A life-affirming
Buddhism that teaches us to find happiness by opening to the richness of our everyday
lives.
That's what we want -- or so we're told by the people who try to sell
us a mainstreamlined Buddhism. But is it what we need? And is it Buddhism?
Think back for a moment on the story of the young Prince Siddhartha and his first
encounters with aging, illness, death, and a wandering contemplative. It's one
of the most accessible chapters in the Buddhist tradition, largely because of
the direct, true-to-the-heart quality of the young prince's emotions. He saw aging,
illness, and death as an absolute terror, and pinned all his hopes on the contemplative
forest life as his only escape. As Asvaghosa, the great Buddhist poet, depicts
the story, the young prince had no lack of friends and family members who tried
to talk him out of those perceptions, and Asvaghosa was wise enough to show their
life-affirming advice in a very appealing light. Still, the prince realized that
if he were to give in to their advice, he would be betraying his heart. Only by
remaining true to his honest emotions was he able to embark on the path that led
away from the ordinary values of his society and toward an unsurpassed Awakening
into the Deathless.
This is hardly a life-affirming story in the ordinary
sense of the term, but it does affirm something more important than life: the
truth of the heart when it aspires to a happiness absolutely pure. The power of
this aspiration depends on two emotions, called in Pali samvega and pasada. Very
few of us have heard of them, but they're the emotions most basic to the Buddhist
tradition. Not only did they inspire the young prince in his quest for Awakening,
but even after he became the Buddha he advised his followers to cultivate them
on a daily basis. In fact, the way he handled these emotions is so distinctive
that it may be one of the most important contributions his teachings have to offer
to American culture today.
Samvega was what the young Prince Siddhartha felt
on his first exposure to aging, illness, and death. It's a hard word to translate
because it covers such a complex range -- at least three clusters of feelings
at once: the oppressive sense of shock, dismay, and alienation that come with
realizing the futility and meaninglessness of life as it's normally lived; a chastening
sense of our own complacency and foolishness in having let ourselves live so blindly;
and an anxious sense of urgency in trying to find a way out of the meaningless
cycle. This is a cluster of feelings we've all experienced at one time or another
in the process of growing up, but I don't know of a single English term that adequately
covers all three. It would be useful to have such a term, and maybe that's reason
enough for simply adopting the word samvega into our language.
But more than
providing a useful term, Buddhism also offers an effective strategy for dealing
with the feelings behind it -- feelings that our own culture finds threatening
and handles very poorly. Ours, of course, is not the only culture threatened by
feelings of samvega. In the Siddhartha story, the father's reaction to the young
prince's discovery stands for the way most cultures try to deal with these feelings:
He tried to convince the prince that his standards for happiness were impossibly
high, at the same time trying to distract him with relationships and every sensual
pleasure imaginable. To put it simply, the strategy was to get the prince to lower
his aims and to find satisfaction in a happiness that was less than absolute and
not especially pure.
If the young prince were living in America today, the
father would have other tools for dealing with the prince's dissatisfaction, but
the basic strategy would be essentially the same. We can easily imagine him taking
the prince to a religious counselor who would teach him to believe that God's
creation is basically good and not to focus on any aspects of life that would
cast doubt on that belief. Or he might take him to a psychotherapist who would
treat feelings of samvega as an inability to accept reality. If talking therapies
didn't get results, the therapist would probably prescribe mood-altering drugs
to dull the feeling out of the young man's system so that he could become a productive,
well-adjusted member of society.
If the father were really up on current
trends, he might find a Dharma teacher who would counsel the prince to find happiness
in life's little miraculous pleasures -- a cup of tea, a walk in the woods, social
activism, easing another person's pain. Never mind that these forms of happiness
would still be cut short by aging, illness, and death, he would be told. The present
moment is all we have, so we should try to appreciate the bittersweet opportunity
of relishing but not holding on to brief joys as they pass.
It's unlikely
that the lion-hearted prince we know from the story would take to any of this
well-meant advice. He'd see it as propaganda for a life of quiet desperation,
asking him to be a traitor to his heart. But if he found no solace from these
sources, where in our society would he go? Unlike the India of his time, we don't
have any well-established, socially accepted alternatives to being economically
productive members of society. Even our contemplative religious orders are prized
for their ability to provide bread, honey, and wine for the marketplace. So the
prince would probably find no alternative but to join the drifters and dropouts,
the radicals and revolutionaries, the subsistence hunters and survivalists consigned
to the social fringe.
He'd discover many fine minds and sensitive spirits
in these groups, but no accumulated body of proven and profound alternative wisdom
to draw on. Someone might give him a book by Thoreau or Muir, but their writings
would offer him no satisfactory analysis of aging, illness, and death, and no
recommendations for how to go beyond them. And because there's hardly any safety
net for people on the fringe, he'd find himself putting an inordinate amount of
his energy into issues of basic survival, with little time or energy left over
to find his own solution to the problem of samvega. He would end up disappearing,
his Buddhahood aborted -- perhaps in the Utah canyon country, perhaps in a Yukon
forest -- without trace.
Fortunately for us, however, the prince was born
in a society that did provide support and respect for its dropouts. This was what
gave him the opportunity to find a solution to the problem of samvega that did
justice to the truths of his heart.
The first step in that solution is symbolized
in the Siddhartha story by the prince's reaction to the fourth person he saw on
his travels outside of the palace: the wandering forest contemplative. The emotion
he felt at this point is termed pasada, another complex set of feelings usually
translated as "clarity and serene confidence." It's what keeps samvega
from turning into despair. In the prince's case, he gained a clear sense of his
predicament and of the way out of it, leading to something beyond aging, illness,
and death, at the same time feeling confident that the way would work.
As
the early Buddhist teachings freely admit, the predicament is that the cycle of
birth, aging, and death is meaningless. They don't try to deny this fact and so
don't ask us to be dishonest with ourselves or to close our eyes to reality. As
one teacher has put it, the Buddhist recognition of the reality of suffering --
so important that suffering is honored as the first noble truth -- is a gift,
in that it confirms our most sensitive and direct experience of things, an experience
that many other traditions try to deny.
From there, the early teachings ask
us to become even more sensitive, to the point where we see that the true cause
of suffering is not out there -- in society or some outside being -- but in here,
in the craving present in each individual mind. They then confirm that there is
an end to suffering, a release from the cycle. And they show the way to that release,
through developing noble qualities already latent in the mind to the point where
they cast craving aside and open onto Deathlessness. Thus the predicament has
a practical solution, a solution within the powers of every human being.
It's also a solution open to critical scrutiny and testing -- an indication of
how confident the Buddha was in the solution he found to the problem of samvega.
This is one of the aspects of authentic Buddhism that most attracts people who
are tired of being told that they should try to deny the insights that inspired
their sense of samvega in the first place.
In fact, early Buddhism is not
only confident that it can handle feelings of samvega but it's also one of the
few religions that actively cultivates them to a radical extent. Its solution
to the problems of life demand so much dedicated effort that only strong samvega
will keep the practicing Buddhist from slipping back into his or her old ways.
Hence the recommendation that all Buddhists, both men and women, lay or ordained,
should reflect daily on the facts of aging, illness, separation, and death --
to develop feelings of samvega -- and on the power of one's own actions, to take
samvega one step further, to pasada.
For people whose sense of samvega is
so strong that they want to abandon any social ties that prevent them from following
the path to the end of suffering, Buddhism offers both a long-proven body of wisdom
for them to draw from, as well as a safety net: the monastic sangha, an institution
that enables them to leave lay society without having to waste time worrying about
basic survival. For those who can't leave their social ties, Buddhist teaching
offers a way to live in the world without being overcome by the world, following
a life of generosity, virtue, and meditation to strengthen the noble qualities
of the mind that will lead to the end of suffering.
The symbiotic relationship
designed for these two branches of the Buddhist parisa, or community, guarantees
that each will benefit from contact with the other. The support of the laity guarantees
that the monastics will not need to be overly concerned about food, clothing,
and shelter; the gratitude that the monastics inevitably feel for the freely-offered
generosity of the laity helps to keep them from turning into misfits and misanthropes.
At the same time, contact with the monastics helps the laity foster the proper
perspective on life that nurtures the energy of samvega and pasada they need to
keep from becoming dulled and numbed by the materialistic propaganda of the mainstream
economy.
So the Buddhist attitude toward life cultivates samvega -- a clear
acceptance of the meaninglessness of the cycle of birth, aging, and death -- and
develops it into pasada: a confident path to the Deathless. That path includes
not only time-proven guidance, but also a social institution that nurtures it
and keeps it alive. These are all things that our society desperately needs. It's
a shame that, in our current efforts at mainstreaming Buddhism, they are aspects
of the Buddhist tradition usually ignored. We keep forgetting that one source
of Buddhism's strength is its ability to keep one foot out of the mainstream,
and that the traditional metaphor for the practice is that it crosses over the
stream to the further shore. My hope is that we will begin calling these things
to mind and taking them to heart, so that in our drive to find a Buddhism that
sells, we don't end up selling ourselves short.
***********************************************************************************************
A
Buddhist Nun in High School
by Venerable Thubten Chodron©
The high school students wrote and performed the play themselves. Their teacher
had invited me to watch it and to give a talk at the school assembly. The plot
goes thus: God is sitting in heaven, reading a newspaper while the angels peacefully
play Chinese checkers. Devils sneak in, and mischievously incite the angels to
quibble and accuse each other of cheating. Pandemonium breaks out in heaven.
"Stop
this!!" shouts God. "I won't have any of this business in heaven! This
conflict must be the work of the earthlings.
Angel Peace, go to Earth and
see what's going on. Find out why the humans there aren't peaceful."Angel
Peace flies to Earth where he organizes a World Peace Conference. The delegates,
students from the U.K., Israel, India, Korea, U.S.A., Hong Kong and other countries,
tell the woes of their nations - violence, poverty, human suffering.
"There
must be something to do about this," exclaims Angel Peace. "Today we
have a guest speaker to talk about peace."The teacher nudges me and whispers,
"That's your cue." Getting up from my seat in the audience, I go on
the stage. "Hello students cum delegates at the World Peace Conference. When
I was in my teens, I began to ask questions that perhaps you have too: Why do
people fight if everyone wants peace? Why is there racial discrimination?
"We
always blame our problems on someone or something external - another person, a
group of people, the society, the government, the "system." Other people
and external situations may be a circumstance for our problems, but if we look
closely, we can see that conflict really originates in the mind. It comes from
anger, jealousy, selfishness, greed, pride, closed-mindedness and other disturbing
attitudes. Our minds make the world unpeaceful, so if we want peace, we have to
change our own attitudes, and dispel negative emotions such as anger, greed and
so on. Governments can't legislate peace. It only comes when each of us takes
the responsibility to control his or her own mind, making it tolerant and peaceful.
"We
can develop patience and respect for others by understanding that on a deep level
we are all the same. Everyone wants to be happy and no one wants to have problems.
We have to look beyond people's superficial qualities - short, tall, handsome,
ugly, black, white, rich, poor, educated, illiterate. When we do this, we recognize
that in our hearts, we're all the same in that each of us wants happiness and
doesn't want suffering, although different people find happiness in different
ways. Thinking like this, we can develop respect for all living beings.
"Each
of us feels 'My happiness is more important than anyone else's.' But if we ask
ourselves, 'Why?' we can't find a good reason. Slowly, we can come to see that
we aren't the most important person in the world, that it is the selfish attitude
which propels us to aggressively seek our own happiness at the expense of others'
well-being. If we develop the awareness that all beings are equal and therefore
everyone's happiness is important, then automatically, we won't be so selfish.
We'll see that it's not essential to always get our own way. We can happily give
something up to make others happy, because their happiness is important. The happier
others are, the less problems they'll cause us. So by cherishing others, our own
lives will be free from outwards disturbances. In addition, we'll be happy knowing
that others are happy.
"We say that we want peace in the world, in our
families, but we often don't want to relinquish having our own way in order to
have peace, and instead we blame the other party for the problem. Peace won't
come that way. If will only come by genuinely wanting others to be happy and by
respecting their points of view.
"This attitude of cherishing others is
the root of world peace, and each of us has the ability and the responsibility
to develop it within ourselves. This is part of our human potential; this is the
beauty of being a human being. We can be wise and compassionate, but we must act
to develop these qualities. First, we can try to be aware of what we say and do
each day, and ask ourselves, 'Why am I doing this? Is it beneficial for myself
and others? Is a kind attitude or a selfish one motivating what I'm saying and
doing?' If we observe that our motivations or actions are destructive, then we
can correct them."
The students were listening intently. Afterwards,
many came to thank me. Several teachers asked me to come back and talk to their
classes.
Sometimes I spoke to over a thousand students in a school assembly.
But when I visited classrooms of twenty-five to thirty students, the format was
question-and-answer. In that way, the students told me what they wanted to know.
Many of their questions centered around my lifestyle as a Buddhist nun, and how
and why I came to make the decision to be ordained. From my side, no question
is too personal, because it's important that young people - and adults too - understand
why a person chooses a life style dedicated to self-discovery and to helping others
spiritually. Nor is any question stupid, for if a person sincerely wants to know
something, that question is meaningful to him or her, and therefore is an important
question.
They wanted to know what I do as a nun. What happens every day? Why
did I take vows instead of being a lay Buddhist? What did my family and friends
say? How have I changed since becoming a nun? Have I ever regretted this decision?
What happens if I break a vow? Some teenage girls asked me what I do when I see
a handsome man, and one nine-year old innocently asked if nuns got pregnant!
Many
questions concerned meditation. What is it? Why do it? How does it help in? In
some classes, the students wanted to meditate, so we did a short, simple, breathing
meditation. In one school, I led a weekly meditation class. The teachers commented
that they never saw their students so quiet.
They wondered who is Buddha? Do
I believe in God? One child asked if God ever spoke to me (she was disappointed
when I said "No.") They were very interested in rebirth and karma -
how our present actions influence our future experiences.
We discussed selfishness
and love. Is an action selfish if what a person does looks good on the outside
but his motivation is to get something for himself? What if a person's motivation
was altruistic but her actions didn't externally appear to be helping others at
that very moment? Was my motivation for becoming a nun selfish?
Older students
asked about the application of spiritual and ethical principles to politics and
social injustice. If anger is to be avoided, what can the blacks in South Africa
do to better their situation? What should be done with terrorists? What are the
advantages of non-violence? They had to think when I said that sometimes we must
act strongly, but with a mind free from anger. Being patient doesn't mean being
passive. Also, we have to develop compassion not only for the victims but also
for the aggressors.
They were surprised to hear that I appreciate other religions
more since I learned the Buddha's teachings. They expected me to say that my religion
is the best and everyone should be Buddhist. But I didn't. Instead I told them
it is good that many religions exist because people have different inclinations
and dispositions. With a plurality of religions in the world, people can find
an approach suitable for them. Any teaching that encourages people not to harm
others and to help and be kind to others - no matter what religious or philosophical
tradition it comes from - is a good teaching and we should follow that advice.
I continually stressed the need to respect other religions, and to look at the
meaning of a religious teachings, not just to get stuck in the words and think,
"I am this and you are that. Therefore, we can't get along." Such an
attitude leads to conflict and war.
It is invigorating to discuss things with
teenagers because they are direct and honest. They are examining new ideas and
at the same time clinging to old ones. But they're open and inquisitive, and I
was pleased just by the fact that my talks set them thinking. Inevitably, the
bell rang and time was up before the students ran out of questions.
I was also
impressed with the administrators and teachers of the English Schools Foundation,
because they wanted the students to be exposed to people from various walks of
life. They wanted people to talk to the students about world peace. This open-minded
attitude in the school system was so refreshing, and of course, the students benefited
from it.
How did the parents react to my visits to the schools? I met some
parents and they were pleased. "Children learn so much information in school,
but they aren't taught how to deal with their emotions or how to get along with
others. The schools don't teach our children how to be kind human beings. They
teach them how to make business and how to generate nuclear energy, but not how
to use these things properly," they said. "Your talks made them think
about how their actions influence others."
This raises a crucial question:
what is important to learn in school? Personally, I have always felt (and I was
a teacher before becoming a nun) that if children learn how to be good human beings
and how to be happy and get along with others, they still will learn other subjects
and will be happier to do so. Afterall, should we measure success in life by how
much we know and how much money we have, or by how happy we are and how well we
get along with others?
The nine-year olds wrote letters and drew pictures after
my visit. Here are some excerpts:
"Dear Chodron, thank you for coming
to talk about Buddhism. When you showed us how to meditate, my legs began to ache.
You said that when you started to meditate your legs ached too. I thought you
would be used to it because you do it most of the time. I really think you are
a nice nun. Thank you very much."
"It was very interesting. It was
the first time I ever saw a Buddhist nun. I thought you were the best nun I ever
saw. I think it is best not to kill animals."
"The world of Buddhism
is fascinating. I learned that if you are selfish and unkind, people will be unkind
back to you. So it is best to be kind. I liked your robes. They are very colorful."
"You don't grow your hair or wear make-up because you don't have to look
pretty on the outside, but you are nice on the inside."
***********************************************************************************************
Working
with Emotions
by Venerable Thubten Chodron©
People
worldwide want to know how to work with their emotions - how to prevent being
overwhelmed by painful ones and how to enrich the wholesome and loving ones. As
a young person, I had no idea how to do this, and it was Buddhism's perspective
on this that first attracted me. So I will begin with my journey leading to the
Buddha's teachings, continue with the methods the Buddha recommended to work with
emotions, and conclude with a few observations about the future of Buddhism.
I
came to Buddhism rather unexpectedly, or so it may seem. As a child, I was curious
about religion, and as a teenager, my mind teemed with spiritual questions: Why
am I alive? What is the purpose of life? What happens after death? Why do people
fight and kill each other if they want to live in peace? What does it mean to
love others? Growing up in a reform Jewish family in a predominantly Christian
suburb in the USA, I asked my teachers and the religious leaders around me. The
answers that satisfied them nevertheless left me dry.
Studying history at university,
I came to learn that almost every generation, for hundreds of years, wars were
fought in Europe in the name of God. Disillusionment with organized religion overcame
me, for wasn't religion supposed to make people more peaceful and harmonious?
In reaction, as a young person in the sixties, I took part in some of the social
protests of the times, as well as turned to the various distractions offered to
my generation.
I graduated Phi Beta Khapa from UCLA and after working for a
year, traveled in Europe, North Africa, the Middle East, and Asia. I wanted to
learn about life through experiencing it instead of reading about it. After a
year and a half, I had learned a lot, but still lacked understanding of the meaning
of life. Nevertheless, feeling that the purpose of life must have to do with benefiting
others, I returned to the USA, taught elementary school in Los Angeles, and graduate
studies in Education at USC.
One summer vacation, I saw a flyer about a meditation
course taught by two Tibetan monks, Lama Thubten Yeshe and Zopa Rinpoche. One
of the first things they said at the course was, "You don't have to believe
anything we say. You are intelligent people. Listen to the teachings; think about
them logically; test them out in your own life experience. Use the teachings that
help you in your life and leave those that don't make sense on the back burner."
"Whew,"
I thought. "Now I'll listen." If they had said they would tell us the
Truth, I would have left. I liked Buddhism's open-minded approach and began to
listen and to practice the teachings. As I did, I was surprised to find that what
the Buddha taught over twenty-five centuries ago in ancient India applied to my
modern American life. I wanted to learn more.
During a retreat after the course,
I realized that if I neglected this opportunity to learn the Dharma - the Buddha's
teachings - I would regret it at the end of my life, and dying with regret never
appealed to me. Thus, instead of resuming my teaching post that autumn, I went
to Kopan Monastery, Lama and Rinpoche's monastery outside Kathmandu, Nepal. My
parents were hardly thrilled about their daughter once again putting on a backpack
to visit a third world country. But for me, the spiritual urge was strong, and
I had to follow it.
Once there I attended the teachings that the lamas gave
in broken English to the variety of Western travelers passing through Nepal in
the mid-seventies. In addition, I reflected on them, practiced them as best I
could, and participated in the community life at Kopan. After some months, I decided
I wanted to become a nun. Why? I wanted to focus my life on spiritual development
and knew that to do this effectively, I needed to direct my energies. Living in
vows provided that conducive lifestyle. In addition, as I reflected on the vows,
I saw that I really didn't want to do the things they proscribed. Thus the vows
were a protection against acting upon my attachment, anger, and ignorance - emotions
and attitudes that Buddhism sees as the origin of our suffering and unsatisfactory
state. In addition, the vows helped me to clarify my ethical values and to live
by them.
I requested Lama Yeshe for permission to ordain. He said yes, but
asked me to wait. This waiting period, which lasted nearly a year and a half,
was wise, for it helped me become clear about my motivation. I also had to face
the questions and challenges posed by my family and friends, which strengthened
my motivation. In the spring of 1977, in Dharamsala, India, I was ordained by
Kyabje Ling Rinpoche, the senior tutor of His Holiness the Dalai Lama.
Our
Mind Is the Source of Happiness and Suffering
What attracted me to Buddhism?
I was taken by its ideas perspectives, views, and practices. In particular, the
Buddha's teachings on how to work with emotions - how to subdue disturbing emotions
and enhance positive ones - provided both a logical framework and practical techniques
with which I could work. What, then, is the Buddha's perspective on emotions?
Each
of us wants to be happy and to avoid suffering. From a Buddhist viewpoint, our
mind - specifically its attitudes, views, and emotions - are the primary factors
contributing to our experience of happiness and pain. This view flies in the face
of our usual perception of things. For example, most of us instinctively feel
that happiness is "out there" in an external person, place, or object.
We think, "If I only lived in this house
had this career
married
that person
moved to that place
bought this car, I'd be happy."
We are taught to be good consumers - not just of possessions, but of people, ideas,
spirituality, and everything else as well - in our search for happiness. However,
no matter what we have or how much we have, we are perpetually dissatisfied.
Similarly,
we feel that our problems have been thrust upon us from outside. "I have
difficulties because my parents yelled at me, my boss is inconsistent, my children
don't listen to me, the government is corrupt, others are selfish." Thus
we devise wonderful advice for others to follow and believe that if they only
did what we suggested, not only would our problems cease, but also the world would
be a better place. Unfortunately, when we tell other people how they should change
so that we can be happy, they don't appreciate our sagious advice and instead
tell us to mind our own business!
This innate world view that happiness and
suffering come from external sources leads us to believe that if we could only
make others and the world be what we wanted them to be, then we would be happy.
Thus, we endeavor to rearrange the world and the people in it, gathering towards
us those we consider happiness-producing and struggling to be free from those
we think cause pain. Although we have tried to do this, no one has succeeded in
making the external environment exactly what he or she wants it to be. Even in
those occasional situations in which we are able to arrange external people and
things to be what we want, they don't remain that way for long. Or, they aren't
as good as we thought they would be and we are left feeling disappointed and disillusioned.
In effect, the supposed path to happiness through external things and people is
doomed from the start because no matter how powerful, wealthy, popular, or respected
someone is, he or she is unable to control all external conditions.
This supposed
path to happiness is also doomed because even if we could control external factors,
we still would not be fulfilled and satisfied. Why? Because the source of true
happiness lies in our mind and heart, not in possessions, others' actions, praise,
reputation, and so forth. But we must examine this for ourselves, so the Buddha
asked us to observe our own experiences to see what causes happiness and what
causes misery.
For example, we have all had the experience of waking up on
the wrong side of the bed. Nothing in particular happened to cause us to be in
a bad mood; we simply feel lousy. But, interestingly, just on those days we feel
grumpy, we encounter so many uncooperative and rude people. Just on the day we
want to be left alone, so many obnoxious people descend upon us! Suddenly, the
way our spouse smiles appears sarcastic, and our colleague's "Good morning"
seems manipulative. Even our pet dog no longer seems to love us! When our boss
remarks on our work, we take offense. When our friend reminds us to do something,
we accuse him of being controlling. When someone turns in front of us on the road,
it feels they are deliberately provoking us.
On the other hand, when we are
in a good mood, even if our colleague gives us some negative criticism on a project,
we can put it in perspective. When our professor asks us to redo a paper, we understand
her reasons. When a friend tells us that he was offended by our words, we calmly
explain ourselves and clear up the misunderstanding.
That our interpretations
of events and responses to them change according to our mood says something important,
doesn't it? It indicates that we are not innocent people experiencing an objectively
real external world. Rather, our moods, perspectives, and views play a role in
our experiences. The environment and the people in it aren't objective entities
that exist from their own side as this or that. Instead, together with them, our
mind co-creates our experiences. Thus, if we want to be happy and to avoid suffering,
we need to subdue our unrealistic and non-beneficial emotions and perspectives
and enhance our positive ones.
Working with Emotions
Let's look at some
of the methods the Buddha prescribed to transform specific emotions. Reflection
on impermanence and the unpleasant aspect of a person or thing counteracts attachment.
Cultivating patience and love opposes anger, and wisdom demolishes ignorance.
Thinking about a difficult topic or reflecting that all we know and have comes
from others eliminates pride. Rejoicing prevents jealousy. Following the breath
diminishes doubt. Contemplating our precious human life dispels depression, while
meditating on compassion counteracts low self-esteem.
Reflection on Impermanence
and Unpleasant Aspects Counteracts Attachment
When our mind is under the influence
of attachment, we cling to people, things, or circumstances, thinking that they
have the power to bring us happiness. However, since these things are transient
- their very nature is to change moment by moment - they are not safe objects
to rely on for long term happiness. When we remember that our possessions do not
last forever and our money does not go on to the next life with us, then the false
expectations we project upon them evaporate, and we are able to cultivate a healthy
relationship with them. If we contemplate that we cannot always remain with our
friends and relatives, we will appreciate them more while we are together and
be more accepting of our eventual separation.
Contemplating the unpleasant
aspect of things we are attached to also cuts false expectation and enables us
to have a more balanced attitude towards them. For example, when we have a car,
we will definitely have car trouble. Therefore, no benefit comes from getting
too excited about having a new car, and no great catastrophe has occurred if we
can't get a car. If we have a relationship, we will undoubtedly have relationship
problems. When we first fall in love, we believe that the other person will be
everything we want. This skewed view sets us up for suffering when we realize
that he or she isn't. In fact, no one can be everything we want because we are
not consistent in what we want! This simple process of being more realistic cuts
attachment, enabling us to actually have more enjoyment.
Cultivating Patience
and Love Opposes Anger
Having exaggerated certain negative aspects of a person,
thing, idea, or place, we become angry and unable to bear it. We want either to
harm what we think is causing our unhappiness or to escape from it. Patience is
the ability to bear harm or suffering. With it, our mind is calm, and we have
the mental clarity to figure out a reasonable solution to the difficulty. One
way to cultivate patience is by seeing the disturbing circumstance as an opportunity
to grow. In this way, instead of focusing on what we don't like, we look inside
and develop our resources and talents to be able to deal with it.
Seeing the
situation from the others' perspective also facilitates patience. We ask ourselves,
"What are this person's needs and concerns? How does she see the situation?"
In addition, we can ask ourselves what our buttons are. Instead of blaming the
other person for pushing our buttons, we can work to free ourselves from those
buttons and sensitive points so that they cannot be pushed again.
Cultivating
love - the wish for sentient beings, including ourselves, to have happiness and
its causes - prevents as well as counteracts anger. We may wonder, "Why should
we wish those who have harmed us to be happy? Shouldn't they be punished for their
wrongdoing?" People harm others because they are unhappy. If they were happy,
they would not be doing whatever it is that we found objectionable, because people
don't hurt others when they are content. Instead of seeking punishment or retaliation
for harms done to us, let's wish others to be happy and thus free from whatever
internal or external conditions precipitate their negative actions.
We cannot
tell ourselves we must love someone; rather we must actively cultivate this emotion.
For example, sitting quietly, we begin by thinking and then feeling, "May
I be well and happy." We spread this thought and feeling to dear ones, then
to strangers, and to people we find disagreeable, threatening, or disgusting,
and say again and again to ourselves "May they be well and happy." Finally,
we open our heart and wish happiness and its causes to all living beings everywhere.
Thinking
about Complex Topics and Recognizing Our Indebtedness to Others Eliminates Pride.
When we are proud, we cannot learn or develop new good qualities because we
falsely believe we have attained all there is. When a Buddhist student becomes
arrogant about his scholarship or practice, his teacher often instructs him to
meditate on the twelve sources and eighteen elements. "What are those?"
people ask. That's the point - just hearing the names, let alone understanding
their meaning, makes us realize we have a lot to learn and thus dispels arrogance.
When
we are proud, we have a strong feeling of self, as if whatever qualities we are
proud about are inherently ours. Reflecting that everything we know and have has
come from others quickly dispels this arrogance. Any abilities due to genetics
came from our ancestors; our knowledge came from our teachers. Even our artistic,
musical, or athletic abilities would not have surfaced had it not been due to
the kindness of parents and teachers who encouraged and taught us. Our socio-economic
status is due to others who gave us money. Even if they gave it to us in the form
of a paycheck, it was not ours to begin with. Our education came from others.
Even our ability to tie our shoes came from those who taught us. Looking at our
lives in this way, we are indebted to others' kindness. We have much to be grateful
for and nothing to be arrogant about.
Rejoicing Dispels Jealousy
The jealous
mind cannot endure the happiness of others and wishes that happiness for ourselves.
Although we want to be happy, jealousy itself is a painful emotion, and we are
miserable when we are under its influence. Rejoicing, on the other hand, celebrates
goodness. We always say, "May everyone be happy," so when someone is,
we might as well rejoice in it, especially if we didn't even have to make any
effort to bring it about.
We may start by rejoicing in the happiness we already
have, enabling us to realize that we are not completely bereft of joy even though
we may not have what we want at the time. Then we focus on others' goodness and
happiness and rejoice in them. While this initially may seem uncomfortable due
to the force of the jealousy, if we persist in recounting the goodness and happiness
of others, our mind will, in time, become joyful. "Isn't it wonderful that
Susan excels in sports? How great that Peter was promoted and that Karen got a
new car! Bill and Barbara have a caring relationship; I'm happy for them. Jane's
meditations are going well, and Sam has a lot of contact with his spiritual mentor.
That's great."
Thinking positive thoughts in this way automatically makes
our mind happy. It shifts our perspective from focusing on what we don't have
to the richness in the world.
Following the Breath Diminishes Doubt and Anxiety
When
our mind is turbulent, spinning in doubt or anxiously imagining worse case scenarios,
the Buddha recommended that we focus our attention on the breath. Sitting comfortably,
we breath normally and naturally. We place our attention either at the nostrils,
feeling the touch of the breath on our upper lip and in the nostrils as it passes
in and out, or at the belly, being aware of the rise and fall of our abdomen as
we inhale and exhale. Should our attention shift to the doubts and anxious thoughts,
we recognize this and then patiently but firmly bring our focus back to the breath.
By doing this continuously, the runaway thoughts begin to calm down, and the mind
becomes clear and calm.
Contemplating Our Precious Human Life Dispels Depression
Often
we take our opportunities and fortune for granted and focus on what we lack instead.
This is tantamount to ignoring all the delicious food in a large buffet and complaining,
"There is no spaghetti." Instead of becoming depressed because we are
ill, we can remember that we are also fortunate to have others who help us when
we don't feel well. Even if they don't help us as much as we would like, they
still are there for us, and we would be hard put if they weren't. Something is
always going well in our lives, and it's important to remember those things that
are.
In addition, we have human intelligence and the opportunity to encounter
a spiritual path. This opportunity in itself is cause for great rejoicing. No
matter if we are sick, lonely, imprisoned, or going through hard times financially,
we still can take refuge in the Three Jewels - the Buddhas, Dharma, and Sangha.
We can practice our spiritual tradition no matter where we are, who we're with,
or what the state of our physical body, for genuine spiritual practice does not
depend on certain external implements or actions but involves redirecting our
mind towards constructive emotions and realistic attitudes. Thus for as long as
we are alive, we can be happy about what is going right in our lives and at the
opportunities we have for spiritual practice. Even when it comes time to die,
we can rejoice at a life well-spent and dedicate all the goodness we created for
the benefit of all sentient beings.
Meditating on Compassion and on Our Buddha
Nature Counteracts Guilt and Low Self-esteem
When we suffer from guilt and
low self-esteem, we put all attention on ourselves. There is little space in our
mind for thoughts of others, and everything related to ourselves is overblown.
Guilt is an inverted feeling of self-importance: "I'm the worst one in the
world, unforgivable," or "I'm so powerful that I can make all these
things go wrong." This is totally unrealistic!
Compassion is the wish
for sentient beings, including ourselves, to be free of suffering and its causes.
Meditating on it works in two ways. First, we think, "I am a sentient being,
worthy of happiness and freedom from pain, just like everyone else. I have the
Buddha nature - the underlying purity of mind - just as all living beings do.
Therefore, I can wish myself to be happy and to be free of suffering, and I know
that these are achievable goals because the basic nature of my mind and heart
are pure. The clouds that cover them can be dispelled." Thinking in this
way helps overcome depression.
In addition, spreading our love and compassion
out to others alleviates the pain of the self-preoccupation lying behind guilt
and low self-esteem. By taking the focus off of ourselves, compassion enables
us to realize that everyone is in the same position. Thinking of others and reaching
out to them pulls us out of the isolation of guilt and low self-esteem.
Wisdom
Demolishes Ignorance
From a Buddhist perspective the ignorance misapprehending
the nature of reality is the root of all other disturbing attitudes and negative
emotions. To dispel it, we cultivate wisdom, which is of three types: the wisdoms
of learning, thinking, and meditating. First we must learn from qualified teachers,
either by listening to talks or reading books. Then we think about what we have
learned, examining it thoroughly to test it logically and to make sure we have
understood it properly. Finally, we integrate the meanings of the teachings into
our lives through meditation and continuous practice.
For example, we listen
to teachings on profound reality, the emptiness of inherent existence. We read
about and study these concepts, and then discuss them with our friends as well
as think about them ourselves. When our understanding is correct and refined,
we then familiarize ourselves with emptiness in meditation, first by investigating
the nature of reality and then by focusing single-pointedly on it. When we arise
from meditation, we try to hold this newfound meaning in mind as we go about our
daily life's activities, so that this wisdom will be integrated into our mind
and life.
Since all the other disturbing attitudes and negative emotions are
rooted in the ignorance misapprehending reality, developing this wisdom is a general
antidote to all of these. However, since cultivating the correct view is difficult,
takes time, and requires effort, we practice the antidotes explained above, which
are unique to each particular emotion. By pacifying these emotions even a little,
our mind becomes clearer and more tranquil, which makes the development of wisdom
easier. For this reason, we learn not only the specific methods to counteract
each disturbing attitude, but also wisdom as the antidote to all of them.
Our
Responsibility
Subduing and transforming our mind is a process we alone must
do. While we can pay someone to clean our house or fix our car, hiring someone
to get rid of our negative emotions doesn't work. I can't ask you to sleep late
so that I'll feel refreshed or to eat so my hunger will go away. Just as we must
sleep and eat ourselves to experience their benefits, we must practice ourselves
in order to let go of our harmful emotions and to nourish our constructive ones.
The
Buddha's teachings explain many techniques for subduing our disturbing emotions
and for cultivating positive ones. Just learning these techniques does not transform
us. Reading a book with instructions on how to type does not give us the ability
to sit down at a computer and type perfectly. We need to practice and train ourselves.
In the same way, we must reflect on the techniques taught by the Buddha and then
practice them consistently over a long period of time. The Tibetan word for meditation,
gom, has the same root as the word meaning "to familiarize." Familiarization
takes place with effort and over time. Similarly, we say we "practice the
Dharma," meaning we train ourselves in certain attitudes and emotions over
and over again. In short, there is no shortcut for transforming our mind.
However,
since the disturbing attitudes and negative emotions are not the very nature of
our mind and because they are based on misconceptions, they can be eliminated
through cultivating realistic views and constructive emotions. Our mind and heart
are a stable base for this transformation, and if we cultivate wisdom and compassion
over time, they will increase infinitely. It is our responsibility, for our own
as well as for others' happiness, that we engage in the practice to do so.
Future
Prospects for Buddhism
Over a period of many centuries Buddhism spread throughout
Asia. Now, with modern transportation and communication facilities, it is quickly
coming to Western nations. Nevertheless, it faces many challenges both in Asia
and in the West.
In Asia, Buddhism is widely accepted, but not widely practiced
among its adherents. In some places people have neglected to learn the meaning
of the ceremonies and rituals. In others the religious hierarchy could be re-invigorated
by broadening educational opportunities for nuns and laypeople. Buddhist institutions
need to be more engaged in helping society.
In the West, Buddhism risks becoming
another consumer good, tailored in order to suit the tastes of the public. The
Buddha's teachings have always been a challenge to society and to our egos. We
must be careful not to dilute their essential power in the name of spreading them
to more people. In addition, we must abandon our hidden wishes for an "instant
fix" and be prepared and happy to practice for a long time. His Holiness
the Dalai Lama says that one of the biggest hindrances for Westerners is the expectation
to gain realizations quickly and easily. This attitude makes some people give
up practice when their fanciful ideas are not actualized.
While Buddhism has
much to offer in Asia and the rest of the world, the extent to which it is able
to do so depends on the quality of its practitioners and teachers. Thus we must
try to improve our own learning and practice as well as support others who are
doing so. As individuals and as Buddhist institutions, we must take personal responsibility,
create and maintain harmony, and look out for the common good.
***********************************************************************************************
The
Four Thoughts that Turn the Mind to the Dharma
Alexander Berzin
Morelia,
Mexico, May 30, 2000
Preliminaries
I like to begin classes with a
set of preliminaries. These are various methods to help us quiet down and get
into an appropriate state of mind for meditating or listening to teachings. In
order to be able to get into something fully we need to enter into it slowly and
appropriately. That is purpose of preliminaries.
There are many different ways
to get into a state of mind conducive for meditating or for listening. I usually
follow just one of many possibilities. This method starts with counting the breath.
When we are very distracted emotionally or mentally, from our work, from traveling
here or whatever, it is very important to first quiet down into a neutral state.
This helps us to relax. The way that we do this is to breathe normally through
the nose, which means not to quickly, not to slowly, not to deeply and not to
shallowly. The cycle is to first breathe out, then allow a slight pause and because
we have made a slight pause, we naturally breathe in more deeply. That is a much
more relaxed way of breathing deeply than consciously taking a deep breath. As
we breathe back in, we count it as one in our minds. Then, without holding the
breath we breathe out. We repeat this cycle eleven times and then repeat the count
of eleven two or three times, depending on our speed. The numbers don't really
matter. We can count up to any number. We do not need to get superstitious about
it. The point is to occupy the verbal energy of our mind with something so that
we are not thinking something else while focusing on the breath. Let us do that
please.
Once we have quieted down, we try to get our energies, our mind and
emotions, going in a positive way. We do this by affirming our motivation. Why
we are here? What do we want to gain or to accomplish by being here, or by meditating?
We are here to learn more methods to apply to ourselves personally to help us
in our lives. We are not just coming for entertainment or amusement or for intellectual
knowledge. We are here to learn something practical. It is the same thing when
meditating. It is not just for relaxation or a hobby or sport. We meditate to
try to help ourselves to develop beneficial habits for use in our lives. We don't
do it to please our teacher. We are doing it because we are convinced that it
is beneficial. We want to listen to something practical because we would like
to be able to deal with difficulties in our lives more skillfully, and not just
make our lives a little bit better, but eventually go all the way and get free
of all the difficulties we have. We would like to learn methods that will help
us to become Buddhas so that we can really be of best help to everyone.
When
we reaffirm our motivation, not only do we look at what we are doing here at a
teaching, but it is important also to look at the final aim. Although we may aim
for liberation and enlightenment it is not going to happen overnight and miracles
normally do not happen. Dharma is not magic. We are not going to learn magic means
that will suddenly free us from all our suffering. It is not that we learn some
methods and day-by-day it is going to get better and better. We need to be realistic.
Realistically speaking, as we know from our own life experience, the moods and
events in our lives go up and down, and they will continue to go up and down.
We can hope that things will get better in the long run; but from day to day,
we are going to have difficult moments. It is not that all of a sudden we will
never get upset again. If we approach learning Dharma methods and in practicing
them in meditation and in daily life in a realistic, down to earth way, we will
not get discouraged. Even when really difficult things come up in life and even
if we still get upset we are not thrown off course. This is our motivation. This
is our aim. This is our understanding of what we can gain from coming to teachings
and meditating and practicing.
It is important to remind ourselves of this
by reviewing and thinking about it. Let's say we are very upset before a meditation
session. Instead of taking refuge in food, friends, sex, television or beer we
take refuge in the Dharma and meditate to help us get over being upset. Even in
that situation we need to be very careful not to expect that it will be like taking
a shot of heroin, as if we could sit and meditate and feel high and joyous and
all of our problems would be gone. If that does happen, be suspicious. If we do
the meditation properly, sure we may feel better. But it might not make us feel
a hundred percent better. Unless we are super-advanced, the unpleasant mood will
likely come back. As I often repeat, "What do you expect from samsara?"
