ESSENTIAL
THEMES OF
BUDDHISTS LECTURES
Venerable Sayadaw Ashin U Thittila
---o0o---
III. Talks involving Samadhi in particular
16. THE MIDDLE PATH
The Eightfold Path which
the Buddha preached in his first sermon is known as the Middle Path
because it is neither optimistic nor pessimistic. Optimism tends to
over-estimate the conditions of life, whereas pessimism tends to
under-estimate them. To plunge on the one hand into the sensual excesses
and pleasures of the ordinary worldly life is mean, degrading and useless.
On the other hand. extravagant asceticism is also evil and useless.
Self-indulgence tends to retard one's spiritual progress and
self-mortification to weaken one's intellect. The Path is a Middle Way
between the pairs of opposites. and the doctrine of the 'Way' may only be
grasped by an understanding of the correlation and interdependence of the
two. Progress is an alternating change of weight or emphasis between the
two. Yet, just as a fencer's weight seems ever poised between his feet
resting upon either foot only for so long as is needed to swing back the
emphasis, so on the path the traveller rests at neither extreme but
strives for balance on a line between, from which all opposites are
equally in view. All extremes beget their opposites, and both are alike
unprofitable.
For all people, the Middle
Way of a good life lived in the world is in every way best and safest. The
Buddha said: 'These two extremes are not to be practised by one who
has gone forth to the higher life as a Bhikkhu (who renounces the world).
What are the two? That conjoined with passion. low. vulgar, common,
ignoble. And that conjoined with self-torture, painful, ignoble and
useless.' Avoiding the two extremes. the Buddha had gained the
knowledge of the Middle Path which gives sight and knowledge and tends to
calm, to insight, enlightenment.
Now, what is the Middle
Path which gives sight? It is the Eightfold Path, namely: right
understanding. right thought, right speech. right action, right
livelihood, right effort, right attention and right concentration. Of
these the first two form a starting point for the journey of life. Then
follow three having to do with outward conditions and then three having to
do with inward conditions. The immediate goal is to attain control of the
mind; with this control all individual desire can be, and will be rooted
out and ended. The ultimate goal is the ending of all dissatisfaction and
suffering through the attainment of perfect enlightenment. perfect wisdom.
The first step along the
Path toward the goal is Right Understanding. This involves an
understanding of the Four Noble Truths, namely the truth of suffering, the
truth of the cause of suffering, the truth of the ceasing of suffering and
the truth of the way leading to the cessation of suffering. What now is
suffering or pain? Birth is painful, old age is painful, sickness is
painful, death is painful, sorrow, lamentation, dejection and despair are
painful. To be separated from pleasant things is painful, to be in contact
with unpleasant things is painful and not getting what one wishes is
painful. Life is full of sorrow unless man knows how to live it. On the
physical plane, birth, old age and death cannot be avoided, but there is
another sense in which life is often sorrow, but a kind of sorrow that can
be entirely avoided. The man who lives the ordinary life of the world
often finds himself in trouble of various kinds. It would not be true to
say that he is always in sorrow, but he is often in anxiety, and he is
always liable at any moment to fall into great sorrow or anxiety. The
reason for this is that he is full of worldly desires of various kinds,
not at all necessarily wicked, but desires for worldly things and because
of these desires he is tied down and confined. He is constantly striving
to attain something which he has not, and when he has attained it he is
anxious lest he should lose it, this is true not only of money but of
position, power and social advancement.
There are other objects of
desire~ for example, a man or a woman desires affection from someone who
cannot give it to him or to her. From such a desire as that comes often a
great deal of sadness, jealousy and much ill-feeling. You will say that
such a desire is natural; undoubtedly it is, and affection which is
returned is a great source of happiness. Yet if it cannot be returned, a
man or a woman should have the strength to accept the situation and not
allow sorrow to be caused by the unsatisfied desire. When we say that a
thing is natural, we mean that it is what we might expect from the average
man. But the student of Buddhism must try to rise above the level of the
average man, otherwise how can he help that man? We must rise above that
level in order that we may be able to stretch down a helping hand.
The Second Noble Truth is
the cause of suffering. We have seen that the cause of suffering is always
desire to possess and desire to preserve things possessed. The Buddha says
that man's sense of possession is his greatest enemy, for the desire for
accumulation steals from him his reason and intelligence. To be attached
to a thing is to be sad at the loss of it. To despise or hate a thing is
to be unhappy at the approach of it. Selfish desire for a worldly material
object results in sacrificing spiritual treasure to secure the desired
object which is probably of little value. Therefore, selfish desire
destroys the sense of value, for selfish desire places worldly possessions
above wisdom, and personalities above principles.
Some people express sorrow
when they find old age coming upon them, when they find they are not so
strong as they used to be. It is wise for them to realize that their
bodies have done good work, and if they can no longer do the same amount
as before, they should do gently and peacefully what they can, but not
worry themselves over the change. Presently they will have new bodies, and
the way to ensure a good one is to make such good use as they can of the
old one, but in any case to be serene, calm and unruffled. The only way to
do that is to let all selfish desire cease, and to turn the thought
outward, helping others as far as one's capabilities go.
Now the Third Noble Truth,
ceasing of suffering. We have already seen how sorrow ceases and how calm
is to be attained: it is by always keeping our thought on the highest
things. We may live in this world quite happily if we are not attached to
it by foolish desire. We are in it, but we 'must not be of it. at least
not to such an extent as to let it cause worry, trouble and sorrow.
Undoubtedly our duty is to help others in their sorrows and troubles. but
in order to do that effectively we must have none of our own selfish
desires. If we take this life with philosophy we shall find that for us
sorrow almost entirely ceases. There may be some who think such an
attitude unattainable. It is not so. We can reach it, and we ought to do
so, because only when we have attained it can we really and effectively
help our brother man.
NIBBANA
The cessation of craving
or selfish desire means the removal of all the hindrances, for all the
others group themselves about this one root-factor; the result is called
Nibbana. The Pali term Nibbana is formed of Ni and
Vana. Ni is a negative particle and Vana means craving or
selfish desire. Nibbana. therefore, literally means absence of
craving. It may also be defined as extinction of lust, hatred and
ignorance.
Now the predominance of
this negative explanation of the Buddhist goal, Nibbana, resulted
in the mistaken notion that at is 'Nothingness' or 'Annihilation'.
Nevertheless we do find in the Pitakas such positive definitions of
Nibbana as 'Highest Refuge' (Parayana), 'Safety' (Tana),
'Unique' (Kevala). 'Absolute Purity' (Visuddhi).
'Supramundane' (Lokuttara), 'Security' (Khema),
'Emancipation' (Mutti), 'Peace' (Santi), and so on.
The Sanskrit root 'Va'
means to 'blow' and the prefix 'nir' is used to denote 'off' or
'out', being parallel to the Latin 'ex'. Hence Nibbana, in its
Sanskrit form, means the 'blowing out'. What is blown out is understood to
be the flame of personal desire. Nibbana is therefore not negative
because it is the blowing out of the passive part of man, of his wishing
tendencies. It is freedom, but freedom not from circumstances, but from
the bonds with which we have bound ourselves to those conditions. The man
who is strong enough to say, 'Whatever comes I accept as best' becomes
free, because he now lives in the process of the spiritual evolution of
himself, not in the pleasure of personality, and he can make use of all
things for the purpose of that evolution.
Freedom does not mean that
one can do everything that one can imagine, that one can defeat a lion
with a slap of the hand. It contains no such aggressive conceptions when
properly under stood. Some people may say that freedom of the will would
mean that they could do anything they wish, but they forget that those
very wishes restrict their freedom. Freedom means that one can not be made
a slave to any one or anything. A free man is able to use freely any one
or anything as a useful thing. Nothing. however, can use this man as its
slave, because he is free from personal desire, and free from resentment,
anger, pride, fear, and impatience which arise through selfish desire.
Such binding emotions are blown out like so many candles. That man is free
on earth. He has reached Nibbana in this world.
The Fourth Noble Truth is
the Way leading to the end of suffering. It is the Middle Way, the
Eightfold Path. So, the best way which leads to the end of all sorrow is
the Middle Path.
Now let us proceed to the
discussion of the other steps of the path. The second step is Right
Thought. We should think about right things and not about wrong things. We
can have at the back our minds always high and beautiful thoughts. Right
thought must never have the slightest touch of evil in it; there are some
people who would not deliberately think of anything impure or horrible,
and yet they will cherish thoughts which are on the brink of that not
definitely evil, but certainly a little doubtful. Wherever there is
anything which seems in the least suspicious or unkind, it must be shut
out. We must be quite sure that our thoughts are only kind and good.
There is another meaning
of right thought, and that is correct thought. So often we think untruly
or wrongly of persons just because of prejudice or ignorance. We get an
idea that a certain person is a bad person. and therefore that all he does
must be evil. We attribute motives to him which are often absolutely
without foundation, and in doing so we are thinking untruly of him, and
therefore our thought is not right thought. We are looking at one side of
the person and we ignore the other side.
By fixing our attention on
the evil in the man instead of the good, we strengthen and encourage that
evil, whereas by right thought we might give just the same encouragement
to the good side of that man's nature.
The third step is Right
Speech. and here again we should speak always of good things. It is not
our business to speak of the evil deeds of others. In most cases the
stories about other people which reach us are not true, and so if we
repeat them our words will also be untrue. Even if the story is true, it
is still wrong to repeat it. In a family if a husband or a wife or a son
or a brother did something wrong. we should certainly feel that it would
be wrong to advertise the misdeed of one whom we loved to many people who
would not otherwise hear of it. We should speak with regard to others as
we should wish them to speak with regard to us. Some people allow
themselves to fall into exaggeration and inaccuracy, and they make little
things into enormous stories; surely that is not right speech. They also
have the idea that when one meets a friend one must keep talking all the
time, or the friend will be hurt. With the idea of seeming smart, they
keep up a stream of constant half- joking or sneering talk. They must
always be showing everything in a ridiculous or amusing aspect. Certainly
all that comes under the heading of idle words. if we must talk, at least
we might say something useful and helpful. Speech must be kindly, direct
and forceful, and not silly.
