EFTA00286476

a manual of peace: 38 Steps towards Enlightened Living EFTA00286476 A Dhammakaya Foundation Paperback First Edition 2005 Published by the Dhammakaya Foundation Department of International Relations 23/2 Moo 7., Khlong Sam, Khlong Luang Patumthani 12120 Thailand Tel. (+66 02) 524 0257-63 Copyright 2005 by the Dhammakaya Foundation All Rights Reserved. No portion of this book may be reproduced, stored in a retrieval system or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior and express written consent of the publisher National Library of Thailand Cataloging in Publication Data Dhammakaya Foundation A Manual of Peace: 38 Steps towards Enlightened Living Bangkok: Dhammakaya Foundation, 2005 466p. 1. Buddhism I. Title 294.315 ISBN 974-93135-5-0 Printed in Thailand by : Craftsman Press Co.,Ltd 487/42 Soi Wattanasilp, Rajprarop Road, Makkasan, Rajthevee, Bangkok, Thailand Tel: +66-2-2533009, 2533298 EFTA00286477 May the meritorious fruits accruingfrom the study of this book be dedicatedfor the benefit of George, Annie, Alice, Lilian, Richard, Harry, Alfred George, Arthur, Norman, Ivan (née Lee) & Evelyn Ayre, Ellen Mary Stokell, Hannah Can; George & Charles F. Lee, Elizabeth, John & Margaret Curry, Anne Fen wick, Annie Jarman, Dennis George, Dennis Arthur & Malcolm Woods, Emily Maly Casbon, William Jabez & Ethel Dawes, Moses Edmund, Gladys, Hilda, Cecil, Reginald and Marie Heaton wherever they have been reborn. EFTA00286478 EFTA00286479 Contents Preface to the First Edition 7 The Manual of Peace in Action 10 Abbreviations 18 Orientation 19 BLESSING GROUP I.: TURNING YOUR BACK ON UNWHOLESOMENESS 25 1. Not Associating with Fools 27 2. Associating with the Wise 37 3. Expressing Respect to those worth of respect 51 BLESSING GROUP II.: TURNING TOWARDS WHOLESOMENESS 65 4. Living in an Amenable Location 67 5. Having done Good Deeds in one's past 77 6. Setting Oneself up properly in life 91 BLESSING GROUP III.: SETTING ONESELF UP IN LIFE 101 7. Artfulness in Knowledge 103 S. Artfulness in Application 113 9. Artfulness in Usage 119 10. Artfulness in Speech 131 BLESSING GROUP IV.: HARMONY IN THE FAMILY LIFE 139 II. Cherishing our parents 141 12. Raising our children 153 13. Cherishing our husband or wife 165 14. Not Leaving one's work undone 177 BLESSING GROUP V.: BECOMING A PILLAR OF SOCIETY 183 15. Generosity 185 16. Dhamma Practice 197 17. Looking after one's extended family 205 IS. Blameless Work 213 EFTA00286480 BLESSING GROUP VI.: PREPARATION OF MIND 223 19. Abstaining from Unwholesomeness 225 20. Restraint from Drinking Intoxicants 233 21. Non-recklessness in the Dhamma 243 BLESSING GROUP VII.: INSTILLING ONESELF WITH BASIC VIRTUES 251 22. Respect 253 23. Humility 261 24. Contentment 269 25. Gratitude 281 26. Listening Regularly to Dhamma Teachings 291 BLESSING GROUP VIIL: INSTILLING ONESELF WITH HIGHER VIRTUES .301 27. Patience 303 28. Openness to Criticism 311 29. The Sight of a True Monk 321 30. Regular Discussion of the Dhamma 331 BLESSING GROUP IX.: PRACTICE FOR THE ERADICATION OF DEFILEMENTS .345 31. The Practice of Austerities 347 32. Practising the Brahma-Faring 357 33. Seeing the Four Noble Truths 371 34. The Attainment of Nirvana 385 BLESSING GROUP X.: THE FRUITS OF HAVING PRACTISED UNTIL REACHING AN END OF 35. A Mind Invulnerable to Worldly Wa litag NTS 393 395 36. Sorrowlessness 403 37. Freedom from Subtle Defilements 411 38. The Blissful Mind 421 INDICES I. General Index 425 II. Pali Index 449 III. Index of Similes 454 IV. Index of Illustrated Examples 456 EFTA00286481 Preface to the First Edition How this book should be used I Doing that virtue so regularly that it becomes our Most problems in the world can be traced back to the habit habits of the people inhabiting the world — the things 2 train up the people around you to practise the we do, say and think until having become used to it. thirty-eight blessings as their habits. The important These habits can either be good or bad. Supposing you conclusion we get from this three-stage process of have good habits, the sort of things which you do, say acquiring the thirty-eight blessings of life is that we and think again and again will be the things that bring need to look deeply at ourselves to see how many of you happiness in life — especially the habit of being the virtues we have accrued for ourselves first. We responsible for human dignity on a personal level, should regard ourselves as still in our infancy as far as human dignity of others in society and responsibility for the spiritual teachings go, and make the appropriate fair economics. All the thirty-eight virtues discussed in adjustments. Only when we've mastered ourselves can this Manual of Peace need to become our habits if they we have something to offer to the world, to reach out to are to be of any use to us — simply to know `about' the others as a good friend to build up a network of virtue virtues is of no use to us. The aim in studying this in society. Manual for students of all levels should be to Sources used for this book incorporate the virtues as their habits following the This book draws primarily on translated transcripts of following four stage plan: eighty hours of lectures entitled Monkol Jivit given by in the short term to learn rules and regulations thaihe Most Ven. Phrabhavanaviriyakhun (Luang Phaw protect us from behaviours contrary to the virtues of the Dattajeevo), acting abbot of Dhammakaya Temple in blessings; Thailand in the mid-seventies to those of undergraduate 2 in the medium term to educate ourselves accordinggte The beauty of this lecture series was abundant use the information on each blessing in the text to get answers Br examples from the Buddhist scriptures and also from three questions about the virtue, namely: his own life experiences. A second major source used for this book, which was supposed to summarize • `what' they are (concept and definition); materials from the first source into a short book • `why' the Buddha taught them (why a particalignated for schoolchildren to do revision for their behaviour was either prohibited or advocated) and; Path of Progress Ethics Quiz Contest was Ven. Maha • `how' they can be put into practice in every . Somchai Thanavuddho's Monkol Jivit: Path of life Progress edition (1982). This latter gives no exam- EFTA00286482 pies, but offers a more structured version of the subjective practice by students. The level of difficulty Mangala Sutta materials, simplified in a way Asian of this book is designed for: people can understand. • students of Buddhist studies in the upper secondary. This text misses nothing of the core content of either In the U.K. curriculum this book would be suitable for these two sources. However, after teaching these students studying at Key Stages 4 materials to a group of western Buddhist newcomers in + 5. In Scotland, for Scottish Levels SG + HS. Al- Belgium, there were still many questions in the though study of Buddhism at Key Stage 4 is audience's minds left unresolved. Things like respect time-limited, use of the index can help students to and gratitude don't come as second nature to look in depth on selected aspects of the agreed sylla- westerners. Not drinking alcohol requires more than a bus. At Key Stage 5, the text can be used for re- fleeting explanation in a western culture. The long lists search on project work. of meritorious fruits of various virtues had to be students of Buddhist Studies or Comparative replaced as far as possible by `why' rationale and where Religion at Bachelors' or Masters' level of university. possible examples of the damage which can happen • when certain virtues are neglected. The Most Ven. Phrabhavanaviriyakhun's Kamphi Gu Wikrit Chart • This book is useful supplementary reading for the (2000) helped to illustrate many social ills from the GB102 course of the Dhammakaya Open University. neglect of the Six Directions in this respect. Ven. Maha Dr. Somchai Thanavuddho's Nippon hen atta rear • overseas students of the Path of Progress Ethics Quiz anatta (1999) almost completely replaces the Contest explanation of Nirvana originally given in Blessing • Buddhists or those interested in Buddhism Thirty-four. Also some of the illustrative examples have wishing to supplement or consolidate their knowledge been replaced if repeated. Some have been of lifestyle-related Buddhist teachings supplemented by western anecdotes. Where sets of Dhamma headings are repeated, they are usually What does it offer to lecturers teaching these courses? described in MI at the first appearance and Lecturers will find this book has a good range of cross-referenced in subsequent appearances. Finally, illustrative examples and metaphors to support their wherever possible, illustrative examples and Dhamma teachings or assemblies. Scriptural references are given headings have been traced back to their scriptural for nearly every example. reference in the PTS Pali Buddhist Scriptures to allow students to cross-reference to other mainstream and Student learning features academic Buddhist works. In finding the references and In each chapter: fuller illustrative examples, heavy use was made of Definitions Ven. Paiboon Dhammavipulo's Dachanee Thamm Chabab Monkola Soot (1997, 2000, 2002). The Links to other chapters References At the end of resulting version of the Manual of Peace, dubbed the each chapter: theatsheet version' in its homepage form has been better received by western audiences, has had a good Metaphors web readership and is currently being translated into Illustrative other western languages Examples At the end of the Who should use this book buofteral index This book discusses key practical virtues in a sequential path of Buddhist practice. As such it offers more than Pali index just a dry, theoretical approach to Buddhist study, but index of similes can actually form the basis of index of illustrative examples EFTA00286483 Acknowledgements The publication of this book was made possible only by to Phra Jessadah Kittithano for help in tracking down the special efforts of many staff and volunteers at the references, to Lalita Prasertnopakhun, Peungpit Dhammakaya Foundation in Thailand. This includes Poopornanake & Chalom Srijarus (administrative most importantly the source works in the Thai language assistance), Anant Kittitawesin (cover design), the already mentioned by the Most Ven. Dhammakaya Foundation's still photography volunteers Phrabhavanaviriyakhun, Phra Maha Dr. Somchai (colour photography), Tassin- Thanavuddho and Phra Paiboon Dhammavipulo. Sipang-Pangbaramee-Pangboon Boontang, Thanks also to Phra Nicholas Thanissaro who has Manop-Vararat-Dhitinand Kawmark, Suwachara translated, compiled and field tested this version of the S.-Thanachapom Nishiyama & Sukultra-Sabrina Cants text in English. That (cover shoot). EFTA00286484 The Manual of Peace in Action Education on inner peace in the style laid before us in this ourselves better and know how to manage life properly. Manual of Peace, is a must for humanity today. Modem day As a result, it is the key success factor behind the world education has many shortcomings as illustrated ironically by peace that we are striving for. the fact that the majority of today's disasters, come from Provision of IPE is not as straightforward as supposedly the best educated being on this planet — namely conventional curriculum content. However, as the human being. The trouble with much of the curriculum compared with usual spiritual provisions in school, it materials taught in schools nowadays is that they ignore the has the advantage of not being based on belief or faith concept of peace completely. The higher one goes in — but rather experience and evidence. It is based on education, the narrower one's knowledge becomes and the practical knowledge. It's applied knowledge that offers further it becomes estranged from the concepts fundemental toeach person an individual approach to true happiness peace. Many of the violent acts committed in the world are regardless of race, nationality, religion, culture or perpetrated by highly educated persons and often the victims occupation. It is knowledge that can form a firm are those who have received little education. foundation to any other form of academic knowledge to guarantee that the applications of that knowledge are for peace. It is self-education that you can start upon anytime, anywhere (for as long as you are still a human Education for peace needs to start by imparting being!) — and can be practised throughout the day awareness of the consequences of one's own actions to alongside our regular daily activities in order to increase young people — because every action, whether good or our efficiency and effectiveness. It maximises the bad, has an effect on the doer's life and others' lives as efficiency of our time management, rather than being a well. One cannot afford to be complacent or burden on our time — if a certain period of time each irresponsible about one's actions. This is why any form day is allocated to it. It needs no formal classroom, and of education which advocates certain actions by a demands no tuition fees either! student has to have considerations of the peacefulness of those actions built into it, in order to prevent the sort of misdeeds done intentionally or unintentionally that upset However, more than conventional education, it society. demands time, concentration, perseverance, tolerance and goodwill. These are qualities which are too easily The sort of education that provides awareness of peace eroded away by materialism. It is only students who are issues is known as `Inner Peace Education' (IPE). It is a determined and motivated who can succeed in their form of education that helps us know studies of IPE. IPE is not yet EFTA00286485 of it are not it is evaluated icult to for pioneering of expertise in pie who realize .e and who are ) 2 obstacles that e of peace and bias which are tnd religion — can really start Thus although :mphasizes key iffercnces. It is every child's idea of IPE is be erased by ild's character, han emotional a sense of Teachers' round of the 'Path ofP rogress% Teachers =tot and dearest, become familiar with IPE materials & Issues before beingnment. To be able to communicate peace values before being able 10:d into learning communicate them effectively to their students. apt?tit pacer. Dying715padailafast-have activities urviractict tomtits made no small contribution to peace in the world community — I children too &MI pil sApet &te sisal micistaxithentaiiyndfaifehmenhe vibitalogrebtalfrigaiiiiceneoccs, celebratin similarities an omsysghualt c cact roatjnrcisr pfiarisis c in become familiar with IPE materials ee issues before being able ei life. ' co communicate peace values before being abk to communicate Youngsters, parents and teachers alike like to participate them effectively to their students. actively in peace education projects as participants and organizers and also form an active network of peace Thailand have been touched by the IPE curriculum volunteers throughout Thailand down to the present day, generation by generation through word-of-mouth. It is important that before becoming organizers and teachers of such programs that they first understand peace and means of nonviolent conflict resolution themselves — under this proviso, the organizers can even be older children organizing activities for their younger fellows. PATH OF PROGRESS ETHICS QUIZ CONTEST The main learning activity for implementing IPE amongst young people is the so-called 'Path of During the history of the 'Path of Progress' Ethics Quiz Progress' Ethics Quiz Contest which has been held Contest, the scale of participation has grown from one nationwide every year in Thailand since 1982. The aim person to a small team then a larger and larger one. of the project is to bring children's ethical development Over the last thirty years, the lives of total of over to higher levels resulting in positive behavioral changes twenty million young people in in a way that is relevant to those EFTA00286486 what they have learned. This is the reason why both programs are so beneficial for our school. At the beginning, we taught the Manual ofPeace to small groups of students. As years went by, more students got interested, so we had to change the workshop format into assemblies. We had such an assembly each day for the students from first to sixth grade. Furthermore, our school has many activities that are involved with morals and ethics. For example, the school will let the students meditate along to an audio cassette ofmeditation instruction. The students usually attend Buddhist services and practise meditation afterwards. Later, the students have their own group discussions to analyze and comment about how they can improve their virtues. Interreligious participation in the 'Path of Progress'. Kindergarten infants, do not join the assembly, but Christians, Buddhists tt Moslems take the teachers round of they will have a homeroom teacher. Most of the time, the 'Path of Progress' so that they can accurately pass on the IPE concepts to their schoolchildren. the teacher focuses on meditation practice. The teaching for them makes heavier use of illustrations to Interreligious participation in the 'Path of Progress'. Christians, Buddhists & Moslems take the teachers' round of overcome their reading difficulties. Also, they seem the 'Path of Progress' so that they can accurately pass on the to enjoy looking at the pictures too. We once had a IPE concepts to their schoolchildren. boy named Pruchya. He had received an 'Olympic' gold medal for winning a math contest. In all his of all nationalities, races and religions. The 'Path of interviews, Pruchya said that he always wishes to be a Progress' shares the same curriculum of the virtuous person rather than being merely a smart one. Thirty-Eight Blessings of Life described in this Manual From listening to his interview, it made us really ofPeace. The number of participants started with 382 in proud to see that he had lived up to our ideals of a 1982 and rose in 2002 to four million from 13,000 good student. In my opinion too, to be a virtuous educational institutes — ranging from kindergartens, child is more important than to be an intelligent universities, police and military colleges — students and one because at least virtuous people can co-exist teachers alike from all over Thailand. The winners of the peacefully in the world. If a person is endowed contest receive plaques of distinction from H.M. the King with self-discipline, they have the potential to of Thailand and representatives of many international develop intelligence and have a successful future. organizations. Besides honorary plaques, winners are When the youth have morality in their hearts, they granted scholarships and certificates for their success in can differentiate what is right or wrong. They have each category. awareness of the consequences of every action they do. Therefore they perform good deeds for the benefit of themselves, society and the world." Case Histories of Schools Participating in the Path of Progress IPE Scheme Suteetorn Kindergarten, Nakorn Prathom, Thailand. "We find that the teachings of the 'Path of Progress' programme eminently suitable to the curriculum at our school. The 'Path of Progress' program helps students realize the value of morality. Students can also adapt these morals to practice in their daily lives. The Home of Peace program (seep.16) focuses more on the practices of the learners, so students can really practice Headmistress EFTA00286487 School Track Record: to Grade 6 have• 3,800 high school students from Grade 7-12 Contest every yejoining the `Path of Progress' Ethics Quiz Contest every year from 1983 to present; school category for first prize in the team category for seven years running from 1993-9; earn category for first prize in the individual and team categories for the 19th contest. of Education as • first prize in the secondary school team dents' category in 2002. Thailand Recovery ofa former drug-addict `Path of "Ever since I was born, the person I remembered valuate the seeing the most is my mother. She always taught me 'ng the to be a good person and to do good things to others our students as well. Well, you may think I would probably turn ver, when I out to be just like Qualified teachers instruct their students. Teachers need to , the Manual be role models of IPP.. and knowledgable of its concepts to y with instil virtuous habits in their students. ter teaching uddha's teachings. I felt that 1 had become a better person morally as well as spiritually. ' I think one of the reasons has to do with the fact that I am teaching Manual ofPeace to the students. I mean, can you imagine a person managing to teach Manual ofPeace without understanding moral or ethics themselves? I couldn't be like that. So I felt like my attitude towards life has completely changed because of this book. The most rewarding thing I have witnessed is to be able to transfer my knowledge about how to conduct good deeds to my students. I try to put the basic teaching from Manual ofPeace into all of my mainstream lessons." One single teacher's effort, inspired senior students to organize a tutorial activity of peace for their juniors. Finally it became the most popular club amongst ow students." Sompong Hunsadee: Coordinating Teacher EFTA00286488 Student 'Path of Progress' Examinations take place throughout Thailand. Each year more than four million students throughout 'Thailand participate in the qualifying round of the 'Path of Progress' Ethics Quiz Contest at countless provincial centres supeniscd by I BS volunteers. other kids but it's not so. asked her was, "Why did you help me, Mom?" My It started when I was in high school. I had a big mother did not say much. Just the sight of tears in argument with my teacher and therefore, I decided to her eyes had already killed me. All she said was, "I drop-out. I thought school was not necessary any love you. I can forgive and will always do so, son." more. Instead of helping my mother, I started to go After that day, I decided to stop doing all the bad out every night with my friends. I knew my mother things and avoided getting back into the vicious worried about me but I thought I could take care of circle again. myself. I decided to go back to school in order to avoid One night when I went to a friend 's house, one probation. Though I knew that I didn't want to hurt night, he showed me a small pill that looked like a my mother's feelings any more, my subconscious painkiller. Curious and ignorant as I was, I decided still tempted me to sell drugs to my classmates. to have my first contact with drugs. After that, I There was a big fight in my mind between the good became addicted to drugs and had to steal money in and bad sides. I did not know what to do. order to buy them daily. At last, I became the drug dealer myself. At that time, I had no choice. Fortunately, when I was at the point ofrelapse, my teacher persuaded me to join ethics quiz contest However, I was caught by police and was sent to a called 'The Path of Progress'. At first, I saw no juvenile court. My mother then bailed me out from point in participating in such a program. Then she the juvenile prison. The first thing I gave me a reference book EFTA00286489 -. s!`mrA- I - re . yself for a )ugh it. content the ; point of my , my teachers, ve way. I was ;. to choose 'self in and to ,ople. attempted to ad things. I my mother in other and I at school and in the various t you' to the ny life. They . I will try to L :epic in my pie who are Interreligious participation in the 'Path of Progress'rot know how Christians, Buddhists & Moslems take the teachers' round of the 'Path of Progress' so that they can accurately pass on tete light at the In concepts to their schoolchildren. I ho ilia% day, the IBS is an umbrella organization of university students all over 1 who sacrifice thihetketil!WafiaatihteilticliVANVINATIor youth.IlibeictigurasvialicipsotheofrthhcdalirtatitArcImmialeork and devotion o all-volunteer staff, many of whom are former participants in IBS activitia19104.1S ihttltnitraft Mo:tihalerltilitttlititSelSetiftirrgttft4O19. 5,000 activt members in 2003. Most IBS activities are based on the concept of promagiathRfecaUeheloikEcY can accurately pass on the Mr. Visarut Komkaew Bang wirconcepts to their schoolchildren. Luang Vithaya High School Dhammakaya Foundation — a United Nakorn Pathom, Thailand Nations-accredited Non-Governmental Organization (NGO) associated with the Department of Public This is the true testimony written by one participant of Information (DPI). The founder's compassionate the Path of Progress Ethics Quiz Contest. After mission in setting up the IBS was to further public receiving this letter in 2000, the IBS interviewed him awareness of ethical issues, particularly in the youth. when he was in Grade 12 and had been elected as president of the student committee. THE INTERNATIONAL BUDDHIST SOCIETY The main coordinator of IPE in Thailand is the International Buddhist Society (IBS). IBS was established by a 1960 Alumni of Kasetsart University, Bangkok. After graduation, he took ordination as a Buddhist monk. At present, he is the Most Venerable Phrarajabhavanavisudh (Chaiboon Dhammajayo), President of the EFTA00286490 These two projects have about 4 million students participating annually throughout Thailand and receive cooperation from 13,000 schools and educational institutions. The 'Path of Progress' provides students with a peace manual for students to study as an extracurricular activity and an annual contest to compete in. Winners in each category receive honorific plaques, certificates and scholarships to motivate and stimulate their interest. By reading the Manual of Peace different topics will capture each student's imagination according to their disposition. It will guide them to see the good and bad sides of their own character and Thai royalty a International organizations award motivate them to want to improve themselves become more plaques. Whiners of 'Path of Progress' championships in productive. They transform by means of internally derived the various categories receive plaques and scholarships from the King of Thailand and numerous international discipline, rather than discipline needing to be imposed from organizations. IBS has become 94iler ThsfrFilmitvytiiilfi EffeelbiblifflitsalAciffenitilein promoting through a variety of peace education programs in Thai society. more responsible person. The 'Path of Progress' is complemented by a second project called the 'Home of Peace' — especially to supplement younger childrens' understanding of peace — to see if they differentiate peace and non-peace in their daily lives. The project provides a 'diary of peace' IBS ACTIVITIES for the children to write down their own good deeds and IBS activities are divided into two major levels — the good deeds done toward their parents, teachers and elementary and the advanced. extended family. Since any deeds done every day can On the elementary level, it aims to instill the normal inner become habits, the IBS seeks to value to overlook a peace core values in a child's mind. In order to prepare them child's seemingly insignificant good deeds because for more advanced levels of study when they grow up. Such these might be the root cause of their success in the standards will translate into a child's behaviours and become future. Every child tends to have his or her own hero. If his own second nature. It's a self- generated rather than an their hero is a worthy role model, it will inspire them to imposed discipline. That's why IPE has long tenn beneficial become a virtuous global citizen. On the contrary, with a effects on its students. On the advanced level, meditation by negative role model, they can become public enemy students consolidates the process of IPE in the long run. no. 1. In this respect, adults play an important role in Meditation is a good catalyst, because it helps youth see and presenting a model of peace to the young people around understand themselves better, know their own needs and serve them. By reading, writing and practising peace every those needs in a more productive way. The IBS see IPE as day, with the co-operation of parents and school, IPE lifelong education. will eventually become a child's second nature allowing them to respond to every situation by peaceful means. The main learning activities at the elementary level, used by the IBS is the 'Path of Progress' Ethics Quiz Contest' and the Home of Peace' (HOP). For young people who show their readiness to EFTA00286491 learn at the advanced level, there are a father three study and practice spiritual values incorporated into their projects: daily routine to make sure that improved habits are • Leadership Training Program: this scheme attracts properly instilled and that those habits will survive the young people by providing advanced IPE training in transfer back to daily life when they return to their personality enhancement, public speaking, meditation and everyday life. social affirmation — and it is these young people who go on to become `supervisor' volunteers who organize the 'Path of Ladies, Dhammadayada Training Scheme: the Progress' throughout Thailand annually. Ladies version of the Dhammadayada training is as • Dhammadayada Ordination Scheme: During theintensive in IPE concepts as that of the gentlement, but Ordination Scheme, the IPE used includes Buddhist teachiM'riciparits are not required to ordain as nuns. made relevant to the needs of young men in Thai society. This activity is rooted in the Thai tradition that when a man reaches the age of twenty he should take temporary ordination as a At the advanced level, IPE projects seek to train Buddhist monk for a period to learn spiritual values first heersitY students who can act as organizers of IPE This course comprises two months of intense study of IPEProject managers themselves. It is because of the Participants trainees of these sort of courses that the IBS has managed to run activities such as the 'Path of Progress' continuously now for more than twenty years. The unifying feature of the advanced projects for IPE is an increased emphasis on meditation. EFTA00286492 Abbreviations A. Alguttara NikAya (PTS Edition) AA. ManorathaptraAE Alguttara NikAya Commentary (PTS Edition) Ap. ApadAna (PTS Edition) D. DEgha NikAya (PTS Edition) DA. Sumaigala VilAsinE - DEgha NikAya Commentary (PTS Edition) Dh. Dhammapada (PTS Edition) DhA. Dhammapada Commentary (PTS Edition) DhSA. AtthasAlinE DhammasalgaAE Commentary (PTS Edition) It. Itivuttaka (PTS Edition) J. JAtaka (PTS Edition) KhpA. KhuddakapAEha Commentary (PTS Edition) M. Majjhima NikAya (PTS Edition) MA. Papatica StdanE - Majjhima NikAya Commentary (PTS Edition) MT. MahAvaOsa-TEkA Milindapailha (PTS Edition) MNidA. MahA Niddesa Commentary (PTS Edition) Nd MahA Niddesa (PTS Edition) 2 [gala Niddesa (PTS Edition) Nd'A. CEla Niddesa Commentary (PTS Edition) PsA. PaEisambhidAmagga Commentary (PTS Edition) PTS Pali Text Society of London S. SaOyutta NikAya (PTS Edition) SA. SAratthappakAsinE - SaOyutta NikAya Commentary (PTS Edition) SadS. Saddhammasalgaha (P.T.S. Journal 1890) SN. Sutta NipAta (PTS Edition) SNA. Sutta NipAta Commentary (PTS Edition) ThagA. TherAgathA Commentary (PTS Edition) Ud. UdAna (PTS Edition) Vbh. Vibhanga (PTS Edition) Vin. Vinaya (PTS Edition) Vism. Visuddhimagga (PTS Edition) Vv. VimAnavatthu (PTS Edition) VvA. VimAnavatthu Commentary (PTS Edition) EFTA00286493 Orientation A. INTRODUCTION the means to nurture or nourish the mind. For all our Welcome to the Manual of Peace. This orientation qualifications and diplomas we might have, none of deals with the principles of ethical study and the value them can guarantee us against hunger of the mind. On of the Thirty-Eight Blessings contained in this manual. the contrary, the irresponsible people may use their The Manual ofPeace contains subject matter which is cunning to do more heinous crimes than they would do not difficult — indeed it is very popular in Thailand if they weren't educated. Thus worldly education especially amongst school children where over cannot guarantee us a happy life or guarantee that we 4,000,000 annually take examinations in it. In schools will not end up in jail. This is why we make the distinction between worldly and spiritual knowledge — where vocational subjects rob the curriculum of more because spiritual knowledge properly studied can and more time previously dedicated for spiritual guarantee that we will not be put in jail — it is not only studies, the Thirty-Eight Blessings have been forming something to fill up our brains — it has transformative an extra-curricular recompense in spiritual studies for power to upgrade the way we think, speak and act. children in Thailand since 1982. In the ideal world, our system of education would give A.1 Why mud). spiritual knowledge ? us the answers we need to the questions inside The first question that comes to mind for many people studying this book is to ask why academic or material ourselves, but in practice, the secular education doesn't knowledge is not sufficient to get by in the world. If a manage to fill this gap — and maybe, even if it were to full stomach and a place to sleep were enough to keep try, it could not — because in some way the personal the human happy then we wouldn't have to go to the quest is part of the