Religion & Belief (Alor Pothay) > Buddhism
Some features on Buddhism
Anisur Rahman:
Buddhist Morality
Dr. C. George Boeree
Shippensburg University
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The Pancha Shila
The Pancha Shila, or five moral precepts:
1. Avoid killing, or harming any living thing.
2. Avoid stealing -- taking what is not yours to take.
3. Avoid sexual irresponsibility, which for monks and nuns means celibacy.
4. Avoid lying, or any hurtful speech.
5. Avoid alcohol and drugs which diminish clarity of consciousness.
To these, monks and nuns add...
6. One simple meal a day, before noon.
7. Avoid frivolous entertainments.
8. Avoid self-adornment.
9. Use a simple bed and seat.
10. Avoid the use of money.
Full monastic life adds over two hundred more rules and regulations!
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The Paramita
The Perfections or Virtues -- noble qualities that we should all strive to achieve. Here are two versions:
1. Generosity (P: dana)
2. Moral discipline (P: sila)
3. Patience and tolerance (P: khanti)
4. Wisdom or (full-) consciousness (P: pañña)
5. Energy (P: viriya)
6. Renunciation (P: nekkhamma)
7. Truthfulness (P: sacca)
8. Determination (P: adhitthana)
9. Loving kindness (P: metta)
10. Equanimity (P: upekkha) 1. Generosity (dana)
2. Moral discipline (shila)
3. Patience and tolerance (kshanti)
4. Energy (virya)
5. Meditation (dhyana)
6. Wisdom or (full-) consciousness (prajña)
7. Skilled methods (upaya)
8. Vow or resolution (pranidhana)
9. The ten powers or special abilities (dashabala)
10. Knowledge (jñana)
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The Brahma Vihara
The Brahma Vihara are the four "sublime states" to which we all should aspire. They are the great signs of the Bodhisattva, who vows to remain in samsara -- this world of pain and sorrow -- until all creation can be brought into the state of Nirvana together.
1. Maitri is caring, loving kindness displayed to all you meet.
2. Karuna is compassion or mercy, the kindness shown to those who suffer.
3. Mudita is sympathetic joy, being happy for others, without a trace of envy.
4. Upeksa is equanimity or peacefulness, the ability to accept the ups and downs of life with equal dispassion.
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The Sigalovada Sutta
This Sutra is a record of the words of the Buddha to Sigalo, a young middle class man, who was on his way to worship the six directions, east, west, north, south, up, and down. His father had died and asked him to worship in this very ancient fashion in remembrance of him. The Buddha, wishing this ritual to have more meaning for the young man, advised him in detail about how to live a good life as a layman. He phrased himself, as he apparently so often did, using lists, and begins by warning him against many of the evils of the layman's life.
The four vices:
1. The destruction of life
2. Stealing
3. Sexual misconduct
4. Lying
The four things which lead to evil:
1. Desire, meaning greed, lust, clinging
2. Anger and hatred
3. Ignorance
4. Fear and anxiety
The six ways one dissipates ones wealth:
1. Drinking and drugs
2. Carousing late at night
3. Wasting away your time at shows
4. Gambling
5. Keeping bad company
6. Laziness
And he provides details regarding these last six that demonstrate the manners in which drink, etc., lead to one's downfall.
Then he provides a lesson on friendship -- how to distinguish good friends from bad friends. There are four types that are not really your friends, but will make your life miserable in the long run:
1. The leech who appropriates your possessions
2. The bull-shitter who manipulates you
3. The boot-licker who flatters you
4. The party-animal who encourages you to do the same
A good friend, on the other hand, is one who...
1. is always ready to help you
2. is steady and loyal
3. provides good advice
4. is sympathetic
The Buddha even gives some advice regarding one's finances:
1. One quarter of your earnings should be used to cover your expenses.
2. Two quarters should be re-invested in your business.
3. One quarter should be put into savings for times of need.
Finally, the Buddha discusses how one might best benefit from worshipping the six directions.
Regarding the east, a child should be good to his or her parents: support them, help them, keep their traditions, be worthy of your inheritance, and offer alms in their honor when they die.
A parent should be good to his or her children as well: keep them from getting into trouble, encourage them to be good, train them for a profession, make sure they are suitably married, and provide a good inheritance.
Regarding the south, a student should be good to his or her teachers: show respect, work hard, and be eager to learn.
A teacher should be good to his or her students: teach them well, make sure they understand, help them achieve their goals.
Regarding the west, a husband should be good to his wife: treat her well, be faithful to her, share authority with her, and give her jewelry ;-)
A wife should be good to her husband: be gracious, faithful, industrious, and frugal.
Regarding the north, a friend should be good to his or her friends: be generous, helpful, loyal, protective, and so on.
Regarding the nadir ("down"), an employer should be good to his or her employees: assign work according to their abilities, provide food and wages, take care of them when they are sick, share delicacies with them, and grant them occasional leave.
Employees should be good to their employers: Get to work early, leave late, perform their duties well, don't pilfer from the supply closet, and uphold their employer's good name.
And finally, regarding the zenith ("up"), lay people should be good to people who have devoted themselves to the spiritual life: kind deeds, kind words, kind thoughts, opening one's home to them, and supplying them with their physical needs.
And people in the spiritual life should be good to lay people: keep them from doing evil, encourage them to do good, make sure they hear the dharma, clarify what they don't understand, point out the way, and generally love them.
Keep these relationships in mind, he tells Sigalovada, and the ritual your father asked you to keep will have greater benefits than he ever dreamed of. Although some of the details may be a bit dated -- it has been some 2500 years, after all -- it can still serve quite well as a guide to moral behavior for the common man or woman of today!
Buddha concludes with a poem:
Who is wise and virtuous,
Gentle and keen-witted,
Humble and amenable,
Such a one to honor may attain.
Who is energetic and not indolent,
In misfortune unshaken,
Flawless in manner and intelligent,
Such a one to honor may attain.
Who is hospitable and friendly,
Liberal and unselfish,
A guide, an instructor, a leader,
Such a one to honor may attain.
Generosity, sweet speech,
Helpfulness to others,
Impartiality to all,
As the case demands.
These four winning ways make the world go round,
As the linchpin in a moving car.
If these in the world exist not,
Neither mother nor father will receive,
Respect and honor from their children.