When we reaffirm our motivation we say, "Okay, I am going to do this
because it will help me. I will try to apply these things properly to help me
get free from this difficulty that I experience and to eventually be of help to
others." Whether we feel better a half hour from now or not is not the point.
That is not our main focus. We are going in a certain direction in life and this
is what we are doing to go further in that direction. The direction is refuge.
Each time we listen to teachings or meditate, we take another step in that direction.
We keep going, despite the ups and downs. That is realistic. Let us reaffirm that
for a moment.
Then we make the conscious decision to meditate with concentration.
This means that if our attention wanders we will bring it back, if we get sleepy
we will try to wake ourselves up. To help our minds to be clearer we sit up straight
and to help our minds be clearer we can use the visualization of a camera coming
into focus.
Then there is a fine adjustment that we can make. First, we try
to lift the energies in our body if we are feeling a bit heavy and our energies
are too low. For this, we focus on the point between our eyebrows with our heads
looking upwards but our heads staying level.
Then to ground our energies if
they are running a bit wild in our bodies and we are bit stressed, we focus on
the navel with our eyes looking downwards but our heads staying level. We breathe
in normally and hold our breath until we need to breathe out.
Introduction
This evening I have been asked to speak about another aspect of preliminaries,
namely the four thoughts that turn the mind to the Dharma. Specifically, the four
thoughts are:
1. thinking about appreciating the precious human life,
2.
thinking about death and impermanence, that the opportunities that we have now
with this precious opportunity are not going to last,
3. thinking about the
laws of karma and cause and effect, in other words how our behavior affects what
we experience,
4. thinking about the disadvantages of samsara, of uncontrollably
recurring rebirth.
If we appreciate the opportunities that we have now with
this precious human life and if we recognize and acknowledge the fact that this
life is not going to last and that we are going to die sometime, if we recognize
that our behavior is going to shape our experience in this life and also after
we die in future lives, and if we realize that no matter what we experience in
the future, because it will arise from behaving from confusion, will have be a
lot of difficulties and troubles then we will turn our minds to the Dharma.
The
Safe Direction of Refuge
What does it mean to turn our minds to the Dharma?
It basically means taking refuge. It is quite clear that taking refuge is not
something that you do after walking into a Dharma center for the first time. It
is not to join a social club or a Dharma center. Taking refuge is something quite
advanced and requires an appropriate state of mind. I find that the term "taking
refuge" is inadequate and gives a misleading impression. In our languages,
it implies something passive -- that we go a more powerful person or being and
say save me, protect me and we are protected. Then we don't have to do so much
from our side. This is not what Buddhism is talking about. Rather, what we are
talking about is putting an active, safe, positive direction in our life. That
is why I call it taking safe direction. We need to have these four attitudes or
understandings before we can put this direction in our life with sincere conviction.
This implies that we need to have some idea of what this direction is.
What
is this direction? It is Buddha, Dharma and Sangha, the Three Jewels. What in
the world does that mean? We often look at this in a very elementary way. We think
of the Dharma as the teachings, the Buddha as the one who actually gave these
teachings both verbally and in terms of his own realizations, and the Sangha refers
to something like the congregation of a Buddhist church or Dharma center. That
is not what Sangha means. We are talking about very advanced practitioners who
already have straightforward perception of reality and are already well on the
way to becoming liberated or enlightened. Even if we say, "I am going in
the direction of the Dharma teachings as the Buddha taught them and as great practitioners
are realizing them," this type of elementary understanding of the Three Jewels
is not a very stable basis for putting this direction in our life.
What is
the basis for being convinced that this is a positive direction? We need a slightly
more sophisticated understanding of the Buddha, Dharma and Sangha. The more sophisticated
our understanding, the firmer our direction will be. This means that this whole
topic of refuge is not something that we ought to trivialize. "I did that
in the beginning when I first came to the center and now I have a red string to
wear around my neck." It is a topic that we need to work on and deepen as
we go further along the path. The deeper this direction in our lives is, the more
stable we are on the spiritual path.
The actual direction is indicated by the
Dharma Jewel, which must be understood within the context of the four noble truths.
These are the four facts that any person who sees reality -- a highly realized
being -- would see as true. They are called "noble" because that is
how some people translate the Sanskrit word arya. When we see reality directly,
we see these four facts. The first fact is the difficulties in life -- what are
they really? Then we see the real causes of these difficulties. Then we see the
stopping of the difficulties in life and their causes. Then we see that there
is a pathway of mind, in other words a way of understanding, that will bring about
that understanding of reality by removing the main cause of the problems: confusion.
When we get rid of the cause of our problems, confusion, we get rid of the problems.
True direction is indicated by the third and fourth noble truths. That is
the actual Dharma refuge. Without leaving it as jargon, what we are actually aiming
at is this state in which all problems and their causes are removed in such a
way that they never come back again, as well as the state of mind that not only
brings that about but that results from this. When all difficulties and shortcomings
are removed, we have a state of mind in which we are able to use all of our abilities.
What is our Dharma direction? It is the state of liberation and the state
of enlightenment. Liberation is a state in which all of our suffering and its
causes are finished. Enlightenment is a state in which we are able to help others
as much as is possible and where the things that prevent us from being able to
do that are removed forever. Buddhas are those who have achieved both of these
fully and who have shown us how to do it. They have shown us how to do it in terms
of their realizations as well as by giving step-by-step instructions. The Sangha
are those who have achieved at least some liberation from some of the problems
and their causes and are working further, so they are already incredibly advanced.
The Gateway to the Dharma
In order to be able to turn our minds and energies
toward liberation and enlightenment, we have to know two things. We have to know
what liberation and enlightenment actually mean. They are not just nice words.
And, secondly, we need conviction that it really is possible to achieve these.
If we are not convinced that it is possible to gain liberation and enlightenment,
why would we want to work toward achieving them? How do we gain this conviction?
What are the steps that will lead us toward this?
One great Sakya master,
Sonam-tsemo, wrote a very helpful text called The Gateway to the Dharma. He addressed
this very question. He said we need three things. First, we need to recognize
and acknowledge the suffering and difficulties in our lives. In other words, we
have to really look at ourselves honestly and evaluate what is going on in our
lives. The second is having a very sincere wish to get out of this suffering,
not just to "make the best of it," but really wanting to get out of
this. The third thing is some knowledge of the Dharma so that we have some conviction
that the Dharma is going to show us a way out. That conviction is not just based
on the nice words of some charismatic person. We have to have some actual knowledge
and understanding of the Dharma and of how it leads us out of suffering.
What
is the way out? It is gaining liberation and gaining enlightenment. The Dharma
shows us how to do this based on the first noble truth, that of suffering. That
is what Sonam-tsemo said we have to start with, recognizing the problems. And
there is a cause for those problems. They are coming from somewhere. To achieve
an elimination of the cause of our problems, the third noble truth, we have to
have a path of understanding; and that is the fourth noble truth, which gets rid
of confusion.
It is not at all easy to gain conviction that it is possible
to remove the causes of our difficulties. We need to persevere and work on it.
We must try to understand what this is talking about. We can start to work with
this in a logical way. We experience life now with confusion. For example, we
imagine that we are the most important person in the world and the center of the
universe. Based on that, we always feel we have to have our way and we become
very greedy and pushy. We are the most important one, so everybody has to pay
attention to us and love us. If people don't pay attention to us and don't love
us, then we get very angry.
We may be loveable but that does not mean that
the whole world needs to recognize it! With confusion, we think everyone should
recognize it. Or we go the other way and think that if people don't love us or
pay attention to us something must be wrong with us and we are no good and then
we have low self-esteem. In either case, we suffer. We have mental anguish and
it is all coming from the confusion that we are the center of the universe and
everything should go the way that we want it to.
Buddha said that it is possible
to get rid of all of the misery that we experience by getting rid of this attitude
of confusion that causes it. What will get rid of the confusion? Understanding.
If we understand how we and everyone in the world exists, we won't be confused
about it. We cannot have both confusion and understanding in one moment of mind.
Understanding is the exact opponent to confusion. Since we cannot have both at
the same time, which is going to win? If we examine confusion, the more closely
we examine, we see that it really does not stand up to analysis. Am I really the
center of the universe? Well, no, because everyone else thinks that they are the
center of the universe. On the other hand, if we examine understanding, it does
hold up. No one is the center of the universe. What that means is that no one
is more important than everyone else. Nobody is the center of everyone else's
attention and loved by all. The more we examine this, the more we see that it
makes sense. It is not only true based on logic, but also from experience and
from seeing how life works.
Because understanding can be verified and confusion
falls apart when we examine it, not only can understanding replace confusion temporarily,
but it can get rid of it forever. When we understand that there is no center of
the universe, we know that not everyone will pay attention to us and love us.
Not everyone loved and paid attention to Buddha, so why to us? The result of this
analysis is that we don't get upset. It doesn't matter if people don't pay attention
to us. What do we expect from samsara? Because we are not upset, we are able to
deal with each person in a way that is warm, loving, understanding and so on,
without being worried about whether they will listen to us or like us. We try
our best. In this way, we work on an initial level to become more convinced that
liberation and enlightenment actually are possible. Then we are not crazy for
working in the direction of achieving liberation and enlightenment.
The Four
Thoughts in Reverse Sequence
The four thoughts that turn our mind to the Dharma
show us on a slightly deeper level that this is possible. We have discussed how
it is possible to gain conviction in the possibility of liberation and enlightenment
in terms of the three basic thoughts needed to enter the Dharma: suffering, wanting
to get out of suffering, and having the conviction that it is possible to get
out of suffering. The four thoughts that turn our mind to the Dharma actually
turn our minds toward these three thoughts, specifically to the first of these
three steps, recognizing and acknowledge the difficulties and sufferings in life.
The last of the four thoughts is of the unsatisfactoriness of samsara, which is
the actual acknowledgement of difficulties and problems in life. We need to work
backwards in order to appreciate the order and necessity of each step.
What
are the difficulties and problems that we face? Buddha gave many lists, but the
more concise one is a list of three. We can call them the three types of problems.
The first is gross suffering: pain and unhappiness. It includes physical pain
as well as mental pain. Most people can recognize this without much difficulty.
Nobody likes to be unhappy, so most people would like to get out of it.
The
second problem is the problem of change. This refers to our usual ordinary experiences
of happiness, which are tainted with confusion. They change; they do not last.
For instance, we eat and feel the happiness of our stomach being full but it does
not last and we get hungry again. What is the problem? The problem is not that
the happiness does not last. That is just the nature of this type of happiness.
Having the most profound, direct understanding of voidness is not going to change
the fact that this type of happiness is impermanent. Nothing is going to change
that. We can get less upset by the fact that it changes, but that is not the point
here. The real problem with this type of happiness is the uncertainty factor:
when it ends, we do not know what will follow. We are with our friends, having
a good time. The good time ends and we don't know if we are going to feel happy,
tired, unhappy or what. That is the real problem here. Just going after this temporary
happiness will not help us, even though we feel okay for a while. Not only does
it not eliminate all our problems, but we are left in a state of real insecurity,
not knowing what will come next.
The third type of true problem is the all-encompassing
problem. This is that just the type of body and mind and emotions that we have
will perpetuate all the other problems. They are self-perpetuating. We have this
type of body. We have to feed it and take care of it all the time. And when we
eat, the happiness does not last and we have to eat again and again. How boring.
We go into one difficult relationship with someone and do not learn and get hurt
and go into another and another. The confusion just goes on and on. This person
did not turn out to be Prince or Princess Charming and so we look for another
and another. The feelings of insecurity keep coming up. This is the real problem;
it just keeps on recurring. Understanding these three sufferings is the fourth
thought, the disadvantages of suffering. It is also the first noble truth, that
of problems.
What is the basis for this understanding of the disadvantages
of samsara? The third thought, the understanding of karma and cause and effect.
This is the cause of the suffering of samsara. This is noble truth number two.
Why do we experience the first type of true problem, gross suffering? From acting
in destructive ways. We act destructively because of confusion. We don't understand
the results of our actions or we think that our actions have no results.
The
second type of problem is that of change and uncertainty. To understand the reason
why we experience that, we need to understand karma. If we understand karma, we
understand that what we experience is very complex. We have been doing so many
things, both constructive and destructive mixed with confusion, without any beginning.
We could think we are the center of the universe and be nice to everyone or mean
to everyone. We have built up millions and millions of both positive and negative
karmic potentials. So, we experience happiness for a moment. It comes from a positive
potential. Then it is finished. Now what? There are countless karmic possibilities
waiting to ripen. What ripens next? It is not simple. It depends on many different
factors: our attitude, the circumstance, what other people do, our health and
so on. No wonder there is no certainty, and no wonder that our experience in samsara
goes up and down. The twelve links of dependent arising describes how karma and
confusion perpetuate samsara. When we understand karma deeply, then we understand
how the whole mechanism of karma goes up and down, perpetuating itself, which
is the all-encompassing problem.
The third thought that turns our mind to
the Dharma gets us into the state of mind of understanding why there is this uncertainty.
What will turn our minds to thinking that way? Awareness of death and impermanence.
Our lifespan is uncertain. This is the second thought that turns our mind to the
Dharma. If we take death and impermanence seriously, realizing that situations
do not last on a gross level, then we can start to appreciate the teachings on
karma, which show us the uncertainty of what happens from moment to moment.
What
is going to bring us to think about death? Appreciating the life and opportunities
that we have now: this precious human life. So, thinking about the precious human
life that we have now is the first thought that turns our mind to the Dharma.
Summary
By working backwards in this way, we can see how each attitude arises from
the previous one. One can explain it going from one to four in a logical sequence.
But, since most of you have studied this already, I wanted to present it in reverse
order to show how each thought depends on the previous one. In forward order,
we think of our precious human life, that it is not going to last forever and
that what happens after death, in future lives, depends on karma. Even if we are
born in a favorable situation, there will be many problems. Realizing this, we
want to get out of suffering. For that, we need conviction that the Dharma actually
does teach the way out and that it is actually possible to achieve liberation
from problems and enlightenment. That leads us to take safe direction and to develop
bodhichitta, with which we dedicate ourselves completely to achieving enlightenment
to be able to benefit everyone.
In reverse, as we have seen, in order to put
safe direction and bodhichitta in our lives, we need conviction that it is possible
to get rid of suffering and its causes. For that, we need to understand the nature
of confusion and how understanding gets rid of confusion. For that, we need to
recognize the difficulties in our life, the difficulties of samsara: the recurrence
of problems and uncertainty. That uncertainty is because of karma. To start thinking
in terms of uncertainty, we need first to think about it on the gross level of
death. We would not worry about death, if we didn't think about the life that
we have now with its opportunities and did not want to lose it.
Whether we
look at these four thoughts in a progressive or a reverse sequence, they are very
essential for helping us to become stable on the path so that we can be of more
help to ourselves and more help to others.
Questions and Answers
Question:
How does uncertainty fit into mundane concerns and thinking that if I could only
have this or that, I would be happy?
Answer: It depends on what we think will
bring us happiness. If we think, "If I could only gain enlightenment, I would
be happy" it is different from thinking, "If I could only have the perfect
partner, I would be happy forever and never have any suffering." If we are
looking for the total removal of suffering, such that it never returns again,
from chocolate, a partner, sex or whatever, then we are always going to be frustrated.
However, if we acknowledge the ordinary type of happiness for what it is, then
we can aim for it as a provisional goal. If we have a certain level of happiness,
we can use it as a circumstance to go further on the path. That is why the initial
scope of the lamrim graded path is aiming for a fortunate rebirth. We need general
worldly happiness as a circumstance for working toward liberation and enlightenment.
It all depends on recognizing our usual type of happiness for what it is and not
inflating it. We need to have our feet on the ground.
Conclusion
It is
quite helpful to work with these four thoughts. They are called preliminaries
in the sense that they get us into an appropriate state of mind to be on the path
very firmly, just as the preliminaries before class get us into an appropriate
state of mind to listen to teachings. What does it mean to get onto the path of
Dharma? We can talk about it in technical terms, but let's not talk about it on
that level. To be on the path means to really be convinced in what we are doing
and to have our hearts in it fully. Otherwise, we are not very stable. We may
do it a little while as a hobby or because other people are doing it, but we are
not really into it.
To be really into it requires a change of attitude. It
requires a certain way of looking at life. It requires really seeing our life
situation and acknowledging that there are problems and difficulties. It is important
to appreciate our precious human life and to know that it is not going to last
forever. Our life has problems and these problems come about basically because
of confusion and karma. Even though we experience happiness in our lives, it is
not really satisfying because it does not last and we cannot guarantee that we
will stay in a good mood. It is not good enough to just be happy some of the time.
We may know that we get into dysfunctional relationships, but because they
are exciting and fun in the beginning, we get into another one knowing that we
or the other person will mess it up. And then we get into another and another.
Eventually, we get tired of that and say, "I really want to stop this!"
We become convinced that it is possible to stop it. Based on that conviction,
we can realistically work toward stopping it.
While on the way, we need to
try to gain temporary happiness, because it will make it easier to go on the path.
But our experience will go up and down. Instead of constantly going out to find
Prince and Princess Charming, we can get in some sort of relationship that is
not going to be perfect -- it is never going to be perfect on this level -- and
we can use that as the basis for working further. It is the same thing with money.
If our entire lives are spent searching for more and more money, it is never-ending.
We do need a certain amount of material comfort to be able to live and likewise
we need a certain level of affection, love and partnership in order to have the
conducive circumstances to work on ourselves. The relationship with a partner
is never going to be perfect. The amount of money in the bank will never be perfect.
The amount of comfort that we have in our home will never be perfect. This is
the problem of change. Working to try to make those perfect is just banging our
heads against the wall. When we have enough of these things to be able to get
on with our spiritual life, we need to get on with our spiritual life! The point
is to use the imperfect level that we have to work toward something that we can
realistically attain: the ultimate state. We can remove the confusion from our
minds, and that means that we can eliminate suffering. That is what it is all
about. In this way, we will be happy and we will be able to make others happy.
Will we be more able to help others by always trying to get the perfect partner,
or by working to get rid of our anger?
Dedication
Let us end with a dedication.
May whatever understanding we might have gained go deeper and deeper so that it
slowly starts to make an impression on us and adds to our positive potentials
so that we gradually start to see things in terms of these four thoughts. May
we gradually become more stable in our safe direction in life so that we can eventually
attain liberation and enlightenment for the benefit of everyone.
***********************************************************************************************
Transforming
Problems
by Venerable Thubten Chodron©
When talking
about "Transforming Problems", I think you might prefer I talk more
about rejecting problems, rather than transforming them. Our usual attitude is
to reject problems, isn't it?
"I don't want problems! You can have them!
It's not fair that I have problems. I shouldn't have problems. My life should
be happy. The universe is unfair if I have problems. Something's wrong if I have
problems. Everything should be perfect."
This is our usual attitude.
Our usual attitude is one of rejecting problems, isn't it? "Problems should
go away because the universe should treat me better."
Why? "Because
I'm me! I'm important! I should be happy! The universe should treat me very well!
Nobody should mistreat me. If I mistreat other people, it's because they deserved
it. But nobody should mistreat me. Nobody should insult me. If I insult other
people, it's because they were really creeps and made a mistake. Nobody should
do that to me." My happiness is really important - much more important than
anybody else's happiness. The universe should know that. Everybody should appreciate
me - don't you think? Don't you think I'm the most important one in the universe?
Isn't this how we think? We're much too polite to admit it in public, but
you know what I mean. This is really how we live our lives. So, our whole life
we reject problems.
Something is wrong. When we have a problem, it's never
our fault, is it? Have you ever started a fight? I mean, when there's a fight,
it's always the other person's fault. Very clearly.
When there's a quarrel,
it's never my fault; it's always the other person's fault. It's all these other
people who are uncooperative, and obnoxious, domineering, bossy, and critical.
Not me. "I was going through life minding my own business, completely kind-hearted,
loving, compassionate to everybody. Then, all these mean people do all these awful
things to me. It's unfair. It's terrible." Right?
I have a friend who
teaches conflict management; dispute resolution. He often gives people a worksheet,
to record a recent conflict they had, and to assess how they handled the conflict,
and how the other person handled the conflict.
He said, "It's remarkable!
All the people who were cooperative, kind, and harmonious, they all come to the
conflict resolution workshop. But all the people who were disagreeable and quarrelsome
- they never come."
According to the form - it's amazing, he said, all
the people who come to him were those trying to solve the problems; who never
start them. It's just remarkable.
This is kind of how we live our life, isn't
it? Problems are never my doing, they're somebody else's doing. And you know -
"That's because other people are idiots. They just don't know how to treat
me properly."
Then we come to a Buddhist thing, and we hear, "Well,
when you have problems; when you have suffering, it's due to your karma."
And we go - "My karma?! I'm not doing anything wrong. Look at that guy! He's
creating negative karma being mean to me. I didn't do anything wrong. This is
unfair. I'm going to complain to the Chief of Karma, because I didn't create any
negative karma. I mean, I'm just nice to everybody all the time." Right?
Me? "I never tell anybody off. I'm never judgmental. I'm never critical.
I'm never hostile. I never lie to anybody. I never cheat anybody." Why is
the world doing this to me?
And in my past lives, I'm sure I never did any
of that. Never! "My past life, I was a Rinpoche. I was high. They just don't
recognize who I am this lifetime. But I was very special in my previous life.
Maybe not a Rinpoche, but I was very high, you know? I never created any bad karma.
What are you talking about, 'it's my bad karma' when I have problems. Baloney!"
This
is what we think, isn't it? We accept the Dharma when it's convenient for us.
When we hear suffering comes from negative karma, we accept that so the person
who's harming us gets it in their next lifetime! Then we believe in karma. But
when we have a problem - to think it's because of what we did in our previous
lifetime? Never! Never! And, certainly not this lifetime.
We're all right,
aren't we? We're always right. When there's a conflict, we're always right. So
there's no need to talk about 'Transforming Problems', because we're right. There's
nothing to transform. "I'm right! You're wrong! You change!" Very easy.
That's how we should solve problems.
We kind of go through our whole life
with that attitude, don't we? When there's a problem: "I'm right, you're
wrong. You should do something different. Me? I shouldn't. I'm just the innocent
victim."
This attitude really compounds problems because every time we
face some difficulty, first we reject the difficulty, and secondly, we blame it
on the other person. Both of these typical behaviors and attitudes really increase
problems. Because, when we reject a problem, then we're fighting the reality.
The reality is - there's a problem. There's suffering. I have a problem. Something's
not going right.
So, I think a lot of our mental suffering comes because we
don't accept there is a problem, and we think the universe is being unfair and
should be different. Our non-acceptance of the problem gives us more trouble than
the problem itself. We get all tangled up in our thoughts about how it's unfair,
it shouldn't happen, and blah, blah, blah, blah. Our non-acceptance makes it worse.
Blaming
the problem on the other person increases the problem, too. Because, we can never
control the other person, can we? The problem is the other person's fault - that
means, I have no power. I have nothing to do, because I'm not involved in it at
all. If the problem is entirely the other person's fault, then the only way to
solve the problem is for the other person to change. But we can't make them change.
And we try. We try very hard, don't we? It is very hard to make others change.
We give them lots of advice. Especially our family members. So much advice - "You
should do this, and you should do that; why don't you do this, and why don't you
do that?" We give everybody advice, and they don't appreciate us. They tell
us to mind our own business. We're just giving them advice about how they should
improve and be happy
and they say, "Get off my case, I don't want to
hear your advice!" And we reply, "Oh, but I was just trying to help
you."
So this thing when we're always blaming the other person? When we
have that attitude we very much give up our power and ability to do anything.
We can't control the other person. We can't make them change.
We might be
right. There might be a conflict, and we might be very right, and the other person
might be wrong. But so what? Sometimes being right doesn't solve the conflict
at all, does it? We can be very, very right and even the court system can agree
that we're right and the other guy is wrong. But there's still conflict, and there's
still unhappiness. Being right doesn't solve the conflict.
And rubbing it
in to the other person, that we are right, doesn't solve the conflict either.
And it doesn't make the other person change. Frequently, when we're right, we
really rub it into the other person, don't we? Then, they feel hurt. They feel
misunderstood. They feel rejected. And they become even more entrenched in their
position than before. They're certainly not going to go out of their way to help
us when we're rubbing it in that we're right and they're wrong.
So, often we
have to give up this idea that just because we're right, everything should change,
and the other person should do something differently. We might explain to them
how their behavior is harmful and they should do things differently, and they
have been doing it this way fifty or sixty years - fifty or sixty lifetimes, you
know? They are not going to change right away. Sometimes we need to develop a
little patience. Being right is not sufficient.
But it's hard, isn't it? When
we can see very clearly what somebody's mistake is, and we know exactly how they
should improve, and they don't do it, and we still have to live with them? We
still have to live with them, don't we? We can't throw them in a garbage can.
We try. But they're too big. They don't fit.
This is something hard about life.
Especially when it happens in Buddhist centers, or at work, or in families - when
there's conflict and we might be right, and we must accept that the other person
is not going to change? Sometimes they don't know how to change. They don't know
how to do something differently. They have this pattern, and that's the way it
is. The only way for us to be happy is to accept them for what they are. What
they are may not be what we want them to be. But surely, what we are isn't what
they want us to be either. So we're kind of even, aren't we?
It's an interesting
thing to play with - to think about conflicts in our own life; problems in our
own life - to see how we always want the other person to change, because, "it's
their fault." Then, to think, "Is it really realistic? Is that person
going to change? Do they know how to change?"
If they're not going to
change, then what can we do - spend the next ten years or the rest of our lives
hating them? Quarrelling with them? Making everyone else in the family, or the
Buddhist center, or on the job, miserable, because we're always arguing, because,
"They don't change!"?
Whereas, if there is a way to accept the fact
they aren't going to be who I want them to be
kind of an interesting thought,
isn't it? Accepting people for what they are? Accepting they may not be what we
want them to be?
It's hard, isn't it? Because, we feel, they really should
be what we want them to be. They should! "How am I going to be happy if they
aren't what I want them to be?" So, we go back and forth in this way. We
truly have to work quite deeply with our mind, very hard with our mind, developing
a kind of acceptance of people for what they are.
We also need to work very
hard with looking at our own role in conflicts, acknowledging our own parts. This
can often require accepting what we did in this lifetime to get involved in the
conflict, and also considering what we did in previous lives may be involved.
When
there is a conflict, there is more than one side, more than one person. How can
we say it is always the other person's fault? If I was not there, there would
not be a conflict. So, how did I get here? What am I doing? What did I do that
bugged the other person so that they're acting like this? Maybe I did nothing.
Maybe it's all coming from their side - in which case, then, it's due to my previous
life's karma.
But, sometimes, looking in this lifetime we can see we haven't
been the most considerate person to other people. They get angry and upset with
something we've done, and we feel, well, "Why me? What did I do? I didn't
do anything." Yet, if we look a bit closer, maybe we did.
Sometimes we
did something without meaning to, and we were just careless, completely unaware.
It's not that we're bad people. We're not careful, so we do something disturbing
to somebody, and they get angry.
And at other times we do things and we kind
of know it's going to bother the other person, don't we? It's the small things
we kind of do it, and try to slip by as if it were just an accident? But we know
it's going to bug the other person. And we do this with the people we live with,
the people we know very well. Because we know what bugs them, don't we? They know
what bugs us; we know what bugs them.
Say, my husband's not paying enough attention
to me
so I just do this little thing. It's very innocent. But he gets mad,
and I go, "What did I do? You're always so irritable! Why are you behaving
like this? You don't love me?"
But if we look closely, we know what we're
doing. We know how to push their buttons. And, so sometimes, part of our mind
deliberately pushes other people's buttons. Because then they pay attention to
us. Finally my husband stops reading the newspaper and looks at me!
Thus,
often it's worthwhile to think in a situation, "Did I do something carelessly,
or maybe with my own rather manipulative mind wanting to irritate the other person?"
In this case I should own up to it, and acknowledge my role in the conflict. Then,
seeing how our own energy, in this lifetime, was involved in the conflict, that
gives us some ability to actually transform the problem. We see what we could
do differently. "If I were more careful, if I didn't deliberately push that
person's button, then some of these conflicts wouldn't happen."
Now, especially
in families, there are repeated conflicts. Have you ever noticed we fight about
the same things all the time in the family? It's like, "Okay, we're going
to have Fight Number Five. Put in that video!" Now, we have the five standard
fights - we lack creativity. We can't think of something new to fight about. It's
the same old thing
25 years, we're fighting over the same stuff. And it's
the same with our parents and our kids, isn't it? Same old spats, again and again,
and again. It's real boring, isn't it? Boring. We know precisely what's going
to happen - we're going to say this; they're going to say that - you could almost
write a script for it. It's true, isn't it? We could write a script: "Okay
you're lying
"
It would be good to trade roles, then... "Okay,
Fight Number Five. You play me and I'll play you, and then, let's go do it!"
Because, the fight is so old hat. We've done it again and again. "So, let's
switch roles this time, okay? You be the one who wants to spend the money, and
I'll be the one who wants to save the money. Let's do it differently this time!"
This
is why it's so interesting - seeing what our role is in this lifetime, how we
get involved; then also, recognizing the karmic effects from our previous lifetime.
There are many times we don't deliberately antagonize someone, we really are minding
our own business, and someone gets all bent out of shape over something we do,
and they really rip into us. And, it's like, "Wooo...what's happening here?"
Often, if we look closely, the other person is acting out of their own pain
and unhappiness, and confusion. It doesn't really have so much to do with us.
But we take it personally anyway, don't we? Often, what the other person is
doing when really dumping on us - when they're critical, speaking harshly, they're
making a stronger statement about themselves than about us. They're actually saying,
"I'm unhappy," or, "I'm confused," or, "I'm miserable."
But, we don't hear that message. We only hear, "Get off my toes! What are
you doing to me?!"
Then, it's often effective to step back and think,
"Why is this person doing this? What are they really trying to say? What's
motivating them?" And that approach helps us to develop some compassion towards
them.
Considering our previous life's karma is involved can be very helpful,
too. Especially when somebody criticizes us and we feel, "I really didn't
do anything." It's helpful to think, "Well, maybe in previous lives,
I criticized somebody."
Look at us! We've all hurt others' feelings.
We've all criticized others. We've lied. We've stolen. Ten non-virtuous acts?
We've all done them! We know everything about each other. We've all done this
- in previous lives especially, we've had lots of time for training in non-virtue.
No, not so much training for virtue in previous lives
otherwise, we wouldn't
be here. You know? Very good practice in non-virtue. So, of course, this lifetime
we have some problems. It's no big surprise. Is it? It's really no big surprise.
I
find this way of thinking very, very helpful for situations when I feel I had
no intention of starting a conflict, and yet here's this whole horrible thing
happening. If I think, obviously, in previous lives I did something, and here
it is, and it's ripening, then I accept it.
I accept it. It's ripening. I got
myself into this situation. Now, my job is to ensure I don't create more negative
karma. Because clearly the problem now is due to a previous life's karma. So,
at least let's not create more negative karma, and we can avoid perpetuating the
same thing again.
But, what often happens, how do we react when we have a problem?
We get angry, don't we? Or, we get very attached. We have a problem, so we cling
to something because we feel insecure. Or, we want to strike back at whatever
is causing our problem. Yet, when we react to problems with clinging, or anger,
what we do is create karmic imprints for problems in future lives. And we continue
the cycle.
Personally, I find it helpful to think, "Okay. This is a result
of my previous life karma. No sense getting attached. No sense getting angry.
Here it is. It's happening, folks. I just have to live through it. I must do as
best I can to make the best of this situation."
It's often quite helpful
when recognizing the problem as due to karma, to transform that problem, saying,
"Okay. This is the challenge." Instead of rejecting the problem, say,
"This situation is a challenge for me to grow." Our problems are challenges
for us to grow, aren't they? They really are. Often, if we look back over our
life, we see the times when we've grown the most are those times we've had lots
of problems. Can you look back at times when you've had problems, really painful
times in your life, and look at yourself now, seeing how you are as a result of
having had that experience?
And sure, it was painful. It was awful. But it's
over now. It doesn't exist anymore. We lived through it. And, we actually grew
in some ways. Because, in particular, when things are really a challenge, when
everything seems to be falling apart around us, then, that's an excellent opportunity
to find our own inner resources, and the support of our community, or within our
Dharma friends in the broader society.
So, when we have problems, there really
is a lot of opportunity for growth. If we take that opportunity. If we avoid retreating
into our old patterns, like getting angry, or feeling sorry for ourselves.
We
fall so easily into our old patterns of self-pity, or lashing out and dumping
on the other person. But when we do, we never grow. We completely ignore the whole
opportunity for growth that this problem is presenting. We just do the same old
thing again and again. And the curious thing is, the same old thing never makes
us happy, does it? We have these old behaviors for handling problems, and they
never work. Say there's a conflict, and I'm so mad; and what's my typical behavior?
"I'm so mad at you that I'm not going to talk to you! Chao!" I shut
down, completely. I will not talk to you. I walk out of the room when you come
in. I look away. I go to my room feeling sorry for myself, and angry at you.
And
we think this is going to make us happy. So we keep doing it. And, we feel miserable.
So, I believe it's very important for us to identify our old habits, our old
patterns, do some serious reflection, while asking, "Do these old patterns
and habits make me happy? Do they actually resolve the conflict?"
Or,
do we get unhappier because of the way we're handling the conflict? I say, "I'm
so mad, so I won't talk to you!" Then, I complain how we're not communicating.
Isn't that it? They respond, "Well how can I communicate when you won't talk
to me?" And we bark, "Well, you should find a way, because it's all
your fault, anyway!"
Consequently, it's extremely helpful to try a new
way of looking at a situation, and to try a new kind of behavior.
My friend
who teaches conflict management says, sometimes when you feel really stuck in
a problem, do exactly what you don't want to do. He says, sometimes you need to
break that pattern, break that cycle. Do the exact opposite of what you feel like
doing. So, if you're so angry you don't want to talk to the other person, then
maybe the challenge is to go and talk to them. Or, if we're so mad that we want
to talk and never want to listen, then perhaps the thing to do is be quiet and
listen.
Often, it's quite helpful to realize, "Hey, here's my old pattern,
this is how I usually handle it. I've tried that before, and it doesn't work.
How could I think differently? How could I behave differently?" Then we can
develop some creativity with the situation. Play with it. "Well, what would
happen if I did this? What would result if I looked at it this way?" So,
instead of the situation seeming so solid, so concrete, so terrible, we develop
some creativity to handle it in a new way.
Now, someone might say, "But
some situations are so awful, how can we see them in a new way?" Or, "Someone
in my family is dying, and you talk about an opportunity to see problems in a
new way? What do you mean? There's only one possible way for me to behave, and
that is to go crazy! I have to go crazy with grief because this person I love
is dying
there is no alternative!"
This is how we think at times.
We get all wrapped up in our grief, totally bogged down and tied up. But, when
we think there is but one way to handle it, we miss out on everything the situation
has to offer. If it's true someone we love is dying, it may be we can do nothing
to prevent it. That is the reality. But, they have not died yet. And maybe during
the time we still have, we can really communicate. Maybe we can say a lot of the
things we have failed to say to each other before. Perhaps we can share something
very deep and meaningful. As long as there is life, there is still a lot of potential
and richness in how you can relate, and what you can share with another.
Thus,
it is significant to stop and question ourselves, to see the potential in situations,
and get away from locking ourselves into the belief that there is but one way
to feel, one way to act. There is always a choice. The thing is, you know, do
we take this choice?
Think about how to apply these approaches to problems
in your own life. Because if you do this, then the Dharma will become really tasty,
very meaningful. But if you simply listen to the Dharma and think of it abstractly
"Oh, she's talking about problems 'out there'; other people's problems,"
then, you never taste it. We must look at the Dharma in terms of our own life;
bringing it to bear on our own actions.
There are situations where we have
a problem, and, perhaps, we blame ourselves. We are very good at that, too, aren't
we? We can really get into that one
"It's all my fault. Something is
wrong with me. I'm terrible. I'm this awful person! Look at me! Oh, nobody can
love me. I'm horrible. I did it again!"
It's called the "Beat-myself-up"
syndrome. And we do it very, very well. Very well. But this is that same faulty
way of thinking, that when there's a problem it comes only from one cause. It's
like blaming the other person, but in this case the 'other person' is yourself.
It's the same narrow way of thinking. Except, it's fascinating, in that it's really
a way of making ourselves extremely important. "The whole thing collapsed
because of me. I'm such an idiot; I'm so incompetent, I make the entire project
a disaster." Or, "The whole family is in turmoil, all because of me."
We're very important, then, aren't we? Extremely important. So it's very curious
how, when we get into this performance of blaming ourselves, and feeling guilty,
and self-hatred. It's actually a rather contorted way our self-cherishing mind
has of making us extremely important.
It's so strange. I find we often fail
to do things that are our responsibility, thinking they are someone else's responsibility.
And things that are not our responsibility, we accept responsibility for, and
blame ourselves. It's very, very interesting. Very curious. And, I think, parents
do this a lot.
When your child has a problem, you think, "It's my fault.
I should protect my child from every single problem in this universe. " Parents
love their children. Their children are helpless. So, it's, "I should protect
my child from every problem." The kid is 25 years old, and he stubs his toe
- "It's my fault!" Or, my boy's 35 and fighting with his colleague -
"It's my fault." We blame ourselves for all sorts of things that are
not our fault at all. They're someone else's responsibility.
This is quite
thought-provoking. I think we need to go back and do a lot of meditation on this,
reflecting on what it means to be responsible, and what things are our responsibility,
and what are not? And, when things are my responsibility, am I the only person
playing a role in this, or does it have something to do with another person? This
concept of blaming ourselves is very lop-sided. We are not the only one making
this whole world go wrong. There are other factors in the situation.
Now sometimes,
it's true, people have had a negative experience in the past, and we do something
similar to what occurred to them before. So they get really, really defensive.
We can't understand why. So it's often wise just to cool down, and recognize you
need not take this so personally. This person isn't really attacking you. They
are attacking the past experience. That isn't your responsibility. You are only
responsible for what you said, or did, to trigger the problem. If their reaction
is way out of proportion, if they are unhappy and something else is going on with
them, then maybe you need to ask some questions. Give them a chance to express
themselves. Help them discover what's really at the root of the situation, and
what is really bugging them.
I have had that happen to me. Once I did something,
not intending to start a conflict, and this other person was so angry they told
me off for, like, 45 minutes over the phone. I mean, I'm glad they were paying
for it. No
it's a local call. Maybe that's why it lasted so long? If it
was long distance, maybe they wouldn't have talked that long?
Anyway, they
totally dumped on me. It was incredible, and over this small thing. But, seeing
this person's reaction was well out of proportion to what was going on, I just
kind of sat there, listening. I didn't need to take it personally. Something was
going on with this person and they really needed to unload. And now, when I see
this person, everything is fine. There was no residual hangover from that conflict.
Perhaps we might see somebody doing something negative, say, catching fish,
or something like that. How can we convince them? Well, frequently we aren't in
a position to convince them. Sometimes it's better to say nothing. As long as
sentient beings have a garbage mind, they are going to kill. I mean, when you
get angry, is it the lama's fault he can't control your mind?
When you get
angry, if someone comes along and says, "Jangchub, don't get angry,"
do you say, "Oh yes, I'll listen to you. You're right."? No. You say,
"No, I'm angry for a reason! You be quiet!" Look at us. Other people
offer us advice. We don't listen, do we? Not very carefully.
But sometimes
when somebody's doing something negative, we can want to intervene out of compassion.
And sometimes we want to intervene out of a sense of being self-righteous. These
are two very different motivations. We really must distinguish between the two.
It's very easy, when we're self-righteous, to think we're being compassionate.
But we aren't compassionate, we're all puffed up with ourselves. Then it's, "I
know good ethics. I know good karma. You're doing it wrong! You should listen
to me because I'm morally superior. I know more about Dharma. You should listen
to me and follow my example!"
We don't actually say it like that, because
we would look bad. But that is what we're thinking. We're being very proud and
self-righteous. We're not helping anyone. We're just acting out of our own garbage
mind.
That's very different than seeing somebody doing something negative,
and having true compassion for them, as well as for whoever they're harming -
two completely different motivations, even though the action may seem the same.
We must look beyond the action and at the motivation.
In the place I live
in the States, there is a lake nearby. I sometimes walk around, and I'll see people
fishing. When I see them pull up a fish, it's very painful for me. I want to go
to that person and say, "Please, put the fish back and don't do this."
But, I know that's not a skilful way to handle the situation. They're not going
to listen. They're more likely to get angry and probably think negatively of me
and about Buddhism. And they're still going to kill the fish.
I'm not the right
person in that situation to help them, and it's not a situation where I can really
help.