process of acquiring trouble of studying about ethics or about spirituality. knowledge.Thus we are forced to look for the answers However, for every human being, there is something from alternative sources. deeper inside us which is always searching for the A.2 Fashion and Universal Values answers to questions on a deeper level — something Many things can affect our spiritual progress. Some- which seeks for purpose and meaning in the life we live times it can be people, objects, attitudes, situations or and the world around us. If supporting yourself were all experiences we come across in the world. However, for there was to life then certainly millionnaires would be most things, the worth or uselessness of an experience the happiest people on earth. Unfortunately wealth can is just a matter of opinion. Are there things then that only buy physical comfort — money cannot buy have a universally uplifting effect on people's lives — that are more than just a mat- EFTA00286494 ter of opinion? Facilitating Practical Outlook giving a clear place Take present day trademarks which are accepted as status to start with problems — not just theory or philosophy; symbols by everyone as an example — Mercedes, Adidas — • Transcending Values allowing us to rise above really such companies should pay us to advertise their products, mundane and petty values; but on the contrary we pay more for a T-shirt with the trademark • Highlighting Opposites giving us clear "curses" to for the privilege of associating ourselves with the trademark. Why avoid as well as positive things to aim for. should this be? We feel that associating ourselves with such a symbol somehow improves our own worth. Sometimes we feel There are many systems of spiritual values which fall that the worth of these things is unchanging, but in fact from age short of these criteria. Some systems lead to spiritual to age these values change according to fashion. In times gone by, exclusivity and even wars against those of other beliefs people thought in the same way. but they didn't call these things which are values no longer suitable for an age of 'brand marketing'. or 'trademarks, they called them 'lucky globalization and tolerance. Some systems lead their charms' — but again they liked to associate with them as a way practitioner to shut themselves away from the world and of improving their worth or fostering progress in their lives. We to ignore social problems. Some systems confine still have lucky charms in the present day — things like lucky themselves to their own culture or language. horseshoes or four-leaf clovers, but their role is diminished if compared to olden times. In olden times the role of charms was much more significant. B. THE MANUAL OF PEACE B.1Historical Origins ofthe Manual ofPeace The Blessings of Life which make up the Manual of Peace are interesting because they seem to answer to all the characteristics specified above. They grew up in Systems of spiritual knowledge are attempts by men to response to just the same type of debate over universal model the values of the world in a way according to values mentioned in the introduction. In fact, even from unchanging universal values — ways to recognize the ancient times, men had values — but at a certain time in things that improve our worth in ways that are eternal the past 2,500 years ago in India a group of people and don't differ from person to person. Many bodies of started to wonder whether there was anything deeper knowledge exist in the world to help us in this respect. behind the fashions — were there symbols of worth that They differ in their degree of comprehensiveness. The transcended fashion? What sort of charms could ideal body of knowledge for us to leant from would possibly allow one to live without obstacles'. perhaps be one with the following characteristics: Supposing one wanted wealth, honour, praise and happiness, how could one ensure that one received just Progressive & Sequential something which leadsthat? There was such a debate ensuing from this you step by step from simple to more complex; question, over which everybody seemed to have a Self-Catalysing creating its own motivation and different point of view. To generalize the debators enthusiasm to pursue it as you go along; divided themselves into three main camps: • Exhaustive being applicable to all aspects of life; • Holistic perhaps dealing with problems not just by symptoms but in their entirety; The first group believed that the thing to make one's life • Multi-level working on personal, interpersonal, a blessing was to see something that was `pleasing'. family, social and global levels equally well; 2. The second group believed that the thing to make one's • Non-discriminatory being equally applicable to life a blessing was to hear something that was 'pleasing'. those of all cultures; 3. The third group believed that the thing to make one's life • Multi-Factorial being able to deal not just with a blessing was the mood in the mind simple problems but with those with many contributing factors; EFTA00286495 which arose whenever you saw or heard something B.3 Principles ofEthicalLearning that was 'pleasing'. A working computer has two important parts: hardware and software. The hardware of the computer is the Each group disagreed with the others because it was obvious wiring and the circuitry. The software is the that an image pleasant to one person may not be pleasant to programming that we install on the computer. The another. A sound pleasant to one person might not be pleasant hardware of a computer is neutral, but what makes the to another. Something that creates a pleasant mood today difference between a beneficial and a degrading might cause an unpleasant mood tomorrow. Thus there is computer is the type of software installed. If you install nothing to make anything discussed a 'blessing' without working programs, the computer can be useful. doubt. The debate went on and on without any sign of coming However if you install violent games, viruses or to an end. It is just like people in the present day can still not pornography then the computer becomes a source of agree as to what is truly a 'lucky charm'. degradation. The worth of the computer thus depends on the software. A drinking glass is also neutral. What makes the Eventually the problem was only resolved by taking difference between a beneficial and a degrading glass is audience with the Buddha. A representative asked the the sort of drink you put in it. If you put a nourishing Buddha the nature of blessings and his reply is what is drink in the glass such as milk then the glass will be an now know as the Mangala Sutta uplifting one welcomed by every — thirty-eight blessings divided into ten groupings. R2 Definitions: The Word `Blessings' Some may still wonder about the meaning of the word 'blessing' [ma]gala]. Some people think a blessing must be an object or an action — but by ow technical understanding of the word, we translate it as 'a cause of prosperity, progress and happiness'. If you want to know the definition, you could say that the progress towards happiness that a `maigala' will bring is four-fold: I. progress through acquired wealth (worldly treasure, heavenly treasure and the treasure ofNirvana). 2. progress through wisdom, which is the means by which obstacles in life and evil are abated. 3. progress through virtue through the channels of body, speech and mind, at the basic, intermediate and advanced levels 4. progress through the three benefits: benefit in this lifetime, the next lifetime and in the hereafter. A blessing is a sign that positive development is about to take place (to a person, society or the world). Unlike such principles as that of deserved fate, the logic of blessings is fonvard looking, signifying that something good is about to happen. EFTA00286496 the blood, bones, muscles and organs accnriated with the physical body — even the brain, which is a physical organ. By mind, we mean the knowledge and attitudes that constitute ow consciousness. The mind is like "the ghost in the machine". The physical components of the human being are also neutral. The difference between a human who is uplifting and one who is degrading depends not on the body, but on the mental component. Unfortunately, the software of the human mind is not pre-installed from the factory! When we are born we are born along with an ignorance about all aspects of life. From the time we are children, we spend ow life learning in order to fill the gap in our knowledge — to provide ourselves with the knowledge we need for life. The path of our subsequent destiny depends on the sort of knowledge we fill ourselves with. We can fill ourselves with either: one. However, if you put alcohol or poison in the glass, then the glass is immediately eyed with sus-picion. The worth of a drinking glass thus depends on its content. In the same way, a human being has two impor-tant parts: body and mind. By body we mean all EFTA00286497 PIMPLE BEHINDINEIHIRTY-EIGHT BLESERCA OF LWE !Iran bangs ae tom led*kratlex* Comm -Heide.. 4 Dzilvare 14..."~ • Mei • AIM Ins/Sing Strae ha ccmFular aging lowai•Ird: tent4 I 363113101704031) » 'prvangpttsor wAng prognms > > Ssce6:11compiler 1 -rurAraia mcww9o»> 3vongpaw clarinn9 Plogard &gad% cairn num an )» tEnehaS 911SS a CV* pawl)»Gnat° 9018 01dant • Coal tango;En•ronmest I Hya Undirtanlic ROI Deccorrnaktg Ri/l4cati fbritActon EFTA00286498 even of following thefts/ blessing — what more will be the benefit of practising all of the blessings in their entirety. The benefits will be not only to ourself, but to society and to the world as well. The second group (see p.65) concerns consolidating upon the goodness of the discretion you already have through the environment which we inhabit, from the habits we have built up for ourselves in the past and by setting a proper aim in life. This style of teaching is characteristic of the Buddha who taught virtue in a way that becomes successively more complex. The third group (p.139) concerns how we can make a contribution to society by our skilfulness, so that we ourself do not become a burden on society and can at the same time be a refuge to ourself in terms of earning our living. The fourth group (p.139) progresses from being able to help ourselves to being able to help other people as well. The first people who we must help are those to whom we accurate knowledge: positive knowledge which is creative and uplifting for ourselves and others, or; are indebted: our parents. If we have new people to whom • inaccurate knowledge: negative knowledge (comWe owe our efforts towards virtue, such as our children parable to lies to the soul) which is harmful to ourselves ared our spouse. Furthermore, we have to be able to divide others. our time so that neither our responsibilities in the work and in the home are neglected. Our knowledge increases as a result of influences in ow The fifth group (p.183) builds on the strength of virtue we surroundings. The first and most fundamental influence have built up for ourselves in the home, expanding the scope on our learning is the sort of people that make up ow of our virtue wider into societywith generosity, public works. environment. The second most important influence is If you have already got your life under control, you will be the environment in general. Together, these two able to do something for the benefit of society with some sort influences have the potential to instil us with Right of efficiency. Those who try to help social works when they View about the world (effectively our core values and have not yet got their own personal affairs under control, may assumptions about the world and our attitude to it). create disasters rather than helping others. Those who want to give advice to others but who are unable to speak politely, The first group (see p.25) which concerns the acqui- may make enemies instead of improving the quality of sition of discretion concerns our understanding of what society. is wrong and what is right. Even if someone is knowledgable,if their discretion is faulty, their future is Higher groups of blessings deal with the more subtle unlikely to be bright. On the contrary those with good aspects of training the qualities of the mind in purity. discretion but who lack education, at least they will not become a burden on society. It is the basis of Right View [sammA diEEhi]. Simply avoiding associating B.4 38 Blessings as an ethicalsystem with fools will bring us wealth, because we have no We find that the Manual ofPeace lives up to the de- risk of spoiling our reputation, our wisdom is also not mands of an ethical system as follows: 1Progressive at risk and may be improved — virtue of all sorts will Sequential: The thirty-eight bless start to flow in ow direction. This is the result ings are arranged according to the degree of dif EFTA00286499 ficulty in practice: the easier ones come before the deeper unseen network of causes and effects which harder ones. The sequence of blessings begins with interact together in cycles of positive feedback for external practices, i.e., dealing with gross social the ethical development of society. Blessings can be behaviours but gradually leading up to the more used as a non-subjective socio-ethical checklist, that internal and subtle ones. Following these sets of cuts through self-centred ness that might otherwise virtues gives one an impression of climbing up a lead to superficial social changes (an individual's flight of stairs leading to salvation. If you don't prosperity, for example, being misunderstood as a associate with the society of the fools, then you sign of social development) because social enhance the process of associating with the wise. development that is unethical is by this philosophy, a When you are dealing with the first Blessing, you are contradiction in terms. It also provides a holistic creating conditions to fulfill the second one. One can mirror to view one's own personality and say that at the same time you respect those who are development. worthy of respect. It starts with number one. While you are working to develop number one, it is already 5 Multi-level: It covers the full spectrum of human doing the groundwork for number two and number relations from the interpersonal, through the familial, three — it's progressive. One blessing conditions the occupational and communal levels to the social. It offers a next progressively. By doing the first Blessing, you holistic perspective of a world governed by interrelating are committing yourself to many subsequent conditions. Blessings thereby. By associating with the wise, it is 6 Non-discriminatory: This philosophy makes opening you up to many good things; you learn from no distinction between men and women, lay practice the wise, you progress — all good things come from and monastic practice. The set of virtues is not associating with other people. So, by practicing one restricted to a particular sort of person or society, but it Blessing, it will eventually lead to practicing all of can be treated as the common good that is shared in a the Blessings. And by doing one, you prepare for the particular community or even by the whole of mankind. other; they are inter-related. This logic is very beautiful, it leads you ownwards step-bystep. It 7 Multi-Factorial: The Thirty-Eight blessings allows you to improve, socially and spiritually, hand are a means-ends model of ethics. The ethics of the in hand with each other. It is like a self-catalysing Blessings escapes the rigid linear dimension of 'means' process in chemistry or a positive feedback process and 'cnds' in favour of a multi-factorial causality in physics. This makes salvation via the thirty-eight model. The weakness of consideration in terms of blessings a kind of upward spiral, where you move 'means' and ends' is seen when trying to establish upwards to Nirvana, the highest goal in Buddhist definitions in a complex multifactorial situation. With spiritual cultivation, starting from the simplest the lighting of a match, for example, can we say that the blessings, and gradually perfecting yourself. match is the means to the production of fire? Are not oxygen, friction and a striking surface also means to the production of fire? If the friction is not sufficient to cause ignition, can it still be considered a means? Is a match struck in a vacuum still a means? Is not Oxygen also an end for the process of photosynthesis too? ... 2 Self-Catalysing: When one kind of living bless- but simultaneously the means for ignition? How would ing comes into existence or is practiced, it will support linear ethics tackle the problem of 'auto-catalytic' other kinds of virtues to manifest themselves, and the phenomena (better known as vicious circles). If defini- manifestation of any one blessing will lead to development tions of means and end are so difficult to pin-down in of the next higher blessing in the sequence. such a simple scientific situation, it is hardly surprising that ethics based on 'means' 3 Erhaustive: Other mechanisms of spiritual values can easily be accommodated within it. 4 Holistic: Blessings assume the presence of a EFTA00286500 and 'ends' are virtually impossible to apply in 9Transeending Values: The Manual ofPeace does not focus multi-factorial social scenarios. Unfortunately, the merely on the values of action based on moral principles or problems found in society are almost always the intention for the actions, but rather on the modes of our vicious circles that make application of ethics so relationships in society, environment, family relations, difficult. To the question of whether blessings are education, communication and spirituality. Yet, the scope of 'means' or 'ends', it must be answered that they are application of blessings can even expand to cover the whole both. Putting any one of the thirty-eight blessings of the human race, with all lives sharing their pan in the into action will contribute towards social single commonwealth ofmorality—the Global Community. development At the same time, the existence (or coming into existence) of any of the thirty-eight blessings is itself an indicator of social progress. 10 Highlighting Opposites: Blessings also reveal the Blessings also help to avoid the dilemma of flipside of blessings — the 'Bad Omen' or 'social justifying unwholesome means by wholesome ends. curse', which are the sign that something bad is about to happen (omens of forthcoming decay). Where there 8 Facilitating Practical Outlook: The practice is no development, there must be decay, and to this end of blessings are effective through reversal of positive the opposites of the thirty-eight blessings are feedback loops of decay through the setting in motion representedby a set of thirty-eight identifiers, like of positive feedback loops of development: firstly, to tips-of-the-iceberg, which signal thepresence of a nest check the downward spiral and, secondly, to turn the of much deeper-rooted but invisible social problems. spiral upwards. Action for social problem solving can The nature of such problems is, again, that of negative start by the effort to replace any one of the thirty-eight feedback loops or 'vicious cycles' which lead toward counterparts of the blessings by a blessing. Problem decay. Unsolved, such curse will spread, into ever solving can start with the local application of any bless- broadening circles of repercussions with their own ing. The blessings encourage personal commitment vicious cycles. A comparable example in science might instead of passing the buck. Once the first blessing be the thermodynamic model of loss of entropy through comes into being, then it will cause an upturn in the dissipation ofheat. society, which will ease the accumulation of the next blessing in the sequence. The end-point, said to be the biggest blessing of them all, is to bring all thirty-eight These are characteristics of the Manual ofPeace. In the blessings into being in society. chapters that follow, each of the thirty-eight Blessings of Life will be explained in turn. EFTA00286501 The First Group of Blessings "Turning your back on unwholesomeness" Goodness doesn't come unpackaged. It comes as part and parcel of the person who does good deeds and and who exemplifies those good deeds. Goodness is transmitted between people by the exam- ple a good person sets for others and by a good person's teaching and criticism of the behaviour of a person whose level of goodness is lesser. Goodness is like the food which we eat. It strongly influ- ences of our view and understanding of life and the world.To begin with we have no idea what goodness is. Some people tell us that such and such a thing is good. Others tell us that something com- pletely different is good. Who should we believe? And when we ask them why they consider such and such a thing to be good, no- one seems to know the answer. Thus if we want to learn how to do good deeds, we have to start making decisions about our lives even from the time we are still unable to tell the difference between good and evil. Although we cannot tell the difference between good and evil, there are certain indicators that allow us to tell the difference between people who habitually do good and people who habitu- ally do evil. The first step on this path is the identification of the people who habitually do evil and we make our first step towards goodness by avoiding such people. Our next step towards good- ness is to associate with people who are habitually good. The third step is to honour those who are habitually good so that we can start to observe the faults in ourselves, by comparison with the higher virtue of those who are worthy of respect. Thus, the first group of blessings is thus almost entirely concerned with being selective about our friends. EFTA00286502 Blessing One: Not Associating with Fools A. INTRODUCTION criminal doesn't particularly want to live his life A.1 First Step on Journey the Most Important dishonestly, but he thinks that being a criminal is good For the Manual of Peace, although all of the blessings enough. Although everyone seeks success (in their are important, all of the latter thirty-seven hinge on the various ways), in the long run they may be left with first. Thus you could say that of all the blessings the regrets in their mind. If you ask why a difference of first is the most important. It is like the first tread of the definition of success in life can make such a difference steps leading into a house. If you cannot climb this first to one's destiny, it is because this "common sense" step, you will spend the rest of your life at the foot of about the world dictates the decisions we make about the staircase with no way of getting into the house. You the world — and these decisions drive all that we say and do. In the Manual of Peace we call such common can also think of this blessing "Not Associating with sense "discretion" — it is the basic understanding by Fools" as being like the first step on a long journey, which we judge each experience and situation in the without which the voyage can never begin. world to know whether it is likely to be beneficial for us or harmful. B. DISCRETION: THE IMPORTANCE & FORMATION B.1 The importance of calibrating discretion No-one wants to make a mess of their lives. Everyone B.2 Discretion doesn't come unpackaged wants to feel that they are profiting from the years that Discretion is a personal quality we acquire, test and pass them by — to give them a sense of success and calibrate as a result of the experiences we meet in life. achievement in their lives. However, the way each It is not a quality we can get by reading about it, buying person defines "success", "profit" or achievement in it, downloading it or memorizing it. It can only come as their life will dictate what they channel their efforts the result of ow transactions with real people. It is a into. A businessman defines profit in life in monetary quality often unspoken, but easily learned by example. terms so he devotes his time and effort into earning as Thus discretion doesn't come loose, but is part and much as he can. A criminal might define achievement parcel of the exemplary people who possess it. in life by "cracking the most impenetrable safe in the world" or "cutting the most corners possible" to maximise the amount of stolen goods he can a mass — B.3 Two Formative Influences on our discretion so he spends all his waking hours planning his next There are two major influences on the formation of robbery. A discretion in a person. The first major influence is EFTA00286503 the example of those people we are closest to, such as tend to brush off on Person D. In practice though, as our family and friends. The second major influence on adults with a degree of life experience, we don't our formation of discretion is ourselves. Sometimes we passively let others' habits brush off on us. If we are call it the ability to be a good teacher to ourselves able to recognize good habits and good discretion then [yonisomanasikAra]. Even if you have been listening to we will open ourselves up especially to absorb them. advice for good or bad friends, you always have to However, if we recognize bad habits and bad discretion, consider advice and justify it to yourself before getting then we will try to protect ourselves from picking those down to following the advice. If you have accurate habits up. Thus, normally we are selective— and try (to discretion when you consider things, even given faulty the best of our ability and discretion) to pick up good data, you will have the common sense to see through habits while avoiding the bad ones. In this way, we can the discrepancies and come out with the right decision have transactions with others without losing our own required by the situation — unlike the man with virtues under their influence. You can compare it to unreliable discretion, who even when given reliable visiting someone in hospital who has a fever. You can data, will come to the wrong conclusion. visit them, talk to them and console them — you can do all these things without catching their fever, but you would try to avoid having them sneeze over you. Usually we have to learn discretion from the example of other people by transactions with them first, before we can calibrate our "auto-didactic" discretion and come to accurate conclusions independently — because There are some sorts of patients and some sorts of in the beginning we have no idea what constitutes a illness, however, that are so dangerous that we cannot sensible decision and what constitutes neglect. Thus afford to have any transaction with that person. Such when we are learning discretion, at first we are very diseases like the plague are so contagious, that it is not vulnerable to the example set by others. The example safe for healthy people to transact (specifically come they set us may calibrate the way we think for the rest into physical contact) with them. Such patients, by the of our life. Thus a correct example has the power to nature of their diwnw need to be nursed in an isolation correctly calibrate our thinking for the rest of ow lives ward with no visitors. If they were animals, they would — but conversely, a faulty example may damage the be put in quarantine. When considering the transmission way we think for the rest of our life. of discretion, there are some cases of those so contagiously infected with faulty discretion that despite our immunity or our efforts to be selective, we will C. PROCESS OF ACQUIRING DISCRETION nonetheless be infected by their faulty discretion. Even C/ Benefitingfrom others without catching their bad if we started with healthy discretion, it would be un- habits dermined by the strength of negative discretion of those Every time we have a transaction with a person it is like people — what more the danger if we are still a negotiation or tug-of-war between us to see whose inexperienced and impressionable (perhaps still children discretion will brush off who. In a situation where or lacking world experience) and don't even know what people are unable to recognize good or bad examples of it means to be selective? These quarantine victims of discretion, then the exchange of "discretion" will be faulty discretion, whether intentionally so or not, are the like osmosis — flowing from a point of high first and most fundemental obstacle we will meet as we concentration to a point of low concentration. If Person try to acquire blessings — in the Manual ofPeace we A has a lot of good discretion and Person B less, then call such people by the technical name of "fools". Person A's good discretion will tend to brush off on Person B. If Person C has a lot of bad discretion and Person D less, then Person C's bad discretion will EFTA00286504 D. FOOLS: BEARERS OF CONTAGIOliar strength of thought, they are at great advantage ISIVIMPtEffBASKIN because they are endowed with the third storehouse A fool is someone wicked, or weak, or feeble. They are made of power. feeble by the fact they habitually think, say and do things that 4 Strength of virtue: When one has both the are unwholesome. The root of the lack in common sense by strength of thought and mindfulness of what one is which they can justify such unwholesome behaviour is the doing, when one is using one's knowledge and thought fact that they don't have their mind centred or under their to perform good service to oneself and others, one is control. To call such a dangerous person a "fool" might seem endowed with the fourth storehouse of power: strength like an understatement — because some fools might look like of virtue. a proverbial giant punching sandbags, a frightening prospect The human being has the potential to be endowed with for a rhinocerii, let alone a fragile human being. Thus, how all four storehouses of power: physical strength, come we use the term "feeble" for a fool? A fool is made strength of knowledge, strength of thought and strength weak like a person made weak by a serious disease of virtue. Even if someone is endowed with (some of) these storehouses of power, if their judgment is faulty, they will not be able to put — we do not fear him on the basis of his strength or their power to full use. If, for example, a foolish guy is physically knowledge or ability to think — but because his disease strong, and may be qualified as a professor with a Ph.D., with is dangerous. plenty of knowledge, but without the ability to think properly, he will be want to apply his mastery of chemistry for dishonest D.2 Four Human Strengths purposes (e.g. distilling heroine). Thus even if you arc endowed Human beings have four different sources of power. with only. ome of the four powers, you can still be classified with I. Physical Strength: different people are endowed the fools — and those powers arc not used to their full potential. with different degrees of physical strength. Anyone At the most a fool can use only three of the storehouses of power. with plenty of muscles and no disabilities is endowed They can use only three of the four. Like a four-cylinder car in with the first storehouse of power. which only three of the spark plugs fire — it is of no use to 2. Strength ofKnowledge: derived from one's back- anybody. If you have a four-cylinder car, all four need to work in ground of education and the experience of passing order to gel benefit from any one of the four. Thus, if you know years. Having the ability to apply educated reasoning in your 'cylinders' am damaged, you don't need to wait until none useful subjects is the second storehouse of power. of them are left firing before you go for mending! 