pleasure, pain, neither pleasure nor pain: that's three. When we separate things
out, there's lots of them, but it's all this one person, this one lump sitting
here encased in skin. But when you analyze things out, you have hair of the head,
hair of the body, nails, teeth, skin ... Here it's already a lot. Then you can
analyze the eye, consciousness, forms. It's a lot of things, but all one thing:
one mass of suffering and stress. Nothing else. Just know this one thing until
it's all clear. You don't have to know a lot of things, just this one body. Once
you really see the truth, the mind will let go of its burdens. We suffer because
we keep piling things on -- "That's us, that's ours, that's them, that's
theirs" -- through the power of attachment, clinging to things, not wanting
them to change. When the mind starts meditating by mentally repeating its theme,
it can let things go for a while. You hold onto buddho or any of the other themes.
You don't take refuge in the body. You take refuge in buddho, buddho, until the
mind settles down. That gives you a greater sense of wellbeing than you could
get from these other things.
When you can let go even of this level of wellbeing,
you'll reach the real buddha. That's where there's purity, that's where there's
true wellbeing, with no more need to go swimming through birth and death, no more
need to torment yourself by having to sit and meditate like this again -- because
there will be nothing to torment, nothing to meditate on any more. When you let
go of everything, there are no more issues.
So we meditate to give rise to
the discernment that sees the drawbacks of things and lets go of them all. That's
when there are no more burdens, no more kamma. It sounds easy, but you have to
let go of everything. If you haven't let go of everything, there's more kamma
to do, more work to do. So we're taught cago -- renunciation; patinissaggo --
relinquishment; mutti -- release; analayo -- no place for the defilements to dwell.
So. Keep on meditating.
Revised: Mon 20 May 2002
http://www.accesstoinsight.org/lib/thai/suwat/attitude.html
*********************
Ringu Tulku
Compassion and
Wisdom
Transcription of a teaching given in Helsinki 31.6.2004
Compassion and wisdom is actually the main thing of all Buddhist teachings.
In Buddhism in a way there is nothing else, it's all about compassion and wisdom.
Basically I think it is very important to go to the basics like compassion and
wisdom, the main theme of Buddhism. Why is it necessary to develop compassion
and wisdom?
The basic understanding is like this: why do we do anything?
What is the real purpose of life, of doing anything? From the Buddhist point of
view we don't see the purpose of life as if there was already a purpose given
to us, allotted to us, which we have to find out and then follow. What we mean
by purpose of life is that which is important. What is it that people really deeply
want? What do we wish in our life?
When we look at that, this is the understanding,
that if I really look deep into my heart, what is it that I am striving and aspiring
for, why I am busy, why I am doing anything, we can almost surely say that I am
doing it because I want to be - you can say happy - I want to be free from all
the problems. I don't want to suffer, I don't want to have pain and problems,
I don't want to be unhappy but I want to be satisfied and joyful. In a way you
can say I want to be happy and have no problems and this is not just my wish.
Everybody has that as their main wish, whether we express it that way or not.
Sometimes we don't. If you ask yourselves, your child or other people, "What
do you want to become? - Maybe I want to become a doctor, you know, a very important
person, this and that, but why? Why do you want to become that?
Then you
will slowly find out: because according to me that is something that will solve
all my problems and give me real satisfaction and it is the best situation which
will make us very happy. Therefore the main motivation for most of us, all of
us actually, is that I want to be free from suffering and pain and I want to be
very satisfied and happy. Then is it that I want good things and happiness and
satisfaction for myself, I want to be free from my own problems and suffering,
is that the only thing I want? Usually no. If I am a kind of religious [person],
then maybe okay, but if my family, friends and relatives are not happy, then I
am not happy either. It's because usually I am only happy if people like me, love
me and appreciate me. My happiness is very much wound together with other people.
Maybe not with everybody, but with some people, and generally most people don't
want to see other people suffering.
Not only that I want to be without
suffering and problems, but if I see somebody with lots of problems and trouble,
I don't feel good. I feel bad about it. Whether I actually do something for this
person or not, maybe not, but I wish that this person could be without suffering.
Therefore you can say there is in all of us, in all human beings, a natural kind
of compassion and concern for others. And not only concern for others but there
are many people in my life and in all your lives; if they were not in good shape,
I could not be happy myself. I can't be happy without them being in a satisfactory
situation.
Therefore it's a very basic human experience that we want to
be happy ourselves but ourselves not alone. We want others to be happy, too. Some
of them, actually, and this is not just my and your feeling. This way of feeling
is in everybody. I want to be free from suffering and unhappiness. All of you
want that. There is almost nobody in the whole universe, who wouldn't want to
be free from problems and the very best situation and experience for themselves
and for some others.
This is the main understanding, if that is like that:
if we all wish it, then that should be the main purpose of our lives; to be free
from all suffering, and to be free from all of the others' sufferings, too, who
equally wish that. Therefore, if we ask ourselves: what is that you really want,
we can almost say: "I wish to be free from suffering for myself and I wish
the same thing for others also, whoever wishes that. And I wish that I be free
from - not only suffering and pain, but I wish to have the best, highest and lasting
happiness and joy."
This is not something that is taught in certain
philosophy or way of thinking, but a basic human way of action. But then, we don't
say this, most of us don't even express it. If you ask a young person or an elder
one, what you want, they will say "I want to be rich, handsome, somebody
like a doctor, president, businessman or sportsperson." They say that, but
they don't have the understanding what is behind it.
Why do I want to
become rich or famous? They think that to be rich, famous, this and that is the
way to be free from our problems. But is it so? This is the main question from
the Buddhist point of view. We have to see what we want and then, in order to
get that, in order to arrive at that, the way we think to get it - is it the real
way to attain it, to accomplish that?
If I say I want to be very rich,
okay, there is nothing wrong in being rich; lots of provisions and money is very
good. But is it able to solve all my problems, really give me completely satisfactory
experience, that alone? Or if you say I want to be famous or powerful, okay, there
is nothing wrong in being famous or powerful, but does each of those or even all
of them together get rid of our problems? Will it really make us totally satisfied?
That is the main question, the main understanding.
There are plenty of
very rich people, famous and popular people - are they extremely happy and fully
satisfied or not? That you have those things is really good - better that you
have money and power than not, better to have lots of people liking you and to
be famous than not, but you can have all those things and still be very unhappy.
Therefore there must be something else. Those things alone cannot bring you to
complete satisfaction. That is why we do spiritual practice, understanding what
we all need.
The main thing is to understand how we can solve our problems.
Riches, fame etc. do not determine whether we are happy or not. The main thing
is inside: how we react. The thing here is important, but how we react is more
important. Therefore it's not about having or not having something, whether there
is something or not, but how we react to that. Our way of perceiving and reacting
is most important. Because if we react in a certain way, then whatever we have
is a problem, anything can be a problem if we react in a negative way. If we have
different way of seeing and reacting, then sometimes even that thing can be experienced
differently.
So the way I experience certain situation is more important,
and also there are many things we cannot change. Perhaps if there is not enough
heating or light, we can change it or do away with, but there are many things
in life we cannot change even if we wished. All those things - is there a way
to do something, or what can we do, except for keeping on suffering? We can do
one thing only, we can try to change our own way of reacting to that situation,
how we take it. If you can do that then we can change the situation - not the
situation itself, but our own experience in that situation. That is what we call
spiritual transformation, transforming our experience, by changing our way of
seeing things we can change our experience.
If we are thinking badly about
something, we shift the way of seeing it a bit and then we see good. That is how
we work on our mind. That is very important from spiritual point of view. It's
all about working on our reactions, emotions and habitual tendencies. Because
our reacting changes, the situation changes and if we are in a very difficult
situation, we don't feel the difficulty. That's the transformation and that's
coming from working on our mind; not the thinking mind but from the experiential
level, that's what we call spiritual practice.
To work on this wisdom
and compassion are the two main points. What is wisdom? Wisdom is actually nothing
but seeing the things as they really are. Understanding, experiencing or seeing
things as it really is. And that seeing is not just intellectual, that's the difference
between knowledge and wisdom. Knowledge is that we have information, we read about
something, we are told about something, we have a conference about something and
we understand: that is like this, this is like that. That is knowledge. Wisdom
is more experiential, we understand it deep from the heart. Not just outwardly
this is like that, but we understand ourselves: what am I, what is it really that
is me. One sees deeply and experiences oneself. To know in an experiential way
is wisdom.
By deeply understanding and experiencing what I am, we understand
in a way everything else. Everything else is in the way I see. From the experiential
point of view this wisdom is extremely important, because through knowing one,
in a way you know everything. By understanding myself in a way I understand everything
because everything is in the way I understand it. Therefore wisdom is all about
experientially (not intellectually) understanding myself. It includes learning
about myself, my emotions and thoughts, my habitual tendencies, everything.
Therefore this wisdom is something really important. It's really difficult
to explain, because it is experiential, understanding within. It is not necessary
a rich, learned person, a professor, someone who studied a lot, who would have
more wisdom. Sometimes people study a lot but have no wisdom, even if they are
very learned. Sometimes people who know nothing have wisdom. There are many stories
about this. There is a story by Tolstoy.
Three fathers lived on an island
. An archbishop, priest of the church was travelling on the sea in America. The
ship stopped on this small island to get water and he was told that there is a
church and three fathers. He went to visit them and found a tiny church and the
three monks. They were very happy since they had never seen an archbishop, and
the archbishop asked, "How do you pray?" They didn't know. They said,
"We just say we three, you three, save us." "No, that's not the
way, you must learn." So he taught them a simple prayer, but they did not
learn because they were aged. He was teaching them again and again the whole day.
At the end of the day they learned and were very happy. "At last we learned
how to say our prayer." The archbishop went away with his ship. Next morning
he saw something approaching quite far a way. Once they came nearer he saw they
were these three fathers running on the water on the sea. They shouted: "Please,
stop! We have to see the archbishop, we forgot the prayer! Please tell it to us
again." The archbishop answered, "You do as you have been doing, it's
all right."
When they could walk on the water like a miracle, what
more they needed to learn. This is the understanding. Wisdom is not learning like
knowledge, it is deep understanding of yourself. You can be very learned but no
wisdom. You can have no learning but have lots of wisdom. Real wisdom is something
inner and that is why wisdom liberates us. That is how you liberate yourself from
fear, pain and suffering. Main thing is fear. The more wisdom, the less fear;
therefore then there is no more anger, craving and ignorance. Ignorance is the
direct result. The more wisdom, the less ignorance. Because we are afraid of ourselves,
confused, therefore wisdom is said to be the main thing.
Why do we have
problems in the world? - Because we have no wisdom. When we get wisdom, we are
free. But wisdom is not about getting something that we don't have now. It's about
seeing things as they are, knowing what actually is, what you actually are, the
way it is directly experiencing. Therefore it is not about a theory, concept or
philosophy, it's about experience, directly experientially understanding what
is, what you are, that's what wisdom is all about. Therefore wisdom is not necessarily
something that can be easily talked about, because it's not a concept. And also
no particular doctrine has monopoly of wisdom. You can experience it when you
get it, but you can't talk too much about it, it's a direct experience of seeing
what you are. It's very difficult to communicate. If you taste chocolate how would
you talk about this experience to someone, who has never experienced chocolate?
Whatever you say people cannot understand it.
There is a story, maybe
coming from the Christian tradition. Maybe not true but a symbolic story. The
devil and his assistant were watching a very important person walking up and down.
Suddenly there was a shiny burst of light. The devil's assistant asked, "What
is that?" The devil casually answered, "Oh, he knows the truth."
The assistant said, "That must be dangerous for us. If he gives the truth
for everybody, then it's very bad for us." The devil said, "No, it doesn't
happen at all, because the moment he talks about it to anybody, they will make
it into a dogma." So the truth, wisdom you experience, but it's extremely
difficult to talk about, because the moment you talk about it, it is no longer
wisdom.
Therefore from the Buddhist point of view meditation is a simple
beginning for that, very elementary way of wisdom. It's not about conceptualising,
it's not about having lots of information. It's about learning how to be, how
to be natural, learning to relax, learning to be in the present moment. This learning
is understanding what you are, and it is not intellectual. That's why it's so
difficult to teach, it cannot be taught, because it's experiential. It's like
learning to ride bicycle. You can teach riding bicycle, but not really teach.
One has to do it oneself. You can give a basic idea that anybody can see, anybody
knows, but when one does it, one has to learn it by doing it. Doing it, falling
down, and sometimes feeling you can't learn. When you feel you will never ever
be able to learn this, then you are about to learn it. It's little bit like that.
It's learning how to be natural, completely yourself, ordinarily.
When
you say "wisdom, enlightenment", it sounds very far a way, very deep.
In a way it is not like that, we are not talking about something different, we
are talking about me as I am now. It's not about becoming something, it's about
learning experientially how to be totally there. Most of our problems, anxieties,
emotions come from our way of grasping. When we grasp: this is good, this is bad,
that brings lots of emotions and we become sad, because I don't have this and
that. That way of experiencing whatever there is becomes a problem.
Even
something nice is a problem. If I see something nice, very important, then I say,
"Oh, I want it." Now I made something little bit difficult, because
I want something. It's very nice, I want it and then it means I don't have something
that I should have. I already made up something, desiring things, and now I'm
making up that I don't have. I desire something I don't have. Not having something
that I want is already dissatisfaction. I already created dissatisfaction because
of wanting something. Now I do something and try to get it, I do many things subtly
or coarsely and then I get it. I have it. Am I satisfied? Not necessarily, because
many times I don't like it anymore when I have it. Only the other side is greener.
When I don't have it, I like it very much, but when I have it, nothing special.
Even if I like it, even when I feel satisfied I get the thought, "This
is very nice, I shouldn't lose it." We get fear. I shouldn't lose it, I might
lose it. If I like it so much, then other people might like it also. The fear
comes and as long as the fear is there I'm not satisfied and happy, because I
have fear of losing it. I have this fear of losing until I lose it, I can't get
rid of the fear. Either I don't want it anymore or I have the fear of losing it
and if I lose it, then I have another form of problem: the problem of having lost
something, grief. Even something is very nice, wonderful, if my way of seeing,
reacting and grasping is like that, it can be a problem, not to mention something
not nice. Therefore it's not about having but about the way I grasp. Meditation
is a way to kind of learn how to let that way of grasping change.
Usually
we grasp: this is nice, this is not nice. But even the good, pleasurable experience
is not really making me satisfied, because as soon as it goes we feel: "How
can I get another one?" That's addiction. What meditation does, is learning
how to let many kind of experiences come, and how to let them go. If one can do
that, when experiences come, it doesn't matter, good or bad experience, they are
all coming and going anyway. If I can let them go also as they come and go anyway,
if I can totally accept it, then I learn about myself more.
The experience
comes and goes. If it's nice, nice. If it's not nice, it's very nice that I can
make it go. Then I learn how to deal with that and how to free myself from problems
I created with grasping. Whatever I experience, whatever emotion comes, it doesn't
totally overcome me. To do that, learning how to do that is the main thing in
meditation; to be relaxed.
To learn how to relax and be in this moment
is important, because if I'm only in the past and future, I'm reacting. If I'm
totally now - now is moving and changing. Now never stays. Now - gone. Kick, klick,
klick. It's not noooow. After one moment that now is past. Therefore I can be
totally open and flexible. The meditation is an effort to learn how to be myself
in the moment, as I am now, not just holding onto something in the past expecting
something, but just completely experientially learning how to be natural, how
to be yourself. This is the beginning, if you can do that, then wisdom is not
very far, because it's all about learning about yourself. Of course it is not
that simple but that's how you approach.
I don't mean to say you should
not study. Studying is also learning and we human beings are very intellectual,
we have to use [our brain]. We are so intellectual that it is very difficult to
be free from concepts, to be really totally natural, experiential. We are so intellectual
and conceptual. And we mix this - sometimes we think this is how it really is,
when it actually is lots of concepts. Like if you ask me, "Who are you?"
I tell you I am Ringu Tulku, but is it so? All this is given by somebody else:
a name. "You are this. You are Tibetan." Okay, but I don't know. I think
I am Ringu Tulku, but actually it is something put in me by other people. Even
basic things like that, so much I got from others, but I think it is my experience,
it's very difficult to go beyond what is experience and what is just concepts
given by others mostly, or what I gathered from others. I am like this and like
that. Therefore studying is important, because it helps to understand, what is
influence from others. Some concepts help me to scrutinize and clear other concepts.
I use concepts to work on other concepts.
Study, reflection. Study is
about learning exactly what somebody is saying. Like if I study Buddha, great
master. I should be just trying to learn without putting my own judgement. Usually
we don't do that. Even before somebody finishes saying something I already made
judgement and decided what to say to that. This is why there is like boxing going
on in our mind. If I say something and you don't like, you knock me over. People
tell me, "You are very good because you said exactly how I think." If
I say something different from what you think, what you do? Some people say "I
don't understand, it doesn't fit to my own way of thinking." Then I have
only two choices: I cut the edges. And you say, "But it must be like this."
"All right, then."
This is not studying, one doesn't learn anything
new. Studying is not changing what you receive. You accept what you receive and
understand it. Then you reflect.
Once I understand, then I judge that
experience. I don't accept everything. It's very important. Don't analyze or judge
before you understand, otherwise you won't understand. Once you understood, then
you judge, you have to, in order to get experience. To analyze is very essential,
intellectually or experientially. If I don't understand and I accept something
[just like that], it doesn't work. That's why Buddha said, "Even my word
you should not accept, because it is said by a very realised person or because
everybody agrees with that. You have to analyze and examine like a goldsmith examines
his gold."
You must use many methods. First you rub it because if
it's not gold at all, you can see, then you cut it and melt it. In the same way
you analyze your experience, make experiments. Then only you accept it. This is
because it is not about concepts but about experience. Therefore, if you don't
understand it deeply, it can't transform you. Even if somebody was saying the
truth, if you don't understand it, it doesn't matter. Therefore we need to really
understand it deeply and experience it. We need to analyze and understand deeply
and that includes the experiential side also, not only in a kind of debating way,
but experientially. That's why we have lots of studies as well as meditation,
these have to be put together. Not only intellectually, but intellectually as
well as experientially. That is why in developing wisdom we talk about three things:
study, reflection and meditation.
And compassion - I am going to talk
about compassion tomorrow more, because I'm asked to talk about Tara, Tara is
about compassion. So that much is enough for tonight and if you have any questions,
you can ask.
Question: How can I be sure that wisdom helps me to achieve
happiness or that happiness means no problems, no worry in my life? How can I
be sure about that?
Ringu Tulku: That is something that even little bit
of understanding, I think, can help us to have less problems and thereby we can
see how it helps. For instance, even changing of the attitude little bit
one example is very common: we have a very strong tendency to concentrate fully
on our problems. If I have one problem only, my mind is totally occupied by that.
It comes up again and again in my mind. Until it is solved I am not satisfied.
We think that when that is solved, then I will be very happy. But it is not like
that. If I solve that problem, another problem comes, and another. We keep on
having problems and solving them. Now if I can understand that well, living with
problems is a process in life, something we have to do. It's something that happens,
it's not that there will be a time when all the problems are solved and then I
will be happy. If I understand that, which is a fact, then what I can do is: "Okay,
there is a problem, but I don't have to stop having any kind of good things in
my life, enjoying my life till that problem is solved, because if I do that, I
will never have any enjoyment."
Therefore I have to at the same time
when I have this problem, when it's part of my life, I have to also see there
are lots of other things happening in my life. Good things in my life. If I see
this, the problem stays, it doesn't go away, but yet it becomes smaller, because
I'm able to see other things, concentrate on other things and place my awareness
elsewhere. That way the problem becomes comparatively smaller. Otherwise I only
see the problem, and that is how many people become very depressed, because they
only see a problem after problem, and they don't see anything else in life.
By understanding this - it's just one of the truths, if you see this, it helps
to see things much better and therefore changes our life. This is just one example.
Wisdom is about seeing the truth, about being able to experience things as they
really are. When you can do that, see that, it changes your way of experiencing
things. Because most problems come from fear. Fear is a very strong factor in
our life. Paranoia comes from fear. Most of our suffering and pain is related
to some kind of fear. Therefore, if we can see exactly what we are, we lessen
that fear. If you can accept deeply what you see, then you have no more fear.
Even if I understand deeply the way things are - I give you another example:
expectations. Many of our problems are coming from expectations. If we see things
clearly we don't need to have that kind of problems: I haven't
I shouldn't
I should have
Even for little things we can see the more we understand things
clearly the fewer problems we have. Of course then the more understanding and
experience we have, the more we will understand. I think it's not very difficult
to see the relationship between seeing things clearly and deeply and our fear
and how we react.
For instance we are very afraid of security. We do a
lot to secure ourselves. But when we look at it deeply, there is nothing we can
really make secure. However much we secure and ensure, we will get old and die.
There is nothing we can really totally secure in our life. Now, if we deeply understand
that, then we don't try to secure, we know there is nothing we can secure, but
that's the way it is, in a way it's okay. There is a song of Milarepa, he said
- I think it's very important: "I was afraid of death and run away to the
mountains. There I reflected on the uncertainty of death so much that I lost the
fear of death. Now, even if death comes, I have no fear."
This is
one of the things, it's like if you see that this is the truth exactly, completely,
you lose your fear, because you can understand it, you can experience it, you
see what you are, actually. In a way you see yourself nothing to be destroyed,
because yourself is changing all the time. If you see yourself as a process, what
is there to be changed? No need to be afraid of change or feel insecurity. And
if you are not afraid of anything, there are no more problems.
Ringu
Tulku
The Meditational Deity Tara - A Teaching on Compassion
Teaching given
in Helsinki 1.7.2004 (1.7.part1.mp3) (1.7.part2.mp3)
Refuge:
Sang-je
chö dang tso-ji cho nam la
chang-chub bar-du da ni chab-su-chi
da gi
jin sok jin-pe sö-nam ji
dro la pen-chir sang-je dru-par sho.
In
the Buddha, Dharma and noblest Sangha
I take refuge until Enlightenment is
reached.
Through the virtue generated by generosity and other virtues
may
I achieve Buddhahood for the benefit of beings.
Unselfish motivation,
bodhicitta, Four Limitless Thoughts:
Sem-chen tam-che de-wa dang de-we
ju dang den-par jur-chig
dug-nal dang dug-nal chi ju dang dral-war jur-chig.
Dug-nal
me-pei de-wa dam-pa dan min dral-var jur-tsig
nje ring cha dan dang dral-vei
tan-njom chen-po la ne par jur-tsig.
May all beings be happy and create
the causes of happiness.
May they all be free from suffering and creating the
causes of suffering.
May they find that noble happiness which can never be
tainted by suffering.
May they attain universal, impartial compassion, free
of worldly bias towards friends and enemies.
Today we will talk about
Tara. This is the drawing of Tara. Tara is a bodhisattva, one of the greatest
ones. Bodhisattva is a very important concept in Mahayana Buddhism. Bodhi means
enlightened and sattva means "one who has the courage". It's little
bit like somebody who makes a promise, a commitment to bring the highest form
of liberation, highest form of attainment to all the beings. That's a bodhisattva.
This concept is extremely important especially in Mahayana Buddhism.
Usually
in Buddhism, we all know - it seems many of you know the prayers we just recited
in Tibetan. First is refuge and bodhicitta, and the second is the prayer of all
the limitlessnesses, which are very important prayers, important part of this
practice, refuge and bodhicitta. Bodhicitta is the inspiration of a bodhisattva.
Generally in Buddhism we have these three. If you look at the Buddhist world,
generally there are many, but you find three groups combined together: Theravadin,
Mahayana and Vajrayana. Theravada Buddhists are those Buddhists who are Sri Lankan,
Thailand, Burma, these areas. The monks wear yellow clothes, and their main sources
of teachings are the fundamental sutras, teachings like Four Noble Truths and
Eightfold Path. These teachings are universal, they are accepted by Theravadins,
Mahayanists and in Vajrayana. They are the basic Buddhist teachings and there
is no controversy.
The Mahayana Buddhists are mainly in Japan, China,
Korea, Vietnam; these are the places where Mahayana Buddhism is practiced. The
main difference between the Mahayana and Hinayana, or what we call Theravada,
are the bodhisattvas. In the stories of the Buddha, from whichever tradition it
comes, before he became a Buddha, he was referred to as Bodhisattva. It is said
"The Bodhisattva went and did this, the Bodhisattva did that
"
But it doesn't explain what really is a Bodhisattva. In the general teachings
of the Buddha it is not really explained what a Bodhisattva is, whether anybody
can become a Bodhisattva or not and if you can, what you should do for becoming
a Bodhisattva. What are the precepts and the training of a Bodhisattva. This is
not explained. This is explained in the Mahayana. Mahayana Buddhism is the explanation
of the Bodhisattvas. Therefore Mahayana is sometimes called the Bodhisattvayana.
Yana means vehicle. Therefore Bodhisattva is somebody - it's very much based on
compassion.
It's not to say that in the general Theravada or Hinayana
Buddhism there is no compassion, it is very much there. The prayer that we did
just now, the second prayer is called Four Limitless Thoughts. It's sometimes
called Four Brahmaviharas. These are the general teachings. Theravadins practice
this and Mahayanists and Vajrayanists, too. These are limitless loving-kindness,
limitless compassion, limitless joy, limitless rejoicing and limitless equality.
These four things are practised by everybody. Therefore the compassion and loving-kindness
is all over the Buddhist world, there is no-one who doesn't have it, but in the
Mahayana it is more a commitment. It's more of a determination that my purpose
in doing whatever, whether it's Buddhist practice, study or whatever you do, it
is not only for myself but for all the beings. This is the Bodhisattvas' idea.
The Bodhisattvas' idea is bodhicitta, special compassion: limitless compassion.
It has four aspects.
Firstly it is for all beings. I wish to be free
of suffering and I know that all beings, whether it is human being or not, animals,
all the beings do not like to suffer. Therefore I wish that there is nobody excluded,
I wish that everybody's suffering is finished. I don't exclude anybody, but wish
that everybody throughout space, where-ever there are beings who can feel and
experience, who don't want to suffer, everybody equally I wish to be free from
it.
Second one is that I wish all of them to be free from all kinds of
suffering, gross, intense problems and pain, greed and sufferings, or not so intense
but very subtle problems, every kind of problems. Both intense and more subtle,
different kind of problem I want them to be free from. First is all beings, second
is free from suffering.
The third is that it's not that I want them to
be just free prom pain and problems. I include all, including myself of course,
everybody throughout space where-ever there is life, and we don't know where there
are beings. There is no limits to the skies, therefore there can be limitless
universes, and in all the limitless universes and worlds there can be beings.
I wish all these beings not only to be free from suffering but I wish them the
highest and best form of happiness and wellbeing. I wish them to be most joyful,
deepest and highest form of satisfaction. It's not that I wish myself to be completely
free and others to be little bit free. I wish to everybody what I wish it for
myself.
And the fourth one is that I wish that not only for a short time,
to have a good time for one day or to take them for a holiday for two weeks. I
wish them everlasting happiness.
These we call four limitlessnesses,
because there could not be a more benevolent intention. If somebody has this intention,
and not only intention but says that this is the highest goal, the highest dream
and most important, final, ultimate goal. And not only one should leave it as
a dream, because it's most important thing, because it is the final, the ultimate
thing. Therefore, if I pray or dedicate or do something, it should ultimately
lead to that goal. Whether it takes very long time, countless aeons, doesn't matter.
It can take all my efforts life after life, long, long time, that is my final
goal. I work for that, it is my commitment from now onwards my direction, my purpose
of life. If somebody does that genuinely, that is called a Bodhisattva.
So
Tara was a great Bodhisattva like that. It is said that long time ago, many worlds
before
According to Buddhism worlds, universes, develop, and then the beings
develop on that. The beings live on that for very long time, until the world becomes
impossible to live in. Then the world gets destroyed and dissolved. But that is
not the end of beings because when one world becomes impossible to live in, the
beings go to another world. Therefore there can be many millions worlds coming
into being and dissolving. It is a continuous process.
Therefore we can
say many worlds ago there was this princess called Tara, and seh made a great
commitment. She was very compassionate, very concerned of all the beings, and
she made a promise to help one hundred thousand beings every day, and as long
as all beings have not become totally enlightened, free and have attained the
highest peace and happiness, she would never herself become a Buddha. And not
only that, but she would always give protection and appear in a form of a woman.
This is said to have been commitment of Tara and since then she has been taking
many different forms, even one time one time thousands of emanations in all different
forms helping beings.
Therefore it is also said that she is the Mother
of all the Buddhas, because she has been there so long, helping all the Buddhas
reaching enlightenment. Therefore she is considered as the highest ideal of a
Bodhisattva. Buddhists, especially Mahayana Buddhists pray to her, take her as
their ideal and seek her blessings and advice. Also themselves they try to practice,
so that they become Tara. This is very important from the Buddhist point of view.
We look at this in many different levels. There is the historical Tara, you can
call mythological Tara, it's not written history, it happened so long time ago.
The mythological Tara is very important, it tells us what she represents,
what she inspires, the compassion. When we think about Tara with this story we
understand. We can't think of Tara without immense determination, limitless and
equal compassion, helping all. That is the inspiration, I would like to become
like that, because there is no more benevolent way of being than that.
This
kind of Bodhisattvas' limitless compassionate attitude is a part of all the enlightened
beings' understanding. You can call it in a modern way an archetype. The compassion,
the mother concept, that's one way of looking at it. Another important thing is
to realise the Tara within us. Because when we say "Tara", it's not
necessarily someone out there. It's the compassion and wisdom that is naturally
within all of us.
There are many Tara practices. What we do in the practice
is that we get inspired by the mythological Tara, we try to develop a type of
Tara within ourselves and realise our own true nature, our own human essence,
which is the compassion and wisdom together. We say we practice Tara. How can
I practice Tara? It means I become, I develop and realise the wisdom and compassion
that Tara realised. I don't become somebody else, who is Tara, but I realise my
own true compassion and wisdom. That's my inner Tara. Therefore when we talk about
Tara, there are these outer, inner and sometimes we call secret aspects. When
I say I have realised Tara it's not that I have seen Tara, it means I have realised
my own enlightened Buddha Nature, the basic goodness, compassion.
This
is very important. When you talk about Buddha Nature, every being has it; it means
there is actually nothing wrong with us. The way we originally, naturally are,
there is nothing wrong, we don't have any original sin, we are perfectly okay.
But we are not really okay, we don't truly and correctly see ourselves, fully.
Therefore we talk about realisation and wisdom. It's not about changing ourselves,
it's not about changing anything, it's about knowing exactly what we are so that
we understand ourselves as we actually are; that's wisdom, enlightenment. From
Buddhist point of view enlightenment is not getting anything new, that we did
not have before, it's about learning, discovering ourselves, which we did not
discover before. That is the main Buddhist argument why enlightenment has to be
possible. It's not about getting something that is not there. It's just about
learning about ourselves, and not something that is not there but what exactly
is there. It's just about seeing things as they are. We are not seeing and experiencing
things as they really are, that is the confusion, ignorance. Are we seeing things
as they actually are? We are not, because when we look at, we don't know what
we are, we don't know exactly, what is our mind, where is our mind, we don't know
about our emotions, mind and consciousness. We are not clear about these things,
what they are exactly.
That is not seeing things clearly. If you see
things extremely clearly, then there are no doubts, you don't need to depend on
judgement of others. When someone says "This is very nice," you ask,
"Oh is it?" If someone says, "You are not good at all," you
think, "Oh, am I not good at all? That's very bad." We depend so much
on others and that's why we so much seek others' appreciation. I need their appreciation
and praises. Why? - Because I don't really know. I don't understand myself. Id
I understood myself really exactly, if you say I am good, it doesn't matter, because
I know! If you say I'm not good, I don't mind, because I exactly know.
I
don't know; that is why we are confused. This is just one example. We need to
see ourselves clearly and completely. When that happens, when we see ourselves
extremely clearly and accurately, that is what we call enlightenment. Yesterday
there was this question: "How do you know if it solves problems?" It
doesn't really solve any problems. It's not about solving problems. If I see myself
clearly, it doesn't solve any problems. It doesn't change any of that, but it
changes my way of reacting. If someone says to me, "You are very bad,"
I might see myself very bad, but if I see myself very clearly, I don't need to
see so or be unhappy, because I know what I am.
It doesn't stop people
staying bad or good things to me, but the way I react to that is changed. Before
I wasn't very clear, my eyes were not open, I could not see things clearly, therefore
I was afraid, I did not know what was happening, I was in the darkness, but when
I am clear, I have the wisdom how to react. Maybe it doesn't change everything
out there, but the way I react to things can change. It is a personal transformation.
Anyway, this is the compassionate way of Tara. Of course compassion and wisdom
go together. This is very important. When wisdom becomes strong the more clearly
you can see what you are more clearly. The less I have to be concerned about myself.
My fear and grasping on things diminishes, and my attachment and aversion. They
are the two sides of the same coin, other side is attachment: this is very nice,
other side is aversion: I don't like this, it's very bad. When one is there the
other one is there. Attachment is difficult to deal with and sometimes it is not
easy to understand. Sometimes it is misunderstood.
When we say attachment
and aversion are something negative, people have wrong understanding that they
have to be completely neutral, without sensitivity and feelings. That's not the
case we have just talked about compassion, which is the most important thing.
If that was the case, compassion should not be, because compassion is a feeling.
Attachment and compassion have lots of differences.
The main difference
between attachment and compassion is the focus. In compassion the focus is on
others. In attachment the focus is selfish: myself. I like it, this is nice, I
want it. When I love someone and think of his or her welfare then it is true love,
unconditional love. Unconditional love is compassion, conditional love is attachment.
Conditional love is for example like this: I love him if he loves me. If he doesn't
love me, I hate him. I am the most important, therefore, if he or she doesn't
do exactly what I want I hate him. Love can turn into hatred in one second, this
is attachment. If my love is for the benefit of all others, the wellbeing of that
person is more important, then it is not conditional but true love. Whether he
does exactly what I want or not doesn't matter, compassion is unconditional. Compassion
is wishing others well. The more wisdom I have, the more I understand myself,
the less selfish, less self-centred I become. Being selfish is not good to anyone.
The more wisdom I develop, the more compassion grows. Also, because I
have more wisdom, I have found my path, a way to deal with my problems. Therefore
I don't need to depend on others, I'm not looking for support, I became independent.
I have found my own purpose. The more wisdom grows I become free, less frightened,
less insecure. There is nothing more I need to get. I'm not running after or running
away from things, because I know. Then there is nothing much more to do but to
work for the benefit of others. So the more wisdom grows the more compassion grows.
Aversion and attachment are two sides of a coin and wisdom and compassion are
also two sides of a coin. Aversion (running away) and attachment (running after)
should lessen and wisdom and compassion should grow.
Also the more compassion
I have the more wisdom. When I have compassion I don't have too much to cling
on, I become more open and less self-centred. Thinking more of the welfare of
others means opening up. Therefore many times in the practices it is said: if
you don't know how much your wisdom has grown, look at your compassion. If you
are becoming more compassionate then you are on the right path, but if you are
becoming less compassionate, even if you think your wisdom is very well, you don't
know.