From The Sigalovada Sutta, DN31, translated by Narada Thera (http://world.std.com/~metta/canon/digha/dn31.html).
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The Ten Duties of a King
(from the Pali Jatakas)
But the common man or woman is not the only one for whom Buddha provides guidance...
1. Dana: Liberality, generosity, charity, concern with the welfare of the people.
2. Sila: High moral character, observing at least the Five Precepts.
3. Parccaga: Willing to sacrifice everything for the people -- comfort, fame, even his life.
4. Ajjava: Honesty and integrity, not fearing some or favoring others.
5. Maddava: Kindness and gentleness.
6. Tapa: Austerity, content in the simple life.
7. Akkodha: Free from hatred, ill-will, and anger.
8. Avihimsa: Non-violence, a commitment to peace.
9. Khanti: Patience, tolerance, and the ability to understand others’ perspectives.
10. Avirodha: Non-obstruction, ruling in harmony with the will of the people and in their best interests.
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The Buddha's Words on Kindness (Metta Sutta)
This is what should be done
By one who is skilled in goodness,
And who knows the path of peace:
Let them be able and upright,
Straightforward and gentle in speech.
Humble and not conceited,
Contented and easily satisfied.
Unburdened with duties and frugal in their ways.
Peaceful and calm, and wise and skillful,
Not proud and demanding in nature.
Let them not do the slightest thing
That the wise would later reprove.
Wishing: In gladness and in saftey,
May all beings be at ease.
Whatever living beings there may be;
Whether they are weak or strong, omitting none,
The great or the mighty, medium, short or small,
The seen and the unseen,
Those living near and far away,
Those born and to-be-born,
May all beings be at ease!
Let none deceive another,
Or despise any being in any state.
Let none through anger or ill-will
Wish harm upon another.
Even as a mother protects with her life
Her child, her only child,
So with a boundless heart
Should one cherish all living beings:
Radiating kindness over the entire world
Spreading upwards to the skies,
And downwards to the depths;
Outwards and unbounded,
Freed from hatred and ill-will.
Whether standing or walking, seated or lying down
Free from drowsiness,
One should sustain this recollection.
This is said to be the sublime abiding.
By not holding to fixed views,
The pure-hearted one, having clarity of vision,
Being freed from all sense desires,
Is not born again into this world.
From The Buddhist Reading Room (http://www.geocities.com/~wtwilson3/metta-su.htm).
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For more original sutras on Buddhist morality, please see the following:
At Sedaka: The Acrobat -- http://www.accesstoinsight.org/canon/samyutta/sn47-019.html
Half of the Holy Life -- http://www.accesstoinsight.org/canon/samyutta/sn45-002.html
A Meal -- http://www.accesstoinsight.org/canon/anguttara/an05-037.html
An Angry Person -- http://www.accesstoinsight.org/canon/anguttara/an07-060.html
Instructions to Rahula -- http://www.accesstoinsight.org/canon/majjhima/mn061.html
The Discourse to Gotami -- http://www.accesstoinsight.org/canon/anguttara/an08-053.html
The Discourse to Sigala: The Layperson's Code of Discipline -- http://www.accesstoinsight.org/canon/digha/dn31.html
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Anisur Rahman:
The Basics of Buddhist Meditation
Dr. C. George Boeree
Shippensburg University
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Buddhism began by encouraging its practitioners to engage in smrti (sati) or mindfulness, that is, developing a full consciousness of all about you and within you -- whether seated in a special posture, or simply going about one’s life. This is the kind of meditation that Buddha himself engaged in under the bodhi tree, and is referred to in the seventh step of the eightfold path.
Soon, Buddhist monks expanded and formalized their understanding of meditation. The bases for all meditation, as it was understood even in the earliest years of Buddhism, are shamatha and vipashyana.
Shamatha is often translated as calm abiding or peacefulness. It is the development of tranquility that is a prerequisite to any further development. Vipashyana is clear seeing or special insight, and involves intuitive cognition of suffering, impermanence, and egolessness.
Only after these forms were perfected does one go on to the more heavy-duty kinds of meditation. Samadhi is concentration or one-pointed meditation. It involves intense focusing of consciousness.
Samadhi brings about the four dhyanas, meaning absorptions. Buddha refers to samadhi and the dhyanas in the eighth step of the eightfold path, and again at his death. Dhyana is rendered as Jhana in Pali, Ch’an in Chinese, Son in Korean, and Zen in Japanese, and has, in those cultures, become synonymous with meditation as a whole.
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Basic Meditation
The most basic form of meditation involves attending to one's breath.
Begin by sitting in a simple chair, keeping your back erect if you can. The more traditional postures are the lotus position, sitting on a pillow with each foot upon the opposite thigh, and variations such as the half lotus (one foot on the opposite thigh, the other out in front of the opposite knee). This is difficult for many people. Some people kneel, sitting back on their legs or on a pillow between their legs. Many use a meditation bench: kneel, then place a little bench beneath your behind. But meditation is also done while standing, slowly walking, lying on the floor, or even in a recliner!
Traditionally, the hands are placed loosely, palms up, one on top of the other, and with the thumbs lightly touching. This is called the cosmic mudra, one of a large number of symbolic hand positions. You may prefer to lay them flat on your thighs, or any other way that you find comfortable.
Your head should be upright, but not rigid. The eyes may be closed, or focussed on a spot on the ground a couple of feet ahead of you, or looking down at your hands. If you find yourself getting sleepy, keep your eyes open!
Beginning meditators are often asked to count their breath, on the exhale, up to ten. Then you begin back at one. If you loose track, simply go back to one. Your breath should be slow and regular, but not forced or artificially controlled. Just breathe naturally and count.
A few weeks later, you may forego the counting and try to simply follow your breath. Concentrate on it entering you and exiting you. Best is to be aware as fully as possible of the entire process of breathing, but most people focus on one aspect or another: the sensation of coolness followed by warmth at the nostrils, or the rise and fall of the diaphragm. Many meditators suggest imagining the air entering and exiting a small hole an inch or two below your navel. Keeping your mind lower on the body tends to lead to deeper meditation. If you are sleepy, then focus higher, such as at the nostrils.