3. Strength of Thought: Some people go through the same number of classes together. They have an equal amount of knowledge, but their ability to think through things using their knowledge may not be equal. Some people know so much, but it is of no use to them when In conclusion, when we define the meaning of a fool as they come to think things through. Someone may know someone weak or feeble, we can see more clearly now how to mend an engine but sits idle all day long. Why that it means that they are weak or feeble in doing good don't they offer their services as a mechanic? Or earn deeds. Now that we know about the risk they present to their living in the engine business? Sitting around all our discretion and know a little about the reason for a day long, waiting for someone to come along and find fool's weakness, the next challenge that faces us is how work for them...? We can blame this on their having to protect ourselves from them. As we shall see, we knowledge but not using the knowledge as part of their first need to be able to recognize fools — if we can rec- thinking. Thus, if anyone uses both their strength of ognize them, we can more easily protect ourselves from knowledge and their influence. EFTA00286505 E. RECOGNIZING FOOLS 3. They like anything that is improper: Fools have a dislike El You cannot tell a fool by external appearances for anything that is right and proper. They like playing with When identifying whether someone is a fool or not, we fire. They like taking drugs. They like gambling. They like cannot base our judgement on external appearances — fighting fish. They like the opportunity to put a spanner in the we must base our judgement on internal features. The works. You can be sure that anything they like has someone things we should avoid basing our judgement on on the receiving end of their suffering. Even if they take the include gender, age, lineage, nationality, connections, chance to ordain as a monk, they will end up being the one to knowledge, job or wealth. Although fools are cause a schism in the order. Their predicament is the same as characterized by their habitually evil actions of their the one illustrated in the ancient tale of the angel and the body, speech and mind, because all of these three come worm. (See 5G.1below) from within they might not be obvious to us, especially if we are still at a stage in our spiritual maturation when our discretion is still inaccurate. Appearances, gender, 4 They get angry even when spoken to decently: age, lineage, nationality, connections, knowledge, job Suppose a mother warns her daughter to dress modestly and wealth are only indirectly connected with the before leaving the house in case the neighbours gossip. quality of the mind. When we want to identify a fool, The daughter might reply angrily that this is how we need to look for behaviours that betray their modern people dress. Her mother gave her a perfectly underlying quality of mind. The sort of behaviours that reasonable piece of advice but her own daughter are most clearly identifiable are those that come out in answers back with the verbal equivalent of a slap in the the context of our interaction and friendship with them. face. Suppose a father advises his son that he should be revising instead of going on outings so close to his examinations. "How can you say that?" might shouts E.2 How to Tell a Fool the boy. "Didn't you go for outings when you were We are not mind readers who can observe how others younger?" Often the other person knows that they are in think. All we can observe are the things which others the wrong, but when they are found out and their fault express openly — that is others' words and actions. is discovered, they lose their temper — the mark of a Even fools have chinks in their armour which will be fool. A fool is like a person covered in open wounds. If revealed as we interact with them — in fact there are he bumps into something even only lightly, it hurts. For five in all: a fool, his mind is covered in wounds, and when L They like to persuade others to do evil things: confronted with the truth, it hurts. Sometimes even just Not only does a fool persuade others to do evil. He a glance is enough to provoke him to aggression. will also exemplify those evil deeds for others to follow. He might skip work on the slightest trivial pretext and persuade his colleagues to do the same. 5. They refuse to comply with rules and regulations: 2. They like to interfere with things that are none of Fools heeds neither the laws of the country nor the local their business: A cleaner has the duty simply to keep customs. If you meet someone who refuses to comply with the regulations, you can be 99% sure that you are the office clean, but if instead of doing her duty, she dealing with a fool. If it wasn't for the law, there would leaves her work undone and spends her time be a lot more opportunity for fools to express rummaging in the wastepaper baskets for trade secrets, themselves through the performing of evil deeds. The already you should be suspicious that she is a fool. A law forces fools to have to express themselves less student has the duty to study, but if instead of studying freely or in secret. The law will thus obscure from the their subject they waste their time on protests against public eye the real nature of a fool's mind. It is for this the government — then again they might be a fool mas- reason that we have to notice the marks querading as intelligentia. EFTA00286506 of a fool from the first four sorts of behaviour at unseemly hours; mentioned above. 3. frequenting games and shows with you; 4. joining you at the gambling table. If you come across any of these five features, then it should already be ringing warning bells in your head. Such behaviours illustrate sixteen ways in which a fool will unwittingly reveal his lack of responsibility. E.3 The sixteen ways a foolmight treat you Besides leading us to ruin, such people lead society Some people who may appear on the surface to be unfalteringly in the direction of deterioration in a way friendly, might be fools masqueradingas friends. The which is hard to remedy. If you come across any of Lord Buddha called such people false friends these sixteen features, then it should already be ringing [mittapaEirEpalca] and categorized them into four types warning bells in your head. each with four characteristics — giving a total of sixteen forms of behavioural characteristics to look for. F. AVOIDING THE INFLUENCE OF FOOLS With friends like these, who needs enemies? F.I Puttingfools in quarantine In the words of the old Thai proverb: I. The Mercenary [afthadatthuhara] "Always keep a safe distance — give a hound 2. The Man of Empty Promises [vacEparama] an armslength, give a monkey six feet but for a 3. The Flatterer [anuppiyabhAAE] fool a hundred thousand miles may not be 4. The One who Leads you down the Road to Ruin enough." Just as mentioned earlier, when a person has [apAyasahAya] such a dangerously contagious disease as faulty discre- I. a mercenary is one who: tion, we have no alternative but to isolate them. I. tries to appropriate your possessions; However, as we shall see it is not physical distance 2. sacrifices little in the hope of gaining much; which we use to isolate a fool — it is more on the level 3. helps others only when threatened by the same of interaction. We have to be careful getting to familiar danger; with them — that is effectively how we keep 4. only makes friends to serve his own interest; "psychological distance". 2. a man of empty promises who: I. tells you how sad he is not to have been able to F.2 Association Defined share with you something that has already run out; When we talk of associating with others, what are the limits of our definition? In fact there are seven different 2. promises to share with you things they don't yet ways in which it is possible to associate with others: have; 3. tries to win your favour with empty promises; 1. Meeting up withfools. This can be called associating with fools but it is only association in its most 4. has excuses every time called upon to help; rudimentary form. Of course such association might not lead to anything. After all it is just our visiting them 3. a flatterer who: and their visiting us. We may not even particularly I. toadies to your evil-doing, enjoy each others company. 2. toadies to your doing of good; Z Getting closer. This is once you start getting more 3. sings praises to your face; familiar with the fools you meet up with, start lending 4. gossips about you behind your back. things to one another, talking on subjects of common 4. leads you down the road to ruin by: interest, and following common pastimes. I. being your loyal drinking companion; 2. being at your side when you roam the streets 3. Feeling a likingfor one another. This is once you EFTA00286507 start to get more familiar, you start to believe that start. Prohibit yourself from doing even the most you have common tastes. You start to believe that minor unwholesome deeds. you yourself like anything that they like. 2. Make the break from any evils you may have 4. Respecting them. After a while, you start to find that committed in the past: It doesn't matter what sort of you respect that fool for his particular skills: bad habits you might have had in the past (e.g. his skill in gambling) and you start to think — don't give yourself even the smallest chance to what good luck it is to have this fool as your ac- relapse. Don't even speak of those things any more. quaintance and an example to follow. 5. MoralSupport. After having admired the fool for a 3. Make Yourperformance ofgood deeds continuous long time from a distance, you start to believe anything There is no need to think over your past failures or they think. entangle ourselves in the guilt of your past bad deeds. 6. Joining in. After sharing the same opinions for a Starting from today, you must practise generosity, keep long time, you start to join in with their activities and the Precepts, meditate and do the daily chanting — follow the same way of life. continuously. In this way the scars left by ow old way 7. Influencing and instilling behaviour to one an- of life will gradually heal leaving only good behavior in other. In the final stages of association, it is impossible its place. to tell the difference between the fool and his associates. It has also come to the stage when it is 4 In the case you have to associate with a fool be impossible to reverse the effects of the fool on his especially carefuL Sometimes we are put in the associate. situation where we have to associate with fools, even though we don't want to. Sometimes, for example, we Thus for any reader who realizes that they are under the find out that even our own boss is involved in influence of a fool they should realize too the danger of corruption. If we refuse to have any part in his dealings, even casual contact with the personality of someone we might get sacked. What should we do in such a who is a fool. There will be an unavoidable escalation situation? If we do everything he orders, in the end we of intimacy even without realizing it. will pick up his bad habits. Our ancestors had a simile for warning us in such a situation. They said you should be as careful `as if you were warming yourself before F.3 Practising non-association in everyday life the fire. If you stay too close to the fire for too long, If you want to avoid associating with fools in your you will get burned. If you keep too much distance, everyday life, apart from avoiding social contact with then you will be left shivering in the cold'. Thus, just as fools as already mentioned, it will be necessary to give with the fire, you need to keep the appropriate distance special attention to the following issues: from the fool — not too near and not too far. I. Prohibityourselffrom every sort ofevil andfrom all of the roads to ruin: Don't go thinking that the odd 5. You can associate with a fool only in the case that game of poker amongst close friends, or just to keep you are sure you have the capability and steadfastness your hand in, can surely be of no harm to anybody. to help them. Jumping into the water to save a Prohibit yourself right from the start. This way you will drowning person is only sensible if you are able to save yourself from tears in the long run. Even if you are swim — otherwise you get two drowning people! someone with weak tendencies in the direction of being Whether you can really help a fool or not depends a fool, such as liking to get up late and ignoring the whether your own virtue is sufficiently steadfast to alarm clock you have set for yourself, you should get allow you to help them unscathed. If you are not yet tough with yourself right from the sufficiently steadfast then keep your distance — even EFTA00286508 if they are your own relatives! If you come across a the world — the fool in the outside world and the inner friend who takes no heed of your warnings, however fool. The inner fool is the little"devil" that seems all too many times you might tell him, you have to resign ready to justify your doing the things for which you yourself to helping him out instead when the should know better. They are the erroneous discretion suffering from their own mistakes starts to sink in — that creep into our heads, and it is our task to put an end when the circumstances make him a little more to the arising of such fools in the mind. ready to listen. However, if he is not such a bad guy, and you are able to make some impression on him, Further to the temptation to be complacent about our then try to help him — try to keep him from going ability to recognize fools, it should be added that parents under. It's not that you should be hard hearted, but have a special responsibility to their exemplar-sensitive you have to know our own limits and if helping a children to be cautious about the sort of friends they fool is beyond your capability, you have to withdraw associate with — and even to choose a school and teacher our help and keep our distance in order to survive. for their children to help them to avoid associating with fools. This subject is dealt with in more detail in Blessing Thirteen — nevertheless a little extra attention on this front right F.4 Interaction without Transaction from the beginning of our study of the blessings can Some texts summarize the functions of association as help to ensure a bright future for them — preventing two fold. Others summarize association as a pathway tears when it's too late to reverse the problems (like as follows: joining, receiving, and giving. drug-addiction). Joining means eating, sleeping and investing to- gethen G.ILLUSTRATIVE EXAMPLES • Receiving means taking someone on as one's spoiriti, The Angel and the Worm (traditional) one's child, one's employee or as one's extended family. -Mice upon a time there were two young men who were point where we start to associate with them is the point whiffends. How they came to be friends no-one knew, we take them on. because one was found of doing meritorious deeds, while • Giving means that after joining them and taking the other did only evil deeds all his life — like them on, we give something to them. Such giving includescockfighting, fish fighting, taking drugs and alcohol. giving them consideration, praise, encouragement, lodging, food or payment. All of these are included in the definitionWhen he was working as a merchant, he would sell association. only fake goods and stolen goods.When he was a teacher, he wouldn't teach normal subjects to his pupils — he would teach all the shortcuts and loopholes in the law. If you are associating with fools on any of these three Even with such different tastes, the two friends levels you should be warned to withdraw yourself managed to maintain both their identity and their before sustaining any further damage. friendship until they both passed away. When the good guy died, he was reborn as an angel in heaven. The bad ES The Varieties ofFools guy was reborn as a worm in a lavatory. One day the Some people think that they already have enough angel was wondering what had become of his friend. discretion to choose their friends and thus overlook the The angel checked every level of heaven but could not importance ofthe first blessing. In fact, even though we find his friend. He checked the human realm, but again may be experienced and adult there is a fool with whom his friend was no where to be found.The angel made a we have to associate cautiously throughout ow life — further check and was surprised to see that his friend that is our "inner fool". In conclusion, there are two had been born as a worm in a lavatory. The angel different types of fool in wondered what EFTA00286509 he could do to help his friend, and tolerated the 6.3 Metaphor: Burning hovel next to a palace revolting smell of the lavatory out of compassion in Our ancestors had a parable. They said that to associate order to stand at the edge of the toilet bowl and make with a fool, no matter how good we might originally himself known to his friend. Standing at the rim of the be, is like building a palace next door to a hovel. toilet bowl, he changed himself into his old human Whenever the hovel catches fire, no matter how safe form. the palace is from fire, as soon as the hovel goes up in "Old friend do you remember me?"asked the angel. flames the palace bums down as well, just like the virtuous person destroyed by association with fools. "Of course," said the worm."We used to be friends a long time ago." "O! Worm! Now I am an angel. Today I have come to do G.4 MahAkassapa's Kuti Burned Down by Foolish you the biggest favour of your life. I have come to invite Student (KuEidEssaka JAtaka J.iii.71) you to join the heavenly host. However, there is one In the time of the Lord Buddha, there was an elder monk condition. If you want to be an angel you have to keep all of unblemished virtue named Kassapa. He was respected the precepts without breaking any of them from this day by all of the enlightened monks and other members of the onwards. You must think only meritorious thoughts and do monastic community. Even the Lord Buddha's closest meritorious deeds and before long we'll be able to abide in discipleinanda, had great respect for Ven. Kassapa. the same heavenly host." It was the norm for the elder monks of the community to "What's so great about being an angel?' asked the accept newly-ordained monks as their disciples, in order that worm. those new monks could receive training. Some of the elders "You can get whatever you wish instantly simply by accepted more than others in keeping with their ability as thinking of it. As soon as you think of angelic sustenance, teachers. Ven. Kassapa accepted three or four disciples but it ambrosia manifests itself. If you think of clothing then turned out that among their number was a stubborn monk, instantly you are clothed in angelic apparel. If you think of Ululkasaddaka who would listen tono-one's advice. On a heavenly mansion, then a heavenly mansion arises winter evenings it was the duty of the disciples to boil water instantaneously. All you have to do is have the intention for the elder monks for them to take a bath in comfort. The and hundreds of good things will come your way. stubborn disciple would never boil water for Ven. Kassapa in accordance with his duty. lie would always leave the chore of "In that case I don't want to be an angel. I'm better off boiling the water to his fellows while going himself to invite as a worm thank you." Ven. Kassapa to wash as if he had boiled the water himself. "What do you mean?" asked the angel. "If you are an angel you have to make the wish before you get what you want. As a worm I don't even have to make the effort to think. Excrement in the toilet just Everything else the stubborn disciple did was in the keeps on flowing into my mouth. Just leave me alone same vain. Instead of going on alms round, if he fancied because I'm better off as a worm." In such a case it is something special to eat the stubborn monk would obvious that he is so used to his foolish ways that in the claim to temple supporters that Yen. Kassapa wanted end he is beyond help. such•and-such to eat and when they brought such•and-such a food to offer, he would eat it himself. G.2 Metaphor: Leaves wrapping a stinkingfish Another parable used by the Lord Buddha is that of the Ven. Kassapa knew what was going on and warned the leaves wrapping a putrid fish taking on the same stubborn monk;to be so lacking in respect is not in putrescant smell of the fish itself. keeping with having ordained as a monk. You must train yourself better than this in EFTA00286510 future."Kassapa warned the stubborn monk con- came to the monsoon, the oriole ducked into the shelter tinuously, but the only effect of the criticism was to of its nest whenever it rained, while the monkey sat out make him feel as if his master was singling him out in the rain sobbing. The oriole felt sorry for the monkey unfairly for criticism.The more advice he received from and thought the time had come to tell the monkey to his master, the more victimized he felt. Instead of build a nest. Perhaps now that he'd had a good soaking feeling grateful for all the special attention his master he'd see the value of the advice. Thus the oriole poked had given him, he planned on getting his revenge. He its head out of its nest and told the monkey ,"you ought planned the following day instead of going out on to build yourself a nest against wind and rain, sun and almsround with the rest of the disciples for the master's dust, because you have perfect gripping hands like a breakfast, he'd stay behind, let the master go for man, you can build a nest even more easily than I can almsround himself and burn down the master's kuti with my beak. As soon as the rain stops build yourself a while he was gone. In this case it is clear to see the nest !" behaviour of a fool who repays a master's advice given with the best of intentions, by burning down his master's house. Ven. Kassapa came back from his The monkey replied,"If I wanted to build a nest I could almsround to find only ashes where his kuti had stood. build one easily — but even though my body is like The disciple had run away. that of a man, my intelligence is the lesser." "You're a strange case," said the oriole. "Some days you go around destroying the nests of others but when it comes The Lord Buddha heard the story and disclosed to Ven. to the monsoon, you're the only one without a roof over Kassapa that the stubborn disciple had been a fool your head. This is the destiny of one ungrateful for the causing damage not only in this lifetime, but in generosity of others. You had better stars improving your- previous lifetimes as well: self?" In that previous lifetime, Kassapa had been born as an oriole while the stubborn monk had been born as a The monkey was stirred to anger by the criticism. Soaked monkey. The two inhabited the same tree. The oriole to the skin by rain and only insulted further by a bird from wanted to waste no time in building a nest to protect inside the comfort of a dry nest, the monkey climbed up itself from sun, rain and dust — but at the same time the tree to the oriole's nest and pulled the nest to pieces. the oriole warned the monkey, he ought to build himself a nest against wind and rain, sun and dust, because he As a monkey he had pulled the oriole's nest to pieces. had perfect gripping hands like a man, and could build As a human, he put his own master's kwi to the flame, a nest even more easily than the bird with her beak. The even though his master had spoken only kind oriole told the monkey to build its own nest again and words.These are the identifying features of a fool and again. but the monkey never took any notice. When it are the reason why we have to beware of this type of person. EFTA00286511 Blessing Two: Associating with the Wise A. INTRODUCTION make a success of it, you will earn praise and respect The second Blessing of the Thirty-Eight, concerns how from many other people. However, there are no small in our self-cultivation we can successfully close the number of the more unscrupulous amongst these who door on unwholesomeness in our lives, to prevent find themselves behind prison bars inspite of all their ourselves from slipping any further back on the slippery academic knowledge. Thus in spite of all their good slope of spiritual entropy. At this point, when our intentions it is reasonable to assume that such graduates discretion and sense of conscience is still not very are not truly wise but are only wise in the ways ofthe accurate, we are not yet sufficiently versed in spiritual world. The sort of wisdom we are interested in, in this section, is the sort of wisdom that will, at the very least, ways to become a Wise One ourselves. However, what keep you out of jail and ensure wholesome profit for the we can start by doing is to learn how to recognize owner both this lifetime and in the here after. This sort others who are, and to associate with them so that some of wisdom is called spiritual wisdom. The best example of their discretion may brush off on us. of the wise man in the present day must have both wisdom of the ways of the world and spiritual wisdom to a true example of a wise man. A.I Difference between knowledge and wisdom A wise one is distinguished by his or her wisdom. Before starting this blessing it is important to define this wisdom clearly because being 'wise' is not the same as B. THE DIFFERENCE BETWEEN A FOOL & A being 'educated'. 'Wisdom' as intended in this blessing WISE ONE is the discretion as to what is real 'profit' in our lives as We are all people alike, equipped with a body and a outlined by omission in our description of fools in mind, so what can be blamed for the different amounts Blessing One. In fact, being educated is also a blessing, of success people meet with as they go through their but its details can be found in Blessing Seven. The lives? Why is it advantageous to associate with one sort word "wise one" of this Blessing comes from the Pali of person and not another? If you look at people just on word "paMita" better known in our language as the surface, the reason is not obvious. You have to look "pundit". Some people believe that you can become a deeper. "pundit" simply by getting yourself a graduation certificate from a reputable university. In fact if you get yourself a good degree and set yourself up in business B.1People distinguished by quality ofmind and In these days of human rights, we do all we can to make people equal, but it is not always so easy. EFTA00286512 When it comes to differences of wealth or access to You might doubt that the mind, as an abstract phenomenon, could education, it makes sense to give people the maximum have such a powerful influence on our destiny — but the mind is of opportunities to help themselves. But where the in fact of utmost importance because every dealing we have with system of rights breaks down is when people no longer the world must pass through the channel of our mind. Consider want to help themselves any more — or when people looking al the world in the minor. What ever is situated in front don't even want to live their lives by the rules of of the minor will show its reflection instantly. Furthermore, a decency that bind society together. Of course there are minor only the size of the palm of your hand is large enough to some people who claim that even criminals should be show the reflection of an entire mountain! All it needs is for the given full human rights and who spend their time minor to be really clear, that's all, in order to be able to show feeling sorry for sentenced murderers. However, for the instantly the reflection of any object, indiscriminable from the most part we accept that when a person's behaviour real object itself. In the same way, all it takes is for the mind to be deviates into violence or vengefulness or cruelty so far really clear and it too can instantly hold, examine and understand as that of a wrong-doer, no matter whether the police anything and everything as it really is. All of this is by contrast catch him or not, that they are no longer dealing with a with the man who has a clouded mind (who we have compared to person like you or me any more. There is a "screw a dull or frosted minor) which can do nothing to facilitate clear loose" somewhere in the thinking of such people. Even understanding, who cannot comprehend clearly because his own though they might have two arms, two legs and a head mind is clouded. Because the mind of a fool is distorted, he sees just like you or me, but there is a difference of mind so the world in a distorted way. When everything he sees is great that it makes that person dangerous. Whets more distorted, how does he interact with the world? The answer to this the deviation of thinking of such people is (as discussed question is, —in the way he thinks is appropriate" — namely, in Blessing One) so contagious that it brushes off on the according to thought, speech and action which arc distorted from people who associate with them. the norm. On the contrary, because a wise man has a mind that is crystal clear like a diamond he secs the world clearly — as it really is. Thus, he can deal with the world in a way that is appropriate on a more cosmic level than the fool who is locked B.2 Effect ofdifferences in the quality ofmind up in his own selfish view of the world. It is differences of mind' that distinguish such people from the rest of the world whose lives are governed by discretion.To pinpoint why a fool suffers from faulty discretion, is hard to explain to a person who has never tried meditation. The difference between the mind of a fool and the mind of a wise one is a difference of quality. The mind of a fool is one where the thoughts Meditation is the main means by which we can upgrade are confined — a mind which is unyielding and blind. the quality of our mind. Once we realize the peril of Such a mind is dull and cannot think constructively having a mind which is dull, clouded and of generally about any subject. Such a mind is blind to reality. If low quality, we can start to appreciate why meditation you were to compare such a mind to glass, you could is so important in the prevention and cure of problems compare it to opaque or frosted glass.Whatever you in our lives. look at through glass of this type will appear distorted, dark and formless. By contrast, the mind of a wise man B.3 The Ups andDowns ofthe Mindfrom Day-to-Day is like crystal clear glass. Everything viewed through Very few people are out and out murderers and the glass is crystal clear. Like a clear mirror, you can plunderers. At the same time very few people are even see yourself as you really are. completely pure in mind. The ones who are already "arahants" have no need to waste time reading a book like this. I. The terms 'mind' or 'mental' are used in the Asian sense meaning the abstract phenomena of 'spirit' or 'awareness' rather than the western concept of 'brain' or 'nervous system'. EFTA00286513 An example of ups and downs in the quality of mind of intentioned people in the world. We're not yet free of someone like you or me, who lies between the mental defilements and for this reason we earn the extremes, is the man who gets up in the morning with special name of kalyAAabAla. "KalyAAa" means the best of intentions and enthusiastically prepares beautiful or good. "BAla" means the fool. Together the almsfood to offer to the monks. At the time he is two words mean the good-intentioned fool. Sometimes preparing the food his mind is as clear as that of a wise a fool, sometimes a wise man — but not a 100% man. However, even before the monks have arrived on accomplished example of either of the two. Another almsround, he has lost his temper, shouting at his term often used in Buddhism for this sort of person is children and his state of mind has been reduced to that tputhujana'. The root meaning of "puthu" is Thick'. The root of 'liana" means person. Such a thick person of a fool. When the monks arrive, his mind is back to a doesn't mean that he lacks intelligence, but conveys state of clarity as he gives the alms and pours water instead that he has a thick rind or peel — and the thing from the vessel to transfer the merit — he has recovered that makes it thick is the defilements in the mind. In the for himself the clear mind of a wise man. But as he is case of those whose layer of defilements is not so thick leaving for work he spoils his state of mind again, that they can still listen to reason, they can be referred shouting at his kids for being late for school. As soon as to as kalyAAaputhujana, because they still have some he leaves the house, he gets his temper back. In the best hope of scrubbing through those defilements to reach of moods he makes the intention to do the very best he the innate wisdom that lies within. The first step for a can at work that day — to make every penny of the kalyAAaputhujana in working his way towards his own wage he receives from his employer worthwhile. The inner wisdom is to be able to recognize the wise men black clouds in his mind go over the horizon and he's amongst his acquaintances so that he can pick up on the back in the frame of mind fitting for a wise man. But good character possessed by a wise man as his standard alas, another car cuts in in front of him, someone in elevating the quality of his own mind. overtakes him on the inside and thoughts of revenge stir up a storm of road rage in his mind spoiling his quality of his mind and the rest of his day. Don't worry this man is not something special. When talking about such imperfection of mind it is not the same as mental illness C. DEFINING THE WISE ONE — merely inefficiency in our quality of mind. Most of We can define the Wise One in any one of four ways. us have the same ups and downs in the course of In effect, the definitions overlap — they differ only in making our way through life in the real world. emphasis: Cl Defined in terms of discretion A Wise One is one who has the discretion to dis- R4 Varieties ofpeople criminate what behaviour is wholesome and what If we were to divide people according to the quality of behaviour is unwholesome, specifically: their minds, being very simplistic we can divide people • knowing what constitutes good and what con- into a minimum of three different types: stitutes evil; I. Those whose mind is usually clouded — the • knowing what constitutes right and what con- fools; stitutes wrong; 2. Those whose mind is usually clear — the wise; • knowing what constitutes merit [putitia] and what constitutes demerit [pApa] 3. Those half way in between whose mind is not entirely clear, but at the same time their mind is not C.2 Defined in terms of behaviour completely obscured by clouds. A Wise One is someone who habitually thinks, speaks This third category represents the majority of good and acts in a good way. All of the features of EFTA00286514 a wise man discussed so far have all been his external I. Gratitude [katalifiE]: He recognizes the debt of characteristics — but on closer inspection it turns out gratitude he may have to others