You can have many experiences, but the mind, the consciousness
is something very strange. It has many arisings, emotions, very vibrant. And that
is okay, that is something very important also. We can have feelings; that is
how our mind is, naturally clear and vibrant, lots of happening, lots of arisings.
All six senses: we see things, we hear things, mind always thinks, there is nothing
wrong in that. But how we use these experiences makes the difference. We can use
them so that they give us lots of trouble. We can use them in a certain way that
is very enjoyable but we don't need to fall into trouble, suffering and pain.
That is where the difference is between liberation and samsara. To know how we
carry our consciousness, awareness, senses, our experiences.
This is
very subtle and very important, because if you don't know this then you try to
get something out of yourself and get something new, but it's not possible, we
don't have to totally get rid of ourselves, and have something else instead. Also
you don't have to your stop your thoughts and emotions, nothing stops. We have
to learn how to use those things that are naturally in us in a such a way, that
they don't disturb us. That's why I was saying yesterday that thoughts are okay,
even in meditation. It's not necessary to have no thoughts. Otherwise you don't
hear anything, you don't see anything
Sometimes becomes like that but not
necessarily.
The main thing is how you react to that. If you learn that,
then you have no problem. But it's not easy, it's a subtle balance, not easy to
learn, because it is a practical thing, it's not intellectual but something we
have to learn through experience. They say we don't understand this because of
four reasons: it is too near, too simple, too good and too deep . It's too simple
because it's just that, just the way we are, that's what we have to learn, it's
too simple sometimes. We think enlightenment somewhere else. It's too near because
it's just ourselves, our own experience now.
But then it becomes too
deep because it's something we can't handle. We see things in certain dimensions
only, and our concepts have created a very strong image of the way we are and
the way things are. And if that is the only way we can look at things, it's very
difficult for us to get rid of this conceptual image. We can't look from the other
side. So it becomes too deep and then, it's too good. We don't know how to be
satisfied. Every time we try to do something, we make it a struggle. Even we say,
"Relax," it's like: "OKAY!" We only know how to do through
efforts, we don't know how to do without efforts.
I saw an interesting
film about a ghost. The ghost was trying to save his girlfriend and wanted to
pick her, but his arms went through and he could not pick the person. Then the
ghost went into the underground and there was another ghost. This ghost could
snap newspapers from people's hands. He advised that because ghosts don't have
hands they have to do it with their mind. So he exercised with his mind and it
was very difficult because we are used to use with hands. He had hands but they
did not work. So this is how we have so used in doing in a certain way with effort;
we don't know how to do without effort and we don't know how to relax and how
to let be. We are so used to make an effort and how can we make an effort to relax
when relaxing is not making effort? It's very subtle. This can take a long time
to learn, not necessarily always, but sometimes it is takes long time to learn,
not because it's difficult, but we are not used to it. That's why we make a struggle
to learn to relax.
[Gape on the tape, re-translation from Finnish: In
the Tara practice it is most important to have the Bodhisattva motivation. It
arises by understanding that we naturally wish good to ourselves and others. We
know we want to be happy, so it's the same with everyone. We consciously try to
develop this natural quality of ours. Perhaps each and every individual does not
have it, but most do have it. When we know we are doing good, we are also aware
that there is a meaning to our life. If we do bad things we somehow know that
our life is without real meaning. We do not have to make an effort to become compassionate.
Sometimes people feel it is too much, they don't want to become a doormat for
others.]
Compassion is a general wish that I wish well for myself and
others and I don't wish bad to anybody. Whether somebody takes advantage of me
or not, is not the thing. Of course people will take advantage, if they can, why
not? If they can. They can try, there is nothing wrong. It's not to expect that
if I am good everybody will be good. Everybody has their problems: anger, attachment,
aversion, ignorance, jealousy, pride, hatred, miserliness, greed, everything is
there. We have Buddha Nature, but we are not Buddhas. Buddha Nature means possibility,
the potential to become good. But they are not Buddhas, they are samsaric beings.
Like me, like you, we have all this.
This is extremely important to understand.
Because beings are like that we have compassion and want to help them. If they
were completely perfect then there was nothing I needed to do. Why should I help
somebody who is perfect? I have to understand and see the weaknesses of others
and accept them. I don't have to look people with pink glasses and say everybody
is perfect. I have to do the same with myself also, I have problems and weaknesses,
and it's okay. It's not okay, but that's where I have to start with. Therefore
I want to transform.
If I don't have any problems, what is there to transform?
When you understand this, then of course the compassion is because of this; I
see the problems and weaknesses and therefore I have compassion. Therefore, if
somebody does something wrong, if somebody doesn't do exactly I want, or somebody
doesn't do everything perfectly, I don't have to be upset. Why should I be upset?
If somebody tries to take advantage of me, so what? Let him try! And it's up to
me how much I let him or her to take advantage. If I say, "This much advantage
they can take, if it's good for them, let it be." If I think I can't do more
than that then I say, "I can't do more than that." So what? I don't
need to be upset and angry and feel very bad because he or she tries to take advantage
of me. It's nothing wrong with that. When I see this way, when I accept the problems
and weaknesses of others, I can be free, I see things and I do whatever I can
to help.
When I don't expect too much, I can't be totally upset. If I
expect that everybody will be totally nice, kind and wonderful, then I'm sure
to be disappointed, because people are not like that, they can't be. But if I
understand right from the beginning: well people have their own problems and weaknesses,
so I can't expect too much, I can have many pleasant surprises, because people
can be very kind, nice and good.
To see things clearly, even the problems
is very important. Otherwise you have wrong expectations, which is very bad. And
this happens even in the - especially
I think I should mention this, because
I have a strong feeling about it. Lots of people in the West - I don't know whether
you have it in here or not, Finland is different country and each country has
its own characteristics. Of course each person is totally different from each
other. There are lots of similarities and there are lots of differences everywhere.
All human beings are same, actually, on a certain level. But each country has
its own
When you go to embassies you see the characteristics of the county.
In Indian embassy you find exactly India: you have to fill up the form and the
form will not be available, missing something and you have to go there three times,
and then the person you are dealing with this is not always there. One day you
miss something and the next day they don't find it
And you go to German
Embassy, where they ask you to fill four forms and make four copies of everything
you have. In American Embassy they ask you to make an appointment through internet!
Anyway, what I was trying to say is that lots of people in the West have self
image problem, less confidence. This is also I think because of expectations.
If I expect too much from myself, if I expect myself to be completely nice, perfect,
beautiful and I see myself that it's not like that, then I feel I'm no good. But
if I see myself not so good and then realise I am better than that, I feel very
good. So this expectation is something difficult, everything is comparative, because
everybody is very different. So this is very important, but that's not the point
here.
The practice of Tara. This is Vajrayana practice, what we call a
Deity practice. It's not a Deity actually, but a method. It's about working on
our own, with wisdom and compassion. There are many different ways in working
this way. One of the ways is through the Vajrayana, sometimes we call it "using
the result as the path". It has also many different levels, all the practices
have different levels. One can practice whichever level one can connect with.
This is very important. It's not that "this is the Buddhist practice, take
it or leave it."
In a way Buddhism is very complicated and complex,
because there are so many different levels. Whatever level you can connect with
or understand, what you think is useful, that you should do. It's not that if
you practice Buddhism you need to accept or take everything in Buddhism, you can
only take things which you think are good for you and which you can understand
and experience. When people ask: "Which is the best practice for me?"
I say, "The best practice for you is the one you understand very well."
Because if you don't understand it, you don't know how to practice it. And if
you don't know how to practice it, you won't practice it. And if you don't practice
it, there will be no result. But if you practice what you understand, you will
do it because you know how to do it and it will have its own effect.
The
main thing in the Vajrayana is using the result as the path. It has the inspiration
of Tara, an ideal, but then there is something else: you try to visualise yourself
as Tara. There are two stages. One is a feeling of a presence. I give you one
example. There you have Tara, concept of a lady who is completely compassionate,
limitlessly compassionate for all beings and she has been trying to save and help
beings for aeons. And not only compassion but she has the wisdom, equanimity and
power to help, the healing power.
Now we have that concept and feel this
is Tara in front for instance. How would you feel? You would feel very good. When
you think of a person who is completely compassionate, wise and has the willingness
to help, when you focus on that, you can't think of Tara, Buddha or a great being
without thinking about those qualities. Therefore while imagining the presence
of that being, you are naturally acquainting yourself to those qualities, you
have to feel them in a subtle way. Therefore you are actually working on your
compassion.
We don't visualise Tara as an ordinary person but with all
those qualities and not just as one being, but as a field. Not only Tara as a
person, but all the great enlightened beings throughout the history, immemorial
times. When we talk about Deities or Bodhisattvas and Buddhas in Buddhism, we
are not talking only about Buddhist Buddhas. Actually Buddha was not Buddhist
anyway. Buddha was before Buddhism. Everybody who is enlightened, who is full
of wisdom and compassion, is a Buddha. There is nothing like just Buddhists. Buddhists
have no copyright for Buddha. Every enlightened being with compassion and wisdom
is included. When we think about enlightened beings, we think about them all.
We don't know them all, but we feel they are there.
When we feel their
presence, it's receiving and usually when I receive lots of love, then I can give
love. People who receive lots of love from their parents become more lovable,
they can give more love, that's usually how it is. But how would we receive? Because
I feel - therefore it's my feeling that is the most important, others' giving
is not so important. Sometimes I can have a mother who is very loving and I can
receive lots of love, but sometimes she is not necessarily completely loving,
but if I can feel loving, then I receive love. Therefore, if I can feel that with
Tara or whoever, then I receive love. When I receive love I can give love, I develop.
But in this practice it's not only that I feel loving and compassionate Tara,
but I feel that loving-kindness towards all beings. This is the practice, the
visualisation, imagination I make. I see Tara and all the great beings, the Bodhisattvas
in front of me. I feel their presence and vibration, I try to feel their blessings.
And then I feel all sentient beings around, everybody, including my near
and dear ones and including my enemies with whom I did not make so good connection,
with whom I have nasty connections, especially them if front of me. And all the
beings around, and then I feel that I wish to receive the blessing of warmth,
kindness and healing to all of them, I feel this healing to everybody, not only
to myself and my near and dear ones, but to everybody, and then I feel everybody
is transformed. When I feel that everybody is transformed and feeling good, I
can't feel that myself. Who is feeling that everybody is feeling good? Therefore
I am exercising on my feeling compassion and wisdom. I don't know exactly what
wisdom is, but I am in a way looking for it. I can't go deeply into it, but that's
the practice, using the result as a path. Vajrayana practice is like that.
Refuge
Some people wish to receive refuge. So I will say few words
about it.
Question: Would you also give Bodhisattva vow?
RT: It was
not on the schedule.
Q: We wish you would come back soon to give it!
RT:
Actually there is not so much difference between Bodhisattva vow and Mahayana
refuge. Refuge, the word, is little bit strange, the translation. We become like
refugee, it's not exactly the meaning. Taking refuge from Buddhist point of view
is like finding a purpose and a path. The purpose - we have three things: going
refuge to the Buddha, Dharma and Sangha. Finding purpose is going refuge to Buddha.
It is not like asking for help: "Buddha please save me." That's not
the case. Going refuge is like making a commitment to myself.
Like we
talked before: I want to be free from pain and suffering, I want to bring out
my Buddha Nature or my best qualities. And I want to transform myself and help
all other beings to transform. That would be my purpose and goal. I will work
on that. I will not be able to do it in a short time, but that will be my destination,
direction. I will try to learn first to work on that step by step and that will
be my direction, my commitment. Let's go for refuge to the Buddha. Going for refuge
to the Buddha means that there is a possibility for me to transform. If I feel
I cannot transform, I cannot change, I cannot become better, there is no use in
going refuge. There is no use in anything, actually. But if I feel that there
is a possibility for me to change, transform and develop, then there is going
for refuge to the Buddha. Buddha is the goal, the highest, enlightened, fully
transformed saint, bringing out your finest destination. Wanting to do that, that's
the purpose. Not for myself but for others also. Let's go for refuge to the Buddha.
The purpose is important because then you have the right direction. If I have
no purpose, I'm lost. If I don't know where I'm going, I'm lost even if I'm going
to the right direction, because don't know I have no purpose. The purpose is to
transform myself, to help others to transform, to bring out my best qualities
and slowly lessen my negative qualities.
Then you go for refuge to the
Dharma. Naturally if I go for refuge for Buddha, I will go for refuge for Dharma,
because if I have to transform and develop myself, I have to know how to do that.
And the Dharma is the path, means, methods. So what do you mean by going for refuge
to the Dharma? I can't say, "Oh Dharma, please come and help." What
it means is that I will learn different ways, means and methods how to transform
myself. And then I would like to use that, I make the decision that I will try
to learn different ways and means to work on that, how to transform, and then
work on myself. I use that, learn and practise that - that kind of decision is
going for refuge to the Dharma.
Once you do that, then you have to go
for refuge to the Sangha. Sangha is the people who have taken refuge to the Dharma.
The highest Sangha is Buddha, Buddha is Sangha. The Buddha is Sangha, because
Buddha has the highest, fullest experience of the Dharma. And then from Buddha
downwards, anybody who has certain experience, certain understanding, transformation,
they are all Sangha. Therefore Sangha can be also one person, can be many people.
Going refuge to Sangha is not to look up to somebody like an idol, but it means
to promise to learn from people who have certain understanding and experience,
to learn from that. Because, as I said before, Dharma is not just a concept and
information, but an experience. Therefore I have to learn it from beings, who
have some experience and understanding, and also going for refuge to the Sangha
means I want to be influenced positively, I let myself to be influenced positively,
because we people are very easily influenced.
Human beings are very easily
influenced. Usually it is said that the diagram of the ability to be influenced
is like a bow. It is attached to the string little bit less that one percent,
0,001 % here and here. In one end it is attached a little and let's say those
are the people that cannot be influenced, they are very bad. In the other end
it is attached same amount, and those are the people, who cannot be influenced
either, they are very, very good. But rest of the people, 99,99 % can be influenced
by each other. Therefore we have to be very careful how we let ourselves to be
influenced. Going for refuge to the Sangha means that we promise to ourselves
that I try to be influenced in a positive way and try not to be influenced in
a negative way.
So if I do these things I am practising a spiritual path,
I'm practising Dharma. We can say we are practising Buddhism but we don't usually
say that, we say we are practising Dharma. Dharma is righteousness, goodness.
I do three things: I have a goal, a purpose of life, it doesn't mean I don't have
any other purposes. Then I try to learn how to become better, how to make things
good for myself and for others and then I try to do it by letting good things
to influence myself and taking less negative influence. If I take that as my way
of life, I become a better person. And that is taking refuge. Taking refuge is
not just like once taken and then finished. It's something that you work on, it's
a path, a way of life. We try more or less, it's not that we have to always work
so hard, we take it lightly, as a general direction. It's not a specific commitment,
it's a general commitment.
That's also why we take refuge as a kind of
ceremony. It's a memory, a reference point. That's why we also give a name in
the ceremony, just as a reference that I'm inspired now, like I take refuge today,
I'm inspired and I want to benefit other people, transformation etc. But tomorrow
I'm not inspired anymore. You lose the inspiration. Then I start to do all sort
of things which I shouldn't be doing. And when I find myself doing that, I remind
myself: "Oh, I have taken refuge! I didn't take refuge just without thinking.
I thought about it, I understood it, I decided not lightly, because it's good
for me and good for others. Therefore I shouldn't do this, because it's not good
for me, it's not going to lead me anywhere good. Therefore I should not."
It's a reminder. I remember my teacher and the incident, the place or the name.
That's why we also give a name. I'm so and so, doing wrong is not good for me.
It's not that I made a promise, that's why I should not do it, it's not good for
me and not good for others, so why should I do it, that's the understanding. So
it's a reminder, a reference point.
That is why we are taking refuge and
that is also why we repeat this prayer again and again, to remind ourselves. Before
every practise, teaching and meditation, in the morning you say refuge prayer
once or three times. It's reminding of the direction.
The ceremony is
very simple and I will explain it while we go on with it. Those who want to take
refuge they will give the names to Anila, and then I have to write a Tibetan name
for you. The ceremony takes 10 - 15 minutes. Those who don't want to take it,
they can either leave or just sit there and watch, there is no restriction.
Teachings © Rokpa Finlad ry
Prayer for the Long Life of Ringu Tulku
Rinpoche
DU-SUM JAL-WAY CHI- ZUK KAR-MA PAY
I pray for the long life of
the one who accomplishes changeless activity,
TEN-PAY KUR-CHEN DEK-LA MI-NGAL-WA
Who
has trained his being with the armour of pure conduct,
NAM-DA TSUL-TRIM GO-CHAY
JYU-JANG SHING
And who is untiring in carrying the great burden of the Teachings
JYUR-MAY TRIN-LAY CHAY-PO SHAB-TEN MÖN
Of the Karmapa-embodiment of
the Buddhas of the three times.
This brief long-life prayer for Tulku Karma
Tsultrim Jyurme Trinlay was written, in accordance with the request of his pupils,
by the Tai Situpa.
(The order of the words in the translation does not coincide
with that in the phonetics, the English lines being in the reverse order to the
Tibetan, Jyurmay Trinlay/changeless activity, Tsultrim/good conduct.)
*********************
Sayadaw
U Silananda
The Benefits of Walking Meditation
At
our meditation retreats, meditators practice mindfulness in four different postures.
They practice mindfulness when walking, when standing, when sitting, and when
lying down. They must sustain mindfulness at all times in whatever position they
are in. The primary posture for mindfulness meditation is sitting with legs crossed,
but because the human body cannot tolerate this position for many hours without
changing, we alternate periods of sitting meditation with periods of walking meditation.
Since walking meditation is very important, I would like to discuss its nature,
its significance, and the benefits derived from its practice.
The practice
of mindfulness meditation can be compared to boiling water. If one wants to boil
water, one puts the water in a kettle, puts the kettle on a stove, and then turns
the heat on. But if the heat is turned off, even for an instant, the water will
not boil, even though the heat is turned on again later. If one continues to turn
the heat on and off again, the water will never boil. In the same way, if there
are gaps between the moments of mindfulness, one cannot gain momentum, and so
one cannot attain concentration. That is why meditators at our retreats are instructed
to practice mindfulness all the time that they are awake, from the moment they
wake up in the morning until they fall asleep at night. Consequently, walking
meditation is integral to the continuous development of mindfulness.
Unfortunately,
I have heard people criticize walking meditation, claiming that they cannot derive
any benefits or good results from it. But it was the Buddha himself who first
taught walking meditation. In the Great Discourse on the Foundations of Mindfulness,
the Buddha taught walking meditation two times. In the section called "Postures,"
he said that a monk knows "I am walking" when he is walking, knows "I
am standing" when he is standing, knows "I am sitting" when he
is sitting, and knows "I am lying down" when he is lying down. In another
section called "Clear Comprehension," the Buddha said, "A monk
applies clear comprehension in going forward and in going back." Clear comprehension
means the correct understanding of what one observes. To correctly understand
what is observed, a meditator must gain concentration, and in order to gain concentration,
he must apply mindfulness. Therefore, when the Buddha said, "Monks, apply
clear comprehension," we must understood that not only clear comprehension
must be applied, but also mindfulness and concentration. Thus the Buddha was instructing
meditators to apply mindfulness, concentration, and clear comprehension while
walking, while "going forward and back." Walking meditation is thus
an important part of this process.
Although it is not recorded in this sutta
that the Buddha gave detailed and specific instructions for walking meditation,
we believe that he must have given such instructions at some time. Those instructions
must have been learned by the Buddha's disciples and passed on through successive
generations. In addition, teachers of ancient times must have formulated instructions
based on their own practice. At the present time, we have a very detailed set
of instructions on how to practice walking meditation.
Let us now talk specifically
about the practice of walking meditation. If you are a complete beginner, the
teacher may instruct you to be mindful of only one thing during walking meditation:
to be mindful of the act of stepping while you make a note silently in the mind,
"stepping, stepping, stepping," or "left, right, left, right."
You may walk at a slower speed than normal during this practice.
After a few
hours, or after a day or two of meditation, you may be instructed to be mindful
of two occurrences: (i) stepping, and (ii) putting down the foot, while making
the mental note "stepping, putting down." You will try to be mindful
of two stages in the step: "stepping, putting down; stepping, putting down."
Later, you may be instructed to be mindful of three stages: (i) lifting the foot;
(ii) moving or pushing the foot forward; and (iii) putting the foot down. Still
later, you would be instructed to be mindful of four stages in each step: (i)
lifting the foot; (ii) moving it forward; (iii) putting it down; and (iv) touching
or pressing the foot on the ground. You would be instructed to be completely mindful
and to make a mental note of these four stages of the foot's movement: "lifting,
moving forward, putting down, pressing the ground."
At first meditators
may find it difficult to slow down, but as they are instructed to pay close attention
to all of the movements involved, and as they actually pay closer and closer attention,
they will automatically slow down. They do not have to slow down deliberately,
but as they pay closer attention, slowing down comes to them automatically. When
driving on the freeway, one may be driving at sixty or seventy or even eighty
miles per hour. Driving at that speed, one will not be able to read some of the
signs on the road. If one wants to read those signs, it is necessary to slow down.
Nobody has to say, "Slow down!" but the driver will automatically slow
down in order to see the signs. In the same way, if meditators want to pay closer
attention to the movements of lifting, moving forward, putting down, and pressing
the ground, they will automatically slow down. Only when they slow down can they
be truly mindful and fully aware of these movements.
Although meditators pay
close attention and slow down, they may not see all of the movements and stages
clearly. The stages may not yet be well-defined in the mind, and they may seem
to constitute only one continuous movement. As concentration grows stronger, meditators
will observe more and more clearly these different stages in one step; the four
stages at least will be easier to distinguish. meditators will know distinctly
that the lifting movement is not mixed with the moving forward movement, and they
will know that the moving forward movement is not mixed with either the lifting
movement or the putting down movement. They will understand all movements clearly
and distinctly. Whatever they are mindful and aware of will be very clear in their
minds.
As meditators carry on the practice, they will observe much more. When
they lift their foot, they will experience the lightness of the foot. When they
push the foot forward, they will notice the movement from one place to another.
When they put the foot down, they will feel the heaviness of the foot, because
the foot becomes heavier and heavier as it descends. When they put the foot on
the ground, they will feel the touch of the heel of the foot on the ground. Therefore,
along with observing lifting, moving forward, putting down, and pressing the ground,
meditators will also perceive the lightness of the rising foot, the motion of
the foot, the heaviness of the descending foot, and then the touching of the foot,
which is the hardness or softness of the foot on the ground. When meditators perceive
these processes, they are perceiving the four essential elements (in Pali, dhatu).
The four essential elements are: the element of earth, the element of water, the
element of fire, and the element of air. By paying close attention to these four
stages of walking meditation, the four elements in their true essence are perceived,
not merely as concepts, but as actual processes, as ultimate realities.
Let
us go into a little more detail about the characteristics of the elements in walking
meditation. In the first movement, that is, the lifting of the foot, meditators
perceive lightness, and when they perceive lightness, they virtually perceive
the fire element. One aspect of the fire element is that of making things lighter,
and as things become lighter, they rise. In the perception of the lightness in
the upward movement of the foot, meditators perceive the essence of the fire element.
But in the lifting of the foot there is also, besides lightness, movement. Movement
is one aspect of the air element. But lightness, the fire element, is dominant,
so we can say that in the stage of lifting the fire element is primary, and the
air element is secondary. These two elements are perceived by meditators when
they pay close attention to the lifting of the foot.
The next stage is moving
the foot forward. In moving the foot forward, the dominant element is the air
element, because motion is one of the primary characteristics of the air element.
So, when they pay close attention to the moving forward of the foot in walking
meditation, meditators are virtually perceiving the essence of the air element.
The next stage is the movement of putting the foot down. When meditators put
their foot down, there is a kind of heaviness in the foot. Heaviness is a characteristic
of the water element, as is trickling and oozing. When liquid is heavy, it oozes.
So when meditators perceive the heaviness of the foot, they virtually perceive
the water element.
In pressing the foot on the ground, meditators will perceive
the hardness or softness of the foot on the ground. This pertains to the nature
of the earth element. By paying close attention to the pressing of the foot against
the ground, meditators virtually perceive the nature of the earth element.
Thus
we see that in just one step, meditators can perceive many processes. They can
perceive the four elements and the nature of the four elements. Only those who
practice can ever hope to see these things.
As meditators continue to practice
walking meditation, they will come to realize that, with every movement, there
is also the noting mind, the awareness of the movement. There is the lifting movement
and also the mind that is aware of that lifting. In the next moment, there is
the moving forward movement and also the mind that is aware of the movement. Moreover,
meditators will realize that both the movement and the awareness arise and disappear
in that moment. In the next moment, there is the putting down movement and so
also the awareness of the movement, and both arise and disappear in that moment
of putting the foot down on the ground. The same process occurs with the pressing
of the foot: there is the pressing and the awareness of pressing. In this way,
meditators understand that along with the movement of the foot, there are also
the moments of awareness. The moments of awareness are called, in Pali, nama,
mind, and the movement of the foot is called rupa, matter. So meditators will
perceive mind and matter rising and disappearing at every moment. At one moment
there is the lifting of the foot and the awareness of the lifting, and at the
next moment there is the movement forward and the awareness of that movement,
and so on. These can be understood as a pair, mind and matter, which arise and
disappear at every moment. Thus meditators advance to the perception of the pairwise
occurrence of mind and matter at every moment of observation, that is, if they
pay close attention.
Another thing that meditators will discover is the role
of intention in effecting each movement. They will realize that they lift their
foot because they want to, move the foot forward because they want to, put it
down because they want to, press the foot against the ground because they want
to. That is, they realize that an intention precedes every movement. After the
intention to lift, lifting occurs. They come to understand the conditionality
of all of these occurrences - these movements never occur by themselves, without
conditions. These movements are not created by any deity or any authority, and
these movements never happen without a cause. There is a cause or condition for
every movement, and that condition is the intention preceding each movement. This
is another discovery meditators make when they pay close attention.
When meditators
understand the conditionality of all movements, and that these movements are not
created by any authority or any god, then they will understand that they are created
by intention. They will understand that intention is the condition for the movement
to occur. Thus the relationship of conditioning and conditioned, of cause and
effect, is understood. On the basis of this understanding, meditators can remove
doubt about nama and rupa by understanding that nama and rupa do not arise without
conditions. With the clear understanding of the conditionality of things, and
with the transcendence of doubt about nama and rupa, a meditator is said to reach
the stage of a "lesser sotapanna. "
A sotapanna is a "stream-enterer,"
a person who has reached the first stage of enlightenment. A "lesser sotapanna"
is not a true stream-enterer but is said to be assured of rebirth in a happy realm
of existence, such as in the realms of human beings and devas. That is, a lesser
sotapanna cannot be reborn in one of the four woeful states, in one of the hells
or animal realms. This state of lesser sotapanna can be reached just by practicing
walking meditation, just by paying close attention to the movements involved in
a step. This is the great benefit of practicing walking meditation. This stage
is not easy to reach, but once meditators reach it, they can be assured that they
will be reborn in a happy state, unless, of course, they fall from that stage.
When meditators comprehend mind and matter arising and disappearing at every
moment, then they will come to comprehend the impermanence of the processes of
lifting the foot, and they will also comprehend the impermanence of the awareness
of that lifting. The occurrence of disappearing after arising is a mark or characteristic
by which we understand that something is impermanent. If we want to determine
whether something is impermanent or permanent, we must try to see, through the
power of meditation, whether or not that thing is subject to the process of coming
into being and then disappearing. If our meditation is powerful enough to enable
us to see the arising and disappearing of phenomena, then we can decide that the
phenomena observed are impermanent. In this way, meditators observe that there
is the lifting movement and awareness of that movement, and then that sequence
disappears, giving way to the pushing forward movement and the awareness of pushing
forward. These movements simply arise and disappear, arise and disappear, and
this process meditators can comprehend by themselves - they do not have to accept
this on trust from any external authority, nor do they have to believe in the
report of another person.
When meditators comprehend that mind and matter
arise and disappear, they understand that mind and matter are impermanent. When
they see that they are impermanent, they next understand that they are unsatisfactory
because they are always oppressed by constant arising and disappearing. After
comprehending impermanence and the unsatisfactory nature of things, they observe
that there can be no mastery over these things; that is, meditators realize that
there is no self or soul within that can order them to be permanent. Things just
arise and disappear according to natural law. By comprehending this, meditators
comprehend the third characteristic of conditioned phenomena, the characteristic
of anatta, the characteristic that things have no self. One of the meanings of
anatta is no mastery - meaning that nothing, no entity, no soul, no power, has
mastery over the nature of things. Thus, by this time, meditators have comprehended
the three characteristics of all conditioned phenomena: impermanence, suffering,
and the non-self nature of things - in Pali, anicca, dukkha, and anatta.
meditators
can comprehend these three characteristics by observing closely the mere lifting
of the foot and the awareness of the lifting of the foot. By paying close attention
to the movements, they see things arising and disappearing, and consequently they
see for themselves the impermanent, unsatisfactory, and non-self nature of all
conditioned phenomena.
Now let us examine in more detail the movements of
walking meditation. Suppose one were to take a moving picture of the lifting of
the foot. Suppose further that the lifting of the foot takes one second, and let
us say that the camera can take thirty-six frames per second. After taking the
picture, if we were to look at the separate frames, we would realize that within
what we thought was one lifting movement, there are actually thirty-six movements.
The image in each frame is slightly different from the images in the other frames,
though the difference will usually be so slight that we can barely notice it.
But what if the camera could take one thousand frames per second? Then there would
be one thousand movements in just one lifting movement, although the movements
would be almost impossible to differentiate. If the camera could take one million
frames per second - which may be impossible now, but someday may happen - then
there would be one million movements in what we thought to be only one movement.
Our effort in walking meditation is to see our movements as closely as the
camera sees them, frame by frame. We also want to observe the awareness and intention
preceding each movement. We can also appreciate the power of the Buddha's wisdom
and insight, by which he actually saw all of the movements. When we use the word
"see" or "observe" to refer to our own situation, we mean
that we see directly and also by inference; we may not be able to see directly
all of the millions of movements as did the Buddha.
Before meditators begin
practicing walking meditation, they may have thought that a step is just one movement.
After meditation on that movement, they observe that there are at least four movements,
and if they go deeper, they will understand that even one of these four movements
consists of millions of tiny movements. They see nama and rupa, mind and matter,
arising and disappearing, as impermanent. By our ordinary perception, we are not
able to see the impermanence of things because impermanence is hidden by the illusion
of continuity. We think that we see only one continuous movement, but if we look
closely we will see that the illusion of continuity can be broken. It can be broken
by the direct observation of physical phenomena bit by bit, segment by segment,
as they originate and disintegrate. The value of meditation lies in our ability
to remove the cloak of continuity in order to discover the real nature of impermanence.
meditators can discover the nature of impermanence directly through their own
effort.
After realizing that things are composed of segments, that they occur
in bits, and after observing these segments one by one, meditators will realize
that there is really nothing in this world to be attached to, nothing to crave
for. If we see that something which we once thought beautiful has holes, that
it is decaying and disintegrating, we will lose interest in it. For example, we
may see a beautiful painting on a canvas. We think of the paint and canvas conceptually
as a whole, solid thing. But if we were to put the painting under a powerful microscope,
we would see that the picture is not solid - it has many holes and spaces. After
seeing the picture as composed largely of spaces, we would lose interest in it
and we would cease being attached to it. Modern physicists know this idea well.
They have observed, with powerful instruments, that matter is just a vibration
of particles and energy constantly changing - there is nothing substantial to
it at all. By the realization of this endless impermanence, meditators understand
that there is really nothing to crave for, nothing to hold on to in the entire
world of phenomena.
Now we can understand the reasons for practicing meditation.
We practice meditation because we want to remove attachment and craving for objects.
It is by comprehending the three characteristics of existence - impermanence,
suffering, and the non-self nature of things - that we remove craving. We want
to remove craving because we do not want to suffer. As long as there is craving
and attachment, there will always be suffering. If we do not want to suffer, we
must remove craving and attachment. We must comprehend that all things are just
mind and matter arising and disappearing, that things are insubstantial. Once
we realize this, we will be able to remove attachment to things. As long as we
do not realize this, however much we read books or attend talks or talk about
removing attachment, we will not be able to get rid of attachment. It is necessary
to have the direct experience that all conditioned things are marked by the three
characteristics.
Hence we must pay close attention when we are walking, just
as we do when we are sitting or lying down. I am not trying to say that walking
meditation alone can give us ultimate realization and the ability to remove attachment
entirely, but it is nevertheless as valid a practice as sitting meditation or
any other kind of vipassana (insight) meditation. Walking meditation is conducive
to spiritual development. It is as powerful as mindfulness of breathing or mindfulness
of the rising and falling of the abdomen. It is an efficient tool to help us remove
mental defilements. Walking meditation can help us gain insight into the nature
of things, and we should practice it as diligently as we practice sitting meditation
or any other kind of meditation. By the practice of vipassana meditation in all
postures, including the walking posture, may you and all meditators be able to
attain total purification in this very life!
Copyright © 1995 U Silananda
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Buddhist Publication Society
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54, Sangharaja
Mawatha
Kandy, Sri Lanka
*********************
SELF-HEALING
The technique is to actively suggest to your subconscious with a concentrated
mind.
When you feel that you may be catching a cold, sit down and do some
hard rhythmic chest-breathing for some 20 minutes or more. Do this breathing for
3 or 4 times during the day and the onset of the cold should have abated and the
cold will have disappeared.
For respiratory diseases and high blood pressure,
hard or medium rhythmic chest-breathing should be resorted to. Every session should
last at least 20 minutes. As you breathe you may rock your body in a to-and-fro
motion. Instead of concentrating on the nose area, keep suggesting to your subconscious
that your malady is disappearing. Your malady may be bronchitis, or sinus, or
high blood pressure or tuberculosis or any other respiratory disease. Have two
or more sessions a day; keep at it. Others have been cured, and so can you. Do
not give up, even if it takes weeks and weeks, according to the nature and intensity
of the infirmity. But you will be cured.
When you are concentrating while
doing rhythmic chest-breathing, you may develop aches and pain in some part of
your body. After a bout of deep concentration for 20 minutes or so, transfer your
concentration to your biggest ache or biggest pain and suggest to your subconscious
that the ache or pain is disappearing.
After a sufficient period of concentrated
suggestion, all of a sudden the ache or pain will disappear and the body and mind
will feel very light. This experience should lead you to further efforts at concentration.
For the cure of other diseases much as arthritis, paralysis, gout, etc.; the
technique is similar to that mentioned above regarding the cessation of aches
and pains. Unless you have developed very good concentration by other means, the
best method is the acquisition of concentration by the chest-breathing techniques.
Obtain deep concentration for 20 minutes or more, and then transfer the concentration
to your infirmity, to that part of your body which is the subject of the disease
and make firm suggestions to your subconscious that the disease is disappearing.
You must keep at it for days and days and weeks and weeks. Have 2 or 3 sessions
a day. The cure of your infirmity will take time; it is not to be a sudden cure
but a gradual natural cure. The time taken to cure will depend naturally on the
intensity of your infirmity. But the cure will really come about.