You will inevitably find yourself distracted by sounds around you and thoughts within. The way to handle them is to acknowledge them, but do not attach yourself to them. Do not get involved with them. Just let them be, let them go, and focus again on the breath. At first, it might be wise to scratch when you itch and wiggle when you get uncomfortable. Later, you will find that the same scant attention that you use for thoughts and sounds will work with physical feelings as well.
A more advanced form of meditation is shikantaza, or emptiness meditation. Here, you don't follow anything at all. There is no concentration -- only quiet mindfulness. You hold your mind as if you were ready for things to happen, but don't allow your mind to become attached to anything. Things -- sounds, smells, aches, thoughts, images -- just drift in and out, like clouds in a light breeze. This is my own favorite.
Many people have a hard time with their thoughts. We are so used to our hyperactive minds, that we barely notice the fact that they are usually roaring with activity. So, when we first sit and meditate, we are caught off guard by all the activity. So some people find it helpful to use a little imagination to help them meditate. For example, instead of counting or following your breath, you might prefer to imagine a peaceful scene, perhaps floating in a warm lagoon, until the noise of your mind quiets down.
Meditate for fifteen minutes a day, perhaps early in the morning before the rest of the house wakes up, or late at night when everything has quieted down. If that's too much, do it once a week if you like. If you want, do more. Don't get frustrated. And don't get competitive, either. Don't start looking forward to some grand explosion of enlightenment. If you have great thoughts, fine. Write them down, if you like. Then go back to breathing. If you feel powerful emotions, wonderful. Then go back to breathing. The breathing is enlightenment.
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The Ananda Sutta
Ananda, Buddha's cousin, friend, and devoted disciple, once asked him if there was one particular quality one should cultivate that would best bring one to full awakening. Buddha answered: Being mindful of breathing.
"There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out.
"Breathing in long, he discerns that he is breathing in long; or breathing out long, he discerns that he is breathing out long. Or breathing in short, he discerns that he is breathing in short; or breathing out short, he discerns that he is breathing out short. He trains himself to breathe in sensitive to the entire body, and to breathe out sensitive to the entire body. He trains himself to breathe in calming the bodily processes, and to breathe out calming the bodily processes.
"He trains himself to breathe in sensitive to rapture, and to breathe out sensitive to rapture. He trains himself to breathe in sensitive to pleasure, and to breathe out sensitive to pleasure. He trains himself to breathe in sensitive to mental processes, and to breathe out sensitive to mental processes. He trains himself to breathe in calming mental processes, and to breathe out calming mental processes.
"He trains himself to breathe in sensitive to the mind, and to breathe out sensitive to the mind. He trains himself to breathe in satisfying the mind, and to breathe out satisfying the mind. He trains himself to breathe in steadying the mind, and to breathe out steadying the mind. He trains himself to breathe in releasing the mind, and to breathe out releasing the mind.
"He trains himself to breathe in focusing on inconstancy, and to breathe out focusing on inconstancy. He trains himself to breathe in focusing on dispassion, and to breathe out focusing on dispassion. He trains himself to breathe in focusing on cessation, and to breathe out focusing on cessation. He trains himself to breathe in focusing on relinquishment, and to breathe out focusing on relinquishment."
(adapted from The Samyutta Nikaya 54.13,)
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Obstacles
The Five Hindrances (Nivarana) are the major obstacles to concentration.
1. Sensual desire (abhidya)
2. Ill will, hatred, or anger (pradosha)
3. Laziness and sluggishness (styana and middha)
4. Restlessness and worry (anuddhatya and kaukritya)
5. Doubt (vichikitsa) -- doubt, skepticism, indecisiveness, or vacillation, without the wish to cure it, more like the common idea of cynicism or pessimism than open-mindedness or desire for evidence.
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For more original sutras on Buddhist meditation, see the following:
The Arrow -- http://www.accesstoinsight.org/canon/samyutta/sn36-006.html
Analysis of Mental Faculties -- http://www.accesstoinsight.org/canon/samyutta/sn48-010.html
The Ship -- http://www.accesstoinsight.org/canon/samyutta/sn22-101.html
Analysis of the Frames of Reference -- http://www.accesstoinsight.org/canon/samyutta/sn47-040.html
The Relaxation of Thoughts -- http://www.accesstoinsight.org/canon/majjhima/mn020.html
The Simile of the Cloth -- http://www.accesstoinsight.org/canon/majjhima/mn007.html
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Resources
Snelling, John (1991). The Buddhist Handbook. Rochester, VT: Inner Traditions.
Rahula, Walpola (1959). What the Buddha Taught. NY: Grove Press.
Gard, Richard (1962). Buddhism. NY: George Braziller.
The Encyclopedia of Eastern Philosophy and Religion (1994). Boston: Shambhala.
The Encyclopaedia Britannica CD (1998). Chicago: Encyclopaedia Britannica.
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Anisur Rahman:
Some simple instructions for living a happy life, courtesy of the Buddha
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Here are three brief sutras, which I have edited even further, that show how the idea of rebirth contributes to our compassion for others, as well as giving us a little comfort for ourselves.
Duggata Sutta -- The hard-times sutra
When you see someone who has fallen on hard times,
overwhelmed with hard times, you should conclude: 'We, too, have experienced just this sort of thing in the course of that long, long time.'
Sukhita Sutta -- The happy sutra
When you see someone who is happy & well-provided in life, you
should conclude: 'We, too, have experienced just this sort of thing in the course of that long, long time.'
Mata Sutta -- The mother sutra
A being who has not been your mother at one time in the past is not easy to find... A being who has not been your father... your brother... your sister... your son... your daughter at one time in the past is not easy to
find.
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Not everyone desires enlightenment. Sometimes, all we want is to be able to meet once again the ones we love:
Samajivina Sutta -- Living in Tune
Translated from the Pali by Thanissaro Bhikkhu.
Once the Blessed One was staying among the Bhaggas in the Deer Park at Bhesakala Grove, near Crocodile Haunt. Then early in the morning the Blessed One put on his robes and, carrying his bowl and outer robe, went to the home of the householder, Nakula's father. On arrival, he sat down on a seat made ready. Then Nakula's father & Nakula's mother went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, Nakula's father said to the Blessed One: "Lord, ever since Nakula's mother as a young girl was brought to me [to be my wife] when I was just a young boy, I am not conscious of being unfaithful to her even in mind, much less in body. We want to see one another not only in the present life but also in the life to come."