I can do nothing directly, so in my heart I make prayers. When I see
the fishermen out there, I pray they don't catch any fish. I do! I don't tell
them I'm praying this. And, when they do catch a fish, I do the taking and giving
meditation. I really pray, "Can this person in some future time meet the
Dharma and begin to see the error in what they are doing, and correct it."
But, you see, it's significant, when we see people doing negative things,
occasionally we are the right person and it's the right situation, and we can
intervene. And sometimes we should not.
It's also important to remember to
check our own behavior; look at our own mind, checking our motivation, ensuring
we are acting out of a true heart of kindness.
Now let's consider someone who's
blaming themselves for having done something wrong. Again, what we can do depends
on the situation and our relationship with that person. Sometimes the best we
can do is to listen to them. Let them talk. Help them by asking questions. Help
them realize all the responsibility does not fall on their shoulders.
Sometimes
that's not the best way to handle it. Sometimes if the person feels very bad for
having done something, then it's helpful to encourage them to do some purification
practice. Then, either teach them some purification practice or introduce them
to a teacher who can. So, it depends much on the situation.
Question &
Answer Session
Q: Can the masters take away the bad karma of their disciples?
If
they could, they would have already. Isn't it true? The Buddha is so compassionate,
if the Buddha could have taken away all of our bad karma, the Buddha would have
done it already. Our teachers are very compassionate. If they could take away
our bad karma, they would have done it.
The way our teachers intercede and
help us is by teaching us the Dharma. They can't take away our bad karma, like
washing the dirt off our hands. They can't do that. But they can teach us how
to wash the dirt off our own hands. Our teachers help us to take away our negative
karma by teaching us the Dharma. Then, by practicing the Dharma, we are able to
purify our own mind. No one else can purify our mind for us. We must do that for
ourselves. Nobody can generate realizations on the path for us. We have to do
that for ourselves. But our teachers can help us, and that is why we need teachers.
Q:
How do we apply the notion of emptiness to transforming problems?
It is very
interesting, this potential of applying emptiness to a problem. There are many
ways to do this.
Often when we think, "I have a problem," we think,
"Oh, everything is so heavy! The whole notion of my problem is heavy. My
problem is very concrete. It's very real. It's so real I can almost touch it.
I mean, "This is my problem! It's there!"
It's very helpful at that
point, to ask ourselves, "What is this problem? Where is this problem?"
Because our idea is, "I have this problem," as if it's this real thing,
almost physical. So where is it? Is the problem inside me? Is the problem inside
you? Is it in the space between us? Is the problem the sound waves that are going
back and forth between us? Is the problem my ideas? Your ideas? Where are my ideas?
Where are your ideas? Where is the problem, really?
It's very interesting
when we start analyzing and ask, "What really is a problem; where is this
problem?" All of a sudden this problem that seemed so real, so concrete,
somehow disintegrates a little. We can't find it. It doesn't seem so concrete
anymore, because we can't find where it is. So, that is one way of applying the
idea of emptiness to transforming problems.
And when we have a problem, we
also have a strong sense of "I", don't we? "I hurt. I have a problem."
When we have a problem, the "I", the sense of self is extremely strong.
"This is my problem!"
The self is very real. Anything happening to
the self is much more important than what happens to others. So there's a very
strong sense of a self that is suffering at this point. Then, it's a very interesting
experiment, too, to hold onto that strong sense of self that is being treated
so unjustly, and that is suffering, and with another part of the mind, ask ourselves,
"Who's suffering? Who's the one who has the problem?"
The self with
the problem seemed really solid. So if there were really a solid self with a problem,
we should be able to find that person. "Who is it? Who has the problem? Who
is in pain? Is it my body? Is it my mind? Which thought? Which part of my body?
Which part of my mind?" And again, this seemingly very solid self with a
problem, can't be found. The idea of this tangible self starts to evaporate. This
is another way to apply the meditation on emptiness.
Q: When we have a problem,
it has been said we can pray to our Guru and receive some blessings. Where do
these blessings come from?
So
I have a problem, and I pray, "Lama,
help me!", then my lama comes with a magic wand, waves it, and "Boing!"
Then it's, "Ah
bliss!" Is that what happens?
When I pray, "Lama,
help me!", and I don't get bliss afterwards, does that mean something's wrong
with my lama? He's off duty?
No. When they say "receiving the blessing"
or "receiving the inspiration", what this means is that our mind is
transformed. It's not some real, solid, concrete thing coming from the lama and
going "boing" and we got it, okay? What is very often happening, I think,
is very different, and it depends on how we pray to the Buddha, or to our lamas.
We might pray, "Buddha, please make this problem go away." And,
that is not the right way to pray. We should pray, "Buddha, please help me
to find my inner strength and resources to deal with this problem, and transform
it into the path to enlightenment."
Now, when we transform a problem,
it ceases to be a problem. And we transform it by changing our attitude. So depending
on how we pray, and depending on our attitude when our mind is transformed, that
is called receiving the blessings. Sometimes maybe, some energy from the lama
is happening at that time. But often, because we've previously heard teachings,
when we pray, "Please help me find my internal strengths and resources
,"
this opens our mind to recalling what our lama has taught. And when we remember,
we begin applying them, and our mind gets transformed. But sometimes, unless we
pray properly, we don't remember the teachings, so we don't use them.
You might
need to observe your own mind, and what occurs when you pray, and as a result
of it - and how that helps your mind. Think about what receiving the blessing
means from your own experience.
But receiving the blessing is not something
the lama does - it's not like, "Oh here, have a blessing." Because sometimes
our minds are very fertile and are easily transformed. And sometimes our minds
are like a rock. At times we could sit in front of Shakyamuni Buddha himself,
and if our mind is like a rock, nothing is going in. We're going to be cynical,
bitter, and sarcastic, even sitting in front of Shakyamuni Buddha.
That isn't
the Buddha's fault. Our not receiving the inspiration isn't the Buddha's problem.
It's because our mind is so obscured by negative karma, there is no space. So
we need to do some purification. Purification is very important.
***********************************************************************************************
What
is the role of prayer? Can prayers be answered?
There are many kinds
of prayers. Some are designed to direct our minds toward a certain spiritual quality
or aim, inspiring our mind to work to develop it and thus creating the cause for
us to attain this. An example is praying to be more
tolerant and compassionate
toward others. Other prayers are for specific people or situations, for example
praying for a person's illness to be cured or for that person's mind to be peaceful
and his life meaningful in spite of the illness.
For any prayer to be fulfilled,
prayer alone isn't sufficient. The appropriate causes must also be created. We
can't simply think, "Please, Buddha, make this and that happen. I'll relax
and have tea while you do the work!" For example, if we pray to be more loving
and compassionate and yet make no effort to control our anger, we aren't creating
the cause for that prayer to be fulfilled. The transformation of our minds comes
from our own effort, but we can pray for the Buddhas' inspiration to do so.
Receiving
the blessings of the Buddhas doesn't mean that something tangible comes from the
Buddha and goes into us. It means that our minds are transformed through the combined
effort of the teachings, the guidance of the
Buddhas and bodhisattvas, and
our own practice. "Requesting the Buddhas'blessings" has the connotation
of requesting to be inspired by them so that our minds and actions are transformed
and become more beneficial.
Some Buddhist practitioners seek to be born in
a pure land in their next life because all the conditions there are conducive
for Dharma practice and developing wisdom and compassion are comparatively easy.
But we cannot pray to be born in a pure land and expect the Buddhas and bodhisattvas
to
make it happen! We must also make effort to actualize the teachings by not
selfishly clinging to worldly pleasures and by generating compassion and an understanding
of emptiness. If we do our part, then praying will have a profound effect on our
minds. On the other hand, if we make no attempt to
correct our harmful habits
and if our minds are distracted while we pray, the effect is minimal.
Some
people pray for another's sickness to be cured, for the family finances to improve,
or for a deceased relative to have a good rebirth. For these things to occur,
the other people involved must have created the necessary causes. If they have,
our prayers provide the condition for the seed of constructive actions they did
in the past to ripen into that result. However, if they haven't created the causal
seeds through their own positive past actions, it's difficult for
our prayers
to be fulfilled. We can put fertilizer and water on the ground, but if the farmer
hasn't planted the seed, nothing will grow.
When the Buddha described the working
of cause and effect in our mindstreams, he said that killing causes us to have
short lives or much illness. Abandoning killing and saving the lives of others
causes us to have a long life, free from illness. If we neglect to follow this
basic advice and yet pray for a long
and healthy life, we have missed the point!
On the other hand, if we abandon killing and save lives, prayers can help those
positive seeds to ripen.
In addition, the Buddha said generosity is the cause
of wealth. If we have been generous in a past life and now pray for our wealth
to increase, our finances could improve. Yet, if we are miserly now, we are creating
the cause for poverty,
not wealth, in the future. In this case, no matter how
much we pray to be financially comfortable, our actions are creating the cause
for the opposite result. Instead we need to cultivate generosity helping those
in need and sharing what we have.
***********************************************************************************************
The
Wheel of Sharp Weapons:
A Mahayana Cleansing of Attitudes
(Theg-pa
chen-po'i blo-sbyong mtshon-cha 'khor-lo) by Dharmarakshita
translated by Alexander
Berzin and Sharpa Tulku,
together with Jonathan Landaw and Khamlung Tulku,
based
on an oral explanation by Geshe Ngawang Dhargyey, 1973
Reprint edition,
with commentary by Geshe Ngawang Dhargyey, published as:
Dharmarakshita. The
Wheel of Sharp Weapons. Dharamsala, India: Library of Tibetan Works & Archives,
1981.
The name of this work is The Wheel of Sharp Weapons Effectively
Striking the Heart of the Foe.
I pay heartfelt homage to you, Yamantaka;
Your
wrath is opposed to the Great Lord of Death.[1]
(1) In jungles of
poisonous plants strut the peacocks,
Though medicine gardens of beauty lie
near.
The masses of peacocks don't find gardens pleasant,
But thrive on
the essence of poisonous plants.
(2) In similar fashion, [2] the
brave bodhisattvas
Remain in the jungle of worldly concern.
No matter how
joyful this world's pleasure gardens,
These brave ones are never attracted
to pleasures,
But thrive in the jungle of suffering and pain.
(3) We spend
our whole lives in the search for enjoyment,
Yet tremble with fear at the mere
thought of pain;
Thus since we are cowards, we are miserable still.
But
the brave bodhisattvas accept suffering gladly
And gain from their courage
a true lasting joy.
(4) Now, [3] desire is the jungle of poisonous plants here.[4]
Only
brave ones, like peacocks, can thrive on such fare.
If cowardly beings, like
crows, were to try it,
Because they are greedy, they might lose their lives.[5]
(5) How can someone who cherishes self more than others
Take lust and such
dangerous poisons for food?
If he tried like a crow to use other delusions,
[6]
He would probably forfeit his chance for release.
(6) And thus bodhisattvas
are likened to peacocks:
They live on delusions - those poisonous plants.
Transforming
them into the essence of practice,
They thrive in the jungle of everyday life.
Whatever
is presented, they always accept,
While destroying the poison of clinging desire.
(7)
Uncontrollable wandering through rounds of existence
Is caused by our grasping
at egos as real.
This ignorant attitude heralds the demon
Of selfish concern
for our welfare alone:
We seek some security for our own egos;
We want only
pleasure and shun any pain.
But now, we must banish all selfish compulsion
And
gladly take hardship for all others' sake.
(8) All of our sufferings derive
from our habits
Of selfish delusions we heed and act out.
As all of us share
in this tragic misfortune,
Which stems from our narrow and self-centered ways,
We
must take all our sufferings and the miseries of others
And smother our wishes
of selfish concern.
(9) Should the impulse arise now to seek our own pleasure,
We
must turn it aside to please others instead;
For even if loved ones should
rise up against us,
We must blame our self-interest and feel it's our due.
(10)
When our bodies are aching and racked with great torment
Of dreadful diseases
we cannot endure,
This is the wheel of sharp weapons returning
Full circle
upon us from wrongs we have done.
Till now we have injured the bodies of others;
Hereafter
let's take on what sickness is theirs.
(11) Depressed and forlorn, when we
feel mental anguish,
This is the wheel of sharp weapons returning
Full
circle upon us from wrongs we have done.
Till now we have deeply disturbed
minds of others;
Hereafter let's take on this suffering ourselves.
(12)
When hunger or violent thirst overwhelms us,
This is the wheel of sharp weapons
returning
Full circle upon us from wrongs we have done.
Till now we have
kept what we had without sharing;
We have plundered and stolen and lured people
on.
Hereafter let's take from them hunger and thirst.
(13) When we lack
any freedom, but must obey others,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have looked down
on those who were lowly
And used them as servants for our own selfish needs;
Hereafter
let's offer our service to others
With humble devotion of body and life.
(14)
When we hear only language that is foul and abusive,
This is the wheel of sharp
weapons returning
Full circle upon us from wrongs we have done.
Till now
we have said many things without thinking;
We have slandered and caused many
friendships to end.
Hereafter let's censure all thoughtless remarks.
(15)
When we are born in oppressive and wretched conditions,
This is the wheel of
sharp weapons returning
Full circle upon us from wrongs we have done.
Till
now we have always had negative outlooks;
We have criticized others, seeing
only their flaws.
Hereafter let's cultivate positive feelings
And view our
surroundings as stainless and pure.
(16) When we are parted from friends and
from those who can help us,
This is the wheel of sharp weapons returning
Full
circle upon us from wrongs we have done.
Till now we have taken the friends
and good servants
Of others away, wanting them for ourselves;
Hereafter
let's never cause close friends to part.
(17) When supreme holy gurus find
us displeasing,
This is the wheel of sharp weapons returning
Full circle
upon us from wrongs we have done.
Till now we have turned from the gurus and
teachings,
Preferring the counsel of misleading friends;
Hereafter let's
end our dependent relations
With those who would turn us away from the path.
(18)
When unjustly we are blamed for the misdeeds of others,
And are falsely accused
of flaws that we lack,
And are always the object of verbal abuse,
This
is the wheel of sharp weapons returning
Full circle upon us from wrongs we
have done.
Till now we've despised and belittled our gurus;
Hereafter let's
never accuse others falsely,
But give them full credit for virtues they have.
(19)
When the things we require for daily consumption
And use, fall apart or are
wasted or spoilt,
This is the wheel of sharp weapons returning
Full circle
upon us from wrongs we have done.
Till now we've been careless with others'
possessions;
Hereafter let's give them whatever they need.
(20) When our
minds are unclear and our hearts are unhappy,
We are bored doing virtue but
excited by vice,
This is the wheel of sharp weapons returning
Full circle
upon us from wrongs we have done.
Till now we've led others to acts of nonvirtue;
Hereafter
let's never provide the conditions
That rouse them to follow their negative
traits.
(21) When our minds are disturbed and we feel great frustration
That
things never happen the way that we wish,
This is the wheel of sharp weapons
returning
Full circle upon us from wrongs we have done.
Till now we have
caused interfering disturbance
When others were focused on virtuous acts;
Hereafter
let's stop causing such interruption.
(22) When nothing we do ever pleases
our gurus,
This is the wheel of sharp weapons returning
Full circle upon
us from wrongs we have done.
Till now with our gurus we have feigned pious
manners,
But out of their presence have reverted to sin.
Hereafter let's
try to be less hypocritical
And take all the teachings sincerely to heart.
(23)
When others find fault with whatever we're doing
And people seem eager to blame
only us,
This is the wheel of sharp weapons returning
Full circle upon us
from wrongs we have done.
Till now we've been shameless, not caring about others,
We
have thought that our deeds didn't matter at all,
Hereafter let's stop our
offensive behavior.
(24) When our servants and friends are annoyed by our habits,
And
after a while cannot stay in our homes,
This is the wheel of sharp weapons
returning
Full circle upon us from wrongs we have done.
Till now we've imposed
our bad habits on others;
Hereafter let's change and show only kind ways.
(25)
When all who are close turn against us as enemies,
This is the wheel of sharp
weapons returning
Full circle upon us from wrongs we have done.
Till now
we've held grudges inside us with anger
With thoughts of sly methods to cause
others pain;
Hereafter let's try to have less affectation,
Nor pretend to
be kind while we harbor base aims.
(26) When we suffer from sickness and such
interference,
Especially when gout has swollen our legs,
This is the wheel
of sharp weapons returning
Full circle upon us from wrongs we have done.
Till
now without shame and with no self-control
We have stolen or misused what others
have given;
Hereafter let's never take anything offered
To the Three Jewels
of Refuge [7] as if it were ours.
(27) When strokes and diseases strike without
warning,
This is the wheel of sharp weapons returning
Full circle upon
us from wrongs we have done.
Till now we have broken our vowed words of honor;
[8]
Hereafter, let's shun such nonvirtuous deeds.
(28) When our mind becomes
clouded whenever we study,
This is the wheel of sharp weapons returning
Full
circle upon us from wrongs we have done.
Till now we have thought that the
study of Dharma
Lacked prime importance and could be ignored;
Hereafter
let's build up the habits of wisdom
To listen and think about what Buddha taught.
(29)
When sleep overwhelms us while practicing virtue,
This is the wheel of sharp
weapons returning
Full circle upon us from wrongs we have done.
Till now
we have gathered the causes for obstacles
Hindering our practice of virtuous
acts.
(We have lacked all respect for the scriptural teachings;
We have
sat on our books and left texts on the ground.
We have also looked down upon
those with deep insight.)
Hereafter for the sake of our practice of Dharma
Let's
gladly endure all the hardships we meet.
(30) When our mind wanders greatly
and runs towards delusion,
This is the wheel of sharp weapons returning
Full
circle upon us from wrongs we have done.
Till now we have neglected to meditate
fully
On defects pervading this transient world;
Hereafter let's work to
renounce this existence
(And see the impermanent nature of things).
(31)
When all our affairs, both religious and worldly,
Run into trouble and fall
into ruin,
This is the wheel of sharp weapons returning
Full circle upon
us from wrongs we have done.
Till now we have felt cause and effect [9] could
be slighted;
Hereafter let's practice with patience and strength.
(32) When
rites we perform never seem to be fruitful,
This is the wheel of sharp weapons
returning
Full circle upon us from wrongs we have done.
Till now we have
relied on the gods of this world
Or on unskillful actions to bring us relief;
Hereafter
let's turn in another direction
And leave our nonvirtuous actions behind.
(33)
When none of the wishes we make reach fulfillment,
Although we've made prayers
to the Three Precious Gems,
This is the wheel of sharp weapons returning
Full
circle upon us from wrongs we have done.
Till now we have had an imperfect
commitment
To Buddha whose teachings deserve complete trust;
Hereafter let's
place our exclusive reliance
On Buddha, his teachings and those in his fold.
(34)
When prejudice, polio or strokes have us crippled
And external forces or harm
rise against us,
This is the wheel of sharp weapons returning
Full circle
upon us from wrongs we have done.
Till now we have collected vast stores of
nonvirtue
By breaking our vows and offending protectors
In our practice
from guru-devotion to tantra; [10]
Hereafter let's banish all prejudiced views.
(35)
When we lack all control over where we must travel
And always must wander like
waifs with no home,
This is the wheel of sharp weapons returning
Full circle
upon us from wrongs we have done.
Till now we've disturbed holy gurus and
others
And forced them to move from their homes or their seats;
Hereafter
let's never cause others disturbance
By evicting them cruelly from where they
reside.
(36) When the crops in our fields are continually plagued
By drought,
floods and hailstones, insects and frost,
This is the wheel of sharp weapons
returning
Full circle upon us from wrongs we have done.
Till now we have
failed to honor our pledges;
Hereafter let's keep all our moral vows pure.
(37)
When we're poor, yet are filled with much greed and desire,
This is the wheel
of sharp weapons returning
Full circle upon us from wrongs we have done.
Till
now we've been misers, reluctant to share.
The offerings we've made to the
Three Jewels were meager;
Hereafter let's give with a generous heart.
(38)
When our bodies are ugly and others torment us
By mocking our flaws, never
showing respect,
This is the wheel of sharp weapons returning
Full circle
upon us from wrongs we have done.
Till now we've made images [11] lacking in
beauty,
By venting our anger, we've made ugly scenes;
Hereafter let's print
books and make pleasing statues,
And not be short-tempered, but be of good
cheer.
(39) When attachment and anger disturb and upset us
No matter how
much we may try to suppress them,
This is the wheel of sharp weapons returning
Full
circle upon us from wrongs we have done.
Till now we've held on to the improper
outlook,
Stubbornly cherishing only ourselves;
Hereafter let's uproot self-interest
completely.
(40) When success in our practices always eludes us,
This is
the wheel of sharp weapons returning
Full circle upon us from wrongs we have
done.
Till now, deep within, we have clung to our ego,
Fully immersed in
self-cherishing ways;
Hereafter let's dedicate all of the virtuous
Actions
we do, so that others may thrive.
(41) When our mind is untamed though we act
with great virtue,
This is the wheel of sharp weapons returning
Full circle
upon us from wrongs we have done.
Till now we have engaged in those worldly
ambitions
That aim at success for ourselves in this life;
Hereafter let's
work with pure one-pointed effort
To nourish the wish to gain freedom's far
shore.
(42) When after we do any virtuous action
We feel deep regret or
we doubt its effect,
This is the wheel of sharp weapons returning
Full circle
upon us from wrongs we have done.
Till now we've been fickle and, stirred by
base motives,
Have courted just those who have power or wealth;
Hereafter
let's act with complete self-awareness,
Exerting great care in the way we make
friends.
(43) When those with ambition repay trusting friendship
By luring
us on with their devious schemes,
This is the wheel of sharp weapons returning
Full
circle upon us from wrongs we have done.
Till now from ambition we have acted
with arrogance,
Hereafter let's dampen our self-centered pride.
(44) When
the force of attraction or that of repulsion
Colors whatever we hear or we
say,
This is the wheel of sharp weapons returning
Full circle upon us from
wrongs we have done.
Till now we've ignored what has caused all our troubles:
The
mass of delusion that dwells in our heart;
Hereafter let's try to abandon all
hindrances:
Note their arising, examine them well.
(45) When no matter how
well-meant our actions toward others,
They always elicit a hostile response,
This
is the wheel of sharp weapons returning
Full circle upon us from wrongs we
have done.
Till now we've repaid loving-kindness with malice;
Hereafter
let's always accept others' favors
Both graciously and with most humble respect.
(46)
In short then, whenever unfortunate sufferings
We haven't desired crash upon
us like thunder,
This is the same as the smith who had taken
His life with
a sword he had fashioned himself.
Our suffering's the wheel of sharp weapons
returning
Full circle upon us from wrongs we have done. [12]
Hereafter
let's always have care and awareness
Never to act in nonvirtuous ways.
(47)
All of the sufferings that we have endured
In the lives we have led in the
three lower states, [13]
As well as our pains of the present and future,
Are
the same as the case of the forger of arrows
Who later was killed by an arrow
he'd made.
Our suffering's the wheel of sharp weapons returning
Full circle
upon us from wrongs we have done.
Hereafter let's always have care and awareness
Never
to act in nonvirtuous ways.
(48) When the troubles and worries of family life
grieve us,
This is the same as the case of a child,
Who was cared for with
love, later killing his parents.
Our suffering's the wheel of sharp weapons
returning
Full circle upon us from wrongs we have done.
Hereafter it's fitting
in all of our lifetimes
For us to live purely as monks or as nuns.
(49)
As it's true what I've said about self-centered interest,
I recognize clearly
my enemy now.
I recognize clearly the bandit who plunders,
The liar who
lures by pretending he's part of me;
Oh what relief that I've conquered this
doubt!
(50) And so Yamantaka, spin round with great power
The wheel of sharp
weapons of good actions now.
Three times turn it round, [14] in your wrathful-like
aspect
Your legs set apart for the two grades of truth,
With your eyes blazing
open for wisdom and means.
(51) Baring your fangs of the four great opponents,
[15]
Devour the foe - our cruel selfish concern!
With your powerful mantra
[16] of cherishing others,
Demolish this enemy lurking within!
(52) Frantically
running through life's tangled jungle,
We are chased by sharp weapons of wrongs
we have done
Returning upon us; we are out of control.
This sly, deadly
villain - the selfishness in us,
Deceiving ourselves and all others as well
Capture
him, capture him, fierce Yamantaka,
Summon this enemy, bring him forth now!
(53)
Batter him, batter him, rip out the heart
Of our grasping for ego, our love
for ourselves!
Trample him, trample him, dance on the head
Of this treacherous
concept of selfish concern!
Tear out the heart of this self-centered butcher
Who
slaughters our chance to gain final release!
(54) Hum! Hum! Show all your powers,
O mighty protector.
Dza! Dza! Tie up this enemy; do not let him loose.
P'at!
P'at! [17] Set us free by your might, O great Lord over Death.
Cut! Cut! Break
the knot of self-interest that binds us inside.
(55) Appear Yamantaka, O wrathful
protector;
I have further entreaties to make of you still.
This sack of
five poisons, [18] mistakes and delusion
Drags us down in the quicksand of
life's daily toil
Cut it off, cut it off, rip it to shreds!
(56) We are
drawn to the sufferings of miserable rebirths,
Yet mindless of pain, we go
after its cause.
Trample him, trample him, dance on the head
Of this treacherous
concept of selfish concern.
Tear out the heart of this self-centered butcher
Who
slaughters our chance to gain final release.
(57) We have high expectations
of speedy attainments,
Yet do not wish to work at the practice involved.
We
have many fine projects we plan to accomplish,
Yet none of them ever are done
in the end.
Trample him, trample him, dance on the head
Of this treacherous
concept of selfish concern.
Tear out the heart of this self-centered butcher
Who
slaughters our chance to gain final release.
(58) Our wish to be happy is strong
at all times,
Yet we don't gather merit to yield this result.
We have little
endurance for hardship and suffering,
Yet ruthlessly push for the things we
desire.
Trample him, trample him, dance on the head
Of this treacherous
concept of selfish concern.
Tear out the heart of this self-centered butcher
Who
slaughters our chance to gain final release.
(59) With comparative ease, we
develop new friendships,
Yet since we are callous, not one of them lasts.
We
are filled with desire for food and fine clothing,
Yet failing to earn them,
we steal and we scheme.
Trample him, trample him, dance on the head
Of this
treacherous concept of selfish concern.
Tear out the heart of this self-centered
butcher
Who slaughters our chance to gain final release.
(60) We are experts
at flattering others for favors,
Yet always complaining, we are sad and depressed.
The
money we have gathered we cannot bear to part with;
Like misers we hoard it
and feel we are poor.
Trample him, trample him, dance on the head
Of this
treacherous concept of selfish concern.
Tear out the heart of this self-centered
butcher
Who slaughters our chance to gain final release.
(61) We have done
very little to benefit someone,
Yet always remind him how much we have done.
We have never accomplished a thing in our lifetime
Yet, boasting and bragging,
we are filled with conceit.
Trample him, trample him, dance on the head
Of
this treacherous concept of selfish concern.
Tear out the heart of this self-centered
butcher
Who slaughters our chance to gain final release.
(62) We have many
great masters and teachers to guide us,
Yet, shirking our duty, ignore what
they teach.
We have many disciples, yet don't ever help them;
We cannot
be bothered to give them advice.
Trample him, trample him, dance on the head
Of
this treacherous concept of selfish concern.
Tear out the heart of this self-centered
butcher
Who slaughters our chance to gain final release.
(63) We promise
to do many glorious deeds,
Yet in practice we give others minimal help.
Our
spiritual fame has been spread far and wide,
Yet inwardly all of our thoughts
are repulsive
Not only to gods, but to demons and ghosts.
Trample him, trample
him, dance on the head
Of this treacherous concept of selfish concern.
Tear
out the heart of this self-centered butcher
Who slaughters our chance to gain
final release.
(64) We have read very little, heard only a few teachings,
Yet
talk with authority expertly on voidness.
Our knowledge of scriptures is pitifully
lacking,
Yet glibly we make up and say what we like.
Trample him, trample
him, dance on the head
Of this treacherous concept of selfish concern.
Tear
out the heart of this self-centered butcher
Who slaughters our chance to gain
final release.
(65) We have many attendants and people around us,
Yet no
one obeys us nor heeds what we say.
We feel we have friends in positions of
power,
Yet should we need help, we are left on our own.
Trample him, trample
him, dance on the head
Of this treacherous concept of selfish concern.
Tear
out the heart of this self-centered butcher
Who slaughters our chance to gain
final release.
(66) We have gained lofty status and ranks of prestige.
Yet
our knowledge is poorer than that of a ghost.
We are considered great gurus,
yet even the demons
Don't harbor such hatred or clinging desire
Or as closed-minded
an outlook as we seem to have.
Trample him, trample him, dance on the head
Of
this treacherous concept of selfish concern.
Tear out the heart of this self-centered
butcher
Who slaughters our chance to gain final release.
(67) We talk about
theories and the most advanced teachings,
Yet our everyday conduct is worse
than a dog's.
We are learned, intelligent, versed in great knowledge,
Yet
cast to the wind wisdom's ethical base.
Trample him, trample him, dance on
the head
Of this treacherous concept of selfish concern.
Tear out the heart
of this self-centered butcher
Who slaughters our chance to gain final release.
(68)
We have selfish desires and horrible anger
Which fester inside us, we would
never admit;
Yet without provocation we criticize others
And self-righteously
charge them with faults we possess.
Trample him, trample him, dance on the
head
Of this treacherous concept of selfish concern.
Tear out the heart
of this self-centered butcher
Who slaughters our chance to gain final release.
(69)
We wear robes of saffron, yet seek our protection
And refuge in spirits and
gods of this world.
We have promised to keep solemn vows of strict morals,
Yet
our actions accord with the demons' foul ways.
Trample him, trample him, dance
on the head
Of this treacherous concept of selfish concern.
Tear out the
heart of this self-centered butcher
Who slaughters our chance to gain final
release.
(70) Our pleasure and happiness come from the Buddhas,
The gurus,
the teachings, and those who live by them,
Yet still we make offerings to
ghosts and the spirits.
All of our guidance derives from the teachings,
And
yet we deceive those who give this advice.
Trample him, trample him, dance
on the head
Of this treacherous concept of selfish concern.
Tear out the
heart of this self-centered butcher
Who slaughters our chance to gain final
release.
(71) We seek to have homes in monastic seclusion
Yet, drawn by
distractions, we venture to town.
Discourses we hear teach us most noble practice,
Yet
we spend all our time telling fortunes with dice.
Trample him, trample him,
dance on the head
Of this treacherous concept of selfish concern.
Tear
out the heart of this self-centered butcher
Who slaughters our chance to gain
final release.
(72) We give up monks' vows, the true path to gain freedom;
We
would rather be married, have children and homes.
We cast to the wind this
rare chance to be happy,
And pursue further suffering, more problems and woes.
Trample him, trample him, dance on the head
Of this treacherous concept
of selfish concern.
Tear out the heart of this self-centered butcher
Who
slaughters our chance to gain final release.
(73) Discarding our practice to
reach liberation,
We drift about searching for pleasure or trade.
We've
obtained human bodies with precious endowments,
Yet use them to gain only hellish
rebirths.
Trample him, trample him, dance on the head
Of this treacherous
concept of selfish concern.
Tear out the heart of this self-centered butcher
Who
slaughters our chance to gain final release.
(74) Ignoring effects that the
teachings can bring us,
We travel on business for profit and gain.
Leaving
behind all our gurus' wise lectures,
We tour different places in search of
some fun.
Trample him, trample him, dance on the head
Of this treacherous
concept of selfish concern.
Tear out the heart of this self-centered butcher
Who
slaughters our chance to gain final release.
(75) We hoard what we have, never
willing to use it,
And leech all our food and our clothing from friends.
We
leave aside wealth from our father's inheritance,
Taking from others as much
as we can.
Trample him, trample him, dance on the head
Of this treacherous
concept of selfish concern.
Tear out the heart of this self-centered butcher
Who
slaughters our chance to gain final release.
(76) It's amazing how little endurance
we have
To do meditation, and yet we pretend
To have gained special powers
so others are fooled.
We never catch up with the paths of deep wisdom,
Yet
run here and there in needless great haste.
Trample him, trample him, dance
on the head
Of this treacherous concept of selfish concern.
Tear out the
heart of this self-centered butcher
Who slaughters our chance to gain final
release.
(77) Someone gives us advice from the depths of his heart,
Which
is for our own good, but is harsh to our ears,
And with anger we view him
as if he's our foe.
Yet when someone without any true feelings for us
Deceitfully
tells us what we like to hear,
With no taste or discernment we're kind in return.
Trample him, trample him, dance on the head
Of this treacherous concept
of selfish concern.
Tear out the heart of this self-centered butcher
Who
slaughters our chance to gain final release.
(78) When others consider us close
and dear friends
And relate in strict confidence all they know,
We disclose
their deep secrets especially to their foes.
When we have a good friend who
is constantly with us,
We locate his weak points so we can torment him.
Trample
him, trample him, dance on the head
Of this treacherous concept of selfish
concern.
Tear out the heart of this self-centered butcher
Who slaughters
our chance to gain final release.
(79) Our jealousy is strong and whatever
is said
We are always the skeptic, we doubt what is meant.
We are fussy,
bad-tempered and hard to get on with,
Inflicting obnoxious behavior on others.
Trample
him, trample him, dance on the head
Of this treacherous concept of selfish
concern.
Tear out the heart of this self-centered butcher
Who slaughters
our chance to gain final release.
(80) When someone requests us to do something
for him,
We are never obliging, but think up instead
Clever devious methods
to do him some harm.
When others concede and agree with our viewpoint,
We
do not acquiesce - we argue still more.
Trample him, trample him, dance on
the head
Of this treacherous concept of selfish concern.
Tear out the heart
of this self-centered butcher
Who slaughters our chance to gain final release.
(81)
We don't pay attention to what others tell us;
We're a trial to be with; we
strain others' nerves.
Our feelings are hurt at the slightest remark,
And
we hold grudges strongly - we never forgive.
Trample him, trample him, dance
on the head
Of this treacherous concept of selfish concern.
Tear out the
heart of this self-centered butcher
Who slaughters our chance to gain final
release.
(82) We always are jealous of those of great status;
We feel holy
gurus are threats to avoid.
Overwhelmed by attachment and ruled by our passions,
We
spend all our time lusting after young loves.
Trample him, trample him, dance
on the head
Of this treacherous concept of selfish concern.
Tear out the
heart of this self-centered butcher
Who slaughters our chance to gain final
release.
(83) We don't think of friendships as long-term commitments,
We
treat old companions with thoughtless neglect.
And when we are making new friends
with a stranger,
We try to impress him in grandiose ways.
Trample him,
trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear
out the heart of this self-centered butcher
Who slaughters our chance to gain
final release.
(84) We lack clairvoyance, yet lie, feigning powers,
And
then when proved wrong, we must bear all complaints.
We have little compassion
for those who are near us;
Whenever they blunder, we are quick to lash out.
Trample him, trample him, dance on the head
Of this treacherous concept
of selfish concern.
Tear out the heart of this self-centered butcher
Who
slaughters our chance to gain final release.
(85) We have poor education and
limited knowledge;
Whenever we speak we're unsure of ourselves.
Our learning
in scriptural texts is so meager,
When hearing new teachings we doubt they
are true.
Trample him, trample him, dance on the head
Of this treacherous
concept of selfish concern.
Tear out the heart of this self-centered butcher
Who
slaughters our chance to gain final release.
(86) By making a habit of anger
and passion,
We come to despise everyone that we meet;
And by making a
habit of jealous resentment,
We ascribe fruits to others, disclaiming their
worth.
Trample him, trample him, dance on the head
Of this treacherous
concept of selfish concern.
Tear out the heart of this self-centered butcher
Who
slaughters our chance to gain final release.
(87) We don't follow proper procedures
of study;
We say it is needless to read the vast texts.
We feel there's
no value in learning from gurus;
We slight oral teachings and think we know
best.
Trample him, trample him, dance on the head
Of this treacherous concept
of selfish concern.
Tear out the heart of this self-centered butcher
Who
slaughters our chance to gain final release.
(88) We fail to explain what the
Three Baskets [19] teach,
But instead dwell on theories we've made up ourselves.
We
lack deep conviction and faith in the teachings,
Whatever we say leaves disciples
confused.
Trample him, trample him, dance on the head
Of this treacherous
concept of selfish concern.
Tear out the heart of this self-centered butcher
Who
slaughters our chance to gain final release.
(89) We do not despise actions
unwise and immoral,
Instead we dispute and attempt to pick flaws
In the
excellent teachings and great masters' works.
Trample him, trample him, dance
on the head
Of this treacherous concept of selfish concern.
Tear out the
heart of this self-centered butcher
Who slaughters our chance to gain final
release.
(90) We are never embarrassed when acting disgracefully,
Only respectable
deeds cause us shame.
Trample him, trample him, dance on the head
Of this
treacherous concept of selfish concern.
Tear out the heart of this self-centered
butcher
Who slaughters our chance to gain final release.
(91) All the things
we should do, we don't do even once,
For improper behavior takes up all our
time.
Trample him, trample him, dance on the head
Of this treacherous concept
of selfish concern.
Tear out the heart of this self-centered butcher
Who
slaughters our chance to gain final release.
(92) O mighty destroyer of selfishness-demons.
With
body of wisdom unchained from all bonds,
Yamantaka, come brandish your skull-headed
bludgeon
Of egoless wisdom of voidness and bliss.
Without any misgivings,
now wield your fierce weapon
And wrathfully swing it three times [20] round
your head.
(93) With all of your fierceness, come smash this foul enemy!
Burst
ego-concepts with your wisdom's great might!
With your boundless compassion,
protect us from suffering
The miseries caused by our self-centered actions;
Destroy
our self-cherishing once and for all!
(94) With all of the sufferings that
others experience,
Smother completely our selfish concern.
The sufferings
of others arise from five poisons;
Thus whichever delusion afflicts other beings
Take
it to smother delusions of self.
(95) Though we have not a doubt, for we recognize
fully
The cause and the root of mistakes we all make,
If there is still
left a part of our minds that would tend
To support this delusion of self that
we have,
Then destroy the firm hold of this part of our minds
That, against
our true wishes, makes fools of us still.
(96) As all that is wrong can be
traced to one source
Our concern for ourselves whom we cherish the most,
We
must meditate now on the kindness of others.
Accepting the suffering that they
never wished for,
We must dedicate fully our virtues to all.
(97) Thus
accepting ourselves all deluded nonvirtuous
Actions that others have done in
the past,
In the present and future with mind, speech and body,
May delusions
of others as well as our own
Be the favored conditions to gain our enlightenment,
Just as the peacocks eat poison and thrive.
(98) As crows may be cured
after swallowing poison
By a powerful antidote given in time,
Let's direct
to all others our virtuous merit,
That this may replenish their chances for
freedom.
May all sentient beings reach Buddhahood soon!
(99) Till the time
when all motherly beings and I
Gain the perfect conditions for us to be Buddhas,
Though
the force of our actions may cause us to wander
Through various realms in the
six rebirth states,
May we always be able to help one another
To keep our
aim fixed on enlightenment's shore.
(100) Then for even the sake of but one
sentient being
May we gladly take birth in the three lower states.
With
enlightening conduct that never grows weak
May we lead all the beings in miserable
rebirths
Out of their sufferings and causes for pain.
(101) As soon as
we've placed ourselves into their realm
May the guards of the hells come to
see us as gurus.
May the weapons of torture they hold turn to flowers;
May
all harm be stilled, peace and happiness grow.
(102) Then may even hell beings
develop clairvoyance
And take higher rebirths as men or as gods.
By developing
strongly the wish to be Buddhas,
May they pay back our kindness through heeding
the teachings
And regard us as gurus with confident trust.
(103) Then may
all sentient beings of the three higher rebirths
Perfect meditation on egolessness.
In
this way, may they realize the non-self-existence
Of worldly involvement and
freedom as well.
May they place concentration on both of these equally,
Seeing
their natures as equally void.
(104) If we practice these methods, we shall
soon overcome
Our true enemies: selfish concern and self-love.
If we practice
these methods, we shall overcome also
False concepts of ego we hold to be real.
Thus
by joint meditation on egolessness
And on nondual wisdom of voidness and bliss,
How
can anyone not gain the causes to win
A Buddha's physical body and its fruit,
Buddhahood?
(105) O mind, understand that the topics discussed here
Are
interdependent phenomena all;
For things must rely on dependent arising
To
have an existence: they cannot stand alone.
The process of change is alluring
like magic,
For physical form is but mental appearance,
As a torch whirling
round seems a circle of flame.
(106) There is nothing substantial to anyone's
life-force:
It crumbles apart like a water-soaked log;
And there is nothing
substantial to anyone's life span:
It bursts in an instant like bubbles of
foam.
All the things of this world are but fog-like appearance:
When closely
examined, they fade out of sight.
Like mirages these things at a distance seem
lovely,
But when we come closer, they are not to be found.