If there
is a particular organ of your body or a particular part of your body that you
want healed, concentrate on it as you make the suggestion to your subconscious.
Otherwise concentrate on your heart as you make the suggestions to your subconscious.
*********************
SELF-TRANSFORMATION
by Bhikkhu Bodhi
It is perhaps symptomatic of the
"fallen" nature of the ordinary
human condition that few of us
pass the full extent of our lives
comfortably reconciled to our natural selves.
Even in the midst of
prosperity and success, grinding notes of discontent
trouble our
days and disturbing dreams come to haunt our sleep. As long as
our
eyes remain coated with dust we incline to locate the cause of our
discontent outside ourselves -- in spouse, neighbor or job, in
implacable
fate or fluky chance. But when the dust drops off and our
eyes open, we soon
find that the real cause lies within.
When we discover how deeply the
cause of our unhappiness is lodged
in the mind, the realization dawns that
cosmetic changes will not be
anywhere near enough, that a fundamental internal
transformation is
required. This desire for a transformed personality, for
the
emergence of a new man from the ashes of the old, is one of the
perennial lures of the human heart. From ancient times it has been a
potent
wellspring of the spiritual quest, and even in the secular,
life-affirming
culture of our own cosmopolitan age this longing has
not totally disappeared.
While such concepts as redemption, salvation and deliverance may no
longer characterize the transformation that is sought, the urge for
a radical
reshaping of the personality persists as strong as ever,
appearing in guises
that are compatible with the secular worldview.
Where previously this urge
sought fulfillment in the temple, ashram
and monastery, it now resorts to
new venues: the office of the
psychoanalyst, the weekend workshop, the panoply
of newly spawned
therapies and cults. However, despite the change of scene
and
conceptual framework, the basic pattern remains the same.
Disgruntled
with the ruts of our ingrained habits, we long to
exchange all that is dense
and constrictive in our personalities for
a new, lighter, freer mode of being.
Self-transformation is also a fundamental goal of the Buddha's
teaching,
an essential part of his program for liberation from
suffering. The Dhamma
was never intended for those who are already
perfect saints. It is addressed
to fallible human beings beset with
all the shortcomings typical of unpolished
human nature: conduct
that is fickle and impulsive, minds that are tainted
by greed, anger
and selfishness, views that are distorted and habits that
lead to
harm for oneself and others. The purpose of the teaching is to
transform such people -- ourselves -- into "accomplished ones": into
those whose every action is pure, whose minds are calm and composed,
whose wisdom has fathomed the deepest truths and whose conduct is
always
marked by a compassionate concern for others and for the
welfare of the world.
Between these two poles of the teaching -- the flawed and knotted
personality
that we bring with us as raw material into the training,
and the fully liberated
personality that emerges in the end -- there
lies a gradual process of self-transformation
governed by highly
specific guidelines. This transformation is effected by
the twin
aspects of the path: abandoning (//pahana//), the removal from the
mind of all that is harmful and unwholesome, and development
(//bhavana//),
the cultivation of qualities that are wholesome, pure
and purifying.
What distinguishes the Buddha's program for self-transformation from
the multitude of other systems proposing a similar end is the
contribution
made by another principle with which it is invariably
conjoined. This is
the principle of self-transcendence, the endeavor
to relinquish all attempts
to establish a sense of solid personal
identity. In the Buddhist training
the aim of transforming the
personality must be complemented by a parallel
effort to overcome
all identification with the elements that constitute our
phenomenal
being. The teaching of //anatta// or not-self is not so much a
philosophical thesis calling for intellectual assent as a
prescription
for self-transcendence. It maintains that our ongoing
attempt to establish
a sense of identity by taking our personalities
to be "I" and "mine"
is in actuality a project born out of clinging,
a project that at the same
time lies at the root of our suffering.
If, therefore, we seek to be free
from suffering, we cannot stop
with the transformation of the personality
into some sublime and
elevated mode as the final goal. What is needed, rather,
is a
transformation that brings about the removal of clinging, and with
it, the removal of all tendencies to self-affirmation.
It is important
to stress this transcendent aspect of the Dhamma
because, in our own time
when "immanent" secular values are
ascendent, the temptation is
great to let this aspect drop out of
sight. If we assume that the worth of
a practice consists solely in
its ability to yield concrete this-worldly
results, we may incline
to view the Dhamma simply as a means of refining
and healing the
divided personality, leading in the end to a renewed affirmation
of
our mundane selves and our situation in the world. Such an approach,
however, would ignore the Buddha's insistence that all the elements
of our
personal existence are impermanent, unsatisfactory and not
self, and his
counsel that we should learn to distance ourselves
from such things and ultimately
to discard them.
In the proper practice of the Dhamma both principles,
that of
self-transformation and that of self-transcendence, are equally
crucial. The principle of self-transformation alone is blind,
leading at
best to an ennobled personality but not to a liberated
one. The principle
of self-transcendence alone is barren, leading to
a cold ascetic withdrawal
devoid of the potential for enlightenment.
It is only when these two complementary
principles work in harmony,
blended and balanced in the course of training,
that they can bridge
the gap between the actual and ideal and bring to a
fruitful
conclusion the quest for the end of suffering.
Of the two
principles, that of self-transcendence claims primacy
both at the beginning
of the path and at the end. For it is this
principle that gives direction
to the process of
self-transformation, revealing the goal towards which a
transformation of the personality should lead and the nature of the
changes required to bring the goal within our reach. However, the
Buddhist
path is not a perpendicular ascent to be scaled with picks,
ropes and studded
boots, but a step-by-step training which unfolds
in a natural progression.
Thus the abrupt challenge of
self-transcendence -- the relinquishing of all
points of attachment
-- is met and mastered by the gradual process of
self-transformation. By moral discipline, mental purification and
the development
of insight, we advance by stages from our original
condition of bondage to
the domain of untrammeled freedom.
*********************
Shifting
Paradigms on How We Respond To Pain
© 1999 Denise Breton and Christopher Largent
The Buddha's Take on
Pain
"Life involves suffering"-that's
the Buddha's first Noble Truth. We've always liked Buddhism as a teaching, because
it doesn't dance around suffering or pretend it's not there. Buddhism deals with
suffering as a question of life and of philosophy-that our paradigms set us up
to suffer more than we need to-and that sounds right to us.
For the Buddha,
one of the things that causes us to suffer is a paradigm that tells us we can
find security by attaching ourselves to finite things. Since the world is always
changing, we think we need more and more attachments, mainly to people and money,
to maintain our sense of security. "Clinging" is the term for it, and
it causes us pain. Why? Because everything is in flux, everything passes away
some time or another. If we cling to something that's on its way out of our lives,
for whatever reason, we suffer, at least more than if we have a paradigm that's
oriented to letting things come and go.
We're not Buddhists-for that matter,
we're not adherents of any religious tradition-yet we value spiritual teachings
for what each has to contribute to understanding who we are, why we're here, and
what's really going on. For many years, the Buddhist perspective gave us our main
handle on the issue of suffering. It provided an analysis of suffering that is
hopeful, in that we can shift our philosophies. That's doable.
And yet the
Buddhist way out of suffering has involved mostly meditative practices with a
focus on individual consciousness change, with the most profound release from
suffering coming after death. We're all for consciousness change-that's our main
work-and we do agree that it begins with individuals, but suffering-causing philosophies
influence more than individuals. They shape social structures, and these structures
perpetuate suffering and perpetrate it on individuals starting from the moment
of birth. Our ultimate release from suffering may come after death, but there
is a great deal we can do here and now in this world to reduce paradigm-created
pain.
To give Buddhism its due, its history does include social activism, though
even the Dalai Lama says that Buddhism needs to develop more skills for social
change. As for the Buddha himself, he certainly had enough savvy that if he were
alive today, he would notice that individual meditation can take us only so far.
His commitment was always to end suffering, whatever it took. From the perspective
of today's mega-systems, which send pain around the globe, reducing suffering
requires consciousness change on many levels, involving not only individual self-examination
but also collective and whole-system questioning.
Critiquing
Control Paradigm Response to Pain
In the last fifteen years, we've learned
a great deal about how to handle pain from the fields of addiction recovery and
restorative justice, both of which pose sharp critiques of our current cultural
paradigm-the control paradigm-and how it deals with pain. When pain arises, this
model, guided by the aim to maintain the established order of things, has various
strategies for responding:
o First, we're to deny pain, ignore it, pretend
it's not there, or say it'll go away on its own. Pain is nothing to pay attention
to or worry about. We're making it up, exaggerating. Or we're to believe that
"those people" are always in trouble. In short, as passengers on the
Titanic, we're to hold the line that there is no iceberg.
o Second, if pain
won't be denied, then we're to numb ourselves to it. We desensitize ourselves
to pain, until it doesn't bother us. We learn to tolerate suffering in our lives,
and more and more of it. We learn not to see it, or if we do see it, we learn
not to respond to it-not to let it get to us. Television and movies are skillful
in numbing our sensitivities.
o Third, if pain reaches a level that we feel
it, no matter what-it's there in our faces-then we anesthetize ourselves to it
or patch the symptoms. Pharmaceuticals can become a multi-billion dollar industry
only in a society where there's a lot of pain-pain a lot of people don't want
to feel or pain that a lot of other people don't want those in pain to feel. Ginger
Breggin, co-author with her husband Peter Breggin of The War Against Children
of Color, told us that one-year-old toddlers are now being given Ritalin and that
four to five million schoolchildren are on prescribed drugs, either Ritalin or
Prozac or some other antidepressant. Something is wrong with millions of schoolchildren,
but instead of finding out what, we drug them into conformity.
o Fourth, if
pain persists in making itself known, then we're to blame the individual, whether
it's ourselves or someone else. Something must be wrong with the person. People
in pain that won't go away must have done something wrong and so deserve what
they get. They must be flawed. Or maybe they're just bad people-bad genes, bad
psyches, bad families, bad histories. Or maybe they created it for themselves
in order to learn something, which means they're responsible and we should not
worry about their suffering. It says nothing relevant to us. If they act from
their pain in violent ways, then they must be incarcerated-put away so their pain
doesn't interfere with a well-ordered society.
On this model, pain is bad because
it gets in the way of business as usual, schools, families, governments, or religions
as usual. Pain management means finding a way to get people back to conforming
to the social norm as soon as possible. That way, social norms-the accepted social
structures-never have to change. The status quo is never questioned.
Shifting
to a New Model:
Pain's Role in the Dynamics of Evolution
The control-paradigm's
approach to pain doesn't work, though, because it fails to acknowledge pain's
critical role in human development, both personal and collective. Pain doesn't
happen for no reason. Until we look at what's causing pain, pain isn't going to
go away.
In other words, pain has a message to give us. It has a meaning-a
meaning that relates to our development, personally and collectively. Pain tells
us that something isn't working, and we'd better find out what. Pain sends a warning
signal, and we put ourselves in peril if we turn that warning system off. Finding
ways to ignore pain is like switching off our nervous system; we won't last long.
Pain
operates on many levels. We all know about personal pain-physical and emotional
being the most obvious forms. These forms often point to deeper levels of pain.
For
example, depression as an emotional experience can point to pain in our souls-pain
about the kind of life we're living with our jobs and families or pain about the
kind of self-image and ultimately philosophy we're struggling under. Psychologist
Charles Tart worked up a "credo" of scientific materialism-for example,
that the material universe is all there is, that we're nothing but the chemicals
in our bodies, that we're here in a Darwinian struggle for survival, the usual
stuff-and has people in his seminars stand up and recite it with their hands over
their hearts as if it were a pledge of allegiance. Tart comments, "By and
large, it depresses the hell out of people, especially when they realize that
they believe a lot of it, and that these beliefs are culturally reinforced."
Personal
pain, in other words, is seldom entirely personal. Oh yes, we feel it as persons,
but the roots of it are almost never just personal. We come from a context, a
web of connectedness, and that entire web is very much present in personal pain.
Indeed, we could say that we as individuals function together as society's nervous
system, and that our personal pain is like a pain in society's head or chest.
Certainly
the pain of millions of children says something about what's going on in our cultural
systems: how children are viewed and treated, how they're trained, all informed
by what kind of adult life we want to prepare them for. In most of our current
social systems, for example, thinking for oneself is not an asset, which is why
our schools do not teach it.
Pain, then, serves the vital role of spurring
us to question the status quo, to change, and hence to grow not only as individuals
but also as groups, institutions, systems, societies, and ultimately as a species.
To this end, pain isn't to be ignored or dismissed but listened to: what is it
telling us not just on one level but on many levels? The more levels we let pain
speak to us on, the more meaning and help we get from pain. We get guidance straight
from reality about something we're outgrowing or something that needs to change.
Pain
isn't then something to push out of our lives before it's served its purpose.
Pain means that development and often healing are going on. The only trouble is
that development and healing have their own schedules in our lives, and they have
a tendency to upset the apple cart. But maybe the cart was full of rotten apples.
If that's pain's message to us about our social systems and the philosophies behind
them, we need to hear it, and it's time for the cart to tumble. Who wants to spend
a lifetime dragging around a load of rot-and then passing it on to our children
to drag around? When pain's message gets loud enough, we change, rotten apples
be damned.
As it happens, just the experience of listening to pain-our own,
others, as well as pain in how our social, economic, and political systems are
functioning-can have a healing effect. Why? Because it's the first step in pain's
message being heard. Anne Wilson Schaef says that joy and depression both send
us messages from our souls. Depression tends to last longer than joy only because
we like to hear joy's message and listen, whereas depression we try to avoid,
and so it takes longer for us to get the message that depression is trying to
give us.
So, too, with social ills. We need to hear what's really going on,
and we don't mean the corporate-owned media who package stories according to some
agenda or for some emotional effect. Students have been shooting each other in
inner city schools and streets for decades. Why do we have to wait until some
upper middle class children shoot classmates and teachers to hear the message
that something is wrong? Val Valerian's website (www.trufax.org), journal, and
books are full of pain messages we need to hear-shocking pain that's been going
on long before the 20th century. Ignoring collective pain won't make it go away.
Of
course, those who profit from selling rotten apples want pain silenced or dismissed:
rotten apples, they'd have us believe, don't give us stomach aches. That's no
surprise. And the profit-makers support those who say that listening to pain means
wallowing in it or that heeding pain's message means getting locked in victim
thinking-that acknowledging we're in pain means we identify ourselves as disempowered
victims.
What about this? No one wants to be in pain. If people get stuck in
it, it's because some part of the message remains to be heard. A case of a convenience
store clerk robbed at gunpoint comes to mind. She couldn't recover from the trauma
of the experience, and her family got fed up with her for being "stuck"
in the trauma. Finally, she felt moved to meet the robber, and a meeting in prison
where he was detained was arranged. She told him her story-all that she had experienced.
Hearing what he'd put her through, the young man was deeply touched and remorseful
in a way he had not been up to that point. Hearing her pain was a turning point
for him. After that, he began working with counselors toward doing something constructive
with his life. On her side, the meeting brought to closure the fear and trauma
she had not been able to release. She felt free after that and could finally go
on with her life happily. Her pain apparently persisted so that not one but two
lives could be transformed. Pain's message was for more than her alone. And why
not? The trauma was not a solo event.
What about identifying ourselves as victims
and disempowering ourselves accordingly? Sometimes we are victims. In a connected
universe, we are not all-powerful. Connectedness is a fact, and sometimes it makes
us vulnerable. To say categorically that we are never victims is to speak the
absurd along with the atomistic. What truly disempowers us is a strategy of ignoring
the pain that gives us feedback about how we're connecting. We need to first acknowledge
that we're hurting before we can take steps to change.
Which is why pain is
there in the first place. Feeling and acknowledging that we're in pain is not
a bad thing, something to run away from. It's not weakness. Pain is there to help
us name what's wrong and move us in the direction of healing, and that takes courage,
because it's no small job. Pain is there to help in this process by spurring growth
and transformation. And it's there to wake us up to our personal connectedness
to the whole ball of wax-the whole family wax, society and culture wax, consciousness
wax, and planetary wax. We just need to listen-listen to the pain all over our
psyches and culture-and then go where it leads in claiming our powers to change.
*********************
Straightening
Out Your Views
by
Phra Ajaan
Suwat Suvaco
Translated from the Thai by
Thanissaro Bhikkhu
Copyright
© 2002 Thanissaro Bhikkhu
For free distribution only.
You may reprint
this work for free distribution.
You may re-format and redistribute this work
for use on computers and computer networks
provided that you charge no fees
for its distribution or use.
Otherwise, all rights reserved.
When
we meditate, we're training the mind, for we hold the mind to be very important.
But training the mind is really difficult if we don't develop the right character
habits. We have to depend on refined inner qualities for the training really to
go straight to the heart, because the heart itself is subtle and sensitive. We
have to make our character meticulous, pliant, tractable, respectful, inoffensive.
We have to be willing to follow the example already set by someone who knows,
who's already taken the path, who -- on examination -- we've found to be above
us in terms of his training in mindfulness and discernment, above us in terms
of the purity of his actions. Who is this person? The Buddha -- someone to whom
no one else can legitimately be compared. We can't legitimately compare our views
and opinions with him, for he is someone who truly trained himself, who sacrificed
everything, with no thought for his survival.
The fact that we're still left
hanging on in samsara after this long, long time is all because of our character
habits. It's because of our character habits that we keep missing the path, falling
off the path, straying away from the path all the time. It's because of our habit
of finding excuses for ourselves that we aren't willing to follow the path set
out by the Buddha. What sort of path has he set out for our actions? What sort
has he set out for our words? For our mind? He set out standards for us to respect,
to obey, to put into practice. Sages have said that the Buddha's path is an easy
one to follow correctly, for it creates no dangers. It doesn't require that we
do anything hurtful or hard.
We have to examine the Buddha's teachings to
see if they're worthy of obedience or not, to see if they're worthy to be followed
or not. Do they have any defects that we should try to avoid, that we shouldn't
accept? Can we find any inconsistencies in the Buddha that would justify our giving
more credence to our own opinions, that would justify our disobeying his teachings?
And what do we have that's so special? When you look carefully, you can't find
anything to fault him with. So what harm would it do to listen to him and to obey
his teachings?
We have to study to see where our own defects lie. It's as
if we're going on a journey. Our body may be in good shape, but if the workings
of our car are defective they can take us right off the road. So we have to meditate
to examine the workings of our car, in other words, the preoccupations that we
create in the mind and that act as views. The Buddha gave a great deal of importance
to the issue of views, for our views can make us defective. When our views are
defective, they can make our virtues defective. They can make our practice defective,
taking us off the path. Our views get defective when the mind is infected with
delusion. There's very little alertness. There may be a lot of knowledge, a lot
of information, but very little alertness. We may think that we're knowledgeable,
that we're intelligent, but we don't know that our views are defective. Only those
who know, who've gotten past this stage, can recognize what's defective in our
views.
So we have to make a point of training the aspect of our character
related to our views, to practice making our views straight (ditth'uju-kamma).
Only then will we free ourselves from defective views and replace them with impeccable
ones. In order to do this, we have to be scrupulous in being observant. And we
have to be scrupulous in reflecting on our past actions, both the things we've
done right and the things we've done wrong. For the most part, we don't observe
our actions carefully. We make the same mistakes over and over again. We cause
ourselves suffering but don't take it to heart to prevent it from happening again.
This is why we keep spinning around endlessly in the cycles of samsara. We keep
making mistakes but we don't recognize them as mistakes. We do things right from
time to time but don't recognize why they're right. So everything gets all confused.
But if we train ourselves to be observant, to keep cleansing the heart so
that we won't repeat our mistakes a second time, won't cause ourselves to suffer
in that way a second time, we'll be able to make choices that really benefit us.
When we look at our past beliefs and actions, and then compare them with the actions
of those who are wise, we'll see which things are useless and we'll stop doing
them. But if we don't let go of our old views, we won't be able to stop doing
the things we should stop. We won't be able to give up the things we should give
up. As long as we hold onto our old views, the same old sufferings will keep shadowing
us. We'll never be able to find the path leading to the end of suffering.
This
is why the noble eightfold path begins with samma-ditthi, or right view. Right
view correctly describes things right around us -- within and without us -- that
have always been that way from time immemorial. So when you see the Dhamma --
the truth of things as they already are -- you'll be willing to let go of your
old opinions and follow the path taught by the Buddha. For the Buddha taught these
truths so that we could study and know the genuine truth. It doesn't hurt to believe
the Buddha. It can only help us. His Awakening was for the benefit and happiness
of the beings of the world, for the purification of the beings of the world who
have the wisdom and discernment to follow the path that he followed. The arising
of a Buddha leads to suffering only for those whose pride prevents them from following
his path. They're the only ones who don't benefit from his Awakening.
We should
be open and honest with ourselves about our pride, our views. We shouldn't hide
them from ourselves. We should bring them out and flush them out. Don't keep feeding
them. For the most part, they're not the sort of friends who will help make us
bright, clean, and pure. Don't go thinking that the ideas we like will necessarily
help make us bright, clean, and pure. We should pry them out, unfurl them, clean
them out so that all our defective views can be cut away. When we're free of defective
views, we'll be left with impeccable views, views that are a treasure in terms
of our thinking. When our views are impeccable, our virtues will be impeccable.
And when our virtues form a good, solid foundation, training the mind becomes
easy and free from difficulties.
The problem right now is that our views run
contrary to the truth and are always ready to make false assumptions. We see stressful
things as pleasurable, short things as long, things that should be done as things
not to be done. We see things that are filthy, that should be straightened out
to put them in line with the truth, and we simply leave them as they are, at odds
with the truth. So how can we hope to gain release from suffering? How can we
hope to reach purity?
The mind is something subtle and sensitive, easily misled
by subtle misunderstandings, to say nothing of blatant ones. This is why the Buddha
set out a training regime for our character habits, to make us compliant and respectful
toward the truth, even in the smallest matters, seeing danger in even the slightest
faults. In other words, he pointed out even the slightest faults that we should
avoid, should abandon, but we feel that we can't do without them. We don't see
them as faults. This means we don't see the frightening dangers that will arise
from our own wrong actions. So we're audacious in doing what's wrong. As for the
things the Buddha told us to do, we're not willing to do them, not willing to
follow him, all because of our views and our pride. This is why we can't reach
the stream to nibbana.
If we want to practice so as to abandon our pride,
so as to enter the stream to the transcendent, we have to straighten out our views
-- in particular, self-identity views (sakkaya-ditthi). These are the very first
door. If we can't straighten out these sorts of wrong views, we won't be able
to find the door through the wall that separates us from the Deathless. We'll
simply circle around the outside perimeter. No matter how many lifetimes we practice,
we'll just keep walking around the perimeter of the wall if we can't straighten
out these views. So we should train ourselves to examine our many subtle views
in all their elaborations. We should give rise to conviction that's stronger than
what we already have. We should make our respect stronger than what it already
is, and be willing to follow the Buddha's instructions. When he says to renounce
something, we should renounce it, even if it means putting our life on the line,
even if it means dying. Only then will we come out victorious, making an opening
in the wall of our views. If we're not willing to make that level of sacrifice,
there's no way we'll succeed.
So remember this: If we're not willing to make
that level of sacrifice, there's no way we'll succeed. If you want to get through
the final wall so as to gain total release from dying and birth, you have to stop
circling around the outside perimeter like this. If you keep acting the way you
are, you'll never gain release from suffering and stress. So try to be observant,
try to evaluate the preoccupations that lie buried in your heart. What are the
obstacles, the defilements, you have to undo so that you can come out victorious?
If you can't overcome them using one method, try other methods until you can.
Don't let them become "you." Don't let them become your self, making
you engage in I-making and my-making and self-identity views. Once there are self-identity
views, the stupidity of the mind will lead to uncertainty (vicikiccha), so that
you can't come to any clear and genuine conclusions. You'll grasp at external
things -- this is what's called "grasping at precepts and practices"
(silabbata-paramasa) -- like the Jains in the time of the Buddha, who thought
they would succeed in gaining release through external practices, without training
the mind to give rise to discernment. They felt that if they followed their practices,
external forces would come and save them, some god would come and save them. But
the purity of our external actions is something only we can know. As the Buddha
taught, there's no one else who can come and save us. Only we can save ourselves.
There's no god greater than the help we give ourselves.
So don't let yourself
be misled. Vanquish your wrong views so that you can be genuinely compliant toward
the Buddha, genuinely believing in his teachings with genuine respect.
Keep
on meditating.
Revised: Mon 20 May 2002
http://www.accesstoinsight.org/lib/thai/suwat/straightening.html
*********************
Taking
personal responsibility
With
mindfulness, we can be independent of the positions other people are taking. We
can stand on our own two feet and take responsibility for acting in a virtuous
way, regardless of what the rest of sociery is doing.I can be kind, generous,
and loving toward you, and that is a joy to me.But if I make my happiness dependent
upon your being kind to me, then it will always be threatened, because if you
aren't doing what I like-behaving the way I want you to-then I'm going to be unhappy.
So then, my happiness is always under threat because the world might not behave
as I want it to.
It's clear that I would spend the rest of my life being terribly
disappointed if I expected everything to change-if I expected everybody to become
virtuous, wars to stop, money not to be wasted, governments to be compassionate,
sharing, and giving-everything to be just exactly the way I want it! Actually,
I don't expect to see very much of that in my lifetime, but there is no point
in being miserable about it ; happiness based on what I want is not all that important.
Joy
isn't dependent on getting things, or on the world going the way you want, or
on people behaving the way they should, or on their giving you all the things
you like and want. Joyfulness isn't dependent upon anything but your own willingness
to be generous, kind, and loving.
It's that mature experience of giving, sharing,
and developing the science of goodness. Virtuousness is the joy we can experience
in this human realm. So, although what society is doing or what everyone else
is doing is beyond my control-I can't go around making everything how I want it-
still, I can be kind, generous, and patient,and do good, and develop virtue. That
I can do, and that's worth doing, and not something anyone can stop me from doing.
However rotten or corrupted society is doesn't make any difference to our ability
to be virtuous and to do good.
Excerpted from 'The Mind and the Way' by Ajahn
Sumedo.
*********************
Taking the Taking the EssenceEssence
Tara
Ngalso Tchulen
Taking the essence with the self-healing of Tara
"Look
into the mirror of your mind, the secret home of the dakini" (Drubchen Naropa)
Buddha Shakiamuni gave many different methods to help sentient beings to be
free from sufferings; one of them is the practice of taking the essence.
He
lived long time in the mountains of Bihar taking the essence.
Many great yogis
of India had high realizations trough this practice, in places like Kania Gopha,
in the mountains outside Mumbay, increasing their life and concentration.
One
of the greatest Yogi of India Padampa Sanghie (contemporary of the great Yoghi
Milarepa) received this practise directly from Vajrayoghini, an emanation of Buddha
Shakiamuni.
The great adepts of India carried on with this mystical tradition
verbally, until the times when Buddhism spread in Tibet.
Was the Second Dalai
Lama in His great compassion who wrote the first text "metog tchulen",
while He was in retreat in the monastery of Cho kor ghiel, close to the Lhamo
Lhatso (the lake of the great female protector of Buddhism Palden Lhamo).
In
this small text (translated into English by Glen Mullin in the book "Life
and teaching of the Second Dalai Lama" Snow Lion Press) the Second Dalai
Lama says that the great Yogi Padampa Sanghie received the teachings of taking
the essence directly from Vayrayoghini and lived 593 years.
Countless Tibetan
Yogis of all traditions adopted the tchulen practice; in the tradition of Lama
Tzong Khapa it is practiced by the Yogis of the Dalai Lama and Panchen Lama traditions
until today.
To take the essence is very important, especially nowadays that
we don't have much time to dedicate to spiritual development.
We have very
few occasions to increase our life and take advantage of it trough spiritual development.
In general we live until the moment of death, without taking much advantage of
the different ways to experience an authentic happiness and genuine inner peace.
Trying
the different methods, of an ancient spiritual tradition like the Tibetan Buddhism,
can help us to heal our body and mind, from the unbalance of modern times, where
spiritual or inner development is very little practiced, do to the busy life.
Within
our body-mind exist the potentiality to reach a space of inner peace and genuine
happiness; the meditation of tchulen is a way to experience it.
The practice
consists on gradually cutting gross food and living for few days on the food of
meditation and few pills made with flower petals, that are a strong protein for
our body.
For the rest of the time we will experience the profound mind transformation
methods, described in the Tibetan text "Logion don dunma", analyzing
the commentary of the Great Geshe Rabten Rinpoche, that He gave in 1973 to few
westerner disciples, in the mountains of Dharamsala, India.
Claudio Cipullo
alias Chansem Naljorpa Champa Togme, the instructor of tchulen, was one of the
disciples of Gheshe Rinpoche who listened to the teachings translated in English
by the Venerable Gonsar Rinpoche.
The retreat of tchulen is done in order to
give a first experience of the mystical practice of taking the essence, a little
taste of genuine happiness and inner peace.
The practice is enriched by the
Tara Ngalso meditation a method to heal the outer, inner, and secret fears.
*********************
The
Agendas of Mindfulness
Thanissaro
Bhikkhu
Copyright © 2002 Thanissaro Bhikkhu
For free distribution
only.
You may reprint this work for free distribution.
You may re-format
and redistribute this work for use on computers and computer networks
provided
that you charge no fees for its distribution or use.
Otherwise, all rights
reserved.
The Pali term for meditation is bhavana: development. It's
a shorthand word for the development of skillful qualities in the mind. Bhavana
is a type of karma -- the intentional activity leading ultimately leading to the
end of karma -- but karma nonetheless. This point is underlined by another Pali
term for meditation: kammatthana, the work at hand; and by a Thai idiom for meditation:
"to make an effort." These terms are worth keeping in mind, to counterbalance
the common assumption that meditation is an exercise in inaction or in passive,
all-encompassing acceptance. Actually, as described in the Pali texts, meditation
is a very pro-active process. It has an agenda and works actively to bring it
about. This can be seen in the Pali description of how of right mindfulness is
fostered through satipatthana.
Satipatthana is often translated as "foundation
of mindfulness," which gives the impression that it refers to an object of
meditation. This impression is reinforced when you see the four satipatthanas
listed as body, feelings, mind, and mental qualities. But if you look at the texts,
you find that they teach satipatthana as a process, a way of establishing (upatthana)
mindfulness (sati): hence the compound term. When the texts define the compound,
they give, not a list of objects, but four formulas describing an activity.
Here's
the first formula:
A meditator remains focused on the body in and of itself
-- ardent, alert, and mindful -- putting aside greed and distress with reference
to the world.
Each of the terms in this formula is important. "Remaining
focused" can also be translated as "keeping track." This refers
to the element of concentration in the practice, as you hold to one particular
theme or frame of reference amid the conflicting currents of experience. "Ardent"
refers to the effort you put into the practice, trying to abandon unskillful states
of mind and develop skillful ones in their stead, all the while trying to discern
the difference between the two. "Alert" means being clearly aware of
what's happening in the present. "Mindful" means being able to remember
or recollect. Sometimes mindfulness is translated as non-reactive awareness, free
from agendas, simply present with whatever arises, but the formula for satipatthana
doesn't support that translation. Non-reactive awareness is actually part of equanimity,
one of many qualities fostered in the course of satipatthana, but the ardency
involved in satipatthana definitely has an agenda, a task to be done, while the
role of mindfulness is to keep your task in mind.
The task here is twofold:
staying focused on your frame of reference, and putting aside any greed and distress
that would result from shifting your frame of reference back to the world. This
is the meaning of "the body in and of itself." In other words, you try
to stay with the experience of the body as it's immediately felt, without referring
it to the narratives and views that make up your sense of the world. You stay
away from stories of how you have related to your body in the past and how you
hope to relate to it in the future. You drop any concern for how your body fits
into the world in terms of its beauty, agility, or strength. You simply tune into
the body on its own terms -- the direct experience of its breathing, its movements,
its postures, its elementary properties, and its inevitable decay. In this way
you learn how to strip away your assumptions about what does or doesn't lie behind
your experience of the body, and gain practice in referring everything to the
experience itself.
The same approach applies to the remaining types of satipatthana:
focusing on feelings, on mind states, and on mental qualities in and of themselves.
At first glance, these may look like new and different meditation exercises, but
the Buddha makes clear that they can all center on a single practice: keeping
the breath in mind. When the mind is with the breath, all four frames of reference
are right there. The difference lies simply in the subtlety of your focus. So
when you've developed your skills with the first, most blatant type of satipatthana,
you don't have to move far to take up the more subtle ones. Simply stay with the
breath and shift your focus to the feelings and mind states that arise from being
mindful of the breath, and the mental qualities that either get in the way of
your focus or strengthen it. Once you've chosen your frame of reference, you treat
it the same way you've been treating the body: taking it as your frame of reference
in and of itself, without referring it to stories about yourself or views about
the world. You separate feelings -- of pleasure, pain, and neither-pleasure-nor-pain
-- from the stories you normally create around them. You separate states of greed,
anger, and delusion from their focal points in the world. In this way you can
see them for what they are.
Still, though, you have an agenda, based on the
desire for Awakening -- a desire that the Buddha classed, not as a cause of suffering,
but as part of the path leading to its end. This becomes clearest in the satipatthana
focused on mental qualities in and of themselves. You acquaint yourself with the
unskillful qualities that obstruct concentration -- such as sensual desire, ill
will, and restlessness -- not simply to experience them, but also to understand
them so that you can cut them away. Similarly, you acquaint yourself with the
skillful qualities that foster discernment so that you can develop them all the
way to release.
The texts call these skillful qualities the seven factors
of Awakening and show that satipatthana practice is aimed at developing them all
in order. The first factor is mindfulness. The second is called "analysis
of qualities": the ability to distinguish skillful from unskillful qualities
in the mind, seeing what can be accepted and what needs to be changed. The third
factor is persistence -- persistence in abandoning unskillful qualities and fostering
skillful ones in their place. The texts describe a wide variety of methods to
use in this endeavor, but they all come down to two sorts. In some cases, an unskillful
quality will disappear simply when you watch it steadily. In other cases, you
have to make a concerted effort, actively doing what you can to counteract an
unskillful quality and replace it with a more skillful one.
As skillful qualities
take charge within you, you see that while skillful thinking leads to no harmful
actions, long bouts of it can tire the mind. So you bring your thoughts to stillness,
which develops three more of the factors of Awakening: rapture, serenity, and
concentration. These provide the mind with a foundation of well-being.
The
final factor is equanimity, and its place in the list is significant. Its non-reactivity
is fully appropriate only when the more active factors have done what they can.
This is true of all the lists in which equanimity is included. It's never listed
on its own, as sufficient for Awakening; and it always comes last, after the pro-active
factors in the list. This doesn't mean that it supplants them, simply that it
joins in their interaction. Instead of replacing them, it counterbalances them,
enabling you to step back and see subtle levels of stress and craving that the
more pro-active factors may have obscured. Then it makes room for the pro-active
factors to act on the newly discovered levels. Only when all levels of stress
and craving are gone is the work of both the pro-active and non-reactive sides
of meditation done. That's when the mind can be truly agenda-free.
It's like
learning to play the piano. As you get more pro-active in playing proficiently,
you also become sensitive in listening non-reactively, to discern ever more subtle
levels in the music. This allows you to play even more skillfully. In the same
way, as you get more skilled in establishing mindfulness on your chosen frame
of reference, you gain greater sensitivity in peeling away ever more subtle layers
of the present moment until nothing is left standing in the way of total release.