And Nakula's mother said to the Blessed One: "Lord, ever since I as a young girl was brought to Nakula's father [to be his wife] when he was just a young boy, I am not conscious of being unfaithful to him even in mind, much less in body. We want to see one another not only in the present life but also in the life to come."
[The Blessed One said:] "If both husband & wife want to see one another not only in the present life but also in the life to come, they should be in tune [with each other] in conviction, in tune in virtue, in tune in generosity, and in tune in discernment. Then they will see one another not only in the present life but also in the life to come."
Husband & wife, both of them
having conviction,
being responsive,
being restrained,
living by the Dhamma,
addressing each other
with loving words:
they benefit in manifold ways.
To them comes bliss.
Their enemies are dejected
when both are in tune in virtue.
Having followed the Dhamma here in this world,
both in tune in precepts & practices,
they delight in the world of the devas,
enjoying the pleasures they desire.
http://www.accesstoinsight.org/canon/sutta/anguttara/an04-055.html
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Although traditional Buddhism suffers from the sexism prevalent then and now in India, China, and elsewhere, it seems Buddha recognized the essential equality between men and women. After all, we have all been men and women at some time in our cycle of births and rebirths!
Soma Sutta -- Sister Soma
Translated from the Pali by Bhikkhu Bodhi.
...(I)n the morning, the bhikkhuni [nun] Soma dressed and, taking bowl and robe, entered Savatthi for alms. When she had walked for alms in Savatthi and had returned from her alms round, after her meal she went to the Blind Men's Grove for the day's abiding. Having plunged into the Blind Men's Grove, she sat down at the foot of a tree for the day's abiding.
Then Mara the Evil One, desiring to arouse fear, trepidation, and terror in the bhikkhuni Soma, desiring to make her fall away from concentration, approached her and addressed her in verse:
"That state so hard to achieve
Which is to be attained by the seers,
Can't be attained by a woman
With her two-fingered wisdom."
Then it occurred to the bhikkhuni Soma: "Now who is this that recited the verse -- a human being or a non-human being?" Then it occurred to her: "This is Mara the Evil One, who has recited the verse desiring to arouse fear, trepidation, and terror in me, desiring to make me fall away from concentration."
Then the bhikkhuni Soma, having understood, "This is Mara the Evil One," replied to him in verses:
"What does womanhood matter at all
When the mind is concentrated well,
When knowledge flows on steadily
As one sees correctly into Dhamma.
One to whom it might occur,
'I'm a woman' or 'I'm a man'
Or 'I'm anything at all' --
Is fit for Mara to address."
Then Mara the Evil One, realizing, "The bhikkhuni Soma knows me," sad and disappointed, disappeared right there.
http://www.accesstoinsight.org/canon/sutta/samyutta/sn05-002a.html
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Anger is, of course, not conducive to enlightenment. But Buddha explains that anger actually makes us miserable here and now!
Kodhana Sutta -- An Angry Person (paraphrased)
Seven things happen to people who are angry, which end up making their enemies happy:
Some people wish that their enemies become ugly. But when people are angry, even if they are well bathed, beautifully dressed, and their hair neatly cut, they become ugly themselves! This is exactly what their enemies would wish for them!
Some people wish that their enemies sleep poorly. But when people are angry, even if they sleep on luxurious beds, with white sheets, fluffy pillows, and beautiful blankets, they will sleep poorly because of their anger. This, too, is exactly what their enemies would wish!
Some wish that their enemies not profit in business. But when people are angry, they become confused: When they suffer a loss, they think they are making a profit; when they make a profit, they think they are suffering a loss. This leads to constant worry, which is exactly what is enemy would wish!
Some wish that their enemies not have any wealth. But when people are angry, even if they start out with wealth that they have worked hard to accumulate, they will behave badly and may wind up in jail or paying fines for their misbehavior, and eventually lose their fortunes. This is exactly what his enemy would wish!
Some wish that ther enemies lose their reputation. But when people are angry, whatever reputation they have, and however well earned it may be, will disappear, which is exactly what their enemies would wish!
Some wish that their enemies have no friends. But when people are angry, their friends and relatives avoid them because of their temper. This is exactly what their enemies would wish!
And finally, some people wish that their enemies would go to hell. But when people are angy, they commit all kinds of sins, in their behavior, their speech, and in their minds. When they die, they may find themselves in hell, which is exacly what their enemies would wish!
These are the seven things which happen to angry people, which end up making their enemies happy.
Paraphrased from translation by Thanissaro Bhikkhu (www.accesstoinsight.org).
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Lying is such an institutionalized part of modern society it is hard for many of us to imagine a world without it. Buddha has a lesson for his son in this sutra:
Ambalatthikarahulovada Sutta -- Lesson for Rahula at Mango Stone (paraphrased)
When Rahula, Buddha's son, was seven, he set out some water for his father to wash his feet. Buddha picked up a ladle full of the water and began to wash. He showed his son the ladle with a little bit of water left in it and said "This is how little worth is left in someone who isn't ashamed at telling a lie."
Tossing away the little bit of water, he said "What little honor is left in someone who is not ashamed when telling a lie is tossed away just like that."
Turning the ladle upside down, he said "What little honor there is in someone who is not ashamed is turned upside down just like that."
And showing Rahula the empty ladle, he said "What little honor there is in someone who is not ashamed is empty and hollow just like that."
"A royal elephant going into battle who holds back in the fight hasn't given of himself fully. But when he gives his all, there is nothing he will not do. The same thing is true of someone who is not ashamed when they tell a lie: There is no evil he will not do! So train yourself not to lie, even in jest.
"What do your think a mirror is for?"
"For reflection, sir."
"Just like a mirror, you actions, whether they are physical, verbal, or mental, should be done with constant reflectiion.
"When you are considering doing something, reflect on it: Is this something which will cause harm to myself or others? If so, stop yourself from doing it. If not, if it leads to happy consequences, you may feel free to do it. While you are doing something, reflect on it: Is this act harming anyone? If so, stop. If not, go ahead. After you have done something, reflect on what you have done. If it resulted in harm to yourself or others, confess it to your teacher or companions, and resolve to restrain yourself in the future. If the act had happy consequences, then be joyful.