that the wise man has several spiritual features that 2. Self-Purifying [attasuddhi]: He purifies himself of distinguish him from the ordinary fool: all evil I. The wise one is wont to think habitually in a good 3. Purity [parisuddhi]: He purifies others of all evil way: His habitual way of thinking comprises at 4. Endearing [salgaha]: makes himself useful to society minimum: non-greed, non-hatred and right view. Going beyond this, his thoughts are downright wholesome and include loving kindness (in place ofnon-hatred), C.4 Defined in terms of theprofit soughtfrom life generosity (in place ofnon-greed) and right view (in place of wrong view). In Blessing One we have already seen that the dis- 2. The wise one is wont to speak habitually in a good cretion concerning the nature of profit in life for a fool way: The wise man is apt to be well spoken in is different from that of a Wise One. In Buddhism we diametric opposition to the fool who has only a babble have two definitions of profit in life: profit in the of insults to decorate his intelligence. There are four short-term and profit in the hereafter. ways in which the wise speak good words: C.4.1Materialprofit defined (A.iv.281) The Lord Buddha taught four ways in which the wise I. He avoids telling lies. The wise one will always speak the truth. He is always a man of his word. one accrues benefits in the present lifetime (in Pali the diEEhadhammikatthapayojana). In Thai culture they are colloquially referred to as the 'four chambers of the 2. He avoids divisive speech. The wise man by contrast will always be the one to mend the millionaire's heart' or more simply, the way to set differences between others by his words. He will be yourself up in life. As we have said, sitting idle will do the one to forge harmony within a group. nothing to ensure your comfort in life. Comfort doesn't come unearned.Thus comfort in one's old age must come from hard work in one's youth, when one is still 3. He avoids the use of swear words and harsh words. No matter how angry the wise man is, he will physically strong enough to be productive in one's not even consider insulting others. The wise man work. The wise will, while they are young, store up the gives careful thought to the every word that escape means to live comfortably in their old age when they his lips. are no longer able to earn. There are four virtues for ac- cruing benefit in the present life. These are: 4. He avoids idle chatter. If the wise man knows what he has to say is without use, he will keep it to himself — he will maintain 'noble silence'. I. Diligent Acquisition [uEEAnasampadA] i.e. not being too lazy to go out and earn a living. Wise is the man who applies himself to the task in hand (not sitting 3. The Wise One is wont to do only good deeds: The around all day and waiting for money to appear wise one likes to perform physical good deeds with an magically) emphasis on being compassionate [mettAlkarunA], 2. Stewardship [ArakIchasampadA] means both saving getting down to earning an honest living [sammA and protecting what you have earned AjEva] and marital fidelity. The fool by contrast is 3. Associating with Good Friends [kalyAAamittatAJ continually killing, stealing and committing adultery. means the same as associating with the wise — that is the title of this Blessing — and to avoid associating with the evil — especially the sort that are always C.3 Defined in terms of virtues trying to persuade you to go and gamble or go down to A Wise One is wont to demonstrate the following four the pub. virtues: EFTA00286515 4. Appropriate Spending: [samajtvittA]. This means Z The Precepts. You must keep the minimum of Five being thrifty in spending your earnings. Anyone who Precepts as the baseline of one's virtue because the has already expended so much effort in earning a day's Precepts measure the degree to which you are a person wage should get full benefit from their own earnings as opposed to being a savage. Any time you want to without being extravagant and also without being so find out to what extent you are human, you can use the stingy they don't allow themselves to use their money Five Precepts as your benchmark. If all five of the for any material comfort. Precepts have been perfectly kept, you can conclude that you are 100% human that day. If only four of your Precepts remain intact, you can conclude that you are C.4.2 Spiritualprofit defined (A.iv.284) only 80% human. If only three remain you are only 60% human, your fangs are beginning to show. If only The wise man recognizes that he cannot live by bread two remain you are only 40% human, your fangs are alone and that for all the material wealth he might earn, longer and traces of a tail are visible. If only one it cannot buy him spiritual fulfilment. Thus a second remains you are only 20% human and the remainder of important form of profit in life is spiritual profit — you is 80% savage. If none of your Precepts remain better known as profit in life for the hereafter. This intact, nothing human remains about you. Try swapping again consists of four virtues to be cultivated during yourself fora dog in anyone's house but no-one will one's lifetime [sampAyikattha-payojana]. accept the trade in. The dog is worth more than you are. I. Faith or Confidence means faith that doing good You can fairly say that keeping the Five Precepts is the deeds will lead to good outcomes (for the doer) and that thing that closes the doors of hell. Because Five doing evil will lead to bad retribution and giving rise to Precepts are the only thing that underpin our status in the commitment to perform the maximum of good the human realm. Thus for the wise man, there is no doubt as to maintaining the Five Precepts and his hu- deeds throughout one's life. Faith is the first step upon manness for the whole time, throughout his life. the road to striving to do so many good deeds. Sometimes the clarity of peoples' minds is insufficient for their mind to be faithful continuously. They may be faithful when they wake up but later on in the morning the inspiration fades away. The Lord Buddha referred 3. Generoshy: That we are still alive and well today on to such faith as `turtle-head faith' because sometimes the long path since our birth is only because we have the faith shows itself like the head of a turtle, but just as relied upon the generosity of others all along the way. If often it will disappear out of sight inside its shell! This on the day we were born, our mother had refused us her is not the nature of the faith of a wise man whose faith milk, our first day of our life would have been our last. is steadfast and commitment continuous. 'Turtle-head If all throughout our childhood, our mother, father and faith' is not so hard to find — like the man who takes relatives had refused us their care and attention, where the Precept in the morning not to kill any living being would we be today? The fact that we have managed to but as soon as the tiniest of mosquitos tries to bite him learn to read and write and master knowledge of the he is slapping it as if his good intentions are all world is only because our teachers have given their time forgotten — but the mosquito disposed of he thinks, and energy to educate us all through our schooldays "Oh! I'm taking the Precepts today, all you mosquitos [vidhayadAnaJ. Whenever we have made mistakes, in had better get out of my way before I change my our childhood and maybe only been punished for it and mind!" Such 'turtle-head faith' is no use to a wise man. then forgiven (rather than being put to death for our With a mind that is crystal clear, a promise even to errors) is because others have been prepared to forgive oneself, is a promise to be kept. us our tres- EFTA00286516 passes [abhayadAna]. When you grow up and many, D. RECOGNIZING A WISE ONE again you can only get by as a result of the time and D.I Tell-tale Behaviours (5) energy your spouse gives to support you, sharing Many of the characteristics of a Wise One mentioned mutual earnings. Without such giving the marriage above may not be immediately apparent to us because would certainly be on the rocks within the space of they are not external features. Thus we may have to look seven days. Ultimately, even the pavilion where you at the following five characteristics which will betray the go to listen to sermons and the chairs you sit on to wholesome inward qualities of someone who is wise: listen to it, all originate from the charity of others and that there is a monk with the time and energy to give I. The wise like to shepherd others to live their lives in you the sermon is another sort of giving a proper way. Asked where one can go on a Sunday, he [dhammadAna]. Thus, in addition to faith and will reply, "to the temple of course keeping the Precepts, it is necessary to be generous — don't waste your time going to the cinema." Or too if you are to number amongst the wise. passing him in the street, "it looks like rain, you ought to get the harvest in before it spoils." If you 4. Wisdom [paiiiiA]: To be specific, anyone who is were to meet a fool in the same circumstances, he'd diligent in studying the teachings of the Lord Buddha give you altogether different advice — "it looks like will attain wisdom — the mark of a wise man. Anyone rain, if you're feeling aches & pains you'd be better who lies around in bed all day has no chance of off down at the bar with a stiff whisky down your accruing wisdom. For the wise man, simply developing throat!" Both the fool and the wise man are the four chambers of the millionaires' heart is not persuaders but their persuasion leads to different enough. He must seek out wisdom too. When it comes results indeed. to a holiday instead of lying around in front of the TV 2. The wise takefull responsibilityfor the things that or going to the cinema, he is already on his way to the are their own business. Apart from being responsible, temple in the early morning to study what the Buddha they will influence those around them to be responsible taught. This is what we call seeking out wisdom. in the same way. What the wise won't do is interfere with other peoples' business. They know where to draw the line in order to avoid nosing into others' affairs. The The fool is one whose understanding of profit in life fool by contrast is often more interested in interfering in conforms neither to material nor spiritual profit in life. other peoples' business than he is about taking Thus we can say that the wise man is one who responsibility for what he's meant to be doing. understands and works towards profit both in this lifetime and the here after — i.e. both material and spiritual profit in life. 3. The wisefavour the honest and the decent. Its no use trying to persuade him to be dishonest or C.5 Defined in terms ofquality ofmind unscrupulous, because he is above those sort of things. The wise man is one whose mind is habitually pure. A The fool by contrast is proud of the fact that he can get person could be completely unqualified. He could even be away with anything. Nothing is too low for him. completely illiterate — but if his mind is habitually pure, he is a wise man. The reason for this is that just the fact 4 The wise man is not easily angered. He is grateful that the mind is pure has a snowball effect because it sets for criticism from others. The fool, by contrast, even if his standards of judgement and discretion and this alone criticized in the politest of ways will lose his temper. will ensure that wisdom is invested in everything he does Even if someone offers him criticism with the best of possible intentions, he'll turn round with a scowl and — whether it may be thought, speech or action. answer back, "you've been constantly picking on my faults". EFTA00286517 If you smile at him, he'll interpret your smile as teasing and become bright and clear like that of the wise man. turn his back on you. Even just speaking to a fool can make him low his temper. Sometimes you don't even need to say D.2 Qualities ofa Wise One's Friendship anything. Just seeing you look at him can upset him — - What Alternatively, the Wise One can also be noticed by his are you looking at me like that for?" The fool is constantly on characteristics of being a true friend who exhibits all the lookout for a fight. The wise man by contrast is hard to stir three sorts of responsibility: to anger. Thus if you recognize yourself as hot-tempered, you responsibility for his own personal dignity ought to associate with the wise and this will gradually cool responsibility for the human dignity of others down your flay temper. However, you shouldn't confuse the responsibility for a fair economic system In our cool-tempered wise man with the inert and irresponsive char- association with such Wise Ones, we will be able to recognize acter of the sort of guy who sleeps all day and seems to do their level ofresponsibility from the quality of their everything in slow-motion. These dopey sorts are irresponsive friendship. If we are a good friend to them, then we should to nearly everything around them, but don't think they're free see the following characteristics in the friendship which is of all defilements. They am another breed of person altogether returned. However, even amongst True Friends, the respon- from the wise men we aim to associate with. sibility can be manifested in different ways. The Buddha subdivided True Friends into four groups. He identified each group by four examples of be haviours — giving a total of sixteen characteristics to 5. The wise favour self discipline and orderliness. look for in a good friend. When we live together in society with a huge number of other people, if we don't comply with the laws laid I. The Helpful Friend [upakaraka] down in society, we end up as misanthropes. The 2. The Constant Friend [samanasukhadulckha] regulations say that when you are at the temple, at the 3. The Friend of Wise Counsel [atthakkhayi] appropriate time you must come to sit in the main 4. The Sympathetic Friend [anukampaka] pavilion and sit in neat lines, without encroaching on I. a helpful friend is one who: the people sitting next to you, that way there is enough space for everyone and everyone has an equal area to sit I. protects you even when you are off your guard; in. The fool, however, doesn't respect the rules. He 2. helps protect your property even when you doesn't like obeying anyone or anything. He'll be the neglect it; only one to sit out of line, sticking out like a sore 3. is your refuge in times of danger; thumb. He's like a spanner in the works. For temples in 4. always provides you with twice as much as you general, people go to the temple with the best of asked for; intention to accrue as much merit as possible but when 2. a constant friend is constant in bad times and good: it comes to mealtimes, they end up fighting to get to the front of the queue like vultures. In the morning they are I. they confide in you; like angels walking on the Earth, but when lunchtime 2. they don't go spreading your secrets around; comes, they are like hungry ghosts! 3. they don't abandon you when you fall on hard times; 4. they would even die in your place; In conclusion, the good thing about associating with the 3. they give you good counsel: wise is that it will develop our discretion to be that of I. they warn you against unwholesome behaviour the wise with whom we associate — or to come to the 2. encourage you towards wholesome behaviour; real point — it will allow our mind to 3. save up new things to tell you; EFTA00286518 4. point you in the direction of heaven. there is no hidden agenda concerning your as- 4. they empathize with you: sociation. But even this is not enough. I. they don't laugh at your misfortunes; 4. Loyalty towards them. Where in sincerety, your 2. they congratulate you on your good fortune, association is bound through affection, in loyalty the 3. they speak out against anyone who maligns you, association is bound through respect. Thus to make for the best of possible associations you should do nothing to diminish either the love or respect that bonds the 4. they stand up for those who speak well of you relationship. Also you should do nothing to interrupt the train of thought of the wise man with whom you As you can see, all sixteen characteristics of the True have chosen to associate whether it be through careless Friend are characteristics that lead to the creation of speech or otherwise. This is what we call loyalty. positivity. E. ASSOCIATION E.I How to associate with the wise (7) 5. Help them in times of need. Whenever we notice The Lord Buddha taught seven features of behaviour that our associate (the wise one) is busy with something which counts as association with the wise. If your we could help with, we should offer our help without reluctance. However, if we know that our associate has association misses out on any of these seven factors, it something that we could help with and we keep our cannot be counted as fruitful association. The seven silence instead of offering our assistance, we can hardly features are as follows: call our association a friendship. Just imagine if a group I. Frequently meeting up with them. If you know that of so-called friends all come together at meal time but someone has the characteristics of a wise man, you cannot be found when it comes to time for work. Such a ought to seek him out and visit him regularly. If you group could hardly be called friends. hear that such and such a temple has wise people going to it, then that should be the temple you are visiting regularly. This is the first step to true association. 6. When free joining up to talk and eat together. When Without it no association can come about. the wise have free time they come together to discuss the Dhamma and to clear up their doubts (not to gossip 2. Make yourself known to them. What this means is about the neighbours). that when you have gone out of your way to seek out a 7. Reflection on Dhamma and Getting Down to wise man, you should make yourself known to them, Earnest Practice. This is one of the most important not sit just out of their line of vision round the corner. headings. Even if you have diligently followed the Whenever they go to the boxing or the fashion show previous six steps but omit this seventh step, you they are right at the ringside or up against the catwalk, cannot call it true association. Also, if you do none of but when they go to the temple and see one of the the first six but do the seventh one, it is as good as true monks coming, they will disappear to the back row of association, because Dhamma always has the same the pavilion. In such a case, even though they have flavour — it always gives rise to self discipline [sEla]: come as far as the temple where the wise are to be it always gives rise to concentration [samAdhi]: and it found, they cannot be said to have associated with the always gives rise to wisdom [paiiiiA]. Thus even if you wise. have never met your wise associate before, even on your first meeting you will feel as if you have been 3. Sincerely towards them. If there is any affection in friends for a thousand years, or for many lifetimes — your association, you must be sincere to one another — because both of you have Dhamma in your hearts — it with nothing behind your back. There is no secret is Dhamma that binds your association. which your other half can't ask about and get a straight answer. Loyalty means that EFTA00286519 The behaviour that we refer to as association means that force of circumstances. Just because one gets a that whatever happens you will do things in promotion in rank which is better than that of one's togetherness. If there is work you will work together. old friend, one will not subsequently look down on Accept each others' help, accept the same identity, him; accept the same place of abode, accept work in the £ never telling them lies: as good friend what one says same place. If you possess anything, you will be willing will never deviate from the truth. to lend it to them or give it to them, giving them possessions or respect. In conclusion the operant parts It is only possible to fulfil the demands of these five of the process of association with the wise are sharing, duties if one has already had the qualifies of a true accepting and giving. If you expand upon these three friend instilled by effective upbringing at the hands of then you arrive at the seven steps described at the one's parents, teachers and employers. beginning of this section. In turn those wise friends should practice the following five duties towards us in order to express their sense of responsibility towards us: £2 Principles of Association 1. protect us when we are off our guard: learning that Like all the groups of people closest to us in the world, the we are in the midst of problems as a result of our own best way we can get the virtues of the wise to brush off on recklessness, if it happens that such recklessness is not us is associate with them as 'good friends'. The Buddhist in our nature, if a friend is true, they will intervene and teaching most relevant to the cultivation of a fruitful help — if they leave us to our recklessness you can friendship is the 'northern quarter' of the SilgalovAda know that they are an enemy in a friend's guise; Sutta which gives us the following practical advice about how good friends should treat each other: Z help protect our property even when we neglect it: such is the behaviour of a true friend; The Buddha laid down five examples of duties we 3. be our refuge in times of danger: willingness to let ought to practice in order to express our responsibility us rely on them is the sign of a true friend; towards ow friends: 4. not abandoning us in times of trouble: this is the I. generosity: anyone possessed of Right View [sammA sign of a Good Friend [kalyAAamitta]; diEEhi] is bound to moved to compassion when seeing 5. show due respect to other members of ourfamily: others experiencing hardship or suffering — and friends who not only show us respect, but also respect generosity is the way in which he can ameliorate the lot those to whom we have debts of gratitude, our children of friends caught in such a situation, while at the same and grandchildren as if they were part of their own time strengthening his bond of friendship to that person; family — are indeed true friends. 2. kind words: if a person is able to relinquish the Four All five duties of a friend are identifying features of a Defilements of Action, and has the altruism of a Good truly Good Friend — if we ever have the luck to come Friend [kalyAAamitta] he will be of the habit of across such a genuine friend, we must take care to speaking only words that are polite and true; associate closely with them, treating them with respect, in keeping with the Buddha's advice: "associate with 3. helping and actingfor their welfare: endowed with them respectfully, like a mother to her sons" the characteristics of a True Friend, one will have the altruism to want to do things for the benefit of one's It is pertinent to observe that such a genuine friend friends; could only arise in the world as the result of an 4. being consistent: however well one has treated one's amenable environment (seeforthcoming Blessing friends in the past, one will not suddenly change to Four), especially those in whose company they grew treat them better or worse because of up, in order for the good habits of those people to EFTA00286520 have brushed off on him and been preserved in his own personal ends; personality. It is such people that society and nation 2. Losing a sense ofresponsibilityfor the human dignity alike are crying out for — because such a person has ofothers: If friends lack self-discipline and don't fulfil the tremendous power of virtue stored up inside them — duties towards one another prescribed by the Lord sufficient power to channel the tide of society and Buddha, the second level of disaster which will happen to economics around him down the same virtuous path. them is that they will lose their sense of responsibility for the human dignity of others — this loss giving rise (at the minimum) to the following three undesirable symptoms: E.3 What are the consequences when there are no Wise Ones to befound? If there are no genuinely wise ones to be found in I. Harbours bias: They will lose their sense of fair- society or if those posing as 'wise' fail to cherish others ness and will be continually biased in favour of their according to the advice of the Buddha, many sorts of own cronies — not with altruistic thoughts for even harm arise on individual, interpersonal and social their own people, but in order to pave the way to levels. Many of the potential problems can be personal profit; extrapolated to the relationship between government 2. Disloyalty to homeland: Out of selfishness and and the citizens it is supposed to be a refuge too. If the False View, they will become narrow-minded and government fails to be a Wise Friend toils citizens, it unrefined in their thinking. All they will think about the false friendship brings serious problems on a is how to maximize the profits they can procure for national level. In conclusion, the harm that arises when themselves and their cronies — to the point they will there is lack of association with the wise manifests no longer have any sense of loyalty to their own itself on three levels: country, religion or nationality — they wouldn't feel 1. Losing a sense of responsibility for their own any scruples about making a profit, even if they have to destroy the national heritage to do so; human dignity: If friends lack self-discipline and don't fulfil their duties towards one another as prescribed by the Lord Buddha, the first level of disaster which will 3. Misuse ofrank or position: When they lack any happen to them is that they will lose their sense of accurate sense of justice, they will attempt to make responsibility for their own human dignity — this loss illegal dealings look legal or outlaw legal things, if giving rise (at the minimum) to the following three it suits them to do so. undesirable symptoms: 3. Losing a sense of responsibility for economic fairness in society at large: If friends lack self-discipline and don't 1. Breaking the Five Precepts: Because there is an fulfil the duties towards one another prescribed by the atmosphere of mutual suspicion, former friends will Lord Buddha, the third level of disaster which will happen deceive and lie to each other. The pledges of to them is that they will lose their sense of responsibility allegiance they formerly kept to one another will be for economic fairness in society at large — this loss giving nullified in the way often seen in political circles; rise (at the minimum) to the following three undesirable symptoms: 2. Chronic False View: Lacking discretion as to right and wrong, virtue and misdeed, appropriate and I. Corruption: When false view and selfishness get inappropriate and the Law of Karma, there is nothing the better of their thinking, they will worship money they will not do as a means to procure power, money alone — because they understand that the more and personal profit; money they have, the more power they can gain. Money will be the means that they can secure the 3. Mistreats Friends: They might resort to back any position of authority they hold (through bribery). stabbing of former friends in order to procure EFTA00286521 2. Implicated in dealings with the Six Roads to Ruin: ing the weaknesses in yourself with virtues starting When money becomes important above all else, they with yourself — associating with the wise so that will have no scruples about taking shortcuts to find their good virtues can brush off on you too. it. Of course the most profitable forms of trading are dealing in drugs, forgeries, arms smuggling or F. VARIETIES OF WISE ONES casinos — the fact that they are illegal or exploit the F.I Inner teacher, outer teacher poorest sectors of society — considerations which Broadly speaking, there am two categories of the wise — the mean nothing to those so far alienated from thoughts outer wise ones and the inner wise ones. The outer wise ones can of fairness in economics; be subdivided into the wise who are truly wise and those who are not truly wise. The truly wise are start with the Lord Buddha, the 3. Betrays homeland: if such people find themselves arahants and those who have attained the various levels of in positions of legislation, because of selfishness and Buddhist sainthood. The wise who am not truly wise arc those False View, if they can make a `quick buck' from who arc as wise as or wiser than us. Examples of these are monks foreign investors, they will not think twice about who truly train themselves in meditation. Even though such waiving laws which formerly protected their country monks may not be arahants, they come up to the standard of a from foreign exploitation. wise man. You should seek him out for association and familiarize yourself with his virtues. You can only gain from such The problems of lack of association with the Wise can association. As for your own parents, given that we arc their chil- be summarized down to two main points: dren, we ought to do our best to associate with them. Sometimes we encounter difficulties however. Sometimes our I. Obvious socialproblems: In countries such as Thailand, social problems which are out of hand are parents have the character of fools. If this should be the case then high-level corruption, partiality of the legal system, we have the duty to live in the same household, but with the degeneration into vice and widespread prostitution; utmost care not to let those foolish habits rub off on ourselves. If your parents drink alcohol, don't go prohibiting them from such behaviour. It is not your place to do so. However, at the same 2. Coven socialproblems: The covert social problems exist in the form of False Friends in positions of time you shouldn't go joining them in their drinking. If your influence — whether it be positions in politics, the civil mother loves playing poker, it's no good telling her to give up. service, government utilities — who have less than Let her carry on with her gambling — but don't go joining in scrupulous behaviour. Unfortunately what the people with her. Even though we know these arc the habits of a fool, see of such public figures — an image of respectability they arc our own mother and father. We can't just ditch them. We and chivalry — often belies illicit dealings behind the must carry on living in the same household while taking care not scenes. Such false friendship has its origins in to be infected by their foolish habits. undisciplined parental upbringing, undisciplined schooling and eventually, having become a fool, seeking the company of other fools is the final nail in the coffin of true friendship. Possible solutions to these problems are: I. In the short term are to avoid voting those with the The wise also extend to our friends and relatives who character traits of 'false friends' into positions of are a good example to us by their behaviour. Even if authority; they might not be right all the time, or they may not be 2. In the long term are to use the nets of 'sixteen as wise as an arahant, to associate with them is still to characteristics of true friends' and 'sixteen char- our benefit. acteristics of false friends' to identify and replac In the case of associating with the wise who are not yet perfect, the Buddha taught that we should EFTA00286522 concentrate on observing only their good points and ourselves. If we already have an inner self that is wise, mimic only these good behaviours. If that person has even if we don't meet any more wise people ever again, his faults, don't waste your time criticising them for it will not matter to us, because we have ow inner these, because for as long as one hasn't come to an end source of wisdom from which we can draw the of all defilements, faults and weaknesses will always knowledge of our inner teacher. remain. Don't go looking for peoples' faults. Look for their strengths and make the effort to instil these H. ILLUSTRATIVE MATERIALS strengths in ourself. In the end we will be like an ocean H.I Metaphor: Leaves wrapping a perfumedfish full of all types of virtue. Don't go letting someone's minor fault blind you to all their virtues. If you are only A parable used by the Lord Buddha is that of the leaves interested in peoples' faults, by the time you have wrapping a perfumed fish taking on the same perfume picked out everyone's weaknesses, there will be only as the fish itself. one good person left in the world — yourself. K2 Red-Bearded Erecutioner saved by Association Thus the wise in the outside world are of two types: the with the Wise (Dhitii.203) permanently wise who have rid themselves of all TambadAEhika who was a former thief had served the defilements and the sporadically wise who still have king as the public executioner for fifty-five years; and defilements remaining. Both types of wise ones are had just retired from that post. One day, he went to the beneficial to associate with. river for a bath, intending to take some specially You may have noticed that sometimes when we think prepared food on his return home. As he was about to of doing something evil there will be a little voice take the food, Venerable SAriputta, who had just arisen inside that warns us not to do it. Have you wondered from sustained absorption in concentration [jhAna where that little voice inside comes from? Usually we samApatti], stood at his door for almsfood. Seeing the cannot see whose voice it is, but if we meditate until monk, TambadAEhika thought to himself, "Throughout our mind is much clearer, we will be able to see the my life, I have been executing thieves; now I should wise one inside who is the owner of the voice. offer this food to the monk." So, he invited SAriputta Information, whether it be in the form of knowledge as to come in and respectfully offered the food. a voice or the content of a dream or sixth sense, is transferred down the line from deep inside ourselves, like a baton between the runners of a relay race. After the meal, SAriputta taught him the Dhamma, but TambadAEhika could not pay attention, because he was extremely disturbed as he recollected his past career as G. THE PRACTICALITY OF CULTIVATING an executioner. This mental disturbance did not allow ASSOCIATION WITH THE WISE him to concentrate properly. SAriputta knew this, and in It is for this reason that we must do two things— try to order to put him in a proper frame of mind, he asked find the wise in the outside world and find the best TambadAEhika tactfully whether he killed the thieves ways to associate with them. If we know that anyone is because he wished to kill them out of anger or hate, or a good example then we should make sure we get to simply because he was ordered to do so. TambadAEhika know that person. That way the good character that answered that he was ordered to kill them by the king makes that person a wise one will begin to brush of on and that he had no ill will or wish to kill. 