Revised: Thu 5 December 2002
http://www.accesstoinsight.org/lib/modern/thanissaro/agendas.html
*********************
The
Buddhist Tradition of Healing
by
Dr. Randolph E. Clayton
Twenty-five hundred years ago in a part of what
would now be the Kingdom of Nepal, the first son of a clan chief was born with
a multitude of auspicious signs. It is said that his birth caused his mother no
pain and that from the first second from the womb he could stand on his own two
feet. He took seven steps in each of the compass directions, and where his feet
touched the ground, flowers bloomed. In front of his mother and her attendants,
he vowed that this was to be his final lifetime and that he had been born to rip
out the causes of suffering and to liberate all sentient beings. He was named
Siddhartha, meaning "he whose aim is accomplished." We call him Shakyamuni
Buddha (the Fully Enlightened One, the Sage of the Shakya Family).
From the
time of Lord Buddha's first teaching on the Four Noble Truths at the City of Sarnath
and from the first assemblies of the Sangha, there have been physicians and healers
who were themselves a part of the Buddhist tradition. Lord Buddha even called
himself the Superior Physician because of his ability to offer refuge and nurturing
to beings trapped within Samsara.
Mahayana Buddhism further expanded on these
teachings with instruction in the practice of the Buddha of Spiritual Medicine,
also known as the Buddha with the Body of Lapis Lazuli, and the practices of Compassionate
Bodhisattvas, who vowed to help beings attain liberation until the very last being
had been liberated.
Reiki and Buddhism
Reiki is the most well-known practice
of healing that originates from the Buddhist Tradition. As we know it today, Reiki
is the work of a Buddhist physician and teacher named Master Mikao Usui. Usui-sensei
is said to have discovered a Tantra, or Esoteric teaching, originally given by
Shakyamuni Buddha on the practice of the Buddha of Spiritual Medicine. Due to
visions he had of the various Buddhas, and the guidance of his own spiritual teacher,
he fasted and meditated on the practice and received empowerment directly from
the Buddhas. He then adapted the teaching so that it could be practiced by anyone
who wished, including non-Buddhists. Some believe that Usui-sensei transmitted
several forms of Reiki - one for non-Buddhists, one for Buddhists, and one for
Tantric (Vajrayana) Buddhists.
The most recent development in the Reiki story
came due to the blessings of a local teacher, Lama Drügpa Yeshe Trinley Odzer,
the Ninth Drügmar Rinpoché, a Tibetan Buddhist Lama in the Nyingma
and Kagyu traditions. While in Japan, Rinpoché's father embraced the Shingon
School of Tantric Buddhism, and purchased a number of texts and teachings. Among
these was a Medicine Buddha / Healing Teaching called the Tantra of the Lightning
Flash Which Illumines the Mind and Heals the Body, as well as copies of the notebooks
of Master Usui (the founder of Reiki) and Master Watanabe (his pupil). With these,
Rinpoché worked to recreate the Reiki Tradition in keeping with both Lord
Buddha's and Master Usui's teaching.
All Healing Is Buddhist
When you reach
to the heart of what healing is - removing the causes of the suffering of others
- you see how close it is to the teachings of Mahayana Buddhism and the Bodhisattva
principles. To quote the poet Shantideva:
"May I be the doctor and the
medicine, and may I be the nurse, for all sick beings in the world, until everyone
is healed."
In keeping the Bodhisattva Vows of the Mahayana Doctrine,
we vow to be all things to all people. We vow to be reborn in a variety of forms
to assist others on the path of liberation. We vow to be reborn in forms where
we can take on and remove the suffering of others and extend our blessings and
merit to them.
"For as long as space endures, and for as long as living
beings remain, until then may I too abide, to dispel the misery of the world."
We
can continue this practice by remembering to dedicate all actions of good merit
for the liberation of the sick and infirm, and for all sentient beings. We can
practice meditation on Loving Kindness and Impermanence. We can do the Tibetan
practice of Giving and Receiving (Töng-len). We can pray and make supplication
to Awakened Beings.
There are a wealth of resources out there for people interested
in studying the Buddhist Tradition of healing. Thanks to the kind patronage of
His Holiness the Dalai Lama, the Tibetan College of Astrology and Medicine has
been rebuilt near the site of the Tibetan Government in Exile, in Dharmasala India.
However,
you don't need to be a Doctor of Medicine, Tibetan or otherwise, to accomplish
the Healing tradition set down by Lord Buddha. You simply need to understand the
nature of suffering, and truly want to remove it. I hope and pray that all physicians,
therapists, and healers of all modalities will receive these teachings and put
them to good use.
~ May any positive merit gained by any virtuous act I do
be offered up to remove the sufferings of all sentient beings. May I take on their
sufferings with a pure and open heart and see them purified. May any who read
this find the fortune to completely Awaken. ~
Randolph E. "Raven"
Clayton, D.Div. Randolph E. "Raven" Clayton, D.Div. is a teacher, massage
therapist, master of seven different forms of reiki, and practicing Tibetan Buddhist
in the Nyingma tradition. He is the administrator of North Carolina Dharma Online,
and can be reached by email at energymed@earthlink.net.
*********************
The
Compassionate Heart of Bodhichitta
Alexander
Berzin
Singapore, August 10, 1988
Revised excerpt from Glimpse of Reality.
Singapore: Amitabha Buddhist Centre,
1999
I have been asked to speak
on bodhichitta this evening. This is a vast subject, which deals with our motivation
-- specifically why we want to follow a spiritual path. It is a motivation that
we build up gradually within ourselves; it is difficult to generate it immediately.
Bodhichitta refers to a heart set on becoming a Buddha, a heart that has a firm
determination: "I have to overcome all my limitations and realize all my
potentials in order to be able to benefit everyone." We are striving for
enlightenment not just because it is the best and the highest, but in order to
help everyone by attaining it. Although we may often verbally say that we are
working to become a Buddha in order to benefit all sentient beings, it is very
hard to feel that continuously and sincerely in our hearts. However, by repeatedly
building up this aspiration, we can reach a stage in which it arises within us
spontaneously. A bodhisattva is someone with genuine bodhichitta as his or her
primary motivation day and night.
Since you have probably had teachings and
explanations on the ways to develop bodhichitta, I shall not emphasize that now.
Instead, I shall talk about the importance of going through all the stages that
lead up to this motivation. It is quite easy to skip over these stages and try
to go straight to this highest Mahayana motivation. We may say, "I practice
because I want to help others. It is my social responsibility." Because this
is something obviously beneficial to do, we immediately try to do it. However,
if we have not gone through the earlier stages, we get into trouble. I would like
to discuss how to avoid these difficulties when we are developing a motivation
of love and compassion to help others.
With the lamrim, or gradual path to
enlightenment, we work through graduated paths to the highest level of spiritual
development. The initial spiritual motivation involves working for the happiness
of our future lives. Striving just for the happiness of this life is what everybody
does. Even animals do that. They are concerned about the food they eat and about
taking care of their young. Although this is an essential concern, it does not
necessarily involve spiritual practice.
Taking care of this life is important,
however. Some people do not take themselves and their situations seriously, and
never want to look at what happens in their lives. Thus, they do not even want
to improve their current situation. They just accept what is going on and never
aim for anything better. Therefore, it is important at least to start on the level
of being concerned about ourselves, our families, and our situations -- even if
this is not a particularly spiritual motivation. When we have problems, we actually
admit them; we examine our lives to see what difficulties we are having. "Am
I happy? Am I unhappy? Are there difficulties that I am facing that make my life
unpleasant?"
Future Lives
The boundary indicating that we have actually
entered spiritual practice is when we are interested and concerned primarily about
our future lives. All texts agree on this. When we are concerned with future lives,
we want to avoid having worse problems than the ones we have now. We look at the
situations that could follow in the future from what we are doing now. We think
about our precious human lives: "How fortunate I am! I am not starving to
death. I am not in a concentration camp. I am not mentally handicapped. I am not
in a barbaric situation in which everyone is attacking each other. I am very fortunate
that I am free from all these things and have the opportunity to develop myself
spiritually. Nevertheless, this will not last forever. Death is going to come
for sure. It comes to everybody, and there is no certainty when it will happen.
A truck could hit me at any time. I do not have to be old to die; I could die
young." Then, we think about what could happen after we die. We go either
to a better situation or to a worse situation. Looking at these worse situations
-- for example, being an insect or hungry ghost -- we develop a great sense of
dread. Not fear, but dread.
We do not try to cultivate fear in Buddhism. Saying
that we fear rebirth in the lower realms is a mistaken translation. To say that
we dread a lower rebirth conveys the meaning better. Fear is a crippling state
of mind in which we put a big solid line around the situation we dislike and make
it into something monstrous and horrible. Then we freeze. We are not able to handle
it. This is not what is meant in Buddhism. What is discussed is dread: not wanting
a terrible situation to happen to us. The difference between dread and fear is
like the situation of having to spend an afternoon with an obnoxious and horrible
person who makes the afternoon very unpleasant. We do not fear that, but we dread
it. Dread is a strong wish for something not to happen.
Taking a Safe Direction
Dreading these worse situations in the future, we then look for a direction
to take in order to get out of them. The direction out of them is taking refuge.
Refuge is a safe direction that we take in our life. We go in the direction of
the Dharma. The complete Dharma is the state in which all of our limitations and
problems have been eliminated and all our potentials have been realized. Dharma
means preventive measures, things we do in order to avoid problems. The greatest
and ultimate thing that we could do to avoid all our problems is to rid ourselves
of the limitations that cause them. "If I get angry, or upset, or nervous,
or worried, that is going to cause me a lot of problems. However, if I could realize
all my potentials, I would be able to handle all situations, I would be able to
help everyone in the best way possible." When we see that, then we want to
go in that direction.
Going in that direction is positive and beneficial.
It is the direction that the Buddhas have taken and is the direction toward which
the Sangha community is working. The Sangha is the community of highly realized
beings who have beheld reality straightforwardly and nonconceptually. The monastic
community of monks and nuns represent them for us. Putting that safe and positive
direction into our lives is the solution to avoid going in a worse direction in
future lives.
Specifically, we need to think of behavioral cause and effect.
We need to see that if we act destructively, that results in harm and problems.
We create a lot of negative energy and then experience that negative energy ourselves.
We are stuck with it. Whereas if we restrain ourselves from acting in destructive
ways and act in constructive manners instead, we build positive potential and,
consequently, things go better in the future. In this way, we work to improve
future lives.
Determination to Be Free
No matter what type of future life
we obtain, there are still going to be uncontrollably recurring problems -- frustrations,
confrontations and conflicts with people, not getting what we want, getting what
we do not want, and so on. These are inevitable. They come about because of our
lack of awareness of who we are, how we exist, and how other people exist. Because
we are unaware of this, we become very confused; because we are confused, we feel
insecure; and feeling insecure, we grasp at an identity to give us some form of
security. We grasp at some aspect of ourselves, either true or imaginary, and
we identify with it: "That is ME."
We could identify ourselves with
certain social roles or occupations: I am a BUSINESSMAN; that is who I am."
Or, "I am a MOTHER." Or, "I am a FATHER." We base our entire
identities on that, and still feeling insecure, we try either to defend those
identities or to assert them. In doing that, we act in a very impulsive and compulsive
way. We bully people around. "I am a FATHER and I must be respected!"
Of course, our child has difficulty with that, and there is a big conflict. The
child says. "I am an independent person. I know what I want to do!"
The child bases his or her identity on being an independent person as a teenager.
Then the father has to maintain his own identity and says, 'No, you MUST obey
me!' Everybody is insecure and grasps more and more at his or her social role.
This produces uncontrollably recurring arguments, fights, resentments, and so
on. This is what is known as samsara -- uncontrollably recurring problems.
We
need to develop a determination to be free from this cycle of constantly recurring
problems. This is often translated as renunciation, but this is a misleading translation.
It gives the connotation in English that we are supposed to give up everything
and go live in a cave. Buddha did not say that. We get this idea because we read
about people like Milarepa, who left his family and village to live in a cave.
We think that we have to do that too. That is not the meaning of renunciation.
Obviously, we have to give up our gross attachments and our clinging to what we
have, but it does not mean that we have to throw everything out the window.
Rather,
the idea translated as "renunciation" actually means "the determination
to be free." Our mind is made up and determined: 'All the problems that I
have, all these confrontations with my family, difficulties with my work - enough
already! I am fed up! I am disgusted! I have to get out!' Based on that, we try
to develop the discriminating awareness that sees reality and understands how
we exist, for, in fact, we do not exist locked inside these solid identities.
Things are much more open than that. We do not exist in these strange, fantasized,
impossible ways. We are not only parents; we are also friends and children of
our own parents. We are many things in relation to others. Thus, we want to develop
this determination to be free, which will propel us to follow a spiritual practice
and gain wisdom.
Universal Responsibility
After that, we think, 'I am
not the only one who exists in this universe. There is everybody else. What about
them? Do I have some responsibility toward them?' We may say, 'No, who cares about
them? I am not really connected to them. I can just work for myself alone.' But,
this is being very unrealistic. The great Indian master, Shantideva, used the
example of the hand and the foot. If we have a thorn in our foot and if our hand
were to say to our foot, 'Tough luck, foot! That is your problem, I am okay up
here,' that would be very silly. The hand has to help the foot because they are
interconnected. Likewise, we cannot work for ourselves alone because we are very
much interconnected with everybody else.
We can easily see this if we think
about everything we use or enjoy during the course of a day. Take, for instance,
what we had for breakfast this morning. We may have had a bowl of hot cereal.
Where did that bowl of cereal come from? There were very many people involved
in growing the wheat; there were people who harvested it and those who brought
it to the mill where it was made into flour; some people made it into cereal,
and others packaged it. All these people were involved in preparing the cereal
for us. Then the box of cereal had to be transported here by airplane, ship, or
road. Who built the roads? Who built the airplanes? Where did the materials that
made the trucks or the airplanes come from? What about the fuel? Think about all
the dinosaurs whose bodies decomposed in order to make the gasoline! There are
so many people and animals involved in making this one box of cereal.
How
did we cook the cereal? There must have been electricity in the kitchen and gas
for the stove. These are due to the people working at the electric plants and
those who drill for and pump the gas. There are so many people, involved in all
these activities -- and we are just considering one little bowl of cereal! What
about everything else we eat? And the clothes we wear? How about all the objects
in the house? Where did the bowl from which I ate the cereal come from? There
was also a piece of plastic or cardboard containing the cereal. Where did that
come from? Think of all the people in the lumber industry, the paper or plastic
industry, and the printing industry who were involved in making the wrapper.
Hundreds
of thousands of people are involved in making our lives possible everyday. To
work for ourselves alone does not make any sense, because we are so interconnected
with everybody else. If everyone else is in a terrible situation and we are okay,
it is not going to work. Similarly, it is not going to work if we are the only
survivors of a nuclear war, alone by ourselves down in the bomb shelter with a
gas mask on when everybody else is dead. How long can we last like that? Not very
long. Also, it is not going to be very much fun.
In this way, we start to
think of others. We remember their kindness and want to repay it. We develop love,
wishing them to be happy, and compassion, a genuine wish for them to be free from
their problems. In addition, we take on the responsibility to actually do something
aboutit. It is not enough to stand by the side of the pool while we watch our
child drown, and say, 'Tsk tsk! What a shame! I wish that would not happen.' Compassion
is not enough. We actually have to do something. We have to jump in and help our
child; we take the responsibility to save him or her. This is an exceptional resolve,
the resolve: 'I am going to do something to help others.'
Then we ask: Am I
really capable of doing the best job to help others? Honestly speaking, no. I
can hardly help myself. So how can I help others? The only way is by becoming
a Buddha myself. To become a Buddha, I need to overcome all my limitations and
realize all my potentials. Then I can really help everybody in the best way possible.--
We generate bodhichitta: we set our hearts on becoming Buddhas in order to benefit
everyone. Developing bodhichitta refers to expanding our hearts increasingly more
toward others, expanding our hearts to the goal of reaching our fullest potentials
and overcoming all our limitations so that we can help others in the best way
possible.
This is the graduated path by which we develop ourselves. First,
we want to ensure that we have good future lives. Then, we develop the determination
to be free from all our problems altogether. Finally, we dedicate our hearts to
becoming Buddhas in order to be able to help everyone. We take on this responsibility
based on love and compassion, caring for the happiness of all others and not wanting
them to be unhappy.
Without Taking Future Lives Seriously
What happens
if we try to jump to that final stage of aspiring to become Buddhas without going
through the initial stages? We have problems. For example, the first important
step is to think about future lives and to take them seriously. We may not have
given much thought to that. Or maybe we have accepted it in a very vague way,
without taking it to heart. If we have not thought about the fact that we have
infinite lives, we may think, 'Well, things are not going well in my relationship
with a particular person. So why not give this person up and get involved with
someone else?' We may have this attitude toward people that we do not know well,
or friends with whom things are going sour -- we just want to leave them. When
we get tired of our partners or we have difficulties with them, we simply get
a new husband or a new wife. In some countries, as many as 50% of all marriages
end in divorce. It is really shocking! And very sad too.
What is behind this?
It is the idea that we do not have connections with others, so we can throw them
away like old cabbages. 'Well, I am not going to help this person any more. I
can just leave him or her aside. It does not matter.' However, if we have thought
about future lives and infinite lives, then we realize that we cannot avoid a
relationship with somebody. If the relationship is not working well, we cannot
get out of it by ignoring that person and never seeing him or her again. If we
do not resolve this relationship now in this life, then, in future lives, similar
situations will recur. If we have problems with this person now and we just walk
out, in future lives, we are going to meet somebody very similar -- the continuity
of this same person -- and again we will have the same difficulties and problems.
We cannot escape from it.
If we have difficulties with somebody, it does not
mean that we always have to stay with that person. Sometimes, that might be difficult.
But, at least we try to improve the situation, or to part on good terms. We try
to improve the quality a little because in future lives, it is going to continue.
Maybe we are not fully prepared to deal with these situations now, but, hopefully,
in future lives we shall be.
When we are trying to expand our hearts out to
everybody and to reach Buddhahood in order to help them, it is very helpful if
we have thought of future lives. If we have not, then we can have the problem
of 'I am expanding my heart out to everybody, but I really do not like that person
so I shall forget about that one and work with some other people.' It helps us
to expand our hearts out to everybody when we realize that we cannot escape from
anyone, that in future lives, we shall continue to encounter these people. Therefore,
we have to deal with them. We need to be able to develop more love, more warmth,
and more kindness toward everybody. That is an important point.
Another aspect
is that very often we identify with our own small groups. We identify with just
Americans, or Chinese, or Buddhists, or our families, or our own genders or our
age groups -- teenagers, adults, or seniors -- and we feel, 'I can only relate
to people from my own group. I can only understand their problems. Therefore,
I can only help them. I can only help other American people. How can I understand
people in Africa?' 'I can only help other Buddhists, because it is impossible
to understand people from other religious backgrounds.' 'I can only help other
men, because how can I possibly understand women?' 'I can only help women because
all men are chauvinists and are pushing me around. How can I possibly relate to
them?' 'I can only understand and help other teenagers, because parents have no
idea of what is going on. They do not understand.' 'I can only help mature adults,
because all kids are rotten and you cannot say anything to them.'
Thus, we
limit ourselves when we think of just this life and the particular situations
that we are in now in terms of our age, gender, family, country, and so on. If
we think of infinite lives ' future lives and past lives ' we realize, ' I have
been every age. I have been young; I have been middle-aged; and I have been old.
I can relate to people of all different ages because I have been them myself.
I can appreciate them. I have been every race and every nationality. I have come
from every type of cultural background.' This realization allows us to be able
to relate to all groups and feel some connection with them.
We can extend
this and remember that in past lives we have also been animals. ' How did I feel
when someone kicked me or smashed me?' In this way, we remember that animals too
experience pain and pleasure, and we are more careful in the way we treat them.
Thinking of past and future lives is therefore very helpful in giving us a
feeling of connection with everybody. We can also relate to everybody of both
sexes: ' I have been both a man and a woman in the past.' We can appreciate, empathize
with, and understand the problems and situations of all groups. This is very helpful
for expanding our hearts to help everyone, and wanting to reach Buddhahood in
order to do so in the best way possible. These are some important points that
follow from thinking about future lives. Without them, the way that we expand
our hearts becomes very limited.
Without the Determination to Be Free
When
dedicating our hearts to benefiting others, another major and important aspect
is the determination to be free. When we are involved in helping others, often
we are doing it for certain neurotic reasons. We are helping others because we
want to feel loved. ' I shall help you in order to become very popular.? ' Everybody
likes me because I am helping that person. I am doing it in order to be loved
and appreciated.? ' I am doing it because everybody else is going to think what
a good person I am. Then I shall have a good reputation.' ' I am doing it because
if I do not, I shall lose face and people will think badly of me; I feel obligated
to do it.' Or, we want to feel needed: ' I shall help you so that I will feel
important. I will be loved in return for the help I am giving.' Parents sometimes
have this attitude: ' Even if my children are thirty or forty years old, I still
have to tell them what to wear and what to eat because then I feel needed. I feel
that I have some function, that I am important in my children' s lives.' To help
others so that we feel needed is to exploit them.
If we have the determination
to be free, we look at all these uncontrollably recurring situations and all these
neurotic relationships, and we see the problems that they bring about. Then we
develop a determination to be free. ' Enough already! I have to get out of this.
This is just ridiculous! This is causing so much aggravation, so much anxiety,
so much tension!'
When we have that determination to be free, we are also
determined to be free from any type of neurotic interaction with the people we
are helping. ' I help so that everybody will think that I am a wonderful person.
I worry about what this person thinks, what that person thinks. I only help others
when someone else is around to witness it, so that they can tell other people.
I do it in order to impress people. I give to charities, but I certainly do not
do it anonymously. I do it so that everybody knows that I have given. In fact,
I shall put up a plaque with my name to show that I gave this amount!' With the
determination to be free, we see the disadvantage of thinking, ' I am helping
others so that they will be dependent on me and I will feel important.' If we
have a strong determination to be free from these problems, we abandon all these
ulterior motives for helping others.
Although we may not be able to stop it
immediately, at least we see that helping others for neurotic reasons will create
problems. The other person is eventually going to resent it. They are going to
realize what we are doing and this will undermine our sincerity in benefiting
others.
We need to clear away whatever neurotic motivations we have. The way
we do this is through the determination to be free from all the aggravation and
pretension that occur when we are acting with an impure motivation. To develop
this determination to be free so that our interaction with others will not be
so strongly tainted by neurotic motivations is very important. Although it is
important, we tend to skip over it.
Working on Ourselves
The major purpose
of the Dharma is to recognize our shortcomings, correct them, and develop our
good qualities. In working on improving ourselves, we progress through a graded
series of methods and use our personal experiences to learn about ourselves. For
example, suppose we have a habit of nagging our partners or children. ' Why don'
t you do this? Why don' t you do that? Why didn' t you come home on time? Why
didn' t you call? Why don' t you take out the garbage?' etc. We know that this
is very destructive. It creates a lot of tension in the relationship. It is probably
going to result in our partners or children being colder and more distant and
saying, ' Leave me alone.' Or, if they are not so vocal, they will just ignore
us and be completely cold. Then we say, ' Why don' t you talk to me? Why don'
t you do this? Why don' t you do that?' and they become even quieter, more withdrawn,
and do not come home at all. This produces so much unhappiness. What do we usually
do to stop this?
First, we try to use self-control: ' I know I shouldn' t
say that, so I am not going to say it.' We control ourselves tightly, but that
is often difficult to do and we find that we start to nag anyway. ' I know intellectually
that I shouldn' t nag, but I cannot help myself. I do not have the strength to
be able to stop it.' Then we get angry with ourselves, ' That is terrible! I tried
to hold my tongue but I could not.' In that state of anger, it is very difficult
for us to change or to improve ourselves because we are so upset.
The anger
quickly changes into guilt. ' I blew it! I feel so guilty! I am terrible! I shouldn'
t have nagged. I have caused another confrontation.' Guilt is a very unfortunate
and unhappy state of mind, in which we strongly identify ourselves with being
a naughty child: ' I am so naughty. Look at what I have done! Mummy and Daddy
are not going to like me anymore.' We feel bad. The guiltier we feel, the more
we identify with being a naughty child; the more we identify with being a naughty
child, the guiltier we feel. It is a vicious circle. Again, it is difficult for
us to change the situation when we are feeling such guilt.
Then, we go to
the step beyond guilt, which is boredom. ' I am so tired of all these arguments.
I am so tired of all these scenes that happen when I nag and when, in response,
my partner or child closes up with resentment and tells me to stop nagging. I
am sick and tired of it! I am bored with it! ENOUGH! I have to get out.'
Those
are the steps that we go through to develop the determination to be free. We do
not change when we are angry with ourselves. We do not change when we feel guilty.
We change in a state of boredom ' ' This is stupid!' That is when we try to get
out of it.
If we have not gone through all these stages of working on ourselves,
then when we try to help others, we tend to project all these destructive emotions
onto them. That becomes very unfair. For instance, I am trying to help somebody
and the first thing that I do is bully the person into it: ' I want to use selfcontrol
with myself, so you, too, HAVE to change, you HAVE to stop doing that.'
Very
often, we act like that with our children. It is easy to bully them and to try
to impose our will and control on them. Nobody likes to be treated like a child,
especially if they are not our child.
Nobody likes to be bullied into changing
or improving himself or herself. When we push others ' ' You have to change. You
have to go to school. You have to get a job. You have to do this. You have to
do that' ' we are coming on too strongly. We are getting into a power trip. What
happens is that he or she does not follow our advice or accept the help we want
to give. So, just as we would have gotten angry with ourselves, now we get angry
with the other person, ' You terrible person! I told you to do this and you did
not do it. Look at all the trouble that you have caused for yourself!' That is
not the ideal interaction to have with somebody whom we are trying to help. To
get angry when he or she does not take our advice just causes a lot of resentment.
Then, we go on to the next step. Just as we felt guilty ourselves, now we
try to make the other person feel guilty. ' You do not appreciate what I am trying
to do for you. Look at all the hardship that I have gone through! The least you
could do is to appreciate it, the least you could do is to try.' We become the
' parent' and try to make him or her feel guilty.
After that, we go to the
next stage. ' I am so tired myself, so tired of having all these problems and
difficulties. I have to get out of them.' In the same way, we look at the other
person and think, ' We have to get out of this. This is really too much!' In that
way, we work to help him or her. Just as we felt this determination to be free
from problems ourselves, likewise we have this determination to help the other
person to be free from his or her problems as well. This is very important. If
we have not worked through the stages on our own, through our own experiences,
then when we try to help others, we tend to project all our problems on the other
person; we try to change him or her by bullying, getting angry, or making the
person feel guilty. These are big obstacles to helping others.
Self-Respect
Another aspect to be aware of when helping others is the situation that occurs
when somebody comes to us with a problem, tells us their story, and, after a while,
we get tired of it. It is like a bad television program, and we want to change
the station and put on a different show because this is a very unpleasant, uninteresting
program. This occurs because we are not taking the other person seriously. He
or she is talking about a problem and we are thinking, ' This television program
is lasting too long! I am hungry. Let me press the button and switch off the TV.'
We are not taking that person seriously, even though those problems are real for
him or her and they do hurt. Often we do not take others seriously because in
the earlier stages of the path we have not taken ourselves seriously.
Taking
ourselves seriously, by looking at our problems and trying to deal with them,
is very important. If we cannot take ourselves and our problems seriously, how
can we take anybody else and their difficulties seriously? If we do not care about
ourselves being happy, how can we , the mind that wants all others to be happy?
Caring about ourselves does not mean being selfish, it does not mean, ' I
have to get a million dollars and buy this and that.' Rather, we respect ourselves
as a living being.
Many people have negative ideas and attitudes about themselves,
feeling, ' I am no good; I do not deserve to be happy; I do not deserve to be
loved.' If that is how we feel about ourselves, then the thought easily follows,
' If I do not deserve to be happy, why should you deserve to be happy?' However,
if we look at ourselves and think, ' I have Buddha-nature. I have all the factors
within me that allow me to be able to develop and grow to become a Buddha, to
be able to help everyone: I have a mind, I have energy, I have the ability to
communicate, I have some level of good heart. All of these things can be developed.
So, of course I deserve to be happy. I deserve to have a better life.'
In
this way, we take ourselves seriously and have respect for ourselves. We acknowledge,
' I do deserve to be happy and to get out of my problems.' With this as a basis,
we can transfer this respect to others. We see that they also have the ability
to improve, they have Buddha-nature; they have all the potentials. On that basis,
they too deserve to be happy and to be free from all of their problems. We take
them seriously.
From the Beginning
These are some of the major points
that are important when we are developing a bodhichitta motivation to help others
and to reach enlightenment in order to benefit them in the best way possible.
That is not saying that we do not help others in the beginning, that we should
just work on ourselves and only when we have reached an advanced level, do we
help others. From the Mahayana point of view, we help others from the beginning.
However, we do not do it thinking, 'I can skip over all the earlier stages and
just involve myself with helping others.' We help to the best of our abilities
along the path. That is essential to the Buddhist path.
Nevertheless, while
helping others as much as we can now, we need to be sure to put a fair amount
of time in developing the earlier fundamental or foundation-building motivations
and experiences. This is because if we do not, we are likely to have problems
when helping others. We may think that when we are having trouble with others,
we can ignore them. We cannot. We have infinite lives and we are always going
to meet them again. Or, we may feel that we can only help people of our own ages
and from our own cultural backgrounds. That is not so. We have been everything.
We have been all ages, all cultures, and both genders. So, we can relate to everybody.
Also, we do not want to help others only to be loved, to feel important, or
to feel needed. We have a determination to be free from such neurotic interactions
because we see that they bring about uncontrollably recurring problems. We are
not going to get into power trips with others when we are helping them or try
to bully them into taking our advice. We are not going to get angry with them
or make them feel guilty when they do not take our advice. This is because we
have gone through the whole process of working on ourselves: we tried self-control,
we became angry with ourselves, we felt guilty, but then we became so fed up,
that we were determined to be free. We set our decision firmly to get out of it.
Having gone through that, we are not going to project it onto others.
Throughout
the whole process, we have also taken ourselves seriously. We acknowledge our
Buddhanature and know that we have the ability and all the factors that allow
us to grow and become enlightened and to help everyone. Having taken ourselves
seriously, we have respect for ourselves. In Buddhism, respecting someone does
not mean fearing him or her; respect means, ' I take myself seriously and look
positively upon myself. I deserve to be happy.' We can then sincerely have the
same attitude toward others: ' I respect you as well. I respect that you have
Buddha-nature. Even if you are acting like an idiot now; nevertheless, I see that
you do have the potential to become a compassionate and wise person. Just as I
take my own problems seriously, I take your problems seriously. Just as I saw
how my own problems hurt, likewise I can appreciate that your problems hurt you
as well." Such an attitude allows us to benefit and help others in a much
more sincere manner.
Understanding Karma
Another source of trouble is
that sometimes we try to help somebody and it does not work. Then we become discouraged.
A drastic example is trying to help someone in our family and the person commits
suicide. That is a horrible situation and it is easy to blame ourselves: ' If
I had only done this or that, then this person would not have or herself.' We
can become very discouraged in the process of trying to act like a bodhisattva.
When it seems like we have failed, we feel so guilty and horrible that it could
become a big obstacle in our paths.
The problem here is that we think in terms
of inappropriate models. We think that we are God, or that we should have been
God, and we should have been able to stop something from happening to someone
else. In Buddhism, we say, "That is not possible. No one is omnipotent. There
is only a certain amount of energy in the universe" ' scientists agree to
this as well. One aspect of the energy in the universe is the force of Buddha-activity,
which is the enlightening influence that a Buddha can exert on anybody. The other
is the energy of the impulses that come into people' s minds, in other words karma.
Karma refers to the impulses that come to our minds based on previous habits of
doing things. Because there is only a certain amount of energy in the universe,
one cannot override the other. All that a Buddha or a bodhisattva can do is to
try to influence someone in a positive way. He or she cannot stop anyone from
doing something. If the impulse to commit suicide is so strong in someone's mind,
the person is going to do it anyway.
A very interesting example happened one
day when I was in Dharamsala in India. In front of the library where I worked
was a mouse drowning in a drain. One of my friends rescued the mouse and put it
on the ground to recover. As soon as he walked away, a large hawk swooped down
and took the mouse.
We need not think, from that example, that we cannot help
anybody because it is his or her karma what will happen. Do not think that karma
is fate. "It is the fate of the mouse that it is going to die. There is no
reason for me to help because it is the mouse' s karma to die." We try our
best. If the person we are trying to help has some seed or potential from his
or her side to be helped, then our helping will connect with that and we shall
be able to benefit the person. If there were no seed, it would be like the example
of this mouse: we rescue it, but it dies anyway.
It is the same thing when
we try to help others. Aspiring to be bodhisattvas, we try our best to help them.
If it works, fine. We do not congratulate ourselves or go around telling others
how compassionate and wonderful we are. If it does not work, we need not feel
guilty. We need not emotionally whip ourselves or punish ourselves. We tried our
best and if that person had been receptive, it would have worked. They were not,
so there is nothing that we could have done. Nobody is an omnipotent God. Certainly,
we are not. Nobody can stop somebody from doing something if the impulses in that
person' s mind are so strong.
It is important to be realistic when we are
trying to help others and to realize that we cannot eliminate everybody' s problems.
We develop the wish to be able to do that. We sincerely care and genuinely take
the responsibility to help them. If it works, it works; if it does not work, we
have tried our best. We do not get discouraged.
The Purpose of Enlightenment
His Supreme Presence, His Holiness the Dalai Lama, has said that when we recite,
"May I reach enlightenment to benefit all sentient beings," there is
a bit of danger in the order of the aspirations here. Often, for us, the main
emphasis seems to be "may I reach enlightenment." Why' Because it is
the highest, it is the greatest; it is the most blissful. After all, we have to
have the highest rank, the highest title. But, "may I reach enlightenment"
is followed by "to benefit all sentient beings," which seems like some
nasty tax that we have to pay afterwards. It is not really what we want to do,
but if we want to become a Buddha, that is what we are obligated ' we have to
benefit all sentient beings. His Holiness has said that the emphasis needs to
be the other way around: "I want to help all sentient beings as much as is
possible, and in order to do that, I have to become a Buddha." The major
emphasis needs to be "I want to help everybody."
Sometimes, when
we think of benefiting others, we may face the obstacle of not being sincere in
our practice. We say, "I am going to help all sentient beings, and I love
all sentient beings," but when our parents or our children ask us to do something,
we snap at them, "Stop bothering me! I am trying to help all sentient beings!"
As it says in the lojong teachings of cleansing our attitudes (training the mind),
we need to start helping ourselves first; then, expand our help to our families;
next, to people around us; and so on. In other words, we need to help those who
are close to us. We do not ignore them. Often, people involved in social work
have resentful children because they are so involved in helping others that they
never have any time for their own families. That is very unfair. If we follow
Buddha' s advice, then we would start with our families first and take care of
them.