The fourth step is Right
Action. We see at once how these three steps necessarily follow one from
another. If We think always of good things. we shall certainly not speak
of evil things; if our thought and speech are good, then the action which
follows will also be good. Action must be prompt and yet well-considered,
and it must be unselfish. We should do what we can to help others. We do
not live by ourselves. We live amongst others, so that whatever we think
or say or do will necessarily affect a great many people. We should
remember that our thought, our speech and our action are not merely
qualities, but powers we possess to use. All are meant to be used for
service, and to use them otherwise is to fail in our duty.
The fifth step is Right
Livelihood, and that is a matter which may touch quite a large number of
us. The right livelihood is that which causes no harm to any living thing.
That affects such trades as those of a butcher or fisherman; but it
reaches much further than that. We should not obtain our livelihood by
harming any being, and therefore we can see that the selling of alcohol is
not a right means of livelihood, because the seller is living on the harm
he does to other people. The idea goes yet further. Take the case of a
merchant who in the course of his trade is dishonest. That is not a right
means of livelihood, because his trading is not fair and he is cheating
the people. When you trust a doctor or a lawyer you expect to be treated
fairly. In the same way the customer comes to the trader, and therefore
the latter should be as honest with his customer as the lawyer or the
doctor is with his client or his patient. You have a right to make a
reasonable profit in the course of your bargain, but you must also look to
your duty.
The sixth step is Right
Endeavour, and it is a very important one. We must not be content to be
negatively good. What is desired of us is not mere abstinence from evil,
but the positive doing of good. When the Buddha made a short statement in
a single verse, he began by saying 'Cease to do evil', but the next
line runs: team to do good'. Every person has a certain amount of
strength, not only physical, but mental, and can do a certain amount of
work. Every person has also a certain amount of influence among his
friends and relations. That influence means power, and we are responsible
for making good use of that power. All about us are children, relations,
employees, and over all of these we have a certain amount of influence, at
least by example. We must be careful of what we do and what we say,
because others will copy us.
The seventh step is Right
Attention. Vigilant attention leads us to see correctly and to attain a
point of view from which we see beyond the pairs of opposites. He who does
not practise attention is the plaything of the multiple influences with
which he comes into contact; he is like a drifting cork which is at the
mercy of the waves. He unconsciously submits to the action of his physical
and psychologic environment.
We should be conscious of
our movements and acts, both physical and mental. Nothing of what goes on
in us should escape unnoticed. We should be conscious of the feelings
which arise in us and recognize them. When the power of attention is
enhanced, and one has reached the point where one misses none of the
phenomena which arise in oneself, one proceeds to investigate them and to
search for their causes. He will be aware of his anger when he is angry,
and find the cause of it, and foresee the result of it. In this way he
will check all his feelings, envy, sensuality, anxiety, etc. If he
performs a charitable deed, he also should question himself as to the
motives which he obeyed. The result of this kind of question will often be
a powerful influence to minimize selfish moral values.
The practice of perfect
attention is a means of learning to know oneself. to know the world in
which one lives, consequently to acquire right understanding. Another
practice under this heading is the exercise of memory: for example, at the
end of each day one recalls the actions which one has performed, the
feelings which one has experienced, the thoughts which one has
entertained. The examination is conducted backwards, that is to say,
beginning with the last thought one has and working back until the first
moments after waking. The aim of this exercise is simply to teach us to
allow none of the things which our senses have perceived, or the ideas
which have passed through our minds, to become obliterated. This practice
of memory, when fully developed, will result in attaining the knowledge of
remembering former births.
The eighth step is Right
Concentration. It is the right concentration of thought upon a single
object. Meditation is to be practised only after concentration in
concentration we start with simple objects, and in meditation we carry the
clear conception of that simple object to the higher mental and
intellectual levels. To make it clear, imagine someone pouring water from
above into a jar. if there are many holes round the bottom and sides of
the jar, the water will run out, but if the holes are all filled in, the
water will rise. Most of us are like the jar full of holes, ready to leak,
so that we cannot concentrate our thoughts. Meditation is like the pouring
of water, concentration is like the filling of the holes. Concentration
makes our consciousness steady without leakage and meditation fills it
with clear vision and wisdom. By meditation on a chosen object, you will
observe that object clearly and understand the function of it in
conjunction with other things. By meditation, therefore, we enlarge our
knowledge and wisdom.
When your meditation is
fully developed it opens up ways of intuition and many supernormal powers
which some people call occult powers. These powers may be obtained even
before one reaches the state of Nibbana. In a way it is true that they are
occult powers because they are hidden from those who have not developed
their minds in this way. On the other hand these powers are not occult
because they are not hidden from those who have sincerely and strenuously
practised right meditation, they just form an extension of the powers used
in ordinary life. By the powers developed you can see things which you
cannot see otherwise, because your consciousness, thoughts, are so pure,
like a polished mirror which reflects everything that appears in front of
it. If the surface of a mirror is not clear you can see nothing in it. In
the same way, without meditation your consciousness and thoughts may be
mixed up with selfish desire, hatred and delusion, but when they are
purified and developed by means of meditation. you will see things as they
truly are and your wisdom will shine forth.
17. BUDDHIST METTA
Metta is the
world's supreme need today, greater, indeed, than ever before. As you
know, in the world now there is sufficient material and money and, as you
see, we have very advanced intellects, very clever and brilliant authors,
philosophers, psychologists, scientists and also religious people,
ministers of law, morality, religion and so on. In spite of all these
brilliant people, there is no real peace and happiness in the world. it
shows that there is something lacking.
That is Metta. a Pali word
which has been translated into English as 'Love'. When you use the word
'love' you have different ideas in the interpretation of this word and you
may mean many other things, because it is a word that has been loosely
used and in some cases misused or abused. Therefore when you talk about
love, people may have a different concept. So we use the Pali word 'Metta'
to mean Loving-kindness - not the ordinary, sensual, emotional,
sentimental kind of love. As you know, the word 'Love' has been defined in
many ways in the English language, according to the ideas in the minds of
different people professing different religions.
For instance, a recently
published booklet entitled 'Love' has been given to me for my perusal and
I would like to comment on it. I am not going to discuss any particular
point in this book. I just want to show you how different from Metta a
definition of 'Love' can be. The author of this book is a highly respected
teacher of a certain theist faith. According to his definition of Metta,
and he uses our Pali word. 'Love is God. Love emanates itself in any of
the creations of God. Man is foremost'.
I would like to read a
little about 'Love' towards animals from this book.
'Man requires vigour,
strength or procreation to serve God ...to protect him and others and to
control the world successfully. In order to be strong and powerful man
must eat nutritious food and for this reason God has instructed Man to
kill and to eat ...bullocks, camels. He is not permitted to kill wild
animals . . otherwise he would himself become wild in course of time. By
reason of the flesh of domestic animals being eaten by man, the goodness
of these animals mingles with men's souls and thus (sic) indirectly obtain
Heaven. This amounts to a good turn done to them by men - an act of
compassion shown by men to them. This is not cruelty in life'.
With due respect to the
author I have read this passage out to you just for comparison. He equates
Metta with 'Love', with his, to us, rather peculiar logic and way of
looking at things.
What is the Buddhist idea
of Metta? Metta has been translated by modern translators into English as
'generous mindedness, loving-kindness, sending out thoughts of love
towards others', but in the words of the Buddha, Metta has a far wider
significance - a much more extensive implication than this. It means a
great deal more than loving-kindness, harmlessness (Ahimsa),
sympathy. I would like to mention a point here. According to the Christian
Bible 'Goodwill' is supposed to be very good. You remember the message of
goodwill given by the angels when the child Christ was born. The angels,
they say, gave a message of goodwill to the world, 'Peace on earth to men
of goodwill, etc.'. When you examine this message you realize that the
angels gave peace on earth only to men of goodwill and not to all the
people. That is the message. In Buddhism, Metta has been emphasized. It is
much deeper than goodwill. Also harmlessness is a very, very good, grand
principle but it is a negative aspect. This loving-kindness, according to
the Buddha's Teaching, has two aspects. One is negative, that is adosa
(amity) as explained in the Abhidhamma: it is an explanation of
Metta but it is negative, meaning 'absence of hatred and hostility'.
Though absence of hatred is a grand thing, it is not good enough unless
its active aspect is emphasized - that is loving-kindness. Not to do evil
is very good but it is only a negative aspect - to do good is the positive
aspect. So also Metta has its positive aspect.
What is love? Love is also
defined in the Oxford Dictionary. According to it, love means 'warm
affection, attachment, affectionate devotion etc.'. These are the
synonymous terms for love. They all refer to sentimental, worldly love.
Therefore, Metta has no full English equivalent because this Metta is much
more than ordinary affection - warm affection. The Pali word Metta means
literally - 'friendliness', also love without a desire to possess but with
a desire to help, to sacrifice self-interest for the welfare and
well-being of humanity. This love is without any selection or exclusion.
If you select a few good friends and exclude unpleasant persons, then you
have not got a good grasp of this Metta. Love is not merely brotherly
feeling but a principle for us to practise. It is not merely benevolent
thought but performing charitable deeds, active ministry for the good of
one and all. A subject - not to be talked about but to be - to put it in
your being - to suffuse it within ourselves. It is, then, a dynamic
suffusing of every living being, excluding none whatsoever, with dynamic.
creative thoughts of loving-kindness. If the thoughts are intense enough,
right actions follow automatically.
People talk about ideas to
counteract other ideologies. We Buddhists do not need any new ideologies,
we have enough in the teachings of the Buddha. Out of the four Brahma
Vihara - this Metta - which is one of them, is good enough to create
anything noble, anything grand to make peace and happiness at home, in
society and in the world.
Metta - pure
loving-kindness - embraces all beings everywhere, either on earth or in
the skies or Heaven. It also embraces all beings high or low, without
measure because the poor people, lowly people, evil people, ignorant
people are most in need of it. Because in them it has died out for lack of
warmth or friendliness - this Metta becomes with them like a weak stream
running in a desert. This Metta includes loving. unloving good and bad
people.