(107) All things
are like images found in a mirror,
And yet we imagine they are real, very real;
All
things are like mist or like clouds on a mountain,
And yet we imagine they
are stable and firm.
Our foe: our insistence on ego-identities
Truly our
own, which we wish were secure,
And our butcher: the selfish concern for ourselves
-
Like all things these appear to be truly existent,
Though they never have
been truly existent at all.
(108) Although they appear to be concrete and real,
They
have never been real, anytime, anywhere.
They're not things we should burden
with ultimate value,
Nor should we deny them their relative truth.
As our
grasping for egos and love for ourselves
Lack substantial foundations with
true independence,
How can they yield acts that exist by themselves?
And
then how can this cruel vicious circle of suffering,
The fruit of these actions,
be real from its core?
(109) Although all things thus lack inherent existence,
Yet
just as the face of the moon can be seen
In a cup of clear water reflecting
its image,
The various aspects of cause and effect
Appear in this relative
world as reflections.
So please, in this world of appearances only,
Let's
always be sure what we do is of virtue
And shun all those acts that would cause
us great pain.
(110) When our bodies are charred in a horrible nightmare
By
the world-ending flames of a stellar explosion,
Although this ordeal is not
actually happening,
We nevertheless feel great terror and scream.
In similar
fashion, unfortunate rebirths
In hells or as ghosts are not actually real,
And
yet we can fully experience their pain.
Thus fearing such suffering as burning
alive,
We must cease all these actions that yield this result.
(111) When
our minds are delirious, burning with fever,
Although there's no darkness,
we feel we are plummeting
Further and further into a black pit
With the
walls pressing closer the deeper we fall.
In similar fashion, although our
dark ignorance
Lacks self-existence, we nevertheless
Must by all means break
out of its strangling constriction
By putting the three kinds of wisdom [21]
to use.
(112) When musicians are playing a beautiful melody,
Should we examine
the sound they are making
We would see that it does not exist by itself.
But
when we're not making our formal analysis,
Still there's a beautiful tune
to be heard,
Which is merely a label on notes and on players
That's why
lovely music can lighten sad hearts.
(113) When we closely examine effects
and their causes,
We see that they both lack inherent existence:
They can't
stand alone, either whole or apart,
Yet there seem to exist independently rising
And
falling events, which, in fact, are conditioned
By various forces, components
and parts.
It is this very level on which we experience
Birth and our death
and whatever life brings.
So please, in this world of appearances only,
Let's
always be sure what we do is of virtue
And shun all those acts that would cause
us great pain.
(114) When a vase has been filled by the dripping of water,
The
first drops themselves did not fill it alone;
Nor was it made full by the
last several drops.
It was filled by an interdependent collection
Of causes
and forces that came all together -
The water, the pourer, the vase and such
things.
(115) It's precisely the same when we come to experience
Pleasure
and pain: the results of our past.
Effects never come from the first causal
actions,
Nor do they arise from the last several acts.
Both pleasure and
pain come from interdependent
Collections of forces and causes combined.
So
please, in this world of appearances only,
Let's always be sure what we do
is of virtue
And shun all those acts that would cause us great pain.
(116)
When not making formal dissections with logic,
Merely letting life's happenings
flow freely on,
Although we experience feelings of pleasure,
In ultimate
truth, this appearance of happiness
Lacks self-existence inherently real.
And
yet on the everyday operative level
This seeming appearance has relative truth.
To
understand fully this deep profound meaning
For slow-minded persons, alas,
will be hard.
(117) And now, when we try to do close contemplation
On voidness,
how can we have even a feeling
Of conventional truth at the very same time?
Yet
what can there be that has true self-existence?
And what can there be that
lacks relative truth?
How can anyone anywhere believe in such things?
(118)
Just as objects of voidness are non-self-existent,
The voidness of objects
itself is the same.
The shunning of vice and the practice of virtue
Are
likewise devoid of all mental constructions
That they're independent, self-contained
acts.
In fact, on the whole, they are lacking completely
All mental projections
and all preconceptions.
Thus, if we can focus our clear concentration
On
voidness without our mind wandering astray,
Then truly we'll come to be wondrous
beings
With a deep understanding of the most profound void.
(119) By practicing
this way the two bodhichittas
Of the ultimate and the conventional truth,
And
thus by completing without interference
Collections of insight and merit as
well,
May all of us quickly attain full enlightenment
Granting what we and
all others have wished.
Epilogue
The Wheel of Sharp Weapons Effectively
Striking the Heart of the Foe
Was composed by the great Yogi Dharmarakshita
In his retreat in the jungle where many fierce animals prey.
What this
great yogi, the possessor of vast scriptural knowledge,
The full powers of
logic and deep profound insight has written here
Is the essence of the teachings
of all his holy gurus.
He always practiced in accordance with this essence
In his fearsome jungle retreat
During the degenerate age in which he lived.
From among his many disciples, Dharmarakshita transmitted these teachings
To Atisha; and Atisha practiced them wherever he traveled
In order to
tame those who were most wild.
When Atisha developed true insight
Into
the two bodhichittas through these teachings,
He composed the following:
I
went through much hardship abandoning royalty,
But, by collecting much virtuous
merit,
I met my true guru, Dharmarakshita.
By showing me these supreme
nectar-like teachings,
He has granted me sovereignty over my mind;
So that
now I have attained all the forceful opponents,
Having memorized fully these
words he has taught.
Although I don't favor a partisan viewpoint:
Whenever
I study the various teachings
I always make efforts to broaden my wisdom
To
see boundless wonders in every tradition;
Yet I have to admit that these teachings
especially
Have been of great help in this age of decay.
From among his
many unimaginably great disciples
In both India and Tibet, Atisha transmitted
these teachings
To Upasaka Dromtonpa, who had been prophesied to be
His
most fitting disciple by many of Atisha's
Meditational deities such as Tara.
Atisha transmitted these teachings to Dromtonpa
In order to pacify the
minds of the disciples
Of remote Tibet who were difficult to tame.
This
work has been translated from Sanskrit into Tibetan
By the fatherly Atisha
himself and his spiritual son Dromtonpa.
Notes
1. Yamantaka is the
wrathful or forceful aspect of Manjushri, the emanation of the wisdom of the Buddhas.
Yamantaka's wrath is directed against selfishness, self-cherishing attitudes,
ego-grasping and grasping for true independent existence. These ignorant attitudes
take the life of our chance to gain enlightenment, and thus Yamantaka's wrath
is opposed to the great Lord of Death.
2. Bodhisattvas, or brave ones, the
spiritual offspring of the Buddhas, are those beings who have the enlightening
attitude (bodhichitta) to work toward the attainment of Buddhahood, that is enlightenment,
for the sake of all beings. There are five points of similarity between bodhisattvas
and peacocks. Just as the colors of the peacocks' feathers grow more radiantly
brilliant when they eat plants that are poisonous to other animals, bodhisattvas
shine with blissful happiness by making use of such poisonous delusions as desire
and attachment for the benefit of others. Just as peacocks have five crown feathers,
bodhisattvas have the attainment of the five graded paths for enlightenment. Just
as the sight of a peacock's colorful display gives us great pleasure, the sight
of a bodhisattva uplifts our mind because of his bodhichitta. Just as peacocks
live mostly on poisonous plants and never eat insects or cause others harm, bodhisattvas
never cause even the slightest harm to other sentient beings. Just as peacocks
eat poisonous plants with pleasure, when bodhisattvas are offered sensory objects,
although they have no attachment to these objects, they accept them with pleasure
to allow the donor to gain merit from his offering.
3. There are three levels
of training the mind according to the three scopes of motivation outlined in the
lam-rim teaching of the graded course to enlightenment. With an initial scope
motivation, we work to attain a better future rebirth. With an intermediate scope,
we work to attain liberation (nirvana) from the vicious circle of rebirth (samsara)
for ourselves alone. With an advance scope, as a follower of the Mahayana path
with bodhichitta motivation, we work to attain the full enlightenment of Buddhahood
for the benefit of all beings. The word now in the text indicates the importance
of practicing the teachings with an advanced scope of motivation, having previously
trained our mind along the lam-rim graded course.
4. With an advanced scope
motivation, there are two ways in which we can follow the Mahayana path. By following
the Perfection Vehicle (Paramitayana), it may take many lifetimes before we reach
our goal of enlightenment. By following the Tantra Vehicle ( Vajrayana), however,
we may attain enlightenment within one human lifetime. The word here in the text
indicates the immediacy of practicing the tantra path with an especially strong
bodhichitta motivation.
5. The tantra system teaches many methods for the speedy
attainment of enlightenment. Included among them is the use as a path the normally
poisonous delusions. In order to use delusions, such as lustful desire, as a path,
however, we must first be devoid of the self-cherishing attitude, that is the
greedy attachment to our own self-interest. In addition, we must have a sound
understanding of voidness - the fact that all things, including ourselves, lack
a truly independent manner of existence. To use delusions as a path without these
two prerequisites is extremely dangerous and, far from achieving our intended
goal, we may completely destroy our chance for attaining enlightenment.
6.
Any of the delusions may be used in the tantra system as an actual path to enlightenment.
In the Perfection Vehicle, the delusions may only be used as a method for directly
benefiting others when the circumstances demand it. They may not, however, be
practiced as an actual path.
7. The Three Jewels of Refuge are Buddha, his
teachings (Dharma), and the monastic community (Sangha) of those who understand
and practice these teachings. The Three Jewels of Refuge are also referred to
in English as the Three Precious Gems, the Three Supreme Gems, or the Triple Gem.
8.
The practice of tantra requires receiving initiations. These entail the taking
of vows concerning moral conduct and the giving of your sacred word of honor to
follow the tantric practices in the prescribed manner.
9. Cause and effect
describes the universal law of karma whereby virtuous actions result in happiness
and nonvirtuous actions in suffering.
10. The practice from guru-devotion to
tantra defines the range of the graded course to Enlightenment; see note [3],
above.
11. Images of Buddha and the various meditational deities representing
different aspects of a Buddha's enlightenment have an important use in both the
Perfection and Tantra Vehicles. They are used as meditative aids for developing
single-minded concentration (samadhi). By using such images as objects of devotion,
we collect the merit to attain the physical body of a Buddha.
12. It is never
possible for us to experience the consequences of the nonvirtuous actions of others.
Whatever suffering we have must be the result of nonvirtuous actions we ourselves
have committed in the past.
13. The six realms of existence are divided into
the three higher and the three lower states. The three lower unfortunate states
of rebirth are those of the hell creatures, hungry ghosts (pretas), and animals.
The three higher fortunate states of rebirth are those of the gods, anti-gods
(asuras), and humans.
14. We request Yamantaka to turn the wheel of sharp weapons
three times. These three refer to (1) the conventional or relative level of truth
on which conventional bodhichitta operates as the means for leading both self
and others to enlightenment; (2) the ultimate level of truth on which ultimate
bodhichitta functions as the wisdom understanding voidness, and (3) these two
levels or grades of truth realized together.
15. The four great opponents eliminate
the necessity for us to experience the unfortunate consequences of our previously
committed nonvirtuous actions. These four are (1) feeling regret and disgust with
our nonvirtue; (2) taking refuge in the Three Jewels of Refuge and meditating
on bodhichitta; (3) offering our promise never to commit such nonvirtue again,
and (4) performing and dedicating the merit of virtuous actions for the benefit
of all sentient beings.
16. Mantras are words of power, combinations of Sanskrit
syllables used as invocations.
17. Hum, dza and p'at are mantric seed syllables.
The first repetition of each is for conventional bodhichitta, the opponent for
our self-cherishing attitude. The second repetition is for ultimate bodhichitta,
which destroys our ego-grasping.
18. The sack of our body is filled with the
five poisonous delusions of longing desire, fearful and angered repulsion, closed-minded
ignorance, arrogant pride, and jealousy.
19.
The Three Baskets
(Tripitaka) of Buddha's teachings concern disciplined morality (vinaya), discourses
on meditation (sutra), and philosophy and metaphysics (abhidharma).
20. We
request Yamantaka to swing three times round his head his skull- headed bludgeon
representing both the wisdom of egolessness, common to both the Perfection and
Tantra Vehicles, as well as the nondual wisdom of voidness and bliss. The three
times he swings this bludgeon destroy (1) ego-grasping, (2) our self-cherishing
attitude, and (3) our defiled bodies of delusion produced by these two types of
ignorance.
21. The three kinds of wisdom can refer either to the wisdoms of
listening, thinking, meditating, or to intellectual, conceptual, and nonconceptual
wisdoms.
***********************************************************************************************
A
New Friendship
by Wynn Martin©
I shared the most
remarkable experience yesterday, and thought right away that I should write about
it for the sangha. Some weeks ago, my clothes and other things were stolen from
my car some weeks ago. That was hard on me because I'm still in school and have
little money to replace them.
Yesterday, my upstairs neighbor, a lifetime
friend of mine, went with me to the store, because Viet and I sometimes cook together.
We made a trip from my car to our apartments with groceries, and I took a few
minutes to put them away before returning to my car for the rest.
...And there
in my car was the man who had stolen my things, and things from Viet's car as
well. I rounded the corner into our driveway, and stood staring just a few feet
away from this middle-aged man in stinking, reeking clothes, who was sitting in
the front seat of my car and digging through its almost-worthless contents. He
looked up with HUGE, wide eyes, and stopped cold. He was in shock. He was BUSTED.
Remarkably,
I didn't feel fear, or anger-- things I would have expected to feel. If he'd moved
suddenly to run, maybe the adrenaline would have gone off in my body, but we stared
at each other, and I moved directly to him with my hands out in a "Why?"
gesture. I wasn't thinking; just reacting, in the way that came naturally to me.
He
quickly started to apologize, saying that he has nothing and feels badly and knows
that stealing is wrong, and I said it was okay, that I understood. I felt his
sincerity. He was drunk, and even had a beer still in his hand, but he was sincere
in his remorse, and humility. After those mumbled apologies and "okays,"
I asked with a cracking voice, "Do you still have my clothes?" I wanted
to say, "I need those clothes-- I am a student, and my job has almost failed,
and I am interviewing for new jobs, and have no money for clothes," but I
couldn't say all that; and I was teary-eyed, and reaching out for HIS kindness,
as I offered him my own.
He tearfully asked if I could forgive him, and I said
that I did, that I understood. And I DID understand. He said he would bring my
clothes back and leave them in a bag outside in the morning. My clothes didn't
come back, of course, and I didn't expect them to, but I knew that in that moment
last night, when he made that promise, the promise was genuine. He meant to return
my clothes. He was drunk, and maybe he forgot, or changed his mind today, or just
didn't want to bother, or maybe had already discarded these clothes that didn't
fit, but at least last night he felt remorse, and he felt something more than
that: forgiven. Connected. It was a moment of warm humanity.
Before last night,
I had schemed to catch the awful man who broke into our cars and stole our things.
I'd relished the thought of turning him in to the police, and prosecuting him.
Viet was moved by my compassion, but still wished I'd turned the man in. What
would the consequence have been, had I done that? Louis would have gone to jail,
maybe for the night-- he told me his name. I'm sure he's been there before, and
they'd know him by name at the station. He'd be on the street again in a day or
a week or a year, or whenever, and go back to breaking into cars, and he'd understand
that the consequence of doing that is that the police pick you up and feed you
and give you a place to stay for a while. I would be his enemy. Men with cars
are to be robbed, and that is how it is. You get away with it most of the time,
and when you don't, that's not so bad. We'd not have gotten our stuff back, if
we'd prosecuted. If Louis has any of it, it's in a shopping cart somewhere, under
a bridge or an overpass. What would we have gotten, by turning him in? Pride.
Revenge. A new enemy. ...That's about it.
What did I get by reaching out to
him, asking him for HIS help, and giving him a few dollars for some food? Well,
I got a friend-- a drunking, thieving, stinking, homeless friend, sure, but a
friend nonetheless. I might have gotten my clothes back. <shrug> I've probably
gotten protection for my car-- I don't think he'll target me again.
But that's
all "me" stuff-- what did "I" get. Someone else got something,
too. Louis got a moment of compassion. He got a moment of his own remorse, which
is a liberating feeling. Maybe he got a sense that by stealing, he hurts other
people. It probably won't stop him from steeling, but maybe he'll be more mindful
of the consequences of what he does.
A few weeks later
.Well, Louis appears
to be on the prowl still, which isn't any sort of surprise, and of course he didn't
bring my clothes back, but at least he's not targeting my car or my neighbors'.
That's not objectively good news in itself-- the crime has just moved a few blocks
away-- but it does mean that the guy at least remembers our good moment, and has
some measure of respect. Or fear, perhaps; I'm hopeful for the former, though.
I'd
give him food, if he'll accept it. I'd really like to get him to visit a shelter
that might help him more meaningfully, but I think he's probably among those who
would refuse such assistance. It's difficult to know how to be compassionate and
helpful for someone like Louis. We did, though, have a sincerely meaningful moment,
and I think that instance was probably as helpful and compassionate as any he
ever has.
***********************************************************************************************
Dharma
in daily life
Alexander Berzin
Morelia, Mexico, June 6, 2000
Dharma as Preventive Measures
I have been asked to speak about the
practice of Dharma in daily life. We need to know what we mean by Dharma. Dharma
is a Sanskrit word that literally means "a preventive measure." It is
something that we do in order to avoid problems. To have any interest in practicing
the Dharma, we need to see that there are problems in life. That actually takes
a lot of courage. Many people do not take themselves or their lives seriously.
They work very hard all day long and then distract themselves with entertainment
and so on in the evenings because they are tired. They don't really look inwardly
to the problems in their lives. Even if they do look at their problems, they do
not really want to acknowledge that their lives are not satisfactory because it
would be too depressing. It takes courage to really check the quality of our lives
and to admit honestly when we find it unsatisfactory.
Unsatisfactory Situations
and Their Causes
Of course, there are levels of unsatisfactoriness. We could
say, "Sometimes I have bad moods and sometimes things go well, but that's
okay. That's life." If we are content with that, fine. If we have some hope
that we can make things a little bit better, it leads us to look for a way to
do so. In order to find methods to improve the quality of our lives we need to
identify the source of our problems. Most people look externally for the source
of their problems. "I am having difficulty in my relationship with you because
of you! You are not acting the way I would like you to act." We may also
blame our difficulties on the political or economic situation. According to some
schools of psychology, we can look to traumatic events in our childhood as what
led us to have the problems that we have. It is very easy to blame our unhappiness
on others. Placing the blame on other people or social or economic factors does
not really lead to a solution. If we have this conceptual framework, we might
be forgiving and it may have some benefit, but most people find that only doing
this much has not relieved them of their psychological problems and unhappiness.
Buddhism says that although other people, society, and so on contribute to
our problems, they are not really the deepest source of them. To discover the
deepest source of our difficulties we need to look within. After all, if we feel
unhappy in life, it is a response to our situation. Different people respond to
the same situation differently. Even if we just look at ourselves, we find that
we respond differently to difficulties from one day to the next. If the source
of the problem were just the external situation, we should respond in the same
way all the time, but we do not. There are factors that affect how we respond,
such as having a good day at work, but these are only superficial contributing
factors. They do not go deeply enough.
If we look, we start to see that our
attitudes toward life, ourselves, and our situations contribute very much to how
we feel. For example, we don't feel sorry for ourselves all the time, like when
we are having a good day; but when we are not having a good day, the feeling of
self-pity recurs. The basic attitudes that we have toward life very much shape
how we experience life. If we examine more deeply, we find that our attitudes
are based on confusion.
Confusion as the Source of Problems
If we explore
confusion, we see that one aspect of it is confusion about behavioral cause and
effect. We are confused about what to do or say and about what will happen as
a result. We can be very confused about what type of job to get, whether to get
married, whether to have children, etc. If we get into a relationship with a person,
what will the result be? We do not know. Our ideas of what will follow from our
choices are really just fantasies. We might think that if we get into a deep relationship
with a certain person, we will live happily ever after, like in a fairy tale.
If we are upset in a situation, we think that yelling will make it better. We
have a very confused idea about how the other person is going to respond to what
we do. We think that if we yell and speak our minds, we will feel better and everything
will be all right, but everything will not be all right. We want to know what
will happen. We desperately look at astrology or throw coins for The Book of Changes,
the I Ching. Why do we do things like that? We want to be in control of what happens.
Buddhism says that a deeper level of confusion is confusion about how we and
others exist and about how the world exists. We are confused about the whole issue
of control. We think that it is possible to be totally in control of what happens
to us. Because of that, we get frustrated. It is not possible to always be in
control. That is not reality. Reality is very complex. Many things influence what
happens, not just what we do. It is not that we are totally out of control or
manipulated by external forces either. We contribute to what happens, but we are
not the sole factor that determines what happens.
Because of our confusion
and insecurity, we often act destructively without even knowing that it is destructive
behavior. This is because we are under the influence of disturbing emotions, disturbing
attitudes, and the compulsive impulses that come up from our habits. Not only
do we act destructively toward others; we primarily act in self-destructive ways.
In other words, we create more problems for ourselves. If we want fewer problems
or liberation from our problems, or even further, the ability to help others to
get out of their problems as well, we need to acknowledge the source of our limitations.
Ridding Ourselves of Confusion
Let us say that we can recognize that the
source of our problems is confusion. This is not too difficult. Many people reach
the point of saying, "I am really confused. I am messed up." Then what?
Before we go and spend money on this course or that retreat, we need to consider
very seriously whether we really are convinced that it is possible to get rid
of our confusion. If we don't think it is possible to get of confusion, what are
we trying to do? If we go only with the hope that it may be possible to get rid
of our confusion, it is not very stable. It is wishful thinking.
We might
think that freedom could come about in several ways. We might think that somebody
will save us. It could be a higher, divine figure, such as God, and so we become
born-again believers. Alternatively, we may look to a spiritual teacher, a partner,
or someone else to save us from our confusion. In such situations, it is easy
to become dependent on the other person and to behave immaturely. We are often
so desperate to find someone to save us that we are indiscriminate in whom we
turn to. We might choose someone who is not free from confusion himself or herself
and who, because of his or her own disturbing emotions and attitudes, takes advantage
of our naïve dependence. This is not a stable way to proceed. We cannot look
to a spiritual teacher or a relationship to clear up all our confusion. We have
to clear up our own confusion.
A relationship with a spiritual teacher or
with a partner can provide helpful circumstances, but only when the relationship
is a healthy one. When it is unhealthy, it just makes it worse. It leads to more
confusion. In the beginning, we can be in a deep state of denial, thinking that
the teacher is perfect, the partner is perfect, but eventually our naiveté
wears off. When we start to see the weaknesses in the other person and that the
other person is not going to save us from all our confusion, we crash. We feel
betrayed. Our faith and our trust have been betrayed. That is a terrible feeling!
It is very important to try to avoid that from the beginning. We need to practice
the Dharma, preventive measures. We need to understand what is possible and what
is not. What can a spiritual teacher do and what can a spiritual teacher not do?
We take preventive measures to avoid crashing.
We need to develop a state of
mind that is free of confusion. The opposite of confusion, understanding, will
prevent confusion from arising. Our work in the Dharma is to be introspective
and attentive to our attitudes, our disturbing emotions, and our impulsive, compulsive,
or neurotic behavior. That means being willing to see things in ourselves that
are not so nice, things we would rather deny. When we notice things that are causing
our problems or are symptoms of our problems, we need to apply opponents to overcome
them. All of this is based on study and meditation. We have to learn to identify
disturbing emotions and attitudes and where they come from.
Meditation
Meditation
means that we practice applying the various opponents in a controlled situation
so that we become familiar with how to apply them and can then do so in real life.
For example, if we get angry with others when they don't act the way we would
like them to, in meditation we think of these situations and try to look at them
from a different point of view. The other person is acting in disagreeable ways
for many different reasons. He or she is not necessarily acting out of spite because
he or she doesn't love us. In meditation, we try to dissolve such attitudes: "My
friend doesn't love me anymore because he or she didn't call me."
If
we can practice going through this type of situation with a state of mind that
is more relaxed, understanding, and patient, then if the person doesn't call us
for a week we don't get so upset. When we start to get upset, we remember that
this person is probably very busy and it is egocentric to think that we are the
most important person in his or her life. This helps us to cool our emotional
upset.
Dharma Is a Full-time Occupation
Dharma practice is not a hobby.
It is not something that we do as a sport or for relaxation. We do not just go
to a Dharma center to be part of a group or to be in a social atmosphere. It may
be very nice to go there, but that is not the purpose. Also, we don't go to a
Dharma center like a addict getting a fix - a fix of inspiration from a charismatic,
entertaining teacher who makes us feel good. If we do, we go home, soon feel blah,
and then we need another fix. Dharma is not a drug. Teachers are not drugs. Dharma
practice is a full-time job. We are talking about working on our attitudes toward
everything in our lives. If we are working on developing love for all sentient
beings, for example, we need to apply it in our families. Many people sit in their
rooms meditating on love, but cannot get along with their parents or their partners.
This is sad.
Avoiding Extremes
In trying to apply the Dharma to our real
life situations at home and at work, we need to avoid extremes. One pole of the
extreme is putting the whole blame on others. The other extreme is putting the
entire blame on ourselves. What happens in life is very complex. Both sides contribute:
others contribute; we contribute. We can try to get others to change their behavior
and attitudes, but I am sure we all know from personal experience it is not very
easy - especially if we come on in a self-righteous, holy way and accuse the other
of being a sinner. It is much easier to try to change ourselves. Although we can
make suggestions to others, if they are receptive and if they will not become
more aggressive because of our suggestions, but the major work is on ourselves.
In working on ourselves, we have to watch for another pair of extremes: being
totally preoccupied with our feelings and not being aware of them at all. The
first is narcissistic preoccupation. We are only concerned about what we feel.
We tend to ignore what others are feeling. We tend to think that what we feel
is far more important than what other people are feeling. On the other hand, we
may be totally out of touch with our feelings or feel nothing at all, as if our
emotions were shot with Novocain. Avoiding these extremes requires a delicate
balance. It is not so easy.
If we are always watching ourselves it creates
an imagined duality - ourselves and what we are feeling or doing - and so we are
not really into relating to someone or being with somebody. The real art is to
relate and act in a natural and sincere way, while part of our attention is on
our motivation and so on. We need to try to do this, however, without having it
be such a fractured way of acting that we are not present with the other person.
I should also point out that if we are checking our motivation and feelings during
the process of relating to someone, sometimes it is helpful to tell the person.
However, it is very narcissistic to feel that we have to tell the person. Often,
other people are not interested in what we are feeling. It is very self-important
to feel that they want to know. When we notice that we are starting to act selfishly,
we can just stop it. We don't have to announce it.
Another set of two extremes
is that we are all bad or all good. If we put too much emphasis on our difficulties,
our problems, and our disturbing emotions, we could start to feel that we are
bad persons. That very easily degenerates into guilt. "I should practice.
If I don't, I am a bad person." This is a very neurotic basis for practice.
We also need to avoid the other extreme, which is putting too much emphasis
on our positive sides. "We are all perfect. Just see your Buddha-natures.
Everything is wonderful." This is very dangerous, because it can imply that
we don't need to give up anything, we don't need to stop any negativities because
all we need to do is see our Buddha-natures. "I am wonderful. I am perfect.
I do not have to stop my negative behavior." We need a balance. If we are
feeling too down on ourselves, we need to remind ourselves of our Buddha-natures;
if we are feeling a little bit too blasé, we need to emphasize our negative
sides.
Taking Responsibility
Basically, we need to take responsibility
ourselves: for our development and for getting rid of our problems. Of course,
we need help. It is not easy to do this by ourselves. We can get help from spiritual
teachers or from our spiritual community, people who are like-minded and who are
working on themselves and not blaming each other for their problems. That is why
in a partnership, it is important to share the same type of attitude, particularly
that of not blaming the other for any problems that arise. If both partners are
blaming each other, it does not work at all. If only one partner is working on
himself or herself and the other is just blaming, it doesn't work either. If we
are already in a relationship in which the other person is accusing, but we are
looking into what we might be contributing, it does not mean that we need break
off the relationship, but it is more difficult. We have to try to avoid being
the martyr in this relationship. "I am enduring all of this! It is difficult!"
The whole thing can be very neurotic.
Receiving Inspiration
The form of
support that we can get from a spiritual teacher, from a like-minded spiritual
community and friends is sometimes called "inspiration." The Buddhist
teachings place a lot of emphasis on receiving inspiration from the Triple Gem,
from teachers, and so on. The Tibetan word is "jinlab" (byin-rlabs),
usually translated as "blessings," which is an inappropriate translation.
We need inspiration. We need some sort of strength to go on.
The Dharma path
is not an easy one. It is dealing with the ugliness of life. We need stable sources
of inspiration. If the source of our inspiration is teachers telling fantastic
stories of miracles and all these sorts of things - about themselves or about
others in Buddhist history - it will not be a very stable source of inspiration.
It certainly can be very exciting, but we have to examine how this is affecting
us. In many people, it reinforces a fantasy world in which we are wishing for
salvation through miracles. We imagine that some grand magician is going to save
us with his or her miracle powers, or that we will suddenly be able to develop
these miraculous things ourselves. We have to be very cautious with respect to
these fantastic stories. They may inspire our faith and so on, and that can be
helpful, but it is not a stable basis of inspiration. We need a stable basis.
A perfect example is that of the Buddha. Buddha did not try to "inspire"
people or impress them by telling fantastic stories. He did not put on airs by
going around and blessing people and stuff like that. The analogy that Buddha
used, repeated throughout the Buddhist teachings, is that a Buddha is like the
sun. The sun does not try to warm people. Naturally, from the way the sun is,
it spontaneously brings warmth to everyone. Although we may get high from hearing
a fantastic story or by being touched on the head with a statue or getting a red
string to tie around our necks, it is not stable. A stable source of inspiration
is the way the teacher spontaneously and naturally is as a person - his or her
character, the way he or she is as a result of practicing the Dharma. This is
what is inspiring, not some act that the person puts on to entertain us. Although
this may not be as exciting as a fantastic story, it will give us a stable sense
of inspiration.
As we progress, we can get inspiration ourselves from our
own progress - not from gaining miraculous powers, but from how our characters
slow change. The teachings always emphasize rejoicing in our own positive acts.
It is very important to remember that progress is never linear. It does not just
get better everyday. One of the characteristics of samsara is that our moods go
up and down until we are completely free from samsara, which is an unbelievably
advanced state. We must expect that we will sometimes feel happy and sometimes
unhappy. We will sometimes be able to act in positive ways and other times our
neurotic habits will be overpowering. It is going to be up and down. Miracles
do not happen, usually.
The teachings on avoiding the eight worldly concerns
emphasize not getting a swollen head if things go well and not becoming depressed
if they do go well. That is life. We need to look at the long-term effects, not
the short-term effects. If we have been practicing for five years, for example,
compared to five years ago there is a lot of progress. Even though we sometimes
get upset, if we find that we are able to handle situations with calmer, clearer
minds and hearts, that indicates that we have made some progress. This is inspiring.
It is not dramatic, although we would like it to be dramatic and we get high on
dramatic shows. It is stable inspiration.
Being Practical
We need to be
quite practical and down to earth. When we do purification practices, like Vajrasattva
practice, it is important not to think of it as Saint Vajrasattva purifying us.
It is not some external figure, a great saint who will save us and bless us with
purification. That is not the process at all. Vajrasattva stands for the natural
purity of the clear light mind, which is not inherently stained by confusion.
Confusion can be removed. It is by recognizing the natural purity of the mind
through our own efforts that we can let go of guilt, negative potentials, and
so on. That enables the purification process to work.
Further, in doing all
these practices and trying to put Dharma into our daily lives, we need to recognize
and acknowledge the level we are on. It is crucial not to be pretentious or to
feel that we must be at a higher level than we are on now.
Approaching Dharma
from a Catholic Background
Most of us here come from a Catholic background.
As we approach the Dharma and start to study, we do not need to feel that we need
to give up Catholicism and convert to Buddhism. However, it is important not to
mix the two practices. We don't do three prostrations to the altar before sitting
down in a church. Likewise, when we do a Buddhist practice, we don't visualize
the Virgin Mary, we visualize Buddha-figures. We practice each individually. When
we go to church, we just go to church; when we do a Buddhist meditation, we do
a Buddhist meditation. There are many common features, such as the emphasis on
love, helping others, and so on. There is no conflict on the basic level. If we
practice love, charity, and helping others, we are both a good Catholic and a
good Buddhist. Eventually, however, we will have to make a choice, but that is
only when we are ready to put our full effort into making tremendous spiritual
progress. If we are going to go to the top story of a building, we cannot go up
two staircases at the same time. I think that is a very helpful image. If we are
just functioning on the basic ground level, in the lobby, fine. We don't have
to worry about it. We can benefit from both.
Avoiding Misplaced Loyalty
In
applying Dharma to our lives, we have to be careful not to reject our native religions
as bad or inferior. That is a big mistake. Then we could become a fanatic Buddhist
and a fanatic anti-Catholic, for example. People do that with communism and democracy
too. A psychological mechanism called misplaced loyalty takes over. There is a
tendency to want to be loyal to our families, our backgrounds, and so on, so we
want to be loyal to Catholicism although we have rejected it. If we are not loyal
to our backgrounds and totally reject them as bad, we feel we are completely bad.
Because this is extremely uncomfortable, we unconsciously feel the need to find
something in our backgrounds to which we can be loyal.
The tendency is unconsciously
to be loyal to certain less-beneficial aspects of our backgrounds. For example,
we may reject Catholicism, but we bring a strong fear of hells into Buddhism.
A friend of mine was very strongly Catholic, turned strongly to Buddhism, and
then had an existential crisis. "I gave up Catholicism so now I will go to
Catholic hell; but if I give up Buddhism and go back to Catholicism, I will go
to Buddhist hell!" Although it might sound funny, it was really quite a serious
problem to her.
We often unconsciously bring certain attitudes from Catholicism
into our Buddhist practice. The most common ones are guilt and looking for miracles
and for others to save us. If we don't practice, we feel that we should practice,
and if we don't, we are guilty. These ideas are not at all helpful. We need to
recognize when we are doing this. We need to look at our backgrounds and acknowledge
the positive aspects so that we can be loyal to the positive rather than to the
negative features. Rather than thinking, "I have inherited guilt and miracle-seeking,"
we can think, "I have inherited the Catholic tradition of love, charity,
and helping the unfortunate."
We can do the same thing regarding our
families. We might reject them and then be unconsciously loyal to their negative
traditions, rather than consciously loyal to their positive ones. If we acknowledge,
for example, that we are very grateful for the Catholic backgrounds they have
given us, then we can go on our own paths without conflict about our past and
without negative feelings constantly jeopardizing our progress.
It is important
to try to understand the psychological validity of this. If we think of our past
- our families, our religions of birth, or whatever - as negative, we tend to
have negative attitudes toward ourselves. On the other hand, if we can acknowledge
the positive things in our backgrounds and our past, we tend more to have positive
attitudes toward ourselves. That helps us to be much more stable in our spiritual
paths.
Concluding Remarks
We need to proceed slowly, step-by-step. When
we hear very advanced teachings, go to tantric empowerments, and so forth, although
great masters of the past have said, "As soon as you hear a teaching, immediately
put it into practice," we need to determine whether something is too advanced
for us or if it is something that we can put into practice now. If it is too advanced,
we have to discern the steps we will need to take to prepare ourselves to be able
to put it into practice, and then follow those steps. In short, as one of my teachers,
Geshe Ngawang Dhargyey, said, "If we practice fantasy methods, we get imaginary
results; if we practice practical methods, we will get practical results."
***********************************************************************************************
"Dharma-Lite"
Versus "The Real Thing" Dharma
Alexander Berzin
March
2002
The Importance of Rebirth
Tibetan Buddhism follows the Indian
tradition and all Indian traditions take for granted belief in rebirth. Even if
traditional Buddhist seekers do not have a deep understanding of what takes rebirth
or how rebirth works, still they have grown up with the idea of rebirth as a cultural
given. They need merely to have their understandings refined, but do not need
to become convinced in the existence of rebirth. Therefore, texts on the graded
stages of the path (lam-rim) do not even mention the topic of gaining conviction
in the existence of rebirth.
Without rebirth, the discussion of mind having
no beginning and no end becomes meaningless. Without beginningless and endless
mind, the entire presentation of karma falls apart. This is because the karmic
results of our actions most frequently do not ripen in the same lifetime in which
we commit the actions. Without the presentation of karmic cause and effect over
the span of many lifetimes, the discussion of the voidness of cause and effect
and of dependent arising likewise falls apart.
Moreover, in terms of the three
scopes of lam-rim motivation, how can we sincerely aim for benefiting future lives
without belief in the existence of future lives? How can we sincerely aim for
gaining liberation from uncontrollably recurring rebirth (samsara) without belief
in rebirth? How can we sincerely aim for enlightenment and the ability to help
others gain liberation from rebirth without belief that rebirth is a fact?
In
terms of bodhichitta meditation, how can we sincerely recognize all beings as
having been our mothers in previous lives without believing in previous lives?
In terms of anuttarayoga tantra, how can we sincerely meditate in analogy with
death, bardo, and rebirth to purify ourselves of uncontrollably experiencing them
if we do not believe that bardo and rebirth occur?
Thus, it is clearly evident
that rebirth is a cornerstone for a large and crucial portion of the Dharma teachings.
"Dharma-Lite"
and "The Real Thing" Dharma
Most Westerners come to Dharma without
prior belief in rebirth. Many approach the study and practice of Dharma as a method
for improving the quality of this lifetime, especially in terms of overcoming
psychological and emotional problems. This attitude reduces Dharma to an Asian
form of psychotherapy.
I have coined the term Dharma-Lite for this approach
to Buddhist Dharma, analogous to "CocaCola-Lite." It is a weakened version,
not as strong as "The Real Thing." The traditional approach to Dharma
- which includes not only discussion of rebirth, but also the presentation of
the hells and the rest of the six realms of existence - I have termed The Real
Thing Dharma.
Two Ways to Practice Dharma-Lite
There are two ways to practice
Dharma-Lite.
1. We may practice it with acknowledgment of the importance of
rebirth in Buddhism and the sincere intention to study the accurate teachings
on it. Thus, we aim to improve this lifetime with the Dharma methods merely as
a steppingstone on the way to working to improve our future rebirths and to gain
liberation and enlightenment. Thus, Dharma-Lite becomes a preliminary step on
the graded path to enlightenment, a step prior to the initial scope. Such an approach
is completely fair to the Buddhist tradition. It does not call Dharma-Lite "The
Real Thing."
2. We may practice it with the recognition that Dharma-Lite
is not only the actual Dharma, but also the most appropriate and skillful form
for Western Buddhism to take. Such an approach shortchanges and is grossly unfair
to the Buddhist tradition. It easily leads to an attitude of cultural arrogance.
Therefore, we need to proceed with great care if we find that, at our present
level of spiritual development and understanding, Dharma-Lite is the drink for
us.
Schematic Summary of Dharma-Lite
Buddhism becomes Dharma-Lite when
" the aim is to improve only in this life;
" the student has
little or no understanding of the Buddhist teachings on rebirth;
" consequently,
the student has neither belief nor interest in future lives;
" even if
the student believes in rebirth, he or she does not accept the existence of the
six realms of rebirth;
" the Dharma teacher avoids discussion of rebirth
or, even if he or she discusses rebirth, avoids discussion of the hells. The teacher
reduces the six realms to human psychological experiences.
Schematic Summary
of The Real Thing Dharma
The Real Thing Dharma is the authentic traditional
practice of Buddhism, in which
" the student at least acknowledges the
importance of rebirth on the spiritual path and has the sincere wish to gain a
correct understanding of it;
" the student aims either for liberation
from uncontrollably recurring rebirth or for enlightenment and the ability to
help all others gain liberation;
" even if the student aims for improving
future lives, this is merely as a provisional step on the path to gaining liberation
or enlightenment;
" even if the student aims for improving this life,
this is merely as a provisional step on the path to improving future lives and
gaining liberation or enlightenment.
***********************************************************************************************
Buttons
by
Bhikshuni Thubten Chodron©
We often say, "That made me angry!"
or "That person really irks me!" thinking that our anger and irritation
were caused by the other person and we had no choice in our emotional response
to them. However, when we examine our experience, it becomes evident that choice
always exists, but we seldom take it and instead follow our habitual tendencies.
These mental, verbal, and physical habits are conditioned; they are not an
innate or inseparable part of us. But we seldom realize this and thus rarely examine
if these habitual responses are realistic and beneficial. However, when we recognize
that some of these are detrimental to ourselves and others, we'll be motivated
to apply the counter-forces to them. Recognizing them as previous conditioning,
we'll understand that we can re-condition our mind, speech, and body and thus
let go of harmful habits and perspectives and cultivate beneficial ones.