Developing equanimity does not mean, "Now I am going to ignore
my own children and just work for everybody else," it means, "Just as
I have an intense loving attitude toward my own children, I am going to expand
it to include more and more people. Instead of having two children, now I have
five, ten, a hundred, a thousand
" We are expanding the range of our
loving concern. We do not take care and love away from one area and transfer it
to another. It is important to take care of those who are close to us and then
extend it to others: our friends, strangers, and people we do not like, animals,
spirits, and beings in all the different realms.
To develop bodhichitta means
to expand our heart. Expanding our heart does not mean we can go from being selfish
to cherishing all sentient beings in one jump. We have to work up to it gradually.
In that way, we will be more sincere. We cannot be sincere when we say, "I
am working to benefit all sentient beings," but we do not take care of our
parents or our children. Bodhichitta is not at all contradictory to our usual
cultural values of the importance of the family, parents and children. It builds
on that basis and extends it further and further.
These are some important
points to be aware of when we are engaged in the Mahayana path of expanding our
hearts toward others, setting our hearts on the goal of eliminating all our limitations
and realizing all our potentials so that we can help everybody in the best way
possible. If we keep these in mind, we shall have less difficulty on that path.
Question: Is it possible, from having gained experience in past lives, to
bypass some of these steps and take a short cut in this life'
Answer: Yes,
that is possible. There are two types of practitioners: those for whom everything
happens all at once and those who follow a gradual path. Thus, there is the sudden
path and the gradual path. One of the great Tibetan masters who wrote a commentary
on this particular point, however, said that it is a very rare person for whom
everything happens all at once. It is very rare to have built up all the positive
habits and instincts in past lives so that in this life we are able to jump steps.
Often, itis because we are lazy and do not want to go through all the stages that
we make the excuse, "I am someone who has built up so much potential in my
past lives. I am one of the select few for whom everything happens all at once,
so I can skip some stages and jump ahead." We need to be completely honest
with ourselves. It is extremely rare that anyone has build up that much positive
potential in past lives. There is no harm in going through all the steps, although
we do not have to spend years and years in each one. One of the texts on the gradual
path to enlightenment states that even if the instincts are there, it is good
to reconfirm them by going through the steps quickly, not just skipping ahead.
Question: Can we be kind and compassionate without being taken advantage of'
Answer: Chogyam Trungpa Rinpoche coined an excellent expression that is relevant
to this question: "idiot compassion." Idiot compassion is compassion
without wisdom. For instance, the baby always asks for candy. With idiot compassion,
we would constantly give the baby candy just because it asks for it. Or, a maniac
comes and says, "Get me a gun. I want to shoot someone." If we say,
"I am practicing generosity, so I will get a gun for him," that is idiot
compassion.
Likewise, when people take advantage of us, if we continue to
give, it is not helping them. In fact, it is detrimental to their growth. Sometimes,
it is important to be very firm and strict. We need to give what others need,
and what they may need is discipline. They may need someone saying "No"
to them; they may need someone setting limits for them. For example, an unruly
child needs discipline. There is a generation in the West that was raised with
the philosophy of no discipline: "Just let the children do whatever they
want, let them be free." This policy was disastrous. Many of the children
felt unloved and insecure because other parents would set rules, but theirs did
not. They felt that their parents did not love them and that they did not care
enough to set rules. So, itis very important sometimes to say "No,"
to set limitations and not let everybody take advantage of us.
Idiot compassion
is not beneficial. We need compassion with wisdom. This is fundamental in the
Buddhist teachings, and is expressed in the mantra om mani padme hum. Mani is
"jewel," which represents compassion, and padme signifies "in the
lotus," which refers to wisdom. The two are together.
Sometimes, then,
it is necessary to say "No." However, this may hurt the other person
because he or she does not understand. Is that good? It says in the teachings
on karma, that if it is a little harmful in the short run, but very beneficial
in the long run, that action should be done. Obviously, if it is beneficial both
in the short and long run, that is the best. But, if I give the kids candy, for
instance, so that they will stop screaming and I can go to sleep, that is beneficial
in the short run but not in the long run. It harms the children because they will
get sick from constantly eating candy. Also, they will get spoiled and become
brats. In this case, it is better to cause a little bit of harm and unpleasantness
in the short run; because in the long run, it is beneficial. It requires wisdom
to see what will be beneficial and what will not be, but some of these things
are common sense.
Question: If our lives end prematurely, will we again be
the husbands or wives of the same persons in our next lives?
Answer: Not necessarily,
although it is possible. It could happen if the connection is very strong. There
are examples: a child was born to a family and died as a baby, but the individual
had such a strong connection with the family that this person was born as another
baby in that family. That does happen but, in general, there are many different
karmic possibilities. At the time of death, different karmic imprints can be activated
to propel us into different rebirths.
Also, we do not have a relationship
with just one person like a wife or husband. We have had relations with many different
people in many different lifetimes. These relationships change continuously. In
one lifetime, certain interactions with another person occur and our relationship
changes. Therefore, the continuity of that relationship may not necessarily be
in the same form of husband and wife. Maybe you become two cows chewing grass
together or two ants in an anthill working together. It depends on how the relationship
developed before. Also, we may not meet that person in the next life or the life
after that. It could be thousands of lives in the future.
It is important
to combine the understanding of rebirth with the basic teachings on the lack of
a truly existent, solid self or person. It is not that I am going to meet my husband
' whatever his name is ' or my wife ' whatever her name is ' in a future life.
Each person is a continuity ' a continuity of energy, a continuity of consciousness,
a continuity of tendencies and habits. In some future lives, the continuities
of the two people will meet, but it will not be you and me exactly as we are now.
We all have experienced walking into a crowded room and having one or two
people attract our eye. We have a close and warm feeling about them, and we want
to talk to them. On the other hand, somebody else gives us the feeling of "Ugh!
I do not want to become involved with that person." Why does this happen?
This is an indication of a previous connection with that person. We have connections
with millions and millions of beings. Some connections are more recent or stronger,
so our experiences with these people affect us more. Other connections may be
weak: we may be born in the same city but never meet.
Question: How is merit
or positive potential carried to future lives?
Answer: "Merit" is
a misleading translation. We do not gain points ' like being in the Scouts ' andwhen
we earn enough points, we get a badge. Nobody is keeping score. "Merit"
is better translated as "positive potential." We build up positive potentials
just as we put more and more energy into a car battery. When there is enough potential,
the car will go. Likewise, we are building up a lot of positive potential for
something positive to happen. We also build up habits of acting in a positive
way.
There are various levels of mind and various levels of body. The gross
mind or consciousness is our sense consciousnesses ' seeing, hearing, tasting
and so on. There is also subtle consciousness, which is a mental consciousness,
and refers mostly to conceptual thinking. Then there is the subtlest level of
mind, which is free from concepts.
Our gross and subtle consciousnesses function
while we are awake. We see, hear, think and so on. Our dream consciousnesses are
subtler. When we are asleep with no dreams, that is still more subtle. As we go
through the death process, our consciousnesses become more and more subtle as
our mental continuums separate from our gross bodies. The subtlest level is the
bare continuity, the bare clarity and awareness of the mind that provides the
continuity from one moment to another. The grosser levels are like a radio being
tuned on various stations or at different volumes, and that subtlest level is
just the radio being on.
Correspondingly, we have the gross body, which is
the basis for the gross mind. We have eyes, ears, body, and so on, which are the
bases for seeing, hearing and other sense perceptions. The subtle body is the
energy ( qi in Chinese) of the channels and chakras. The subtle body is the basis
for the subtle mental consciousness. When the energy is disturbed in our bodies,
we have strange thoughts and feelings. The subtlest energy is the support for
the subtlest consciousness. It is like the electricity for that consciousness.
The subtle energy and subtle mind together constitute something like the spark
of life.
What goes on into future lives is not the gross body, which is cremated
or buried, nor the gross consciousness. Neither is it our conceptual mental consciousness,
the energy, channels and so on. What goes on into future lives is the continuity
of the subtlest consciousness and the energy that supports it. There is not a
solid self ' like a little statue sitting on a conveyor belt ' going from one
life to the next. It is more analogous to a movie. A movie appears to be solid,
but it is actually made up of individual frames forming a continuity, without
one thing existing throughout. Likewise, this continuity of the subtlest consciousness
and subtlest energy, which are both constantly changing, goes from one life to
the next. This is the spark of life that continues.
Merit or positive potential
is a type of energy that is built up. That positive energy is carried along with
the subtlest energy, the spark of life. The potentials are a form of subtle energy
that continue on into future lives.
What is a habit or instinct? Suppose we
have the habit of having cereal every morning. We had cereal yesterday, the day
before, and today too. What is the habit? It is not something physical. It is
not a bowl of cereal that pops up in our minds. It is not something mental: "Eat
cereal, eat cereal" going on in our minds. All we can say is that there is
a sequence of similar events of our eating cereal on so many days. Based on that,
as a manner of speaking, we say that there is a habit of eating cereal. On that
basis, we can predict that we are probably going to eat cereal tomorrow morning.
It is just a manner of speaking or describing. A habit is imputed onto a series
of similar events. That is what we call mental labeling.
A habit is nothing
concrete or even mental. Neither are instincts. Suppose we have the habit of being
kind. We were kind yesterday, we were kind the day before, and we are kind today.
Based on that, as a manner of speaking, there is the instinct of being kind. Later
we have a future life. In the future life, the child that we become is kind. She
shares things and wants to give her cookies to others. She does not want just
to take from others. There is kindness there. Thus, we can say that there is a
habit of kindness that has continued into future lives. Nevertheless, the habit
is not something concrete. The way it continued was just on the basis of individual
moments. There was the time yesterday, the time before that and the time before
that.
The subtlest consciousness and energy have underlain each of those moments,
because they are there all the time. The radio is always on. Based on this, we
can say that the instincts are carried along. The instincts need not be something
solid and concrete in order to continue on to the future. They are not physical
seeds.
That is the mechanism of how things are carried into future lives.
The positive potentials ("merits") are a type of very subtle energy
that goes with the energy that supports life. The instincts and habits are just
a manner of speaking, based on a sequence of similar events both in this life
and future lives. On thebasis of there being the subtlest mind and energy that
go from one life to the next, we say that there is a sequence of similar events
' a habit or an instinct.
Question: Do you believe in rebirth?
Answer:
Yes, I do. But, it has taken a long time for me to reach that point. Belief in
rebirth does not come instantly. Some people may come from a background in which
belief in rebirth is part of the culture. This is the case in many Asian countries,
and thus, since people have heard about rebirth since they were children, the
belief in it comes automatically. However, for those of us from Western cultures,
it seems strange at first. We do not usually gain conviction in rebirth all of
a sudden, with rainbows and music in the background and "Hallelujah! Now
I believe!" It does not usually work like that.
It takes most people
a long time to get used to the idea of rebirth. I went through various stages
in the process of gaining conviction in it. First, I had to become open to the
idea in the sense that I thought, "I do not really understand rebirth."
Acknowledging that we do not understand it is important, because sometimes we
could reject rebirth and what we are actually rejecting is an idea of rebirth
that Buddhism would also reject. Someone may think, "I do not believe in
rebirth because I do not think that there is a soul with wings that flies out
of the body and goes into another body." Buddhists agree, "We do not
believe in a soul with wings either." In order to decide whether I believed
in rebirth, I had tounderstand the Buddhist concept of rebirth, and that concept
is not simple. It is very sophisticated, as you can see from what I explained
before about the subtlest consciousness and energy, and the instincts that accompany
it.
Then I thought to give rebirth the benefit of the doubt. Provisionally,
let us say there is rebirth. Now, what follows from viewing our existence in this
way? We can establish all the bodhisattva trainings, we can recognize everybody
as having been our mother and thus can feel some connection with all others.
It
could also explain why the things that happened in my life happened. Why was someone
from my background drawn strongly to study Chinese language? Why was I drawn to
go to India and study with the Tibetans? Considering my family' s interests and
the environment in which I grew up, it made no sense that I was interested in
these things. However, when I thought in terms of rebirth, there was an explanation.
I must have had some connection with India, China and Tibet in differentlifetimes,
and this has caused me to be interested in these places, their languages and cultures.
Rebirth started to answer many questions that I could not find any answers to
otherwise; if there were no past lives and no karma, then what happened in my
life did not make any sense. Rebirth could also explain the recurring dreams that
I used to have. In this way, I started slowly to become more familiar with it.
I have been studying m India for the last nineteen years and have had the
great privilege and opportunity to study with some of the very old masters while
they were still alive. Many of them have died and have come back, and now I meet
them again as small children. I know them in two of their lives.
There is
a certain point on the Buddhist path atwhich you can control your rebirths. You
do not have to be a Buddha, or even a liberated being, an arhat, to do this. Nevertheless,
you do need to be a bodhisattva. You also need to have advanced to a certain stage
on the tantric path and to have a very strong determination to be reborn in a
form so that you can help everybody. There are certain visualizations and methods
that enable you to transform death, the intermediate state and rebirth. If you
have mastered that level, you can control your rebirths. There are about a thousand
people among the Tibetans who have achieved that level and when they pass away,
they are found again. In the Tibetan system, they are called tulkus. A tulku is
a reincarnate lama, someone given the title Rinpoche. The title Rinpoche, however,
is not used exclusively for tulkus, or reincarnated lamas. It is also used for
an abbot or retired abbot of a monastery. Not everyone who is called Rinpoche
is a reincarnate lama.
Also, I should point out that the way the word lama
is used varies from one Tibetan tradition to the next. In some, lama refers to
a very high spiritual teacher, such as a geshe -- one who has the equivalent of
a Ph.D. in Buddhist studies -- or a reincarnate lama. In some traditions, lama
is used for someone who functions somewhat like a community priest. This person
has done a three-year retreat and has learnt the various rituals. He or she will
then go to villages and do rituals in people's homes. The title lama can have
different meanings.
Again, there are about one thousand recognized incarnate
lamas, or tulkus, and they are identified through various indications that they
themselves give as well as by other indications such as oracles or significant
signs in the environment. The attendants of the previous lama will look for the
new incarnation. They will bring ritual objects and personal belongings of the
previous lama together with other similar items. The child will be able to recognize
what belonged to his or her previous life. For example, His Supreme Presence,
His Holiness the Dalai Lama, recognized the people who came looking for him. He
called them by name and started speaking to them in the Lhasa dialect, which is
not the language of the region where he was born. By such signs, they are able
to identify the child.
Meeting my teachers again in their next lives has been
quite impressive for me. The most impressive example was Ling Rinpoche, who was
the senior tutor of His Holiness the Dalai Lama. He was also the head of the Gelug
tradition. When he passed away, he remained in meditation for nearly two weeks,
although his breath had stopped and for all medical purposes, he would have been
considered dead. However, his subtle consciousness was still within the body:
he was absorbed in a very profound meditation with the very subtle mind. The region
around the heart was still slightly warm, and he sat in meditation position without
his body decomposing. When he finished the meditation, his head tipped and a bit
of blood came from his nostrils. At that time, his consciousness had left his
body.
In Dharamsala, where I live, this sort of things occurs two, three,
four times a year. It is not uncommon, even though someone needs to be at a high
level of spiritual practice to do this. This ability can be attained.
Ling
Rinpochey's reincarnation was recognized when he was one year and nine months
old. Usually, children are not identified so young, because when they are older
-- about three or four years old -- they can speak and give some indications themselves.
The child was brought back to his old house. There was a very large ceremony to
welcome him. A few thousand people lined the streets, and I had the fortune to
be among them. They were dressed in special clothes and were singing. It was such
a joyous occasion
Question: How was the child identified?
Answer: It was
through oracles and mediums, as well as his being able to identify various objects
from his previous life. Also, he displayed certain physical characteristics. For
instance, his predecessor always held his mala (the garland of beads) with two
hands, and the child did this as well. He recognized the people from his household,
too.
What was the most convincing for me, however, was the child's behavior
during the ceremony. The child was carried to the house where a throne was set
up near the doorway facing a large verandah and two to three thousand people gathered
in the yard. Most children under two years old would be very frightened in such
a situation. He was not. They put the child on the throne. Normally, a child would
want to get down and would cry if he could not get his way. This child sat cross-legged
without moving for an hour and a half while the people did a long-life puja (ritual)
for him. He was completely interested in what was going on, and being amidst this
huge crowd did not bother him at all.
Part of the ceremony entailed making
offerings to the lama and requesting him to live long. There was a procession
of people, each holding an offering - a statue of the Buddha, a scriptural text,
a stupa reliquary monument, a set of monks' robes, and many other things. When
someone gave an offering to him, he was supposed to take it with two hands and
give it to a person standing on his left. He did this perfectly with each object.
It was really remarkable! How can you teach a one year and nine-month old child
to do something like that? You cannot.
When the ceremony had finished, all
the people lined up to receive his hand blessing. Someone held the child, and
he gave hand blessings, holding his hand in the correct position. With total absorption,
and without losing interest or getting tired, the child then gave a hand blessing
to two or three thousand people. After that His Supreme Presence, His Holiness
the Dalai Lama, had lunch with him and they spent some time together. The only
time that the child cried and made any fuss was when the Dalai Lama started to
leave. He did not want him to go.
In fact, the child was giving hand blessings
even before he was recognized as being Ling Rinpoche. Both he and his older brother
were in an orphanage, because the mother died shortly after he was born. The father
was very poor and so had to put the children in an orphanage. He used to give
hand blessing to the people there. His older brother, who was three or four years
old, would say to people, "My brother is very special. He is a lama. He is
a Rinpoche. Do not do anything bad to him. Treat him special."
The previous
Ling Rinpoches have been the teachers of three consecutive Dalai Lamas. One Ling
Rinpoche was the teacher of the twelfth Dalai Lama; the next Ling Rinpoche was
the teacher of the thirteenth; the next one was the teacher of the fourteenth.
Certainly, people look at this one to be teacher of the next Dalai Lama.
Seeing
examples like this made a big impression on me about the feasibility of future
lives. So, by thinking, by hearing stories and by seeing things like this, gradually
one becomes more and more convinced about the existence of past and future lives.
If you ask me now, "Do you believe in future lives?" Yes, I do.
Question:
Are incarnate lamas found only among the Tibetans?
Answer: No, about seven
have been identified in Western countries as well. One of these, Lama Osel, the
reincarnation of Lama Thubten Yeshe, is a Spanish child. Meeting Lama Osel has
given the people who knew Lama Yeshe much conviction in rebirth.
Question:
Some people here carry little Buddha statues for protection. How does this work?
Answer: Two factors are involved here. One is from the side of the object.
Such statues are consecrated by very high lamas. Many masters may gather together
and recite om mani padme hum ten million times and blow on the objects. One lama
could also do this, or he could sit in deep and concentrated meditation. To use
a scientific analogy, the recitation of mantra and concentration changes the magnetic
field -- the energy field -- of the objects so that they have a certain spiritual
magnetic quality to them.
The second factor is the faith and confidence of
the people using the objects, as well as their previously created actions or karma.
If people have faith and confidence that something will protect them, then their
own confidence can protect them. It may not protect them from an atom bomb, but
it could protect them in events where they would not have confidence to deal with
a situation in a beneficial way.
If a blessed cord or image were put around
the neck of a pig, I do not know if it would protect it from being slaughtered.
However, if a person has the potential that will allow for this blessing to work,
then it works. Both factors are needed. It is like two pieces of a puzzle fitting
together.
Thank you.
*********************
The
Elimination of Anger
With two
stories retold from the Buddhist texts
by Ven. K. Piyatissa Thera
Copyright
© 1975 Buddhist Publication Society
The ultimate goal of Buddhism
is the deathless condition of Nibbana, the sole reality. Hence, one who aspires
to that state should renounce mundane pursuits and attachments, which are ephemeral,
for the sake of that reality. But there are very few who are sufficiently mature
to develop themselves to achieve that state in this very life. Thus the Buddha
does not force the life of renunciation upon those who lack the spiritual capacity
to embark upon the higher life.
Therefore, one should follow the path of mundane
advantage which is twofold, namely, the advantage obtainable here in this very
life and the advantage obtainable in future lives, as steps on the path to the
spiritual life. Although one may enjoy the pleasures of life, one must regard
one's body as an instrument with which to practice virtue for one's own and other's
benefit; in short, one should live a useful life of moral integrity, a life of
simplicity and paucity of wants.
As regards acquisition of wealth, the Buddha
said: "One must be diligent and energetic," and as regards the safeguarding
of one's wealth, "one must be mindful and economical."
It is not
impossible that even the life of such a man may be somehow or other disturbed
and harassed as a result of the actions of "unskillful" men. Although
this might induce him to abandon his chosen path, it is at such times that one
must not forget the steps to be taken for the purpose of establishing peace. According
to the teaching of the Buddha this includes the reflection: "Others may be
harmful, but I shall be harmless, thus should I train myself." We must not
forget that the whole spirit of Buddhism is one of pacification. In the calm and
placid atmosphere of the Buddha's teaching there is every chance, every possibility,
of removing hatred, jealousy and violence from our mind.
It is no wonder if
we, at times, in our everyday life, feel angry with somebody about something.
But we should not allow this feeling to reside in our mind. We should try to curb
it at the very moment it has arisen. Generally there are eight ways to curb or
control our anger.
The first method is to recollect the teachings of the Buddha.
On very many occasions the Buddha explained the disadvantages of an angry temper.
Here is one of his admonitions:
Suppose some bandits catch one of you and
sever his body limb from limb with a two-handed saw, and if he should feel angry
thereby even at that moment, he is no follower of my teaching.
-- Kakacupama
Sutta, Majjhima Nikaya 21
Again:
As a log from a pyre, burnt at both ends
and fouled in the middle, serves neither for firewood in the village nor for timber
in the forest, so is such a wrathful man.
-- Anguttara Nikaya II, 95
Further,
we may consider the Buddha's advice to be found in the Dhammapada:
He abused
me, he beat me, he defeated me, he robbed me of my property. Whosoever harbor
such thoughts will never be able to still their enmity.
Never indeed is hatred
stilled by hatred; it will only be stilled by non-hatred -- this is an eternal
law.
-- Dhp., vv. 4-5
Do not speak harshly to anyone. Those who are harshly
spoken to might retaliate against you. Angry words hurt other's feelings, even
blows may overtake you in return.
-- Dhp., v. 133
Forbearance is the highest
observance. Patience is the highest virtue. So the Buddhas say.
-- Dhp., v.
184
Let a man remove his anger. Let him root out his pride. Let him overcome
all fetters of passions. No sufferings overtake him who neither clings to mind-and-body
nor claims anything of the world.
-- Dhp., v. 221
Conquer anger by non-anger.
Conquer evil by good. Conquer miserliness by liberality. Conquer a liar by truthfulness.
-- Dhp., v. 223
Guard your mind against an outburst of wrong feelings.
Keep your mind controlled. Renouncing evil thoughts, develop purity of mind.
--
Dhp., v. 233
If by contemplating the advice of the Buddha in this way
one cannot curb his anger, then let him try the second method.
Naturally,
any bad person may possess some good quality. Some men are evil in mind but speak
in deceptive language or slyly perform their deeds in an unsuspecting manner.
Some men are coarse only in their language but not in their mind or deeds. Some
men are coarse and cruel in their deeds but neither in their speech nor in their
mind. Some are soft and kind in mind, speech and deed as well.
When we feel
angry with any person, we should try to find out some good in him, either in his
way of thinking, or in his way of speaking or in his way of acting. If we find
some redeeming quality in him, we should ponder its value and ignore his bad qualities
as natural weaknesses that are to be found in everyone. Whilst we think thus,
our mind will soften and we may even feel kindly towards that person. If we develop
this way of thinking we will be able to curb or eliminate our anger towards him.
At times, this method may not be successful and we shall then have to try
the third method. Basically, this entails reflecting thus:
"He has done
some wrong to me and in so doing has spoiled his mind. Then why should I spoil
or impair my own mind because of his foolishness? Sometimes I ignore support or
help offered by my relatives; sometimes their tears even shed because of my activities.
Being a person of such type myself, why should I not therefore ignore that foolish
man's deed?
"He has done that wrong, being subject to anger, should I
too follow him, making my mind subject to anger? Is it not foolish to imitate
him? He harboring his hatred destroys himself internally. Why should I, on his
account, destroy my reputation?
"All things are momentary. Both his mind
and body are momentary too. The thoughts and the body with which the wrong was
done to me are not now existing. What I call the same man now are the thoughts
and physical parts which are different from the earlier ones that harmed me although
belonging to the same psycho-physical process. Thus, one thought together with
one mass of physical parts did me some wrong, and vanished there and then, giving
place to succeeding thoughts and material parts to appear. So with which am I
getting angry? WIth the vanished and disappeared thoughts and physical parts or
with the thoughts and material parts which do not do any wrong now? Should I get
angry with one thing which is innocent whereas another thing has done me wrong
and vanished?
"The so-called 'I' is not the same for two consecutive
moments. At the moment the wrong was done there was another thought and another
mass of molecules which were regarded as 'I,' whereas what are regarded as 'I'
at the present moment are a different thought and collection of molecules, though
belonging to the same process. Thus some other being did wrong to someone else
and another gets angry with another. Is this not a ridiculous situation?"
If we scrutinize the exact nature of our life and its happenings in this
manner, our anger might subside or vanish there and then.
There is another
way, too, to eliminate upsurging anger. Suppose we think of someone who has done
wrong to us. On such occasions we should remember that we suffer harm or loss
as a result of our previous kamma. Even if others were angry with us, they could
not harm us if there were no latent force of past unwholesome kamma committed
by us which took advantage of this opportunity to arouse our adversary. So it
is I who am responsible for this harm or loss and not anybody else. And at the
same time, now while I am suffering the result of past kamma, if I, on account
of this, should get angry and do any harm to him, by that do I accumulate much
more unwholesome kamma which would bring me correspondingly unwholesome results.
If we recall to mind this law of kamma, our anger may subside immediately.
We can consider such a situation in another way too. We as the followers of Buddha
believe that our Bodhisatta passed through incalculable numbers of lives practicing
virtues before he attained Buddhahood. The Buddha related the history of some
of his past lives as illustrations to teach us how he practiced these virtues.
The lives of the prince Dhammapala and the ascetic Khantivadi are most illustrative
and draw our attention.
At one time the Bodhisatta had been born as the son
of a certain king named Mahapatapa. The child was named Culla Dhammapala. One
day the Queen sat on a chair fondling her child and did not notice the King passing
by. The King thought the Queen was so proud of her child as not to get up from
her chair even when she saw that her lord the King passed that way. So he grew
angry and immediately sent for the executioner. When he came the King ordered
him to snatch the child from the Queen's arms and cut his hands, feet and head
off, which he did instantly. The child, our Bodhisatta, suffered all that with
extreme patience and did not grow ill-tempered or relinquish his impartial love
for his cruel father, lamenting mother and the executioner. So far had he matured
in the practice of forbearance and loving-kindness at that time.
At another
time, our Bodhisatta was an ascetic well-known for his developed virtue of forbearance
and consequently people named him Khantivadi, the preacher of forbearance. One
day he visited Benares and took his lodgings at the royal pleasure grove. Meanwhile,
the King passed that way with his harem and, seeing the ascetic seated under a
tree, asked what virtue he was practicing, to which the ascetic replied that of
forbearance. The King was a materialist who regarded the practice of virtue to
be humbug. So, hearing the words of the ascetic, he sent for the executioner and
ordered him to cut off his hands and feet and questioned the ascetic as to whether
he could hold to forbearance at the severing of his limbs. The ascetic did not
feel ill-tempered but even at that time he lay down extending his loving-kindness
and holding his forbearance undiminished. He spoke to the King in reply to the
effect that his forbearance and other virtues were not in his limbs but in his
mind. The King, being unsuccessful in his attempts to disturb the ascetic's feelings,
grew angrier and kicked the stomach of the ascetic with his heel and went away.
Meanwhile, the King's minister came over and, seeing what had happened, bowed
before the dying ascetic and begged him saying: "Venerable one, none of us
agreed to this cruel act of the King and we are all sorrowing over what has been
done to you by that devilish man. We ask you to curse the King but not us."
At this the ascetic said: "May that king who has caused my hands and feet
to be cut off, as well as you, live long in happiness. Persons who practice virtues
like me never get angry." Saying this, he breathed his last.
Since the
Buddha in his past lives, while still imperfect like us, practiced forbearance
and loving-kindness to such a high extent, why cannot we follow his example?
When
we remember and think of similar noble characters of great souls, we should be
able to bear any harm, unmoved by anger. Or if we consider the nature of the round
of rebirths in this beginningless and infinite universe, we will be able to curb
our upspringing anger. For, it is said by the Buddha: "It is not easy to
find a being who has not been your mother, your father, your brother, sister,
son or daughter." Hence with regard to the person whom we have now taken
for our enemy, we should think: "This one now, in the past has been my mother
who bore me in her womb for nine months, gave birth to me, unweariedly cleansed
me of impurities, hid me in her bosom, carried me on her hip and nourished me.
This one was my father in another life and spent time and energy, engaged in toilsome
business, with a view to maintaining me, even sacrificing life for my sake,"
and so on. When we ponder over these facts, it should be expected that our arisen
anger against our enemy will subside.
And further, we should reflect on the
advantages of the development of mind through the practice of extending loving-kindness.
For, the Buddha has expounded to us eleven advantages to be looked for from its
development. What are the eleven? The person who fully develops loving-kindness
sleeps happily. He wakes happily. He experiences no evil dreams. He is beloved
of men. He is beloved even of non-human beings. He is protected by the gods. He
can be harmed neither by fire, poison or a weapon. His mind is quickly composed.
His complexion is serene. At the moment of his death he passes away unbewildered.
If he can go no further along the path of realization, he will at least be reborn
in the heavenly abode of the Brahma Devas.
So, by every similar and possible
way should we endeavor to quench our anger and at last be able to extend our loving-kindness
towards any and every being in the world.
When we are able to curb our anger
and control our mind, we should extend from ourselves boundless love as far as
we can imagine throughout every direction pervading and touching all living beings
with loving-kindness. We should practice this meditation every day at regular
times without any break. As a result of this practice, we will be able, one day,
to attain to the jhanas or meditative absorptions, comprising four grades which
entail the control of sensuality, ill-will and many other passions, bringing at
the same time purity, serenity and peace of mind.
Appendix: Two
Stories Retold from the Buddhist Texts
The Reviler
Once while the Blessed
One stayed near Rajagaha in the Veluvana Monastery at the Squirrels' Feeding Place,
there lived at Rajagha a Brahmin of the Bharadvaja clan who was later called "the
Reviler." When he learned that one of his clan had gone forth from home life
and had become a monk under the recluse Gotama, he was angry and displeased. And
in that mood he went to see the Blessed One, and having arrived he reviled and
abused him in rude and harsh speech.
Thus being spoken to, the Blessed One
said: "How is it, Brahmin: do you sometimes receive visits from friends,
relatives or other guests?"
"Yes, Master Gotama, I sometimes have
visitors."
"When they come, do you offer to them various kinds of
foods and a place for resting?"
"Yes, I sometimes do so."
"But
if, Brahmin, your visitors do not accept what you offer, to whom does it then
belong?"
"Well, Master Gotama, if they do not accept it, these things
remain with us."
"It is just so in this case, Brahmin: you revile
us who do not revile in return, you scold us who do not scold in return, you abuse
us who do not abuse in return. So we do not accept it from you and hence it remains
with you, it belongs to you, Brahmin..."
[The Buddha finally said:]
"Whence
should wrath rise for him who void of wrath,
Holds on the even tenor of his
way,
Self-tamed, serene, by highest insight free?
"Worse of the two
is he who, when reviled,
Reviles again. Who doth not when reviled,
Revile
again, a two-fold victory wins.
Both of the other and himself he seeks
The
good; for he the other's angry mood
Doth understand and groweth calm and still.
He
who of both is a physician, since
Himself he healeth and the other too, --
Folk deem him a fool, they knowing not the Norm."[1]
-- Abridged
and freely rendered from Samyutta Nikaya, Brahmana Samyutta, No. 2. Verses translated
by C. A. F. Rhys Davids, in "Kindred Sayings," vol. I.
The Anger-eating
Demon
Retold from an ancient Buddhist Story
by Nyanaponika Thera
Once
there lived a demon who had a peculiar diet: he fed on the anger of others. And
as his feeding ground was the human world, there was no lack of food for him.
He found it quite easy to provoke a family quarrel, or national and racial hatred.
Even to stir up a war was not very difficult for him. And whenever he succeeded
in causing a war, he could properly gorge himself without much further effort;
because once a war starts, hate multiplies by its own momentum and affects even
normally friendly people. So the demon's food supply became so rich that he sometimes
had to restrain himself from over-eating, being content with nibbling just a small
piece of resentment found close-by.
But as it often happens with successful
people, he became rather overbearing and one day when feeling bored he thought:
"Shouldn't I try it with the gods?" On reflection he chose the Heaven
of the Thirty-three Deities, ruled by Sakka, Lord of Gods. He knew that only a
few of these gods had entirely eliminated the fetters of ill-will and aversion,
though they were far above petty and selfish quarrels. So by magic power he transferred
himself to that heavenly realm and was lucky enough to come at a time when Sakka
the Divine King was absent. There was none in the large audience hall and without
much ado the demon seated himself on Sakka's empty throne, waiting quietly for
things to happen, which he hoped would bring him a good feed. Soon some of the
gods came to the hall and first they could hardly believe their own divine eyes
when they saw that ugly demon sitting on the throne, squat and grinning. Having
recovered from their shock, they started to shout and lament: "Oh you ugly
demon, how can you dare to sit on the throne of our Lord? What utter cheekiness!
What a crime! you should be thrown headlong into the hell and straight into a
boiling cauldron! You should be quartered alive! Begone! Begone!"
But
while the gods were growing more and more angry, the demon was quite pleased because
from moment to moment he grew in size, in strength and in power. The anger he
absorbed into his system started to ooze from his body as a smoky red-glowing
mist. This evil aura kept the gods at a distance and their radiance was dimmed.
Suddenly a bright glow appeared at the other end of the hall and it grew into
a dazzling light from which Sakka emerged, the King of Gods. He who had firmly
entered the undeflectible Stream that leads Nibbana-wards, was unshaken by what
he saw. The smoke-screen created by the gods' anger parted when he slowly and
politely approached the usurper of his throne. "Welcome, friend! Please remain
seated. I can take another chair. May I offer you the drink of hospitality? Our
Amrita is not bad this year. Or do you prefer a stronger brew, the vedic Soma?"
While Sakka spoke these friendly words, the demon rapidly shrank to a diminutive
size and finally disappeared, trailing behind a whiff of malodorous smoke which
likewise soon dissolved.
The gist of this story dates back to the discourses
of the Buddha. But even now, over 2500 years later, our world looks as if large
hordes of Anger-eating Demons were haunting it and were kept well nourished by
millions slaving for them all over the earth. Fires of hate and wide-traveling
waves of violence threaten to engulf mankind. Also the grass roots of society
are poisoned by conflict and discord, manifesting in angry thoughts and words
and in violent deeds. Is it not time to end this self-destructive slavery of man
to his impulses of hate and aggression which only serve the demoniac forces? Our
story tells how these demons of hate can be exorcised by the power of gentleness
and love. If this power of love can be tested and proven, at grass-root level,
in the widely spread net of personal relationships, society at large, the world
at large, will not remain unaffected by it.