'If that is the us as well. Secondly, once we have seen the nature of case,' SAriputta asked, 'What wrong did you do?' Thus those who are a good example to follow, we should re-assured, his mind became calmer and he requested start to cultivate an inner self which has the same good SAriputta to continue his sermon. As he listened to the qualities so that the self which is wise will manifest itself inside EFTA00286523 Dhamma attentively, his mind became tranquil and he told them that although TambadAEhika had committed developed the virtues of patience and understanding. evil deeds throughout his life, because he After the discourse, TambadAEhika accompanied comprehended the Dhamma, he was reborn in the SAriputta for some distance and then returned home. Tusita deva world. The hhikkhus wondered how such On his way home he died due to an accident. an evil-doer could have such great benefit after listening to the Dhamma just once. To them the Buddha When the Buddha came to the congregation of the said that the length of a discourse is ofno consequence, hhikkhus in the evening, they informed him about the for one single sentence of the Dhamma, correctly death of TambadAEhika. When asked where understood can produce much benefit. TambadAEhika was reborn, the Buddha EFTA00286524 Blessing Three: Expressing Respect to Those Worthy of Respect A. INTRODUCTION or dream of emulating?", the pertinence of this blessing A.1People Differentiated by their discretion will become much more immediate. As seen in the previous blessings, the brightness of a person's When we are children and the horizons of our experience do future relies on his ability to judge the difference between not extend beyond the walls of our house, maybe our own good and evil. If his judgement is faulty, there is no way he parents represent all that we want to achieve in our lives. We can make a success out of his life. Even though people may try to play at being "grown-up" like our parents, imitating look superficially similar, their standards of judgement can be them in our play. If we are exposed to a good parental so different. As human beings we are born equal — we all example, our idea of what we perceive as normal or ethical have a pair of hands and ten fingers — but some people use will develop quite accurately from an early age. Ilowever, if, their hands to perform works that are useful to society while for example, parents lie to their children often or beat them others think that their hands will become more famous as fists out of anger, then that comes to be what the child perceives to and go around punching up the neighbours for a living. In this be the standard of "justice" in life. Blessing we look at the third of three major influences on our development of sound discretion During one's teen years, when one's horizons extend beyond the home, the influence of constructive or — having the right sort of "role model" in our hearts. destructive role models becomes stronger and stronger. This blessing doesn't imply that we model ourselves on These role models are over and above the influence of anyone or anything at all — but if we want to develop good or bad friends as studied in the previous two sound discretion we need to model ourselves (recognize blessings. and pay respect to) only those worthy of our respect. Look at some of the role models celebrities set for the youth of today and you can imagine some of the problems facing our impressionable youth of today. A.2 Effect ofone's "hero" on one's discretion Supposing you plan to model yourself on Vincent Van Hearing such terms as "paying respect", "expressing Gogh, Kurt Cobain, Marilyn Monroe, Janis Joplin, respect" or "people worthy of respect", the casual Dylan Thomas, Jimi Hendrix, Elvis Presley, Jim reader might come to the premature conclusion that this Morrison, Keith Moon, F. Scott Fitzgerald, Ernest blessing is irrelevant to our day and age. However, if Hemingway or Brian Jones all of whom killed we rephrase what we mean in modem terms, asking themselves at an early age, you might come to the "Who is the hero of your heart — which celebrity do conclusion that truly creative people are "too beautiful you model yourself on for this world". You might come EFTA00286525 to the conclusion that creative writers drank because B. EXPRESSING RESPECT AND ITS PURPOSE they had to — or it was the "pressure of fame". Or that If you ask yourself what you automatically do, when killing yourself is how to earn fame or emotionally you have a "hero" in your heart, on analysis, you find blackmail others. We can overlook the insecure, that you devote all your waking thoughts to them. We grotesquely boring reality of these peoples' lives. We put their picture on the wall. When we speak about can rationalize away the brutal and banal nature of their them, we only speak praise of them. we take every addictions. We can forgive our heroes and we come to opportunity to learn their opinions and share them. be able to forgive ourselves as well. It gives us an Given the opportunity we try to meet with them and instant excuse to be irresponsible and indecent. We can imitate what they do in their lives. Some people even say we're too beautiful for this world too. We can act go to the lengths of dress like them. All these are like drugged children, crash our lives and drop out. random components of an attitude we call "respect". Many of the behaviours are ways of "paying respect" or The truth about someone like Vincent Van Gogh is that when "expressing respect". he painted he was beautiful, but in other matters he was not. He was always encouraging his emotions to work their dark magic. It's true that he ought to be admired while he had his B.I What do we mean by "respect"? paintbrush in his hand, but to be admired for his whole Respect means the attitude of looking for the positive aspects sorrowful life and to make a legend out of it is to confuse of a person or an object and the effort to instill oneself with oneself. The problem for us as beginners on the initial steps of those same virtues. Such respect, in context of the Manual of the Manual ofPeace, as debutante only just beginning to pick Peace is for the aim of furthering one's spiritual development up an inkling of what is good for our spiritual development — it must not have any ulterior motive. It mustn't be like a and what is not, we don't yet have the ability to distinguish judo player who raises someone up (in his own self esteem by between the creative and destructive aspects of someone's flattering them) only to drop him onto the floor more easily. behaviour — therefore, when you are starting out on your Some bosses blindly believe their subordinates' flattery is sojourn of spiritual discovery, it's better to choose a role respect to the extent that they overlook the real state of affairs model who you can rely upon as an exemplar in all aspects of and end up getting fired. This latter case of expressing respect life. does not come from a mind of pure innocence which expects or demands nothing material in return. If you can choose a reliable role model for yourself: you will accelerate your acquisition of Right Ware respect arises in response to someone's virtues. and Wisdom. Something else which may look like respect but which you will become less vulnerable to the influenft Sif fact an imposter is the intention to help someone in fools the expectation of gaining something material in return. you will more easily be able to avoid associatigarst comes the flattery, then comes the unrefusable with fools request for this or that favour. Boyfriend praises • you will facilitate the spread of virtue in societv_zirifriend, saying how pretty she is, because he wants and the world. her to love him. He has an ulterior motive to get • it will prevent you from becoming self-centredar ething in return. He's not interested per se in either arrogant about your own virtues. her goodness or her prettiness. • it will facilitate the development of mindfulness that is the precursor of wisdom. • it will add to your enthusiasm for self-devel- opment B.2 What do we mean by "expressing respect"? Expressing Respect means any polite and inten EFTA00286526 tional action towards someone or something, both in 2. To practice expressing virtues so that in the future we their presence or behind their back, that is the device might have the chance to gain a real appreciation of the that demonstrates that one is really recollecting the virtues of that person. Whether we are an adult or a virtues of that person or thing. child, if ow appreciation of the real depth of virtue of a does not really do justice to the depth of their virtue, R3 Purpose ofRespect expressing homage can help us to appreciate it. When The reason behind paying homage to those worthy of homage is we were only five or six years old and our parents took an extension of the reason for associating with the wise. We have us to the temple they would make sure that we paid already said that we associate with the wise in the hope that they respect to the Buddha images. For the child, he cannot will help us to develop accurate discretion in things concerning see beyond the clay or the brass of the image and might virtue. It is to help us overcome the weakness in our make-up, wonder what all the fuss is about. A child that is so that we tend too easily to forget all the good and valuable things young can have no appreciation of the real depth of the taught to us by our teachers and masters and parents or the mo- virtues of the Lord Buddha. Taken to the home of their nastic community, the Lord Buddha, or from books we read. old uncle, they are told to pay respect to their uncle. When you are taught how to meditate for half-an-hour per day (or The child cannot distinguish the goodness of their to do any other good deeds), however, your memory doesn't seem uncle's character, but pays respect because he has been to be so reliable. The first day, you sit for meditation for exactly told to. At school, the child is told to pay respect to half-an-hour — no more, no less. On the second day, you sit for their teachers. The child might not be able to tell the only fifteen minutes — well, that's better than nothing. On the real virtue of the teacher, because the child's ability to third thy, you think that while you am chanting is actually a sort comprehend is only limited. However, sometime in the of meditation, so five minutes of true meditation is enough. On future when we become so used to expressing our the fourth day it is especially humid, so you think that chanting is respect that we become used to it, the thought will enough, no meditation today — after all, thousands of other eventually occur to us to look for the reason. people don't meditate, and they seem no worse off for it. By the fifth day you have entirely forgotten how to meditate for half an hour. It is for the reason that doing good deeds is so easy to forget that is the real reason for the need to pay homage. B.4 Three Types ofBowing Sometimes people confuse respect with expressing respect. However, if you express respect when your attitude is wrong you will not succeed in furthering your spiritual progress. Consider the following examples: On the contrary, when it comes to being devious, or doing 1. Bowing out ofobsequiousness: Some people bow mischievous things, we remember the from the first time just because everyone else does. Usually they bow we're taught and never need to be taught again for the rest reluctantly. They have no attitude of respect in their of our lives! We never forget how to play poker. We nevermind. Therefore, all they get for their efforts is a stiff forget how to shuffle a deck of cards. feeling in their muscles. Z Bowing out ofpeer-pressure: Some people only The real reasons behind paying homage areas follows: show respect in order to please the person they pay respect to, so that they can ask favours from that I. To give us a firm connection with the virtues of that person, often for things which are not entirely honest or person. Connecting up ow thoughts with a person of noble. virtue will elevate our own minds to the higher level of 3. Bowing in search of wisdom: This refers to those virtue of that person. who have an attitude of respect and who also EFTA00286527 express their respect with the determination to 2. Homage through practice: [paEipatipEjA] this practice themselves all the virtues exemplified by means paying homage by doing as one is taught the object of their respect. An example of the sort of — for example, we pay respect to the Lord Bud attitude in mind of someone who benefits from dha by doing as he taught. Thus, in practice, expressing expressing respect is — supposing we bow three respect has two major components. times to express respect towards the Buddha: L When we bow thefirst time: to reflect on the B.5.1Relative importance supreme wisdom of the Buddha which allowed him When we pay respect to the Lord Buddha, we should to see the existence of suffering, know the origin and emphasise homage through practice, while homage the cessation of suffering and find a Path to the through gifts should play only a supporting role. As for Cessation of Suffering — wisdom arising from the paying respect to teachers who are still concerned with Buddha's extended meditation mind until his mind worldly matters (ie. king, parents, teachers, elders and had become sufficiently clear and bright to eradicate all defilements of the mind. Following his example, boss, we have to emphasise homage through gifts) while we should also determinedly meditate until we can homage though practice plays only a supporting role. achieve the same wisdom as that of the Buddha. To give an example, if we are to meet up with our teacher and when we meet up with them all we have for them is the words,- I have put into practice everything you have 1. When we bow the second time: to reflect on the taught me". This would hardly impress the teacher. It supreme compassion of the Lord Buddha that would have been appropriate to have some sort of gift to instead of just keeping his wisdom to himself, he give the teacher as well. spent all his life teaching Dhamma to others so that they could become enlightened in his footsteps. Others go abroad and on the way back thinkof their Following his example, we should also find ways of teacher. They don't know what to get as a present for being generous as a way of expressing our the teacher and so they get a bottle of liquor. In the end compassion to others. the result is that the teacher and the pupil sit down and drink liquor together. The more they drink, the more 3. When we bow the third time: to reflect on the irritated they feel and end up fighting one another. supreme purity of the body, speech and mind of the When it gets to this point, that gift can hardly be Lord Buddha cultivated through his extended counted as a token of respect any more. It is an practice of self-discipline. Following his example, unwelcome gift resulting from false view. we should also find ways of finding better ways to extend our own self-discipline so that we too can attain full purity of mind. C PERSONAGES WORTHY OF RESPECT The person worthy of respect, in its simplest terms is the wise one (as defined in the previous Blessing). The B.5 Two sorts ofRespect wise one in this context is someone whose status or However, all four of these can be summarized under position or level of existence is so high that it would be just two headings, that is: completely inappropriate for us to associate with them L Homage through gifts: [AmisapEjA]: this refers to on equal terms or as peers. Examples of such people all material forms of paying homage — whether it be include: putting your palms together in a gesture of respect or even speaking words of praise about a person. Cl Buddha The Lord Buddha (who is truly wise), EFTA00286528 C1.1 Three worthy qualities of the Buddha 1. restrain their congregationfrom For example, why we consider the Lord Buddha to be Aril; encourage them to establish themselves in worthy of respect, and we find that it is because: virtue: these two responsibilities are also the domain I. His wisdom is so great that he could singlehandedly of parents and teachers; attain enlightenment. 3. minister to them in kindness: this means 2. His Compassion is so great that He sacrificed the spreading loving-kindness towards the congregation rest of his life to teach the way for others to reach without exception for their happiness. They might also enlightenment as he had done. visit their supporters, together with their monastic 3. His body, speech and mind were so pure (because of fellows, in order to give those congregation members the immaculateness with which he had kept the the chance to hear Dhamma teachings and have the Precepts) that no one else in the world can compare — opportunity to practice to practice generosity; and for that reason we hold him in the highest of respect. 4. teach them new or beneficial things: One of the most important functions of the clergy is to en- To begin with we might not be able to appreciate the courage study of the spiritual teachings amongst their degree of his virtue, but after paying respect more and congregation. Monks should have a large repertoire of more, it makes our own mind more refined, gives us the teachings to give to the congregation, teaching without ability to consider things in a constructive way and in repeating themselves, so that the congregation can have the end, opening to us the innate wisdom that will allow a broad knowledge of Dhamma knowledge, reinforcing us to appreciate that virtue. In any place, there are many their Right View and ability to be a teacher to them- things that are worthy of respect and many more things selves [yonisomanasikAra] in relation to finding the that are not worthy of respect. Thus, when deciding highest happiness in their lives; about the type of people who are worthy of respect, the subject of this Blessing, it is important to be able to 5. clarify things they already know: if monks give distinguish one thing from the other. Dhamma teachings they have already give to a particular group from the congregation, they should enlarge the subject in more detail than before, giving C2 The monastic community and other clergy additional meaning to materials or explaining in further The monastic community [Salgha] (who can be divided detail how the Dhamma can be applied for problem into those who are devoid of all defilement [ariyasalgha] solving in everyday life; such as the arahants, the non-returners [anagAmi], the once-returners [sakatagAmi] and the stream-enterers 6. show them the way to heaven: this monastic duty is [sotApana]; and the general monastic community who are particularly special in the system of the `Six Directions' striving to train themselves towards an end of all because no-one in any of the other social groups can do defilements [sammutisa]gha]. Although the latter may it in the monks' place. Those who are able to enter not yet have purged themselves of all defilements, they heaven must be those who live their lives in accordance are abundant in virtue to a degree that it is innappropriate with the noble code of Self-Discipline. to associate with them as if they were ow equals. If we associate with them, we should treat them as ow superiors — i.e. with respect — at all times. Monks or This group consists of all forms of clergy who have an clergy worthy of respect are those who exemplify, teach exclusively spiritual (rather than material) aim in life — and discern virtue for us by fulfilling the following six namely monks in Buddhism, or priests, pastors or duties: ministers for other religions. We hold them in respect, because they maintain their status through their high level of virtue. In conclusion, the responsibility of the clergy consists of training the EFTA00286529 lay congregation to become Wise Ones or virtuous virtues might never be far from our minds — instead of people — a noble duty indeed! Monks who are able to being tempted to do something devious, we will be less practice all six of these duties to their completion are of tempted because we feel ashamed after the seeing the inestimable value to society and the world — they are good example set by our boss. Also we will be more worthy of respect both by men and angels alike. ashamed that anything we do wrong might reflect badly on our boss's good reputation. This is the value of having a virtuous boss. It keeps us on the straight and C.3 Virtuous monarchs narrow until such time that we have reliable discretion Monarchs worthy of respect are those established in the for ourselves. Tenfold Virtues of a Monarch; CA Our Parents D. OBJECTS WORTHY OF RESPECT Our Parents and upstanding members of society. Our There are certain classes of objects identified by the parents are wise ones. We should treat them with Lord Buddha as worthy of respect, and these are objects respect. Anything less would be inappropriate. associated with people worthy of respect i.e. the Lord Buddha, the Saigha, monarchs, parents, teachers and bosses. There are two categories of such objects, C.5 Our Teachers pagodas (and their contents) and teachings: Teachers and masters established in right view. In this context we should mention the two identifying features of a teacher's duties, both of which he needs to fulfil in D.I Pagodas order to qualify for the respect of his students. These D.I.I Four Types ofPagoda two duties are: The Buddha enumerated four types of pagoda worthy of respect: I. The duty to explain (i.e. teach a subject in theory) I. A relic pagoda: this is a pagoda containing the relics 2. The duty to exemplify (especially the moral usage of a Buddha, a paccekalmddha. an arahant or a of the subject he teaches) universal monarch. After the cremation of a truly If he fails to perform either of these duties his teaching is virtuous person there are pearl-like relics left behind in no more than daylight robbery ofhis pupils. If he gives the ashes. In keeping with the teaching of the Buddha, good explanations but his personal behaviour is no these are collected by the faithful and are paid homage example for his students to follow (for example he teaches to, by Buddhists, not only with candles and incense, but 'do as I say not what I do' and tells the class that liquor is by enshrining them in small pagodas. evil while spending all his spare time inebriated at the bar, he is nothing more than a mercenery teacher. 2. Paribhoga Cetiya: These include the Four Holy Sites connected with the life of the Lord Buddha: the place If he both explains the theory well and is a good where He was born, enlightened, where He gave His example to his students, he is a person worthy of first sermon and where He passed away into respect. Parinirvana. The Lord Buddha called these four places His Paribhoga Cetiya and taught that all Buddhists of C.6 Virtuous employer following generations should visit these holy sites if Virtuous employers are also worthy of respect. It is they had the chance because it would awaken them to hard to find bosses with virtue, so when we find one, the urgent need to get down to practice. Many people we should not hesitate to pay them respect. We may who have been to visit the Holy Sites have discovered still be unable to be as virtuous as them, so we ought to that their inspiration to practice has pay them respect, in order that their EFTA00286530 is strengthened from the feeling of going back to a The same principle goes for photographs or pictures of the time when they were in the presence of the Lord Buddha, of monks, of the king, of our parents or teachers. Buddha himself. This is the reason why these four Such photographs should not be left lying about or used sites are worthy of worship. without reverence. Chanting books shouldn't be left lying 3. Dhamma Cetiya: This is a Cetiya that contains about either or folded up and shoved in the back pocket of Dhamma teachings such as books of the Tipitaka or one's trousers. They shouldn't be put down on a dusty other Scriptures. surface and other things should not be placed on top of 4 Uddesika Cetiya: This is a Cetiya that contains them. Buddha Images or images of His Noble Disciples. In conclusion, those worthy of respect are the wise who Objects worthy of respect in this category also include are established in virtue, or those who by their social the requisites belonging to monks standing are too high up for us to be able to associate — whether it be robes or bowl, all of the monks' with personally or as peers. Apart from these six requisites arc worthy of respect. categories of person, objects which should be treated with respect include the requisites they use as a way of D.2 Dhamma Teachings recollecting the virtues of that person. Even though that A fifth sort of object worthy of respect are spiritual teachings person may already have passed away, treating their and their sources. These may include the Teachings of the belongings with respect will help us to maintain Lord Buddha, of members of the monastic community, of high-mindedness and Right View concerning that kings, of our parents and elders, of our teachers and masters, person. of our boss and the teachings of the wise with whom we associate. The teachings of all six categories of the wise men- D.3 Educational Objects tioned above are the manifestation of the virtue of those Also we shouldn't forget that all books which contain people and should never be taken in vain. Making a mockery Dhamma should be treated with respect. The ancients of such teachings will undermine our earnestness in putting would be very particular even about the notebooks in those teachings into practice. If we lack earnestness in putting which we have taken note of Dhamma sermons. They the teachings into practice, we reduce our chance of ever un- forbade us from throwing such notebooks, stepping derstanding those teachings. In the absence of understanding, over them, putting them in low down places or tearing there remains only ignorance and false view. out pages — because all of these things would constitute disrespect to the teachings themselves. If we were to lack respect towards the Dhamma, then when we come to consider Dhamma Teachings for which the Thus any of the objects mentioned above should not be meaning is very subtle, we will be unable to fathom the used for mockery or for fun. To treat these things meaning and our understanding of the Dhamma will be without reverence robs them of their sanctity and when destroyed and we will be left with nothing more than we come to study them we will overlook their depth or our own ignorance. subtlety. An example of this might be the man who goes to receive Five Precepts from the monk at the D.4 Objects not worthy ofrespect temple and keeps the Precepts so well for the first few Correspondingly, we must be careful not to pay respect days. Later he joins in with one of his friends makes to things not worthy of respect. In brief, there are four fun of the Precepts and says,"Oh the Precepts? Aren't categories of things we should avoid idolising or they for keeping one for each day of the week and paying respect to: weekends off'?" Even if he still keeps his Precepts, the effect of these words is to gradually undermine the 1. People not worthy of Respect: This means not man's inspiration to keep them. idolizing fools, and not supporting them or praising them — no matter how high in rank they might be. EFTA00286531 2. Objects not worthy ofrespect: This means not £2 How to Express Respect idolizing pictures, sculptures, works, possessions or Many people misunderstand paying respect as bundling tools of fools. together a lotus, candles and incense, laying it before 3. Objects which lead tofoolishness: This means not the object of respect and bowing down three times. idolizing things like pictures ofmodels, singers or Paying respect in this way is not incorrect, but it is not sportsmen who lack virtue or advertising for "roads to the whole story. Paying respect that is complete in all ruin" such as alcohol. We shouldn't use these sort of respects must exhibit four factors: things to decorate our homes. 4. Objects which lead to gullabilhy: This means not I. Physical token ofrespect [sakkAra]: This refers to a idolizing things which promote superstition such as gift which is an expression of respect. It is something "holy trees", "holy mountains", "spirit houses" etc. we must prepare in advance and which is presented during the act of paying respect. Such a token of respect differs for different situations and different categories E. THE PRACTICALITY OF PAYING RESPECT of persons worthy of respect — for example, flowers, E.I Expressing respect with body, speech and mind incense and candles are worthy tokens of respect for Respect can be paid through the channels of body, paying respect to the Buddha, monks or teachers. speech or mind. Clothes or bedclothes might be more worthy tokens of respect for your parents. Neither of these tokens of I. Physical Respect: Physically paying respect means respect are suitable as the sort of gift you might take the various polite manners that we demonstrate towards with you when visiting distinguished persons of social someone in their presence, such as standing up when standing. Nor would they be suitable as the sort of gift they come into the room, or sitting politely when in you bring back with you for your friends when you front of them. Even if you are not in their presence, you have been away on holiday. Even money can be a token should still show physical respect towards those worthy of respect. If your teacher has been putting in extra of virtue even if you are not in their presence but are in hours out of the kindness of his heart, giving up his the presence of their photograph, their sculpted image time to give you tutorials at home, giving him money as — such as a Buddha Image or a photograph of your a gift would not be out of place, and in this respect teaching master. We should show our respect by not would be considered a token ofrespect, not a payment. pointing our feet towards such an image, and even if we Another consideration for tokens of respect is that they are lying down to sleep — pointing our head towards should be prepared in advance. To leave a bucket of cut the image instead of our feet; flowers, no matter how big the bucket is, in the middle of the main temple pavillion would hardly be considered an act ofrespect. Any token of respect 2. VerbalRespect: Homage through the channel of should be prepared with care and precision and be both speech includes the speaking, chanting or singing of clean and well organized. praises of one worthy ofhomage, rather than gossipping maliciously about them; 3. MentalRespect: Homage through the channel of the mind means recollecting the teachings of one worthy of homage to the degree that they inspire us. We might recollect what that person has taught us in the way of 2. Gesture ofrespect [vandanA]: this refers to gestures good deeds. We might also consider the good character which express respect such as bowing or prostration or and virtues exemplified (but not taught) by that person. praise or chanting praise. Morning and evening Both of these are homage through the channel of the chanting can be counted as vandanA. Even recollection mind; of what one has been taught by the wise or one's teacher can be EFTA00286532 counted as vandanA. ciety of people taking advantage of each other. 