"The same things apply to verbal acts. Before, during, and after you say something, reflect on it. If it seems that your speech will have or does have negative consequences, then restrain yourself or, if you are too late, confess and resolve to do better in the future. If what you have to say has positive consequences, then go ahead.
"And the same thing applies to mental acts. Reflect on them, before, during, and after. If a thought has negative consequences, abandon it or, if it is too late, be ashamed and resolve to improve. If the thought has positive qualities, then act upon it.
"Before, during, and after, reflect on your behavior, and purify yourself this way."
Liberally paraphrased from That the True Dhamma Might Last a Long Time: Readings Selected by King Asoka, translated by Thanissaro Bhikkhu (www.accesstoinsight.org).
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Even unpleasant people need to be cared for when they are ill. In this sermon, Buddha tells us to care for anyone who needs our help, and goes on to describe how to be a good patient and a good nurse.
Kucchivikara-vatthu -- The Monk with Dysentery
Translated from the Pali by Thanissaro Bhikkhu.
Now at that time a certain monk was sick with dysentery. He lay fouled in his own urine & excrement. Then the Blessed One, on an inspection tour of the lodgings with Ven. Ananda as his attendant, went to that monk's dwelling and, on arrival, saw the monk lying fouled in his own urine & excrement. On seeing him, he went to the monk and said, "What is your sickness, monk?"
"I have dysentery, O Blessed One."
"But do you have an attendant?"
"No, O Blessed One."
"Then why don't the monks attend to you?"
"I don't do anything for the monks, lord, which is why they don't attend to me."
Then the Blessed One addressed Ven. Ananda: "Go fetch some water, Ananda. We will wash this monk."
"As you say, lord," Ven. Ananda replied, and he fetched some water. The Blessed One sprinkled water on the monk, and Ven. Ananda washed him off. Then -- with the Blessed One taking the monk by the head, and Ven. Ananda taking him by the feet -- they lifted him up and placed him on a bed.
Then the Blessed One, from this cause, because of this event, had the monks assembled and asked them: "Is there a sick monk in that dwelling over there?"
"Yes, O Blessed One, there is."
"And what is his sickness?"
"He has dysentery, O Blessed One."
"But does he have an attendant?"
"No, O Blessed One."
"Then why don't the monks attend to him?"
"He doesn't do anything for the monks, lord, which is why they don't attend to him."
"Monks, you have no mother, you have no father, who might tend to you. If you don't tend to one another, who then will tend to you? Whoever would tend to me, should tend to the sick.
"If one's preceptor is present, the preceptor should tend to one as long as life lasts, and should stay until one's recovery. If one's teacher is present, the teacher should tend to one as long as life lasts, and should stay until one's recovery. If one's student is present, the student should tend to one as long as life lasts, and should stay until one's recovery. If one's apprentice is present, the apprentice should tend to one as long as life lasts, and should stay until one's recovery. If one who is a fellow student of one's preceptor is present, the fellow student of one's preceptor should tend to one as long as life lasts, and should stay until one's recovery. If one who is a fellow apprentice of one's teacher is present, the fellow apprentice of one's teacher should tend to one as long as life lasts, and should stay until one's recovery. If no preceptor, teacher, student, apprentice, fellow student of one's preceptor, or fellow apprentice of one's teacher is present, the sangha should tend to one. If it does not, [all the monks in that community] incur an offense of wrong-doing.
"A sick person endowed with five qualities is hard to tend to: he does what is not amenable to his cure; he does not know the proper amount in things amenable to his cure; he does not take his medicine; he does not tell his symptoms, as they actually are present, to the nurse desiring his welfare, saying that they are worse when they are worse, improving when they are improving, or remaining the same when they are remaining the same; and he is not the type who can endure bodily feelings that are painful, fierce, sharp, wracking, repellent, disagreeable, life-threatening. A sick person endowed with these five qualities is hard to tend to.
"A sick person endowed with five qualities is easy to tend to: he does what is amenable to his cure; he knows the proper amount in things amenable to his cure; he takes his medicine; he tells his symptoms, as they actually are present, to the nurse desiring his welfare, saying that they are worse when they are worse, improving when they are improving, or remaining the same when they are remaining the same; and he is the type who can endure bodily feelings that are painful, fierce, sharp, wracking, repellent, disagreeable, life-threatening. A sick person endowed with these five qualities is easy to tend to.
"A nurse endowed with five qualities is not fit to tend to the sick: He is not competent at mixing medicine; he does not know what is amenable or unamenable to the patient's cure, bringing to the patient things that are unamenable and taking away things that are amenable; he is motivated by material gain, not by thoughts of good will; he gets disgusted at cleaning up excrement, urine, saliva, or vomit; and he is not competent at instructing, urging, rousing, & encouraging the sick person at the proper occasions with a talk on Dhamma. A nurse endowed with these five qualities is not fit to tend to the sick.
"A nurse endowed with five qualities is fit to tend to the sick: He is competent at mixing medicine; he knows what is amenable or unamenable to the patient's cure, taking away things that are unamenable and bringing things that are amenable; he is motivated by thoughts of good will, not by material gain; he does not get disgusted at cleaning up excrement, urine, saliva, or vomit; and he is competent at instructing, urging, rousing, & encouraging the sick person at the proper occasions with a talk on Dhamma. A nurse endowed with these five qualities is fit to tend to the sick."
http://www.accesstoinsight.org/canon/vinaya/mv8-26-1.html
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Anisur Rahman:
The Diamond Sutra
1. This is what I have heard:
Once, the Buddha was staying at Anathapindika’s retreat in the Jeta Grove near the city of Sravasti, with a gathering of 1250 monks. After dressing and making his begging rounds in the city and eating his one meal, he sat with the monks.
2. The monk Subhuti paid his respects to the Buddha and asked a question: “What should one who wants to travel the Bodhisattva path keep in mind?â€
3. The Buddha answered, “A Bodhisattva should keep this in mind: All creatures, whether they are born from the womb or hatched from the egg, whether they transform like butterflies or arise miraculously, whether they have a body or are purely spirits, whether they are capable of thought or not capable of thought: All of these I vow to help enter nirvana before I rest there myself!
“But keep in mind, Subhuti, that in reality there is no such thing as an I who helps, and no such thing as an other whom I help. A Bodhisattva who does not recognize this reality is no true Bodhisattva!