When
we examine our anger to see if it's realistic, we find that beneath it are many
presuppositions and expectations about the way things should be, how people should
treat us, and who we are. These expectations and preconceptions are our "buttons"-the
things we're sensitive to that set us off. Because they are unconscious and unrecognized,
they color the way we see situations and how we interact with others without our
even knowing it.
For example, we may feel that our dear ones are "part
of us," so much so that we cease treating them with the respect and common
courtesy we give to friends, acquaintances, and even strangers. Assuming that
our dear ones will always love us, we neglect to nurture and care for these relationships
and instead complain that our needs are not being met. We expect them to always
be there for us and to understand us. Sometimes we assume that they know us so
well that they should know what we feel and what we want.
To help people identify
their expectations, I suggest some homework: For the next week, every time you
are irritated or angry with someone you're close to, look at what your external
and internal buttons are. An external button is a situation in which you typically
get upset. For example, a family member leaves their dirty socks on the floor,
does the grocery shopping a day later than you asked, or talks about how much
better you'd feel if you lost weight. An internal button is your expectation.
An external situation only becomes a button for us if we have internal expectations,
attachments, and sensitivities. As part of this homework, write down the situation
as well as your expectations in it. Then, check to see if your expectation fits
the situation or not.
Ordella did the homework assignment. She reported the
following:
I have discovered some very interesting things about myself while
doing the Button Homework Assignment. I'd asked you if there was a common denominator
among the underlying expectations that make us mad. Well, I realized that, at
the very least, all my expectations are unrealistic.
In addition, after you
talked about how we tend to think of our spouse and dear ones as a part of us
and therefore take them for granted and don't treat them very well, I wondered,
"How do I think my husband, Alan, is part of me? Obviously he is his own
person. I just don't get it." In an attempt to understand, I wrote out some
situations that are my buttons and then asked myself, "What was my expectation
of him in this situation?" As I did, I wound up laughing out loud at myself!
Button:
He doesn't know something and asks too many questions.
Expectation: He should
know everything that I know.
Button: He is doing something wrong,
inefficiently, too slowly, etc.
Expectation: He should do everything exactly
how I would do it.
Button: He is not supporting me. He is doing his
own thing while I am struggling to get things done (This is a big one, especially
when I am busy).
Expectation: My agenda should be his number one priority.
So
here I am, expecting my husband to have the same knowledge as me, to do everything
like I do, and to have the same agenda and priorities as I have. If that doesn't
sound like thinking that he is an extension of me, I don't know what is! I can't
believe how absurd it is to think like this, yet for years that's been what I've
assumed was right and true. Let's hope that now, since I have exposed my underlying
delusional thought, these three buttons will disappear.
When I did the same
exercise regarding my buttons with my kids, I discovered more unrealistic expectations.
For example, I hold my children to a higher standard than I do myself. They should
have, do, and be everything I don't have, can't do, and am not. That's what will
make them happy. (Actually, that's what will make me happy. It may not make them
happy.) Nevertheless, it's trickier for me not to get mad at them. I use my anger
as a discipline tool-a poor one, granted-like my mother did. I use anger to force
them into shape, so it is harder to let it go. I think that if I let go, I will
be a bad parent! Isn't that a funny preconception?
Another person, Lloyd, reported:
Button:
Someone in a position of authority asks me questions about what I'm doing.
Assumption:
I am accountable to no one; I always understand instructions correctly. She is
micro-managing me and doesn't respect me.
Expectation: Others should see my
superior qualities and not challenge my need for control.
Button: I'm in a
bad mood and get upset, and others notice it.
Expectation: I should be able
to control my afflictive emotions and maintain an air of calm composure and self-control
without much effort on my part.
Button: Someone does not follow agreed upon
rules.
Expectation: People should follow all agreed upon rules so that I am
not inconvenienced or irritated by their lack of discipline. However, if I choose
not to follow a rule, others should cut me slack and not get angry.
Identifying
our buttons and our false expectations requires a degree of honesty with ourselves
that may initially be uncomfortable. However, their one redeeming quality is that
they can be eliminated using the antidotes of mindfulness, wisdom, and compassion.
With mindfulness, we acknowledge that our buttons are our responsibility. As long
as we have buttons, they will get pushed, even if others have no intention to
do so. The only way to remedy this difficulty is to stop holding onto our buttons.
With
wisdom we see that those preconceptions are neither realistic nor beneficial and
we let them go. Wisdom also enables us to have more "realistic" expectations.
But no matter how realistic our expectations are, they are never hard and fast
rules that govern others' behavior. We'll be miserable if we try to enforce them
as if they were.
For this reason, compassion and cherishing others are important.
Holding them in mind, we are able to be patient when others don't meet even our
modified and more realistic expectations. Other people are sometimes overwhelmed
by disturbing attitudes and emotions, just as we are. They, like us, make mistakes.
Some acceptance on our part is needed.
A sense of humor is also important in
working with our expectations. It's helpful to be able to laugh at the foolishness
of our expectations, assumptions, and preconceptions. Some of the thoughts and
beliefs our minds dream up are truly hilarious. When we can laugh at ourselves,
our foibles lose their charge and we avoid falling into the trap of self-hatred
when we recognize them. In addition, it's fun to laugh and Dharma practice should
be fun!
***********************************************************************************************
Handling
Fear
Alexander Berzin
March 2002
Emergency Methods
for Dealing with Fear
In Tibetan Buddhism, the female Buddha-figure Tara represents
the aspect of a Buddha that protects us from fear. Tara actually represents the
energy-winds of the body and the breath. When purified, she also represents the
ability to act and to accomplish our aims. This symbolism suggests several emergency
methods of working with the breath and with the subtle energies for handling fear.
The
emergency methods derive from preparatory practices (preliminaries) that we do
before meditating, studying, or listening to teachings. In and of themselves,
these practices help to calm us down in emergencies, when we are extremely frightened
or begin to panic. They also serve as the first steps to take before applying
deeper methods.
1. Counting the cycles of breathing with eyes closed, taking
as the cycle the in and out-breaths, and focusing on the sensation of the breath
coming in, going down, the lower abdomen rising, then falling, and the breath
going out.
2. Counting the cycles of breathing with eyes half-opened, loosely
focused, looking down at the floor, taking as the cycle the out-breath, a pause,
and the in-breath, with the same focus as above, and after a while, adding awareness
of the sensation of our bottoms touching the chair or floor.
3. Reaffirming
the motivation or goal of what we wish to achieve (becoming more calm) and why.
4.
Imagining that the mind and energy come into focus like the lens of a camera.
5.
Without counting the breath, focusing on the lower abdomen rising and falling
while breathing and feeling that all the energies of the body are flowing harmoniously.
What
Is Fear?
Fear is a physical and emotional uneasiness felt about something
known or unknown, over which we feel we have no ability to control, handle, or
bring to the result that we wish. We want to be rid of what we fear, and thus
there is a strong repulsion. Even if the fear is a general anxiety, without a
specific object that we fear, still there is a strong wish to be rid of an undefined
"something."
Fear is not simply anger. Nevertheless, similar to anger,
it entails an inflation of the negative qualities of the object we fear and an
inflation of "me." Fear adds to anger the mental factor of distinguishing
('du-shes, recognition) that we cannot control or handle the situation. We then
pay attention (yid-la byed-pa) to what we fear and to ourselves in terms of that
way of distinguishing. That way of distinguishing and paying attention may be
accurate or inaccurate.
Fear Is Accompanied by Unawareness
Fear is always
accompanied by unawareness (ignorance, confusion) of some fact of reality - either
not knowing it or knowing it in a manner that contradicts reality. Let us consider
six possible variations.
(1) When we fear that we cannot control or handle
a situation, our fear may be accompanied by unawareness of cause and effect and
how things exist. The conceptualized objects (zhen-yul, implied object) of our
fearful way of paying attention to ourselves and what we fear are
" a
solidly existing "me" who, by its own power alone, should be able to
control everything, such as our child not getting hurt,
" a solidly existing
thing, existing on its own and not influenced by anything else, that we should
be able to control by our own efforts alone, but we are unable to do so because
of some personal inadequacy.
These are impossible ways of existing and impossible
ways in which cause and effect work.
(2) When we are afraid that we cannot
handle a situation, the accompanying unawareness may be of the nature of the mind
and impermanence. We fear that we cannot handle our emotions or the loss of a
loved one, we are unaware that our experiences of pain and sadness are merely
the arising and cognizing of appearances. They are impermanent and will pass,
like the pain of a dentist drilling out teeth.
(3) Our fear of being unable
to handle a situation may be fear that we cannot handle it by ourselves. It may
also entail the fear of being alone and loneliness. We think that we can find
someone else who can alleviate the situation. The conceptualized objects here
are
" a solidly existing "me" who is incompetent, inadequate,
not good enough, and who can never learn,
" a solidly existent "someone
else" who is better than me and who can save me.
This is another form
of unawareness of how others and we exist and unawareness of cause and effect.
It may be accurate that we do not have sufficient knowledge now to be able to
handle something, such as our car breaking down, and someone else may have that
knowledge and be able to help us. However, that does not mean that, through the
workings of cause and effect, we cannot learn.
(4) When we are afraid of someone,
for instance our employers, we are unaware of their conventional natures. Our
employers are human beings, with feelings just as we have. They want to be happy,
not unhappy, and want to be liked and not disliked. They have lives outside the
office and these affect their moods. If we can relate to our employers in human
terms, while remaining mindful of our respective positions, we will have less
fear.
(5) Similarly, when we are afraid of snakes or insects, we are also
unaware that they are sentient beings, just like ourselves, and want to be happy
and not be unhappy. From a Buddhist point of view, we may be unaware of them as
the current manifestation of an individual mental continuum that does not have
an inherent identity as one species or another. We are unaware that they could
even have been our mothers in previous lives.
(6) When we are afraid of failure
or sickness, we are unaware of our conventional natures as limited samsaric beings.
We are not perfect and of course we will make mistakes and sometimes fail or fall
sick. "What do you expect from samsara?"
Feeling Safe
From a
Buddhist perspective, to feel safe does not entail
" turning to an omnipotent
being who will protect us, since omnipotence is impossible;
" even if
a powerful being could help us in some way, needing to please that being or make
an offering or sacrifice in order to receive protection or help;
" becoming
omnipotent ourselves.
To feel safe, we need
1. to know what we fear and
to recognize the confusion and unawareness underlying it;
2. to have a realistic
idea of what it means to handle what we fear, especially in terms of ridding ourselves
of the underlying confusion;
3. to evaluate our abilities to handle what we
fear, both at the moment and in the long-run, without under or overestimating
ourselves, and accepting the present stage of our development;
4. to implement
what we can do now - if we are doing it, rejoice; and if we are not doing it,
resolve to do it to the best of our present abilities and then actually try to
do it;
5. if we cannot handle it completely now, to know how to develop to
the point at which we can handle it completely;
6. to aim and work for reaching
that stage of development;
7. to feel that we are going in a safe direction.
The
above seven steps describe what Buddhism calls "taking safe direction"
(taking refuge). It is not a passive state, but an active one of putting a safe
direction in our lives - the direction of working, in a realistic manner, on ridding
ourselves of our fears. Consequently, we feel safe and protected because we know
that we are going in the positive and correct direction in life that will enable
us eventually to be rid of all problems and difficulties.
A Realistic View
of How to Handle Frightening Situations
We need to remember
" Whatever
happens to our loved ones or us is the ripening of a huge network of individual
karmic forces, as well as historical, social, and economic forces. Accidents and
other unwished for things will happen and we cannot protect our loved ones from
them, no matter how careful we may be and how much we advise them to be careful.
All we can do is try to give sound advice and wish them well.
" To overcome
accidents and fear, we need to gain nonconceptual cognition of voidness. Remaining
totally absorbed in voidness, however, is not like sticking our heads in a hole
in the ground. It is not running away from fear, but is a method for eliminating
the unawareness and confusion that cause our karma to ripen into unwished for
things and that cause us to have fear.
" In working with the nonconceptual
cognition of voidness to purify ourselves of our karma, we will still experience
accidents and fear all the way up to the stage of liberation from samsara (arhatship).
This is because the nature of samsara is that it goes up and down. Progress is
not linear; sometimes things go well and sometimes they do not.
" Even
once we attain liberation as an arhat, we will still experience accidents and
things that we do not want to happen. However, we will experience them without
pain or suffering and, because we are free from all disturbing emotions and attitudes,
without fear. It is only at the stage of arhatship that we can fully handle all
our fears in the deepest manner.
" Only when we reach enlightenment do
we no longer experience accidents or anything unwished for happening. Only a Buddha
is fearless in proclaiming
" his or her own realizations, of all good
qualities and skills,
" his or her own true stoppings of all obscurations
preventing liberation and enlightenment,
" the obscurations that others
need to rid themselves of to attain liberation and enlightenment,
" the
opponent forces that others need to rely upon to rid themselves of them.
Provisional
Methods for Dealing with Fear
1. Reaffirm going in a safe direction of life,
through the seven steps outlined above.
2. When facing a frightening situation,
such as a test for cancer, imagine the worst scene happening and imagine what
would happen then and how we would handle it. This helps to dispel the fear of
the unknown.
3. Before undertaking something, such as reaching the airport
on time to catch a plane, have several solutions prepared so that if one fails,
we are not left with the frightening scenario of having no other way to achieve
our goal.
4. As Shantideva taught, if there is a frightening situation and
we can do something about it, why worry, just do it. If there is nothing we can
do, then why worry, it won't help.
5. Since we will experience fear and unhappiness
all the way to liberation, we need to focus on our minds as being as deep and
vast as the ocean and, when fear or unhappiness arises, let it pass like a swell
on the ocean. The swell does not disturb the calm and quiet depths of the ocean.
6. If we have built up sufficient positive karmic force (merit) from our constructive
actions, we can be confident of continuing with a precious human body in future
lives. The best protection from fear is our own positive karma, although we need
to bear in mind that the nature of samsara is that it goes up and down.
7.
In the face of a frightening situation, we may commission or perform ourselves
a ritual requesting the aid of a Dharma-protector or a Buddha-figure such as Tara
or the Medicine Buddha. Such figures are not omnipotent beings who can save us.
We request and open ourselves to their enlightening influence ('phrin-las), so
that it may act as a circumstance to ripen the karmic forces from our previously
committed constructive actions that might not otherwise have ripened. A more secure
effect is for their enlightening influence to act as a circumstance to ripen into
trivial inconveniences the karmic forces from our previously committed destructive
actions that might otherwise have ripened into serious obstacles preventing success.
Thus, instead of being frightened of difficulties, we welcome them as "burning
off" negative karmic forces.
8. Reaffirm our Buddha-natures. We have the
basis levels of deep awareness to understand difficult and frightening situations
(mirror-like deep awareness), to recognize the patterns (equalizing deep awareness),
to appreciate the individuality of the situation (individualizing deep awareness),
and to know how to act (which may include realizing there is nothing we can do)
(accomplishing deep awareness). We also have the basis level of energy actually
to act.
9. Reaffirm that having Buddha-nature means that we have the basis
for all good qualities complete within us. In Western psychological terms, these
qualities may be conscious or unconscious (we may be mindful of them or not, and
they may be developed to different degrees). Often, we project the unconscious
qualities as a "shadow." Because the unconscious is the unknown, the
tension of being unaware of it manifests as fear of the unknown and thus fear
of our unknown unconscious qualities. Thus, we may identify with our conscious
intellectual side and ignore or deny our unknown, unconscious, emotional feeling
side. We may project the emotional feeling side as a shadow and be frightened
of others who are very emotional. We may be afraid of our own emotional side and
have anxiety about being out of touch with our feelings. If we identify with our
conscious emotional feeling side and deny our unconscious intellectual side, we
may project the intellectual side as a shadow and be intimidated by those who
are intellectual. We may be afraid to try to understand anything and feel anxiety
about being intellectually dull. Thus, we need to reaffirm both sides as complete
within us, as aspects of our Buddha-natures. We may visualize the two sides embracing
each other in the form of a couple, as in a tantra visualization, and feel that
we are the complete couple ourselves, not just one member of the pair.
10.
Reaffirm another aspect of our Buddha-natures, namely that the nature of the mind
is naturally free of all fears and so experiencing fear is merely a fleeting superficial
event.
11. Reaffirm yet another aspect of Buddha-nature, namely that we can
be inspired by others to have the courage to face frightening situations.
***********************************************************************************************
Organ
Donation
by Venerable Thubten Chodron©
In this age
of medical technology, many people ask about donating their organs at death. Is
it recommended from the Buddhist point of view?
First, it's important to note
that this is an individual choice. Each person must decide this for him or herself,
and people may make different decisions, without one choice being right and the
other wrong.
Two factors to consider when making this decision are 1) will
organ donation harm the dying person? 2) what is the role of compassion in making
this decision?
In response to the first, unlike in some religions, in Buddhism
preserving the integrity of a dead body is not important. Buddhism does not believe
in the coming of a messiah or a bodily resurrection at that time. Thus, removing
organs is not an issue from that point of view.
Nevertheless, the question
remains if the consciousness of the dying person could be adversely affected by
organ transplant, since the surgery must take place immediately upon the cessation
of the breath. According to Tibetan Buddhism, the consciousness may remain in
the body for hours or occasionally days after the breath has stopped. During the
time between the cessation of the breath and the departure of the subtlest consciousness
from the body - which is the actual moment of death - it is important for the
body to be undisturbed so that the consciousness can naturally absorb into subtler
states. If the body is operated upon, the consciousness may be disturbed and this
could adversely affect the person's next rebirth.
On the other hand, some people
have very powerful compassion and wish to donate their organs even if it could
disturb their consciousness at the time of death. Such compassion for others who
could use the organs is certainly admirable.
Thus, it is up to each person
to decide, because each person has different concerns and capabilities. Someone
who feels that his or her mind or meditation practice may be weak at death may
prefer to not give their organs in order to avoid possible harm to their future
lives. Others who have a strong meditation practice may not be concerned with
this. Those with strong compassion may be willing to risk possible danger to themselves
in order to benefit others. Each of us must look inside honestly and choose what
we consider best according to our capabilities and level of practice.
***********************************************************************************************
Mind and Mental Factors:
The Fifty-one Types
of Subsidiary Awareness
Alexander Berzin, June 2002
Mind as Mental
Activity
According to the Buddhist definition, mind (sems) is mere clarity
and awareness (gsal-rig-tsam) and refers to the individual, subjective mental
activity of experiencing things (myong-ba). Clarity means giving rise to cognitive
appearances of things ('char-ba) and awareness refers to cognitively engaging
with them ('jug-pa). Mere implies that this occurs without a separate unaffected,
monolithic "me" that is either controlling or observing this activity.
The "I" exists, but merely as an imputation based on a continuity of
everchanging moments of experiencing everchanging things.
See: An Introduction
to Mahamudra and Its Practical Application to Life, 4 The Initial Level of Mahamudra
Meditation.]
Ways of Being Aware of Something
Ways of being aware of something
(shes-pa) include all the types of mental activity. They include:
" principal
awarenesses (gtso-sems),
" subsidiary awarenesses (sems-byung, mental
factors).
The Sautrantika and Chittamatra systems of tenets add a third type,
"
reflexive awareness (rang-rig).
Reflexive awareness accompanies every moment
of nonconceptual and conceptual cognition of an object, although it itself remains
always nonconceptual. It focuses on and cognizes only the other awarenesses of
the cognition - namely, the principal and subsidiary awarenesses. It does not
cognize the objects of the principal and subsidiary awarenesses on which it focuses.
It plants the nonstatic abstraction (ldan-min 'du-byed, concomitant affecting
variable) of a mental impression (bag-chags) of the cognition it cognizes, which
then allows for subsequently remembering the cognition (dran-pa, mindfulness).
Remembering it occurs through conceptual cognition of a semblance of it (snang-ba),
a static abstraction (idea) that represents the former cognition.
According
to the Gelug tradition, within the Madhyamaka system, only the Yogachara Svatantrika-Madhyamaka
subdivision accepts reflexive awareness. Sautrantika-Svatantrika Madhyamaka and
Prasangika-Madhyamaka reject even its conventional existence (tha-snyad-du yod-pa).
According to the non-Gelug schools, all divisions of Madhyamaka accept the conventional
existence of reflexive awareness.
Principal Awarenesses
Principal awarenesses
include the six types of primary consciousness (rnam-shes):
1. eye consciousness
(mig-gi rnam-shes),
2. ear consciousness (rna'i rnam-shes),
3. nose consciousness
(sna'i rnam-shes),
4. tongue consciousness (lce'i rnam-shes),
5. body consciousness
(lus-kyi rnam-shes),
6. mental consciousness (yid-kyi rnam-shes).
Unlike
the Western view of consciousness as a general faculty that can be aware of all
sensory and mental objects, Buddhism differentiates six types of consciousness,
each of which is specific to one sensory field or to the mental field.
A principal
awareness cognizes merely the essential nature (ngo-bo) of an object, which means
the category of phenomenon to which something belongs. For example, eye consciousness
cognizes a sight as merely a sight.
Bodhichitta (byang-sems) is also a type
of principal awareness, since it focuses on enlightenment and cognizes merely
the category of phenomenon that enlightenment is. Bodhichitta, however, is not
included in the usual lists of types of principal awareness.
The Chittamatra
schools add two more types of principal awareness to make their list of an eightfold
network of primary consciousnesses (rnam-shes tshogs-brgyad):
7. deluded awareness
(nyon-yid),
8. alayavijnana (kun-gzhi rnam-shes, all-encompassing foundation
consciousness, storehouse consciousness).
Alayavijnana is an individual consciousness,
not a universal one, underlying all moments of cognition. It cognizes the same
objects as the cognitions it underlies, but is a nondetermining cognition of what
appears to it (snang-la ma-nges-pa, inattentive awareness) and lacks clarity of
its objects. It carries karmic legacies (sa-bon) and the mental impressions of
memories, in the sense that both are nonstatic abstractions imputed on the alayavijnana.
The continuity of an individual alayavijnana ceases with the attainment of enlightenment.
Deluded
awareness aims at the alayavijnana and cognizes its ripening factor (rnam-smin-gi
cha) as a false "me." On a gross level, it cognizes it as a "me"
that exists as a static, monolithic entity independent from its aggregates (rtag
gcig rang-dbang-can). The aggregates refer to the five aggregate factors (phung-po,
Skt. skandha) that comprise each moment of our experience. The five are forms
of physical phenomena (including the body), feeling a level of happiness, distinguishing,
other affecting variables (emotions and so on), and primary consciousness.
[See:
Basic Scheme of the Five Aggregate Factors of Experience.]
On a subtler level,
deluded awareness cognizes the ripening factor of the alayavijnana as a "me"
that is a substantially, self-sufficiently knowable entity that can hold its own
position (rang-rkya 'dzin-thub-pa'i rdzas-yod), lording over its aggregates.
According
to the non-Gelug schools, all Madhyamaka systems accept the conventional existence
of the alayavijnana and deluded awareness. According to the Gelug school, none
of the Madhyamaka systems accept even the conventional existence of them.
[See:
Basic Features of the Gelug-Chittamatra System: 2 Specific Points Concerning the
Three Types of Phenomenon.]
General Discussion of Subsidiary Awarenesses
Like
principal awarenesses, subsidiary awarenesses are also merely ways of being aware
of something. They are aware of their objects in special ways, but without interpolating
(sgro-'dogs, adding something that is not there) or repudiating (skur-'debs, denying
something that is there). Some perform functions that help principal awareness
to cognitively take ('dzin-pa) an object. Others add an emotional flavor to the
taking of the object.
A network of subsidiary awarenesses accompanies each
moment of primary awareness and each shares five concomitant features (mtshungs-ldan
lnga) with the primary awareness it accompanies.
According to the Vaibhashika
view of Vasubandhu's Treasure-House of Special Topics of Knowledge (Chos mngon-pa'i
mdzod, Skt. Abhidharmakosha) - accepted by the Prasangika-Madhyamaka as well -
the five concomitant features are:
1. reliance (rten) - relying on the same
cognitive sensor (dbang-po),
2. object (yul) - cognitively aiming at the same
focal object (dmigs-yul),
3. aspect (rnam-pa) - giving rise to the same cognitive
appearance or mental representation,
4. time (dus) - arising, abiding, and
ceasing simultaneously,
5. natal source (rdzas, natal substance) - although
coming from their own individual natal sources - referring to individual karmic
legacies (sa-bon, karmic seeds) - coming from natal sources that have the same
slant (ris-mthun). Thus, they work harmoniously together without clashing.
According
to the Chittamatra view of Asanga's Anthology of Special Topics of Knowledge (Chos
mngon-pa kun-las btus-pa, Skt. Abhidharmasamuccaya), the five concomitant features
are:
1. natal source (rdzas) - all arising from a single natal source (a single
karmic legacy) that has the same slant as that of the primary consciousness they
accompany,
2. object (yul) and aspect (rnam-pa) - having the same appearing
object (snang-yul), as what they cognitively aim at,
3. essential nature (ngo-bo)
- being the same type of phenomenon; namely, destructive (mi-dge-ba, "nonvirtuous"),
constructive (dge-ba, "virtuous"), or unspecified as either (lung ma-bstan),
4.
time (dus) - arising, abiding, and ceasing simultaneously,
5. realm (khams)
and level of mind (sa) - being items within the same realm of samsaric existence
or within the same bodhisattva level of mind (Skt. bhumi).
[See: Concomitant
and Nonconcomitant Affecting Variables. See also: Introductory Survey of Objects
of Cognition: Gelug Presentation.]
Count of the Subsidiary Awarenesses
There
are many different systems of abhidharma (chos-mngon-pa, topics of knowledge),
each with its individual count and list of subsidiary awarenesses. Often, the
definitions of the awarenesses they assert in common differ as well.
For example,
the Theravada system presented in An All-Inclusive Text on Points from Topics
of Knowledge (Pali: Abhidhammattha-sangaha) by Anuraddha outlines fifty-two subsidiary
awarenesses. The standard Bon treatment of the topic, found in Innermost Core
of Topics of Knowledge (mDzod-phug) by Shenrab Miwo (gShen-rab mi-bo), unearthed
as a treasure-text (gter-ma, terma) by Shenchen Luga (gShen-chen Klu-dga'), lists
fifty-one.
In Treasure-House of Special Topics of Knowledge, Vasubandhu specified
forty-six subsidiary awarenesses; while in his Treatment of the Five Aggregate
Factors (Phung-po lnga rab-tu byed-pa, Skt. Panchaskandha-prakarana), he listed
fifty-one. Vasubandhu's list of fifty-one differs significantly from the Bon version
with the same number. Asanga also presented fifty-one subsidiary awarenesses in
his Anthology of Special Topics of Knowledge. This list repeats Vasubandhu's list
of fifty-one, but with different definitions of many of the awarenesses and, in
a few places, a slight change in their order.
The Madhyamaka schools follow
Asanga's version. Here, we shall present his system, based on the explanations
the seventeenth-century Gelug master Yeshey-gyeltsen (Kha-chen Ye-shes rgyal-mtshan)
gave in Clearly Indicating the Manner of Primary and Subsidiary Awarenesses (Sems-dang
sems-byung-gi tshul gsal-bar bsten-pa). We shall indicate some of the basic variations
only from Vasubandhu's Treasure-House of Special Topics of Knowledge, since the
Tibetans commonly study this text as well.
Asanga listed:
" five ever-functioning
subsidiary awarenesses (kun-'gro lnga),
" five ascertaining ones (yul-nges
lnga),
" eleven constructive emotions (dge-ba bcu-gcig),
" six
root disturbing emotions and attitudes (rtsa-nyon drug),
" twenty auxiliary
disturbing emotions (nye-nyon nyi-shu),
" four changeable subsidiary awarenesses
(gzhan-'gyur bzhi).
These lists of subsidiary awarenesses are not exhaustive.
There are many more than just fifty-one. Many good qualities (yon-tan) cultivated
on the Buddhist path are not listed separately - for example, generosity (sbyin-pa),
ethical discipline (tshul-khrims), patience (bzod-pa), love (byams-pa), and compassion
(snying-rje). According to the Gelug presentation, the five types of deep awareness
(ye-shes) - mirror-like, equalizing, individualizing, accomplishing, and sphere
of reality (Skt. dharmadhatu) - are also subsidiary awarenesses. The various lists
are just of certain significant categories of subsidiary awarenesses.
The Five
Ever-Functioning Subsidiary Awarenesses
The five ever-functioning subsidiary
awarenesses accompany every moment of cognition.
(1) Feeling a level of happiness
(tshor-ba, feeling) is how we experience the ripenings of our karma. The ripenings
include
" the aggregate factors with which we are born,
" the
environment in which we live,
" the events that happen to us similar
to what we have done in the past,
" our feelings to repeat our past patterns
of behavior.
A level of happiness is what we experience as the ripening of
constructive karma, and a level of unhappiness is what we experience as the ripening
of destructive karma. Happiness, neutral, and unhappiness form an unbroken spectrum.
Each may be either physical or mental.
Happiness is that feeling which, when
it stops, we wish to meet with it again. Unhappiness or suffering is that feeling
which, when it arises, we want to be parted from it. A neutral feeling is one
that is neither of the former two.
Feelings of levels of happiness may or may
not be upsetting. They are upsetting (zang-zing) when they share five concomitant
features with craving (sred-pa) for the aggregate factors of our experience when
they are tainted (zag-bcas) - meaning mixed with confusion - and perpetuating
(nyer-len) of samsara. They are nonupsetting (zang-zing med-pa) when they share
five concomitant features with an arya's total absorption on voidness (mnyam-bzhag,
"meditative equipoise"). Only nonupsetting happiness or a nonupsetting
neutral feeling may accompany an arya's total absorption.
(2) Distinguishing
('du-shes, recognition) takes an uncommon characteristic feature (mtshan-nyid)
of the appearing object (snang-yul) of a nonconceptual cognition or an outstanding
feature (bkra-ba) of the appearing object of a conceptual cognition, and ascribes
a conventional significance (tha-snyad 'dogs-pa) to it. It does not, however,
necessarily ascribe a name or mental label to its object, nor does it compare
it with previously cognized objects. The mental labeling of words and names is
an extremely complex conceptual process. Thus, distinguishing differs greatly
from "recognition."
For example, with nonconceptual visual cognition,
we can distinguish colored shapes within the visual sense field, for instance
a yellow shape. According to Gelug, we can also distinguish commonsense objects
with nonconceptual visual cognition, such as a spoon. In such cases, the distinguishing
does not ascribe the name yellow or spoon. In fact, distinguishing here does not
even know that the color is yellow or that the object is a spoon. It merely distinguishes
it as a conventional item. Thus, even a newborn infant can distinguish light or
dark, hot or cold. This is known as the distinguishing that takes a characteristic
feature concerning an item (don-la mtshan-par 'dzin-pa'i 'du-shes).
In conceptual
cognition, distinguishing ascribes a conventional term or meaning (sgra-don) to
its object as the elimination of what it is not (gzhan-sel), although this is
not a process of eliminating alternative possibilities one by one. Nor do the
alternative possibilities need to be present in order to eliminate them. Thus,
in ascribing a name to its object, such as "yellow" or "spoon,"
it distinguishes yellow from everything that is not yellow, such as black, or
a spoon from everything that is not a spoon, such as a fork. This is known as
the distinguishing that takes a characteristic feature concerning a convention
(tha-snyad-la mtshan-mar 'dzin-pa'i 'du-shes). Nonconceptual cognition lacks this
type of distinguishing.
(3) An urge (sems-pa) causes the mental activity to
face an object or to go in its direction. In general, it moves a mental continuum
to cognitively take an object. A mental continuum (sems-rgyud, mind-stream) is
an individual everlasting sequence of moments of mental activity.
Mental karma
(yid-kyi las) is equivalent to a mental urge. According to the Sautrantika, Chittamatra,
Svatantrika-Madhyamaka, and the non-Gelug Prasangika-Madhyamaka schools, physical
and verbal karmas are also mental urges.
[See: The Mechanism of Karma.]
(4)
Contacting awareness (reg-pa) differentiates (yongs-su gcod-pa) that the object
of a cognition is pleasant (yid-du 'ong-ba), unpleasant, or neutral, and thus
serves as the foundation for experiencing it with a feeling of happiness, unhappiness,
or a neutral feeling.
(5) Paying attention or taking to mind (yid-la byed-pa)
engages ('jug-pa) the mental activity with the object. The cognitive engagement
may be merely to pay some level of attention to the object, from very little attention
to very much. It may also be to focus on the object in a certain way. For example,
attention may focus on an object painstakingly, in a resetting manner, uninterruptedly,
or effortlessly.
[See: Achieving Shamatha.]
Alternatively, or additionally,
attention may consider an object in a certain manner. It may consider its object
concordantly (tshul-bcas yid-byed) as what it actually is or discordantly (tshul-min
yid-byed) as what it is not. The four types of paying attention discordantly to
the five aggregate factors of our experience is to consider them static rather
than nonstatic, happiness rather than problematic (suffering), clean rather than
unclean, and having a truly existent self rather than lacking such a self. The
four types of paying attention to them concordantly are the opposite of these.
All
five ever-functioning subsidiary awarenesses are necessarily present in each moment
of cognition of anything. Otherwise, our using the object (longs-su spyod-pa)
as an object of cognition would be incomplete.
Asanga explained,
"
We do not actually experience an object, unless we feel some level of happiness
on the spectrum from happiness through neutral to unhappiness.
" We do
not cognitively take something within a sense field as an object of cognition,
unless we distinguish some characteristic feature of it.
" We do not even
face or go in the direction of an object of cognition, unless we have an urge
toward it.
" We do not have any basis for experiencing the object with
a feeling, unless we have contacting awareness to differentiate it as pleasant,
unpleasant, or neutral.
" We do not actually engage with the specific
object, unless we pay some level of attention to it, even if that level is extremely
low.
The Five Ascertaining Subsidiary Awarenesses
Vasubandhu defined the
following five in a general manner and asserted that they also accompany every
moment of cognition. Asanga called them ascertaining subsidiary awarenesses and
gave them definitions that are more specialized. For Asanga, they accompany only
constructive cognitions that apprehend (rtogs-pa, understand) their objects and
thus they are subcategories of what Vasubandhu defined. They enable mental activity
to ascertain (nges-pa) its object, which means to take it with certainty.
(1)
Positive intention ('dun-pa) is not merely the motivation (kun-slong) to obtain
any object, to achieve any goal, or to do something with the object or goal once
obtained or achieved. It is the wish to have a desired constructive object, to
do something with it, or to achieve a desired constructive goal. The intention
may be the wish to meet with a constructive object previously cognized, the wish
not to be parted from a constructive object presently cognized, or keen interest
(don-gnyer) in a constructive object to be attained in the future. Positive intention
leads to joyful perseverance (brtson-grus) in obtaining the desired object or
attaining the desired goal.
(2) Firm conviction (mos-pa) focuses on a fact
that we have validly ascertained to be like this and not like that. Its function
is to make our belief that a fact is true (dad-pa) so firm that others' arguments
or opinions will not dissuade us. For Vasubandhu, this subsidiary awareness means
regard. It merely takes its object to have some level of good qualities - on the
spectrum from no good qualities to all good qualities - and may be either accurate
or distorted.
(3) Recollecting mindfulness (dran-pa) is not merely holding
on to any cognized object without losing it as an object of focus. Here, it prevents
mental activity from forgetting or losing a constructive object with which it
is familiar. It has three characteristics:
" the object must be something
constructive with which we are familiar ('dris-pa),
" the aspect (rnam-pa)
must be that it is focused on this object and does not forget or lose it,
"
the function must be that it prevents mental wandering.
Thus, mindfulness
is equivalent to a type of "mental glue" ('dzin-cha) that holds on to
the object of focus without letting go. Its strength spans the spectrum from weak
to strong.
(4) Mentally fixating (ting-nge-'dzin, concentration) is not merely
keeping fixed on any object of cognition taken by any type of cognition, including
sensory cognition. Here, it makes the mental activity stay single-pointedly engaged,
with continuity, focused on a labeled constructive object (btags-pa'i dngos-po).
In other words, the object of fixation needs to be something specified by Buddha
as constructive. Additionally, the object needs to be taken with mental consciousness.
This is because mental labeling is a function restricted to conceptual cognition,
which is exclusively mental. Fixation is the mental abiding (gnas-cha) on an object
and may vary in strength from weak to strong. It serves as a basis for discriminating
awareness.
The Karma Kagyu and Sakya traditions teach focusing on a visual
object, such as a Buddha statue, as a method for gaining shamatha (a stilled and
settled state of mind). This instruction does not contradict Asanga's definition
of mentally fixating. This is because these traditions mean focusing on the Buddha
statue as a commonsense object. According to their assertions, the objects of
visual cognition are merely moments of colored shapes. Commonsense objects, such
as a Buddha statue, are cognized only by conceptual mental cognition. This is
because commonsense objects that extend over time and that extend over the sensibilia
cognized by other senses are mentally labeled here on the basis of a sequence
of visually cognized moments of colored shapes.
[See: Fine Analysis of Objects
of Cognition: Non-Gelug Presentation.]
(5) Discriminating awareness (shes-rab,
"wisdom") focuses on an object for analysis and differentiates its strong
points from its weaknesses or its good qualities from its faults. It differentiates
these on the basis of the four axioms (rigs-pa bzhi): dependency, functionality,
establishment by reason, and the nature of things. Thus, as with the other ascertaining
subsidiary awarenesses, discriminating awareness understands (rtogs-pa) its object
- for instance, whether it is constructive, destructive, or unspecified by Buddha
to be either. It functions to turn away indecisive wavering about it.
[See:
The Four Axioms for Examining a Dharma Teaching.]
Vasubandhu called this subsidiary
awareness intelligent awareness (blo-gros) and defined it as the subsidiary awareness
that decisively discriminates that something is correct or incorrect, constructive
or destructive, and so on. It adds some level of decisiveness to distinguishing
an object of cognition - even if that level is extremely weak - and may be either
accurate or inaccurate. Thus, intelligent awareness does not necessarily understand
its object correctly.
The Eleven Constructive Emotions
(1) Believing a
fact to be true (dad-pa) focuses on something existent and knowable, something
with good qualities, or an actual potential, and considers it either existent
or true, or considers a fact about it as true. Thus, it implies accepting reality.
There are three types:
" Clearheadedly believing a fact about something
(dang-ba'i dad-pa) is clear about a fact and, like a water purifier, clears the
mind. Vasubandhu specified that it clears the mind of disturbing emotions and
attitudes about the object.
" Believing a fact based on reason (yid-ches-kyi
dad-pa) considers a fact about something to be true based on thinking about reasons
that prove it.
" Believing a fact with an aspiration concerning it (mngon-'dod-kyi
dad-pa) considers true both a fact about something and an aspiration we consequently
hold about the object, such as that we can attain a positive goal and that we
shall attain it.
(2) A sense of moral self-dignity (ngo-tsha, a sense of saving
face) is the sense to refrain from negative behavior because of caring how our
actions reflect on ourselves. According to Vasubandhu, this subsidiary awareness
means having a sense of values. It is respect for positive qualities or persons
possessing them.
(3) A sense of saving the honor of others (khrel-yod) is
the sense to refrain from negative behavior because of caring how our actions
reflect on those connected with us. Those connected with us may be, for instance,
our family, teachers, social group, ethnic group, religious order, or countrymen.
For Vasubandhu, this subsidiary awareness means having scruples, and is a restraint
from being brazenly negative. This and the previous subsidiary awareness accompany
all constructive states of mind.
(4) Detachment (ma-chags-pa) is a bored disgust
with (yid-'byung) and thus lack of longing desire for compulsive existence (srid-pa)
and objects of compulsive existence (srid-pa'i yo-byad). It does not necessarily
imply, however, total freedom from all longing desire, but just a degree of freedom
from it. Detachment may be from the compulsive pursuits of this life, from compulsive
pursuits in any lifetime in general, or from the serenity of a release (Skt. nirvana)
from compulsive existence. It serves as a basis for not engaging in faulty behavior
(nyes-spyod).
(5) Imperturbability (zhe-sdang med-pa) is not wishing to cause
harm (mnar-sems) in response to sentient beings, our own suffering, or situations
entailing suffering that may arise from either of the two or which may simply
be the situations in which the suffering occurs. It does not imply total freedom
from anger, and it too serves as a basis for not engaging in faulty behavior.
(6)
Lack of naivety (gti-mug med-pa) is the discriminating awareness that is aware
of the individual details (so-sor rtog-pa) concerning behavioral cause and effect
or concerning reality, and which acts as the opponent for naivety about them.
The lack of naivety may arise as something acquired at birth (skyes-thob) from
the ripening of karma. Alternatively, it may arise from applying ourselves (sbyor-byung)
to listening to or reading scriptural texts, pondering their meaning, or meditating
on their correctly comprehended meaning. It does not imply total freedom from
naivety, and it too serves as a basis for not engaging in faulty behavior.
(7)
Joyful perseverance (brtson-'grus) is taking joy in doing something constructive.