3. Attitude ofrespect [mAnanA]: This refers to an When taking advantage of each other becomes the attitude of respect. Respect consists of the stems 're' the norm, especially for those in positions of which means again and 'spect' which means to authority, the effects will have repurcussions on a re-examine a person (for their good points). Given that national scale — therefore, citizens must unite in all people except the Buddha are made up of a mixture preventing those who don't respect the Five of both good and bad then we have to look for the good Precepts from being put in positions of power; points in people. Taking these good points, apart from noticing these good points, part of respect is to praise them for these good points and use them as a good 2. Those seeking ordination are oflow quality: example to model ourselves upon. Low-quality ordinands burden their preceptors with problems — it is hard to train them at all. If clergy 4. Concernfor the object ofrespect [garulcAra]: this are unable to develop purity of body, speech and refers to an attitude of concern about the wellbeing of mind, they will undermine the existing faith of the the person who is worthy of respect and recollection of congregation — ultimately destroying the religion; the good deeds and virtues of that person. 3. Transcendental attainment becomes becomes in- creasingly inaccessible: The highest aim of those who ordain is to attain Nirvana. However, if those All of these four components comprise the way of who ordain are of low quality and are difficult to paying respect. train, there will be a continuous deterioration in the capability of the monastic community to the point E.3 Consequences of Not Paying Respect to those where they will no longer be able to reach any sort worthy ofhomage of transcendental attainment. When there are no re- If those held in high respect do not behave in a fitting ligious exemplars to look up to, the congregation way, many sorts of harm arc brought on the individual, will become more and more firmly entrenched in interpersonal and social levels. To take the clergy as an False View — more and more ignorant of Dhamma example, if members of the monastic community are teachings, self-discipline undisciplined and do not cherish their congregation according to the advice of the Buddha, the harm that — with some of the most serious repurcussions for will come to the congregation can be concluded on social chaos; three levels: Losing a sense ofresponsibility for the human dignity I. Losing a sense of responsibility for their own of others: If clergy lack self-discipline and don't fulfil the human dignity: If clergy lack self-discipline and don't duties towards their congregation as prescribed by the fulfil their duties towards their congregation as Lord Buddha, the second level of disaster which will prescribed by the Lord Buddha, the first level of happen to them is that the congregation will lose their disaster which will happen to them is that the sense of responsibility for the human dignity of others congregation will lose their sense of responsibility for their own human dignity — this loss giving rise (at the — this loss giving rise (at the minimum) to the minimum) to the following three undesirable following three undesirable symptoms: symptoms: I. Verbal abuse ofclergy and monks: Once the con- I. Breakdown ofself-discipline: Society will degen- gregation no longer realize the value to society of erate to the point where the majority of people do clergy and monks, misunderstanding the duty and not keep the Five Precepts and do not even lifestyle of the clergy, the public will abuse the understand what keeping the Precepts means. This clergy shamelessly (as is happening currently in will increase the incidence of so Thailand); EFTA00286533 2. Lack offinancial supportfor clergy and monks: pie like to extract some sort of `commission' Swayed by the often unjustified abuse of clergy in from the funds they manage to raise for the the media, the faith of the public deteriorates, and temple (in accordance with the phrase "half for with it the support with which they should provide the temple, half for the temple committee'!) In the clergy — religions such as Buddhism can only the present day, however, some legislators try to survive through the voluntary support of the go further than this by giving the government the congregation, and without it, there will soon be no right to control temple funds directly! clergy left, and consequently no-one to perpetuate the religion; Problems concerning not paying respect to those worthy of respect can be summarized down to two 3. Congregation is left without any true refuge: main points: Having dismantled their religion by their own ne- glect, when the public find themselves in dire straits, I. Obvious socialproblems: Easily seen is public they will be without a refuge, lacking the ability to deterioration in morality as a result of ignorance of virtue. Such people like to say they have lost interest in be a teacher to themselves, they will resort to virtue because they see so many examples of hypocrisy. superstition or animism. For the same reasons they withhold financial support 3. Losing a sense of responsibility for economic for spiritual causes and some go further, overtly making fairness in society at large: If clergy lack legislative changes necessary for the dismantling of the self-discipline and don't fulfil the duties towards their religious establishment; congregation as prescribed by the Lord Buddha, the third level of disaster which will happen to them is that 2. Coven socialproblems: The covert social problems the congregation will lose their sense of responsibility mostly originate from the hypocrisy amongst those who for economic fairness in society at large — this loss should be behaving as exemplars of virtue. Considered giving rise (at the minimum) to the following three with wise reflection, the problems might be analyzed as undesirable symptoms: such: I. Good exemplars are sometimes unable to pass on 1. Total enfatuation with the Six Roads to Ruin: In a their knowledge to others because society of deteriorating morals, it will become more and more common for people either to eke out their I. the public are not interested to learn from the living via, or be enslaved by the consequences (such clergy— all they want are the material trappings as debt and disease) of Roads to Ruin such as drugs, of spirituality and virtue such as holy water and gambling, prostitution, entertainment and amulets; underground lotteries. 2. the public undervalue the teachings on virtue they receive because they think they are already highly qualified in academic subjects — so 2. Desecration ofreligiousproperty and establish- ments: The Roads to Ruin are part of the vicious thinking, they consider their ability in vocational circle of poverty. Some people try to alleviate their subjects makes earning money more important than knowing spiritual teachings. poverty by theft — and religious property is an easy target of plunder. Some encroach on temple grounds in pursuit of their livelihood. In Thailand this practice is becoming more and more widespread, F. ILLUSTRATIVE EXAMPLES especially because it has been legally condoned by In order to illustrate the results of paying respect to biased legislators; those worthy of respect here are five examples, the second of which is an example of homage through 3. Embezzlement ofreligious donations: Some peo gifts: EFTA00286534 F.1Metaphor: Small sapling with supporting stake chance to make a decent offering to the Buddha, partly When a new grown tree is still a flimsy sapling, it because of his poverty and partly because his faith was needs a supporting stake to protect it against strong not very profound. winds — otherwise it will be blown down or torn up by That day, as Sumana saw the Lord Buddha he felt that the its roots. Similarly, one who hopes for spiritual Buddha looked particularly resplendent and worthy of faith. progress in one's life needs to express respect to those The deportment of the Buddha seemed so perfect in every worthy of respect — to keep a place for those people in respect that he felt that it was only fitting to bow down before one's heart — so that those people can be a guiding Him. Sumana's next thought was that all he had was eight light and an example, and a protection against False measures of flowers. If he used them to honour the king, all View and unwholesomeness which might otherwise the king could give him was income, food and clothing to see reappear in one's life. him through the present lifetime. Ilowever, that day he was going to pay respect to the Lord Buddha to create for himself R2 Ex Sumana the Garland-Maker the positive karma that would bring him benefits not just in In the time of the Lord Buddha, within the walls of the palace this lifetime but in many lifetimes to come. Even if the king the workers divided themselves up into different sections and were to execute him, it wouldn't affect the good results of one of the sections was specifically for flower arranging. The these deeds. section head was called Sumana and his duty was to arrange flowers to decorate the palace, to decorate the throne and even decorate the royal bed chamber of the king, to give all of Sumana raised the flowers to his forehead and when he these places a delightful fragrance. Sumana fulfilled his duty had made his resolution, sprinkled the jasmine flowers on to the satisfaction of all in the palace every day, year in year the path ahead of the Lord Buddha with the intention that out without ever slipping up. the Buddha would walk upon his fragrant offering. The Lord Buddha saw the strength of Sumana's faith — to One day, in the season where flowers were the hardest to the degree that he was prepared to lay down his life in find, Sumana travelled to every part of the city and order to make this offering. Thus the Lord Buddha created wherever there were flowers to be bought, he would buy a miracle in order to bring Sumana real joy, to allow him them all. No-one else in the city had any flowers left to use to gain the full merit of his generous deed and lead him to for themselves. Every last flower in the city had to be used attain enlightenment in the future. for the decoration of the palace. Thus as soon as the flowers were released from Sumana's Even though Sumana had exclusive rights to all the hand, the flowers floated up as a net of flowers above flowers in the city, because the dry season had caused a where the Lord Buddha stood and this net would follow drought, he could hardly find any flower the Lord Buddha wherever He went. At both sides of the — even food was scarce let alone flowers. One day the path all of the householders came out of their houses to flowers were so scarce that in the whole of the city all see the miraculous sight and were inspired by the sight of Sumana could find were eight (coconut shell) measures the flowers which seemed to have a life of their own in of jasmine flowers. Really, this wasn't enough to honour of the Lord Buddha. decorate the palace, but it was better than nothing. Through Sumana's faith together with the power of the That day, as Sumana was bringing the eight measures perfections of the Lord Buddha, the jasmine flowers of jasmine flowers to the palace, he met with the Lord sent their scent throughout the whole of the city. The Buddha along the way. The Lord Buddha was on scent followed the Lord Buddha wherever he went and almsround. Sumana regularly attended the Buddha's this attracted everyone out of their houses to see the sermons but he had never really had the sight of the Lord Buddha. EFTA00286535 Many of the householders had seen the Lord Buddha before, what she was doing. The wife asserted that she was but they had never been inspired by Flint. But that day the quite sure of her actions. sight of the Lord Buddha was so impressive that many of the Instead of being angry with Sumana, the king felt householders were inspired to faith. Those who were only intrigued and inspired by the flower-man's example and slightly faithful put their hands together in a gesture of prayer. decided to give Sumana a prize for his virtues. In the end Those who were more inspired raised their hands in a gesture Sumana received the prize alone because his former wife of prayer and offered words in praise of the Lord Buddha. had already disowned him. Those whose faith was even greater prepared food to offer When the story reached the ears of the Lord Buddha, the into the Buddha's bowl and followed him around to see what Venerable Atanda asked the Lord Buddha about the fruits of would happen to the flowers. Sumana's faith on that occasion. The Lord Buddha taught that with a strength of faith that someone is prepared to lay down his life, such as that of Sumana, faith is very deeply rooted in The Buddha's almsround took him all over the city and someone's mind, making the mind of Sumana very radiant eventually brought Him to the front of the palace. The and that for at least a hundred-thousand aeons [kappa]. king heard the news and came to give alms himself. Then However many rebirths Sumana took, he would be born in the king invited the Buddha to take his breakfast in the only the human and the heaven realms. Ile would never be palace. born in the neither realms of hell, animals, hungry-ghosts or As the Buddha was taking his meal, the ceiling of asEras. After the appropriate length of time, Sumana would flowers remained above Him — while the Buddha gave become enlightened as a paccekabuddha. His blessing and until he returned to Jetavana Temple. As He entered the temple the flowers fell down in a pile at the temple gate. This only added to the faith of the followers and even Sumana thought,"If the king is to Thus from the power of faith in the Buddha,the execute me for failing in my duty, it has certainly been resulting brightness and clarity of mind will stay with worth it!" one throughout the course of many lifetimes. One's By contrast, Sumana's wife thought the opposite. Shc discretion will be impeccable and because one's wondered how her husband could have been so judgement is sound, one will be a wise one in every incredibly stupid. If he had given the flowers to the lifetime. This is the fruit of paying respect to those king at least he would have got money in return. By worthy of respect — radiance of mind, which giving the flowers to the Buddha, he got no money in ultimately will lead to Right View in every lifetime. return. All he got was faith and how was that going to DhA.ii.40ff. feed his hungry children? And if the king were disatisfied about not getting his flowers and decides to F.3 a SudhApiAlaya helps build pagoda execute Sumana and decide to execute his wife and children too, they'd all suffer because of his stupidity. Another illustratory tale is that of Ven. SudApiAliya And if the king seized Sumana's belongings, he would Thera. When he became enlightened as an arahant he just take Sumana's possessions — he would take the recollected his previous lives to see how he had come possessions of everybody in the household. She didn't to attain arahantship and meditating to recollect his want that to happen. The wife went straight to the king previous lives he discovered that he had made an and disowned all responsibility for her husband's ac- offering of only a handful of lime. tions. She demanded divorce from her husband there SudApiAliya Thera was born in the era of one of the and then, and swore before the king that if her husband previous Buddhas, at the time when that Buddha had was to suffer for his actions let him suffer alone. The already entered Parinirvana. The people of the country king asked her if she was sure of were building a cellya in which to inter the relics of that Buddha. SudApiAliya Thera was a man of faith despite his poverty, he thought, EFTA00286536 "I have relied on the Teachings and virtue of the Lord enough to buy beautiful flowers like the rest of the Buddha all along. Now that the people are all building a people. She went and collected four loofahs from the cetiya as a memorial to the generations of the future to edge of the forest — golden yellow in colour. These take the same opportunity as the Lord Buddha to do loofahs were priceless — because no•one would pay good deeds all their life. It is only fitting that I should good money for something inedible. She took the four make some contribution to the building of the cetiya on such fruits and set off in the direction of the cetiya with this occasion." the full intention to offer them in homage to the Lord With this thought in mind, SudApiAtiyaThera felt strong Buddha. faith in the Buddha and wanted to take a part in paying She was in such a rush that she didn't look where she was homage to the Lord Buddha along with the other people. going, so fixed was her mind on making her offering at the As a pauper, he had no possessions to give as an offering. ceajn. In her path were a cow and calf. The cow saw the He went and bought a handful of lime and took this lime determination of the woman and misunderstood that she as his contribution to the building of the cetiya. But on this wanted to harm her calf and responded by goring the woman occasion, although the contribution was small, but his faith to death, before she could reach the ceajn. Even so, even profound. though the woman never reached the cetiya, her mind had such a determination to accomplish her good deed that with The fruit of SudApiAliya Thera's faith made his mind so the collated potential of a mind with shame and fear of evil, radiant that from that lifetime onwards to his final rebirth, virtue and the wisdom to appreciate the good deeds of the he was born only in the human and the heaven realms. He Lord Buddha, meant that as she was gored to death she was never descended into hell throughout 94 aeons and reborn immediately as an angel — her clothes became attained arahantship in his final lifetime. immediately refined as angelic raiment of the same golden colour as the loofah and the angelic mansion that arose as the In the opposite respect if we cultivate anger or result of her merit was also the colour of the loofah. vengefulness for 94 aeons this will lead us to do no end of hateful acts and the resulting extra interest of bad karma will ensure that you never get born in the human realm again. Indra, the king of heaven saw the new arrival in heaven and Ap.i.133 asked what merit she had performed to cause the arising of a golden coloured mansion. The angel smiled shyly and replied F.4 Ex. KosAtakE pays homage at pagoda that she had done only something very insignificant — just Another example is that of KosAtakE. Her name means taking four loofahs to pay respect to the cetiya containing the `loofah'. There are many species of loofah. Some can relics of the Lord Buddha but she had been gored to death by be eaten. Some are inedible and have to be thrown a cow on the way and regretted not having reached her goal or away. At the time when the Lord Buddha had already else the golden col-our of her raiment and the mansion would passed away and his disciples were organizing a grand surely have been even more striking than this! cremation, King AjAtasattu enshrined the relics of the Lord Buddha in a cetiya and when the ceremony was over, there was a festival. At that time there was a On hearing this, Indra exclaimed,"Paying respect to the woman who was pitifully poor who had had faith in the Lord Buddha with a mind of faith, even though He has Lord Buddha since the time when he was alive. When already entered parinibbAna in no way lessens the fruits the people of the country were holding their festival to of good karma. Whether the Lord Buddha is alive or celebrate the completion of the new cetiya, this woman wanted to join in the celebration by honouring the passed away gives fruits of merits equally." cetiya with flowers.The woman wasn't discerning For this reason, even though we have been born in a time after the Lord Buddha has already passed EFTA00286537 away, it should in no way lessen our diligence in times and discovered that the woman had made an paying respect to the Lord Buddha. offering to a paccekahuddha but the offering was made PEtavimAnavatthu, Vv.iv.9, VvA.200ff. out of anger. On that day, the woman was shoring up the wall of her house with mud. A paccekabuddha also F.5 Er. PalicapApA pays homage with resentment needed mud to build his kuti and seeing that the woman There is one more illustratory example — that of had more than enough mud came bowl in hand to ask PaficapApA. This name means `five types of evil' and for some of the mud. The woman was reluctant to give is the name give to this particular woman by her father. away any of her mud, but gave the paccekabuddha some The reason for such an inauspicious name was that the anyway. Out of anger, she threw a clod of mud into the paccekabuddha's bowl. At the time she was scowling, child was born defective with knarled hands, lame feet, with her eyebrows knitted together, her feet stamping a squint mouth, squint eyes and a crooked nose. None the ground and shaking a fist at the paccekahuddha. The of her bodily organs were in symettry. Her hands went result ofher reluctant gooddeed in future rebirths was one way and her feet went another. Although the child that her stamping feet were lame, the hand which threw was repulsively ugly, she had one attractive point — the mud was knarled and her scowling face was her skin was soft like that of an angel. Because of her deformed beyond recognition. The good part of her one good point, PaficapApA was to become the queen deed, the generosity, still gave its fruit — because the of the country late life. When she was in the royal mud which built the kuti which helped shelter the palace as one of the royal consorts, her skin was so softpaccekabuddha from the rain gave her angelic that the king forgot all the other women the palace. The complexion. But this could not diminish the bad part of other consorts were so jealous that they framed her so the deed that was not being polite to those worthy of that the king had to float her away on a raft respect. downstream. But as soon as she reached the next kingdom, all it took was one touch for the king there to take her as his queen. Everybody was so astonished that J.v.440ff., KuAala lAtaka (3.536) a woman so physically deformed could come to be the queen of two kingdoms that someone asked the Lord Thus in conclusion, not paying respect to those worthy Buddha how this could come to be. of respect, or not having faith in those who ought to inspire faith clouds the mind and the extension of this The Lord Buddha looked back at her previous life ultimately to become a fool. EFTA00286538 The Second Group of Blessings "Turning towards wholesomeness" It is rare to find a system of spiritual wisdom that has environmen- tal considerations built into its metaphysics. The possible exception is the Chinese Feng Shut" system which probably has its roots in Buddhism anyway. In science by contrast, them is always a great debate in developmental biology about the relative influence of the genetic component and the formative experience — the so- called 'nature v. nurture' debate. For science, of course it is mostly considerations of the development of physical features like a col- our, or a size which might have an influence in the 'survival of the fittest', but for spiritual wisdom, we are more interested in the de- velopment of spiritual maturity. However, no less than with sci- ence the Blessings of Life recognize that there is influence both by our internal dispositions (nature) and our environmental influences (nurture). The fourth blessing on "amenable location" is the first blessing of the second grouping of blessings which deals with "turn- ing towards wholesome discretion". If we have practised the first three blessings successfully, we will already have" turned our back on negative discretion". In this set of three blessings, the first (Bless- ing Four) deals with "nurture" influences of the environment on the development of our discretion. The second (Blessing Five) deals with the "nature" influences on the development of our discretion and the sixth deals with having a clear aim or purpose in one's life. All three together are necessary if we want to set ourselves on the path of development of spiritual maturity. Thus, in Buddhism, it is acknowledged that the environment must be good if people are to become good. If the environment lacks virtue, it will hinder peo- ples' spiritual growth. 1 EFTA00286539 TABLE 4.1 AMENABLE LOCATION ON DIFFERENT LEVELS OF DESCRIPTION Neighbourhood AMENABLE National Level Local Level Household Level Level LOCATION Amenable Unextreme Cli- Ease of earning an Good water & Well planned house. Location mate, not too rug- honest living, good electricity supplies, sufficient spaces, ged, accessible social infrastruc- good roads, no good ventilation, from other coun- Lure, no infectious traffic jams, good trees for shade, parks tries diseases. communications, nearby, no distur- no natural disasters bane from noise k m ena hie tood Self-sufficient in Supply of good all Proximity of mar- A cottage garden, a food year round ket good cook in the house Amenable Righteous mon- Lack of criminals, Access to doctors, Heads of the house- Neighbours arch or govern- outlaws and mafia patrons/benefac- hold must be virtu- ment, population tors, wise men, no ous and not engage honest, no terror- dens of vice nearby in roads to ruin ists or anarchists who threaten soli- darity Amenable Just law and cus- Good educational Monks pass on Atmosphere of Dhamma Teach- toms system in worldly almsround, temples learning and teaching ings and spiritual mat- and schools in area Dhamma in the ters home, having at least one communal meal daily EFTA00286540 Blessing Four: Living in an Amenable Location A. INTRODUCTION by which we can understand the Teachings of the Lord A.1Amenability ofLocation in general Buddha. In such an amenable location, even though a Generally speaking, an appropriate or amenable person may initially lack wisdom, he can make a location is one which facilitates success in what we set success of his life. On the contrary, in an unamenable out to do. If we are a fisherman then it might be a place location, even though he may have a high IQ and be on the coast closest to the fish breeding grounds. If we capable, given no support, them is no way for him to are in business then it might be a place with all the achieve his full potential. Even though someone might hustle and bustle of the crowds where our business will get a PhD., if he is marooned on a desert island, all his knowledge goes to waste. You might be the world's prosper. And what if we are monks? Monks need a greatest tactician, but if you are forced to live in the place with special characteristics — a place that is both forest with primitive tribal people, all you knowledge peaceful and quiet but not too far from the homesteads will go to waste. of the village. For soldiers, an amenable location is a strategic one. In conclusion, each and every profession and activity has its own appropriate location for The factors that mark an amenable location also apply facilitating success. The word `location' can equally to appropriate areas to live. The Lord Buddha well be applied to the microcosm the setting of a par- highlighted four factors which make a location ticular activity as it can to the macrocosm. Even if you amenable — these are: are sitting at a dining table, sitting at one side of the I. Amenable location table might be more or less amenable than sitting at the 2. Amenable food other. The location that most concerns a person or his 3. Amenable neighbours activities is his immediate environment or 4. Amenable Dhamma teachings neighbourhood- but the more distant environments of his locality or country also have a part to play. A.3 Amenable is not the same as materially prosperous In many materially prosperous countries, life can be physically convenient. Often the infrastructure is well A.1Amenability in Dhamma practice developed. Employment is easy to find and it is easy The sort of location to be examined in this Blessing is for residents to save up their wealth. On the surface, the location amenable to refining the mind or put such a country might look attractive to live in, but one another way, the location that facilitates the depth is wont to forget that although ma- EFTA00286541 terial poverty might be hard to find, spiritual poverty B. L4 Household Level might be rife (see 5.8.4 below). In such a country, the On the level of the household, the things that count for opportunity and the means to develop spiritual maturity making the environment amenable are a properly might be very hard to find. The chance to accrue merit planned house with sufficient space, good ventilation, might be almost nonexistant. Residents in such enough trees round and about to give shade, nearby countries think only of work from the time they get up open areas or parks and no disturbance from noise. in the morning to the time they go to sleep at night. Applying the same principles to a temple, amenable Thoughts of generosity, self-discipline or meditation temple grounds is sufficiently spacious for the number might be the last thing on their minds. Even for those of templegoers, with enough shade to allow the who have some spiritual calling, often they can find congregation to meditate in comfort and without no-one to give them useful advice. To live in such a disturbance from the hustle and bustle of urban life. country might be life wasted from the point of view of spiritual development. It would be better to make some sacrifices ofmaterial convenience in choosing the place you want to live, in order to live in an environment of B.2 Amenable Food spiritual richness — which is truly an amenable B.2.1 National Level environment for one's spiritual progress. On a national level, amenable food means being self-sufficient in one's food supply, not having to rely on neighbouring countries for one's food supply, or drinking water. B. Components B.2.2 Local Level The components of amenable location cannot be On local level, amenable food might mean the prox- defined globally because they mean different things at imity of a market for foodstuffs. It might also mean different levels of explanation (see diagram p.66): being able to grow home-produce. In any case, anyone who lives in an area liable to flooding should try to be B.I Amenable Location self sufficient with their own cottage garden. It doesn't B. L I National Level matter how you go about growing the vegetables. For At the geographical level, it may mean an amenable some villages, when the floods come, if the government climate that is not too hot and not too cold. It might doesn't send in supplies by helicopter for two or three mean that the landscape is not too rugged or liable to days, the whole village will starve. These are always flooding — but at the same time with convenient the villages which are too lazy to grow their own communications towards the rest of the world. vegetables. If they had grown their own vegetables, even though the floods come, it doesn't particularly bother them. By contrast, those places that plant only B.L2 Local Level cash crops like maize, lose everything they have as At a more local level, an amenable climate means ease soon as the floods arrive. Just having a few vegetables for the populace in earning a decent living, good like onions in the garden allows one to survive for over communications, proper social infrastructure and a a month even when the floods come. plentiful supply of clean drinking water. B.1.3 Neighbourhood Level B.2.3 Neighbourhood Level On the level of the neighbourhood, the things that make Amenability of food at the neighbourhood level might the environment amenable are a proper water and mean the proximity of the market. electricity supply, a good road system to avoid traffic jams, good communications and no flooding in the wet 8.1.4 Household Level season. An amenable food supply at the household level EFTA00286542 can be summarized with just a few brief hints: of a location are abysmal, but the place is inhabited by I. You should have a supply of vegetables used around virtuous people, then the drawbacks of the location can the kitchen in reserve in your cottage garden in case of be overcome. On the other hand, in a good location times of need. with good housing and employment prospects, if the inhabitants are dishonest, however beautiful the 2. Your house should be located close to the market. If it is too far from the market, this will become an buildings, it can be no better than a den of thieves. If obstacle to obtaining food. the inhabitants are peaceful and well mannered, like monks, then the buildings are a refuge as good as a 3. Your house ought to have a good cook. A good cook temple. is the heart of a successful kitchen. There was once an army general who commented in front of his wife (whether he meant to praise her or criticize her is B.3.2 National Level uncertain) saying, "the only reason that I've been able At the national level, amenable personnel means a to put up with her all these years, is her only single population who eke out their existence by honest good point means. It means a population that lacks criminals, — apart from this point there is nothing good about terrorists or anarchists who threaten the solidarity of the her. She neglects the children. She is useless at country. receiving guests. She takes little care of the household finances — I have to do the accounts B.3.3 Local Level