4. “A true Bodhisattva takes no pleasure in this act of compassion and has no interest in appearances. He simply helps others selflessly.
“Can you measure the east, the west, the north, and the south, Subhuti?â€
“No, Lord.â€
“Neither can you measure the merit of someone who can help others without thought of himself.â€
5. “Subhuti! Can anyone tell who is a Buddha on the basis of physical characteristics?â€
“No, Lord. You have taught that Buddhahood is not a matter of physical characteristics.â€
“So one who is concerned with appearances will never see the Buddha, but one is not concerned with appearances may.â€
6. Subhuti asked, “Lord, will there always be people who understand your message?â€
Buddha answered, “Don’t doubt it, Subhuti! There will always be people who, hearing the message, will adhere to the precepts and practice our way. Our message will reach people simply because it is true! There will come a time when many will no longer need words, but will be beyond words. We must all strive to go beyond the words, because words can be clung to, and we should not cling to things. Understand that the words of the Buddha are like a raft built to cross a river: When its purpose is completed, it must be left behind if we are to travel further!
7. “So tell me, Subhuti. Have I taught the ultimate teaching?â€
“No, Lord. The ultimate teaching is not something which can be taught, because the ultimate teaching is not a thing which can be grasped or clung to.â€
8. The Buddha said, “Tell me, Subhuti. If someone gave away a universe full of treasures to help others, would he gain great merit?â€
“Yes, Lord. His merit would be great. But you have also taught us that, in order for this act of generosity to be genuine, he would not have thought of gaining merit. In fact, he would not have thought of himself at all!â€
The Buddha said, “Now, if someone understands and passes on even four sentences of my message to another, his generosity is even greater. He is not just giving something, he is helping to create future Buddhas!â€
9. “Tell me, Subhuti. Would someone who is beginning to understand my message say to himself ‘I have accomplished something grand’?â€
“No, Lord. Saying something like that would mean that the beginner doesn’t understand that there is no ego there to take credit for anything at all!â€
“And would someone who is highly advanced in his understanding of my message say to himself ‘I have accomplished something grand’?â€
“No, Lord. Anyone saying such a thing would also be saying that there is indeed an ego that attains something, and something to attain. These are not the thoughts of someone who understands your message.
“Lord, you have said that I have been successful in achieving peace and freedom from passions. In fact, I no longer crave the status of a saint. If I did, I am sure that you would never have thought so much of me!"
10. “Subhuti, If I say, ‘Bodhisattvas adorn the heavens,†would I be speaking the truth?â€
“No, Lord. Adornments are illusions, and illusions have no place in the heavens.â€
“And so Bodhisattvas should rid their minds of ego, and cease their preferences for one odor or another, one sound or another, one sight or another. A Bodhisattva should have no attachment or aversion to anything.â€
The Buddha asked, “Subhuti, if a man had a body as huge as a mountain, would he be a great man?â€
“No, Lord. Because “a great man†is only words, and being a great man is an illusion, created by the belief in ego.â€
...
13. Then Subhuti asked the Buddha, “Lord, what shall we call this sermon?â€
The Buddha answered, “Call it ‘The Diamond Sutra on the Perfection of Wisdom.’ Like a diamond blade, it can cut through all delusion!â€
...
14. Then Subhuti suddenly had a full awareness of the meaning of the sermon, and was moved to tears. “Lord, thank you for this sermon. Anyone who hears it and understands it with a pure mind will be moved by it. Even hundreds of years into the future, its clarity will be appreciated."
....
32. “Subhuti, if someone gave away enough treasure to fill a universe, he would still not gain as much merit as someone who manages to understand and pass on a few lines of this sermon.
“So what should be on one’s mind as one begins the Bodhisattva journey?
"Like a falling star, like a bubble in a stream,
Like a flame in the wind, like frost in the sun,
Like a flash of lightning or a passing dream --
So should you understand the world of the ego.â€
Subhuti and the rest of the monks were filled with joy at hearing the Buddha’s sermon.
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Anisur Rahman:
Towards a Buddhist Psychotherapy
C. George Boeree, Ph.D.
Shippensburg University
What follows is my effort at showing the relevance of Buddhism to western psychotherapy, especially existential therapy. Although it may not sit well with purists, I hope that this article captures the spirit of the Buddha's message.
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The Four Noble Truths sound like the basics of any theory with therapeutic roots:
1. Life is suffering. Life is at very least full of suffering, and it can easily be argued that suffering is an inevitable aspect of life. If I have senses, I can feel pain; if I have feelings, I can feel distress; if I have a capacity for love, I will have the capacity for grief. Such is life.
Duhkha, the Sanskrit word for suffering, is also translated as stress, anguish, and imperfection. Buddha wanted us to understand suffering as a foundation for improvement. One key to understanding suffering is understanding anitya, which means that all things, including living things, our loved ones, and ourselves, are impermanent. Another key concept is anatman, which means that all things -- even we -- have no "soul" or eternal substance. With no substance, nothing stands alone, and no one has a separate existence. We are all interconnected, not just with our human world, but with the universe.
In existential psychology, we speak of ontological anxiety (dread, angst). It, too is characterized as an intrinsic part of life. It is further understood that in order to improve one's life, one needs to understand and accept this fact of life, and that the effort one makes at avoiding this fact of life is at the root of neurosis. In other words, denying anxiety is denying life itself. As the blues song points out, "if you ain't scared, you ain't right!"
Impermanence also has its correlate in the concept of being-towards-death. Our peculiar position of being mortal and being aware of it is a major source of anxiety, but is also what makes our lives, and the choices we make, meaningful. Time becomes important only when there is only so much of it. Doing the right thing and loving someone only have meaning when you don't have an eternity to work with.
Anatman -- one of the central concepts of Buddhism -- is likewise a central concept in existential psychology. As Sartre put it, our existences precede our essences. That is to say, we are a kind of "nothingness" that strains to become a "something." Yet only by acknowledging our lives as more a matter of movement than substance do we stand a chance at authentic being.
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2. Suffering is due to attachment. We might say that at least much of the suffering we experience comes out of ourselves, out of our desire to make pleasure, happiness, and love last forever and to make pain, distress, and grief disappear from life altogether.