Asanga explained five aspects or divisions:
" armor-like courage (go-cha'i
brtson-'grus), to endure difficulties, gained from reminding ourselves of the
joy with which we undertook what we did,
" constant and respectful application
of ourselves to the task (sbyor-ba'i brtson-'grus),
" never becoming disheartened
or shrinking back (mi-'god-ba'i brston-'grus),
" never withdrawing (mi-ldog-pa'i
brtson-'grus),
" never becoming complacent (mi-chog-bar mi-'dzin-pa'i
brtson-'grus).
(8) A sense of fitness (shin-sbyangs, flexibility) is a sense
of suppleness or serviceablity (las-su rung-ba) of body and mind that allows the
mental activity to remain engaged with a constructive object for as long as we
wish. It is attained from having cut the continuity of the body and mind from
taking detrimental stances, such as mentally wandering or fidgeting. A sense of
fitness induces a nondisturbing exhilarating feeling of physical and mental bliss.
(9)
A caring attitude (bag-yod, carefulness) is a subsidiary awareness that, while
remaining in a state of detachment, imperturbability, lack of naivety, and joyful
perseverance, causes us to meditate on constructive things and safeguards against
leaning toward tainted (negative) things. In other words, being disgusted with
and not longing for compulsive existence, not wanting to cause harm in response
to its suffering, not being naive about the effects of our behavior, and taking
joy in acting constructively, a caring attitude brings us to act constructively
and to refrain from destructive behavior. This is because we care about the situations
of others and ourselves and about the effects of our actions on both; we take
them seriously.
(10) Equilibrium (btang-snyoms) is a subsidiary awareness that,
while remaining in a state of detachment, imperturbability, lack of naivety, and
joyful perseverance, allows the mental activity to remain effortlessly undisturbed,
without flightiness or dullness, in a natural state of spontaneity and openness.
(11)
Not being cruel (rnam-par mi-'tshe-ba) is not merely the imperturbability of not
wishing to cause harm to sentient beings who are suffering or to irritate or to
annoy them. It has, in addition, compassion (snying-rje), the wish for them to
be free of their suffering and its causes.
The Six Root Disturbing Emotions
and Attitudes
A disturbing emotion or attitude (nyon-mongs, Skt. klesha, "afflictive
emotion") is one that when it arises, causes us to lose our peace of mind
(rab-tu mi-zhi-ba) and incapacitates us so that we lose self-control. There are
six root ones, which act as the roots of the auxiliary disturbing emotions and
attitudes. Vasubandhu classified five of the six as being without an outlook on
life (lta-min nyon-mongs). Thus, they are disturbing emotions or mental states.
The sixth is a set of five with an outlook on life (nyon-mongs lta-ba can) and
thus comprises five disturbing attitudes. Asanga called this set of five "disturbing
deluded outlooks on life" (lta-ba nyon-mongs-can). Let us call them "deluded
outlooks" for short.
Except for the Vaibhashika school of tenets, all
other Indian Buddhist tenet systems (grub-mtha') assert that, other than a few
exceptions, all disturbing emotions and attitudes have two levels: conceptually
based (kun-btags) and automatically arising (lhan-skyes). Conceptually based disturbing
emotions and attitudes arise based on the conceptual framework of a distorted
outlook on life. Automatically arising ones occur without such a basis.
Among
the disturbing emotions without an outlook, the exception is indecisive wavering
and, among those without an outlook, the exceptions are holding a deluded outlook
as supreme, an outlook of holding deluded morality or conduct as supreme, and
a distorted outlook. These exceptions have no automatically arising form and occur
only conceptually based. The Vaibhashika tenet system does not assert an automatically
arising form of any disturbing emotion or attitude. According to its assertions,
all disturbing emotions and attitudes are exclusively conceptually-based.
(1)
Longing desire ('dod-chags) aims at any external or internal tainted object (associated
with confusion) - either animate or inanimate - and wishes to acquire it based
on regarding the object as attractive by its very nature. It functions to bring
us suffering. Although longing desire or greed may occur with either sensory or
mental cognition, it is based on a conceptual interpolation beforehand. Note that
sensory cognition is always nonconceptual, while mental cognition may be either
nonconceptual or conceptual. The preceding interpolation either exaggerates the
good qualities of the desired object or adds good qualities that it lacks. Thus,
the conceptual interpolation pays attention to the desired object in a discordant
manner (incorrect consideration) - for example, considering something dirty (a
body filled with excrement) as clean.
From a Western perspective, we may add
that when longing desire is aimed at another person or group, it may take the
form of wishing to possess the person or group as belonging to us or for us to
belong to the person or group. It also would seem that longing desire is often
additionally supported by a conceptual repudiation or denial beforehand of the
negative qualities of its object.
Vasubandhu defined this root disturbing
emotion as attachment or possessiveness. It is wishing not to let go of either
any of the five types of desirable sensory objects (sights, sounds, smells, tastes,
or physical sensations) ('dod-pa'i 'dod-chags) or of our own compulsive existence
(srid-pa'i 'dod-chags). It is also based on an exaggeration or a discordant way
of paying attention to a tainted object. Attachment to desirable sensory objects
is attachment to objects of the realm of desirable sensory objects ('dod-khams,
desire realm). Attachment to compulsive existence is attachment to the objects
of the realm of ethereal forms (gzugs-khams, form realm) or the realm of formless
beings (gzugs-med khams, formless realm). This means attachment to the deep states
of meditative trance attained in those realms.
(2) Anger (khong-khro) aims
at another sentient being, our own suffering, or situations entailing suffering
that may arise from either of the two or which may simply be the situations in
which the suffering occurs. It is impatient with them (mi-bzod-pa) and wishes
to get rid of them such as by damaging or hurting them (gnod-sems) or by striking
out against them (kun-nas mnar-sems). It is based on regarding its object as unattractive
or repulsive by its very nature and it functions to bring us suffering. Hostility
(zhe-sdang) is a subcategory of anger and is directly primarily, although not
exclusively, at sentient beings.
As with longing desire, although anger may
occur with either sensory or mental cognition, it is based on a conceptual interpolation
beforehand. The interpolation either exaggerates the negative qualities of the
object or adds negative qualities that it lacks. Thus, the conceptual interpolation
pays attention to the object in a discordant manner - for example, incorrectly
considering something not at fault to be at fault.
From a Western perspective,
we may add that when anger or hostility is aimed at another person or group, it
may take the form of rejecting the person or group. Alternatively, because of
fear of being rejected by the person or group, we may redirect the anger at ourselves.
It would also seem that anger is often additionally supported by a conceptual
repudiation or denial beforehand of the good qualities of its object.
(3) Arrogance
(nga-rgyal, pride) is a puffed-up mind (khengs-pa) based on a deluded outlook
toward a transitory network ('jig-lta). As explained below, this deluded outlook
focuses on some aspect or network of aspects from among our five aggregates and
identifies it as an unaffected, monolithic "me" separate from the aggregates
and lording over them. From among the various forms and levels of a deluded outlook
toward a transitory network, it is based specifically on automatically arising
grasping for "me" (ngar-'dzin lhan-skyes). It functions to make us not
appreciate others or respect the good qualities of others (mi-gus-pa) and to prevent
us from learning anything. There are seven types:
" Arrogance (nga-rgyal)
is a puffed-up mind that feels I am better than someone inferior to myself in
some quality.
" Exaggerated arrogance (lhag-pa'i nga-rgyal) is a puffed-up
mind that feels I am better than someone equal to myself in some quality.
"
Outrageous arrogance (nga-rgyal-las-kyang nga-rgyal) is a puffed-up mind that
feels I am better than someone superior to myself in some quality.
" Egotistic
arrogance (nga'o snyam-pa'i nga-rgyal) is a puffed-up mind that thinks "me"
while focusing on our own samsara-perpetuating aggregates (nyer-len-gyi phung-po).
"
False or anticipatory arrogance (mngon-par nga-rgyal) is a puffed-up mind that
feels I have attained some quality that I have not actually attained or not yet
attained.
" Modest arrogance (cung-zad snyam-pa'i nga-rgyal) is a puffed-up
mind that feels that I am just a little bit inferior compared to someone vastly
superior to myself in some quality, but still superior to almost everyone else.
"
Distorted arrogance (log-pa'i nga-rgyal) is a puffed-up mind that feels that some
deviant aspect that I have fallen to (khol-sar shor-ba) is a good quality that
I have attained - for instance, being a good hunter.
Vasubandhu mentioned
that some Buddhist texts list nine types of arrogance, but they can be subsumed
under three of the above categories - arrogance, exaggerated arrogance, and modest
arrogance. The nine are puffed-up minds that feel:
" I am superior to
others,
" I am equal to others,
" I am inferior to others,
"
others are superior to me,
" others are equal to me,
" others
are inferior to me,
" there is no one superior to me,
" there
is no one equal to me,
" there is no one inferior to me.
(4) Unawareness
(ma-rig-pa, ignorance), according to both Asanga and Vasubandhu, is the murky-mindedness
(rmongs-pa) of not knowing (mi-shes-pa) behavioral cause and effect or the true
nature of reality (de-kho-na-nyid). Murky-mindedness is a heaviness of mind and
body. Unawareness, then, as a disturbing state of mind that causes and perpetuates
uncontrollably recurring rebirth (samsara), does not include not knowing someone's
name. Unawareness produces distorted certainty (log-par nges-pa), indecisive wavering,
and complete befuddlement (kun-nas nyon-mongs-pa). In other words, unawareness
makes us stubborn in our certainty about something incorrect, insecure and unsure
of ourselves, and stressed.
According to A Commentary on (Dignaga's "Compendium
of) Validly Cognizing Minds" (Tshad-ma rnam-'grel, Skt. Pramanavarttika)
by Dharmakirti, unawareness is also the murky-mindedness of apprehending something
in an inverted way (phyin-ci log-tu 'dzin-pa).
Destructive behavior arises
from and is accompanied by unawareness of behavioral cause and effect. Thus, Asanga
explained that through this type of unawareness we build up the karma to experience
worse states of rebirth. Unawareness of the true nature of reality gives rise
to and accompanies any activity - destructive, constructive, or unspecified. Focusing
only on constructive behavior, Asanga explained that through this type of unawareness
we build up the karma to experience better states of samsaric rebirth.
According
to Vasubandhu and all Hinayana tenet systems (Vaibhashika and Sautrantika), unawareness
of the true nature of reality refers only to unawareness of how persons (gang-zag)
exist, both ourselves and others. This is because the Hinayana schools do not
assert a lack of impossible identity of phenomena (chos-kyi bdag-med, selflessness
of phenomena, identitylessness of phenomena).
According to the Sakya and Nyingma
interpretations of Prasangika and all four Tibetan traditions' interpretations
of the Svatantrika-Madhyamaka and Chittamatra views, Asanga's reference to unawareness
of the true nature of reality also does not include unawareness of how phenomena
exist. This is because they assert that unawareness of how phenomena exist is
not a disturbing state of mind and does not prevent liberation. They include this
subsidiary awareness among the obscurations regarding all knowables and which
prevent omniscience (shes-sgrib).
The Gelug and Karma Kagyu interpretations
of the Prasangika-Madhyamaka view include unawareness of the true nature of how
all phenomena exist as a form of unawareness that is a disturbing state of mind.
Thus, they include it in Asanga's reference and in the obscurations that are disturbing
emotions and attitudes and which prevent liberation (nyon-sgrib).
Naivety
(gti-mug) is a subcategory of unawareness and, when used in its strict sense,
refers only to the unawareness that accompanies destructive states of mind - both
unawareness of behavioral cause and effect and of the true nature of reality.
Longing desire (or attachment, depending on the definition), hostility, and
naivety are the three poisonous emotions (dug-gsum).
(5) Indecisive wavering
(the-tshoms, doubt) is entertaining two minds about what is true - in other words,
wavering between accepting or rejecting what is true. What is true refers to such
facts as the four noble truths and behavioral cause and effect. Moreover, the
wavering may tend more to the side of what is true, more to the side of what is
false, or be evenly divided between the two. Indecisive wavering functions as
a basis for not engaging with what is constructive.
Asanga pointed out that
the main cause of problems here is disturbing, deluded indecisive wavering (the-tshoms
nyon-mongs-can). It refers to the wavering that tends more toward an incorrect
decision about what is true. It is the troublemaker because, if the wavering tends
toward what is correct or is even divided, it could lead to engaging in what is
constructive.
(6) Deluded outlooks view their objects in a certain way. They
seek and regard their objects as things to latch on to (yul-'tshol-ba), without
they themselves scrutinizing, analyzing, or investigating them. In other words,
they merely have an attitude toward their objects. They occur only during conceptual
cognition and are accompanied by either an interpolation or a repudiation. As
subsidiary awarenesses, however, they themselves do not interpolate or repudiate
anything.
There are five deluded outlooks. Asanga explained that each is a
disturbing, deluded discriminating awareness (shes-rab nyon-mongs-can). They are
not subcategories, however, of the discriminating awareness that is an ascertaining
subsidiary awareness. This is because they do not fulfill Asanga's criterion for
this ascertaining awareness, that they understand their objects correctly.
Moreover,
Asanga explained that each of the five deluded outlooks entails
" tolerance
for the deluded outlook, since it lacks the discrimination to see that it brings
suffering,
" attachment to it, since it does not realize that it is deluded,
"
consideration of it as intelligent,
" a conceptual framework that tightly
holds on to it,
" speculation that it is correct.
The Five Deluded
Outlooks
(1) A deluded outlook toward a transitory network ('jig-tshogs-la
lta-ba, 'jig-lta, false view of a transitory network) regards some transitory
network from our own samsara-perpetuating five aggregates as "me" (nga,
bdag) or as "mine" (nga'i-ba, bdag-gi-ba). It is a disturbing, deluded
discriminating awareness that grasps the transitory network of aggregates as "me"
(ngar-'dzin) or grasps them as "mine" (nga-yir 'dzin). It grasps them
as "mine" based on misconceiving "me" to exist as their possessor,
their controller, or their inhabitant.
A deluded outlook toward a transitory
network is accompanied by and based on grasping for the impossible identity of
a person (gang-zag-gi bdag-'dzin), specifically the impossible identity of "me."
Such grasping focuses on the conventionally existent "me" imputed on
the five aggregates and interpolates it to exist in the manner of a false "me"
- as an unaffected, monolithic entity separate from the aggregates and knowable
on its own. The interpolation this grasping makes is a discordant manner of paying
attention (tshul-min yid-byed, incorrect consideration). As such, the interpolation
itself is not a disturbing attitude. It is a subcategory of the everfunctioning
subsidiary awareness paying attention.
According to Tsongkhapa, this deluded
outlook does not actually focus on the aggregates, as Vasubandhu and Asanga explain.
According to his Gelug Prasangika system, it focuses on the conventional "me,"
which itself is a transitory network of everchanging moments of continuity. It
regards it as a truly findable "me," identical with the aggregates,
or as "me, the possessor, controller, or inhabitant" of the aggregates.
(2)
An extreme outlook (mthar-'dzin-par lta-ba, mthar-lta) regards our five samsara-perpetuating
aggregates in either an eternalist (rtag-pa) or nihilistic ('chad-pa) way. In
his Grand Presentation of the Graded Stages of the Path (Lam-rim chen-mo), Tsongkhapa
clarified this by explaining that an extreme outlook is a disturbing, deluded
discriminating awareness that focuses on the conventional "me" that
the previous disturbing attitude identified with a transitory network. It considers
the conventional "me" either as having this identity permanently or
as not having continuity in future lives. According to Vasubandhu, an extreme
outlook views the samsara-producing aggregate factors themselves as either lasting
eternally or ending totally at death, with no continuity in future lives.
(3)
Holding a deluded outlook as supreme (lta-ba mchog-tu 'dzin-pa, an outlook of
false supremacy) regards as supreme one of our deluded outlooks and the samsara-perpetuating
aggregates based on which the deluded outlook is produced. Tsongkhapa specified
that the outlook at which this disturbing, deluded discriminating awareness aims
may be our deluded outlook of a transitory network, our extreme outlook, or our
distorted outlook. According to Vasubandhu, this disturbing attitude may regard
the samsara-perpetuating aggregates, based on which any of the above three deluded
outlooks is produced, with the discordant attention that they are totally clean
by nature or a source of true happiness.
(4) An outlook of holding deluded
morality or conduct as supreme (tshul-khrims-dang brtul-zhugs mchog-tu 'dzin-pa)
regards as purified, liberated, and definitely delivered some deluded morality,
some deluded conduct, and the samsara-perpetuating aggregate factors that give
rise to the deluded morality and conduct. This deluded outlook derives from holding
a deluded outlook of a transitory network, an extreme outlook, or a distorted
outlook. It regards the deluded morality and conduct as a path that purifies ('dag-pa)
us from negative karmic force (sdig-pa, negative potentials), liberates (grol-ba)
us from disturbing emotions, and definitely delivers (nges-par 'byin-pa) us from
samsara (uncontrollably recurring rebirth). It also regards the samsara-producing
aggregates disciplined by them as being purified, liberated, and definitely delivered
through the deluded morality and conduct.
Tsongkhapa explained that deluded
morality is ridding ourselves of some trivial manner of behavior that is meaningless
to give up, such as standing on two feet. Deluded conduct is decisively to engage
our way of dressing and our bodies and speech in some trivial manner that is meaningless
to adopt, such as the ascetic practice of standing naked on one foot in the hot
sun.
(5) A distorted outlook (log-lta, false view) regards an actual cause,
an actual effect, an actual functioning, or an existent phenomenon with repudiation,
denying it as actual or existent. The repudiation may be, for example, of the
fact that constructive behavior and destructive behavior are the actual causes
of experiencing happiness and unhappiness. It may be of the fact that happiness
and unhappiness are the effects or results that ripen from positive and negative
karmic forces. It may be of the fact that past and future lives actually function;
or it may be of the fact that the attainment of liberation and enlightenment exists.
According
to Tsongkhapa and the Gelug-Prasangika school, a distorted outlook may also regard
a false cause, a false effect, a false functioning, or a nonexistent phenomenon
with interpolation, adding that it is true or existent. The interpolation may
be, for example, that primal matter (gtso-bo) or the Hindu god Ishvara is the
cause or creator of sentient beings.
The Twenty Auxiliary Disturbing Emotions
The twenty auxiliary disturbing emotions derive from the three poisonous emotions
of longing desire, hostility, or naivety.
(1) Hatred (khro-ba) is a part of
hostility and is the harsh intention to cause harm.
(2) Resentment (kun-tu
'dzin-pa) is a part of hostility and is holding a grudge. It sustains the intention
to take revenge and to retaliate for harm that we or our loved ones have received.
(3)
Concealment of having acted improperly ('chab-pa) is a part of naivety and is
to hide and not admit, either to others or to ourselves, our unspeakable actions
(kha-na ma-tho-ba). These may be naturally unspeakable actions (rang-bzhin-gyi
kha-na ma-tho-ba), such as the destructive action of killing a mosquito. Alternatively,
they may be formulated unspeakable actions (bcas-pa'i kha-na ma-tho-ba) - neutral
actions that Buddha proscribed for certain individuals and which we vowed to refrain
from, such as eating after noon if we are a full monk or nun.
(4) Outrage ('tshig-pa)
is a part of hostility and is the intention to speak abusively, based on hatred
and resentment.
(5) Jealousy (phrag-dog) is a part of hostility and is a disturbing
emotion that is unable to bear others' good qualities or good fortune, due to
excessive attachment to our own gain or to the respect we receive. Thus, jealousy
is not the same as the English word envy. Envy wishes, in addition, to have these
qualities or good fortune ourselves and often has the wish for the other person
to be deprived of them.
(6) Miserliness (ser-sna) is a part of longing desire
and is an attachment to material gain or respect and, not wanting to give up any
possessions, clings to them and does not want to share them with others or use
them ourselves. Thus, miserliness is more than the English word stinginess. Stinginess
is merely unwillingness to share or to use something we possess. It lacks the
aspect of hoarding that miserliness possesses.
(7) Pretension (sgyu) is in
the categories of longing desire and naivety. Because of excessive attachment
to our material gain and the respect we receive, and activated by wanting to deceive
others, pretension is pretending to exhibit or claiming to have a good quality
that we lack.
(8) Concealment of shortcomings (g.yo) is a part of longing desire
and naivety. Because of excessive attachment to our material gain and the respect
we receive, this is the state of mind to hide our shortcomings and faults from
others.
(9) Smugness (rgyags-pa) is a part of longing desire. From seeing signs
of a long life or of any other samsaric glory, based of being healthy, young,
wealthy, and so on, smugness is a puffed-up mind that feels happy about and takes
pleasure in this.
(10) Cruelty (rnam-par 'tshe-ba) is a part of hostility
and has three forms.
" Hooliganism (snying-rje-ba med-pa) is a cruel
lack of compassion with which we wish to cause mischief or harm to others.
"
Self-destructiveness (snying-brtse-ba med-pa) is a cruel lack of self-love with
which we wish to cause mischief or harm to ourselves.
" Taking perverse
pleasure (brtse-ba med-pa) is cruelly rejoicing when seeing or hearing of others'
suffering.
(11) No sense of moral self-dignity (ngo-tsha med-pa, no sense
of honor) is a part of any of the three poisonous emotions. It is the lack of
any sense to refrain from destructive behavior because of caring how our actions
reflect on ourselves. According to Vasubandhu, this subsidiary awareness means
having no sense of values. It is a lack of respect for positive qualities or persons
possessing them.
(12) No sense of saving the honor of others (khrel-med) is
a part of any of the three poisonous emotions. It is the lack of any sense to
refrain from destructive behavior because of caring how our actions reflect on
those connected to us. Such persons may include our family, teachers, social group,
ethnic group, religious order, or countrymen. For Vasubandhu, this subsidiary
awareness means having no scruples, and is a lack of restraint from being brazenly
negative. This and the previous subsidiary awareness accompany all destructive
states of mind.
(13) Foggymindedness (rmugs-pa) is a part of naivety. It is
a heavy feeling of body and mind that makes the mind unclear, unserviceable, and
incapable either of giving rise to a cognitive appearance of its object or of
apprehending the object correctly. When the mind actually becomes unclear, due
to foggymindedness, this is mental dullness (bying-ba).
(14) Flightiness of
mind (rgod-pa) is a part of longing desire. It is the subsidiary awareness that
causes our attention to fly off from its object and to recollect or think about
something attractive that we have previously experienced instead. Thus, it causes
us to lose our peace of mind.
(15) Disbelieving a fact (ma-dad-pa) is a part
of naivety and has three forms that are the contrary of the three forms of believing
a fact to be true.
" Disbelieving a fact that is based on reason, such
as disbelieving behavioral cause and effect.
" Disbelieving a fact, such
as the good qualities of the Three Jewels of Refuge, such that it causes our mind
to become muddied with disturbing emotions and attitudes and to become unhappy.
"
Disbelieving a fact, such as the existence of the possibility for us to attain
liberation, such that we have no interest in it and no aspiration to attain it.
(16)
Laziness (le-lo) is a part of naivety. With laziness, the mind does not go out
to or engage with something constructive because of clinging to the pleasures
of sleep, lying down, relaxing, and so on. There are three types:
" Lethargy
and procrastination (sgyid-lugs), not feeling like doing something constructive
now and putting off until later because of apathy toward the uncontrollably recurring
sufferings of samsara, clinging to the pleasure of being idle, or craving sleep
as an escape.
" Clinging to negative or trivial activities or things (bya-ba
ngan-zhen), such as gambling, drinking, friends who are bad influences on us,
going to parties, and so on.
" Feelings of inadequacy (zhum-pa).
(17)
Not caring (bag-med, carelessness, recklessness). Based on longing desire, hostility,
naivety, or laziness, not caring is the state of mind not to engage in anything
constructive and not to restrain from activities tainted with confusion. It is
not taking seriously and thus not caring about the effects of our behavior.
(18)
Forgetfulness (brjed-nges). Based on recollection of something toward which we
have a disturbing emotion or attitude, forgetfulness is losing our object of focus
so that it will wander to that disturbing object. Forgetfulness serves as the
basis for mental wandering (rnam-par g.yeng-ba).
(19) Being unalert (shes-bzhin
ma-yin-pa) is a disturbing, deluded discriminating awareness associated with longing
desire, hostility, or naivety, that causes us to enter into improper physical,
verbal, or mental activity without knowing correctly what is proper or improper.
Thus, we do not take steps to correct or prevent our improper behavior.
(20)
Mental wandering (rnam-par g.yeng-ba) is a part of longing desire, hostility,
or naivety. It is the subsidiary awareness that, due to any of the poisonous emotions,
causes our mind to be distracted from its object of focus. If we are distracted
due to longing desire, the object of our desire need not be something we are already
familiar with, as in the case of flightiness of mind.
The Four Changeable Subsidiary
Awarenesses
Asanga listed four types of subsidiary awarenesses that have changeable
ethical status. They can be constructive, destructive, or unspecified, depending
on the ethical status of the cognition with which they share five concomitant
features.
(1) Sleep (gnyid) is a part of naivety. Sleep is a withdrawal from
sensory cognition, characterized by a physical feeling of heaviness, weakness,
tiredness, and mental darkness. It causes us to drop our activities.
(2) Regret
('gyod-pa) is a part of naivety. It is the state of mind that does not wish to
repeat doing something, either proper or improper, that we did or that someone
else made us do.
(3) Gross detection (rtog-pa) is the subsidiary awareness
that investigates something roughly, such as detecting if there are mistakes on
a page.
(4) Subtle discernment (dpyod-pa) is the subsidiary awareness that
scrutinizes finely to discern the specific details.
Mental Factors That Do
Not Fall in the Above Categories
Because grasping for true existence (bden-'dzin)
interpolates an impossible mode of existence to its object, it is neither a primary
nor a subsidiary awareness, although it accompanies both of them. Moreover, because
it is not a subsidiary awareness, it is also not a disturbing emotion or attitude.
According
to the Gelug-Prasangika explanation, grasping for true existence accompanies all
moments of conceptual and nonconceptual cognition, except for an arya's nonconceptual
cognition of voidness. It also does not accompany the moment of conceptual cognition
of voidness of someone on the path of application (sbyor-lam, path of preparation)
the moment before he or she attains the path of seeing with nonconceptual cognition
of voidness. During nonconceptual sensory and mental cognition, the grasping for
true existence is not manifest. According to the Jetsunpa textbooks, it is present
as a subconscious awareness (bag-la nyal), which is still a way of being aware
of something. According to the Panchen textbooks, it is present only as a constant
habit (bag-chags), which is not a way of being aware of something, but rather
is a nonconcomitant affecting variable (a nonstatic abstraction). According to
the non-Gelug Madhyamaka presentations, although the habits of grasping for true
existence are present during nonconceptual sensory and mental cognition, the grasping
is not present. According to the Karma Kagyu assertions, grasping for true existence
is also not present during the first moment of conceptual cognition.
Similarly,
the deep awareness of total absorption on voidness (mnyam-bzhag ye-shes) and the
deep awareness of the subsequent attainment (rjes-thob ye-shes, post-meditation
wisdom) are neither primary nor subsidiary awarenesses, although they accompany
both of them. This is because they are not simply ways of being aware of their
objects; they also refute the true existence of them.
***********************************************************************************************
My
Favorite Pastime: Complaining
by Bhikshuni Thubten Chodron©
I don't know about you, but I frequently find myself indulging in my favorite
pastime, complaining. Well, it's not exactly my favorite one, because it makes
me more miserable than I was before, but it's certainly one that I engage in often
enough. Of course, I don't always see what I'm doing as complaining - in fact,
I often think I'm simply telling the truth about the world. But when I really
look carefully, I am forced to acknowledge that my woebegone statements are actually
complaints.
What constitutes complaining? One dictionary defines it as "An
expression of pain, dissatisfaction, or resentment." I would add that it's
a statement of dislike, blame, or judgment that we whine about repeatedly. Why
say it once when we can indulge in our misery?
Contents of Complaints
What
do we complain about? You name it - we can complain about it. My flight has been
cancelled. The auto insurance company refused to hear my claim. It's too hot.
It's too cold. My dog is in a bad mood.
We complain about our wealth, or lack
of it. I just saw a bumper sticker that said, "I'm too poor to vote Republican."
Who ever has enough money? It's not fair that others have more than we do and
that they have better opportunities to earn it.
We complain about our health.
This is not limited to just the ill and elderly. Those of us who are precocious
start complaining about our body from day one. "My knees hurt, my back hurts.
My allergies are acting up. I have a headache. My cholesterol is too high. I'm
exhausted. My heart beats irregularly. My kidneys don't work right. My little
toe is infected."
One of the juiciest topics of complaint is others' actions
and personalities. We're all like mental gossip columnists:
"My colleague
at work doesn't turn in his work on time."
"My boss is too bossy."
"My
employees are ungrateful."
"After everything I did for my kids, they
moved to another town, and they don't come home for holidays."
"I'm
fifty, and my parents are still trying to run my life."
"This person
talks too loud."
"That one doesn't talk loudly enough, and I always
have to ask her to repeat what she said."
Complaining about political
leaders and the government - not just our own, but others' too - is a national
pastime. We bemoan unfair policies, the brutality of oppressive regimes, the injustice
of the justice system, and the cruelty of the global economy. We write e-mails
to friends who have the same political views as we do and hope they will do something
to change the situation.
In essence, we complain about anything and everything
that meets with our disapproval.
Why Do We Complain?
We complain for a variety
of reasons. In all the cases, we're looking for something, even though we may
not be aware of what it is at the time.
Sometimes we complain because we simply
want someone to recognize our suffering. Once they do, something inside us feels
satisfied, but until they do, we go on and on telling our story. For example,
we may tell the story of a dear one's betrayal of our trust. When our friends
try to fix our problem, we feel more frustrated. We may even feel that they're
not hearing us. But when they say, "You must be very disappointed,"
we feel heard - our misery has been acknowledged - and we say no more.
At other
times, it isn't so simple. For example, we may repeatedly complain about our health
out of self-pity or the wish to gain others' sympathy. Others may show they understand,
but no matter what they say or do for us, we are dissatisfied and continue to
lament.
We may complain in the hopes that someone will fix our problem. Instead
of asking someone directly for help, we recount our sad story again and again
in the hopes that he will get the message and change the situation for us. We
may do this because we're too lazy or frightened to try to solve the problem ourselves.
For instance, we complain to a colleague about a disturbing situation at work
in the hopes that she will go to the manager about it.
We complain to vent
our emotions and our feelings of powerlessness. We criticize government policies,
the corruption of CEOs, and the politicking of the politicians that prevents them
from actually caring for the country. We dislike these things, but we feel powerless
to change them, so we preside over what amounts to a court case - either mentally
or with our friends - in which we prosecute, convict, and banish the people involved.
"Venting"
is often used to justify ranting to whomever about whatever we want. One friend
told me that he regularly hears people say, "I just have to vent! I'm so
angry, I just can't help it." They seem to feel that they will explode if
they don't let off some steam. But I wonder about that. Shouldn't we take into
account the consequences, for ourselves and others, of venting? In the Buddha's
teachings we find many other options to resolve our frustration and anger without
spewing out on others.
Discussing vs. Complaining
What is the difference
between complaining and discussing certain topics in a constructive way? It lies
in our attitude - our motivation - for speaking. Discussing a situation involves
taking a more balanced approach, in which we actively try to understand the origin
of the problem and think of a remedy. In our mind we become proactive, not reactive.
We assume responsibility for what is our responsibility and stop blaming others
when we cannot control a situation.
Thus, we can discuss our health without
complaining about it. We simply tell others the facts and go on. If we need help,
we ask for it directly, instead of lamenting in the hopes that someone will rescue
us or feel sorry for us. Similarly, we can discuss our financial situation, a
friendship gone awry, an unfair policy at work, the uncooperative attitude of
a salesperson, the ills of society, the misconceptions of political leaders, or
the dishonesty of CEOs without complaining about them. This is far more productive,
because discussion with knowledgeable people can help give us a new perspective
on the situation, which, in turn, helps us deal with it more effectively.
Antidotes
to Complaining
For Buddhist practitioners, several meditations act as healthy
antidotes to the habit of complaining. Meditating on impermanence is a good start;
seeing that everything is transient enables us to set our priorities wisely and
determine what is important in life. It becomes clear that the petty things we
complain about are not important in the long run, and we let them go.
Meditating
on compassion is also helpful. When our mind is imbued with compassion, we don't
see others as enemies or as obstacles to our happiness. Instead, we see that they
do harmful actions because they wish to be happy but don't know the correct method
for attaining happiness. They are, in fact, just like us: imperfect, limited sentient
beings who want happiness and not suffering. Thus we can accept them as they are
and seek to benefit them in the future. We see that our own happiness, in comparison
to the problematic situations others' experience, is not so important. Thus we
are able to view others with understanding and kindness, and automatically any
inclination to complain about, blame, or judge them evaporates.
Meditating
on the nature of cyclic existence is another antidote. Seeing that we and others
are under the influence of ignorance, anger, and clinging attachment, we abandon
idealistic visions that things should be a certain way. As a friend always says
to me when I mindlessly complain, "This is cyclic existence. What did you
expect?" Well, I suppose that at that moment, I expected perfection, i.e.
that everything should happen the way I think it should, the way I want it to.
Examining the nature of cyclic existence frees us from such unrealistic thinking
and from the complaining it foments.
In his Guide to a Bodhisattva's Way of
Life, Shantideva counsels us, "If something can be changed, work to change
it. If it cannot, why worry, be upset, and complain?" Wise advice. We need
to remember it when the urge arises to complain.
When Others Complain
What
can we do when someone incessantly complains to us about something we cannot do
anything to change? Depending on the situation, I've discovered a few things to
do.
One person I know is the chief of all complainers. She is melodramatic
about her ailments, sucks others into her predicaments, and tries to turn all
attention to her suffering. At first I avoided her, since I disliked hearing her
complaints. When that didn't work, I told her that she had nothing to complain
about. That definitely backfired. Finally, I learned that if I earnestly smile
and am playful, she loosens up. For example, in our classes, she would consistently
be asking others to move because she was so uncomfortable. Since I sat directly
in front of her, her complaints affected me. At first my mind recoiled with, "You
have more space than anyone else!" Later, I became more tolerant and would
joke with her about the "throne" she had made to sit on. I pretended
to lean back and rest on her desk which edged into my back. She would tickle me,
and we've become friends.
Another technique is to change the subject. I had
an elderly relative who, whenever I visited, would complain about every member
of the family. Needless to say, this was boring, and I was dismayed to see him
work himself into a bad mood. So, in the middle of a tale, I would take something
he had said and lead the discussion in another direction. If we were complaining
about someone's cooking, I would ask if he had looked at the delicious sounding-recipes
in the Sunday paper. We would begin to talk about the paper, and he would forget
his previous complaints in preference to more satisfying topics of discussion.
Reflective
listening is also an aid. Here we take someone's suffering seriously and listen
with a compassionate heart. We reflect back to the person the content or the feeling
he or she expresses: "It sounds like the diagnosis frightened you."
"You were relying on your son to take care of that, and he was so busy he
forgot. That left you in the lurch."
Sometimes we get the feeling that
others complain simply to hear themselves talk, that they don't really want to
resolve their difficulties. We sense that they've told the story many times in
the past to various people and are stuck in a rut of their own making. In this
case, I put the ball in their court by asking, "What ideas do you have for
what can be done?" When they ignore the question and return to complaining,
I ask again, "What ideas to you have for what could help in this situation?"
In other words, I refocus them on the question at hand, instead of allowing them
to get lost in their tales. Eventually, they begin to see that they could change
their view of the situation or their behavior.
But when all else fails, I return
to my favorite pastime - complaining - when I can ignore their ailments and sink
into the sticky slime of my own. Oh, the luxury of venting my judgments and airing
my troubles!
***********************************************************************************************
The
Seven-Part Cause and Effect Guideline for Developing Bodhichitta
Alexander
Berzin
Berlin, Germany, January 18, 2000
Introduction
We have precious
human lives with all the respites and enrichments that allow us to follow the
Dharma path. These freedoms and opportunities, however, are not going to last
forever. Therefore, we need to take full advantage of the opportunities that we
have.
The best way to take advantage of our precious human life is to use
it for developing a bodhichitta aim. A bodhichitta aim is a mind and heart focused
on the future enlightenment that we will attain later down the line on our mental
continuums. It is accompanied by two intentions: to achieve that enlightenment
as soon as possible and to benefit all beings by means of that.
When developing
bodhichitta, we develop the two intentions in the opposite order. First, we fully
intend to benefit all limited beings, and not just humans. This is brought on
by our love, compassion, and exceptional resolve, which we will discuss later
in this lecture. Then, in order to benefit them the most effectively, we fully
intend to gain enlightenment and become Buddhas. We need to gain enlightenment
in order to get rid of all of our limitations and shortcomings, because we see
that they prevent us from being able to help others. For instance, if get angry
with others, how can we help them at that time. Also, we need to gain enlightenment
in order to realize all our potentials. We need to realize them fully in order
to be able to use them to benefit others. So, when developing a bodhichitta aim,
it is not that first we want to become Buddhas because that is the highest state
and then, like some nasty tax that we have to pay, we need to help others.
There
are two main methods for developing a bodhichitta aim. One is through the seven-part
cause and effect guideline (rgyu-'bras man-ngag bdun), the other is by equalizing
and exchanging our attitudes about self and others (bdag-gzhan mnyam-brje). Here,
let us discuss the first of the two methods.
Developing Equanimity
The
seven-part cause and effect guideline has six steps that act as causes for the
seventh, the actual development of a bodhichitta aim. It begins with a preliminary
step, not included in the count of seven. It is the development of the equanimity
(btang-snyoms) with which we overcome being attracted to or attached to some beings,
repulsed from others, and indifferent to yet others. The point of this preliminary
step is to be equally open to everybody.
The understanding of everyone being
equal, which is required for being equally open to everyone, comes from realizing
that the mental continuum or mind-stream has no beginning and no end. Therefore,
everybody at some time has been our friend, everybody at some time has been our
enemy, everybody at some time has been a stranger, and the status is always changing.
In this sense, everybody is the same.
The main point that we need to understand
behind this way of thinking is beginningless mind. This is a basic assumption
in Buddhism. Rebirth concerns continuities of experience. Mind-streams are continuities
of experience. They are individual and do not have inherent identities as human,
animal, male or female. The life form and gender that a mind-stream manifests
in any particular rebirth is dependent on previous actions, on karma.
This
is a fundamental, necessary understanding for being able to develop bodhichitta,
because based on this understanding, it becomes possible to develop loving compassion
for absolutely everybody. We do not see other beings as merely a mosquito, for
example. Rather, we see this being as an infinitely long individual mental continuum
that in this lifetime happens to have the form of a mosquito because of its karma;
it is not inherently a mosquito. This allows our hearts be as open to the mosquito
as to a human being. The power of bodhichitta derives from the fact that with
it, we intend to benefit absolutely everybody. Of course, it is not easy.
Recognizing
Everyone as Having Been Our Mother
Once we are able, with equanimity, to see
all beings as individual mind-streams - which does not deny their forms in this
lifetime - we are ready to take the first step in the seven-part cause and effect
meditation. This is to recognize that each being, at some point, has been our
mother (mar-shes). The line of reasoning is that just as we have a mother in this
lifetime, likewise in every lifetime in which we have been born from a womb or
an egg, we have had a mother. From the logic of beginningless rebirth, everybody
has been our mother beginningless times as well - and we have been their mothers
too. They have also been our fathers, our closest friends, and so on.
In seeing
everybody as having been our mother, we need to be careful not to see being our
mother as anyone's inherent identity, because that can also become a bit problematic.
We must try never to lose sight of voidness, the lack of inherent identities.
Recognizing everybody as having been our mother radically changes our way
of relating to others. Here, we are going beyond just having equanimity toward
everybody. We are seeing that we have had - and still can have - a very close,
warm, loving relationship with everyone.
Remembering the Kindness of Motherly
Love
The second of the seven steps is to remember the kindness of motherly
love (drin-dran). For many Westerners, this is a problematic step in the meditation,
because the Indians and Tibetans always take the example of our mother in this
lifetime. In those societies, it seems as though most people have less neurotic
and less difficult relationships with their mothers than in Western societies.
Whether that is true or not, of course, varies in individual cases. But I would
say from my observation, having lived in Tibetan and Indian societies for twenty-nine
years, that the relationship between grown children and their mothers there does
seem to be far less neurotic than in the West.
This step in the meditation
is to remember how kind our mother is - or was, if she has passed away - going
all the way back to her having carried us in her womb. Then, we extend this to
thinking how everybody has shown us similar kindness in previous lives.