You may ask. 'Should we
love foolish people - fools?' It is a common question asked in foreign
countries, Should we love snakes?' European ladies also asked 'Should we
love mice?' European ladies do not like mice. But we should not hate a
person just as a doctor does not hate a patient but his duty is to quell
to get rid of the disease the patient is suffering from, to take out
anything that is wrong in that person, or we may say the disease that is
afflicting the person. Therefore, it should include all beings without
measure.
This Metta is entirely
different from sensual lust which has passed as 'love' in the world today,
which has also been admired and talked about as emotional love. This Metta
is much higher - in fact it is the highest form of love. It is much higher
than sentimental, sensual love.
In its outward appearance
sentimental love seems to be very sweet but it is like fire - indeed far
worse than fire. Once it is born it grows rapidly, flowers at one moment
and then it scorches and burns the possessor in another moment leaving
ugly wounds and scars. That is why in Burmese we say 'Achitkyi,
amyetkyi'. The more sentimental love you have, the more hate you have
and the more suffering you have; because it is like fire which burns very
easily. But Metta has a cooling effect like the soft touch of a gentle
hand - soft but firm - without changing its sympathy. So it only creates a
calm, pleasant atmosphere.
Sorrow for loved ones is
not a sign of this love - Metta. Love is strength, because it is pure and
gives strength. It is not weakness.
I would like to recite,
not Pali but a translation of a passage from the Metta Sutta - a very
valuable Sutta. You hear Sayadaws( Sayadaw: Burmese for Mahatheras.
A Thera is a fully ordained Bhikkhu of 10 years' standing. A
Mahathera is a fully ordained Bhikkhu of 20 years' standing ) recite
this Sutta in Pali on almost every occasion.
This passage gives an
example of what love is. This is not a perfect example, but for want of a
better example the Buddha has chosen the love of a mother. He says in the
Metta Sutta: 'Just as a mother, even at the risk of her life loves
and protects her child - the only child - so let a man cultivate this
Universal Love - towards the whole universe; below, above, around,
unstinted, unmixed with any feeling of opposing interest. Let him remain
steadfastly in this state of mind, all the while from the time he awakes,
whether he be standing, walking. sitting or lying down. This state of
heart is the best in the world'.
This is the model held up
by the Buddha to the world. This is the ideal of what man should be to
man. This is the appeal to every heart. It is a service for all in the
form of a mother's love. Does a mother merely radiate her love in the
bringing up of her child? Can any one express this deathless love of a
mother for her child that she has within her heart? If you consider a
mother's love for her child you will find that it is boundless. Therefore
it is called 'Appamana' in Pali. It has no limit.
The love of a mother who
has only one child is the example chosen by the Buddha. Imagine a mother's
love; when a child is hungry she is watching carefully to feed it before
it asks her for it. When the child is in danger, she will risk her own
life. Thus in every way she helps her child. Therefore the Buddha asks us
to love all beings as a mother loves her only child. If we can do it even
up to a certain extent, I think the world will be a different place -
happier and more peaceful.
Though we talk much about
love and repeat the formula 'Sabbe satta avera hontu. avyapajjha hontu
etc.' (May all sentient beings be free from danger; may they be free
from oppression. etc.) without this love how can it be effective? This
passage is not merely to be recited. The Buddha does not ask us to learn
any of his teachings for recitation only. They are in the nature of
prescriptions. The doctor may diagnose, find the cause of your disease and
will give you a prescription according to his findings. Will the disease
be cured by merely reciting the formula backwards and forwards? You may
have a recipe how to cook food, how to cook curry. You may recite it
backwards and forwards but you will not have the result. So recitation is
nothing practical. Theory is good but is not good enough, because it is
not the end of a thing, it is only the beginning of it. So recitation of
the Metta Sutta is good but the Buddha did not mean it to be merely
recited. He exhorted us to follow his instructions in it so that we might
realize Metta, the best state of heart in the world. Therefore my advice
is, do not be satisfied with the mere recitation of the Sutta but strive
to know its meaning with a view to practising it and 'to become it' - to
make it suffuse your being. That is the point. Meditation does not mean
merely to think about it, but to practise it in our daily life.
I would like you to do a
very short meditation on Love. So as to make you familiar with meditation,
I would like to show you a practical method which you can practise
wherever you go.
Now, coming to the message
of Love. We are asked to be loving towards all beings as a mother loves
her only child. Therefore, Metta must go hand in hand with helpfulness,
with willingness and a spirit of sacrifice for the welfare of other
beings.
In the Digha Nikaya,
it is said by the Buddha that almost every virtue such as
unselfishness, loving sympathy and loving-kindness is included in this
Metta. If you have real Metta you can be almost everything; you can
radiate a noble, grand peace. It is this Metta that attempts to break away
all barriers which separate beings one from the other.
Some people may doubt as
to whether Love can be a basis of policy for settlement. Many people look
upon this Love - Metta - as a feminine virtue. They say it is a soft
feminine virtue. But true Love is a masculine dynamic power which breaks
all the barriers and builds. Who has built the most lasting empires? Is it
Alexander, Caesar or the Buddha? We often talk about the Roman Empire,
French Empire, Russian Empire. Where are those empires now? Those empires
lasted temporarily because they were based on hatred, pride and conceit.
They were not based on love. Any policy used, which is not based on love,
cannot last very long.
In this connection. I
would like to use a simile. Life is like a big wheel in perpetual motion.
This great wheel has numberless small wheels in it each of which has its
own pattern. The great wheel and the smaller wheels - the great Universe
and the individuals are so linked together that we depend one on another
for service, for happiness, for development. Therefore, our duty is to
bring out the goodness in each one of us - which is in harmony with the
pattern of the world. For all the wheels to revolve in harmony. the
highest good in each one of us should be produced. For instance, in a car,
to make it in running order - to use it - every part should be in order.
If we are going to create a happy family. happy house, everybody in the
house, at least the majority, must be in good order. If we are to create a
good harmony in ourselves, the majority must be in good order so that it
will be in harmony with happiness and peace. It can be done here and now
by the performance of daily, hourly duties with love, courtesy and
honesty.
The ideal placed by the
Buddha before us is mutual service - men being in need of each other - to
help each other, bear each other's burdens. We have three types of work as
mentioned in the Nikaya - three modes of conduct for the Buddhist, In Pali
we call it 'Buddhattha Cariya, Natattha Cariya, Lokattha
Cariya' (striving for Buddhahood, working for the benefit of one's
relatives and friends, and working for the benefit of the whole world).
Similarly, each one of us has three modes of conduct - 'Atta-Cariya'
is striving for self-development so that one may attain happiness,
self-culture and self-realization. The second mode of conduct - 'Natattha
Cariya' is working for the benefit of one's relatives and friends. The
third mode for us to follow is 'Lokattha Cariya' to work for the benefit
of the whole world without making any distinction as regards caste, colour
or creed. The Buddha has asked us to practise these three types of
conduct. Buddhism being a method of development - self-development, is an
education of the heart. Therefore our task is to practise these principles
laid down by the Buddha, to refine our own nature, to elevate ourselves on
the scale of beings.
Modem education, as you
know, is mainly education in the means to make money, how to arrange
things and control them. Buddhism is an education of the heart. Therefore,
if religion is taken only as an intellectual faith in the mind, it has no
force. If religion is not followed by practice, we cannot produce any'
result. In the Dhammapada the Buddha said: 'A beautiful word or
thought which is not accompanied by corresponding acts is like a bright
flower which bears no fruit. It would not produce any effect'.(
Dhammapada - Pupphavaggo. verse 51) Therefore, it is action, and not
speculation; it is practice, not theory that matters. According to the
Dhammapada, 'Will' if it is not followed by corresponding action, does not
count. Therefore, practice of the noble principles is the essence of
Buddhism.
In this connection I also
want to say that this Metta - Universal Love - is generally taken to exist
in connection with other people, but in reality love for self comes first.
It is not a selfish love, but love for self- pure love - comes first. When
we meditate on love, we meditate on love of self first. (Aham avero
homi . . . etc.) (May I be free from harm). By having pure love,
Metta, as we defined it, for self; selfish tendencies, hatred, anger will
be diminished. Therefore, unless we ourselves possess Metta within, we
cannot share, we cannot radiate, we cannot send this Metta to others.
Supposing you have no money how can you send even a few small coins? So
meditation on love is to be started within ourselves. You may say that we
love ourselves, If you can say that you love yourselves, can you harm
yourselves by having angry thoughts within yourselves? If you love a
person will you do harm to him? No. To love the self means to be free from
selfishness, hatred anger, etc. Therefore, to clear ourselves from these
undesirable feelings we must love ourselves. According to Buddhism
self-love comes first. Buddhism always is a method of dealing with
ourselves. Therefore, it is self-help. By helping ourselves we can help
others effectively. We talk about externals, meaning by this the duty to
help others; but as pointed out by the Buddha, if a person cannot help
himself well, he cannot help others well. ('One should first establish
oneself an what is proper; then only he should advise another; such a wise
man will not be reproached'. - Dhammapada. Verse158.) Also in the
Dhammapada, (Dhammapada 42) it is said no enemy can harm one so much as
one's own thoughts of craving - thoughts of hatred, thoughts of jealousy
and so on. If one cannot find happiness in himself, he cannot find
happiness anywhere else. It is also said that people who cannot control
themselves cannot find happiness. In social service, the so-called social
workers are not happy in the performance of their duties unless they are
calm themselves. If they are not calm in themselves, they cannot produce
calm in others. We must, therefore be properly trained not only' in
outside organization but in our inner culture. In the case of many
so-called social workers, the real thing they are doing is telling others
what to do like dictators. And they say that, 'We do our best but others
are not willing to accept our help'. Everybody is in need of help if the
help is properly given in the way they like to be assisted but not in the
ways others want to help them. So a true social worker should be a person
who has true love for himself first filled with a love which is nothing
but pure, unselfish love. Then he can confer a double blessing; that is,
he, having pure, true love, enjoys himself while helping others, at the
same time making others happy.
You remember the Jataka
stories where the Bodhisatta, the Buddha-to-be, is always trying to
strengthen himself by helping others - so that other people will be happy,
so that he will be stronger to give greater help.
Again, if a person cannot
be right with himself, he cannot be right with others. He should be like
an engineer who first perfects himself in his trade and then only produces
perfect work because he has perfected his training first. A doctor without
the required qualifications may try to help patients but he may do harm
instead. Therefore, a leader of any kind, social, political, religious, if
he has no mental culture. may be leading his followers in a wrong
direction.