myself. The only reason that I've been able to put up At the local level, if the populace are interested in with her all these years, is that she makes a tasty nothing more than earning their living, society will not meal. If it wasn't for her being a good cook, we be a happy one. would have gone our separate ways years ago." Anybody who thinks they can rely on instant foods, B.3.4 NeighbourhoodLevel convenience foods and take-aways should think At the neighbourhood level, in addition to a again. Everybody should attempt to learn how to hardworking populace there must be those who make a cook. If ever you have to take care of someone who direct contribution to the well-being of the society. is ill or lonely or anxious, who have lost their appetite, and you can't get out to the market — that I. Doctors are necessary in any society. Without them, will be the time when your ability to make a proper every illness will entail death. Even if a location is the meal will really make a difference. most profitable of marketplaces, without doctors in the background, it can never become an amenable society. For as long as we still have defilements in the mind, we Z Patrons and benefactors. Patrons and benefactors still have an appetite and we still have our favourite arise in a society where there is trading. Those who live foods. Were not all like crocodiles which can survive in a mercantile society reap the benefits of having on gravel. For as long as we're still human, we are still capital and such a society breeds rich benefactors and choosy about the food we eat. Too sweet or sour, salty millionaires. Compare a society of people where there or oily and the food loses its attraction. Thus if the food are only paupers and beggars and you will see how hard we eat is to be amenable there is no harm in food being it is for such a society to become amenable to the study tasty. of Dhamma. In the time of the Lord Buddha, if a king decided to establish a new city, even if he had sufficient B.3 Amenable Neighbours labour, craftsmen, without being granted a benefactor B.3.1Definitions or patron from a neighbouring city, to be the patron of The various characteristics of a location or a neigh- the new city, the king wouldn't dare to build a new bourhood, whether good or bad, are only general town. characteristics. Even if the general characteristics EFTA00286543 (see 5.D.2 below) The reason that having a patron in a society means the governing principles of law and was so important, apart from being a capitalist who order that the society abides by. Amenable Dhamma is would stimulate trade and growth, he would act as lacking from countries where outlaws run amok. At a the economist who would help the king with his deeper level, amenable Dhamma equates with culture financial policy-making so that the new city would and tradition that is one of virtue. The law protects be able to keep its financial head above water. society only from acts of violation through the channels of body and speech, but has no effect on the quality of 3. Wise men. Many of the reasons for the importance of peoples' minds.The minds of a nation can be shaped for the wise have already been covered in Blessing Two. the better only by culture or traditions that raise the In brief, the wise have a special discretion which allows quality of mind. Examples of this might be the attitude them to distinguish between what is right and what is of respect that a child should have towards his parents wrong, what's appropriate and what's inappropriate, or a student towards his master. For as long as such what is meritorious and what is downright evil. Even if traditions are still perpetuated and passed down from you're illiterate, but you can tell the difference between one generation to the next in a particular society, that right and wrong, you can still be considered a wise one. society is still an amenable place to live. Thus if you are choosing a place to live, avoid choosing a place where no wise ones live, because in such a By contrast, you should avoid going to live in a barbaric place society is not amenable to the study of Dhamma. society where man has no respect for his fellow man. An example of this would be the primitive society which idolize the man who is able to kill his own father — seeing 4. Righteous Monarch who is established in the Ten him as the epitomy of hard-heartedness and fit to be the Virtues of a Monarch. Without going into detail, it can leader of the tribe. be said that a qualifying monarch must be just and moral. Of course the country's leader doesn't have to At a yet deeper level, amenable Dhamma in a society be a king to make it an amenable place to live. The means a good educational system which allows the same virtues in a president will make his country as citizens to make a thorough study of both worldly and amenable as a country governed by a virtuous king. spiritual matters — where both schools and temples form the educational infrastructure of society — and all citizens are equipped with sufficient rationale not to be credulous. 8.3.5 Household Level Amenable personnel at the level of the household Deeper still, Buddhism should be well rooted in that means the leader of the household must be virtuous. country. The Lord Buddha taught that some people are The husband should abstain from drinking alcohol, the born empty-handed and die empty handed — because wife from gambling. Both should be earnest in earning they cannot distinguish between good and bad deeds. an honest living. Their children should be earnest in They just do whatever they feel like doing. When they their studies and should be obedient to their parents' are young, their parents bring them up. When they are command. In this way the household will be united as full-grown, they get married and have a family — and the smallest unit of an amenable society. their children get married and have their own children and the family name is perpetuated for another generation. In the end they pass away and they have no 8.4 Amenable Dhamma merit or demerit to take with them when they go. It is B.4.1Definitions this sort of person that Buddhism recognizes as being Dhamma is the culture or principles which governs the born empty-handed and dying empty-handed. Put lifestyle of a society that lives in an amenable location. another way, life has been fruitless for them. At the most basic level amenable Dhamma EFTA00286544 Even though some people are born on the doorstep of because there is such a great variety of quality in the Buddhism, they still leave the world empty-handed — so teaching given at different schools. Dhamma for the what chance do people who have never even come across adults means having a good temple near at hand. At the Buddhism stand? The Lord Buddha thus laid down guidelines very least, if there is a temple near to our house there for life, teaching that having taken human birth, you must will be monks who pass near to our house on their seek benefit both for this lifetime and the next. Benefit can almsround and we will have the opportunity to make only accrue if you use your body and mind for positive good merit every morning. If we want to listen to a sermon, we won't have to go far. If a site is close to both the deeds that will give worthwhile returns on our having been school and the temple it will earn plenty of points for born human. The Lord Buddha taught that at the very least, amenable Dhamma. you ought to be able to set yourself up in life. If you are in debt or still have to rely on others for the roof over your head, you have not yet suceeded in even the most rudimentary of B.4.4 Neighbourhood Level human duties. If you are a man (and not a mouse) you must Amenable Dhamma Teachings at the Neighbourhood be able to stand on your own two feet. This is what we call Level means that monks pass on almsround and having benefit for the present lifetime. temples and schools in the vicinity. B.4.5 Household Level This means an atmosphere of enthusiasm for Dhamma From our description so far of the features of an learning and teaching in the home. amenable location, whether the inhabitants know Buddhism or not, they will manage to succeed in B.4.6 Profit in for next life (A.iv.284) fulfilling benefit for the present lifetime. Where those The special characteristic of Dhamma teaching that who don't know Buddhism miss out, is through not prevents a person from "leaving the world knowing how to fulfil benefits for the next lifetime. empty-handed" are the sort of teachings that lead to Without a knowledge of Buddhism, you can do no "profit in the hereafter". The Lord Buddha taught that better than use up the merits accrued from previous the minimum of virtue required is the four virtues for lifetimes. No additional merits are accrued this lifetime benefit in the hereafter as follows [sampAyikattha- and at the end of this life, your after-life destination will payojana] (see detailfrom B1.2 §C4.2). be one of suffering. Those who accrue benefit for future I. Faith [saddha]: means confidence in things you lifetimes, when they die will not go to hell or be born as ought to have faith in — being a person of discretion animals. Whatever the proportion of good and bad especially in the operation of the laws of karma — that deeds they may have done, at the very least they will doing good deeds will lead to good outcomes and that take human birth again — even though they may be doing evil will lead to bad retribution. Without such handicapped in one way or another. well-founded faith you have little chance of well-being kiniSts [sEla]: You must keep the minimum of Five Precepts as the baseline of one's virtue because the 84.2 National Level Precepts measure the degree to which you are a person Amenable Dhamma Teachings at National Level means as opposed to being a savage. having just laws and customs as the national identity. 3. Self-sacrifice [cAga]: Self-sacrifice has many levels of meaning from the superficial to the deep. At its R43 Local Level simplest, it means avoiding being so stingy that you Dhamma for the children means having a good school. cannot bear to see anyone else sharing your possessions If our children have the chance to study at a decent or getting any benefit from them. It means the habit of school, it will give them a head start in life liking to sham with EFTA00286545 others. At its deepest level it means giving up even choose, then award points to each of the different the destructive feelings we might feel towards other locations according to the four principles of an people or more generally, letting go of anything that amenable location: location, food, neigbours and encroaches on our quality of mind — i.e. all Dhamma. Give each principle points out of twenty-five. thoughts of evil and unseemly habits until none When we add up the total points for each different remain. location, we will be able to choose the most amenable 4. Wisdom [pafulA]. To be specific, diligence in location by choosing the site with the highest point studying both worldly and spiritual knowledge rating. Use the following guidelines for giving points: — so that we can earn a decent living efficiently and at the same time know the difference between good I. Amenable location: We should look at the neigh- and evil — in order to win the path to heaven. Once bourhood and give points if the place has good facilities people are able to identify what is merit and what is including access, running water, electricity and a demerit, they will gain the inspiration to do only telephone line. If there is already a house on the site, good deeds. Thus knowledge paves the pathway to the more spacious the better. The quality of the heaven. construction work will also guide you as to your awarding of points. Look at the subdivision of rooms to C. PRACTICAL CONSIDERATIONS see whether it is habitable or not. Give the location Cl Choosing the location ofa new home points accordingly. Having studied the four main principles of a location which is amenable to the spreading of the Dhamma, we 2. Amenablefood supply: Consider that if you should have at the same time discovered a recipe for success in choose a particular site for your home, you will be choosing the location of a new house. In the olden days, living there for a long time and therefore should give no-one would dare to build a new house without first adequate thought to the availability of food. Make sure seeking the advice of a teaching monk or at the very that the location isn't too far from the market or from a least of a fortune teller. They would always advise the shop selling food and various other 'perishables'. If any oracle in question to look at the lie of the land. In fact, of these sources of food are close at hand, you can the most successful oracles were not interested in the lie award that site plenty of points for the food supply. of the land at all, but were interested in how many of the four principles of amenable location were present at the proposed site of the new house. If you want to tell 3. Amenable neighbours: Inspect the location to see as much about the potential site of a new house as the whether it is near to or part of a slum. Do people oracles of old did, start by drawing up a grid with five gamble there or nearby? Is it close to a liquor factory? rows as follows: Is it a den of thieves? If it is any of these things, then keep your distance. Choose somewhere else. If on the contrary, all the neighbours are respectable, socially Site Site Site Site 1 distinguished and of Right View (such as doctors or 2 3 4 teachers) of good social standing and of good conduct, 1. Location then this should attract us to live nearby. At the very 2. Food least, those good neighbours will give us peaceful sur- roundings and in times of need they will be able to help 3. Neighbours us. Give the neighbours the appropriate point rating. 4.Dhamma Once you have drag n up the grid, supposing you wanted to build a house and you have a choice of four 4. Amenable Dhamma: In order to give points for this or five locations, but cannot decide which to particular factor, it is necessary to divide the EFTA00286546 factor into two contributing parts: Dhamma for the tue and to this end, both children and parents should see children and Dhamma for the adults. each others' faces across the dining table at least once a day, and discuss Dhamma, instruct one another and When you add up the total points for each site, you comment on the habits which each should be improving should choose the location with the maximum points as upon. If you can't manage to meet at mealtimes, you the site for your new house. Next time you move house should make sure that the family come together before there is no need to call in the fortune teller — or a monk bedtime, perhaps for Evening Chanting — but even either, because armed with an understanding of the bedtime cannot beat mealtimes. A child will never miss factors that make a site amenable for habitation, you a meal, and a good telling off before dinner will stay in can choose the site for new house without anyone else's his mind for a long time. help. This is certainly a good example of Dhamma that is immediately applicable to everyday life. Thus if you are to give a good example of Dhamma which is amenable to the household, then a family being together at mealtimes will certainly fit the bill. C2 Makingyourpresent home amenable For those who do not ordain and leave the home life, usually, the home and family form the hub of life. In this C.3 Relative importance of the Four Amenable connection, what should be done to the home to make it Location Factors amenable to the prospering of the Dhamma? According to In conclusion, an amenable location has four char- Thai tradition, even though we might have three meals a acteristics: an amenable location, amenable food supply, day, there should be at least one of those meals when the amenable personnel and amenable Dhamma. If you put whole of the family is together (See Blessing 12, ,§B.3.1 these four characteristics in order of importance, you will heading 3.2). find the following: Amenable Dhamma is the most Some people claim that they are overburdened with work. important, followed by amenable personnel, followed by However if you consider that the only reason that you spend amenable food supply and an amenable location is the least so much time at work is to be a breadwinner for your family important of the four. to send your child to a private school — then think again. If you are left with no time to bring up your children properly Even though the location may not be ideal, but the food and your child gets addicted to heroin because of your is plentiful or neither the location or the food supply are negligence, a million dollars would be insufficient to rectify ideal, but the inhabitants are amenable, they can soon the problem. If on the contrary, you can get by while still improve the quality of the location and the food. finding sufficient time to give run attention to your child's However, the thing that makes the inhabitants amenable upbringing, then you will be rewarded when your child grows is having Amenable Dhamma it that location. This is up into a virtuous example of a human being. the reason why Amenable Dhamma is the most important attribute of the four. Many parents have been reduced to tears by dis- appointment. They're upset that their child cannot go to C.4 Amenable Location outside, Amenable Location inside university because of becoming a junkie. They cry There are two different types of amenable location: about their awful child — but it would be more fitting to cry about having been such an awful parent who I. Amenable Surroundings: the quality of location didn't take the trouble to bring up their own child which is determined by the four factors already properly! discussed. Therefore, remember that bringing up a child means Z Amenable Location within: This is the most im- more than just seeing that there is food on their plate. portant influence on the quality of our well being — i.e. You need to instil your child with vir a healthy body and mind — a body EFTA00286547 and mind that are in no way disabled or infected D.2 EL Establishing Saketu (DhA.L386) by disease. Some people are born with a silver spoon in their When King Pasenadi built the new city of Saketu in the mouths. They are brought up properly by their parents, but time of the Lord Buddha, he sent a letter to King when they grow up, instead of feeling grateful for all the BimbAsara to ask for permission to move one of the efforts made by their parents, they inflict illness upon patrons from that kingdom to live in the new city. King themselves by turning alcaholic. There are a myriad diseases BimbasAra sent VisAkhA's father as patron to the new that come as a result of drinking alcohol. Even lying can be city. Before long, the patron got all the finances of the the source of disease (see Blessing Nine, $C.I.4)causing your city properly organized and Saketu became one of the memory to become blurred and eventually leading to senile most prosperous city-states in India at that time. This goes to show that an amenable city doesn't just consist dementure as the result of the bad karma you have of buildings but it needs the presence of amenable accumulated throughout the course of your life. neighbours such as benefactors and patrons. Thus as we have seen from the examples of breaking the D.3 EL Ariya thefisherman (DhA.iii.396ff) Precepts of lying or drinking alcahol, all of the Precepts, if Even though some people in the time of the Lord broken, will be the source of illness. Thus you need to Buddha had no worldly knowledge — they were protect your internal environment. If you pollute the completely illiterate and were of the lowest trades quality of your internal environment, success will elude — but they had the good fortune to be born in an you for the rest of your life and your future lifetimes will amenable location (i.e. in the same time and place as be even worse. Take care of your Precepts and they will the Buddha) and because of this fact alone, were able to take care of you. attain enlightenment to level of a stream enterer [sotApana]. Now that you know the four factors of an amenable There was a fisherman called"Ariya" (lit. "noble one") location if you are still a child you should look for a who lived during the time of the Buddha. As a location that is going to be amenable to your own fisherman, he caught and killed fish every day. One day in meditation, the Buddha saw Ariya's potential to attain education. If you are an adult then you should try to make the fruit of stream-entry [sotApattiphala] and went, with your location into an amenable location, wherever you go. a number of othcr monks to where Ariya was fishing. As an adult, it isn't good enough simply to go looking for Seeing the Buddha approaching, Ariya became ashamed amenable locations, you should be working actively to of his action and hid his fishing line. When the Buddha improve the quality of the environment. arrived, while standing in front of the man, he asked SAriputta his name. "SAriputta", replied SAriputta. The D. ILLUSTRATIVE EXAMPLES Buddha then proceeded to ask the name of each of the D.1 Metaphor: Bonsai Bodhi Tree monks and overhearing, the man wondered whether It is said that if you plant a tree in fertile soil, it will after asking all the monks' names, the Buddha would grow until it is many metres in diameter. If you take the ask his. The Buddha knew what he was thinking and same tree and plant it in a flower pot or a barrel, it will asked the man his name. "Ariya" replied the man. In end up as a root-bound bonsai tree instead. Even if it is fact, the Buddha didn't need to be told the man's name. watered and carefully tended for several generations it The Buddha gave Ariya a teaching that anyone who still will never grow higher than a few inches. Asked why a harmed other living beings could not be called 'noble' thousand-year old tree reaches only a few inches in on account of his actions. He said that one's nobility height, we come back to the conclusion that it has been comes from not harming other living be planted in an unamenable location. Even though it doesn't grow tall, it doesn't die. EFTA00286548 ings. Hearing the Buddha's teaching, Ariya attained forest. The paccekabuddha made his journey by floating stream-entry and from that day onwards never killed a through the air. The dog watched the paccekabuddha go living being again, having transcended the very with regret and howled as loudly as it could because intention to kill — in spite of the fact that he was there was nothing else for it to do. It was a sad farewell illiterate. He lived in the depths of poverty, but he had for the dog who still had the paccekabuddha on its one auspicious advantage in his life, and that was to mind. The dog was so sad that as it came to the end of live in a time and place where there was the opportunity its howling, it dropped dead. However, as the result of to come face-to-face with the Lord Buddha — and this the faith of this dog in the paccekabuddha and from alone allowed him to become enlightened to the level of howling at the departure of the paccekabuddha, the dog a stream-enterer. was reborn immediately as an angel called Ghosaka — whose duty was to be a spokesman for the rest of the an- gels. D.4 Ex. Ghosaka's lifetime as a dog (DhA.i.169, PsA.504ff) Another example of a similar phenomenon happened in a time In the time of the Lord Buddha, Ghosaka was reborn in before the Lord Buddha. At that time, the only Buddhas in the human realm as Ghosaka the Millionnaire and was existence were paccekabuddhas who although enlightened, one of the greatest patrons of Buddhism. The result of were unable to teach for the benefit of the manyfolk. These living in an amenable location and taking the chance to paccekabuddhas came on almsround in the city. Having be an attendant to a paccekabuddha led him to become collected alms, they would return to the forest to take their an angel on dying from rebirth as a dog and from his meal. This would be his normal daily routine. Seeing that the rebirth as an angel to be reborn as an important patron of paccekabuddha had to walk such a long way each day, one of Buddhism. the more faithful supporters invited the paccekabuddha to dwell nearby his own house and would bring food for the paccekabuddha every for every morning and midday meal. D.5 Et Monk and Five-Hundred Bats (Vagguli Vatthu SadS. 8Iff) Another example comes from the time of a previous Buddha. There was a monk who had retired to a cave in order to train Any day when the householder was not free to make the himself. The monk would rise early each moming and chant offering himself, he would send his well-trained dog to the Abhidhamnta.The monk shared the cave with five-hun- carry a tiffin set of food to offer to the paccekabuddha dred bats. During the day the bats would return to the cave but at his place. As the dog grew more familiar with the at night they would fly outside to feed. Thus the bats would paccekabuddha it took a liking to Him because the hear the chanting of the Abhidhamma every day. Even though deportment and manner of the paccekabuddha was so the bats had no way of knowing the meaning of the chanting, gentle. If the dog was at home and failed to mind they became familiar with the sound of the monk's chanting firewood for its master it would be beaten. However, in and became inspired with faith. the dwelling of the paccekabuddha it was a different story. When the dog came close he could listen to the chanting of the paccekabuddha. There was no risk of When it came to time for the bats to pass away, they being beaten and the paccekabuddha would even divide died with faith in their hearts and were all reborn as part of the food to give to the dog as well. The dog angels. Passing away from their existence as angels, became more and more familiar with the gentle manner they were reborn as men in the time of the present of the paccekabuddha. Buddha. All five hundred men became ordained as monks and hearing the chanting of the Abhidhamma At the end of the rainy season, the paccekabuddha bid only once, unlike normal people who might remain the householder farewell and returned to the indifferent to the chanting, could re- EFTA00286549 member the words of the Abhidhamma which were cried as arahants. still impressed in their minds from that previous Thus, it is easy to see that simply living in an amelifetime, and recollecting the words of the nable location is not just advantageous for people Abhidhamma were soon able to become enlight— even lowly animals can experience the benefits! EFTA00286550 Blessing Five: Having done good deeds in one's past A. INTRODUCTION This Blessing attempts to account for the disparity in With Blessing Five we are still exploring the virtues which terms of the residue of life experience picked up by comprise "turning towards wholesomeness" as exemplified by individuals in their past — particularly the positive life the second grouping. Last blessing we have already mentioned experiences. the "naturenurture" dichotomy of scientifically understood de- In order to understand the rather lengthy matter of velopment. Last blessing already covered the "nurture"aspect having done good deeds in one's past, it is necessary to of the environment — and so this Blessing we come to the study the subject of merit in general and to touch also factor of "nature" — the aspects of our character and upon the subjects of retribution and mind quality. Some personality which we bring with us into the world. In this people study the Manual of Peace from Blessing One Blessing we attempt to explain the variety ofmaterial and spir- (Not Associating with Fools) through Blessing Two itual success between different people in the world (Associating with the Wise), Blessing Three (Paying Respect to those worthy of Respect). They are able to accept all the reasoning of these first three Blessings, — differences which are not accountable in terms of the and are able to follow them in their everyday life. They Blessings we have already studied up to this point. How even find that Blessing Four (Living in an Amenable for example can we explain the differences in disposition Location), makes sense in their everyday lives — and life success of identical twins (with the same genetic because in any case they have to choose the location for components), brought up by the same parents in the same their home and the place where they go to school, col- environment? lege and university. However, they may have difficulty How about newborn children, who far from being a with the claim that the sort of deeds we have done in clean slate have different personalities, different the past can affect our quality of life and even the potentials and different speeds of learning. Science quality of society. It is obvious that with with this would attribute these things to genetic differences Blessing we are starting to deal with more subtle behveen their grandparents. This might work out for phenomena than before. some things such as how people look or their physical strength, but I think you would agree that there are many other things that genetics cannot explain. No Al. Success and Failure in Life scientist has ever found a gene for intelligence for Success and failure might appear on many different example. All that are found are the abberations that levels — on the level of society, the level of lifestyle, make people handicapped — and these are in spite of the level of personality or the level of the mind itself — the fact that neither their parents or their grandparents but basically it comes down to quality of mind on four were handicapped in such away. Thus it must be levels something about the child himself brings with him into A person blessed with success on the level of the mind the world. will have a quality mind — that is a mind that EFTA00286551 is stable and unwavering, hard to distract, pure and to award it to us. A general definition of merit is: 'the radiant, spacious and light, adaptable to any sort of task result of doing a good deed'. It has the following and implicitly happy and peaceful. Those who are less characteristics: lucky might have a mind that is dull, inert and easily distracted. I. It is distilled in the mind as soon as we perform a good deed; A person blessed with success on the level of the 2. Is the agent by which the quality of the mind is personality might may find that people believe every word improved; of what they say. Those who are less lucky might find that 3. It can be accumulated; even if they tell the truth solidly for a month, no-one will 4. Merit belongs to the one who performed its origi- believe them. nating deed; A person blessed with success on the level of the lifestyle 5. As we use it, normally it will become exhausted; might seem to be born smart. Their discretion is reliable. 