My feeling, not quite in line with some Buddhist interpretations, is that we are not therefore to avoid pleasure, happiness, and love. Nor are we to believe that all suffering comes from ourselves. It's just that it is not necessary, being shot once with an arrow, to shoot ourselves again, as the Buddha put it.
Attachment is one translation of the word trishna, which can also be translated as thirst, desire, lust, craving, or clinging. When we fail to recognize that all things are imperfect, impermanent, and insubstantial, we cling to them in the delusion that they are indeed perfect, permanent, and substantial, and that by clinging to them, we, too, will be perfect, permanent, and substantial.
Another aspect of attachment is dvesha, which means avoidance or hatred. To Buddha, hatred was every bit as much an attachment as clinging. Only by giving those things which cause us pain permanence and substance do we give them the power to hurt us more. We wind up fearing, not that which can harm us, but our fears themselves.
A third aspect of attachment is avidya, meaning ignorance. At one level, it refers to the ignorance of these Four Noble Truths -- not understanding the truth of imperfection and so on. At a deeper level, it also means "not seeing," i.e. not directly experiencing reality, but instead seeing our personal interpretation of it. More than that, we take our interpretation of reality as more real than reality itself, and interpret any direct experiences of reality itself as illusions or "mere appearances!"
Existential psychology has some similar concepts here, as well. Our lack of "essence" or preordained structure, our "nothingness," leads us to crave solidity. We are, you could say, whirlwinds who wish they were rocks. We cling to things in the hopes that they will provide us with a certain "weight." We try to turn our loved ones into things by demanding that they not change, or we try to change them into perfect partners, not realizing that a statue, though it may live forever, has no love to give us. We try to become immortal, whether by anxiety-driven belief in fairy-tales, or by making our children and grand-children into clones of ourselves, or by getting into the history books or onto the talk shows. We even cling to unhappy lives because change is too frightening.
Or we try to become a piece of a larger pie: The most frightening things we've seen in this century are the mass movements, whether they be Nazis or Red Guard or Ku Klux Klan or... well, you name them. If I'm just a little whirlwind, maybe by joining others of my kind, I can be a part of a hurricane! Beyond these giant movements are all the petty ones -- political movements, revolutionary ones, religious ones, antireligious ones, ones involving nothing more than a style or fashion, and even the local frat house. And note the glue that holds them together is the same: hatred, which in turn is based on the anxiety that comes from feeling small.
Finally, existential psychology also discusses its version of ignorance. Everyone holds belief systems -- personal and social -- that remain forever untested by direct experience. They have such staying power because built in to them is a catch-22, a circular argument, that says that evidence or reasoning that threatens the belief system is, ipso facto, incorrect. These belief systems can range from the great religious, political, and economic theories to the little beliefs people hold that tell them that they are -- or are not -- worthy. It is a part of therapy's job to return us to a more direct awareness of reality. As Fritz Perls once said, "we must lose our minds and come to our senses!"
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3. Suffering can be extinguished. At least that suffering we add to the inevitable suffering of life can be extinguished. Or, if we want to be even more modest in our claims, suffering can at least be diminished.
I believe that, with decades of practice, some monks may be able to transcend even simple, direct, physical pain. I don't think, however, that us ordinary folk in our ordinary lives have the option of devoting those decades to such an extreme of practice. My focus, then, is on diminishing mental anguish rather than eliminating all pain.
Nirvana is the traditional name for the state of being (or non-being, if you prefer) wherein all clinging, and so all suffering, has been eliminated. It is often translated as "blowing out," with the idea that we eliminate self like we blow out a candle. This may be a proper understanding, but I prefer the idea of blowing out a fire that threatens to overwhelm us, or even the idea of taking away the oxygen that keeps the fires burning. By this I mean that by "blowing out" clinging, hate, and ignorance, we "blow out" unnecessary suffering.
I may be taking a bit of a leap here, but I believe that the Buddhist concept of nirvana is quite similar to the existentialists' freedom. Freedom has, in fact, been used in Buddhism in the context of freedom from rebirth or freedom from the effects of karma. For the existentialist, freedom is a fact of our being, one which we often ignore, and which ignorance leads us to a diminished life.
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4. And there is a way to extinguish suffering. This is what all therapists believe -- each in his or her own way. But this time we are looking at what Buddha's theory --dharma -- has to say: He called it the Eightfold Path.
The first two segments of the path are refered to as prajña, meaning wisdom:
Right view -- understanding the Four Noble Truths, especially the nature of all things as imperfect, impermanent, and insubstantial and our self-inflicted suffering as founded in clinging, hate, and ignorance.
Right aspiration -- having the true desire to free oneself from attachment, hatefulness, and ignorance. The idea that improvement comes only when the sufferer takes the first step of aspiring to improvement is apparently 2500 years old.
For the existential psychologist, therapy is something neither the therapist nor the client takes lying down -- if you will pardon the pun. The therapist must take an assertive role in helping the client become aware of the reality of his or her suffering and its roots. Likewise, the client must take an assertive role in working towards improvement -- even though it means facing the fears they've been working so hard to avoid, and especially facing the fear that they will "lose" themselves in the process.
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The next three segments of the path provide more detailed guidance in the form of moral precepts, called sila:
Right speech -- abstaining from lying, gossiping, and hurtful speech generally. Speech is often our ignorance made manifest, and is the most common way in which we harm others. Modern psychologists emphasize that one should above all stop lying to oneself. But Buddhism adds that by practicing being true to others, and one will find it increasingly difficult to be false to oneself.
Right action -- behaving oneself, abstaining from actions that hurt others (and, by implication, oneself) such as killing, stealing, and irresponsible sex.
Right livelihood -- making one's living in an honest, non-hurtful way. Here's one we don't talk about much in our society today. One can only wonder how much suffering comes out of the greedy, cut-throat, dishonest careers we often participate in. This by no means means we must all be monks: Imagine the good one can do as an honest, compassionate, hard-working accountant, business person, lawyer, or politician!
I have to pause here to add another Buddhist concept to the picture: karma. Basically, karma refers to good and bad deeds and the consequences they bring. In some branches of Buddhism, karma has to do with what kind of reincarnation to expect. But other branches see it more simply as the negative (or positive) effects one's actions have on one's integrity. Beyond the effects of your selfish acts have on others, for example, each selfish act "darkens your soul," and makes happiness that much harder to find. On the other hand, each act of kindness, as the gypsies say, "comes back to you three times over." To put it simply, virtue is its own reward, and vice its own hell.