-- Based on Samyutta Nikaya, Sakka
Samyutta, No. 22
Note
1. The "Norm" or law (dhamma), here
referred to, may be expressed in the words of the Dhammapada (v. 5):
"Not
by hating hatred ceases
In this world of tooth and claw;
Love alone from
hate releases --
This is the Eternal Law."
Translated by Francis
Story]
http://www.accesstoinsight.org
*********************
The
Endpoint of Samsara Is Suffering,
the Endpoint of Dharma Is Happiness
Tsenzhab
Serkong Rinpoche
Longueuil, Quebec, Canada, August 19, 1980
translated
by Alexander Berzin
All beings wish to be happy, no one wishes to be unhappy.
The Dharma teaches the methods to get rid of suffering and achieve happiness.
The Dharma which we practice is, literally, something that holds us. This can
be explained in many ways. It holds us back from suffering and holds all true
sources of happiness.
Happiness can be either physical or mental. There are
also two types of suffering: physical and mental. Many of us, though we wish to
achieve happiness, we are ignorant of the methods to attain this. The methods
we use lead us to suffering.
Some people rob and kill to make a living. They
think this will bring them happiness. This is not so. There are many others who
try to achieve happiness by being a merchant, farmer, and so on, within the bounds
of the laws. Many people become very wealthy and famous through such methods.
This type of happiness is not something that can last forever; it's not ultimate
happiness. No matter how much happiness or material goods we have, we are never
satisfied that we have enough. Even if we owned an entire country, we would want
more.
The work we do to achieve happiness never ends. We try to go around by
the fastest means we can, cars, etc. - this type of pursuit has no end. That's
why they say samsaric existence has no end, it just goes around and around. We
can all understand this: worldly pursuits never end.
A flower is fresh when
new, fades when old. No matter what you achieve in this life, it will come to
an end. It comes to an end as time goes on and on, to the end of our lives where
we have the most suffering. For example, the automobile. You pass by junk yards
where old cars have been thrown away. This is the final end, in a state where
everything has turned to junk. Even when the car is in good order, we worry about
it. We worry that parts will break down, tax and insurance payments, etc., etc.
We can extend this example to all our material possessions. The more we have,
the more worries we have about them.
Dharma is that which teaches the method
for bringing about mental happiness. To achieve some type of mental happiness,
we don't do physical work: we need to do work with our minds. The mind, however,
has a long stream of continuity, even into future lifetimes, and from past lifetimes.
In each lifetime, we have a body and we try to get happiness for that body, but
at death the mind goes on. So, the happiness we need to wish for is not only a
happiness that is great and stable, but one that lasts for all our future lifetimes
and which has no break in its continuity.
No matter what type of activity
we do, constructive or not, that's not Dharma, but positive actions that are done
for the sake of our future lifetimes, that's the Dharma.
Happiness or unhappiness
comes from our actions. Regarding these karmic actions, negative actions bring
negative results and positive actions bring positive results. Anything we can
do well in this life, planting fields, and so on, this is the result of positive
actions we did in our previous lives. If we are very sick, or if we are unhappy
or have short lives, this is the result of negative actions we have done in the
past.
For example, there are two merchants, one is successful and one is not.
This is due to previous karma. You can see two businessmen, one works very hard
and is not successful while another doesn't have to work hard but is successful.
Another example, if you kill living beings, you will have a short life and will
have sickness. You can ask your Geshe-la here about all of this.
If you refrain
from committing these negative actions, you won't be born in a lower realm, but
as a human or in the god realms. But even if you are born as a human or as a god,
this doesn't bring you ultimate happiness - it's all in the nature of suffering.
Why is this so? If you achieve a high position, you fall to a low one; if you
are in a low position, you rise to a higher one. From this, there is a great deal
of suffering. For example if you are hungry, you eat food; but if you eat too
much, then you get ill. If you are cold, you turn on the heat and get too hot;
then you have to cool down. There are all these types of suffering.
Samsara
(uncontrollably recurring existence) consists of these types of suffering. It
is the result of karma and various disturbing emotions and attitudes. We need
to develop the wisdom (discriminating awareness) of voidness or identitylessness.
We
can see, as examples of those who have reached an end of their samsara, the sixteen
arhats and various other aryas who have achieved this state. Though we can put
an end to our own samsaric existence, it's not enough to do this, because no one
has been kinder to us than all limited beings (sentient beings). Dairy products
come from the kindness of animals. If we enjoy meat, this comes from animals slaughtered
while still healthy. In the winter, we wear fur coats and wool, which come from
the animals. They are very kind to provide this to us. We need to repay the kindness
of all living beings by attaining the state of Buddhahood ourselves - then we
can fulfil the aims of all limited beings.
Sravakas and arhats can't fulfill
all the purposes of limited beings. The only one who can do this is a Buddha,
and so this is what we must do in order truly to help them. We need to become
Buddhas ourselves.
How do we do this? By following the Dharma. In India, there
were the highly accomplished mahasiddhas, we have the life stories of eighty of
them, but really there are countless numbers of them. They achieve enlightenment
in their very lifetimes. In Tibet, there is the example of Milarepa, and many
other great masters from the Kagyu, Nyingma, Sakya, and Gelug schools.
Once
we achieve the state of a Buddha, our Dharma efforts come to an end. The work
we do in the Dharma is very difficult in the beginning, but it gets easier and
easier, and we become happier and happier as we progress. We finish our Dharma
work in a state of complete happiness. Worldly work brings us only more suffering.
For
example, when people die, their lives reaching their culmination or endpoint in
death causes only misery and suffering, not only to themselves, but also to those
left behind, for instance at their funerals. We need to think about this and do
some type of Dharma work. Reaching the culmination or endpoint of the Dharma with
the attainment of enlightenment brings only happiness, not only to us, but also
to all others.
We need to refrain from committing the ten negative actions.
If we do positive actions, we experience happiness, and if we do negative actions,
we experience unhappiness. We need to examine the results of our actions and we
need to examine our own minds as the causes of our actions. When we examine, we
see we have the three poisonous emotions and attitudes: desire, hostility, and
closed-minded ignorance (naivety).
From these, we get the 84,000 kinds of disturbing
emotions and attitudes. These 84,000 delusions are our main enemies, so we look
within, not around us, for our enemies. Of these 84,000, the main ones are these
three poisons, and the worst one is the closed-minded ignorance or naivety, right
in our own mind-streams.
In short, we need to look within ourselves and try
to put an end to these inner enemies. That's why followers of the Buddha Dharma
are called "insiders" (nang-pa), because they always look within. If
we put an end to these disturbing emotions and attitudes in our mental continuums,
then we put an end to all our suffering. A person who works to do this is known
as one who follows the Dharma.
The Dharma activity of someone who works to
eliminate the disturbing emotions and attitudes only within him or herself is
the Dharma activity of the Hinayana vehicle. If we work to eliminate our delusions
not just to get rid of our own suffering, but see others as more important and
strive to overcome our delusions so that we can help them remove the disturbing
emotions and attitudes in their minds as well, then we are Mahayana practitioners.
On the working basis of this body, we need to try to become Mahayanists, and the
result is that we can achieve the enlightened state of a Buddha.
The main point
is to try always to benefit everybody and never cause harm to anyone at all. If
we recite "Om Mani Padme Hum," you need to think, "May the positive
force of doing this benefit all limited beings."
These bodies we have
as our working basis are difficult to obtain: being born as a human doesn't easily
come about. For example, look at the globe. The majority of it is ocean, and think
how many fish there are in all these oceans. The life form with the largest number
is animals and insects. If we think of the entire planet and the number of animals
and insects there are, we will see the rarity of being born a human.
In the
Dharma, realizations and insights come very slowly. Not just in a few days, weeks
or months. Only a very few human beings even actually think about Dharma, let
alone realize it. We need to work at it consistently for a long period of time.
You have a well-qualified Geshe here who can answer all of your questions. In
the long term, the Buddha Dharma will continue to grow and become widespread.
It is still increasing and very much alive. When the Buddha first taught, he only
had five disciples. It spread from these people, and now is present to such a
great extent.
We now have someone equal to Shakyamuni, His Holiness the Dalai
Lama, who will be here in October. Whatever teaching His Holiness gives you, take
to heart and practice them sincerely. The essence of the teachings is never to
harm any creature and to have no harmful thoughts - try only to benefit them.
This is the main point. If you act like this, it will bring about great benefit
in the future.
*********************
The
Five Skandhas and the New Millennium
by
Martin Goodson
It may be because we are coming to the end of one millennium
and about to enter another that there is a great interest in news stories that
signal the end of the world. In 1998, a new film was released called 'Deep Impact'.
It was about a comet colliding with Earth. At the time, a space agency revealed
that in the twenty-first century, Earth will narrowly miss a collision with an
asteroid that will cross its orbit. Although the warning turned out to greatly
overestimate the danger, it provided a great platform to launch the film and,
from Hollywood's point of view, could not have been better timed.
One thousand
years ago in parts of Europe, the population was also in the grip of an end-of-time
fever. Then, of course, the carrier was not science but religion. Christianity
has always had a strong eschatological teaching and indeed the early Christians
believed that the end of the world was imminent. The turn of the first millennium
provided an opportunity for this fear to manifest. They were convinced that the
world was about to be destroyed in a great battle between God and the Antichrist
and that this battle would usher in the New Kingdom.
Whether our collective
concern for the future of our species is aimed at asteroids colliding with Earth
or at man's effect on the environment, we should not forget that medieval Europeans'
fears were every bit as real to them as ours are to us. It is not whether our
scientific concerns are true or not but our obsession with the belief in our mass
destruction at this particular time that is so reminiscent of the turn of the
first millennium. In this way we share something with those people of one thousand
years ago and the struggle against a feeling of powerlessness in a universe that
is so much larger than us.
Those people, however, at least could take comfort
in being the chosen few who would be saved and make it into the New Kingdom. As
we have lost our religious values by and large, we are more subject to the darker
side of nature, whether from the vastness of space or from the powerful forces
within the human heart that guide our actions for good or ill. Science may give
us explanations about how things happen but it cannot help us to forge a relationship
with these powers and with the universe. We simply do not understand why things
are the way they are. Why is it that we have evolved so far and yet in a moment
may be wiped out by a meteor or a new killer disease? Why is it that some people
carry out the most horrific and calculated crimes, so much so that our media seem
obsessed by such acts of cruelty, going over and over their causes in an effort
to make sense of them? Why do even we ourselves, often acting against our better
judgment, almost monotonously carry out acts that we know will only make trouble
for us and those we hold dear?
The contradictions and contrariness of life
can be just too overwhelming, and most of the time we distract ourselves from
these dilemmas. Otherwise, we would become caught up in the apparent pointlessness
of it all and be swamped by our helplessness. In extreme cases this mood can lead
to our own demise, as in the legend of the Lorelei, who lured travelers into swampy
ground to drown them.
A feeling of alienation from the universe and from our
own inherent nature, which reveals our place in it, has led us into this predicament.
What we need is to reestablish a link with that which lies beyond the restricted
horizon of this self, to find something that can help us to forge a relationship
with those natural forces within us upon which we have turned our back. In order
to do this, we need a map to show us the way.
Every doctrinal formula given
us by the Buddha contains an insight. But it is not enough that this insight is
realized on an intellectual level only. The intellect, for all its development,
does not go deep enough to satisfy the whole human being. There is too much within
us that lies unknown and often in direct opposition to the will of the intellect.
An insight acts as a center of gravity different from that of 'I', 'me' and 'mine'.
In order for such an insight to ripen, a wholehearted awareness must be cultivated.
This of course is going to conflict with 'my' wishes, normal habits and concerns
that otherwise distract me. At times it will feel like going against the grain
to work with a particular formula as more and more it comes into conflict with
the attitude of 'I', 'me' and 'mine'. These emotional onslaughts must be borne
if the insight is to bear fruit. In fact it is the energy that powers these emotional
uprushes that will gradually loosen the bonds of 'I' and at the same time nurture
the developing insight into consciousness. It is important to realize that as
this process continues, small precursor insights will arise and that it will be
tempting to stop and intellectualize them. This, however, would sustain the formation
of 'my opinions', thus making further insights impossible, as true insight is
not an idea but something fluid, something alive that will manifest slightly differently
in different situations. This is something that the intellect with its 'either/or'
approach cannot do.
The insight in the formula of the Five Skandhas is the
realization that no part of the human mind-body is a separate 'self' or 'I'. The
skandhas are like a river. It may have a particular name such as 'Thames' but
it never remains the same; it is in constant flux. And when awareness of this
flowing, changing quality of the skandhas is sufficiently cultivated, we realize
this from moment to moment.
The first skandha is Form (rupa), which takes in
the physical senses and their objects &endash; shape and colour, sounds, tastes,
smells, tactile objects. Form stands for the body and the physical world. We need
to be aware of our cultural conditioning as regards both our bodies and the physical
world in general. Our native religion places great emphasis upon the separation
of the spirit from the material world and views the latter as flawed and even
intrinsically evil. This view is an example of the lopsidedness of 'I', of how
'I' likes to split things into extremes and place them in opposition to each other.
Of late, this dislike and mistrust of the body has swung to the other extreme.
This other view sees 'my body' as a temple to 'me'. It is here as a center to
my life and to give me satisfaction. I like to pamper it and dress it up and compare
it to the bodies of others. I feel a need to constantly reshape it, dye it, pierce
it, tattoo it and, most important of all, protect it from old age. Alas, old age
cannot be kept at bay forever: the body changes over time in accordance with nature,
not my wishes, and my attitude changes as I begin to hate and despise it because
it has let me down. In order to compensate for this, I may change my values and
turn to the spirit for comfort. Remember, in our Western view spirit and matter
are quite separate, and in this way I can ignore my body. But the emotional highs
of the spirit are not fulfilling either. I am caught between an overemphasis on
the body or a negation of it. I am never at ease with the body.
Form needs
to be recognized for what it is &endash; Buddha-nature in corporeal form.
Buddha-nature gives rise to all forms yet it is neither a form in itself nor separate
from form. It manifests from one moment to the next, and to try to cling to it
is to try to capture the liveliness of a river in a teacup.
Staying with the
body and the situation the body is in is an excellent way to cultivate Awareness
(sati). It provides an anchor and something to keep giving myself to when my thoughts
and underlying passions or emotions (klesa) carry me away. Every few moments we
can refresh our awareness of the five senses. Or we can use one sense in particular
just to 'ground' ourselves: when I become aware of being carried away by a daydream
or other 'head noise', I can open up instead and really listen, as if someone
is calling my name. Alternatively, I can become aware of my feet on the ground
or my behind on the chair. In this way I give myself into Form, sink into Form,
become absorbed into Form.
With the arising of sensory consciousness, Sensation
(vedana), the second skandha, comes to be. Sensations are pleasant, unpleasant
or neutral. This is the subjective experience of them. In terms of our behavior
it is movement towards, away from or neither towards nor away from something.
Sensation acts as a motivating force on the instinctual level. It moves us away
from danger or an undesirable situation, and towards things that are conducive
to our well-being, rather like a cat moves from a cold spot to a warmer place.
But if the warm place becomes too hot, vedana will arise and the cat will move
to a cooler spot. Plants too move according to vedana, moving their leaves and
flowers towards the sun and their roots towards water. Their shoots grow upward
and their roots downward. We humans experience vedana in the same way. I may be
absorbed in reading a favorite book, and suddenly a delicious smell from the kitchen
wafts under my nose. In a flash attention shifts from the book to the pleasant
smell 'Ah, dinner!'
In meditation, following the breath or counting the out-breath
is mundane. It can be experienced as boring, as an unpleasant Sensation. Immediately
craving arises and as a result, there is grasping for something more pleasant.
Thoughts arise and are experienced as pleasant, thus I become absorbed in them
until some time later the awareness arises that I have been daydreaming, and once
again it is back to meditation. This process of slipping into pleasant day dreams
happens unconsciously, which is why the conscious experience is of suddenly coming
to oneself and realizing that day dreaming has been taking place. I do not 'choose'
to think. If, however, we are fully conscious of vedana and completely given into
or absorbed into it, then no outflow takes place and no craving arises. Awareness
of this process gives rise to the insight that vedana is conditioned by the arising
of sensory consciousness and in turn conditions the arising of craving. In other
words, there is no 'doer' or subject to be bored by meditation, and no one who
decides to think about something more pleasant instead. Understanding that vedana
can be habituated leads us to see why difficulties arise in changing old patterns
of behavior and adopting new ones that are conducive to the Buddha's Way.
Perception
(samjña) is the third skandha and it involves identifying and recognizing
the data that arise from the sense gates. It brings objects into consciousness
and names them. Thus if I look at a crowd of people and recognize the face of
an old friend, that face will seem to stand out. Perception recognizes by selecting
two or three characteristics and committing them to memory. So if, for example,
my friend has a distinctive hair style, that will be a primary characteristic
for identification. However, should my friend change his hair style, I may not
recognize him for a moment when next I see him. I must rely on the other, unchanged
characteristics. Thus we can see that the faculty of recognition relies on recognizing
external characteristics and matching them to memories. All perceived objects
are seen as collections of these characteristics. As these are all subject to
change, there is no essential self-hood to any perceived form.
Volitional Mental
Objects (samskara), the fourth skandha, consist of thoughts, dreams, wishes, imaginings,
emotions etc. It is important to understand that 'volitional', by an act of will,
refers to the passions (klesa). Any volitional action, whether in thought, word
or deed, is 'I' trying to get something or to get rid of something, thus the awareness
of 'self' is born out of the energy manifesting as the passions. This means that
far from being separate from my thoughts and feelings, I am my thoughts and feelings
and will act in accordance with the nature of that particular emotion. Consequently,
a sense of self born from aversion just wants to get rid of the undesired object,
and the thoughts that arise are aversive, aggressive or withdrawn. A self that
is born from the emotion of desire wants something. The resulting feelings of
craving and grasping are only concerned with the desired object and cannot rest
until the desire burns itself out. This shows up the futility of trying to push
unwanted mental states away. The pushing and the desire to push are born from
the mental state of aversion that I am trying to get rid of.
Our mistake in
Buddhist training is to take these feelings and thoughts and allied mental states
as real. In fact, they are like a dream. The dreamer does not know that he is
dreaming: he is part of the dream and cannot be separated from it. The dream seems
quite real, just as in waking life the physical world is quite real. Nor is it
of use to say there is nothing real to be afraid of to someone who is terrified
of spiders. The fear is quite real. The feeling of threat is real. Thoughts then
arise that compound and reinforce the feeling. Maybe this spider has escaped from
a zoo and has a fatal bite! We know only too well how in a crisis the mind manufactures
thoughts that always seek to establish the current mental state.
These thoughts
and states do not remain the same; they constantly change. Even powerful emotions
do not last. If something has really upset me, and we know how that goes, I go
over the grievance in my mind, re-visiting it again and again. But just try to
maintain the level of anger. A point will come when it begins to subside. At that
moment try to keep up the irritation. Even if I try by going over the irritating
scene in my head, sooner or later I shall be distracted by something else. Other
mental states arise and crowd the anger out. Someone talks to me and I become
involved in a conversation or something interesting comes on the TV. Yet when
a powerful emotion is in full spate, it is not possible to concentrate on anything
else. Even if a distraction would normally interest me, I cannot give it my full
attention, as the anger will not let me go. Thus we can see that such a state,
with its accompanying thoughts and wishes, fears and hopes and imaginings, expectations
and longings, is not mine. It comes and goes as forces outside 'my control' dictate,
and these forces are much stronger than I. As anyone involved in a Buddhist training
knows, these forces are constantly creating distractions from this moment, and
this 'me' is generated by those selfsame states from moment to moment.
Consciousness
(vijñana), the fifth skandha, is the way by which the other skandhas are
known. Everything manifests itself through Consciousness. Nothing can come into
existence without it. Consciousness, on the other hand, cannot arise without an
object, thus there is no such thing as 'empty- of-all-objects Consciousness'.
Buddhist terms such as emptiness or void (sunyata) mean that Consciousness is
empty of anything permanent and is in a constant state of flux, that nothing exists
without prior cause or condition and that there is nothing separate or independent
from Consciousness.
Ajahn Chah once gave a beautiful metaphor for just this.
He likened meditation to a pool in a forest. Day after day animals come to drink
from it. Some of these animals are well known; some are strange. All of them come
for a long or short time but sooner or later they all disappear back into the
darkness of the forest.
Finally, we must understand that the insight within
the Five Skandhas does not arise by me intellectually puzzling things out. It
arises, as intimated above, by immersing myself in the stream of life, by being
as open and attentive as possible to the skandhas as they come and go. It is the
difference between wandering through the landscape with my head lowered, wrapped
in thoughts about me, my problems and what I want and don't want, and holding
my head up and opening up to that landscape of which for the time being I am part.
The
Five Skandhas, by Mark Goodson
Journal - The Middle Way Journal
http://www.buddsoc.org.uk/martin.htm
*********************
The
Four Foundations of Mindfulness Meditation
By
Chögyam Trungpa Rinpoche
For the follower of the buddhadharma, the
teachings of Buddhism, there is a need for great emphasis on the practice of meditation.
One must see the straightforward logic that mind is the cause of confusion and
that by transcending confusion one attains the enlightened state. This can only
take place through the practice of meditation. The Buddha himself experienced
this, by working on his own mind; and what he learned has been handed down to
us.
Mindfulness is a basic approach to the spiritual journey that is common
to all traditions of Buddhism. But before we begin to look closely at that approach,
we should have some idea of what is meant by spirituality itself.
Some say
that spirituality is a way of attaining a better kind of happiness, transcendental
happiness. Others see it as a benevolent way to develop power over others. Still
others say the point of spirituality is to acquire magical powers so we can change
our bad world into a good world or purify the world through miracles. It seems
that all of these points of view are irrelevant to the Buddhist approach. According
to the buddhadharma, spirituality means relating with the working basis of one's
existence, which is one's state of mind.
There is a problem with one's basic
life, one's basic being. This problem is that we are involved in a continual struggle
to survive, to maintain our position. We are continually trying to grasp onto
some solid image of ourselves. And then we have to defend that particular fixed
conception. So there is warfare, there is confusion, and there is passion and
aggression; there are all kinds of conflicts. From the Buddhist point of view,
the development of true spirituality is cutting through our basic fixation, that
clinging, that stronghold of something-or-other, which is known as ego.
In
order to do that we have to find out what ego is. What is this all about? Who
are we? We have to look into our already existing state of mind. And we have to
understand what practical step we can take to do that. We are not involved here
in a metaphysical discussion about the purpose of life and the meaning of spirituality
on an abstract level. We are looking at this question from the point of view of
a working situation. We need to find some simple thing we can do in order to embark
on the spiritual path.
People have difficulty beginning a spiritual practice
because they put a lot of energy into looking for the best and easiest way to
get into it. We might have to change our attitude and give up looking for the
best or the easiest way. Actually, there is no choice. Whatever approach we take,
we will have to deal with what we are already. We have to look at who we are.
According to the Buddhist tradition, the working basis of the path and the energy
involved in the path is the mind-one's own mind, which is working in us all the
time.
Spirituality is based on mind. In Buddhism, mind is what distinguishes
sentient beings from rocks or trees or bodies of water. That which possesses discriminating
awareness, that which possesses a sense of duality-which grasps or rejects something
external-that is mind. Fundamentally, it is that which can associate with an "other"-with
any "something" that is perceived as different from the perceiver. That
is the definition of mind. The traditional Tibetan phrase defining mind means
precisely that: "That which can think of the other, the projection, is mind."
So by mind we mean something very specific. It is not just something very
vague and creepy inside our heads or hearts, something that just happens as part
of the way the wind blows and the grass grows. Rather, it is something very concrete.
It contains perception-perception that is very uncomplicated, very basic, very
precise. Mind develops its particular nature as that perception begins to linger
on something other than oneself. Mind makes the fact of perceiving something else
stand for the existence of oneself.
That is the mental trick that constitutes
mind. In fact, it should be the opposite. Since the perception starts from oneself,
the logic should be: "I exist, therefore the other exists." But somehow
the hypocrisy of mind is developed to such an extent that mind lingers on the
other as a way of getting the feedback that it itself exists, which is a fundamentally
erroneous belief. It is the fact that the existence of self is questionable that
motivates the trick of duality.
This mind is our working basis for the practice
of meditation and the development of awareness. But mind is something more than
the process of confirming self by the dualistic lingering on the other. Mind also
includes what are known as emotions, which are the highlights of mental states.
Mind cannot exist without emotions. Daydreaming and discursive thoughts are
not enough. Those alone would be too boring. The dualistic trick would wear too
thin. So we tend to create waves of emotion which go up and down: passion, aggression,
ignorance, pride-all kinds of emotions. In the beginning we create them deliberately,
as a game of trying to prove to ourselves that we exist. But eventually the game
becomes a hassle; it becomes more than a game and forces us to challenge ourselves
more than we intended.
So we have created a world that is bittersweet. Things
are amusing but, at the same time, not so amusing. Sometimes things seem terribly
funny but, on the other hand, terribly sad. Life has the quality of a game of
ours that has trapped us. The setup of mind has created the whole thing. We might
complain about the government or the economy of the country or the prime rate
of interest, but those factors are secondary. The original process at the root
of the problems is the competitiveness of seeing oneself only as a reflection
of the other. Problematic situations arise automatically as expressions of that.
They are our own production, our own neat work. And that is what is called mind.
According to the Buddhist tradition, there are eight types of consciousness
and fifty-two types of conceptions and all kinds of other aspects of mind, about
which we do not have to go into detail. All these aspects are based largely on
the primeval dualistic approach. There are the spiritual aspects and the psychological
aspects and all sorts of other aspects. All are bound up in the realm of duality,
which is ego.
As far as meditation practice is concerned, in meditation we
work on this thing, rather than on trying to sort out the problem from the outside.
We work on the projector rather than the projection. We turn inward, instead of
trying to sort out external problems of A, B, and C. We work on the creator of
duality rather than the creation. That is beginning at the beginning.
A gigantic
world of mind exists to which we are almost totally unexposed. This whole world
is made by mind. Minds made this up, put these things together. Every bolt and
nut was put in by somebody-or-other's mind. This whole world is mind's world,
the product of mind. This is needless to say; I am sure everybody knows this.
But we might remind ourselves of it so that we realize that meditation is not
an exclusive activity that involves forgetting this world and getting into something
else. By meditating, we are dealing with the very mind that devised our eyeglasses
and put the lenses in the rims.
So this is a living world, mind's world.
Realizing this, working with mind is no longer a remote or mysterious thing to
do. It is no longer dealing with something that is hidden or somewhere else. Mind
is right here. Mind is hanging out in the world. It is an open secret.
The
method for beginning to relate directly with mind, which was taught by Lord Buddha
and which has been in use for the past twenty-five hundred years, is the practice
of mindfulness. There are four aspects to this practice, traditionally known as
the Four Foundations of Mindfulness.
Mindfulness of Body
"Mindfulness
of body has to do with trying to remain human, rather than becoming an animal
or fly or etheric being. It means just trying to remain a human being, an ordinary
human being."
Mindfulness of body, the first foundation of mindfulness,
is connected with the need for a sense of being, a sense of groundedness.
To begin with, there is some problem about what we understand by body. We sit
on chairs or on the ground; we eat; we sleep; we wear clothes. But the body we
relate with in going through these activities is questionable.
According
to the tradition, the body we think we have is what is known as psychosomatic
body. It is largely based on projections and concepts of body. This psychosomatic
body contrasts with the enlightened person's sense of body, which might be called
body-body. This sense of body is free from conceptualizations. It is just simple
and straightforward. There is a direct relationship with the earth.
As for
us, we do not actually have a relationship with the earth. We have some relationship
with body, but it is very uncertain and erratic. We flicker back and forth between
body and something else-fantasies, ideas. That seems to be our basic situation.
Even though the psychosomatic body is constituted by projections of body, it can
be quite solid in terms of those projections. We have expectations concerning
the existence of this body, therefore we have to refuel it, entertain it, wash
it. Through this psychosomatic body we are able to experience a sense of being.
Mindfulness of body brings this all-pervasive mind-imitating-body activity
into the practice of meditation. The practice of meditation has to take into account
that mind continually shapes itself into bodylike attitudes. Consequently, since
the time of Buddha, sitting meditation has been recommended and practiced, and
it has proved to be the best way of dealing with this situation. The basic technique
that goes with sitting meditation is working with the breath. You identify with
the breath, particularly with the out-breath. The inbreath is just a gap, a space.
During the in-breath you just wait. So you breathe out and then you dissolve and
then there is a gap. Breathe out . . . dissolve . . . gap. An openness, an expansion,
can take place constantly that way.
Mindfulness plays a very important role
in this technique. In this case, mindfulness means that when you sit and meditate,
you actually do sit. You actually do sit as far as the psychosomatic body is concerned.
You feel the ground, body, breath, temperature. You don't try specifically to
watch and keep track of what is going on. You don't try to formalize the sitting
situation and make it into some special activity that you are performing. You
just sit.
And then you begin to feel that there is some sense of groundedness.
This is not particularly a product of being deliberate, but it is more the force
of the actual fact of being there. So you sit. And you sit. And you breathe. And
you sit and you breathe. Sometimes you think, but still you are thinking sitting
thoughts. The psychosomatic body is sitting, so your thoughts have a flat bottom.
Mindfulness of body is connected with the earth. It is an openness that has a
base, a foundation. A quality of expansive awareness develops through mindfulness
of body-a sense of being settled and of therefore being able to afford to open
out.
Going along with this mindfulness requires a great deal of trust. Probably
the beginning meditator will not be able simply to rest there, but will feel the
need for a change. I remember someone who had just finished a retreat telling
me how she had sat and felt her body and felt grounded. But then she had thought
immediately how she should be doing something else. And she went on to tell me
how the right book had "just jumped" into her lap, and she had started
to read. At that point one doesn't have a solid base anymore. One's mind is beginning
to grow little wings. Mindfulness of body has to do with trying to remain human,
rather than becoming an animal or fly or etheric being. It means just trying to
remain a human being, an ordinary human being.
The basic starting point for
this is solidness, grounded-ness. When you sit, you actually sit. Even your floating
thoughts begin to sit on their own bottoms. There are no particular problems.
You have a sense of solidness and groundedness, and, at the same time, a sense
of being.
Without this particular foundation of mindfulness, the rest of
your meditation practice could be very airy-fairy-vacillating back and forth,
trying this and trying that. You could be constantly tiptoeing on the surface
of the universe, not actually getting a foothold anywhere. You could become an
eternal hitchhiker. So with this first technique you develop some basic solidness.
In mindfulness of body, there is a sense of finding some home ground.
Mindfulness
of Life
"The instinct to live can be seen as containing awareness, meditation,
mindfulness. It constantly tunes us in to what is happening. So the life force
that keeps us alive itself becomes the practice of mindfulness."
The
application of mindfulness has to be precise. If we cling to our practice, we
create stagnation. Therefore, in our application of the techniques of mindfulness,
we must be aware of the fundamental tendency to cling, to survive.
We come
to this in the second foundation of mindfulness, which is mindfulness of life,
or survival. Since we are dealing with the context of meditation, we encounter
this tendency in the form of clinging to the meditative state. We experience the
meditative state and it is momentarily tangible, but in that same moment it is
also dissolving. Going along with this process means developing a sense of letting
go of awareness as well as of contacting it. This basic technique of the second
foundation of mindfulness could be described as touch-and-go. you are there-present,
mindful-and then you let go.
A common misunderstanding is that the meditative
state of mind has to be captured and then nursed and cherished. That is definitely
the wrong approach. If you try to domesticate your mind through meditation-try
to possess it by holding onto the meditative state-the clear result will be regression
on the path, with a loss of freshness and spontaneity. If you try to hold on without
lapse all the time, then maintaining your awareness will begin to become a domestic
hassle. It will become like painfully going through housework. There will be an
underlying sense of resentment, and the practice of meditation will become confusing.
You will begin to develop a love-hate relationship toward your practice, in which
your concept of it seems good, but, at the same time, the demand this rigid concept
makes on you is too painful.
So the technique of the mindfulness of life
is based on touch-and-go. You focus your attention on the object of awareness,
but then, in the same moment, you disown that awareness and go on. What is needed
here is some sense of confidence-confidence that you do not have to securely own
your mind, but that you can tune into its process spontaneously.
Mindfulness
of life relates to the clinging tendency not only in connection with the meditative
state, but, even more importantly, in connection with the level of raw anxiety
about survival that manifests in us constantly, second by second, minute by minute.
You breathe for survival; you lead your life for survival. The feeling is constantly
present that you are trying to protect yourself from death.
For the practical
purposes of the second foundation, instead of regarding this survival mentality
as something negative, instead of relating to it as ego-clinging as is done in
the abstract philosophical overview of Buddhism, this particular practice switches
logic around. In the second foundation, the survival struggle is regarded as a
steppingstone in the practice of meditation. Whenever you have the sense of the
survival instinct functioning, that can be transmuted into a sense of being, a
sense of having already survived. Mindfulness becomes a basic acknowledgment of
existing. This does not have the flavor of "Thank God, I have survived."
Instead, it is more objective, impartial: "I am alive, I am here, so be it."
In this way, meditation becomes an actual part of life, rather than just
a practice or exercise. It becomes inseparable from the instinct to live that
accompanies all one's existence. That instinct to live can be seen as containing
awareness, meditation, mindfulness. It constantly tunes us in to what is happening.
So the life force that keeps us alive and that manifests itself continually in
our stream of consciousness itself becomes the practice of mindfulness.
Such
mindfulness brings clarity, skill, and intelligence. You are here; you are living;
let it be that way-that is mindfulness. Your heart pulsates and you breathe. All
kinds of things are happening in you at once. Let mindfulness work with that,
let that be mindfulness, let every beat of your heart, every breath, be mindfulness
itself. You do not have to breathe specially; your breath is an expression of
mindfulness. If you approach meditation in this way, it becomes very personal
and very direct.
But again it is necessary to say, once you have that experience
of the presence of life, don't hang onto it. Just touch and go. Touch that presence
of life being lived, then go. You do not have to ignore it. "Go" does
not mean that we have to turn our backs on the experience and shut ourselves off
from it; it means just being in it without further analysis and without further
reinforcement.
Holding onto life, or trying to reassure oneself that it is
so, has the sense of death rather than life. It is only because we have that sense
of death that we want to make sure that we are alive. We would like to have an
insurance policy. But if we feel that we are alive, that is good enough. We do
not have to make sure that we actually do breathe, that we actually can be seen.
We do not have to check to be sure we have a shadow. Just living is enough. If
we don't stop to reassure ourselves, living becomes very clear-cut, very alive,
and very precise.
Mindfulness of Effort
"The sudden flash is a key
to all Buddhist meditation, from the level of basic mindfulness to the highest
levels of tantra. But it is not enough just to hope that a flash will come to
us; there must be a background of discipline."
The next foundation of
mindfulness is mindfulness of effort. The idea of effort is apparently problematical.
Effort would seem to be at odds with the sense of being that arises from mindfulness
of body. Also, pushing of any kind does not have an obvious place in the touch-and-go
technique of the mindfulness of life.
In either case, deliberate, heavy-handed
effort would seem to endanger the open precision of the process of mindfulness.