Many
people, when they teach this to Westerners, say okay, if you have problems with
your mother, you can think instead of your father, a close friend, or anybody
who has shown you great kindness. This way, you won't become stuck trying to do
this meditation. I think that this is a helpful approach. However, I think that
it is very important, if we have problems in our relationships with our mothers,
to deal with it and not just pass over it. If we can't have healthy relationships
with our mothers, it will be very difficult to have healthy loving relationships
with anybody else. There is always going to be a problem. Therefore, I think it
is very important to look at our actual relationships with our mothers and to
try to recognize her kindness, no matter how difficult that relationship might
have been or might presently be.
First, we need to look at ideal motherly
love. The classical texts are filled with descriptions of it: you see it in many
animals, for instance. A mother bird will sit on her eggs no matter how cold and
wet she becomes, and when the eggs hatch, she will catch and chew insects, but
not swallow them, and give the food to her chicks. This is really quite extraordinary.
Of course, there are examples from the animal and insect world in which mothers
eat their babies, but still they underwent the difficulties to give birth to them.
And whether it was our biological mother or a surrogate mother, somebody carried
us in her womb - unless we were born from a test tube. But even then, somebody
watched the test tube and kept it at the right temperature. Whether our mother
liked carrying us or not is irrelevant. It was an incredible kindness to carry
us around in her womb and not to abort us; it was not comfortable for her at all.
She underwent a lot of pain during our actual birth. Furthermore, when we were
infants, somebody had to get up in the middle of the night, feed us, and take
care of us; otherwise, we would not have survived. These sorts of things are emphasized
in the classical texts.
If we have had difficulties with our mothers, I think
we can take a clue as to how to proceed from the guru meditations in the Fifth
Dalai Lama's lam-rim text. Many earlier texts have said that it is almost impossible
to find a spiritual teacher who has only good qualities. No spiritual teacher
is going to be ideal; everyone is going to have a mixture of strong and weak points.
What we want to do in the meditation on the spiritual teacher is to focus on the
good qualities and the kindness of the teacher in order to develop tremendous
respect, inspiration, and appreciation. This will motivate us to develop these
good qualities and kindnesses ourselves.
The Fifth Dalai Lama explained that
in the process of doing this, we do not need to deny the shortcomings and faults
of the teacher. That would be naivety. We acknowledge the shortcomings, but put
them aside for the moment, because thinking about the teacher's faults will just
lead to complaining and to a negative attitude. That is not going to be inspiring
at all. It is only by focusing on the good qualities and kindness that we get
inspiration.
So first, we acknowledge the shortcomings. But, we need to examine
honestly whether these are true shortcomings or are only projections on our parts.
We also need to examine whether they are current shortcomings that the teacher
has or is it old history that we don't want to let go of. Once we are clear about
what the faults actually are, we say okay, those are his or her faults. Then,
we put them aside and focus on the good qualities.
I think that the same procedure
is appropriate and can work very well when looking at the kindness of our mothers.
Nobody's mother is ideal. If we ourselves are parents, we know that it is unbelievably
difficult to be an ideal parent, so we shouldn't expect that our parents were
ideal either. Then, we would look at the faults and shortcomings that our mothers
have or had, and try to understand the causes and conditions that brought these
shortcomings about. She is not inherently a bad person, just as no mind-stream
is inherently a mosquito (which is also not inherently annoying). We make sure
that we are not projecting shortcomings onto our mothers or just dwelling on ancient
history, and then we put that aside for the moment. We say okay, she has or had
her faults, but she is a person like everybody else: we all have faults. Then
we look at the good qualities and the kindness that she has shown us.
One
Western Dharma teacher - I forget who exactly it was - has suggested a method
of meditation that I think is very useful. At this point, having put aside the
negative qualities of our mothers, we go through our lives in five or ten year
units. We spend five minutes, a half hour, an hour, or however long we want, going
through and trying to remember all the kind things that our mothers did for us
in each five or ten year period. First, from the time we were in the womb until
we were five, we remember that she changed our dirty diapers, fed us, bathed us,
and did all these things. Then we recall from age five to ten, and so on. She
took us to school - maybe she didn't help us with homework, maybe she did, but
she probably cooked for us and washed our clothes. When we were teenagers, she
probably gave us spending money. No matter how terrible our mothers might have
been, there were undoubtedly many kindnesses that they showed us in each period
of our lives.
Then we can do the same thing with our fathers and with other
relatives, friends, and so on. It is very helpful for the meditation. It is an
especially strong antidote to the depression that we sometimes feel when we think,
"Nobody loves me." In this way, if we can see the kindness of our mothers
in this life, it helps us to recognize that everybody has been similarly kind
to us. Nobody has been an ideal mother - sure, she might have eaten us at some
point, but she has also shown us kindness.
Repaying the Kindness of Motherly
Love
The third step in the seven-part guideline is developing the wish to repay
the kindness of motherly love that we have received (drin-gso). For this, we can
make a further adaptation from the meditation we just outlined concerning remembering
the motherly kindness we've been shown. Again, we go through five or ten year
periods of our lives and examine in what ways have we shown kindness back to our
mothers. We do the same with our fathers, our friends, relatives, and so on.
If
we compare how much love and help we have received and how much we have given,
most of us will see that we have received far more than we have given. The point
of this is not then to feel guilty, which would be a typically neurotic Western
reaction. The point is to help us with the next step of the bodhichitta meditation,
which is, having recognizing the kindness we have received, to develop the wish
to repay that kindness.
I find that this adaptation to the meditation that
I just outlined is very helpful for actually moving our hearts so that we actually
feel something. I think it is very important. I have seen so many Western Buddhists
who do all these meditations of love and compassion and even who go out and help
others, but they have a terrible relationship with their parents and are stuck
in that. I think that it is really quite helpful to work on that relationship
and not to avoid it just because it is difficult.
Suggested Method to Apply
the Practice
An important thing in each of these steps is to open up and try
to extend the scope of our practice to all beings. At each step, we can of course
start small, but then we need gradually to expand our scope. We do this based
on equanimity, seeing everybody as individual mind-streams. An effective way to
do this, I've found, is not just to sit and meditate with our eyes closed, abstractly
thinking of "all sentient beings." More effective, I think, is to practice
similar to the way that I suggest in the sensitivity training.
In other words,
try to develop these positive attitudes first toward various people while focusing
on their photos - friends, people we don't like, and strangers. Then try to develop
them while looking at actual people sitting in a circle around us in a meditation
group. Then try it on the subway or bus with the people there. In this way, we
actually apply to others the positive attitudes we are trying to develop.
We
likewise try to apply it to animals, insects, and so on - and not just theoretically
in our minds, but when we actually see them. In doing that, we need to try to
avoid the extreme that sometimes we see among Tibetans for example - namely, that
it is easier to be kind to an insect than to a human being. If there is an ant
in the middle of the temple, everybody goes to such extremes to make sure it doesn't
get hurt. Yet, often, they don't show the same type of concern and kindness to
human beings, for instance Indians or foreigners who visit their temples and would
like to know something about what they see there. We have to keep a proper perspective
here.
Some people might say that it is easier to help an ant than it is to
help a human being. This is because the ant is not going to talk back to you and
give you a hard time, whereas people often do. An ant you can just pick up and
take outside, you can't quite do that with people if they become annoying. In
any case, my point is that a lot of people do these meditations in a very abstract
way - "all sentient beings" - and it is never applied to real people,
in "the real world." This creates a big problem in making any progress
along the path.
Great Love
When we have recognized everyone as having been
our mother, remembered the kindness of motherly love, and thought to repay that
kindness, we naturally have a feeling of heartwarming love (yid-'ong byams-pa).
This is an automatically arising feeling of closeness and warmth toward anyone
we meet. There is no need for a separate meditation step to develop this feeling.
It is also called cherishing concerned love (gcer-zhing pham-pa'i byams-pa), the
love with which we cherish someone, are concerned about his or her welfare, and
would feel very sad if anything bad happened to him or her.
Based on heartwarming
love, we go on to the fourth step, meditation on great love (byams-pa chen-po).
Great love is the wish for others to be happy and to have the causes for happiness.
It is really very important that it be both happiness and its causes. This means
that it is with our full understanding that happiness comes from causes, it is
not just the favor of the gods or good luck - and the cause is not me.
The
causes for happiness are given in the teachings on karma: if people act constructively,
without attachment, anger, and so on, they will experience happiness. Therefore,
we need to think here, "May you have happiness and the causes for happiness.
May you actually act in a constructive and healthy way, so that you will experience
happiness."
It is clear already from this step that in these bodhichitta
meditations we are striving to become Buddhas to help everybody, but without inflating
the role that we can play in helping them. We can show others the way, but they
need to build up the causes for happiness themselves.
Great Compassion
Then
comes the fifth step, great compassion (snying-rje): the wish for others to be
free of suffering and the causes for suffering. This is likewise with the full
understanding that their suffering comes from causes and they need to eliminate
those causes in order to eliminate their suffering. Again, it is a very realistic
view. Great love and great compassion are not merely emotional feelings like,
"I feel so sorry that everybody is suffering." Rather, they are accompanied
with the understanding of behavioral cause and effect.
Great compassion exceeds
ordinary compassion in many other ways. Firstly, it is aimed equally at all limited
beings, not just at some. Secondly, it is the wish for them to be free of the
all-pervasive suffering (khyab-par 'du-byed-kyi sdug-bsngal) of being repeatedly
and uncontrollably reborn with aggregates coming from confusion, mixed with confusion,
producing more confusion, and thus perpetuating suffering. Thus, it is not simply
the wish for others to be free of the suffering of pain or the suffering of change.
The suffering of change is ordinary worldly happiness which never lasts and never
satisfies. Great compassion is not the wish for beings to go to a paradise to
escape that problem. Thirdly, great compassion is based on firm conviction that
it is possible for all limited beings to gain liberation from their all-pervasive
suffering. It is not merely a nice wish.
Compassion is always described as
an attitude similar to renunciation. Renunciation is an attitude aimed at our
own suffering, its causes, and the wish for us to be free of them. Based on renunciation,
we can develop empathy for others. What we do is switch the same attitude and
direct it toward others, toward their suffering and the causes of their suffering,
and the wish for them to be free of it.
It is always said that it is difficult
for us to empathize and truly feel compassion for others unless we have thought
about our own suffering and wished ourselves to be free of it. We have to understand
that others really experience pain from their suffering and their suffering hurts
them just as much as our own suffering hurts us. Understanding this depends on
acknowledging that our own suffering hurts. Otherwise, we don't take others' suffering
seriously. Remember, we are wishing our mothers, who have been so kind to us,
to be happy and free of suffering. We start the meditation with our mothers and
so on, so that the meditation actually has some feeling to it.
Extending the
Method to Help Alleviate Low Self-esteem
Just as the texts say that compassion
only develops sincerely if we first wish ourselves to be free of suffering and
its causes, I think we can formulate the same principle concerning love. This
is particularly relevant for those of us who suffer from low self-esteem. Low
self-esteem is a particularly Western phenomenon, not so frequent among Tibetans,
or among Indians for that matter. Before we can sincerely wish others to be happy
and have the causes of happiness, we need sincerely to wish ourselves to be happy
and have the causes of happiness. If we feel that we don't deserve to be happy,
why should anybody else deserve to be happy?
Wishing ourselves to be happy,
then, is a step in the meditation that I think we can safely add if we suffer
from low self-esteem. I feel this is quite important. To get into this way of
thinking, that everybody deserves to be happy, it helps to remind ourselves of
Buddha-nature. We are not all bad; nobody is all bad. We all have the potentials
to become Buddhas, to benefit others, to be happy and so on.
Another point:
Love and compassion are also developed in the Theravada and other Hinayana schools.
There, however, the meditation methods don't follow graded steps, like these seven
here, that help us to build up feeling love and compassion based on reasons, such
as remembering motherly kindness. We shouldn't think, however, that love and compassion
meditation are missing in the Theravada tradition. The next steps in the bodhichitta
meditation, however, are not there.
Exceptional Resolve
Different translators
render the sixth next step in various ways. Some call it "the pure selfless
wish." His Holiness the Dalai Lama uses the term "universal responsibility."
Although I have translated it in several different ways myself, at the moment
I prefer "exceptional resolve" (lhag-bsam). This is taking the responsibility
ourselves actually to do something about others' suffering. If somebody is drowning
in a lake, we don't just stand on the shore and say, "Tsk tsk, I wish this
weren't happening." We need actually to jump in and try to help the person.
Likewise, here in the bodhichitta meditation, we think in terms of taking responsibility
to help as much as possible.
The Bodhichitta Aim
Based on this six-step
line of development as a cause, the seventh step is developing the bodhichitta
aim (sems-bskyed) as the result. When we examine how we can benefit others the
most, with our current limitations and disturbing emotions and attitudes, we realize
that we are really not going to be able to help very much. If I am selfish, and
impatient, get attracted to some people and angry with others and am lazy, if
I get tired all the time, if I can't really understand others, and if I can't
communicate properly, if I am afraid of others, afraid of being disliked or rejected
- all these things are really going to prevent me from helping as much as is possible.
So, because I really want to be of help, I really need to get rid of these things.
I really need to work on myself and get rid of these things so that I can actually
use my talents and abilities and Buddha-nature qualities to benefit others. We
always keep in mind, "as much as is possible" - we are not going to
become omnipotent gods. Based on this line of thinking, we set our minds and hearts
on becoming a Buddha to help everyone as fully as is possible. This is the development
of the bodhichitta aim.
Bodhisattva Conduct
Once we have developed bodhichitta,
we try to help others now as much as we can, despite our limitations. This is
because we have the exceptional resolve to take responsibility to help, built
up from the previous steps in the seven-part cause and effect bodhichitta meditation.
This means that whenever we encounter others and see that they are having
a problem, for instance being homeless, we don't just see them as homeless persons.
When we see them, we don't think in terms of them being inherently poor, lazy,
or whatever value judgments we might project. Rather, we realize that just in
this lifetime and at this particular point in this lifetime, they are like that.
However, their mind-streams are beginningless and, at some point, they have been
our mothers and have taken care of us with kindness. They have carried us in their
wombs, have changed our dirty diapers, and so on, and I would really like to repay
this kindness. We wish that they would be happy and have the causes of happiness,
and that they could be free of their problems and the causes of their problems.
We take responsibility to try to do something about it.
What do we need to
do? It is not that we need to go home and meditate in order to overcome our shortcomings,
and not actually do anything to help such people. Of course we need to meditate
more, however what this motivates us to do in the moment is to overcome our shyness,
hesitation, and stinginess, and actually give them something, at least smile at
them - at least do something.
In other words, we use our exceptional resolve
to move us right now to overcome our limitations as much as we can and to use
our potentials as much as we can now to help. Sure, when we go home we need to
work on ourselves more, but let's not forget about the homeless persons and only
go home and meditate. If our resolve is sincere, it keeps us mindful.
The
strongest motivation to work on ourselves in each moment comes when we encounter
other beings who need help. We see an old woman sitting on the cold ground in
winter begging by the subway station and we think what if that were my mother?
If she were our actual mother of this lifetime sitting there on the cold ground
and begging, would we just walk by? Or what about the young man on the subway
peddling the makeshift newspapers of the homeless, how would we feel if that were
our own son? This boy has parents. It is very important. In India, we see lepers
and other deformed people and usually we never think that these lepers have families.
They do have families. Make them human.
Question: What about discriminating
awareness to distinguish the conventional situation of these homeless people?
To what extent are they just on a scam, ripping people off? I have worked with
homeless people myself and I know there are people out on the streets hustling.
I need to deal with that on the conventional level and then on the Buddhist level.
Berzin: We need to employ what Buddhism calls "skillful means."
We have the wish to help, we have some idea of what the cause of their suffering
might be, and what the cause for their happiness would be. Then, we try to do
what would in fact be helpful for them. Maybe it's not at all helpful to give
them money, which they would use only to buy more drugs or alcohol, and so we
don't give them money. If we have some food, we can give them that. But, in any
case, we can give them our caring attitude and respect by not thinking of them
just as terrible, disgusting junkies or alcoholics. They are human beings, suffering
human beings.
It is not easy to decide what the best way of helping someone
might be. We see that we are limited now. We don't really know what is best. We
have to become Buddhas to really know, but we try our best now, realizing that
sometimes we are going to make mistakes. We at least try.
***********************************************************************************************
Speaking
of the Faults of Others
by Bhikshuni Thubten Chodron©
"I vow not to talk about the faults of others." In the Zen tradition,
this is one of the bodhisattva vows. For fully ordained monastics the same principle
is expressed in the payattika vow to abandon slander. It is also contained in
the Buddha's recommendation to all of us to avoid the ten destructive actions,
the fifth of which is using our speech to create disharmony.
The Motivation
What
an undertaking! I can't speak for you, the reader, but I find this very difficult.
I have an old habit of talking about the faults of others. In fact, it's so habitual
that sometimes I don't realize I've done it until afterwards.
What lies behind
this tendency to put others down? One of my teachers, Geshe Ngawang Dhargye, used
to say, "You get together with a friend and talk about the faults of this
person and the misdeeds of that one. Then you go on to discuss others' mistakes
and negative qualities. In the end, the two of you feel good because you've agreed
you're the two best people in the world."
When I look inside, I have to
acknowledge he's right. Fueled by insecurity, I mistakenly think that if others
are wrong, bad, or fault-ridden, then in comparison I must be right, good, and
capable. Does the strategy of putting others down to build up my own self-esteem
work? Hardly.
Another situation in which we speak about others' faults is when
we're angry with them. Here we may talk about their faults for a variety of reasons.
Sometimes it's to win other people over to our side. "If I tell these other
people about the argument Bob and I had and convince them that he is wrong and
I'm right before Bob can tell them about the argument, then they'll side with
me." Underlying that is the thought, "If others think I'm right, then
I must be." It's a weak attempt to convince ourselves we're okay when we
haven't spent the time honestly evaluating our own motivations and actions.
At
other times, we may talk about others' faults because we're jealous of them. We
want to be respected and appreciated as much as they are. In the back of our minds,
there's the thought, "If others see the bad qualities of the people I think
are better than me, then instead of honoring and helping them, they'll praise
and assist me." Or we think, "If the boss thinks that person is unqualified,
she'll promote me instead." Does this strategy win others' respect and appreciation?
Hardly.
Some people "psychoanalyze" others, using their half-baked
knowledge of pop-psychology to put someone down. Comments such as "he's borderline"
or "she's paranoid" make it sound as if we have authoritative insight
into someone's internal workings, when in reality we disdain their faults because
our ego was affronted. Casually psychoanalyzing others can be especially harmful,
for it may unfairly cause a third party to be biased or suspicious.
The Results
What
are the results of speaking of others' faults? First, we become known as a busybody.
Others won't want to confide in us because they're afraid we'll tell others, adding
our own judgments to make them look bad. I am cautious of people who chronically
complain about others. I figure that if they speak that way about one person,
they will probably speak that way about me, given the right conditions. In other
words, I don't trust people who continuously criticize others.
Second, we have
to deal with the person whose mistakes we publicized when they find out what we
said, which, by the time they hear it, has been amplified in intensity. That person
may tell others our faults in order to retaliate, not an exceptionally mature
action, but one in keeping with our own actions.
Third, some people get stirred
up when they hear about others' faults. For example, if one person at an office
or factory talks behind the back of another, everyone in the work place may get
angry and gang up on the person who has been criticized. This can set off backbiting
throughout the workplace and cause factions to form. Is this conducive for a harmonious
work environment? Hardly.
Fourth, are we happy when our mind picks faults in
others? Hardly. When we focus on negativities or mistakes, our own mind isn't
very happy. Thoughts such as, "Sue has a hot temper. Joe bungled the job.
Liz is incompetent. Sam is unreliable," aren't conducive for our own mental
happiness.
Fifth, by speaking badly of others, we create the cause for others
to speak badly of us. This may occur in this life if the person we have criticized
puts us down, or it may happen in future lives when we find ourselves unjustly
blamed or scapegoated. When we are the recipients of others' harsh speech, we
need to recall that this is a result of our own actions: we created the cause;
now the result comes. We put negativity in the universe and in our own mindstream;
now it is coming back to us. There's no sense being angry and blaming anyone else
if we were the ones who created the principal cause of our problem.
Close Resemblances
There
are a few situations in which seemingly speaking of others' faults may be appropriate
or necessary. Although these instances closely resemble criticizing others, they
are not actually the same. What differentiates them? Our motivation. Speaking
of others' faults has an element of maliciousness in it and is always motivated
by self-concern. Our ego wants to get something out of this; it wants to look
good by making others look bad. On the other hand, appropriate discussion of others'
faults is done with concern and/or compassion; we want to clarify a situation,
prevent harm, or offer help.
Let's look at a few examples. When we are asked
to write a reference for someone who is not qualified, we have to be truthful,
speaking of the person's talents as well as his weaknesses so that the prospective
employer or landlord can determine if this person is able to do what is expected.
Similarly, we may have to warn someone of another's tendencies in order to avert
a potential problem. In both these cases, our motivation is not to criticize the
other, nor do we embellish her inadequacies. Rather, we try to give an unbiased
description of what we see.
Sometimes we suspect that our negative view of
a person is limited and biased, and we talk to a friend who does not know the
other person but who can help us see other angles. This gives us a fresh, more
constructive perspective and ideas about how to get along with the person. Our
friend might also point out our buttons - our defenses and sensitive areas - that
are exaggerating the other's defects, so that we can work on them.
At other
times, we may be confused by someone's actions and consult a mutual friend in
order to learn more about that person's background, how she might be looking at
the situation, or what we could reasonably expect from her. Or, we may be dealing
with a person whom we suspect has some problems, and we consult an expert in the
field to learn how to work with such a person. In both these instances, our motivation
is to help the other and to resolve the difficulty.
In another case, a friend
may unknowingly be involved in a harmful behavior or act in a way that puts others
off. In order to protect him from the results of his own blindness, we may say
something. Here we do so without a critical tone of voice or a judgmental attitude,
but with compassion, in order to point out his fault or mistake so he can remedy
it. However, in doing so, we must let go of our agenda that wants the other person
to change. People must often learn from their own experience; we cannot control
them. We can only be there for them.
The Underlying Attitude
In order to
stop pointing out others' faults, we have to work on our underlying mental habit
of judging others. Even if don't say anything to or about them, as long as we
are mentally tearing someone down, it's likely we'll communicate that through
giving someone a condescending look, ignoring him in a social situation, or rolling
our eyes when his name is brought up in conversation.
The opposite of judging
and criticizing others is regarding their good qualities and kindness. This is
a matter of training our minds to look at what is positive in others rather than
what doesn't meet our approval. Such training makes the difference between our
being happy, open, and loving or depressed, disconnected, and bitter.
We need
to try to cultivate the habit of noticing what is beautiful, endearing, vulnerable,
brave, struggling, hopeful, kind, and inspiring in others. If we pay attention
to that, we won't be focusing on their faults. Our joyful attitude and tolerant
speech that result from this will enrich those around us and will nourish contentment,
happiness and love within ourselves. The quality of our own lives thus depends
on whether we find fault with our experience or see what is beautiful in it.
Seeing
the faults of others is about missing opportunities to love. It's also about not
having the skills to properly nourish ourselves with heart-warming interpretations
as opposed to feeding ourselves a mental diet of poison. When we are habituated
with mentally picking out the faults of others, we tend to do this with ourselves
as well. This can lead us to devalue our entire lives. What a tragedy it is when
we overlook the preciousness and opportunity of our lives and our Buddha potential.
Thus
we must lighten up, cut ourselves some slack, and accept ourselves as we are in
this moment while we simultaneously try to become better human beings in the future.
This doesn't mean we ignore our mistakes, but that we are not so pejorative about
them. We appreciate our own humanness; we have confidence in our potential and
in the heart-warming qualities we have developed so far.
What are these qualities?
Let's keep things simple: they are our ability to listen, to smile, to forgive,
to help out in small ways. Nowadays we have lost sight of what is really valuable
on a personal level and instead tend to look to what publicly brings acclaim.
We need to come back to appreciating ordinary beauty and stop our infatuation
with the high-achieving, the polished, and the famous.
Everyone wants to be
loved - to have his or her positive aspects noticed and acknowledged, to be cared
for and treated with respect. Almost everyone is afraid of being judged, criticized,
and rejected as unworthy. Cultivating the mental habit that sees our own and others'
beauty brings happiness to ourselves and others; it enables us to feel and to
extend love. Leaving aside the mental habit that finds faults prevents suffering
for ourselves and others. This should be the heart of our spiritual practice.
For this reason, His Holiness the Dalai Lama said, "My religion is kindness."
We may still see our own and others' imperfections, but our mind is gentler,
more accepting and spacious. People don't care so much if we see their faults,
when they are confident that we care for them and appreciate what is admirable
in them.
Speaking with Understanding and Compassion
The opposite of speaking
of the faults of others is speaking with understanding and compassion. For those
engaged in spiritual practice and for those who want to live harmoniously with
others, this is essential. When we look at other's good qualities, we feel happy
that they exist. Acknowledging people's good qualities to them and to others makes
our own mind happy; it promotes harmony in the environment; and it gives people
useful feedback.
Praising others should be part of our daily life and part
of our Dharma practice. Imagine what our life would be like if we trained our
minds to dwell on others' talents and good attributes. We would feel much happier
and so would they! We would get along better with others, and our families, work
environments, and living situations would be much more harmonious. We place the
seeds from such positive actions on our mindstream, creating the cause for harmonious
relationships and success in our spiritual and temporal aims.
An interesting
experiment is to try to say something nice to or about someone every day for a
month. Try it. It makes us much more aware of what we say and why. It encourages
us to change our perspective so that we notice others' good qualities. Doing so
also improves our relationships tremendously.
A few years ago, I gave this
as a homework assignment at a Dharma class, encouraging people to try to praise
even someone they didn't like very much. The next week I asked the students how
they did. One man said that the first day he had to make something up in order
to speak positively to a fellow colleague. But after that, the man was so much
nicer to him that it was easy to see his good qualities and speak about them!
***********************************************************************************************
Advice
for Newcomers to the Dharma
by Bhikshuni Thubten Chodron©
I remember well my initial years in the Dharma, trying to figure out how I
was supposed to act in Dharma centers, in monasteries, and with monastics. Figuring
out what to study and practice was no easier. And learning to work with my mind
was the greatest challenge of all! Sometimes I felt like just dropping it all
and spacing out with my favorite distraction. But having made it through those
challenging times, I'll pass on some tips to those who are newcomers.
When
you go to a Dharma center, talk to the person at the door, ask if there is a brochure
on etiquette, and pick up a prayer book to use during the class. If there's no
one at the door, ask someone who knows their way around the center, or even speak
to another newcomer. People are usually friendly. During Q&A time, ask questions.
No question is "stupid." In fact, chances are several other people in
the room are wondering the same thing and hope that someone will overcome their
shyness enough to ask the teacher.
You'll see people bowing. If you don't feel
comfortable doing that, don't. There's no pressure. Same with saying prayers;
take your time to understand them so you feel comfortable when reciting them.
As
a beginner, go to the classes for beginners. Although the center may be hosting
initiations by well-known teachers, wait to attend those until you have established
a proper foundation in the lamrim (gradual path to enlightenment) and lojong (thought
transformation). Learn how to calm your mind and work with your afflictive emotions
before delving into more complex practices. If you skip around from one class
to another or frequently miss classes, you will miss learning the important steps.
The importance of properly understanding basic Buddhist principles and establishing
a solid foundation at the beginning can't be overestimated.
You'll hear many
new ideas, some of which may not make sense to you. That's ok. You don't need
to force yourself to believe them or to discard them as ridiculous. Instead, put
them on the back burner and return to contemplate them from time to time. Gradually
things will begin to make sense.
Don't expect to understand or actualize everything
all at once. It takes years, lifetimes, eons. Learning Dharma is not like Western
education, where we learn facts and tell the teacher what they already know on
a test. Listen attentively to the Dharma and at home, think about what you heard.
Check it out logically and apply it to your life to see if it works. Listen to
the same teaching many times, because each time you hear it, it will sound different
because your mind has changed. Read Dharma books slowly, pausing to contemplate
what you read, applying it to your mind. Although it's tempting to hurry to get
a lot of information, especially about exotic practices, principally read books
that correspond with your level of practice. In this way, you'll establish a good
foundation and won't become confused.
Buddhism isn't intellectual concepts.
Practice is essential to bring the Dharma into your heart. This entails setting
up a regular daily meditation practice and sticking to it. Only by making meditation
a part of your daily life routine will you experience its benefits. Making an
appointment with the Buddha by writing it into your daily calendar will help you
get to the cushion. If someone calls and asks you to do something else at that
time, you can truthfully say, "Sorry, I'm busy." We don't break appointments
with important people like the Buddha.
In your daily meditation practice, begin
with reciting some verses to establish your motivation and make your mind receptive.
Then do checking (analytical) meditation on the topics you learned in Dharma class.
This formal time of meditation prepares you for practicing the Dharma the rest
of your day-at work, with your family, at school, wherever. In those situations,
be aware of what you're thinking, feeling, saying, and doing. Be mindful of your
bodhicitta motivation and try to bring love and compassion into all your interactions
with others. In the evening, review your day, congratulate yourself for what you
did well, admit and regret when you made mistakes, and renew your compassion for
the next day.
When you first begin to practice, you may be shocked at the thoughts
and feelings you discover inside. Don't get discouraged, thinking the path is
too difficult or getting down on yourself. All of us are similar; anyone who has
practiced Dharma for a while has gone through what you're experiencing and has
come out the other end. Be patient with yourself.
Don't get lost in the trappings.
Dharma is about transforming our minds. Tibetan Buddhism has many fascinating
external things-high thrones, deep chanting, colorful brocade, and pujas-but these
are only aids. Real practice is about working with our mind.
There's no rush
to find a teacher. Buddhist scriptures instruct us to check out someone's qualities
before taking them as our teacher. In the meantime, continue attending Dharma
class and practice what you learn. Go slowly: take refuge and precepts and form
a teacher-student relationship when you're ready. Sometimes an emotional feeling
may suddenly surge up to do this, but it's wiser to wait a while until your understanding
is stable.
Cultivate friendships with people who are also practicing the Dharma.
In this way, you encourage each other to learn and practice. One way to meet people
is to volunteer at the Dharma center. Start with a small job, and remember that
your Dharma practice is most important, so don't take on more volunteer work than
you can handle.
We get out what we put into the Dharma. We're responsible for
our own spiritual practice. No one is going to spoon-feed us. Our teachers and
the Three Jewels are there to guide, teach, and inspire us, but we have to do
the work of transforming our minds. As we do, we become wiser, calmer, more compassionate,
and clearer, and our sense of well-being increases.
***********************************************************************************************
Approaches
to the Dharma:
Intellectual, Emotional, and Devotional
Alexander
Berzin
October, 2001
Three Approaches
Some people in the West come
to Dharma
" to satisfy their wish for exotica,
" for miracle
cures,
" to be trendy,
" to get high on the charisma of an entertaining
teacher, like a "Dharma junkie,"
" even if they start in one
of these ways, for sincere interest in what Dharma has to offer.
Even if we
wish at first simply to gain information, there are three different approaches
to the Dharma:
1. intellectual,
2. emotional,
3. devotional.
Which
one or ones we follow depends on
" the spiritual teacher,
"
what and how he or she teaches,
" culture,
" individual inclination.
Each
of the three approaches can be mature or immature from a Dharma point of view.
Intellectual
Those who have an immature intellectual approach are often fascinated with
the beauty of the Buddhist systems. They want to learn the facts and intricacies
of the philosophy and psychology, in a sense, to get "high" on them,
but they do not integrate the teachings into themselves or feel anything. Such
persons are often the insensitive types or have emotional blocks.
Those with
a mature intellectual approach learn the intricacies and details of the Dharma
so that they can more fully understand the teachings and can integrate and apply
them correctly.
Emotional
With an immature emotional approach, people want
to meditate merely to calm down or to feel good, such as meditating on love toward
everyone. Such persons typically want to look at only the "nice" parts
of Dharma, not at suffering, worse rebirths, the filthiness of the insides of
the body, and so on. They neither want to recognize nor to work on ridding themselves
of disturbing emotions and attitudes, and they have little understanding of the
teachings. Such persons tend to be the overemotional, oversensitive types.
Those
with a mature emotional approach work with their emotions to rid themselves of
the disturbing ones and to enhance the positive ones.
Devotional
An immature
devotional approach thinks how wonderful the Buddhas, Buddha-figures, and teachers
are and how lowly I am. Thus, persons with this approach pray for help from them,
as if to Buddhist "saints," and do not want to take responsibility for
their own developments.
Those with a mature devotional approach attend and
perform rituals to gain inspiration to work on themselves.
Balancing the Three
We need to balance all three approaches, so that we understand the Dharma,
feel something on an emotional level, and gain inspiration.
For example, emotional
persons need to learn the intellectual approach. To do this, they need to realize
that when, for instance, they do not feel like loving others, they can work themselves
up to feeling love by understanding and relying on a line of reasoning.
Intellectual
persons need to learn the emotional approach. To do this, they need to realize
that their mental tightness leaves them cold and this makes not only others, but
even themselves feel uncomfortable. Thus, they need to quiet down to access their
natural warmth.
Nondevotional persons need to learn the devotion approach.
To do this, they need to realize that they need to be able to develop energy when
they are feeling low.
Devotional persons, on the other hand, need to grow
intellectually. To do this, they need to realize that when they cannot understand
what is happening in life, they need more than comfort and uplifting from ritual.
The Three Approaches and Ritual
For emotional types, ritual gives expression
and form to feeling.
For intellectual types, ritual gives regularity and a
sense of continuity. Also, engaging in rituals before gaining understanding, as
when reciting a tantric sadhana practice in Tibetan when not knowing the language,
lowers arrogance. That arrogance often takes the form of "I am not going
to practice anything, unless you explain it to me and I understand it."
In
Relating to a Spiritual Teacher
We may have each of the three approaches to
our spiritual teachers in an immature or mature manner.
In an immature manner,
intellectual types argue with their teachers; emotional types fall in love with
them; and devotional types become mindless slaves, wanting their teachers to tell
them what to do and think.
In a mature manner, intellectual types find their
teachers intellectually stimulating and challenging; emotional types find them
emotionally moving; and devotional types find them inspiring.
Mature persons
may have a balance of all three approaches whether practicing "Dharma-Lite"
(watered-down, provisional Dharma) for this lifetime alone, or "The Real
Thing" Dharma (authentic traditional Dharma) for liberation from rebirth
and enlightenment.
***********************************************************************************************
Basic
Questions about Karma and Rebirth
Singapore, August 10, 1988
Revised
excerpt from
Berzin, Alexander and Chodron, Thubten. Glimpse of Reality.
Singapore:
Amitabha Buddhist Centre, 1999.
Question: Is the theory of karma empirical
and scientific, or is it accepted on faith?
The idea of karma makes sense
in many ways, but there is some misunderstanding about what karma is. Some people
think that karma means fate or predestination. If somebody is hit by a car or
loses a lot of money in business, they say, "Well, tough luck, that is their
karma." That is not the Buddhist idea of karma. In fact, that is more the
idea of God's will - something that we do not understand or have any control over.
In Buddhism, karma refers to impulses. Based on previous actions we have done,
impulses arise in us to act in certain ways now. Karma refers to the impulse that
comes into someone's mind to invest in a stock the day before it crashes or before
it rises in value. Or, someone may have the impulse to cross the street at just
the moment when he or she will be hit by a car, not five minutes earlier or five
minutes later. The arising of the impulse at just that moment is the result of
some previous action or actions the person did. In a previous life, for example,
the person might have tortured or killed someone. Such destructive behavior results
in the perpetrator experiencing a shortened lifespan as well, usually in another
lifetime. Thus, the impulse to cross the street arose at just the moment to be
hit by a car.
A person may have the impulse to shout at or hurt someone else.
The impulse comes from habits built up by previous similar behavior. Yelling or
hurting others builds up a potential, tendency and habit for this type of behavio
r, so that in the future, we easily do it again. Shouting with anger builds up
even more of a potential, tendency and habit to make an angry scene again.
Smoking
a cigarette is another example. Smoking one cigarette acts as a potential for
smoking another. It also builds up a tendency and habit to smoke. Consequently,
when the circumstances are right - either in this life when someone offers us
a cigarette or in a future lifetime when, as a child, we see people smoking -
the impulse comes to our minds to smoke and we do it. Karma explains where that
impulse to smoke comes from. Smoking creates not only the mental impulse to repeat
the action, but also influences the physical impulses within the body, for example,
to get cancer from smoking. The idea of karma makes a lot of sense, for it explains
where our impulses come from.
Question: Can someone's receptivity and understanding
of Buddhism be predetermined by karma?
Answer: There is a great difference
between something being predetermined and something being explainable. Our receptivity
and understanding of Buddhism can be explained by karma. That is, as a result
of our study and practice in previous lives, we are more receptive to the teachings
now. If we had a good understanding of the teachings in the past then, instinctively,
we will have a good understanding again in this lifetime. Or, if we had much confusion
in previous lives, that confusion would carry over to this life.
However,
according to Buddhism, things are not predetermined. There is no fate or destiny.
When karma is explained as impulses, it implies that impulses are things that
we can choose to act on or not. Based on actions we have done in this and previous
lives, we can explain or predict what might occur in the future. We know that
constructive actions bring happy results and destructive ones bring undesired
consequences. Still, how a specific karmic action ripens will depend on many factors,
and thus, many things can influence it. An analogy would be: if we throw a ball
up in the air, we can predict that it will come down. Similarly, based on previous
actions, we can predict what will happen in the future. If, however, we catch
the ball, it will not come down. Likewise, while we can predict from previous
actions what will come in the future, it is not absolute, fated, and carved in
stone that only that outcome will happen. Other tendencies, actions, circumstances
and so on can influence the ripening of karma.
When an impulse comes in our
minds to do an action, we have a choice. We are not like little children who act
out whatever impulses come to their heads. After all, we did learn to be toilet
trained; we do not immediately act out whatever impulses arise. The same is true
for the impulse to say something that would hurt someone, or to do something cruel.
When such an impulse comes in our minds, we can choose, "Shall I act it out
or refrain from acting upon it?" This ability to reflect and discriminate
between constructive and destructive actions is what distinguishes human beings
from animals. This is the great advantage of being a human being.
Thus, we
can choose what we are going to do based on having enough space in our minds to
be mindful that impulses are arising. A lot of Buddhist training is involved with
developing mindfulness. As we slow down, we become more aware of what we are thinking
and what we are about to say or do. Meditation on the breath, in which we observe
the in and out-breaths, gives us the space to be able to notice impulses when
they arise. We begin to observe, "I have this impulse to say something that
will hurt someone. If I say it, it will cause difficulties. So, I will not say
it." We can choose. If we are not mindful, we have such a rush of thoughts
and impulses that we do not take the opportunity to choose wisely. We just act
out the impulses and this often brings troubles to our lives.
Thus, we cannot
say that everything - like our understanding or receptivity to the Dharma - is
predetermined. We can predict it, but we also have the open space to be able to
change.
Question: Do people of other religious beliefs also experience karma?
Answer: Yes. Someone does not have to believe in karma in order to experience
it. If we bang our foot, we do not have to believe in cause and effect to experience
the pain. Even if we think that poison is a delicious beverage, when we drink
it, we get sick. Likewise, if we act in a certain way, the result of that action
will come, whether or not we believe in cause and effect.
Question: Am I the
continuation of someone else who lived before? Is the Buddhist theory of rebirth
a metaphysical one or a scientific one? You said that Buddhism is rational and
scientific. Does this apply to rebirth as well?
Answer: There are several
points here. One is: how do we prove something scientifically? This brings up
the subject: how do we validly know things? According to the Buddhist teachings,
things can validly be known in two ways: by direct, straightforward perception,
and by inference. By doing an experiment in a laboratory, we can validate the
existence of something through straightforward perception; we know it directly
through our senses. Some things, however, cannot be known by us now through straightforward
perception. We must rely on logic, reason and inference. Rebirth is very hard
to prove by means of straightforward sense perception, although there is a story
about one Buddhist teacher long ago in India who died, was reborn and then said,
"Here I am again," in order to demonstrate to the king that rebirth
exists. There are many examples of people who remember their past lives and who
can identify either their personal belongings or people they knew before.
Leaving
aside those stories, there is also the sheer logic of rebirth. His Holiness the
Dalai Lama has said that if certain points do not correspond to reality, he is
willing for them to be eliminated from Buddhism. This applies to rebirth as well.
In fact, he made this statement originally in that context. If scientists can
prove that rebirth does not exist, then we must give up believing it to be true.
However, if scientists cannot prove it false, then because they follow logic and
the scientific method, which is open to understanding new things, they must investigate
whether it does exist. To prove that rebirth does not exist, they would have to
find its nonexistence. Just saying, "Rebirth does not exist because I do
not see it with my eyes" is not finding the nonexistence of rebirth. Many
things exist that we cannot see with our eyes.