The nature of moral choice has been a central concern of existentialism as well. According to existentialists, we build our lives through our moral choices. But they view morality as a highly individualistic thing -- not based on simple formulas beginning with "thou shalt not..." and handed down to us directly from God. Actually, moral choice is something involving a real person in a real situation, and no one can second guess another's decisions. The only "principle" one finds in existentialism is that the moral decision must come from a certain position, i.e. that of authenticity.
Perhaps I should also pause here to explain what is meant by the existential idea of authenticity. The surface meaning is being real rather than artificial or phony. More completely, it means living one's life with full acceptance of one's freedom and the responsibility and anxiety that freedom entails. It is often seen as a matter of living courageously. To me, it sounds suspiciously like enlightenment.
There is another similar ethical philosophy I'd like to mention: the situated ethics of Joseph Fletcher. He is a Christian theologian who finds the traditional, authoritarian brand of Christian ethics not in keeping with the basic message of Christ. Needless to say, he has raised the hackles of many conservative Christians by saying that morality is not a matter of absolutes, but of individual conscience in special situations. He believes that, if an act is rooted in genuine love, it is good. If it is rooted in hatred, selfishness, or apathy, it is bad. Mahayana (northern) Buddhism says very much the same thing.
It is always a matter of amusement to me that my students, unaware of all the great philosophical and religious debates on morality, all seem quite aware that intentionally hurting others (or oneself) is bad, and doing one's best to help others (and oneself) is good. If you look at Buddha's pronouncements on morality -- or Christ's -- you find the same simplicity.
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The last three segments of the path are the ones Buddhism is most famous for, and concern samadhi or meditation. I must say that, despite the popular conception, without wisdom and morality, meditation is worthless, and may even be dangerous.
Right effort -- taking control of your mind and the contents thereof. Simple, direct practice is what it takes, the developing of good mental habits: When bad thoughts and impulses arise, they should be abandoned. This is done by watching the thought without attachment, recognizing it for what it is (no denial or repression!), and letting it dissipate. Good thoughts and impulses, on the other hand, should be nurtured and enacted. Make virtue a habit, as the stoics used to say.
There are four "sublime states" (brahma vihara) that some Buddhists talk about. These sublime states are fully experienced by saintly creatures called boddhisattvas, but the rest of us should practice them every moment of every day as an exercise in self-improvement. They are loving kindness to all you meet, compassion for those who are suffering, joy for others without envy, and equanimity or a peaceful, evenly balanced attitude towards the ups and downs of life.
Right mindfulness -- mindfulness refers to a kind of meditation involving an acceptance of thoughts and perceptions, a "bare attention" to these events without attachment. It is called vipassana in the Theravada (southern Buddhism) tradition, and shikantaza in the Ch'an (Zen) tradition. But it is understood that this mindfulness is to extend to daily life as well. It becomes a way of developing a fuller, richer awareness of life, and a deterent to our tendency to sleepwalk our way through life.
One of the most important moral precepts in Buddhism is the avoidance of consciousness-diminishing or altering substances -- i.e. alcohol or drugs. This is because anything that makes you less than fully aware sends you in the opposite direction of improvement into deeper ignorance.
But there are other things besides drugs that diminish consciousness. Some people try to avoid life by disappearing into food or sexuality. Others disappear into work, mindless routine, or rigid, self-created rituals.
Drowning oneself in entertainment is one of today's favorite substitutes for heroin. I think that modern media, especially television, make it very difficult to maintain our balance. I would like to see a return to the somewhat Victorian concept of "edifying diversions:" see a good movie on PBS or videotape -- no commercials, please -- or read a good book, listen to good music, and so on.
We can also drown awareness in material things -- fast cars, extravagant clothes, and so on. Shopping has itself become a way of avoiding life. Worst of all is the blending of materiality with entertainment. While monks and nuns avoid frivolous diversions and luxurious possessions, we surround ourselves with commercials, infomercials, and entire shopping networks, as if thery were effective forms of "pain control!"
Right concentration -- meditating in such a way as to empty our natures of attachments, avoidances, and ignorance, so that we may accept the imperfection, impermanence, and insubstantiality of life. This is usually thought of as the highest form of Buddhist meditation, and full practice of it is pretty much restricted to monks and nuns who have progressed considerably allong the path.
But just like the earlier paths provide a foundation for later paths, later ones often support earlier ones. For example, a degree of "calm abiding" (shamatha), a beginning version of concentration, is essential for developing mindfulness, and is taught to all beginning meditators. This is the counting of breaths or chanting of mantras most people have heard of. This passifying of the mind is, in fact, important to mindfulness, effort, all moral practice, and even the maintaining of view and aspiration. I believe that this simple form of meditation is the best place for those who are suffering to begin -- though once again, the rest of the eightfold path is essential for long-term improvement.
Most therapists know: Anxiety is the most common manifestation of psychological suffering. And when it's not anxiety, it's unresolved anger. And when it's not anger, it's pervasive sadness. All three of these can be toned done to a manageable level by simple meditation. Meditation will not eliminate these things -- that requires wisdom and morality and the entire program -- but it will give the sufferer a chance to acquire the wisdom, morality, etc!
Beyond recommending simple meditation, therapists might recommend simplification of lifestyle, avoidance of sensationalistic or exploitative entertainment, a holiday from the news, a retreat to a monastery, or a simple weekend vacation. One of my favorite expressions is "less is more!"
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As I mentioned earlier, some Buddhists have an expression "nirvana is samsara," which means that the perfected life is this life. While there is much talk about great insights and amazing enlightenments and even paranormal events, what Buddhism is really all about, in my humble opinion, is returning to this life, your very own little life, with a "new attitude." By being more calm, more aware, a nicer person morally, someone who has given up envy and greed and hatred and such, who understands that nothing is forever, that grief is the price we willingly pay for love.... this life becomes at very least bearable. We stop torturing ourselves and allow ourselves to enjoy what there is to enjoy. And there is a good deal to enjoy!
My Buddhist friends often use the term "practice" for what they do. They encourage each other to "keep on practicing." Nobody is too terribly concerned if they aren't perfect -- they don't expect that. As long as you pick yourself up and practice a little more. A good basis for therapy.
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