Still we cannot expect proper mindfulness to develop without some kind of exertion
on our part. Effort is necessary. But the Buddhist notion of right effort is quite
different from conventional definitions of effort.
The traditional Buddhist
analogy for right effort is the walk of an elephant or tortoise. The elephant
moves along surely, unstoppably, with great dignity. Like the worm, it is not
excitable, but unlike the worm, it has a panoramic view of the ground it is treading
on. Though it is serious and slow, because of the elephant's ability to survey
the ground there is a sense of playfulness and intelligence in its movement.
In the case of meditation, trying to develop an inspiration that is based on wanting
to forget one's pain and on trying to make one's practice thrive on a sense of
continual accomplishment is quite immature. On the other hand, too much solemnity
and dutifulness creates a lifeless and narrow outlook and a stale psychological
environment. The style of right effort, as taught by the Buddha, is serious but
not too serious. It takes advantage of the natural flow of instinct to bring the
wandering mind constantly back to the mindfulness of breathing.
The crucial
point in the bringing-back process is that it is not necessary to go through deliberate
stages. It is not a question of forcing the mind back to some particular object,
but of bringing it back down from the dream world into reality. We are breathing,
we are sitting. That is what we are doing, and we should be doing it completely,
fully, wholeheartedly.
There is a kind of technique, or trick, here that
is extremely effective and useful, not only for sitting meditation, but also in
daily life, or meditation-in-action. The way of coming back is through what we
might call the abstract watcher. This watcher is just simple self-consciousness,
without aim or goal.
When we encounter anything, the first flash that takes
place is the bare sense of duality, of separateness. On that basis, we begin to
evaluate, pick and choose, make decisions, execute our will. The abstract watcher
is just the basic sense of separateness-the plain cognition of being there before
any of the rest develops.
Instead of condemning this self-consciousness as
dualistic, we take advantage of this tendency in our psychological system and
use it as the basis of the mindfulness of effort. The experience is just a sudden
flash of the watcher's being there. At that point we don't think, "I must
get back to the breath" or "I must try and get away from these thoughts."
We don't have to entertain a deliberate and logical movement of mind that repeats
to itself the purpose of sitting practice. There is just suddenly a general sense
that something is happening here and now, and we are brought back. Abruptly, immediately,
without a name, without the application of any kind of concept, we have a quick
glimpse of changing the tone. That is the core of the mindfulness of effort practice.
One of the reasons that ordinary effort becomes so dreary and stagnant is
that our intention always develops a verbalization. Any kind of sense of duty
we might have is always verbalized, though the speed of conceptual mind is so
great that we may not even notice the verbalization. Still, the contents of the
verbalization are clearly felt. This verbalization pins the effort to a fixed
frame of reference, which makes it extremely tiresome.
In contrast, the abstract
effort we are talking about flashes in a fraction of a second, without any name
or any idea with it. It is just a jerk, a sudden change of course which does not
define its destination. The rest of the effort is just like an elephant's walk-going
slowly, step by step, observing the situation around us.
You could call this
abstract self-consciousness leap if you like, or jerk, or sudden reminder; or
you could call it amazement. Sometimes it could also be also felt as panic, unconditioned
panic, because of the change of course-something comes to us and changes our whole
course. If we work with this sudden jerk, and do so with no effort in the effort,
then effort becomes self-existing. It stands on its own two feet, so to speak,
rather than needing another effort to trigger it off.
This kind of effort
is extremely important. The sudden flash is a key to all Buddhist meditation,
from the level of basic mindfulness to the highest levels of tantra. Such mindfulness
of effort could definitely be considered the most important aspect of mindfulness
practice. Mindfulness of body creates the general setting; it brings meditation
into the psychosomatic setup of one's life. Mindfulness of life makes meditation
practice personal and intimate. Mindfulness of effort makes meditation workable:
it connects the foundations of mindfulness to the path, to the spiritual journey.
It is like the wheel of a chariot, which makes the connection between the chariot
and the road, or like the oar of a boat. Mindfulness of effort actualizes the
practice; it makes it move, proceed.
But we have a problem here. Mindfulness
of effort cannot be deliberately manufactured: on the other hand, it is not enough
just to hope that a flash will come to us and we will be reminded. There must
be a background of discipline which sets the tone of the sitting practice. Effort
is important on this level also; it is the sense of not having the faintest indulgence
toward any form of entertainment. We have to give something up. Unless we give
up our reservations about taking the practice seriously, it is virtually impossible
to have that kind of instantaneous effort dawn on us. So it is extremely important
to have respect for the practice, a sense of appreciation, and a willingness to
work hard.
Once we do have a sense of commitment to relating with things
as they actually are, we have opened the way to the flash that reminds us: that,
that, that. "That what?" does not apply any more. Just that, which triggers
an entirely new state of consciousness and brings us back automatically to mindfulness
of breathing or a general sense of being.
We work hard at not being diverted
into entertainment. Still, in some sense, we can enjoy the very boring situation
of the practice of sitting meditation. We can actually appreciate not having lavish
resources of entertainment available. Because of having already included our boredom
and ennui, we have nothing to run away from and we feel completely secure and
grounded.
This basic sense of appreciation is another aspect of the background
that makes it possible for the spontaneous flash of the reminder to occur more
easily. This is said to be like falling in love. When we are in love with someone,
because our whole attitude is open toward that person somehow or other we get
a sudden flash of that person not as a name or as a concept of what the person
looks like; those are afterthoughts. We get an abstract flash of our lover as
that. A flash of that comes into our mind first. Then we might ponder on that
flash, elaborate on it, enjoy our daydreams about it. But all this happens afterward.
The flash is primal.
Mindfulness of Mind
"Mind functions singly.
Once. And once. One thing at a time. Things always happen one at a time, in a
direct, simple movement of mind. Mindfulness of mind is to be there with that
one-shot perception, constantly."
Often mindfulness is referred to as
watchfulness. But that should not give the impression that mindfulness means watching
something happening. Mindfulness means being watchful, rather than watching some
thing. This implies a process of intelligent alertness, rather than the mechanical
business of simply observing what happens.
Particularly the fourth foundation-mindfulness
of mind-has qualities of an aroused intelligence operating. The intelligence of
the fourth foundation is a sense of light-handedness. If you open the windows
and doors of a room the right amount, you can maintain the interior feeling of
roomness and, at the same time, have freshness from outside. Mindfulness of mind
brings that same kind of intelligent balance.
Without mind and its conflicts,
we could not meditate or develop balance, or develop anything at all for that
matter. Therefore, conflicts that arise from mind are regarded as a necessary
part of the process of mindfulness. But at the same time, those conflicts have
to be controlled enough so that we can come back to our mindfulness of breathing.
A balance has to be maintained. There has to be a certain discipline so that we
are neither totally lost in daydream nor missing the freshness and openness that
come from not holding our attention too tightly. This balance is a state of wakefulness,
mindfulness.
Mindfulness of mind means being with one's mind. When you sit
and meditate, you are there: you are being with your body, with your sense of
life or survival, with your sense of effort, and at the same time, you are being
with your mind. You are being there. Mindfulness of mind suggests a sense of presence
and a sense of accuracy in terms of being there. You are there, therefore you
can't miss yourself. If you are not there, then you might miss yourself. But that
also would be a doubletake: if you realize you are not there, that means you are
there. That brings you back to where you are-back to square one.
The whole
process is very simple, actually. Unfortunately, explaining the simplicity takes
a lot of vocabulary, a lot of grammar. However, it is a very simple matter. And
that matter concerns you and your world. Nothing else. It does not particularly
concern enlightenment, and it does not particularly concern metaphysical comprehension.
In fact, this simple matter does not particularly concern the next minute, or
the minute before this one. It only concerns the very small area where we are
now.
Really we operate on a very small basis. We think we are great, broadly
significant, and that we cover a whole large area. We see ourselves as having
a history and a future, and here we are in our big-deal present. But if we look
at ourselves clearly in this very moment, we see we are just grains of sand-just
little people concerned only with this little dot which is called nowness.
We can only operate on one dot at a time, and mindfulness of mind approaches our
experience in that way. We are there and we approach ourselves on the very simple
basis of that. That does not particularly have many dimensions, many perspectives;
it is just a simple thing. Relating directly to this little dot of nowness is
the right understanding of austerity. And if we work on this basis, it is possible
to begin to see the truth of the matter, so to speak-to begin to see what nowness
really means.
This experience is very revealing in that it is very personal.
It is not personal in the sense of petty and mean. The idea is that this experience
is your experience. You might be tempted to share it with somebody else, but then
it becomes their experience, rather than what you wished for: your/their experience,
jumbled together. You can never achieve that. People have different experiences
of reality, which cannot be jumbled together. Invaders and dictators of all kinds
have tried to make others have their experience, to make a big concoction of minds
controlled by one person. But that is impossible. Everyone who has tried to make
that kind of spiritual pizza has failed. So you have to accept that your experience
is personal. The personal experience of nowness is very much there and very obviously
there. You cannot even throw it away!
In sitting practice, or in the awareness
practice of everyday life, for that matter, you are not trying to solve a wide
array of problems. You are looking at one situation that is very limited. It is
so limited that there is not even room to be claustrophobic. If it is not there,
it is not there. You missed it. If it is there, it is there. That is the pinpoint
of mindfulness of mind, that simplicity of total up-to-dateness, total directness.
Mind functions singly. Once. And once. One thing at a time.
The practice
of mindfulness of mind is to be there with that one-shot perception, constantly.
You get a complete picture from which nothing is missing: that is happening, now
that is happening, now that is happening. There is no escape. Even if you focus
yourself on escaping, that is also a one-shot movement of which you could be mindful.
You can be mindful of your escape-of your sexual fantasy or your aggression fantasy.
Things always happen one at a time, in a direct, simple movement of mind.
Therefore, in the technique of mindfulness of mind, it is traditionally recommended
that you be aware of each single-shot perception of mind as thinking: "I
am thinking I hear a sound." "I am thinking I smell a scent." "I
am thinking I feel hot." "I am thinking I feel cold." Each one
of these is a total approach to experience-very precise, very direct, one single
movement of mind.
Things always happen in that direct way. That one-shot
reality is all there is. Obviously we can make up an illusion. We can imagine
that we are conquering the universe by multiplying ourselves into hundreds of
aspects and personalities: the conquering and the conquered. But that is like
the dream state of someone who is actually asleep. There is only the one shot;
everything happens only once. There is just that. Therefore mindfulness of mind
is applicable.
So meditation practice has to be approached in a very simple
and very basic way. That seems to be the only way that it will apply to our experience
of what we actually are. That way, we do not get into the illusion that we can
function as a hundred people at once. When we lose the simplicity we begin to
be concerned about ourselves: "While I'm doing this, such-and-such is going
to happen. What shall I do?" Thinking that more than that is happening, we
get involved in hope and fear in relation to all kinds of things that are not
actually happening.
Really it does not work that way. While we are doing
that, we are doing that. If something else happens, we are doing something else.
But two things cannot happen at once; it is impossible. It is easy to imagine
that two things are happening at once, because our journey back and forth between
the two may be very speedy. But even then we are doing only one thing at a time.
It is necessary to take that logic all the way and realize that even to apply
bare attention to what we are doing is impossible. If we try, we have two personalities:
one personality is the bare attention; the other personality is doing things.
Real bare attention is being there all at once. We do not apply bare attention
to what we are doing; we are not mindful of what we are doing. That is impossible.
Mindfulness is the act as well as the experience, happening at the same time.
Obviously, we could have a somewhat dualistic attitude at the beginning,
before we get into real mindfulness, that we are willing to be mindful, willing
to surrender, willing to discipline ourselves. But then we do the thing; we just
do it. It is like the famous Zen saying "When I eat, I eat; when I sleep,
I sleep." You just do it, with absolutely no implication behind what you
are doing, not even of mindfulness.
These teachings are abridged
from The Heart of the Buddha, published by Shambhala Publications. ©1991
by Diana J. Mukpo. Chögyam Trungpa Rinpoche was founder of Shambhala International,
a worldwide association of meditation centers; Naropa University in Boulder, Colorado,
and the Shambhala Sun. "The Four Foundations of Mindfulness Meditation"
appeared in the March 2001 issue of the Shambhala Sun.
*********************
The
Healing Power of Mind:
Simple Exercises for Health, Well-Being, and Enlightenment
By
Tulku Thondup, Rinpoche
FOUNDATIONS
OF HEALING
Our minds possess the power of healing pain and creating joy. If
we use that power along with proper living, a positive attitude, and meditation,
we can heal not only our mental and emotional afflictions, but even physical problems.
When we cling to our wants and worries with all our energy, we create only
stress and exhaustion. By loosening the attitude that Buddhists call "grasping
at self," we can open to our true nature, which is peaceful and enlightened.
This book is an invitation to the awakening of our inner wisdom, a source of healing
we all possess. Like a door opening to this wisdom, we can bring in the sunlight,
warmth, and gentle breeze of healing. The source of this energy is ours to touch
and share at any moment, a universal birthright that can bring us joy even in
a world of suffering and ceaseless change.
In Buddhism, the wisdom taught
in the scriptures is mainly aimed at realizing enlightenment. However, spiritual
exercises can also help us find happiness and health in our everyday life. There
are extensive discourses in Buddhism on improving our ordinary life and having
a peaceful, joyous, and beneficial existence in this very world.
THE BENEFITS
OF HEALING
Buddhism advocates releasing the unnecessary and unhealthy tension
that we create in our lives by realizing the truth of how things really are. I
have seen many examples of the healing power of the mind for mental and emotional
problems, and for physical sickness too.
One example is from my own life.
When I was eighteen, my dear teacher Kyala Khenpo and I decided to flee Tibet
because of political turmoil, knowing that we were losing home, country, friends,
and livelihood. In an empty but sacred valley, Kyala Khenpo died from old age
and sickness. He was not only my kind and enlightened teacher, but had cared for
me as a parent since I was five. This was one of the saddest and most confused
times of my life. However, my understanding of mpermanence-- the fact that everything
always changes in life-- made it easier to accept. Spiritual experiences enabled
me to remain calm, and the wisdom lights of teachings made the path of my future
life clearer to me. In other words, recognizing the nature of what was happening,
opening to it, and using sources of power that I had already been given helped
me heal from my loss more easily. As we shall see, these three basic steps--acknowledging
difficulties and suffering, opening to them, and cultivating a positive attitude--are
integral to the healing process.
Another of my teachers, Pushul Lama, had
mental problems throughout his youth. He was so destructive that when he was a
teenager, his family had to tie him up to protect others--and himself--from his
violence. Through healing meditations--mainly of compassion--he healed himself
and later became a great scholar and teacher. Today I know of no person more cheerful,
peaceful, and kind.
When I lived in Tibet, physical healing through meditation
and the right attitude were a common part of everyday life. So now when people
ask me for examples of physical healing, it's not easy to figure out which story
to tell. For someone from Tibet, it is accepted as an ordinary event that the
mind can heal the body. The mind leads the energies of the body--this is how it
is. There were so many healings, I never paid much attention when I was younger.
However, I do know of one recent example that many people might find amazing,
even if it is not very surprising from the Buddhist point of view.
A couple
years ago, the present Dodrupchen Rinpoche, a highly spiritual living lama, had
an attack of severe appendicitis while traveling in the remote countryside of
Bhutan. A senior minister of the country arranged for a helicopter to take him
to a hospital. The doctors were afraid Rinpoche's appendix would rupture, and
the pain was very great. Against the strong advice of his doctors, he refused
surgery and healed himself using meditations and mantras.
ANYONE CAN BENEFIT
The ability to recover from such a serious sickness through meditation depends
on a person's level of trust and spiritual experience. Of course, most of us would
be very glad to have the opportunity for surgery if our appendix were about to
burst! I only tell this true story to illustrate the power of the mind, and because
people have such a strong interest in maintaining their physical health. Few of
us are spiritual masters. But anyone can benefit from meditation and a positive
attitude. Beginning from where we are right now, it is possible to live a happier
and healthier life.
Although physical sickness is one subject you will read
about here, this book is meant mostly as a manual for dealing with our everyday
emotions. This is the best starting place for most of us. If we can learn to bring
greater contentment into everything we do, other blessings will naturally flow.
The views and meditation exercises in this book are inspired mainly by teachings
of Nyingma Buddhism, the oldest school of Buddhism in Tibet, dating to the ninth
century, a school that combines the three major Buddhist traditions: Hinayana,
Mahayana, and Vajrayana. However, you need not be a Buddhist to use this book.
Unfortunately, many people perceive Buddhism as a religion propagated by a particular
historical teacher, the Shakyamuni Buddha, that is intended to benefit only the
followers of this tradition.
Buddhism is a universal path. Its aim is to realize
universal truth, the fully enlightened state, Buddhahood. According to Shakyamuni
Buddha himself, an infinite number of beings realized Buddhahood before he was
born. There are, were, and will be Buddhism, the path, and Buddhas (those who
have realized enlightenment) in this world as well as other worlds, in the past,
present, and future. It is true that almost twenty-five hundred years ago, Shakyamuni
Buddha propagated teachings that became known as Buddhism. The Buddhism taught
by Shakyamuni is one of the appearances of Buddhism, but it is not the only one.
People whose minds are open will hear the true way, which Buddhists call Dharma,
even from nature. The Dharmasamgiti says: "People who have mental well-being,
even if the Buddha is not present, will hear Dharma from the sky, walls, and trees.
For seekers whose minds are pure, teachings and instructions will appear just
by their own wishes."
Buddhism recognizes the differences in cultures
and practices of people around the world, and in individual upbringings and personalities.
Many other cultures and religions have traditions of healing, and offer specific
advice about suffering. Even in Tibet there are many approaches to Buddhism. Having
different approaches is good, even if they sometimes appear to contradict one
another, because people are different. The whole purpose is to suit the needs
of the individual.
MEDITATION, MIND, AND BODY
Healing through meditation
is not limited to a particular religious belief. Nowadays, many physicians trained
in conventional Western medical science are recommending traditional methods of
meditation as a way to restore and maintain mental and physical health. These
practices rarely acknowledge the experience of what Buddhists call the true nature
or the great openness, but instead emphasize visualization and the development
of a positive attitude and positive energy. High blood pressure, which in many
cases is created and aggravated by mental stress, is particularly responsive to
such alternative treatments. Some physicians recommend concentrating the mind
on a physical point where the muscles are contracted and then consciously releasing
those muscles, so that relief and relaxation will result. This technique follows
the same principle as the Buddhist way of recognizing a problem and loosening
the grasping at it.
Healing is most effective if it is accompanied by any
spiritual belief or meditation experience. Herbert Benson, M.D., of Harvard Medical
School, who originated the Relaxation Response, writes: "If you truly believe
in your personal philosophy or religious faith--if you are committed, mind and
soul, to your world view-- you may well be capable of achieving remarkable feats
of mind and body that we may only speculate about."
Bernie Siegel, M.D.,
a surgeon and professor at Yale University, describes some of the benefits of
meditation: "It tends to lower or normalize blood pressure, pulse rate, and
the levels of stress hormones in the blood. It produces changes in brain-wave
patterns, showing less excitability. . . . Meditation also raises the pain threshold
and reduces one's biological age. . . . In short, it reduces wear and tear on
both body and mind, helping people live better and longer."
Many journalists,
like Bill Moyers, have long noted the relation of mind and body to health. Here
is what Moyers says in his introduction to the book Healing and the Mind, based
on the Public Broadcasting System's television series.
I suppose I've always
been interested in the relation of mind and body, growing up as I did in a culture
that separated them distinctly. . . . Yet every day in this divided world of mind
and body, our language betrayed the limitations of our categories. "Widow
Brown must have died of a broken heart--she never got sick until after her husband
was gone." My parents talked about our friend the grocer, who "worried
himself sick," and my uncle Carl believed that laughter could ease what ailed
you long before Norman Cousins published his story about how he coped with serious
illness by watching Marx Brothers movies and videos of "Candid Camera."
In recent years, Western medical science has begun to take a closer look at
mind and body, and to examine the connection between the mind, emotions, and health.
In the 1970s researchers found evidence of what they called neurotransmitters,
chemical messengers to and from the brain. Some neurotransmitters, called endorphins
and enkephalins, act as natural painkillers. Others seem to be related to particular
states of mind, such as anger, contentment, or mental illness.
Research is
continuing on the biological links between the brain, the nervous system, and
the immune system. Although Western medical science is not the topic of this book,
discoveries in this area are very interesting. New evidence about mind and body
is always welcomed and may benefit many people. However, the basic idea behind
the research is actually very old. Buddhism has believed in the importance of
the mind for many centuries, long before modern theories of molecular biology
were advanced.
TIBETAN MEDICINE'S APPROACH TO SPIRITUAL HEALING
In Buddhism,
the mind generates healing energies, while the body, which is solid and stable,
grounds, focuses, and strengthens them. The main text of Tibetan medicine is the
Four Tantras (Gyud zhi), which Tibetans see as a terma, or mystical revelation,
discovered by Trawa Ngonshey in the eleventh century. According to these ancient
texts, the root of all sickness of mind and body is grasping at "self."
The poisons of the mind that arise from this grasping are ignorance, hatred, and
desire.
Physical sicknesses are classified into three main divisions. Disharmony
of wind or energy, which is generally centered in the lower body and is cold by
nature, is caused by desire. Disharmony of bile, which is generally in the upper
body and is hot, is caused by hatred. Disharmony of phlegm, which is generally
centered in the head and is cold by nature, is caused by ignorance. These categories--desire,
ignorance, and hatred--as well as the temperatures associated with them can still
be very useful today in determining which meditation exercises might be most helpful,
depending on the individual's emotional state and nature.
According to Tibetan
medicine, living in peace, free from emotional afflictions, and loosening our
grip on "self" is the ultimate medicine for both mental and physical
health.
What is this "self" that has come up now several times in
this book? The Buddhist view of self is sometimes difficult for people outside
this tradition to understand. Although you can meditate without knowing what the
self is, some background on the self will make it easier to do the healing exercises
presented later.
Language can be tricky when we are talking about great truths.
In an everyday sense, it is quite natural and fine to talk about "myself"
and "yourself." I think we can agree that self-knowledge is good, and
that selfishness can make us unhappy. But let's go a bit further and examine the
deeper truth about self as Buddhists see it.
WHY WE ARE SUFFERING
Our
minds create the experience of both happiness and suffering, and the ability to
find peace lies within us. In its true nature, the mind is peaceful and enlightened.
Anyone who understands this is already on the path to wisdom.
Buddhism is
centered on the principle of two truths, the absolute truth and the relative truth.
The absolute is that the true nature of our minds and of the universe is enlightened,
peaceful, and perfect. By the true nature of the mind, Nyingma Buddhism means
the union of awareness and openness.
The relative or conventional truth is
that in the whole spectrum of ordinary life--the passing, impermanent earthly
life of birth and death that Buddhists call samsara--the world is experienced
as a place of suffering, ceaseless change, and delusion, for the face of the true
nature has been obscured by our mental habits and emotional afflictions, rooted
in our grasping at "self."
In Western thought, "self"
usually means personhood, or the ego consciousness of "I, me, and mine."
Buddhism includes this meaning of self, but also understands "self"
as any phenomenon or object-- anything at all--that we might grasp at as if it
were a truly existing entity. It could be the self of another person, the self
of a table, the self of money, or the self of an idea.
If we grasp at these
things, we are experiencing them in a dualistic way, as a subject grasping at
an object. Then the mind begins to discriminate, to separate and label things,
such as the idea that "I" like "this," or "I" don't
like "this." We might think, "this" is nice, and attachment
comes in, or "that" is not so nice, then pain may come. We may crave
something we do not have, or fear losing what we have, or feel depressed at having
lost it. As our mind gets tighter and tighter, we feel increasing excitement or
pain, and this is the cycle of suffering.
With our "relative" or
ordinary mind, we grasp at self as if it were firm and concrete. However, self
is an illusion, because everything in the experience of samsara is transitory,
changing, and dying. Our ordinary mind thinks of self as something that truly
exists as an independent entity. But in the Buddhist view, self does not truly
exist. It is not a fixed or solid thing, but a mere designation labeled by the
mind. Neither is self an independent entity. In the Buddhist view, everything
functions interdependently, so that there is nothing that has a truly independent
quality or nature.
In Buddhism, the law of causation is called karma. Every
action has a commensurate effect; everything is interdependent. Seeds grow into
green shoots, then into trees, then into fruits and flowers, which produce seeds
again. That is a very simple example of causation. Because of karma, our actions
shape the world of our lives. Vasubandhu, the greatest Mahayana writer on metaphysics,
said: "Due to karma deeds various worlds are born."
Grasping creates
negative karma--our negative tendencies and habits. But not all karma is negative,
although some people mistakenly think of it this way. We can also create positive
karma, and that is what healing is about. The tight grip on self creates negative
karma. Positive karma loosens that grip, and as we relax, we find our peaceful
center and become happier and healthier.
WE ARE ALL BUDDHA
Buddhists believe
that all beings possess Buddha- nature. In our true nature we are all Buddhas.
However, the face of our Buddha-nature is obscured by karma and its traces, which
are rooted in grasping at self, just as the sun is covered by clouds.
All
beings are the same and are one in being perfect in their true nature. We know
that when our mind is natural, relaxed, and free from mental or emotional pressures
and situations that upset us, we experience peace. This is evidence that the uncontaminated
nature of the mind is peaceful and not painful. Although this wisdom, the true
nature that dwells in us, has been covered by mental defilements, it remains perfect
and clear. Nagarjuna, founder of the Middle Way school of Mahayana Buddhism, writes:
Water in the earth remains unstained.
Likewise, in the emotional afflictions,
Wisdom remains unstained.
Nagarjuna speaks of peace and freedom as our
own "ultimate sphere," which is within us all the time if we only realize
it:
In the womb of a pregnant woman,
Although there is a child, we cannot
see it.
Likewise, we do not see our own "ultimate sphere,"
Which
is covered by our emotional afflictions.
Peace is within us; we need not look
elsewhere for it. By using what Buddhists call "skillful means," including
meditation exercises, we can uncover this ultimate sanctuary. Nagarjuna describes
the ultimate sphere--the great openness, the union of mind and universe--this
way:
As by churning the milk, its essence-butter appears immaculately,
By
purifying mental afflictions, the "ultimate sphere" manifests immaculately.
As a lamp in a vase does not manifest,
The "ultimate sphere"
enveloped in the vase of mental afflictions is not visible for us.
In whatever
part of the vase you make a hole,
From that very part, light from the lamp
will shine forth.
When the vase of mental afflictions is destroyed through
vajra-like meditation,
The light shines unto the limits of space.
Shakyamuni,
the historical Buddha, says in Haivajra:
Living beings are Buddha in their
true nature,
But their nature is obscured by casual or sudden afflictions.
When the afflictions are cleansed, living beings themselves are the very Buddha.
Buddahood,
or enlightenment, is "no-self." It is total, everlasting, universal
peace, openness, selflessness, oneness, and joy. For most people, the prospect
of total realization of enlightenment is very foreign and difficult to understand.
The purpose of this book is not to go beyond self, not to be fully enlightened,
but only to relax our grip on self a little bit, and to be happier and healthier.
Even so, it may be helpful to have an idea of what is meant by total openness
and oneness.
The stories that we hear about "near-death experiences,"
of nearly dying but coming back from death, can provide us with insight. Many
people who have survived the process of dying describe traveling through a tunnel
and being met by a white light that touches them, giving them a feeling of great
bliss and peace. Yet the light is not something separate from that experience.
The light is peace. And they are the light. They do not experience the light in
the usual dualistic way, as someone seeing light, as a subject and an object.
Instead, the light, peace, and person are one.
In one near-death story, a
man tells of reviewing everything that happened in his life, from birth until
death--not just one event after another, but his entire life simultaneously. And
he didn't just see with his eyes or hear with his ears, or even know with his
mind; he had a vivid and pure awareness of seeing, knowing, and feeling without
distinctions among them. In such a case, when limits and restrictions are gone,
there is oneness. With oneness, there is no suffering or conflict, because conflict
exists only where there is more than one.
For Buddhists, such experiences
are especially interesting because they could be a glimpse of the "luminous
bardo of ultimate nature"--a transitional period after death that, for people
who have some realization of the truth, transcends the realm of ordinary space,
time, and concepts. But such stories are not just about the experience of death;
they also tell us about the enlightenment that is possible while we are alive.
The enlightened mind is really not so foreign. Openness is here within us,
although we may not always recognize it. We can all experience it at some important
juncture in our life, or even as a glimpse amid our everyday existence. We don't
have to be near death. Although near-death stories can be inspiring and interesting,
enlightenment isn't just one story or another. It is not "this" experience,
or "that" way of looking or being. Total openness is free from the extremes
of "existing" and "not existing"; nor is it both "existing"
and "not existing"--or neither "existing" nor "not existing."
In other words, total openness cannot be contained in concepts and descriptions.
THE PATH OF HEALING
Enlightenment is oneness, beyond grasping at self,
beyond duality, beyond happy or sad, beyond positive or negative karma. However,
when we talk of healing, as in this book, it is not necessary to be too concerned
with enlightenment. Realizing the true nature of our minds is the ultimate healing,
but the ordinary mind also has healing powers. We can use our everyday, dualistic
minds to help ourselves. Most of the exercises in this book take this everyday
approach to becoming more relaxed and happy.
So our aim is simply to go from
negative to positive, from sickness to healing. If we are already in a positive
state for the time being, we can learn how to maintain and enjoy that. However
much we loosen our grasping, that much better will we feel.
On a long journey,
we may want to keep the ultimate destination in mind, but it is good to take one
day at a time and rest along the way. If we want to relax our grip on self, we
shouldn't try too hard. It is better to take a gentle approach. Whatever steps
we take, even if they are small, the most important thing is to rejoice in those
small steps; then they become powerful. Always we should appreciate what we are
able to do, and not feel bad about what we haven't done.
To be a little more
open, a little more positive, a little more relaxed. These are the goals of this
book. If we are newcomers to meditation and spiritual training, it is important
to be practical, to use our knowledge of ourselves to see the right path to take.
When we keep an open attitude, suggestions about specific healing meditations
can help us swiftly along the path. The best guide of all is the wisdom within
us. We are not restricted to a few methods of meditation. Instead, all of life--thinking,
feeling, everyday activities and experiences--can be a means of healing.
*********************
The
Healing Power of the Precepts
Thanissaro
Bhikkhu
Copyright © 1997 Thanissaro Bhikkhu
The Buddha was like
a doctor, treating the spiritual ills of the human race. The path of practice
he taught was like a course of therapy for suffering hearts and minds. This way
of understanding the Buddha and his teachings dates back to the earliest texts,
and yet is also very current. Buddhist meditation practice is often advertised
as a form of healing, and quite a few psychotherapists now recommend that their
patients try meditation as part of their treatment.
After several years of
teaching and practicing meditation as therapy, however, many of us have found
that meditation on its own is not enough. In my own experience, I have found that
Western meditators tend to be afflicted more with a certain grimness and lack
of self-esteem than any Asians I have ever taught. Their psyches are so wounded
by modern civilization that they lack the resilience and persistence needed before
concentration and insight practices can be genuinely therapeutic. Other teachers
have noted this problem as well and, as a result, many of them have decided that
the Buddhist path is insufficient for our particular needs. To make up for this
insufficiency they have experimented with ways of supplementing meditation practice,
combining it with such things as myth, poetry, psychotherapy, social activism,
sweat lodges, mourning rituals, and even drumming. The problem, though, may not
be that there is anything lacking in the Buddhist path, but that we simply haven't
been following the Buddha's full course of therapy.
The Buddha's path consisted
not only of mindfulness, concentration, and insight practices, but also of virtue,
beginning with the five precepts. In fact, the precepts constitute the first step
in the path. There is a tendency in the West to dismiss the five precepts as Sunday-school
rules bound to old cultural norms that no longer apply to our modern society,
but this misses the role that the Buddha intended for them: They are part of a
course of therapy for wounded minds. In particular, they are aimed at curing two
ailments that underlie low self-esteem: regret and denial.
When our actions
don't measure up to certain standards of behavior, we either (1) regret the actions
or (2) engage in one of two kinds of denial, either (a) denying that our actions
did in fact happen or (b) denying that the standards of measurement are really
valid. These reactions are like wounds in the mind. Regret is an open wound, tender
to the touch, while denial is like hardened, twisted scar tissue around a tender
spot. When the mind is wounded in these ways, it can't settle down comfortably
in the present, for it finds itself resting on raw, exposed flesh or calcified
knots. Even when it's forced to stay in the present, it's there only in a tensed,
contorted and partial way, and so the insights it gains tend to be contorted and
partial as well. Only if the mind is free of wounds and scars can it be expected
to settle down comfortably and freely in the present, and to give rise to undistorted
discernment.
This is where the five precepts come in: They are designed to
heal these wounds and scars. Healthy self-esteem comes from living up to a set
of standards that are practical, clear-cut, humane, and worthy of respect; the
five precepts are formulated in such a way that they provide just such a set of
standards.
Practical: The standards set by the precepts are simple -- no intentional
killing, stealing, having illicit sex, lying, or taking intoxicants. It's entirely
possible to live in line with these standards. Not always easy or convenient,
but always possible. I have seen efforts to translate the precepts into standards
that sound more lofty or noble -- taking the second precept, for example, to mean
no abuse of the planet's resources -- but even the people who reformulate the
precepts in this way admit that it is impossible to live up to them. Anyone who
has dealt with psychologically damaged people knows that very often the damage
comes from having been presented with impossible standards to live by. If you
can give people standards that take a little effort and mindfulness, but are possible
to meet, their self-esteem soars dramatically as they discover that they are actually
capable of meeting those standards. They can then face more demanding tasks with
confidence.
Clear-cut: The precepts are formulated with no ifs, ands, or buts.
This means that they give very clear guidance, with no room for waffling or less-than-honest
rationalizations. An action either fits in with the precepts or it doesn't. Again,
standards of this sort are very healthy to live by. Anyone who has raised children
has found that, although they may complain about hard and fast rules, they actually
feel more secure with them than with rules that are vague and always open to negotiation.
Clear-cut rules don't allow for unspoken agendas to come sneaking in the back
door of the mind. If, for example, the precept against killing allowed you to
kill living beings when their presence is inconvenient, that would place your
convenience on a higher level than your compassion for life. Convenience would
become your unspoken standard -- and as we all know, unspoken standards provide
huge tracts of fertile ground for hypocrisy and denial to grow. If, however, you
stick by the standards of the precepts, then as the Buddha says, you are providing
unlimited safety for the lives of all. There are no conditions under which you
would take the lives of any living beings, no matter how inconvenient they might
be. In terms of the other precepts, you are providing unlimited safety for their
possessions and sexuality, and unlimited truthfulness and mindfulness in your
communication with them. When you find that you can trust yourself in matters
like these, you gain an undeniably healthy sense of self-respect.