If the scientists cannot prove
the nonexistence of rebirth, it then behooves them to investigate if rebirth does
in fact exist. The scientific method is to postulate a theory based on certain
data and then check if it can be validated. Therefore, we look at the data. For
example, we notice that infants are not born like blank cassettes. They have certain
habits and personality characteristics observable even when they are very young.
Where do these come from?
It makes no sense to say that they come from just
the previous continuities of the physical substances of the parents, from the
sperm and egg. Not every sperm and egg that come together implant in the womb
to grow into a fetus. What makes the difference between when they do become a
baby and when they do not? What is actually causing the various habits and instincts
in the child? We can say it is the DNA and the genes. This is the physical side.
Nobody is denying that this is the physical aspect of how a baby comes into being.
Nevertheless, what about the experiential side? How do we account for mind?
The
English word "mind" does not have the same meaning as do the Sanskrit
and Tibetan terms that it is supposed to translate. In the original languages,
"mind" refers to mental activity or mental events, rather than to something
that is doing that activity. The activity or event is the cognitive arising of
certain things - thoughts, sights, sounds, emotions, feelings and so on - and
a cognitive involvement with them - seeing them, hearing them, understanding them,
and even not understanding them. These two characteristic features of mind are
usually translated as 'clarity' and "awareness," but those English words
are also misleading.
Where does this mental activity of the arising and involvement
with cognitive objects in an individual being come from? Here, we are not talking
about where the body comes from, for that is obviously from the parents. We are
not talking about intelligence and so on, because we can also give the argument
that there is a genetic base for that. However, to say that someone's preference
for chocolate ice cream comes from the person's genes is stretching it too far.
We can say that some of our interests may be influenced by our families or
by the economic or social situations we are in. These factors definitely have
an influence, but it is difficult to explain absolutely everything we do in that
way. For example, why did I become interested in yoga as a child? Nobody in my
family or in the society around me was. There were some books available in the
area that I lived in, so you could say there was some influence from the society,
but why was I interested in that specific book on hatha yoga? Why did I pick it
up? That is another question.
Putting all these things aside, let us return
to the major question: where does the activity of the arising of cognitive objects
and a cognitive involvement in them come from? Where does this ability to perceive
come from? Where does the spark of life come from? What makes this combination
of a sperm and an egg actually have life? What makes it become a human being?
What is it that allows the arising of things like thoughts and sights and what
causes cognitive involvement with them, which is the experiential side of the
chemical and electrical activity of the brain?
It is difficult to say that
the mental activity of an infant comes from the parents because if it did, how
does it come from the parents? There has to be some mechanism involved. Does that
spark of life - characterized by awareness of things - come from the parents in
the same way a sperm and egg do? Does it come with ? With ovulation? Is it the
sperm? The egg? If we cannot come up with a logical, scientific indication of
when it comes from the parents, then we have to seek another solution.
Looking
with sheer logic, we see that functioning phenomena all come from their own continuities,
from previous moments of something in the same category of phenomenon. For example,
a physical phenomenon, be it matter or energy, comes from the previous moment
of that matter or energy. It is a continuum.
Take anger as an example. We
can talk of the physical energy we feel when we are angry, that is one thing.
However, consider the mental activity of experiencing anger - experiencing the
arising of the emotion and the conscious or unconscious awareness of it. An individual's
experiencing of anger has its own prior moments of continuity within this lifetime,
but where did it come from before that? Either it has to come from the parents,
and there seems to be no mechanism to describe how that happens, or it has to
come from a creator God. This also has many logical inconsistencies. Alternatively,
we have to say it comes from its own prior moment of continuity. The theory of
rebirth explains just this.
We may try to understand rebirth with the analogy
of a movie. Just as a movie is a continuity of the frames of film, our mental
continuums or mind-streams are continuities of everchanging moments of awareness
of phenomena within a lifetime and from one life to the next. There is not a solid,
findable, entity, such as "me" or "my mind," that gets reborn.
Rebirth is not like the analogy of a little statue sitting on a conveyor belt,
going from one life to the next. Rather, it is like a movie, something that is
constantly changing. Each frame is different but there is continuity in it. One
frame is related to the next. Similarly, there is a constantly changing continuity
of moments of awareness of phenomena, even if some of those moments are unconscious.
Further, just as all movies are not the same movie, although they are all movies,
likewise all mental continuums or "minds" are not one mind. There are
a countless number of individual streams of continuity of awareness of phenomena.
These are the arguments that we start to investigate from a scientific and
rational point of view. If a theory makes sense logically, then we can look more
seriously at the fact that there are people who remember their previous lives.
In this way, we examine the existence of rebirth from a scientific approach.
Question:
Buddhism says that there is no soul or self. What then takes rebirth?
Answer:
Again, the analogy of rebirth is not that of some soul, like a concrete little
statue or person, traveling on a conveyor belt from one lifetime to another. The
conveyor belt represents time and the image it implies is of some solid thing,
a fixed personality or soul called "me" passing through time: "Now
I am young, now I am old; now I am in this life, now I am in that life."
This is not the Buddhist concept of rebirth. Rather, the analogy is like that
of a movie. There is a continuity with a movie; the frames form a continuity.
Neither does Buddhism say that I become you, or that we are all one. If we
were all one, and I am you, then if we are both hungry, you can wait in the car
white I go to eat. It is not like that. We each have our own individual streams
of continuity. The sequence in my movie is not going to turn into your movie,
but our lives proceed like movies in the sense that they are not concrete and
fixed. Life goes on from one frame to another. It follows a sequence, according
to karma, and thus forms a continuity.
Question: How are the various impulses
stored in the mind and how do they arise?
Answer: It is a bit complex. We
act in a certain way, for example, we smoke a cigarette. Because there is some
energy involved in smoking a cigarette, that action acts as a potential or force
to smoke another one. There is a gross energy, which ends when an action ends,
but there is also a subtle energy, which is the potential energy to repeat the
action. That subtle energy of the potential to smoke is carried along with the
very subtlest energy that accompanies the very subtlest mind that goes from life
to life. In the simplest terms, the subtlest mind refers to the subtlest level
of the activity of clarity and awareness, while the subtlest energy refers to
the very subtle life-supporting energy that supports this activity. Together,
they constitute what we may call "the spark of life." They are what
go from one lifetime to the next. Karmic potentials are carried together with
the spark of life.
Tendencies and habits are carried along also, but they
are not physical. What is a habit? For example, we have the habit of drinking
tea. We drank tea this morning and yesterday morning and the days before that.
The habit is not a physical cup of tea; it is not our minds saying, "Drink
tea." It is merely a sequence of similar events - drinking tea many times.
Based on that sequence, as a manner of speaking, we say or "impute"
that there is a habit of drinking tea. We label the sequence "the habit of
drinking tea." A habit is not something physical, but rather an abstraction
constructed from a manner of speaking about a sequence of similar events. Based
of that, we can predict that something similar will happen in the future.
It
is similar when we speak of habits, instincts or tendencies being carried on to
the future. Nothing physical is being carried on. However, on the basis of moments
of a mental continuum, we can say there are similar instances at this time and
that time, and therefore there will be similar instances in the future.
Question:
If life involves the transference of consciousness, is there any beginning?
Answer:
Buddhism teaches that there is no beginning. A beginning is illogical. The continuity
of matter, energy, and individual minds are beginningless. If they had a beginning,
where did this beginning come from? What was before the beginning?
Some people
say, "We need a beginning. Therefore, God created everything." They
assert a creator God, who is given various names in different religions. The question
that a Buddhist would ask is, "Where does God come from? Does God have a
beginning?" Either they would have to answer that God is beginningless, at
which point the Buddhist debater would say, "Ah ha, there is beginninglessness,"
or they would have to point to something or someone that created God, which contradicts
their own philosophy.
An atheist says. "There is no God. Everything came
from nothing. The universe evolved out of nothing. Our mental continuums came
from nothing." Then, we ask, "Where does that nothing come from?"
They say, "That nothing is always around. There was always nothing. This
nothing had no beginning." So again, we come back to beginninglessness. Regardless
of what answer is given we come back to beginninglessness.
If beginninglessness
is the only logical conclusion we can come to, then we examine: "Is it possible
for something that functions to come from nothing? How can nothing produce something?"
That does not make any sense; things need to have causes. Does the other explanation,
that of there being a creator, make sense? That assertion has many logical contradictions
too. For exa mple, if an omnipotent being or even if a purely physical Big Bang
created everything, then did creation happen at a certain point because of the
influence of a motivation, aim, or circumstance? If it did, then what influenced
the creation of everything existed before the creation of everything, and that
makes no sense.
The third alternative to consider is do things continue with
no beginning? This is a more scientific approach that accords with the idea that
matter is neither created nor destroyed, only transformed. It is the same with
individual mental continuums. There is no beginning, and everything transforms
dependently, because of causes and circumstances.
Question: Buddha told his
followers that he is not God. If that is the case, then what is the role of prayer
in Buddhism?
Answer: The main issue concerning prayer is the question, 'Is
it possible for someone else to eliminate our sufferings and problems?' Buddha
said that nobody can eliminate all of our problems in the same way that one can
take a rabbit by the ears and pull it out of a difficult situation. That is impossible.
We have to take responsibility ourselves for what happens to us. Therefore, if
we wish to create the causes for happiness and to avoid the causes for problems,
we need to follow pure morality and ethics. If we want our lives to improve, it
is up to us to change our behavior and attitudes in order to affect what will
occur in the future.
When we pray in Buddhism, we do not request: "Buddha,
please may I have a Mercedes!" No one in the sky can grant it to us. Rather,
by praying, we are setting up a strong wish for something to happen. Our attitudes
and actions make it happen; but, nevertheless, Buddhas and bodhisattvas can inspire
us.
Sometimes, the term for "inspire" is translated as "bless,"
but this is a very poor translation. Buddhas and bodhisattvas can inspire us by
their examples. They can teach or show us the way, but we have to do it ourselves.
As the saying goes, "You can lead a horse to water but you cannot drink for
the horse." The horse has to drink by itself. Likewise, we need to follow
the path ourselves and gain the realizations ourselves that stop our problems.
We cannot pass that responsibility onto an external omnipotent being, thinking,
"You are all-powerful, you do it for me. I surrender myself into your hands."
Rather, in Buddhism, we look to Buddhas for inspiration to uplift us by their
examples. Through their inspiration and their teachings, they help us and guide
us. However, we need to develop the potential from our sides to receive their
inspiration. The basic work we have to do ourselves.
Much of the misunderstanding
about Buddhism arises because of poor translation of Buddhist terms and concepts
into English and other foreign languages. For example, many of the translation
terms used to translate Buddhism into English were coined by the compilers of
the Buddhist dictionaries in the last century, or even earlier. These early scholars
often came from missionary or Victorian backgrounds and they chose vocabulary
terms that came from their own upbringings. Many of the words they selected, however,
do not accurately convey the meanings intended in Buddhism. When we read these
words, we think they mean the same as they do in a Christian or Victorian setting
when, in fact, they do not.
Examples are the words "bless," "sin,"
"virtuous," "nonvirtuous," "confession," and so
on. In Christianity, they have the implication of some sort of moral judgment,
reward and punishment. However, the Buddhist concept is not this at all. It is
similar with the word "blessing." These words come from a different
cultural background. Therefore, in the study of Buddhism, it is very important
to clear away as much as possible the cultural overlay from the words that the
earlier translators used. They were the great pioneers of Buddhist Studies and
we need to be grateful for their tremendous efforts. Now, however, we need to
return once more to the original languages of the texts and understand the Buddhist
concepts by their definitions in those languages and put them into English words
or phrases that correspond to the meanings.
Question: What does Buddhism say
about Darwin's theory of evolution?
Answer: Darwin's theory addresses the
evolution of possible bodies into which mental continuums can take rebirth over
several periods in the history of the earth. It does not describe the evolution
of bodies that an individual mental continuum will take in subsequent lives. There
is a great difference between the actual physical life forms on this planet and
the continuity of the mind-streams that are reborn in them.
Some explanations
about evolution in the Buddhist texts may seem a bit strange to us. They speak
about beings that were in a better situation than us in the past and then deteriorated.
Whether or not this is true needs investigation. Not everything Buddha and his
followers taught can be corroborated by science, and those that cannot, His Holiness
the Dalai Lama is willing to leave aside. The masters may have given seemingly
odd explanations for specific reasons and did not intend for them to be taken
literally. They may indicate various social or psychological truths.
Nevertheless,
within the context of evolution itself, there once were dinosaurs and now they
are extinct. There is no more karma or impulses left for beings to be reborn as
dinosaurs on this planet now. There are different physical bases that are available
for mind-streams to take as a body now. It is not contradictory with Buddhist
explanations for the physical bases available for rebirth to change over time.
During a discussion that His Holiness Dalai Lama had with scientists, he was
asked whether computers could become sentient beings: Could computers one day
have minds? He answered in an interesting way, saying that if a computer or a
robot reaches the point at which it was sophisticated enough to serve as the basis
for a mental continuum, there is no reason why a mind-stream could not connect
with a purely inorganic machine as the physical basis for one of its lives. This
is even more far-out than Darwin!
This is not saying that a computer is a
mind. It is not saying that we can create a mind artificially in a computer. However,
if a computer is sophisticated enough, a mind-stream could connect with it and
take it as its physical basis.
Such far-reaching thought makes modern-age
people excited and interested in Buddhism. Buddhists are brave and willing to
enter into these discussions with scientists and to face the various popular issues
in the modern world. Buddhism is alive and vibrant in this way. Not only does
Buddhism have the ancient wisdom from unbroken lineages going back to Buddha,
but also it is alive and deals with issues of the present and future.
Question:
What happens to the mind-stream when a person becomes a Buddha?
Answer: Before
answering this question, I must explain that Buddha taught many people. Not everyone
is the same. We have different dispositions and capacities. Buddha was extremely
skillful and gave a variety of teachings so that each person would find an approach
suitable to his or her character and disposition. Thus, the major traditions of
the Buddhist teachings are Hinayana for modest- minded practitioners and Mahayana
for vast- minded practitioners. Of the eighteen Hinayana schools that existed
in ancient times, Theravada is the only one left in existence now.
If Buddha
were to say to somebody who is modest in his or her aspiration and goal that everyone's
mind-stream lasts forever, the person might become discouraged. Some people are
overwhelmed with their own problems and therefore, to them, Buddha said, "You
can get out of your problems, become a liberated being - an arhat ? and achieve
nirvana. When you die, you attain parinirvana. At that time, your mind-stream
ends, just as a candle goes out when the wax is exhausted." For that person,
such an explanation will be very encouraging, for he or she wishes to escape from
the cycle of constantly recurring problems and rebirth, and not have to bother
anymore. Thus, it is effective for that type of person. Please note, however,
that Buddha did not teach that in the end, all mind-streams become one like streams
of water merging in the ocean. That is the explanation of Hinduism.
To a more
vast- minded person, Buddha would say, "I gave the previous explanation to
benefit those who are modest. However, I did not mean what I explained literally
because, in fact, the mind-stream goes on forever. After you have eliminated your
problems and attained nirvana, the quality of your mind changes. Your mind does
not continue in the same troubling manner as it did before." Thus, to people
who have a vast-minded aim to attain enlightenment, Buddha explained that in fact
the mind-stream lasts forever - no beginning, no end. When enlightened beings
leave their present bodies, their mind-streams still go on.
There is a difference
between arhats, liberated beings who have achieved nirvana, and Buddhas, who are
fully enlightened. While arhats are free from their problems, suffering and its
causes, Buddhas have overcome all their limitations and realized all their potentials
in order to benefit everyone in the most effective ways.
Question: Is the
state of nirvana permanent? When we achieve enlightenment, we attain a state of
equanimity, which is neither happy nor sad. Isn't that rather dull?
Answer:
We need to be careful about how we use the word "permanent." Sometimes
it has the meaning of being static and never changing. The other meaning of "permanent"
is lasting forever. When we achieve nirvana, we have rid ourselves of all of our
problems. That state lasts forever - once the problems are gone, they are gone
and do not return. The situation in which all limitations are gone also does not
change; it will always be the case. However, we must not get the idea that because
nirvana is permanent, it is therefore solid and concrete and we do not do anything
in it. That is not so. When we have attained nirvana, we can continue to help
others and to do things. Nirvana is not permanent in the sense of all activity
stopping and nothing happening. We have to be a bit more precise about the use
of the word "permanent" and be aware of its connotations. The state
of nirvana itself does not change; the accomplishment of having removed our limitations
does not change; it lasts forever. The person who achieves such a state, however,
continues to act.
"Equanimity" also has several connotations. It
can mean a neutral feeling of being neither happy nor unhappy, but that is not
what Buddhas experience. Some of the higher gods absorb themselves in deep meditative
trances that are beyond the feelings of happiness and sadness; they experience
a totally neutral feeling in these trances. Buddhas rid themselves of such neutral
feelings as well, since they are associated with confusion. When we rid ourselves
of all problems and limitations, we release a tremendous amount of energy that
was previously tied up with neuroses, anxiety and worries. We experience the release
of all that energy unassociated with any confusion as extremely blissful. This
is completely different from ordinary happiness associated with confusion, and
it is not at all neutral or dull.
Another usage of the word "equanimity"
refers to Buddhas having equanimity toward everyone. Here "equanimity"
does not mean indifference, but having an equal attitude of care and concern for
all. Buddhas do not favor some and ignore or dislike others.
***********************************************************************************************
Buddha-Nature
According to Gelug-Chittamatra, Svatantrika, and Prasangika
Tsenzhab
Serkong Rinpoche
translated by Alexander Berzin
Graz, Austria, October
10, 2002
Introduction
The Tibetan term rigs, meaning "caste"
or "family," appears in the technical term sangs-rgyas-kyi rigs (Buddha-caste,
Buddha-family) and is usually translated as "Buddha-nature." More specifically,
in the context of the discussion of Buddha-nature, it means a caste-trait or family-trait.
There are two types of family-traits:
" naturally abiding family-traits
(rang-bzhin gnas-rigs),
" evolving family-traits (rgyas-'gyur-gyi rigs).
The
discussion of Buddha-nature appears only among the Mahayana schools of Indian
tenets, namely Chittamatra, Svatantrika-Madhyamaka, and Prasangika-Madhyamaka.
Each of these schools of tenets interprets Buddha-nature differently. Here, we
shall survey some of the basic differences, according to the Gelug presentation.
Chittamatra
The Chittamatra school of tenets speaks of three major castes or families:
"
the shravaka family of listeners to Buddha's teachings,
" the pratyekabuddha
family of self-evolvers,
" the bodhisattva family.
According to Chittamatra,
the naturally abiding family-traits are the seeds (sa-bon) that, without beginning,
are imputable on the basis of the stained mind of each limited being (sentient
being) and which serve as factors allowing that being to attain one of three purified
states (byang-chub, Skt. bodhi). The purified states are those of an arhat (liberated
being) - either a shravaka arhat or pratyekabuddha arhat - or that of an enlightened
being (bodhisattva arhat, Buddha).
The evolving family-traits are the seeds
that, newly gained by listening to, contemplating, or meditating on Buddha's teachings,
are imputable on the basis of the stained mind of each limited being and which
serve as factors allowing that being to attain arya pathway minds ('phags-lam)
in the category of shravakas, pratyekabuddhas, or bodhisattvas. The arya pathways
of mind are the paths of seeing, paths of accustoming (path of meditation), and
paths of no further training.
Svatantrika-Madhyamaka
According to Svatantrika-Madhyamaka,
the naturally abiding family-traits are the voidnesses (chos-nyid) imputable on
the basis of the stained mind of each limited being.
The evolving family-traits
are the factors, imputable on the basis of the stained mind of each limited being,
that are fit to become the essential nature (ngo-bo 'gyur-rung) of a deep awareness
Dharmakaya (ye-shes chos-sku).
A whole depends on its parts and a universal
or collective depends on the individual items included in it. A stained mind,
as a collective or whole, depends on grasping for true existence (bden-'dzin)
as one of its constituent individual items or parts. Nevertheless, grasping for
true existence is not fit to become the essential nature of a deep awareness Dharmakaya.
Only the enlightenment-building network of deep awareness (ye-shes-kyi tshogs,
collection of wisdom), built up by total absorption on voidness, free from grasping
for true existence, is an evolving family-trait.
Thus, an actual enlightenment-building
network of deep awareness is imputable on the basis of a stained mind as a whole
- once the mental continuum of that mind has attained a Mahayana path of building
up (path of accumulation). However, it cannot be imputed on the basis of the grasping
for true existence included in the continuum of that stained mind.
Prasangika-Madhyamika
According to Prasangika-Madhyamaka, the naturally abiding family-traits are
the voidnesses imputable on the basis of the stained mind of each limited being.
This is the same as the Svatantrika-Madhyamaka presentation, except that the assertion
of voidness is different.
The evolving family-traits are the factors, imputable
on the basis of the stained mind of each limited being, that are fit to become
the essential natures of the Buddha-bodies that are affected (conditioned) phenomena.
Here, the Buddha-bodies include not only the deep awareness Dharmakaya, but also
the form bodies (Skt. rupakaya) of a Buddha that the limited being will attain.
Thus, the evolving family-traits include the actual enlightenment-building networks
of both deep awareness and positive force (collection of merit) imputable on the
stained mind of each limited being once that being has attained a pathway mind
of building up.
***********************************************************************************************
Buddhism
and Science
Singapore, August 10, 1988
Revised excerpt from
Berzin, Alexander and Chodron, Thubten. Glimpse of Reality.
Singapore: Amitabha
Buddhist Centre, 1999.
Question: Could you speak more about the relationship
between Buddhism and science, and give some specific examples of points that they
share in common?
Answer: The dialogues between Buddhist masters such as His
Holiness the Dalai Lama and scientists have focused so far primarily on three
areas. One is astrophysics, concerning primarily how the universe developed. Does
it have a beginning? Was it created or is it part of an eternal process? Another
topic is particle physics, regarding the structure of atoms and matter. The third
is neurosciences, about how the brain works. These are the main areas.
One
of the conclusions that both science and Buddhism reach in common is that there
is no creator. In science, the theory of the conservation of matter and energy
states that matter and energy can neither be created nor destroyed, only transformed.
Buddhists totally agree and extend the principle to mind as well. "Mind"
in Buddhism means awareness of phenomena - either conscious or unconscious - and
awareness of phenomena can neither be created nor destroyed, only transformed.
Thus, rebirth is simply a transformation in the ongoing continuity of an individual's
awareness of phenomena, but now with the physical basis of another body.
Particle
physicists emphasize the role of the observer in defining anything. For example,
from a certain point of view, light is matter; from another point of view, it
is energy. What type of phenomenon light exists as depends on many variables,
particularly on the conceptual framework the investigator is using to analyze
it. Thus, phenomena do not exist inherently as this or that from their own sides,
unrelated to the consciousness that perceives them.
Buddhism asserts the same
thing: what things exist as depends on the observer and the conceptual framework
with which the person regards them. For example, whether a certain situation exists
as a horrible problem or as something solvable depends on the observer, the person
involved. If somebody has the conceptual framework, "This is an impossible
situation and nothing can be done," then there really is a difficult problem
that cannot be solved. However, with the frame of mind that thinks, "This
is complicated and complex, but there is a solution if we approach it in a different
way," then that person is much more open to try to find a solution. What
is a huge problem for one person is not a big deal for another. It depends on
the observer, for our problems do not inherently exist as monstrous problems.
Thus, science and Buddhism come to the same conclusion: phenomena exist as this
or that dependent on the observer.
Similarly, neurologists and Buddhists both
note the dependently arising relationship of things. For example, when the neurologists
examine the brain in an attempt to find what makes our decisions, they find that
there is no separate "decision-maker" in the brain. No little person
called "me" sits inside the head, receiving information from the eyes,
ears and so on, as if on a computer screen, and makes decisions by pushing a button
so that the arm does this and the leg does that. Rather, decisions are the results
of complex interactions of an enormous network of nerve impulses and chemical
and electrical processes. Together, they bring the result, a decision. This happens
without there being a distinct entity that is a decision- maker. Buddhism emphasizes
the same thing: there is no "me" which is permanent and solid sitting
in our heads, which makes our decisions. Conventionally, we say, "I'm experiencing
this. I'm doing that," but actually, what occurs is the result of a very
complex interaction of many different factors. Science and Buddhism are very close
in this regard.
Question: What is time? As students, we need to be on time
for lectures and to have sufficient time to prepare for our studies or fulfill
our responsibilities at work. How can we understand time in order to make life
easier?
Answer: Buddhism defines time as "a measurement of change."
We can measure change in terms of the motion of the planets or the position of
the sun in the sky. We can measure it in terms of how many lectures we go to in
a semester ? we have gone to twelve and two more are left ? or we can measure
it in terms of physical, bodily cycles ? the menstrual cycle, the number of breaths
we take, and so on. These are different ways of measuring change and time is simply
a measurement of change.
Time does exist, but according to how we think of
it, time affects us differently. For example, we think, "I only have one
day left before the exam!" Because we are thinking of time in a small number,
we get anxious because we do not have enough time. If we think of it in a different
way, "There are twenty- four hours left," then there seems to be ample
time to do some preparation. Psychologically, it depends on how we look at it.
If we view time as something solid and oppressive, we will be overwhelmed by it
and will not have enough time. However, if we look at it openly, as how much time
we have, we will try to use it constructively, instead of becoming upset.
Question:
Buddhism emphasizes logic and reasoning. Is there a certain point, as in other
religions, at which a leap of faith is necessary?
Answer: Buddhism does not
require that. We can see this from the Buddhist definition of what exists. What
exists is defined as ? that which can be known.? If it cannot be known, then it
does not exist, for example, rabbit horns, turtle hair, or chicken lips. We can
imagine human lips on a chicken; we can imagine a cartoon drawing of lips on a
chicken; but we can never see chicken lips on a chicken because there is no such
thing. It does not exist because it cannot be known.
This implies that everything
that exists can be known. It is possible for our minds - namely, our mental activity
of awareness of phenomena - to encompass everything. There are statements in the
scriptures saying that the absolute is beyond the mind and beyond words. Firstly,
I do not like to translate the term as "absolute" in English because
it gives the connotation that it is beyond us, as if it were something up in the
sky. Instead, I prefer to translate it as "the deepest fact about things."
The deepest fact about things does exist. It is beyond mind and beyond concepts
and words in the sense that it is beyond our usual ways of perceiving things.
Language and conception imply that things exist in black and white categories.
Good person, bad person, idiot, genius ? the implication of using language is
that things actually exist in such well-defined, independent categories: "This
is a dumb person. He cannot do anything correctly." "This is a great
person." Perceiving reality is seeing that things do not exist in these fantasized,
impossible ways, in black and white categories. Things are more open and dynamic.
Someone may not be able to do something now, but that does not mean that he or
she is exclusively an idiot. The person can be many other things - a friend, a
parent, and so on.
Thus, when we say that the deepest fact about things is
that they exist in a way that is beyond mind and beyond words, we are referring
to the fact that things do not exist in the ways that concepts and language imply
they do. Our minds are capable of encompassing that.
It is not that our minds
cannot encompass certain things so we must make a leap of faith to believe in
them. Buddhism never demands us to have blind faith. On the contrary, Buddha said,
"Do not believe what I say just out of respect for me, but test it out yourself,
as if you were buying gold." That is true on all levels.
The logic of
a particular point may not be immediately obvious to us. However, we do not reject
something just because initially we do not understand it. By patiently learning
and investigating, something that we previously did not understand can start to
make sense.
***********************************************************************************************
Buddhism
In Modern Society
by Venerable Thubten Chodron©
Appreciating
Our Advantageous Circumstances
We are extraordinarily fortunate to have the
circumstances for Dharma practice that are presently available to us. In both
1993 and 1994 I went to Mainland China on a pilgrimage and visited many temples
there. Seeing the situation of Buddhism there made me appreciate the fortune we
have here. However, we often take our freedom, material prosperity, spiritual
masters and the Budda's teachings for granted and are blind to the wonderful opportunity
that we have to practice. For example, we take for granted our ability to gather
together to learn the Dharma. But this is not the case in many places. For example,
when I was on a pilgrimage at Jiu Hua Shan, Kshitigarbha's Holy Mountain, the
abbess of a nunnery asked me to give a talk to the pilgrims there. But my friends
from Shanghai who were traveling with me said, "No, you can't do that. The
police will come and all of us will get in trouble." We had to be careful
about even an innocent activity like teaching the Dharma. Only when the abbess
said that she was a friend of the police did my friends say it was safe for me
to teach.
It is important that we reflect on the advantages and good circumstances
that we have to practice right now. Otherwise, we will take them for granted and
they will go to waste. We tend to select one or two small problems in our life,
emphasize them, and blow them out of proportion. Then we think, "I can't
be happy. I can't practice the Dharma," and this thought itself prevents
us from enjoying our life and making it meaningful. We human beings are very funny:
when something bad happens in our lives we say, "Why me? Why is this happening
to me?" But when we wake up every morning and are alive and healthy and our
family is well, we never say, "Why me? Why am I so fortunate?"
Not
only should we open our eyes to all the things that are going right in our lives,
but also we should recognize that they are results of our own previously-created
positive actions or karma. It is helpful to think, "Whoever I was in a previous
life, I did a lot of positive actions which make it possible for me to have so
many good circumstances now. So in this life I should also act constructively
by being ethical and kind so that in the future such fortune will continue."
Appreciating Our Problems
Appreciating our advantageous circumstances is
important as is appreciating our problems. Why appreciate our problems? Because
the difficult situations in our lives are the ones that make us grow the most.
Take a minute and think about a difficult time in your life, a time when you had
a lot of problems. Didn't you learn something valuable from that experience? You
wouldn't be the person you are now without having gone through those difficulties.
We may have gone through a painful time in our life, but we came out the other
side with stronger inner resources and a better understanding of life. Seen in
this way, even our problems enable us to become better people and aid us on the
path to enlightenment.
Before we take refuge in the Three Jewels -- the Buddhas,
the Dharma, and the Sangha -- it is helpful to visualize them in the space in
front of us. That is, we imagine the Buddhas, bodhisattvas, and arhats in a pure
land. We are there too, surrounded by all sentient beings. A pure land is a place
where all the circumstances are conducive to practicing the Dharma. When I visualized
being in a Pure Land, I used to imagine only the people I liked and left out the
people with whom I felt uncomfortable, threatened, insecure, or fearful. It was
nice to imagine being in a place where everything was very pleasant and it was
easy to practice the Dharma.
But one time when I was visualizing the pure
land, all the people who were giving me problems were there too! I recognized
that if a pure land is a place conducive for Dharma practice, then I also need
the people who harm me to be there, because they help me to practice. In fact,
sometimes those who harm us help us more to practice the Dharma than those who
help us. The people who help us, give us gifts, and tell us how wonderful, talented,
and intelligent we are often cause us to get puffed up. On the other hand, the
people who harm us show us very clearly how much resentment and jealousy we have
and how attached we are to our reputations. They help us to see our attachments
and aversions and they point out the things we need to work on in ourselves. Sometimes
they help us even more than our teachers do in this respect.
For example,
our Dharma teachers tell us, "Try to forgive other people, try not to be
angry. Jealousy and pride are defilements, so try not to follow them because they
will cause you and others difficulties." We say, "Yes, yes, that's true.
But I don't have those negative qualities. But the people who harm me are very
resentful, jealous, and attached!" Even though our Dharma teachers point
out our faults to us, we still don't see them. But when people with whom we don't
get along point out our faults to us, we have to look at them. We can't run away
anymore. When we're outrageously angry or burning with jealousy or attachment
is eating away at us, we can't deny that we have these negative emotions. Of course,
we try to say that it's the other person's fault, that we have these horrible
emotions only because they made us have them. But after we've listened to the
Buddha's teachings, this rationale doesn't work any more. We know in our hearts
that our happiness and suffering come from our own mind. Then, even though we
try to blame our difficulties on other people, we know we can't. We are forced
to look at them ourselves. And when we do, we also see that they are incredible
opportunities to grow and learn.
The bodhisattvas, who sincerely wish to practice
the Dharma, want to have problems. They want people to criticize them. They want
their reputation to get ruined. Why? They see problems as wonderful opportunities
to practice. Atisha, a great bodhisattva in India, helped to spread Buddhism to
Tibet in the 11th century. When he went to Tibet, he took his Indian cook with
him. This cook was very disagreeable, speaking harshly and being rude and obnoxious
to people. He even regularly insulted Atisha. The Tibetans asked, "Why did
you bring this person with you? We can cook for you. You don't need him!"
But Atisha said, "I do need him. I need him to practice patience."
So
when someone criticizes me I think, "He is an incarnation of Atisha's cook."
One time I was living in a Dharma center and had big problems with one person
there, let's call him Sam. I was so happy when I left that place to go back to
the monastery and see my spiritual master. My master knew of my difficulties and
asked me, "Who is kinder to you: the Buddha, or Sam?" I immediately
replied, "Of course the Buddha is kinder to me!" My teacher looked disappointed
and proceeded to tell me that Sam was actually much kinder to me than the Buddha!
Why? Because I couldn't possibly practice patience with the Buddha. I had to practice
with Sam, and without practicing patience there was no way I could become a Buddha,
so I actually needed Sam! Of course, that wasn't what I wanted my teacher to say!
I wanted him to say, "Oh, I understand, Sam is a horrible person. He was
so mean to you, you poor thing." I wanted sympathy, but my teacher didn't
give it to me. This made me wake up and realize that difficult situations are
beneficial because they force me to practice and find my inner strength. All of
us are going to have problems in our lives. This is the nature of cyclic existence.
Remembering this can help us to transform our problems into the path to enlightenment.
Dharma Practice in Modern Society
This is an important aspect of Buddhism
in modern society. Dharma practice isn't just coming to the temple; it's not simply
reading a Buddhist scripture or chanting the Buddha's name. Practice is how we
live our lives, how we live with our family, how we work together with our colleagues,
how we relate to the other people in the country and on the planet. We need to
bring the Buddha's teachings on loving-kindness into our workplace, into our family,
even into the grocery store and the gym. We do this not by handing out leaflets
on a street corner, but by practicing and living the Dharma ourselves. When we
do, automatically we will have a positive influence on the people around us. For
example, you teach your children loving-kindness, forgiveness, and patience not
only by telling them, but by showing it in your own behavior. If you tell your
children one thing, but act in the opposite way, they are going to follow what
we do, not what we say.
Teaching Children by Example
If we're not careful,
it is easy to teach our children to hate and never to forgive when others harm
them. Look at the situation in the former Yugoslavia: it is a good example of
how, both in the family and in the schools, adults taught children to hate. When
those children grew up, they taught their children to hate. Generation after generation,
this went on, and look what happened. There is so much suffering there; it's very
sad. Sometimes you may teach children to hate another part of the family. Maybe
your grandparents quarreled with their brothers and sisters, and since then the
different sides of the family didn't speak to each other. Something happened years
before you were born -- you don't even know what the event was -- but because
of it, you're not supposed to speak to certain relatives. Then you teach that
to your children and grandchildren. They learn that the solution to quarreling
with someone is never to speak to them again. Is that going to help them to be
happy and kind people? You should think deeply about this and make sure you teach
your children only what is valuable.
This is why it's so important that you
exemplify in your behavior what you want your children to learn. When you find
resentment, anger, grudges, or belligerence in your heart, you have to work on
those, not only for your own inner peace but so you don't teach your children
to have those harmful emotions. Because you love your children, try to also love
yourself as well. Loving yourself and wanting yourself to be happy means you develop
a kind heart for the benefit of everybody in the family.
Bringing Loving-Kindness
to the Schools
We need to bring loving-kindness not only into the family but
also into the schools. Before I became a nun, I was a schoolteacher, so I have
especially strong feelings about this. The most important thing for children to
learn is not a lot of information, but how to be kind human beings and how to
resolve their conflicts with others in a constructive way. Parents and teachers
put a lot of time and money into teaching children science, arithmetic, literature,
geography, geology, and computers. But do we ever spend any time teaching them
how to be kind? Do we have any courses in kindness? Do we teach kids how to work
with their own negative emotions and how to resolve conflicts with others? I think
this is much more important than the academic subjects. Why? Children may know
a lot, but if they grow up to be unkind, resentful, or greedy adults, their lives
will not be happy.
Parents want their children to have a good future and thus
think their children need to make a lot of money. They teach their children academic
and technical skills so that they can get a good job and make lots of money --
as if money were the cause of happiness. But when people are on their deathbed,
you never hear anybody wishfully say, "I should have spent more time in the
office. I should have made more money." When people have regrets about how
they lived their life, usually they regret not communicating better with other
people, not being kinder, not letting the people that they care about know that
they care. If you want your kids to have a good future don't teach them just how
to make money, but how to live a healthy life, how to be a happy person, how to
contribute to society in a productive way.
Teaching Children to Share with
Others
As parents you have to model this. Let's say your children come home
and say, "Mom and Dad, I want designer jeans, I want new rollerblades, I
want this and I want that because all the other kids have it." You say to
your children, "Those things won't make you happy. You don't need them. It
won't make you happy to keep up with the Lee's." But then you go out and
buy all the things that everybody else has, even though your house is already
filled with things you don't use. In this case, what you are saying and what you
are doing are contradictory. You tell your children to share with other children,
you don't give things to charities for the poor and needy. Look at the homes in
this country: they are filled with things we don't use but can't give away. Why
not? We're afraid that if we give something away we might need it in the future.
We find it difficult to share our things, but we teach children that they should
share. A simple way to teach your children generosity is to give away all the
things you haven't used in the last year. If all four seasons have gone by and
we haven't used something, we probably won't use it the next year either. There
are many people who are poor and can use those things, and it would help ourselves,
our children, and the other people if we gave those things away.
Another way
to teach your children kindness is to not buy everything that you want. Instead,
save the money and give it to a charity or to somebody who is in need. You can
show your children through your own example that accumulating more and more material
things doesn't bring happiness, and that it's more important to share with others.
Teaching Children About the Environment and Recycling
Along this line,
we need to teach children about the environment and recycling. Taking care of
the environment that we share with other living beings is part of the practice
of loving kindness. If we destroy the environment, we harm others. For example,
if we use a lot of disposable things and don't recycle them but just throw them
away, what are we giving to future generations? They will inherit from us bigger
garbage dumps. I'm very happy to see more people reusing and recycling things.
It is an important part of our Buddhist practice and an activity that temples
and Dharma centers should take the lead in.
The Buddha did not comment directly
on many things in our modern society -- such as recycling -- because those things
didn't exist at his time. But he talked about principles that we can apply to
our present situations. These principles can guide us in deciding how to act in
many new situations that didn't exist 2,500 years ago.
New Addictions in the
Modern Society
However, the Buddha did talk directly about intoxicants and
discouraged us from using them. At the time of the Buddha, the chief intoxicant
was alcohol. However, extrapolating on the principle he set down, the advice against
intoxicants also refers to using recreational drugs or misusing tranquilizers.
If we take this a step further, we have to observe our relationship to the biggest
intoxicant in our society: television. As a society, we are addicted to TV. For
example, after getting home from work, we're tired and want to relax. What do
we do? We sit down, turn on the TV, and space out for hours, until we finally
fall asleep in front of it. Our precious human life, with its potential to become
a fully enlightened Buddha, gets wasted in front of the TV! Sometimes certain
TV programs are far worse intoxicants than alcohol and drugs, for example, programs
with a lot of violence. By the time a child is 15-years-old, he or she has seen
thousands of people die on the television. We're intoxicating our children with
a violent view of life. Parents need to select the TV programs they watch with
a lot of care, and in that way be an example to their children.
Another big
intoxicant is shopping. You may be surprised to hear this, but some psychologists
are now researching addiction to shopping. When some people feel depressed, they
drink or use drugs. Other people go to the shopping center and buy something.
It's the same mechanism: we avoid looking at our problems and deal with our uncomfortable
emotions by external means. Some people are compulsive shoppers. Even when they
don't need anything, they go to the mall and just look around. Then buy something,
but return home still feeling empty inside.
We also intoxicate ourselves by
eating too much or eating too little. In other words, we handle our uncomfortable
emotions by using food. I often joke that in America the Three Jewels of Refuge
are the TV, the shopping center, and the refrigerator! That's where we turn when
we need help! But these objects of refuge don't bring us happiness and in fact
make us more confused. If we can turn our mind to the Buddhas, the Dharma, and
the Sangha, we'll be a lot happier in the long-run. Even in this moment, our spiritual
practice can help us. For example, when we are tired or stressed out, we can relax
our mind by chanting the Buddha's name or by bowing to the Buddha. While doing
this, we imagine the Buddha in front of us and think that much radiant and peaceful
light streams from the Buddha into us. This light fills our entire body-mind and
makes us very relaxed and at ease. After doing this for a few minutes, we feel
refreshed. This is much cheaper and easier than taking refuge in the TV, shopping
mall, and refrigerator. Try it!!
Extracted from "The Path To Happiness"
by Ven. Chodron