We are so used to seeing
external raining that we forget inner training, the training of ourselves.
We like to train other people and forget to train ourselves. We tend to
take it for granted that we are always right and others are in the wrong.
It seems to be a characteristic of people that they blame others; even
when they are late, they blame others - because of wife, because of
friends or somebody else, etc. I do not mean to say that we should blame
only ourselves. There is a saying of Confucius - a very wise,
useful saying: 'An uncultured person blames others, a semi-cultured person
blames himself, and a fully cultured person blames neither'. The problem
is, 'What is wrong and not who is wrong'. According to the Buddhist
method, training oneself comes first. Individual perfection must be first,
so that the organic whole may be perfect. The state of the outer world is
a reflection of our inner selves.
To conclude I would like
to ask you to meditate a few minutes on love, so that our thoughts,
actions and words may be filled with love. From trained minds, come right
thoughts, right actions and right words.
In true meditation, first
you fill yourself with love mentally, 'May I be well and happy'. After a
while you extend it to all others, saying mentally, 'May all beings of the
Universe be well and happy'. Mean it and feel it. Also try to see that the
world is filled with your love, with a great desire that they may be
happy, a desire such as a mother has for her only child.
If you send out these
thoughts of Metta before you go to sleep. I am positive that you will have
extraordinarily peaceful sleep. If you can maintain these thoughts of
Metta, you will have a serene, peaceful, successful life and you will be
loved because you are loving. The world is like a great mirror and if you
look at the mirror with a smiling face you will see your own smiling
beautiful face. If you look at it with a long face, as the English say,
you will invariably see your own ugly face. There is also an expression in
the form of greeting. 'Well friend, how does the world treat you?' The
usual answer is, 'Well. I am all right'. Your answer should be. 'Well, the
world treats me as I treat the world'.
If you treat the world
properly, kindly, the world will treat you kindly. We should not expect
other persons to treat us kindly first, but we should start by ourselves
treating them kindly.
18. COMPASSION
Compassion is the English
translation of the Pali word 'karuna', which may be further expanded as:
that which moves a good man's heart at the sight of suffering of other
people. Its main characteristic is the desire to remove suffering from
people; its chief function being the overcoming or discarding of cruelty.
It is not just a feeling, but a principle, going beyond mere wishing by
the actual doing of kind and helpful actions. True compassion goes hand in
hand with helpfulness and willingness to sacrifice self-interest in order
to promote the welfare and happiness of mankind. It should be realized and
remembered that its indirect enemy is grief, grief and sorrow not being
compassion in the real sense of the word since they are morally weak
states, whereas true compassion is morally strong and gives strength. By
cultivating the principle of compassion in ourselves we overcome cruelty,
in the course of which we cultivate wisdom, and perfect wisdom is the
crown of compassion.
The four sublime states
(brahma-vihara) are: pure love (metta), compassion (karuna), sympathetic
joy (mudita) and equanimity (upekkha), and these four principles
constitute the moral and spiritual foundation of man, being at the same
time real sources of peace and happiness. How as ordinary worldings do we
acquire them? If we say it is impossible, that means we are unwilling to
try, and we do no better than those who deafen their ears to avoid hearing
the cry of the distressed because they are absorbed in their own little
selfish griefs and joys. Bound up in these they cannot feel compassion,
and although there are those who can find it possible, for many people the
acquiring of such a quality does not seem to be possible.
Compassion is generally
taken to exist in connection with other people, but really, true and pure
love or compassion for onself should come first in order to diminish our
own cruel tendencies. In meditation, therefore, we first meditate on
compassion for ourselves for the purpose of achieving this aim; moreover,
it is impossible to radiate thoughts of love and compassion unless we
ourselves have properly developed these qualities. If one can say that one
loves oneself and is compassionate towards oneself, one should, by
meditation, help oneself to entertain always pure and beautiful thoughts
so that any words or deeds, as a result of which they may become manifest,
are also pure and beautiful. Can we. I wonder, really say we love
ourselves and are compassionate towards ourselves in a true sense? If so,
we should never do harm to ourselves by allowing thoughts, words and deeds
of craving, anger and delusion to arise, for by such action we should
definitely be harming ourselves. In the form of self-help, therefore, pure
love and compassion in the true sense should be for oneself first. The
Buddhist method is always to deal with oneself first, for by so doing we
are helping ourselves to be in a position to understand and help others
more effectively. Should we ourselves have selfish, angry thoughts and
misunderstanding. we not only harm ourselves but other people at the same
time. Very often it seems to some people that by talking and dealing with
external matters it is easier to help others rather than to help oneself,
but if one is incapable of helping oneself efficiently one is certainly
not capable of helping others efficiently. 'One who profits himself will
profit others'; and it should constantly be remembered that no enemy can
harm one so much as one's own evil thoughts and craving, these are our
inner enemies who follow us day and night, and from whom we must try to
keep away. If a person cannot find happiness within himself, he will not
be able-to find it anywhere.
People who cannot control
themselves cannot find happiness by performing services for others,
because since they themselves are no calm they cannot create a calm
atmosphere. Those same people in performing social services may be telling
others what to do, but they still find unhappiness in themselves and so
tend to blame other people, saying,' We do our best, but others are not
willing to accept our services', and so on. Such people are not really fit
to render these services. A person with true compassion based on
understanding, confers a double blessing; he helps others with a true,
pure motive, and because of his own calmness he feels happiness within
himself as well as happiness in helping others. It takes great effort to
cultivate pure compassion for oneself, but to tell others what to do needs
only words. It will be observed in the Jataka stories that a Bodhisatta
always tries to strengthen and help himself, and so improve his work for
the welfare of humanity.
Again, we cannot be right
with the world if we are not right with ourselves. The engineer perfects
himself in his training, and as a consequence produces perfect, reliable
work because he has first perfected himself in his training. A doctor with
merely good intentions but no qualifications may try to help, but in
actual fact he may really do harm; and a leader of any kind, social,
political or religious, may well lead his followers in the wrong direction
instead of the right if he has no mental or moral culture.
Meditation is mental
training, and from a trained mind spring right thoughts. words and deeds.
We are so used to seeing external training that we forget the inner
training of ourselves. Why is it that we do not think of self-development?
Buddhist teaching reveals how self-development may be achieved, showing
that the individual must be perfect in order that the organic whole may be
perfect, the inner world coming first, since the outer world is only a
manifestation of the inner world. So often we tend to blame others,
thinking that it is we who are right, without even bothering to examine
ourselves.
Thus compassion for
oneself is first, and we can achieve it by clear thinking and by
self-discipline; but to attain to it we must also try to understand and
find out the right way to bring up both ourselves and our children. Clear
thinking can be superficial unless we practise it from childhood. In the
case of compassion, for instance, which includes absolutely all beings
including animals, it is difficult to imagine how we can expect to
introduce humane education when parents give their children nursery rhymes
such as Three Blind Mice and The House that Jack Built. These bring
dreadful thoughts to children's minds, completely defeating the object of
trying to introduce right thinking and self-discipline.
In the Teaching of the
Buddha. as already emphasized, compassion for oneself comes first; so,
self-pity, being sorry for oneself, will do harm because such thoughts are
of a selfish nature, and will be followed by misunderstanding and anger.
Some people, though, are proud to speak of my anger', but anger can never
be righteous or justified, because it harms the producer as well as
others.
When a person has
eventually cultivated the principle of compassion in himself he is in a
position to extend it, and he should develop it until it covers the whole
of society. the whole country and the whole world, without distinction
whatsoever with regard to class, colour or creed. If in so doing he should
demand acknowledgment of any kind, this is not true compassion.
It is a good thing to
meditate, because training of the mind is the starting point, but I should
be happy if the students who attend these classes would also give a
thought to compassion. People who come to study classes and lectures
should consider what is taught to them and make up their minds to practise
accordingly. they should not take themselves too much for granted and
forget what they have been taught.
First, then, meditate on
compassion for yourself, until your heart and mind are full of it and
become it, then enlarge that compassion until it embraces all beings
throughout the whole universe.
19. THE WAY TO NIBBANA
Lecture to the High Court Buddhist Association, Rangoon
-ooOoo-
Part One
The title of our talk this
afternoon is 'The Way to Nibbana the way to the highest happiness'.
To sum up all the
teachings of the Buddha. we have a stanza:
To refrain
from all evil
To do what is good.
To purify the mind
This is the teaching of (all) Buddhas.
(Dhammapada 183; - Khuddakanikaya Dhammapadatthakatha. 14
Buddhavagga. 4-Anandatherapanha vatthu; Verse 183.)
It is a very short stanza;
yet it covers all the teachings of the Buddha. It embodies three stages on
the Highway to the Highest Happiness Nibbana. I think most of you
know that stanza in Pali and therefore I need not repeat it. There are
three stages of developing ourselves towards this Highest Happiness. The
order of development of ourselves in accordance with the Noble Eightfold
Path (Attha Magganga-Majjhima Patipada) is classified into three
groups, namely. Sila (Morality), Samadhi (Concentration) and
Panna (Wisdom). The first two steps of the Noble Eightfold Path,
Right Understanding. i.e. understanding of the nature of self, and the
nature of the universe, and Right Thought are grouped under Panna
Wisdom; the next three, Right Speech, Right Action and Right Livelihood
are grouped under Sila. Morality. Right Effort. Right Mindfulness
and Right Concentration are grouped under Samadhi (Concentration).
You may ask, as it has
frequently been asked - Why three stages - why not one stage only as a
basis? The reason is, we have three stages of defilements - Kilesas,
(impurities) such as Lobha, Dosa and Moha, etc. Each of
the 10 Kilesas (defilements) has three stages. For instance, greed
or anger has three stages. The first stage, the root, is called in
Pali, Anusaya. At this stage the defilements such as craving, anger,
etc. are lying latent in each of us. They do not become manifest up to the
level of thoughts. feelings and emotions, yet they lie latent in each of
us. We can prove it. The fact that we can be made excited and angry shows
that we have certain tendencies like anger, hatred - though for ordinary
purposes we may be called 'good' people. We are good only when other
people are good; otherwise we can be made angry and emotional. This proves
that we have certain tendencies.