Humane:
The precepts are humane both to the person who observes them and to the people
affected by his or her actions. If you observe them, you are aligning yourself
with the doctrine of karma, which teaches that the most important powers shaping
your experience of the world are the intentional thoughts, words, and deeds you
chose in the present moment. This means that you are not insignificant. Every
time you take a choice -- at home, at work, at play -- you are exercising your
power in the on-going fashioning of the world. At the same time, this principle
allows you to measure yourself in terms that are entirely under your control:
your intentional actions in the present moment. In other words, they don't force
you to measure yourself in terms of your looks, strength, brains, financial prowess,
or any other criteria that depend less on your present karma than they do on karma
from the past. Also, they don't play on feelings of guilt or force you to bemoan
your past lapses. Instead, they focus your attention on the ever-present possibility
of living up to your standards in the here and now. If you are living with people
who observe the precepts, you find that your dealings with them are not a cause
for mistrust or fear. They regard your desire for happiness as akin to theirs.
Their worth as individuals does not depend on situations in which there have to
be winners and losers. When they talk about developing lovingkindness and mindfulness
in their meditation, you see it reflected in their actions. In this way the precepts
foster not only healthy individuals, but also a healthy society -- a society in
which the self-respect and mutual respect are not at odds.
Worthy of respect:
When you adopt a set of standards, it is important to know whose standards they
are and to see where those standards come from, for in effect you are joining
their group, looking for their approval, and accepting their criteria for right
and wrong. In this case, you couldn't ask for a better group to join: the Buddha
and his noble disciples. The five precepts are called "standards appealing
to the noble ones." From what the texts tell us of the noble ones, they are
not people who accept standards simply on the basis of popularity. They have put
their lives on the line to see what leads to true happiness, and have seen for
themselves, for example, that all lying is pathological, and that any sex outside
of a stable, committed relationship is unsafe at any speed. Other people may not
respect you for living by the five precepts, but noble ones do, and their respect
is worth more than that of anyone else in the world.
Now, many people find
it cold comfort to join such an abstract group, especially when they have not
yet met any noble ones in person. It's hard to be good-hearted and generous when
the society immediately around you openly laughs at those qualities and values
such things as sexual prowess or predatory business skills instead. This is where
Buddhist communities can come in. It would be very useful if Buddhist groups would
openly part ways with the prevailing amoral tenor of our culture and let it be
known in a kindly way that they value goodheartedness and restraint among their
members. In doing so, they would provide a healthy environment for the full-scale
adoption of the Buddha's course of therapy: the practice of concentration and
discernment in a life of virtuous action. Where we have such environments, we
find that meditation needs no myth or make-believe to support it, because it is
based on the reality of a well-lived life. You can look at the standards by which
you live, and then breathe in and out comfortably -- not as a flower or a mountain,
but as a full-fledged, responsible human being. For that's what you are.
http://world.std.com/~metta/lib/modern/precepts.html
*********************
The
Healing Tradition of Medicine Buddha
By
Robert Sachs
Each of us has the capacity to be a buddha, an enlightened
being. What distinguishes an enlightened being from an ordinary being is that
he/she have brought to fruition the potentials that are latent inside each one
of us. These capacities can be classified as three qualities: a rainbow-like body,
an unlimited mind, and precise, yet totally spontaneous action filled with joy.
Our rainbow-like body has to do with us fully realizing what is taught in the
Heart Sutra, that form is emptiness and emptiness is form. When we understand
and experience the insubstantial nature of all we hold as three-dimensionally
solid or real, we attain a presence that is limitlessly resourceful and fearless.
We become a reliable, unconditional source of protection for all beings. Our unlimited
mind is the result of the elimination of all stiff ideas which in turn results
in the blossoming of our capacity to know and understand things clearly as they
are - from the most mundane to subtly profound. This is the natural state of our
mind spoken of in all the texts and commentaries. Finally, being limitlessly resourceful
and knowing what needs to be known in any or all situations, we have the confidence
and power to be and act in accordance with what is needed to benefit any or all
beings in any situation. Freed from limitations and boundaries, our interactions
are fresh, full-bodied, and joyful.
What prevents us from experiencing life
in this way? Two limitless kalpas, or a very long time, ago, this was the question
that was the impetus for a being, who was to become known as the Medicine Buddha,
to reach enlightenment.
Having attained enlightenment, fully realizing all
of the potentials spoken of earlier, the Medicine Buddha (Tib. Sangye Menla) saw
that it is the three poisons that are the cause for us not realizing our potentials.
These three poisons are ignorance, attachment, and aggression. Simply put: we
don't understand fully what is going on or what resources we have at our fingertips.
With this restricted view, we develop stiff, restricted ideas about what we think
is going on. And when someone challenges our world view or what we are doing based
on our own stiff ideas, we get mad, indignant, combative with them, seeing them
as competition or a threat. What the Medicine Buddha could also see is that this
way of thinking and being effects us at every level of our existence. The three
poisons are the reasons we get caught up in religions, philosophies, or world
views that are marked by various levels of eternalism and nihilism. But, also
on the everyday level, they can express themselves in our preference of friends,
food, occupation, or whatever. They are the source of all of our dramas, be they
spiritual, emotional, or physical.
To remedy this situation we need an antidote
to the three poisons. To antidote them does not mean to eliminate them, but rather,
in accordance with the tradition and teachings of the Medicine Buddha, to transform
them. Each of the poisons is, in truth, a veiled, neurotic expression of the three
noble qualities of enlightenment. Consequently, as we transform ignorance, we
re-connect with our resourcefulness, our rainbow-like body. When we let go of
our attachment to stiff ideas, our minds become open to their unlimited nature.
When we give up our territorial perspective and see ourselves as intimately connected
to each and every being, competition gives way to joy and everything we do becomes
a spontaneous expression of our enlightened being.
When a buddha teaches,
he gives information and guidance that is both ultimately and relatively useful.
What is ultimately useful are Dharma teachings, teachings of the way things are
that go directly to the source of the problem, in this case the three poisons.
Ultimately, it is our view that needs to be transformed. In the case of Medicine
Buddha, the spiritual practices that he gave specifically address and go head
on with the three poisons. For whether our discomfort or dis-ease with our world
is spiritual, emotional, or physical, it is the transformation of our experience
of living in and from perspectives based on the three poisons that needs to change.
At the same time the Medicine Buddha could see how caught we, as human beings,
are in our experience. He saw that, because of our emotional or physical pains
and discomforts, we cannot step outside of our predicament and realize the value
and importance of Dharma practice. And so, to eradicate the symptoms and conditions
that weigh us down, the Medicine Buddha gave teachings on medicine. These teachings
were passed on from this enlightened source through gods and beings over the generations.
According to the histo-mythology (where history and mythology meet) of Tibetan
sources, Ayurveda, the traditional medicine of India, was transmitted to the sages
and yogis of India by Brahma,1 who had in turn learned it aeons before from the
Medicine Buddha. The Ambrosia Heart Tantra or Gyud Zhi of Tibet, written down
in the eleventh century by the great physician, Yutok Yonten Gonpo, is considered
the most complete transmission of the Medicine Buddha's teaching on healing. The
sole purpose of these teachings was to help humans to overcome their emotional
and physical burdens so that they can connect with and practice what is ultimately
useful, what re-connects them to their enlightened potentials.
When we think
of medicine from an ancient time, even if it comes from an enlightened source
as the Medicine Buddha, it is often our arrogance that makes us presume that it
is archaic and not readily applicable to our modern world. What surprises many
is to learn that these teachings include every aspect of medicine we know of today:
embryology, pre- and post-natal care, pediatrics, gerontology, medicine specifically
for women and men at all ages, psychiatry, surgery and so on. The recommendations
the Medicine Buddha teaches fall into four general categories or levels. In sequence,
these levels range from least to most invasive, the idea being that we start simple
and go deeper if the condition and suffering of the being demands a deeper level
of attention.
I. The first level of medicine taught in the Gyud Zhi has to
do with lifestyle changes: diet, exercise, quality relaxation and rest, and hygiene.
According to Tibetan Ayurveda, roughly ninety-five percent of the symptoms of
distress and dis-ease that we experience would be eliminated if we were to just
make lifestyle changes that were more in keeping with our particular constitution
(what in Tibetan is called Rang-Zhin) and our current condition. Knowledge of
this is determined by a Tibetan or Ayurvedic healer/physician who would do pulse
diagnosis, urinalysis, observation, palpation, and take a detailed medical history
(which would include the medical history of one's parents and astrological information).
The results of such an examination is an understanding of the client's unique
blend of three basic energies, called in Tibetan: nyepas (in Sanskrit: doshas).
These three energies are BEKAN (Kapha in Sanskrit), which has to do with the physical
basis of the structures and tissues of our bodies, LUNG (Vata in Sanskrit) which
has to do with all movement we experience - from how are mind moves from one thing
to another to how our blood moves through our bodies, and even how we move from
one place to another - and TrIPA (Pitta in Sanskrit) which has to do with all
the transformative processes in our body (such as metabolism). These three, BEKAN,
LUNG, and TrIPA come together in a particular mix that determines our stature,
how we process information, what emotions are more pronounced, even our spiritual
inclinations and propensities. The Medicine Buddha taught that there are over
84,000 combinations of these energies or nyepas. In humans, these can be reduced
down to seven basic constitutional types. Knowing our unique blend will help us
to better live a lifestyle that is less stressful and more conducive to accessing
our deeper potentials.
Knowing that we often let things get out of hand before
we are willing to admit that something isn't quite right, the Medicine Buddha
saw that there are times when deeper levels of intervention are necessary; where
the person is too weak or sick to engage, practice, and possibly even see the
benefits of lifestyle changes alone. Thus, the second and third levels become
more relevant in the person's immediate situation, providing that, in the long
run, the client embraces a better lifestyle so that they need not get themselves
into the same predicament again.
II. The second level of Tibetan Ayurveda
has to do with processes of detoxification and rejuvenation. Sometimes we need
to be rid of excess waste and other expressions of imbalance before we can gain
the benefits of a better lifestyle. Thus, detoxification is necessary. To accomplish
this one may use herbs, supplements, and other detoxifying medicines, massage,
hydrotherapies, and methods known in both Indian and Tibetan Ayurveda as the Five
Karmas (Sanskrit: Pancha Karma and in Tibetan: Len Nga). These include enemas,
purgatives, emetics, nasal treatments, and blood letting or blood purification.
It is only after proper detoxification that the second aspect of this level, rejuvenation,
is effective. For rejuvenating the body one may use herbs, supplements, essence
extracts (examples being the various Chulens and Precious Pills in Tibetan tradition
and what in Indian Ayurveda are called Rasayanas), massage and hydrotherapies
with rejuvenating herbs, even herbal enemas. Rejuvenation, however, may also be
practiced before detoxification in situations where people's energy is so depleted
that in order for them to be able to benefit from an ongoing lifestyle change,
or to detoxify in the future, they need to be built up and strengthened initially.
Such an approach to rejuvenation is of relevance in our own culture where, often,
people obsessed by fad or crash dieting become so emaciated and depleted that
in order for them to restore a proper balance they need to be built back up.
This
level is considered more invasive, thus needs more expertise and understanding
on the part of the healer/physician. Especially as one begins to physically interact
with the client, doing massage and administering the various purifying actions,
it is taught that one is beginning to influence their karma. This has consequences
for both the client and the health care practitioner. Thus, at this level it is
said that the client must feel comfortable with and have confidence in the practitioner,
both in terms of their expertise and ethics.
III. The third level of Tibetan
Ayurveda is even more invasive. Here we are looking at emergency medicine and
the treatment of deep-seated problems that need a more radical intervention. These
interventions include surgery, acupuncture, and moxabustion - a heat form of acupuncture.
It may seem shocking to our modern-day notions of ancient times, but medicine,
as it was practiced in India, Tibet, and other areas of the world, included surgical
procedure which, whilst not having all the technology surrounding it, was remarkably
sophisticated. In the case of the Tibetan practice of surgery, it was banned at
some point during the time of our Middle Ages due to the fact that the mother
of a king died during one of the procedures.
Tibetans claim to have discovered
acupuncture (the Golden Needle techniques) and that it was they who taught it
to the Chinese. At the same time, there is an entire system of acupuncture that
also existed in the Indian version of Ayurveda. So who was first with these techniques
is a rather muddled issue. Nevertheless, moxabustion, the form of acupuncture
most applicable to a high, dry, mountainous climate, has remained as the treatment
of choice in this level of Tibetan Ayurveda.
Such methods were considered
last resorts rather than initial interventions, unless of course the situation
was an emergency. The Medicine Buddha taught that there are subtle energy systems,
pathways, and points in the body. Cutting on or through them or stimulating them
in the wrong way could result in problems for the client later on. They could
even be fatal. Here, skill and timing were both necessary. For example, Tibetan
Ayurveda teaches that such strong interventions as surgery will yield poor results
if done on the New Moon. On the other hand, there are days of the month, like
the 8th day of the Lunar Month, the Day of Medicine Buddha, that are quite beneficial.
A person's astrological chart would also be taken into consideration. Even with
the use of moxabustion it is considered that certain times of day and seasons
are better than others when addressing various complaints. Of course, in an emergency,
things need to get done when they need to get done. Such action will have its
own consequences that must be accepted at the time. But if at all possible, to
wait for the most auspicious time is what is preferred.
IV. The last level
taught by the Medicine Buddha in the Gyud Zhi is spiritual medicine. This is considered
the deepest, most invasive level. Why?
If it is true that how we think and
perceive our world will determine how we act in it, both for ourselves and in
relation to others, it only stands to reason that a change of paradigm, a new
or different belief about the world, will have an impact on us at all levels.
Does a new paradigm or new belief help to transform the three poisons or does
it just compound matters? This is a critical question, one we usually don't address
well enough, especially in the West.
The effects of bad religion can lead
us to change our diets, maybe ignore our bodies altogether. They can destroy close
ties to family, friends, and loved ones. They can even alter how we view life
and death itself. Certainly, even changes at this level in a positive direction,
where we are embracing the way things are as opposed to a contrivance or fantasy,
can alter our personal life and relationships. But in the long run, the turmoil
and pain in changes and bad feelings should be replaced with a greater sense of
personal integration and wholeness and a greater love between oneself and others.
It is probably for this very reason that the great teacher, Gampopa, spent so
much time in his Jewel Ornament of Liberation encouraging students to thoroughly
examine teachers and teachings. Too often in the West we hear of students abandoning
their common sense and leaping into the hands of gurus and teachers, both scrupulous
and not. The abdication of such personal power and reason can only have long-term
disastrous effects.
Along with these relatively conscious personal choices
and decisions in the spiritual arena, the Medicine Buddha also recognized that
sometimes, underlying assumptions, even mental inclinations from birth, can create
a context in which negative forces and influences can affect us. We are talking
here of possession, i.e. being possessed. To our western scientific mind, such
a notion may seem far-fetched and antiquated. But I am reminded of being taught
at a Dharma discourse that of the 84,000 different kinds of beings, most of them
are invisible. There is far more going on in the universe than what can be measured
in the visual spectrum.
Thus at the level of spiritual medicine, the Gyud
Zhi teaches various methods that either involve the client in practices of contemplation
and meditation, or meditations, prayers, even exorcisms that are done on the client's
behalf by the healer/physician.
First and foremost at this level is that each
of us needs to be more consciously aware of our own predicament. We need to be
able to contemplate how we have contributed to our distress and resulting illnesses
and take some level of responsibility for our situation. Here we are talking about
looking directly at our inclinations to be caught in the three poisons. Such a
personal knowledge is critical for whatever level of recovery we may hope to experience
and as a foundation for making a commitment to change what we can so that we never
have to go through what we are experiencing now. Regardless of what level of medicine
the client is receiving, this foundation is indispensable. It also becomes the
basis for engaging in spiritual practices that help to transform the three poisons
themselves. The meditation practice that most directly concerns itself with transforming
the three poisons of ignorance, attachment, and aggression are the visualizations
and mantras of the Medicine Buddha. Of course, a healer/physician may perceive
that other meditations are equal to or more important for the particular client.
For example, perhaps the client needs to develop more concern and compassion for
others as well as himself. Thus, to create more openness, the practice of Chenrezig
(Loving Eyes) may be what is emphasized.
As the fourth level of the Medicine
Buddha's teachings can uproot and transform the causes for our illnesses and woes,
it can bring about more rapid recoveries, even miraculous healings. Once confusion,
doubt, and fear are eliminated, or at least tempered in our minds, we find ourselves
living and acting more in accordance with what serves rather than challenges our
life. We choose life over entropy and our bodies and minds respond accordingly.
Yet sometimes, the damage to our body in the form of cancer, other chronic or
degenerative diseases, or damage from traumatic injuries is so extensive, that
a worsening of our condition and even death are the only possible outcomes. Of
what value then is spiritual medicine?
The root of all illnesses, of all mishaps,
arises from the three poisons. If we transform the root, the cause for future
illness is removed. Sometimes this will mean in this immediate life. Sometimes
it will be good preparation for future lifetimes. If you jump off a cliff and
realize you have made a mistake - one that you vow to never make again - you may
sew the seeds for awareness of what lies over the cliff in a future life. But,
in the meantime, gravity will have to have its way with you. And, if you are more
conscious and less full of fear and apprehension, these negative emotions will
not be a part of your death experience, in which case your death and what comes
from your death can only be more positive.
Ultimately, the constituent energies
of our body, BEKAN, LUNG, and TrIPA are none other than the psycho-physical manifestations
of the three poisons of ignorance, attachment, and aggression respectively. In
turn, these three poisons are none other than the neurotic expressions of our
enlightened potentials, our rainbow body, our unlimited mind, and our spontaneous
joy.
The Medicine Buddha teaches us that by knowing the dominance and mix
of the three poisons within us, learning to temper their effects on us through
a balanced lifestyle, attending to whatever level of healing we need to go through
to experience our own vitality and strength, and engaging in spiritual practices
that transform these poisons in our everyday life, that we will surely come to
a realization and state of being equal to his own. And if not now, then in Dewachen,
or the Medicine Buddha's own Pure Land of Sudarshan, such will arise as who we
are implicitly. The veils of illusion of separation will fall and we shall stand,
resplendent - as Medicine Buddha.
1Brahma - the supreme god in the Hindu pantheon.
Robert Sachs has spent the last 20 years studying and working with some of
today's most noted Tibetan spiritual teachers and doctors, including noted physician
Dr. Lobsang Rapgay. He trained in the practice of Medicine Buddha with Khenpo
Karthar Rinpoche, a highly accomplished Tibetan Lama residing in New York state.
Robert is the author of Nine Star Ki: Your Astrological Companion to Feng Shui,
Rebirth into Pure Land, and Health for Life: Secrets of Tibetan Ayurveda. To order
any of his books call: 877-964-1395 or email: diamond.way.ayurveda@thegrid.net
BUDDHISM TODAY, Vol.8, 2000
©2000 Diamond Way Buddhist Centers
USA
*********************
The
Heart of Fundamentalism
by Tenzin
Sherab
Why are people "fundamentalists"? They don't see themselves
that way. It's a label we give to others whom we fundamentally disagree with.
Fundamentalism is in our hearts--all our hearts. Once we recognize that, we can
start to come to terms with it.
We all have a trace of de Sade, Genghis Khan,
or Hitler in us. And all a touch of Mohammed, Socrates, or Avalokiteshvara. They
merely express the extremes of our humanity. If we condemn someone for evil we
are, in part, condemning ourselves.
Often, the people who most condemn a fundamentalist
group are those who were once members, but have escaped its "clutches."
But what made them join in the first place? Not anger or hate, but the desire
for love, devotion, and the search for a better world, a life more meaningful
than the usual 9-to-5 drudgery.
"They brainwashed me," former members
sometimes say. "I was told to trust the leaders without question," "I
was told my money would build the new tomorrow." The message is: Now that
I've left, I'm all right, but the group I was part of is condemned.
But any
group is a whole bunch of I's. I was a member, I was the one who propagated those
views, I was the one who believed, and they are my friends who are still members.
Now I've changed. But why? And why are these, my erstwhile friends, now the enemy,
dangerous fringe elements out to destroy society and everything I stand for?
Whenever
I read an alarmist newspaper article, or hear some terrible first-hand account
by a "victim" of fundamentalism, I try to answer four questions: o Who's
labeling whom as fundamentalist, and why? o Am I seen as fundamentalist by the
people I've labeled as such? o What am I going to do about my attitudes; am I
simply going to condemn and grow more paranoid, or reach out compassionately and
communicate? o Why is it that "fundamentalism" produces such a fundamental
reaction in me?
Fundamentalism is not something alien, "out there,"
to be feared and guarded against. It is something that can well up within any
of us, because it results from very human conditions: faith and fear.
In my
experience--and I've been there, having been both a political and evangelical
fundamentalist in my time--fundamentalism begins from a very deep and powerful
dissatisfaction with life. Take my story. As a teenager, I perceived the way of
the world as radically wrong. So wrong, I desperately wanted to change it, make
it a better place to live. First, I turned towards God, then towards Marxism.
I
was young. It was hard to get a job. The people I lived with and identified with
were poor. The world was being polluted, not just by carbon monoxide, but by evil,
by rich people. Everyone seemed to be against me. Nothing seemed to work for me.
I increasingly searched for a more radical answer to my fears and frustrations.
Twice, I joined a small group of people who believed they held the right answer,
the only answer.
Now, as members of these groups, we didn't see ourselves as
a great threat to the world. We saw the world as the great threat to us! We felt
marginalized, laughed at, vilified, endangered. These feelings only served to
push us further to the extreme and make us more insular and secretive.
It's
the same with members of the NRA (National Rifle Association). They believe that
Big Government threatens their whole way of life. To "Wise-Use" people
(who believe in unrestricted exploitation of natural resources), environmentalists
are evil extremists, fundamentalists out to destroy their whole way of life. Christian
and Muslim "fundamentalists" sincerely believe the world is in the grip
of the Devil and that everything they value is being torn down. To Christians,
Muslims seem extreme; to Muslims, Christians, and the Western values they bring
with them, seem the real threat.
So "fundamentalists" don't see themselves
as particularly extreme. Rather, they see the extent of the threat to themselves
as so great, so powerful, that the only answer is an extreme one: a theological
state, sectarian violence or holy war. We may not like it, but Libyan bombers
or IRA terrorists blowing up civilians in London believe they're the victims,
that they're forced to those actions because of the desperate plight of the Palestinians
or Catholics in Northern Ireland. This way of thinking is also true of Marxists.
They believe in revolution because they see it as the only answer to the terrible
problems of poverty and class inequities.
So part of others' "fundamentalism"
is, in fact, a reflection, a mirror image, of our own fundamental beliefs, for
which we are as answerable as they. To my mind, we all need to make compromises.
Christians must be prepared to compromise on their way of life. So must environmentalists,
Buddhists, Muslims, the FBI. Part of the answer is to look at our own belief system
and question how it is perceived by the people we are labeling.
And another
part of the answer is to question precisely why we're labeling them. What right
do we have to call anyone a "fundamentalist"? Is that the very problem--we've
labeled people who differ from us, and, as part of that labeling process, we've
decided they're evil, a terrible threat, to be condemned outright?
Fundamentalism
frequently grows out of a feeling of being ignored and despised. It is often a
call to arms by people worn down by years of oppression. We have to examine our
role in wearing them down and in continuing their oppression, in not hearing their
cries for help.
When the Boer people trekked across southern Africa in their
wagon trains, if they were attacked by the Zulu, they would form their wagons
into a circle called a laager. This "laager mentality" is at the heart
of fundamentalism. "Fundamentalists" feel they're on a mission to build
a holy land, a place of peace and contentment. They are visionaries, often escaping
from some sort of hell. Just like the Lutherans and Pilgrims escaping religious
persecution in Europe. They were "fundamentalists," too.
These visionaries
see dangers all around them; they feel they're being attacked from all sides.
To defend themselves, they resort to everything from sloganeering to slaughter.
Look how the European settlers, usually deeply religious, set out to exterminate
the Native Americans, because of the threat they were thought to pose. Fear and
misunderstanding led to genocide.
For myself, emerging from my fundamentalist
mentality was the result of two trends, one internal, the other external. Internally,
I began to find peace, to become happier with the world as I saw it. I began to
realize the world's problems would take a lot longer to solve, and perhaps weren't
as immediately life-threatening as I'd once thought. This was all part of my move
towards Buddhism. I felt less need for a vision and less threatened by the visions
of others.
But also, I found understanding from the society around me. As a
visionary, I needed to be offered a new, more compassionate vision. I needed to
be involved, not swept aside. I began to talk to people, to explain my point of
view, and to listen to others.
As I emerged from my own cocoon, I realized
others could be loving and giving as well. I also had to learn patience. To some
extent, I had to accept the defeat of my ideals. While I realized I had to accept
compromise, it was the compassion of others that gave me the strength to emerge
from fundamentalism, not as a twisted mutant Ninja Turtle, but as what, I hope,
is a passably beautiful butterfly.
But many people don't want to give up their
ideals. They feel so endangered, so disempowered, that they have no alternative
but to fight back. As long as those in power continue to turn their backs on those
without, they will have to face the frustrated explosions of fundamentalism. And
now, as I count myself as one of those in power--I have a well-paid job in California,
I'm one of the world's elite--I have to remember what it was like to be disenfranchised,
and reach out to understand their position. Fundamentalism is a plight, a plea
to be heard, not an evil to be destroyed.
What am I going to do about the impoverishment
of Palestinian families? What am I going to do about the spiritual degeneration
of society, and the pollution of the planet? What am I going to do about crime
and the crisis of morality in the West, the violence on TV, and the ruthless indoctrination
of the world into Western cultural values, so that multinational corporations
may sell it more consumer goods? How am I going to reach out my hand to those
who turn to Christian or Muslim "fundamentalism"? How am I going to
change my life to accommodate theirs?
"Fundamentalists" are visionaries
who feel their vision is in dire danger. We need to communicate our vision and
listen to theirs. We need to compromise and not fear. We need to have compassion
in our hearts and work with the compassion in theirs.
Tenzin Sherab (Tim Lewis)
is a born-again Buddhist.
A Buddhist Response to Fundamentalism
http://www.bpf.org/sherab.html
*********************
The
human brain's infinite dimensions
by
Danai Chanchaochai, Bangkok Post, Dec 1, 2004
Bangkok, Thailand
There
are two quotes about the brain that I like. One is the well-known remark by Robert
Frost, "The brain is a wonderful organ. It starts working the moment you
get up and does not stop until you get into the office." The other is by
an unknown author who no doubt was inspired by the original. "The human brain
is a wonderful organ. It starts working the moment we are born and stops only
when we are about to make our first public speech." I suppose this kind of
plagiarism is excusable because it rings true. It's also mildly amusing.
Woody
Allen has famously said that his brain is his second favourite organ. What he
did not say is that without a functioning brain he would not be able to enjoy
the capabilities of his first favourite. The human brain is indeed a wonderful
organ and its amazing capabilities are still being explored with yet more new
discoveries confounding long held scientific ideas.
The brain is an organ that
is designed to change in response to experience. Neuroscience and psychological
research over the past decade on this topic has burgeoned and is leading to new
insights about the many ways in which the brain changes in response to experience.
This basic issue is being studied at many different levels, in different species,
and on different time scales. Yet all of the work invariably leads to the conclusion
that the brain is not static but rather is dynamically changing and undergoes
such changes throughout its entire life.
This flexibility of the brain, which
allows it to adapt to the ever changing variety of challenges that we constantly
throw at it, is referred to by the cognitive neuroscientists as neuroplasticity,
a neat and concise explanation that should require no further explanation, but
which in fact describes highly complex processes that change constantly. Those
neuroscientists will tell us, by the way, that this synaptic plasticity forms
the basis for adaptation within the brains neural networks.
Synaptic plasticity
neural networks, are, of course, wonderful conversation stoppers. It's all a question
of synaptic plasticity of course, and how this makes possible the amazing adaptation
that takes places within the neural networks.
In other words, the brain is
indeed a wonderful organ which works continuously throughout our life. It is also
highly adaptable and changes all the time.
What do we mean when we say it changes
all the time?
According to most neuroscientists, it means that the brain is
constantly changing in its physical form and the way it organises itself. Those
same scientists have made many discoveries recently about how the brain works
and how it develops. They point out that at birth, the brain is very immature.
In fact, the human brain is not fully mature until at least twenty years after
birth. Moreover, during this long development the human brain is highly dependent
on and is modified and shaped by experience. For example, in people born blind
the parts of the brain that normally process visual information are rewired and
come to process sounds, including language. In those born deaf, the areas of the
brain that normally process sounds come to process vision. In this sense, those
individuals see with their ears.
The language relevant brain systems are also
shaped by experience. In people who learn a language later than six years of age,
the brain systems that normally process grammar are not used. However, the brain
systems that process the meanings of words are normal in late language learners.
Children whose parents or teachers talk to them regularly display good language
skills and well organised language brain systems. However children who are rarely
spoken to have stunted language development and immature language brain systems.
Typical
human and animal environments are complex and research has shown that such stimulating
environments lead to enhanced brain growth, learning and intelligence. Furthermore,
studies of animals and humans have shown that nurturing caregivers and low levels
of stress are important in producing appropriate levels of the brain chemicals
that are necessary for healthy emotional control. High levels of stress and the
absence of nurturing caregivers result in high levels of the chemicals that are
harmful to these systems.
In summary, contrary to what many people used to
think, the human brain is a constantly changing, highly dynamic organ.
All
this talk of neuroplasticity may seem a little too technical for some of us but
it's a fair bet that many of us familiar with Vipassana meditation will already
be saying to ourselves that we may not be familiar with the scientific terminology
but that we have along understood that our brain is much more than neural pathways
and complicated circuitry. And we are well aware of its ever changing nature.
This
perhaps inevitable link between Buddhist meditation has recently become even more
meaningful, highlighted by a report of the 12th Conference on Mind and Life, an
ongoing dialogue between scientists and Buddhist scholars. The topic of this latest
conference in the presence of the Dalai Lama was none other than neuroplasticity
or more fully, "Neuroplasticity: The Neuronal Substrates of Learning and
Transformation".
The Dalai Lama has long been encouraging Buddhist practitioners
to blend their spiritual knowledge with modern scientific knowledge. The Mind
and Life Institute says, "Along with his vigorous interest in learning about
the newest developments in science, His Holiness brings to bear both a voice for
the humanistic implications of the findings, and a high degree of intuitive methodological
sophistication. As well as engaging personally in dialogue with Western scientists
and promoting scientific research into Buddhist meditative practices, he has led
a campaign to introduce basic science education in Tibetan Buddhist monastic colleges
and academic centers, and has encouraged Tibetan scholars to engage with science
as a way of revitalising the Tibetan philosophical tradition. His Holiness believes
that science and Buddhism share a common objective: to serve humanity and create
a better understanding of the world. He feels that science offers powerful tools
for understanding the interconnectedness of all life, and that such understanding
provides an essential rationale for ethical behavior and the protection of the
environment."
At the conference with the encouragement of the Dalai Lama,
neuroscientist Richard Davidson of the University of Wisconsin, scanned the brains
of Buddhist monks.
The brain activity in volunteers who were novice meditators
was compared with that of Buddhist monks who had spent more than 10,000 hours
in meditation. The task was to practice "compassion" meditation, generating
a feeling of loving kindness toward all beings. "We tried to generate a mental
state in which compassion permeates the whole mind with no other thoughts,"
says Matthieu Ricard, a Buddhist monk at Shechen Monastery in Kathmandu, Nepal.
In yet another scientific confirmation of the power of meditation, the results
of the scans of the monks showed dramatic increase in high-frequency brain activity
called gamma waves during compassion meditation. Gamma waves underlie higher mental
activity such as consciousness. The novice meditators "showed a slight increase
in gamma activity, but most monks showed extremely large increases of a sort that
has never been reported before in the neuroscience literature," said Prof.
Davidson.
This latest scientific validation of the yet to be realised power
of meditation is naturally welcome news for all practitioners of Vipassana meditation.
For most of us, it is also no surprise.
*********************
The
Wonders of Pomegranate Flower Essence
by Kevin Ferdowsian
I have seen firsthand what flower essences can do.
Their vibrational message is received by the most subtle form of energy awareness.
While flower essences share a vibrational link with its sister, Homoeopathy, flower
essences are much easier to pick for a given set of symptoms and they can never
cause harm. The strength of flower essences is that they are not a substantive
change to your body chemistry, beyond what your body would naturally do to heal
itself. Primarily, flower essences work on the mental and spiritual levels, and
this effect is "felt" on the physical level. Flower essence therapists,
and most homeopaths see the body as a template for the expression of symptoms.
Whatever spiritual imbalance exists in the individual, it is manifested on the
body--a way for the body to both sluff off the extra energy and a manner to convey
to the conscience that something is out of whack. For example, if a person is
surrounded by tension, either in their job, relationship, personal expectations
or whatever, it can manifest itself in headaches, stomach pains, hypertension,
heart disease or a host of other diseases. Allopathic medications seek to suppress
or supplant these sets of symptoms in a trade for another set of symptoms that
allopathic doctors call "side effects". While the original imbalance
is suppressed, other imbalances manifest themselves physically, emotionally and
spiritually. Flower essences work by conveying the necessary information to overcome
the anxiety, independently. That is, they boost the immune system so that the
body can better deal with its dis-ease. The purpose of healing is to make whole
again. Flower Essence therapy deserves its place in the holistic medical tradition
because in finding the correct remedy, we are looking at the whole person, or
what whole their self wishes to be. In this way, we are simply leading the self
to where it wants to go already. I have seen Pomegranate work on three different
people, and I am very impressed with the results. It helps with reproductive issues
that commonly arise in women. There are other flower essences for this, and other
symptoms must be taken into account when prescribing, but Pomegranate works well
in this arena. My wife was having problems with her cycle. Irregular, sometimes
scanty, and sometimes profuse, she was having a hard time getting a handle on
what had always been very fluid. I suggested Watermelon, then Pomegranate. The
watermelon didn't seem to be helping so we switched to Pomegranate. The next day,
she felt better, and felt much relieved. She mentioned that she felt lighter,
as if a burden had been lifted off her shoulders. Later in the month, after taking
a daily dose of Pomegranate, she mentioned offhand that she felt younger and more
in touch with her body than she had in years. She completely attributed it to
the Pomegranate. A coworker was dealing with a Urinary Tract Infection. In fact,
it has been a chronic issue since her early adolescence. When it would come on,
she was miserable. She couldn't eat, was in severe pain, and couldn't go to work.
Sometimes she said it was hard to get out of bed. One time, she called me, begging
for something that would help her. I gave her Pomegranate flower essence. Within
a few hours, she was eating and laughing again. It is amazing how well they work.
She said to me, "Whever I feel one coming on, I just put a few drops in a
glass of water and by the end of the day I'm fine." Reading this essay, she
added, "I feel toxic when I have my UTI, and the flower essence helps to
detoxify." I am also a middle school math teacher. Recently one of my students
was starting her period. Her mom was relaying to me her painful symptoms, including
vomiting, headache, fever, and painful cramps. I gave her Pomegranate and she
was in school, feeling fine, the next day. Often, the healing transition is so
natural, that people do not attribute the success to the flower essence. But an
objective person can quickly see that an indicated flower essence works wonders
on the spirit, which translates in an alleviation of physical and emotional symptoms.
Kevin Ferdowsian is a math teacher and holistic practitioner. He has
been working with flower essences for four years, and operates the website, My
Flower Essence and lives in Norman, Oklahoma with his wife and one child.