If one's actions are
according to the law of Morality, then that is Right Action. When your
action not only is harmless but also helpful - of great service to you as
well as to others, then you can say your action is right. There are many
things which we think to be good but they are only good to us, good only
from our own standpoint.
In order to do right your
mind must be free from selfishness, ill-will, hatred, jealousy. etc. When
your mind is pure you can see and know things as they really are. Take for
instance the case of a pot which is filled with water. It is filled in
three stages - the bottom, the middle and the topmost parts. Anusaya
is the first or the root stage where the evil tendencies are lying
latent. The fact that you can provoke a person into anger clearly shows
that there is anger, or the root of anger, lying latent within him. This
first stage is very quiet - so quiet that we seem to be sacrosant.
Even at the second stage -
Pariyutthana. we are still in the realm of thoughts. feelings. The
English saying 'Silence is Golden' is not always right. We may say that
mere silence is sometimes far more dangerous than a big noise.
Then in the final stage we
become fierce, dreadful. uncontroll able both in words as well as in
actions. (Vitikkama). That is the top part of our defilements. So
Anusava. Pariyutthana and Vitikkama - these are the three
stages of defilements.
Buddhism teaches a method
of how to control, how to overcome these evil tendencies lying latent in
us. To exercise this control we need three stages of training towards
development - Sila, Samadhi, and Panna - Morality.
Concentration, Insight.
First comes Sila.
Morality, the observance of precepts. The observance of precepts would
enable one to overcome only the last stage - the outward, visible stage of
defilements and not the other two stages. It is like cutting a tree by the
branches at the top. Morality can control only your words and actions, not
your mind. It can only make us good ladies and gentlemen in the worldly'
wise sense and not make us righteous people - don't you say' some times,
when you are in the process of observing the Eight Precepts, 'When I am
out of this observance, you will know what I am'? It is necessary for us
to have three stages and the first is Morality to dispel the outward or
visible stage of defilements that is in us.
But as there remain two
stages undispelled by morality, the defilements that we have got rid of
will grow up again, and that very soon. Therefore, we need the second
stage of training - Samadhi (Concentration or meditation) in order
to enable us to dispel the second stage of defilements left undispelled by
the practice of Samadhi - Morality. Concentration is mind-control
and mental culture. It is like cutting a tree by the trunk, but as there
remains the first or root stage undispelled the defilements will rise up
again. But Concentration can clear away' the defilements for a
considerable time so that they will not rise again so soon. Clearing away
of defilements by Morality - Sila is called Tadanga Pahana
in Pali (temporary suppression of defilements). Just like the
temporary cutting away of the topmost branches of a tree. Putting away of
defilements by means of Samadhi (concentration) is called
Vikkhambhana Pahana. Concentration represents a more power ful and a
higher mental culture, so it is far more effective than Sila.
Coming to the third stage
of development. Panna (Wisdom):
By means of developing
one's insight, Wisdom, one is able to dispel the first stage - the
Anusaya stage. It is like cutting a tree by the root so that it will
never grow again. If defilements are cut by means of Wisdom, such
defilements will never rise again. This is called Samuccheda Panna.
As these three stages are
interdependent and interrelated. Sila, Samadhi and Panna
should be practised at the same time and not separately. Only to put them
in order in the Dhamma we put down three stages separately, but in
practice we must practise them simultaneously. While trying to practise
Concentration it is easier for you to live rightly' and understand things
rightly. In the same way, practice of right understanding or insight
enables one to live rightly and concentrate rightly. This applies not only
during periods of meditation but in one's daily life as well.
We should be rational
beings. We should react to surroundings. circumstances and events of daily
life reasonably and not instinc tively or emotionally.
What we need in this world
is to be rational - to try to exercise our reasoning powers - but it is
rather bad for the world that in most cases human beings judge according
to their emotions or instincts.
The standard of mental
development is very low because the method of public education is wrong,
the method of upbringing of the children is also wrong. I can prove how
wrong it is. Even the nursery rhymes taught to the infants portray stories
full of cruelty and killings without an atom of love in them. Again, a
group of moralists in the West went round the educational institutions in
order to test the psychology of the children studying there. A child was
asked to make a sentence comprising the words 'Mother', 'Baby' and 'Cat'.
The child answered, 'The cat scratches the baby and the baby cries. Mummy
gets angry and beats the cat'. The same question was asked in every school
in the whole province and there was only one child who gave the following
answer and was given a prize as it contained some love and affection that
should exist between the different beings on earth. 'The cat plays with
the baby. Mummy is so pleased with the cat that she gives some milk to the
cat to drink'.
I myself witnessed a woman
who bought a cane from a seller and gave it to her little boy to play
with. The boy instead beat her with it. Many parents do not train their
children to be good, tame and docile, but encourage them to be cruel,
quarrelsome and aggressive by giving them toy revolvers, toy swords and
air rifles. So the method of training children in the present, scientific
world is very wrong. In cinemas most of the pictures shown are all wrong -
they encourage shooting and the telling of lies.
What then is the Buddha's
method? First. morality. These rules of morality are firstly explained in
the Panca-sila: Not to kill, not to steal, not to have sexual
misconduct, not to tell lies and not to take any intoxicating liquors and
drugs. In Burma most people think that all is well if you observe these
five precepts only negatively. To merely abstain from killing is not good
enough; so we should emphasize the positive aspect of the principle of
non-killing - to have compassion on all beings including animals.
In the Discourse on
Metta we said Adosa is the negative aspect of it. but having
Adosa is not all. In the practice of Metta you have pity,
compassion and loving-kindness towards all beings in the whole universe.
So also in the case of practising the Five Precepts. Non-killing is
understood by many as not taking life, but this term 'not to kill' is
broad enough to include all kind and loving acts.
The second precept -
taking what is not given to you freely. The standard of mental development
in the present world - even of adults- seems to be much lower than an
intelligent child of twelve. It seems that modern man, because of his
physical body, cannot be styled as an animal, but by actions many people
nowadays behave worse than animals. The positive aspect of this second
precept of Panca-sila is not only to refrain from stealing but to
offer material help. Then we do not need to have a big police force or
courts to try criminal cases or a Bureau of Special Investigation.
Then comes 'sexual
misconduct'.
Then the next precept
'Musavada - to abstain from telling lies is very difficult to observe.
Not to tell lies is the negative aspect. The positive aspect is not only
to tell the truth but to use such words as are soothing, kindly and
comforting to the people who hear them. As for telling lies, if the
majority of our race do not tell lies, even these law courts might not be
necessary.
As for the last of the
five precepts - not to take intoxicating liquors and drugs - this has
almost become an everyday habit taken at every meal in civilized society.
Really, no drinking of any liquor is necessary to keep one healthy
mentally, morally and spiritually. Once in England my audience argued that
since I have not taken any liquor in my life, since I am complete
teetotaller, I cannot know the benefits derived from drinking. Drinking
makes you lose control of your mind at least temporarily, and those who
drink to excess can be said to become quite mad. Taking liquor is against
the law of nature and also the precept laid down by the Buddha. Drink
causes distraction, dullness of mind. When done to excess you can become a
stark lunatic. According to Buddhism, drink is the cause of all misery,
all troubles. By taking drinks you become emotional and it is easy for any
drunkard to tell lies or to commit murder, etc.
To conclude, I would like
to ask the audience and the Sayadaws as well as the Upasakas and
Upasikas to emphasize the positive aspects of these five precepts, the
Panca-sila. I would like to mention also that the Buddha's way of
life is a system of cultivating ourselves - our higher consciousness. It
is a way of a good, righteous and happy life. The Buddha says that when a
good act is performed several times there is a definite tendency to repeat
this act. So in time it becomes a habit. Men are creatures of habit. By
habit they become slaves of drink, slaves of gambling, slaves of lust and
scores of other vices. Also I would like to quote a Japanese proverb, 'Man
takes drink first, then the drink takes a drink and finally drink takes
the man'.
Any physical action, if
repeated for sometime becomes a habit. In the same way, any thought which
is allowed to rise up again and again gives rise to a definite tendency to
reproduce that type of thought and therefore becomes a habit. The Buddha's
method is to use the reproductive power of the mind as well as the body
for the development of ourselves. By cultivating good habits of mind and
body we develop ourselves fully. It is called Parami in Pali.
meaning fulfilment. In other words, to make counter habits whenever
you have a tendency to be angry, and then you can develop mental states of
loving-kindness and compassion so that these mental states will be
repeated again and again. And in the end they will become habits so much
so that you will never entertain thoughts of hatred, anger, jealousy and
the like. These evil tendencies will disappear before the tendencies of
loving- kindness, even as the darkness of the night fades away before the
dawn of the rising sun. This is the method given by the Buddha. It is a
practical system of changing and developing our inner selves.
Part Two
It is a continuation of
our discussion on the three stages of mental development. They are:
Sila (conduct), Samadhi (concentration) and Panna
(wisdom). We dealt with the first stage at the last lecture. This time I
am going to deal briefly with concentration (Samadhi) which is
meditation and also wisdom. These are rather serious, because when we come
to practise concentration we usually find that it is a dull process.
Meditation is not to be talked about, but to do, to practise. You are not
willing to do things normally. To talk about things is very easy. To
organize things is very easy. Some people think it needs a genius to
organize; but to do is far more difficult even than to organize.
This afternoon I am going
to read from the book that I have written on the subject of concentration
and how to go about meditation.
CONCENTRATION
(SAMADHI)
The spiritual man, having
been equipped with morality and mastery of the senses, is inclined to
develop higher and more lasting happiness (i.e. than worldly happiness) by
concentration (samadhi) control and culture of the mind, the second
stage on the path to Nibbana.
Concentration is mental
culture without which we cannot attain Wisdom. By concentration we can
acquire happiness - a happiness which is much higher than ordinary worldly
happiness. Worldly happiness is dependent. It needs the support and
co-operation of a partner. Higher mental happiness does not require any
external help or any partner. This happiness can be attained through
Jhanas. Jhana (Skr. dhyana) is derived from the root Jhe, to
think closely of an object or to burn adverse things, nivarana,
hindrances to spiritual progress. Jhana has been translated as
trance, absorption or ecstacy, but it is a special ultramundane
experience.
In Burma we do not talk
about jhana. We talk very much about Vipassana. Samatha
(meditation: calm) or jhana, is not thought much of in Burma
because the Burmans think that it is not the highest but only the second
stage to Nibbana. That is one reason. Another reason is that those who are
interested in Vipassana meditation think that it is a short cut to
Nibbana. In some cases, it is thought that it is a matter of days or a few
weeks' practice for one to attain Nibbana. They like to go to Nibbana
straightaway without waiting for a long time. They' have three day
courses, seven day courses for it. To attain jhana you have to
prove it by performing a miracle - walk on water, sit on water, raise the
dead. But to attain Nibbana in the stage of Sotapanna needs no proof. That
is still another reason why people are interested in Vipassana.
he Buddha himself was
highly qualified in the jhanas. I would like to say something about
these jhanas. Some people suggest that if we are going to spread
Buddhism effectively throughout the world, we must do something different
from what we have done now. By Jhana you are able to fly up in the
sky. You can appear and disappear in the air. So, some people say that
Buddhism can be spread far quicker than otherwise if we can prove Buddhism
through the Jhanas. Any way, these Jhanas are a part of the
Buddha's teaching. Jhana means to think, to concentrate on the
object to overcome Hindrances. Jhana also means to burn the adverse
things, nivarana, Hindrances to spiritual progress. From this same
derivative we have 'Jhar-pa-na' in the case of death, decay (funeral).
Jhana has been translated as trance, absorption or ecstacy, but it is
a kind of spiritual experience, ultra-mundane experience.
The spiritual man selects
one of the forty objects enumerated in the Visuddhi-magga. The
object which he selects should appeal most to his temperament. such as
emotion, anger and so on. Those forty objects are divided into six groups,
according to the types of temperament of the people. So if you are going
to practise concentration, meditation, for the attainment of Jhana
you will have to choose one of the objects suitable for your temperament.
The method is fully
explained in the Visuddhi-magga. This object is called
Parikammanimitta, preliminary object. He concentrates on this object
for some time, may be some days. weeks, months, some years, until he is
able to visualize the object without any difficulty. When he is able to
visualize the object without looking at it. he is to continue
concentration on this visualized object, Uggahanimita, until he
develops it into a conceptualized object, Patibhaganimitta. At this
stage the experienced spiritual man is said to be in possession of
proximate concentration, Upacara-samadhi, and to have overcome
temporarily the five Hindrances (nivarana), namely, sensual desire,
hatred, sloth and torpor, restlessness and worry, and doubts.
To illustrate what we have
said. If you are going to take our Pathavi-kasina (device of earth)
as your object, you get hold of a circle made of clay which is called
Kasina. In English it is translated as a hypnotic circle which is not
very correct. So you get a circle of clay about one span and four fingers.
You can make it as smooth as possible and paint it with the colour of the
dawn. This circle is placed before you about two and a half cubits away.
Some people do this practice even in the West at present. In India it was
done long ago and therefore it is very common. The people in the West try
to practise it just to see if it works. By this practice some have
acquired a very strong power of concentration. So you prepare that circle,
place it in front of you at a convenient distance so that you can look at
it at your ease. While looking at it you must keep your head, neck, and
back erect. The purpose is to keep your mind with the circle. Ordinarily,
without concentration you do not know where your mind is. Any way you try
to concentrate on it, on this physical object, Parikammanimitta. As
explained in the book, it may take day after day, month after month, year
after year, until you are able to visualize it without the physical
object.
The Buddha advised us not
to take anything too seriously. You must not strain your mental faculty.
You must consider yourself as if you are at play, enjoying it with a
cheerful mind just as some young people enjoy witnessing a cinema show. At
the same time the Buddha advised us not to keep our minds in a very light
spirit. You do it for the sake of helping other people, to add your
happiness to the happiness of others. Taken in this spirit, even the
sweeping of the floor can become interesting. So also in meditation you
must think of it as if you are at play so that it becomes interesting,
because it is a good thing to do, a necessary thing to do. Unless we clear
our minds like this we can never practise the first stages of the
Dhamma, let alone attain Nibbana, the highest goal in Buddhism.
So you concentrate on this
physical object until you can visualize it without the object. This
visualization in Pa!i is called Uggahani mitta. It is the exact
replica of the object seen. When you come to this stage you do not require
the physical object. Then continue your concentration on the visualized
object. The difference between the first object and the second object is
the first being physical and the other mental. But it is exactly the, same
object. You carry on concentrating until this object becomes bright,
shining like a star. The difference between the second and the third
stages is that in the second you see the object with certain defects, but
in the third stage there is no defect whatsoever. It is like a shining
star. It is called Patibhaganimitta, conceptualized object. At this
stage the experienced spiritual man is said to be in possession of
promixate concentration, Upacara-samadhi and to have overcome
temporarily the five Hindrances (nivarana); namely, sensual
desires, hatred, sloth and torpor, restlessness and worry, and doubts.
His concentration
gradually becomes so enhanced that he is about to attain jhana. At
this stage he is said to be in possession of Appana Samadhi. He
eventually attains the five stages of jhana step by step, and it is
when he reaches the fifth stage of jhana that he can easily develop
the five supernormal powers (Abhinna - Celestial Eye
(Dibbacakkhu), Celestial Ear (Dibbasota), reminiscence of past
births (Pubbenivasanussati-Nana), reading thoughts of others
(Paracitta-vijanana) and various physic powers (iddhi vidha).
By these powers you can see things which the naked eye is not capable of
seeing - no matter how far the objects are, there is no barrier which can
prevent you from seeing them. You can see through mountains, you can see
long, long distances without any obstructions in between. Even today there
are Yogis in India who possess these supernormal powers, for this Jhana
practice is not necessarily confined to Buddhism, Hindus also practise
it. In Buddhism the practice of Jhana is a great help toward the
attainment of Nibbana. Those who have reached such high a level of
experience as jhanas have their minds highly refined and it is
easier for them to attain the lokuttara stages of development, yet
they are not entirely free from all evil tendencies - the reason is that
concentration, as has been stated above, can overcome only the second
stage of defilements temporarily. As there remains the first stage
untouched, undispelled, the passions which have been inhibited by
concentration would arise again.
The five supernormal
powers (Abhinna) are sometimes called occult, or hidden, or secret
power in English. In Buddhism they cannot be called occult powers because
these powers are for every one to possess, if they practise hard enough.
Morality makes a man
gentle in his words and deeds, concentration controls the mind, makes him
calm, serene and steady. Wisdom or Insight (Panna), the third and final
stage, enables him to overcome all the defilements completely. As a tree
which is destroyed by the root will never grow, even so the defilements
which are annihilated by Wisdom (Panna) will never rise again.
The spiritual man who has
reached the third stage of the path to Nibbana tries to understand
the real nature of his self and that of the things of the world in
general. With his highly purified mind he begins to realize that there is
no ego-principle or persistent identity of a self' in either internal or
external phenomena. He perceives that both mind and matter which
constitute his personality are in a state of constant flux, and that all
conditioned things are impermanent (Anicca), subject to suffering
(Dukkha), and void of self-existence (Anatta). To him then
comes the knowledge that every form of worldly pleasure is only a prelude
to pain, and that everything that is in a state of flux cannot be the
source of real, permanent happiness.
The aspirant then
concentrates on the three characteristics of existence, namely, transiency
(Anicca), suffering (Dukkha). and being void of ego or
self-existence (Anatta). Having neither attachment nor aversion for
any worldly things, he intensely keeps on developing insight into both
internal and external phenomena until he eliminates three fetters, namely.
Self-illusion (Sakkaya ditthi), Doubts (Vicikiccha) and
Clinging to vain rites and rituals (Silabbata paramasa). It is only
when he destroys completely these three fetters that he realizes
Nibbana, his ultimate goal for the first time in his existence. At
this stage he is called a Sotapanna. one who has entered the
stream, the Path that leads to Nibbana. The Buddha has described
this stage as follows:
-
More than any earthly
power,
-
More than all the joys
of heaven:
-
More than rule over all
the world.
-
Is the entrance to the
Stream.(Dhammapada, Verse 178)
Symbolically one who has
reached the first Aryan stage is said to have entered the stream,
because just as the water of a river never comes backwards towards its
source, but flows steadily and inevitably towards the ocean, so, rapidly
and with certainty, the aspirant will attain his final enlightenment. As,
however, he has not eradicated the remaining seven fetters, he may be
reborn seven times at the most.
When the aspirant develops
deeper insight and weakens two more fetters, namely, Sensual Craving
(Kamaraga) and Ill-will (Patigha), he becomes a Sakadagami,
Once-Returner. He is so called because he is reborn in the world of
desires (Kamaloka) only once if he does not obtain final release in
this present life,
The third stage is that of
Anagami, Non-returner, who completely discards the above two
fetters. He will not be reborn in this world or any of the realms of
sense-pleasure, but he, if he does not attain his final enlightenment in
this life, will be at death reborn in one of the higher, suitable planes,
and from thence pass into Nibbana.
The fourth stage is that
of Arahat, perfected saint, who completely annihilates the
remaining five fetters, namely, Craving for existence in the world of form
(Rupa-raga), Craving for existence in the immaterial world
(Arupa-raga), Pride and Conceit (Mana), Restlessness
(Uddhacca) and Ignorance (Avijja). He then realizes that
rebirth is exhausted, the holy life is fulfilled and what was to be done
has been done. This is the highest, holiest peace. The Arahat stands on
heights more than celestial realizing the unutterable bliss of Nibbana.
20. MIRACLE
In the fourth week after
attaining enlightenment the Buddha began to contemplate and review the
Dhamma he had realized near the Bodhi tree. When he began to review the
Abhidhamma Pitaka it was not until he delved into the depths of the
most subtle and abstruse Dhamma in the Maha Patthana which deals with the
twenty-four causal relationships which invariably occur in any phenomenon,
event or thing, that he experienced real rapture. The psychological
pleasure and feelings of happiness were so great that due to the resulting
pureness and brilliant condition of the blood flowing through his healthy
and pure heart, accompanied by compassion and wisdom, six coloured rays
emanated from the body of the Buddha.
How did this almost
incredible phenomenon take place? When the mind is pure and the heart warm
and soft with love and compassion, and consciousness is accompanied by
wisdom, the material qualities of the blood are strong. sparkling and
brilliant. and the colour of the skin is changed. Man is a combination of
mind and matter, which are interdependent and interrelated, therefore when
the mental qualities are fine and brilliant the material qualities are
also fine and bright.
The outward form so
fascinates modern man that he puts all his faith in it and imagines that
it can provide the answer to all questions. Buddhism teaches us to realize
the need for a deeper knowledge of our inner mental forces, that there is
an inner factor which can cause disease or which can be employed in the
cure of ill-health. Happiness is a mental state; the ultimate source of
all happiness or misery is the individual mind. Individual happiness is
essential for the happiness of society, and the happiness of society means
the happiness of the nation; happiness of nations, in turn, leads to the
happiness of the world.
According to the
scriptures the Buddha also possessed unlimited miraculous powers,
super-normal powers. but he did not use them unnecessarily and he even
asked his disciples who attained such powers not to use them. You may ask
if the Buddha performed any miracle. Yes, he did, the great miracle called
the Twin Miracle. The reason for this was to dispel the wrong views
of heretics and to prove that he possessed the attributes of a Buddha.
What is the Twin Miracle?
It is the miracle of water and fire. He caused a stream of water to issue
from the upper part of his body, and flames of fire from the lower part;
then suddenly the reverse process took place. Then he caused fire to issue
from his right eye and a stream of water from his left eye. and so on from
his nostrils, ears, to right and left, in front and behind. The same
wonder, too, produced streams of fire succeeded by streams of water which
did not mingle. From each of his hairs the same wonderful display feasted
the eyes of the assembled people; the six glories, as it were, gushed from
every part of his body' and made it appear resplendent beyond description.
At intervals the Buddha preached to the crowd, who rejoiced and sang
praises to him; according to their dispositions he expounded the various
points of the Law. Those who heard him and saw the wonderful works he
performed acquired great merit and became his followers, both bhikkhus and
laymen showed greater zeal and faith to follow the Eightfold Path and
attain Nibbana.
The Buddha then, out of
compassion for the devas and brahmas, went to the Tavatimsa Devaloka
where he preached the Abhidhamma for a full three months to his
deceased mother, who was reborn as Santusita Deva. and to the other
devas and brahmas there assembled, hoping to make them realize the four
ultimate things for which a knowledge of Abhidhamma is absolutely
necessary. because it deals with the highest and ultimate sense of things
springing into being as facts as distinct from mere names.
21. WHAT IS HAPPINESS?
What is happiness?
Happiness is a mental state which can be attained through the culture of
the mind, and is therefore different in origin to physica sources such as
wealth, name, fame, socia position and popularity which are merely
temporary sources of happiness. Whatever we do, we do essentially for
happiness, though you may perhaps say this is for money, that is for
power, but actually whatever we do is really for happiness. Even in
religion what we do is done for happiness. Whatever we do, then, we do
essentially for happiness, but do we attain it? No. Why? Because we look
for happiness in the wrong places.
People think they can find
happiness in money, so they try their best to be wealthy, but when they
are wealthy are they happy? If wealth is a source of happiness, then
wealthy people would be happier than poor people, but we find in many
cases that the ordinary people who are not very well-to-do are happier
than the rich. We have heard even of some millionaires who have tried to
commit suicide. They would never think of committing suicide if wealth
were the main source of happiness. so it is evident that wea]th is not
really a source of happiness. Then power, name or fame may be a temporary
source of happiness, but when people lose their name or fame or power they
are in a state of anxiety. worry. It shows that name, fame or power is not
the main source of happiness either, because it can also be a source of
worry and is subject to impermanence. Some people think that a partner, a
good congenial partner, may be a source of happiness, and it may be so to
some extent, but not to the fullest extent. Some people think that
children might be a source of happiness, but when they are separated for
some reason or other, as sooner or later they will be, they feel unhappy.
Some people think horse racing and dog racing might be a source of
happiness, so they bet, but even when they are winners they are happy only
for a short while. Then there are those who hope to find happiness in
drinks, and for a short while they' are happy, but eventually they become
as unhappy as ever. The outside sources are not the real sources of
happiness, the main thing is the mind: but only the mind which is
controlled and cultured is the real source of happiness.
Now, how to obtain
happiness. How do we define happiness?
Happiness is a state, a
mental state, which is agreeable to one's nature or which appeals to one's
nature, satisfies One's nature, and it can be applied to such levels as:
material, or materialistic; emotional; intellectua]; spiritual.
To make it clear, take a
delicious lunch or dinner. Should the occasion arise for you to have a
delightful lunch or dinner, if you were a person proud of your physical
attainments you would have happiness of a material, physical nature; you
would enjoy your food for physical culture, for physical health. and have
happiness of a material nature from the food. If you should happen to eat
something which you had been longing for, you would have happiness of an
emotional nature, you would say, 'I like it, because it is very good and
very nice'; you would appreciate the lunch or dinner because it was nice,
you would attain happiness from it, through it, and so your happiness
would be of an emotional nature, you would not care whether it was for
strength or health but merely for taste. If you were intellectual,
concerned with reasoning, and happened to be on a diet, you might have
happiness of an intellectual nature and say. 'This food is very good
because it is suitable for my health'; you would judge the food from an
intellectual aspect. If you were of a spiritual nature you would still
find happiness through the dinner or lunch, but you would say, 'This food
is good because it is pure, it is good for moral principles; good, since
its effect is helpful to me for meditation'. So your happiness in this
case would be different, your judgment, also, different from others. The
selfsame food or lunch will be appreciated. and happiness attained,
according to the nature of the people. The highest happiness one can
attain is a state, a mental state, which is agreeable and satisfactory to
all levels, but such a state is not always possible to be achieved. If we
cannot have the highest happiness which is satisfactory to all levels,
then the next one is harmony with the higher levels, which gives greater
happiness than harmony with the lower levels.
We judge, react and take
things according to our nature, therefore it is necessary for each one of
us to know what type of person we are. We act and react to outside stimuli
according to our nature; that is. we see everything through coloured
glasses of our own, therefore if a person is supposed to be broad-minded
and unprejudiced he can be so only to the extent of his particular nature.
Unless we are spiritually advanced none of us can be broad-minded and
unprejudiced to any great degree because we see and judge things with our
own coloured glasses which we have made for ourselves, not anybody else's
which he has made for himself. How, then, can we know which type of person
we are? It is only by a personal study of our own reaction to outside
stimuli. outside objects, by watching and taking notice of our reaction
that we can know or put ourselves under one of the categories.
Now, first, the material
or physical level. A person at this level, being materialistic, will be
interested in material gain; his main consideration and concentration is
concerned with material acquisition, and material, physical comfort is of
importance to him. These materialistic persons are very practica] and
would like everything, even religion or philosophy, to be materially
'practical'. and nothing more. Anything requiring thought and
concentration wil] not attract them, they will not be interested in any
religion or philosophy, their interest will be in physical comfort and
ideas which give them material gains. So there is no wonder why many
people are not interested in any religion, because religion, as you know,
does not directly give anybody material or physical wealth. How many do
you think there are in the world who have lost interest in religion? To
most people material gain is so very important. When we say we are busy.
we are busy about gain. money; what for? For physical p]easure, happiness,
comfort, dress, food, home, any physica] convenience; so we can realize
that most of us are rather materialistic.
Next is the emotional
level. People who are on this level are very sensitive, and are mainly
concerned with likes and dislikes, pleasant and unpleasant feelings,
sensations. They judge things according to their emotions, no matter
whether their judgment is right or wrong. These emotional people are
interested in devotional religions which suit their emotions, they find
any religion which has no ceremony very dull.
The third level is
intellectual. Those who are of this level are mainly concerned with
reasoning, studying things intellectually. They find happiness in
literature and science, etc.. gaining happiness through intellectual
pursuits, but being mentally active they are not so active physically.
They know many things through their readings or learnings, but in practice
they are not active.
The fourth is the
spiritual or moral level. Those who are on this level are concerned with
service and sympathetic understanding; they emphasize the importance of
justice or fair dealing: they' are realistic. So you see, each person acts
or reacts to things, criticizes, feels and judges according to his own
particular nature, according to his own particular level. Knowing how and
why we differ in thinking. feeling, judging and on our outlook in life, we
are able to make ample allowances for other types to act according to
their nature, thereby cultivating a sense of tolerance, patience towards
others.
When we are less advanced
spiritually it is the material and emotional pleasure and happiness that
appeals to us most. Unfortunately some of us never try to get out of this
rut: even in this lower stage some are very proud of it, they do not wish
to get out of it. thinking they' attain happiness when they feel that they
have pleasure of the world. They will not like Nibbana which sounds dull
to them. Why? Because they are less advanced in spiritual evolution. When
they progress in spirituality, studies in literature, science and
philosophy can appeal to them. Some people cannot appreciate even reading
and learning, they think it is a waste of time and that reading will not
do any good. Most Western people are very practical. very busy and very
active physically. On one occasion a clergyman of the Church of England
asked me something about Nibbana. 'I could not tell you about Nibbana in a
few words and in so short a time', I replied. He said he was always busy,
so I asked him, 'If you are busy, how much time could you give me?' He
said. 'I have no time, just tell me in two or three words'. I said,
Nibbana is a state which is free from suffering, old age, death, sickness,
and the state of the highest happiness which is free from all troubles,
worries or hardships'. He said. 'Do you mean to say that if you reach
Nibbana you have nothing to do?' I said, 'Yes'. 'Then I would not like it.
because I should always like to do something', he replied. Another man
said that he could not appreciate poetry or science, both of which seem to
give people some peculiar pleasure. He said that he had been to the
National Gallery where the most beautiful pictures are shown. but he
thought that viewers there were fools, for if they wanted to see the
actual beauty, why should they see those imitations. Poetry, he thought.
was to spoil the language, for there was no proper order of words. To him
literature was nothing. So you see. there are many stages of development.
When we grow older we realize that moral or spiritual happiness is the
genuine highest happiness because it is real and lasting. According to his
practical nature a man acts and reacts, and thereby he makes himself
either happy or miserable.
This growth, this progress
from lower level to higher level can be attained, it is not really very
difficult. Nibbana itself can be attained in this life, but if it is as
difficult as most of us think, why do we have six qualities of Dhamma? The
Buddha himself repeated these six qualities of Dhamma many times, one of
which is sanditthika. i.e., immediate effect. If that is true, why'
should we not attain happiness of a true nature? Nibbana can be attained
at any time, akalika, there is no tomorrow, no next month, you can
attain it according to your own effort and understanding. Some people have
asked me whether there is a purpose of life, to which I say, 'Yes, there
is'. The purpose of life is growth, progress from ignorance to
enlightenment and from unhappiness to happiness. The Buddha himself said
many times that the purpose was for his enlightenment. One of the Greek
philosophers said that he came to this world only for one purpose, that
was to perfect himself. So this growth, this progress, is possible here
and now. As we can develop our own muscles by' constant exercise, so our
mind can be developed; we can surely come towards perfection spiritually
through the attainment of happiness and realization of Nibbana,
intellectually through the attainment of knowledge. emotionally through
the control and good use of our emotions, and physically through exercise
and also through control of the body, thereby attaining perfect health.
At every level there is
action which has a past that leads up to it as well as a future proceeding
from it. An action is the manifestation of the mind, and a desire for
anything stimulates the mind. At every level there is action and reaction,
i.e., cause and effect, so it is our reactions to outside stimuli that we
have to control. This action and reaction works at all levels, at the
physical level of movement, emotional level of feelings, intellectual
level of thinking and the spiritual level of realization. At each level
there is a good side and a bad side, good aspect and bad aspect. A person,
for example, demonstrating the bad side of his materialistic nature can do
harm physically which will produce pain, he uses his material strength.
material weapons. On the good side at a material level he can do good
actions physically. So everybody should do physical action for service,
for thereby he can grow from this level to the higher level.
Whatever you do mentally
and emotionally is not perfect until you do it physically. There is a
story. Once upon a time there was a washing stone. I should say that a
washing stone is not usually understood by Westerners, an English lady in
the audience once asked me, 'What is a washing stone?', she had never
heard of such a thing. I explained that a washing stone is a flat stone
used in the East for washing dirty clothes on, the clothes being soaped
and beaten on the stone. Well, at one time, outside a village, there was
just such a stone being used by local villagers when one day a geologist
came and saw that the stone contained many pieces of precious stones. He
thought that the villagers were very ignorant, using such a valuable stone
for washing only, so he persuaded all the people including the head of the
village to exchange the stone for a new and better one. They all agreed,
and he gave them a broader and more beautiful stone and took the old one
away. All the villagers were delighted and thankful, and he was more
thankful to them for the stone out of which he could get the valuable
precious stones.
The Buddha advised us all
to be like the geologist and not the ignorant villagers. We should use our
bodies not only for pleasure but for service, so that whether we have
sought it or not we shall have a perfect figure, perfect health. The
Bodhisatta acted everywhere he went for service mentally and physically,
even in his last life as the Buddha. You remember the story of a sick monk
who fell in his own filth? There was nobody to help him. The Buddha
without hesitation took the dirty, filthy clothes of the monk and washed
them himself, there being nothing in the world below his dignity.
Since everything in the
world is subject to impermanence there can be no true and lasting
happiness in the material things of this world. This would be a most
pessimistic outlook were it not for the fact that there is a way out, a
real happiness beyond the material, which changes it to a realistic and
optimistic outlook.
Culture is the answer;
culture not necessarily of the body but of the mind, and further, of the
higher moral nature, to achieve Nibbana.
22. THE FOUNDATIONS
OF BUDDHISM
The foundations of
Buddhism are the four great truths, the Noble Truth of Suffering, the
Noble Truth of the Cause of Suffering, the Noble Truth of the Cessation of
Suffering and the Noble Truth of the Path leading to the Cessation of
Suffering.
What is the Noble Truth of
Suffering? Birth is suffering, old age is suffering, disease is suffering,
death is suffering, association with the disliked is suffering, separation
from the liked is suffering, not to get what one wishes is suffering.
What is the Noble Truth of
the Cause of Suffering? It is craving, the craving which seeks delight,
now here, now there; the craving for sensual pleasures (kamatanha) and for
existence (bhavatanha).
What is the Truth of the
Cessation of Suffering? It is the cessation of desire, the total
destruction of this very craving, the deliverance from it.
What is the Truth of the
Path leading to the Cessation of Suffering? It is the Noble Eightfold Path
which consists of right view, right thought, right speech, right action,
right livelihood, right effort, right mindfulness and right concentration.
Whether Buddhas arise or
not these four truths exist in the universe, Buddhas only reveal these
truths which lie hidden in the dark abyss of lime. Scientifically
interpreted the Dhamma may simply be called the law of cause and effect,
and this law embraces the entire body of the teachings of the Buddhas.
Craving is the cause of sorrow; sorrow is the effect of craving. Adherence
to the middle path is the cause of Nibbana; Nibbana is the effect of
adherence to the middle path.
There is no denying the
fact that there is suffering in this world. What we call happiness or
pleasure in the world, is merely gratification of some desire, but no
sooner is the desired thing gained than it begins to be scorned. Worldly
bliss is only a prelude to pain: sorrow is, therefore, inseparable from
existence and cannot be evaded, and suffering will exist as long as there
is craving. Suffering can only be annihilated by treading the Noble
Eightfold Path and attaining the supreme bliss of Nibbana.
These four truths can be
verified by experience, hence the Buddha Dhamma is founded on the bedrock
of facts which can be tested and verified. Buddhism is, therefore,
rational and opposed to speculative systems; it appeals more to the
intellect than to the emotions, and is concerned more with the character
of the devotees than with their number.
On one occasion Upali,
a follower of Nigantha, approached the Buddha and was so pleased
with his teaching of the Dhamma that he immediately expressed his desire
to become a follower of the Buddha: but the Buddha cautioned him, saying,
'O householder, make a thorough investigation first, it is advisable for a
distinguished man like you to make a thorough investigation'. Upali was
overjoyed at this unexpected remark of the Buddha. and said. 'O Lord, if I
had been a follower of another religion they would take me from street to
street in a procession, proclaiming that such and such a millionaire had
renounced his former religion and embraced their's; but, O Lord, you
advise me to investigate further, so I am much more pleased with this
remark of your's. For the second time he repeated the formula, 'I seek
refuge in the Buddha, Dhamma and the Sangha'.
Buddhism is saturated with
the spirit of free enquiry and complete tolerance. The Buddha extended
this tolerance to men, women and all living beings. and it was the Buddha
who first abolished slavery and strongly protested against the caste
system which was firmly rooted in India. According to the word of the
Buddha it is not by mere birth that one becomes either an outcast or a
Brahmin, but by one's actions. Neither one's caste nor one's colour
prevents one from becoming a Buddhist, or from entering the Order;
fishermen, scavengers, courtesans, together with warriors and Brahmins,
were freely admitted to the Order and enjoyed its privileges equally.
Upali, the barber, for instance, was appointed chief in matters concerning
the Vinaya discipline: andSunita, the scavenger, was
admitted by the Buddha himself to the Order and thus enabled to attain
saintship. Angulimala, the robber and criminal, was converted to a
compassionate saint: the fierce Alavaka sought refuge in the Buddha
and became a sotapanna: the courtesan, Ambapali, entered the Order
and attained arahatship. Such instances can easily be multiplied
from the Tipitaka to show that Buddhism is wide open to all,
irrespective of caste, colour or rank.
It was also the Buddha who
put a stop to the sacrifice of poor beasts, and exhorted his followers to
extend their loving-kindness to all living beings, even the tiniest
creature. A genuine Buddhist will exercise this loving-kindness towards
every living being and identify himself with all, making no distinction
whatsoever with regard to caste, colour or sex.
23. REALITIES
According to the
Abhidhamma philosophy there are two kinds of realities, relative and
ultimate. Relative reality is conventional truth in which things are dealt
with in an ordinary sense, whilst ultimate reality is abstract truth which
exists as the irreducible, immutable, fundamental qualities of phenomena.
Of the two, relative reality is expressed in ordinary conventional terms
such as 'cups exist', 'plates exist', and so on. This expression is true,
but only in the ordinary conventional sense: in an ultimate sense no cups
or plates actually exist, only the essential elements which comprise their
manifestation. These essential elements which exist in an ultimate sense
are fourfold:
1. The element of
extension, which is the fundamental principle of matter. It is
this element which enables objects to occupy space, and the qualities of
hardness and softness of all material objects are due to this element. It
can be found in earth, water, fire and air, but it preponde rates in earth
and is therefore called the element of earth, or, in modern terms, the
element of extension.
2. The element of
cohesion. This element preponderates in water, although it is also
present in the three other fundamental principles of earth, fire and air.
It coheres the scattered atoms of matter and forms into mass, bulk or
lump.
3. The element of
heat. This element matures all objects of matter, and although it
preponderates in fire and is therefore called the element of heat (fire),
it includes cold since heat and cold are two phases of this element.
4. The element of
motion, which is the power of supporting or resisting. All
movement and vibrations are due to this element.
These four elements are
inseparable and interrelated, and all forms of matter are primarily
composed of them. Every material object is a combination of these elements
in one proportion or another, but as soon as the same matter is changed
into different forms, the composite things are held to be mere conceptions
presented to the mind by the particular appearance, shape or form. Take a
piece of clay for example. It may be called a cup, plate, pot, jar and so
on, according to the several shapes it assumes in succession, but these
objects can be analyzed and reduced to fundamental elements which alone
exist in an ultimate sense. The term cup, plate, and so on, are mere
conceptions which have no separate essential substance other than the
elements. Although these four elements exist in an ultimate sense they are
subject to the law of change, but their distinctive characteristics are
identical in whatever shape they are found, whether as a cup, plate, pot,
jar and so on.
Relative reality includes
such ideas as land, mountain and the like, being derived from some mode of
physical changes in nature. House, train, boat, etc.. derive from various
presentations of materials. Man, woman, etc., derive from the fivefold set