6. The amount of merit depends on strength of in- Those who are less lucky might have such bad judgement that tention, amount of effort and amount of gratitude and they become too afraid to make any decisions, always ingratitude of the producing action. hesitating or provaricating instead — and they miss life's 7. Gives effects attracting favourable circumstances at opportunities as a result. Even though they might do their best four levels: mind, personality, lifestyle and society. at work and take painstaking care never to make any error — they may be disliked and discriminated against by their boss. If you are an advanced meditator you can use your meditation to see what merit is like. However, the most A society blessed with success can muster all its human that a normal meditator can see of the merit is like its and natural resources to become a world leader. Less shadow. We see its effects and so deduce that it must be lucky countries, even those with educated citizens and present. We can compare merit to electricity (i.e. abundant natural resources can be reduced to deserts by something which we cannot see or feel because it is corruption and civil strife. nothing more than a source of power which cannot be observed with the naked eye). Normally, we cannot see electricity, only the effects it causes such as the heat B. DEFINITIONS from an iron when electricity is connected, or the 111. "Merit": Definitions and Characteristics electric shock which ensues if one grasps a live wire; it This residue of positivity or strength of mind which we enters a light bulb and gives us the light by which we have built up for ourselves in their past, is called by the can read in the evening; it goes into a radiator and technical term, `merit'. The Pali word `putdiA' from brings us warmth; it enters a refrigerator and stops our which we derive the word 'merit', can be translated in food from decaying and it enters a motor and makes it different ways according to context just like the word to spin. In the same way that we can use electricity `well' can mean `healthy' or `properly' depending on the without really ever having seen it, most of us have to be context. Thus, the word `puntiAl has many meanings — able to content with accruing merit without seeing it for it can mean goodness, purification, cleansing, happiness ourselves. Merit cannot be observed with the naked eye, or full. This spectrum of definitions, tell us not only the nevertheless we have the feeling that when we perform characteristics ofmerit, but also something of the func- a meritorious deed, that the mind is refreshed and loses tion of merit too. The word `merit' in English fpuilliA] any sense of irritation or crampedness leaving the mind can sometimes be confusing because it makes us think of spacious, light and content. Most people in the world being honoured or praised or approved of by another have never seen the real nature of merit itself, and thus person. However, all that is intended in this case is that it have their doubts as to whether doing good deeds is `deserved'. It occurs spontaneously without needing a third party EFTA00286552 really creates merit or not. However, those with more experience of meditation, who have seen the real nature L Mundane merit is the merit that people are generally of the merit for themselves, will see the merit as clearly familiar with — that is to say for people for whose mind as others see the rain falling from the heavens. is not completely pure at the time they do the good deed. Such merit can run out. When the merit is used up, it will no longer give its benefits — just like a tank full of R2 "In thepast": Defined petrol which has a limited range. At this point we have to examine the meaning of the 2. Transcendental Merit is the merit that arises in the merits that we have performed in the past — and this pure mind. Such merit is steadfast and will never may apply to anything in your past whether it means diminish or be exhausted. yesterday or many years ago. In fact our past can be Thus the purity of the mind also has an important role divided into two periods: to play in dictating the quality of the merit we are able I. Our Recent Past: which means the time from which to accrue for ourselves. we were born from our mother's womb, and opened our eyes for the first time to look at the world right up to C. ACCRUING MERIT yesterday. Cl. Three Major ways to Accrue Merit 2. Our Distant Past: which means all of our existences There are Ten Major Ways to Accrue Merit. As and experiences up to the time when we entered the mentioned in the preceding sections, merit arises as the womb in the most recent lifetime. result of doing good deeds. Unfortunately, simply knowing that "good" is "meritorious" doesn't explain how To describe both of these periods of our past in a simpler way to go about doing good deeds. "Goodness" or "merit" can we can say that the merit in our recent past is all the good become meaningless and cliched if they are not defined in deeds we have done this lifetime since our childhood onwards. the context of practice, and for this reason that Buddhism Examples of such good deeds might include helping our summarizes the different ways of practice of good deeds parents wash the dishes when we were young. We might have into a collection of ten types of practice in three categories helped with the family business as we became older. through which merit canbe accrued. For the benefit of Eventually, when we completed our education, and got down such people, the three categories of ways to accrue merit to a steady career, we have divided our time between earning [pulitiAkiriyavatthu] are — generosity, keeping the a living and accruing good deeds for ourselves. All these good precepts and meditation. deeds right from the time when we were born can be referred to as merit in our recent past. L Generosity includes merit generated through generosity, merit generated through service, merit As for the merit in our distant past, this refers to the generated through the transfer of merit to others and merits that we have accrued in ow previous lives, merit generated through rejoicing in the merit of others. whether it may be last lifetime or a hundred lifetimes 2. Keeping the Precepts includes merit generated ago. through keeping the Precepts. 3. Meditation includes merit generated through B3. Quality ofMerit meditation, merit generated through humility towards Apart from categorizing merit according towhen it was those of high virtue, merit generated through listening accrued merit can be categorized according to its to Dhamma sermons, merit generated through giving a quality: mundane merit [lokiyaputulA] and tran- discourse on the Dhamma and merit generated through scendental merit [IokuttaraputiiiA]. correcting our assumptions about the world. EFTA00286553 CZ Ten Major Ways to accrue merit 4 Forgiving: There is also a way of giving where If you expand these three categories into their ten types you don't have to make any physical effort at all — of practice we get the following: when you are angry with Mr. A, Mr. B and Mr. C. 1. Generosity: this means merit generated through All of them have at some time or other contributed generosity [dAnamaya]. Some may wonder why merit trouble to your life. Suppose that one day, you can be accrued as the result of giving. Merit arises in decide to put an end to all the anger and forgive the mind as explained above. The mind in its natural them for all the upsets they have caused you in the state takes the form of a clear sphere of diamond past — and start afresh. In such a case, as soon as brightness, however, when polluted by defilements, the thought crosses you mind to forgive them, merit these reduce the sparkling mind to dullness and will arise in your mind. Even though you haven't weakness, lowering the potential of the mind. If a expended even the slightest physical effort, you have person does something generous, giving away some managed to earn yourself merit though giving part of that wealth which is the source of their anxiety, 'forgiveness' [abhAyadAna]. Even giving others a the mind becomes more at ease. Merit arises and this smile instead of a scowl will bring you merit merit lights up the mind for a while. The radiance according to the same principle of forgiveness! gradually accrues in the mind. The brightness, or the merit accumulates in the mind as generous deeds are performed regularly. The merit that arises from 2. Humility: This means merit generated through generosity is generated by two actions of the mind: Humility towards those of High Virtue firstly, the removal of the defilement of greed from the [apacAyanamaya]. You may be surprised that even mind — something which immediately upgrades the without expending any physical effort, simply quality of the mind and of our character too; secondly, possessing the attitude of humility can cause one to as a result of the benefit obtained from the gift by the accrue merit. The person who, instead of finding fault recipient — the more benefit is obtained by the with others is both humble and respectful, has a virtue recipient, especially from a gift that is hard-wearing, the that will allow him to find the good in each and every more merit will be accrued by the giver.There are many person he meets. He will put others' faults to one side. Such humility will lead the owner to accrue merit, different forms of generosity. because at the very least, they will always see the world in a positive light, allowing them to remain in a pleasant mood the whole day long. If they are perceptive they will have the wisdom to see the virtues in the hearts of 1. Giving useful material objects to others, others and instil themselves with those virtues which whether it is food, clothing, shelter or medicine, will they see in others — accruing even greater merit for generate merit for the giver. The most basic act of themselves. generosity is the gift of something that is beneficial to the recipient [vatthudAna]. 2. Giving worldly knowledge [vidhayadAna] Merit 3. Service: This means merit generated through Service is also generated if you give the gift of knowledge [veyyAvaccamaya]. This is the domain of those who that is beneficial to the recipient. of benefit to any immediately rush to assist others who they see doing recipient. Knowledge may be vocational skills — good deeds. For example, if they find out that their such as how to set oneself up as a tailor. neighbour is preparing a meal to offer the monks, they will prepare all the seasoning needed for the meal and 3. Giving spiritual knowledge [dhammadAna] of and give that to the neighbour making the meal. benefit to the recipient is knowledge of the Dhamma such as the advice contained in this book. 4. Transfer ofMerit: Merit generated through the transfer of merit to others [pattidAnamaya]. EFTA00286554 Whenever someone does a good deed and his mind is full of merit as the result of his goodness, and he 8. Listening to Dhamma Sermons: This transfers some part of his merit to another person, or means merit generated through listening to Dhamma to his deceased relatives, these are all counted as sermons [dhammassavanamaya]. Listening to Dhamma ways of generating merit through the transfer of lectures or sermons on the Dhamma will enhance our merit. wisdom. Before, we might have had only a rudimentary 5. Rejoicing in the Merit ofothers: Merit generated understanding of the real nature of the world, but now through rejoicing in the merit of others as a result of hearing Dhamma Teachings, we know [pattAnumodanAmaya]. This sort of merit is accrued by how to tell the difference between good and evil. Such those who, whenever they see that someone else has an improvement in the level of our wisdom will result done a good deed, is pleased for them and rejoices with in our accruing merit for ourselves. them in the merit that they have made. Even if they are 9. Giving a discourse on the Dhamma: This means unable to contribute anything more to that person's merit generated through giving a Discourse on the merit making, by rejoicing with them or congratulating Dhamma [dhammadesanAmaya] Teaching the them on doing their good deed, they will earn a part of Dhamma by giving a sermon will bring merit to the the merit for themselves too. It is in this connection that preacher in the following ways: you often hear the word `Sadhu!' in Buddhist circles. I. Preaching willrid the mind ofreluctance to teach others. Some people are reluctant to share their wealth with others. Others are reluctant to share their 6. Keeping the Precepts: Merit generated through knowledge with others. Giving a sermon, instructing keeping the Precepts [sEla]. Keeping the Precepts others about to lead their lives virtuously, will help ensures that we never take advantage of others through to uproot the trait of keeping valuable knowledge to our physical or verbal actions — and at the same time oneself. we bring no harm to ourselves. You might wonder how 2. Preaching helps you to revise the different groups keeping the Precepts can possibly give rise to merit. of dhammas. As you preach, you are able to revise When we abandon all thoughts of taking advantage of the different groups of dhammas, increasing your others, in their place arises the radiance of merit that mastery of them. As you recollect those dhammas, has accrued in the mind. This will have the effect of you will be inspired by them and this will bring quenching heart-felt troubles. radiance to the mind. Mastery also comes through the necessity to revise from the Dhamma texts, 7. Meditation: This means merit generated through sometimes two to three weeks in advance of actually meditation [bhAvanAmaya]. Meditation is a way of giving the sermon, in order to obtain a profound training the mind to become wiser. There are many understanding of the Dhamma topic in hand before different subdivisions to what can be considered as having to teach it to others. mind training and these include reading books on Dhamma, chanting and meditation itself. Meditation 10. Straightening One's Views: This means merit has the effect on the mind of causing the arising of generated through Straightening out one's views: radiance and distancing the mind from disturbance by [diEEhujukammamaya]. As the result of listening to a anxiety, limiting its habitual wandering, bringing peace. good sermon, the listener will have the discretion to tell Whenever the covering of defilements is banished from good from evil, right from wrong. They will no longer the mind, especially the defilement of ignorance which doubt that doing good deeds gives good results or that usually imprisons the mind in darkness and undermines doing evil will bring bad results. Before long the mind its true potential, wisdom will arise in the mind as the is steadfast in the pursuit of good deeds and in the brightness of merit. avoidance of evil. This process is what we mean EFTA00286555 by correcting our understanding of the world. Once now our mind is even brighter, with the radiance of our understanding is proper, then the deeds of mind, the full moon. No matter how clouded and dull the speech and body will be good and proper too. The mind might be beforehand, when merit arises in the determination will arise in the mind that you will mind will clarify the mind just like soap or detergent pursue good deeds for evermore — no longer being cleans the dirt out of a cloth leaving it pristine and sidetracked into evil or unproductive ways. white. 2. Merit raises the quality of the mind: Merit that arises in the mind helps to filter out defilements which Thus if you it hard to remember all ten categories of might otherwise operate in the mind. Merit will meritorious deeds, you can summarize them down to neutralize such negativity in the mind, not allowing three major categories: generosity, keeping the Precepts them to affect the spaciousness and lightness or to slow and meditation. down the operation of the mind — and having filtered the mind in this way, the mind is left ready to serve us D. FUNCTIONS OF MERIT in all types of task. The meritorious deeds we do Dl. Level ofmind therefore upgrade the quality of our minds. The first benefits that merit will bring when it arises are benefits at the level of the mind. This is one of the most 3. Merit brings us happiness: When the mind is important benefits because there is no need for one to purified and filtered by the arising ofmerit, it gives rise wait for the after-life in order to see the results. to radiance and refreshedness of mind which is the Whenever we perform a good or meritorious deed, precursor of happiness. Such happiness is not fleeting, merit will arise immediately. If you do a good deed at superficial happiness. It is an overflowing of happiness night, merit will arise at night. If you do a good deed by like on the days we make an offering or a donation at day, merit will arise by day. If you do a good deed on the temple and we feel refreshed by the goodness of our an aircraft in mid-air, then the merit will arise in our action, as if our heart was so big that it filled the whole mind there in mid-air. Wherever you are, if you of our being. perform a meritorious deed, the effect will arise in the mind instantaneously — it doesn't need much 4. Merit will make the mind more stable: Merit will expenditure of energy for such merit to arise — even make our mind more stable in the face of the worldly just thinking to do a meritorious deed will cause merit vicissitudes such as being praised or insulted. to arise and will put the mind at ease. There is no need to wait a long time in order to see the results at the level 5. Merit will make the mind moreflexible: The mind of the mind of your meritorious deeds. You don't even will have increased potential for success with the task need to wait for someone to admire you for doing such in hand, whether the task be large or small, gross or a good deed. The results of merit will arise refined — whatever the nature of the task, the mind automatically in the mind without you having to do made flexible will be ready for all eventualities. anything more than good deeds — and the benefits that arise are as follows: 6. Merit will make the mind more radiant: it will increase the potential of the mind to gain insight to I. Merit cleanses the mind: When the mind is clean it overcome all manner of obstacles that arise in the is ready to pursue even greater degrees of good deeds. course of performing any task. In the days before we started accruing merit, we considered that our mind was already pure. However, 7. Merit will increase thepotential of the mind: You as soon as we start doing meritorious deeds, we realize will begin to notice the difference whenever you apply that our mind has become purer than we ever expected. your mind to any task. You might overcome the Before our mind was as bright as the morning star — tendency to lose your temper easily. The mind that is but free from anxiety and EFTA00286556 cloudedness, that is spacious and pure and steadfast As the mind dwells on matters that are only virtuous will be the mind of the highest potential. and leaves aside evil thought, thinking things through 8. Merit will allow better decisions to be taken: thoroughly and in depth, our tastes and values will Decisions can be made quickly and accurately change in favour of virtue and morality. without hesitation. 9. Merit will allow a more insightful analysis of any 4. Merit will develop our character and personality: situation: Thoughts will be 'on the ball' and a correct These changes of attitude and and discretion will analysis of the situation every time.The mind dwells only express themselves in changes of character and on subjects that are skilful. You find yourself unable to personality. think over anything potentially damaging to your high £ Merit causes our speech to become skilful: skilful state ofmind. thought becomes habitual and this causes our speech to IO.Merit will make your thinking thorough and be skilful too. comprehensive: You will not allow your thought to be 6. Merit causes our behaviour to improve: Good dragged down into shoddiness. speech has its effect on our physical actions and we find II. Merit will help to make your thought both noble that our behaviour gradually changes for the better. The and deep: Merit will incline your mind towards the way that we express ourselves, our deportment when in higher things of life and away from the baser side of company, no matter where we mix socially, will be life. impeccable instead of being vulnerable to all forms of temptation. All of these features illustrate the general beneficial 7. Merit strengthens our patience: We no longer drool effects of merit at the level of the mind. They are over others' possessions. In the olden days, others effects that take place equally no matter which of the might have been suspicious even at the sight of us, ten ways you use to generate merit. However, the worrying about when we were going to rob them of benefits of merit go further than this. They are more their beloved possessions — but now that there is no than just a feeling in the heart — leading to rebirth in more drooling, they can enjoy their wealth in peace. more fortunate realms live to come. 8. Merit causes us to have more control over our D2. Level ofPersonality temper: You certainly wouldn't let yourself be drawn This level of the effects of merit is easier to observe into a conflict any more. This is another way in which than the effects on the mind. As we accrue more and one's personality changes as the result ofupgrading the more merit, the general benefits, no matter which way quality and potential of the mind. in which we accumulate merit, will spread to the level of our personality and will gradually change it for the 9. Merit improves ourpersonal appearance: Per- better. The changes in our character originate from the sonality includes your personal appearance. Merit changes mentioned above in the quality of the mind. accrued will cause our complexion to be soft and radiant — so much more refreshing than before when I. Merit will bringyouphysicalgrace: from your you weren't interested in merit. complexion to your voice and even your physical IO.Merit will reduce our anxieties: All your mis- proportions — all are attractive and appropriate to the givings and bones you had to pick with others, which task of pursuing perfection. before used to keep you awake at night, will now be 2. Merit will bring knowledge, wisdom and mastery: forgiven. because the illumination whch merit brings will awaken us to the nature of the world as it really is. Anyone who D3. Level ofLifestyle has set their heart on being smart should start by Merit will take its effect on our mind and our per- cultivating merit. sonality immediately whenever we perform a meri- 3. Merit will help to upgrade our tastes and values: torious deed. At the third level, that of the *style, EFTA00286557 however, we cannot be sure how quickly the benefits them; will be manifested because ow quality of lifetime arises 2. Those who make donations themselves and as the result of both present and past deeds. The effects encourage others to join them in making merit too of good and bad deeds are mixed together inseparably. will be born rich in future lifetimes and will have When there are so many contributing factors, it plenty of friends; becomes very complex to determine the exact source of 3. Those who don't make donations, but they the merit that has given particular benefit in a particular encourage their friends to make donations will have lifetime. It is just the same as looking at a particular cell plenty of rich friends, but they will be poor in our body and not knowing which item of food we ate themselves. If any of your friends are in need, you has nourished that cell. This is part of the reason why will be able to tell them how to solve their problems we are often hesitant to believe that doing good deeds instantly — but if you are in need you can do brings good results or that doing bad deeds brings bad nothing to help yourself; results. Some of the general results of our merit are as follows: 4. Those who don't make donations and don't encourage others to make donations either have a begging bowl waiting for them in their next life. L Merit will attract success: We will be successful They will have no friends either. whatever we turn our hand to. 2. Merit will bring us praise: You will be praised (at D.3.L2 Long life: Long life versus short life least by the wise); Some people are long-lived because in previous lives 3. Merit is like a protective armour: which protects us from dangers and misfortunes like a guardian angel. they avoided killing or harming animals. Long life is useful because it allows one plenty of time to perform good deeds. 4. Merit can lead us to attainment: allow you to make continuous progress in your meditation. D.3.I.3 Illness: Freedom from illness versus 5. Merit brings us the things that we wishfor: Merit sickliness acts like a wish-fulfilling gem. Some people are always in good health. They seem Another thing which makes the results of merit difficult invulnerable to disease and hardly even know their to understand at the level of the personality is that apart doctor. Again good health is the result of having not from the general benefits, there are also differences in been cruel to animals in previous lifetimes. the way the outcome of merit manifests itself, rather like different `flavours' associated with the ways by which merit has been performed. D.3.1.4 Complexion: Radiant versus dull complexion All Examples ofMerit Outcomes Some people never seem to lose their temper. They D.3.1.1 Generosity and KAlyanamittata seem to be happy the whole of the time. Such people The benefits that merit brings to different people differs have a radiant complexion. By contrast, those who according to the differences the merits they have are moody and whose faces are always in a frown performed. To take a good example — that of will have a dull and rough complexion like that of a generosity, the likely results of the merits they have frog, however many lifetimes they are born. Thus if done are as follows: you know yourself to be moody by nature, then try to I. Those who make lonely donations without en- improve your character as soon as you can — try couraging their friends will be born rich in future doing the chanting and meditation before you go to lives, but won't have many friends. They will have bed each day. If you are angry with anybody in particular, try to find a way to forgive them and to look hard to find anyone to give them their spread loving friendship or even understand EFTA00286558 kindness towards them. If you are angry with son why some people are born with low social anybody, don't let the anger last overnight. It's bad standing is that they have lacked humility and enough to be angry all day — don't let it last to the reverence in their dealings with the virtuous in their next morning. previous lifetimes and have been stubborn and unyielding instead. D.3.1.5 Power: Powerful versus powerless Some people are born to rule. Wherever they go D.3.1.8 Intelligence: Intelligent v.s ignorant others treat them with the utmost respect because in Some people are born clever. As soon as they have the past they have always been quick to express their the chance to study, all it takes is a single lesson and congratulations [muditA] whenever they have seen they are able to stand up and teach in the teacher's anyone else achieving success andgiven them their place. For others, the teacher teaches them the same support. As for those who are born powerless and thing two or three times and still they can make no cowering, the real reason for this is because of their sense of it. They have to rely on their friends to jealous habits in previous lifetimes. Even if they are explain it to them outside lesson time. Even after so born king, they will be king of a mere vassal state or much trouble, they have only a superficial grasp of if they are born queen, they will be no more than a what they have learned. They will have to read secondary consort. If you have the luck to receive a through the lesson another ten times if they are to gift it will be second hand! understand it as well as their peers. D.3.L6 Riches: Rich versus poor D.4 Level ofSociety Some are born with a silver spoon in their mouth. This is the next level at which merit takes its effect. The Some are born into a wealthy family. Others families result of having done only good deeds all our life are poor but start to prosper as soon as they are together with the good deeds or merit accumulated over conceived so that by the time they are born, their course of a long time will certainly bring peace, family is already rich. Others' families are poor but happiness, harmony, justice, progress and prosperity to they start to prosper as soon as the baby is born. Such themselves and the people around them. This happens occurrences can only happen to someone who has especially as the result of the collective merit accrued been generous in his previous lifetimes. Whatever by the majority of people in society. Merit takes its one chooses to do, it will make one rich. By contrast, effect instantly at the level of the mind (if we are if one has lived by robbery in previous lifetimes then observant enough to notice it), however the time the this lifetime, they will have a begging bowl waiting effects take to filter successively though to the levels of for them. personality, lifestyle and society take proportionally longer. D.3.L7 Social Standing: High v. low social standing Some people are born with high social standing E. CONSIDERATIONS — such as being born king or a member of the royal El. Speed of Merit Taking Effect family or as member of a house of high standing. By All we have talked about are basically the principal contrast, some are born a beggar's son. They are on forces. In fact, as with the dynamics of the karma which the lowest rung of the social ladder. The Lord we studied in the previous lesson, all are to some extent Buddha taught that those who are humble and modified by supplementary factors or concomitants, respectful of the virtuous will be born in a family of especially with reference to the speed with which they high social standing. If in this lifetime you pay give their fruits. The degree to which meritorious deeds respect of high virtue and listen to their teachings, will give their benefits in our lifestyle depends on four you will be born in a family of high social standing factors which wecall the Four Accomplishments or next lifetime and others will have the chance to pay Catalysts [samapatti]. respect to you. The Iva EFTA00286559 The Accomplishments arc the factors favourable to the life, no matter whether you are generous, keep the ripening of good karma just like catalysts which Precepts, meditate or do chanting, you will hear only facilitate a chemical reaction — there arc four of these words of encouragement from the people around in all: you, making it easy for us to excel at any of these I. Catalytic Circumstances [gatisampatti] and means practices. Thus the results of one's meritorious that you are born in favourable circumstances or action will be much quicker to see. amenable surroundings in terms of a place to live, a 4. Catalytic Discretion [payogasampatti]. To be born birthplace or a neighbourhood which will affect us for with good discretion and more importantly, the moral the better. To give an example suppose you are born as fibre to keep to one's principles and apply one's someone who is not particularly clever, but fortunately discretion to one's lifestyle will facilitate the ripening for you, you are born amidst catalytic circumstances — of good karma. This catalyst is centred on the ability to born in a prospering community with a good standard teach yourself to improve in all aspects will make you a of education available to everyone. Thus with the born leader never having to wait for others to persuade application of a little effort in your studies, you can you or force you to do beneficial things. Besides being make up for your lack of innate cleverness with able to discriminate between right and wrong, good and cleverness learned from your surroundings — the clear bad you will be able to put your ethics into practice. result of the catalytic circumstances.Those in possession Such a personal endowment will quicken the speed with of such circumstancses make it easier for themselves to which you see the fruits of your meritorious actions at further their good deeds during their life — and this is the level of the lifestyle. one way by which merit is self-catalytic. In conclusion, performing merits will give the fruition 2. Catalytic Gift of Wellbeing [upadhisampatti] These of good deeds instantly at the level of the mind and the refer to the characteristics of one's physical and personality. There is no need to waitfor the afterlife for personal makeup that facilitate the arising of good these things. However, at the level of the lifestyle, you karma. Examples of such "gifts" might be a golden may have to wait much longer if you have accrued only voice which makes everybody want to listen to what a small amount of merit in your past. However, for you have to say (no matter whether it be good or bad!), those who have a lot of merit in their past lives, they a good singing voice (that sounds good even if you will see the fruition of merits very quickly in the cry!), a beautiful or handsome physique (which can present lifetime. Thus those who are still skeptical make you Miss Universe without having to do anything about whether doing good deeds will really bring more than be born and grow up!) Someone who is benefits to us at the level of our lifestyle, should study gifted in this way, but who instead of sitting on his the mechanism of catalysts and inhibitors to the fruition laurels, continues to do good deeds all his life will find of good karma as outlined in this section. that good deeds give their results instantly, before their very eyes. E2. Why is care needed in the study ofmerit? 3. Catalytic Timing [kAlasampatti] To be at the right Merit is difficult to understand because the effects of place at the right time in the same way that we talked merit thatwe can see are the result of compounded about the era of a world cycle when people are born. In causes. Some of the good luck or good coincidences an era where people value virtue manifest themselves that we see come from the merit we have stored up for right from the time you are born. You will associate ourselves from long ago. Some of the good luck will with the wise right from your childhood. You need come from the acts of merit which we have done never come under the influence of fools. Throughout recently and which remain in mind. Thus we need to your have an understanding of EFTA00286560 merit otherwise, looking at the outcomes we might start something new. come to the misunderstood conclusion that good deeds The important thing to overcome the shyness we might don't give rise to merit and might give up too easily. feel in accruing the merit in our lives is to make it a The other aspect is to understand correctly how to do part of our daily routine so that we don't lose touch the sort of good deeds that accrue merit otherwise, with merit or become unfamiliar. In this respect there again, we might come to the conclusion that our efforts are three important pieces of advice for the practitioner to do good deeds have nothing but a disastrous effect coined as mottos for those attending Wat Phra on our future. Dhammakaya: Some people have such a strong conviction in merit that they think that merit and demerit is the only valuable 1. Any morning when you have not given alms, you way of evaluating actions in the world. However, such shouldn't allow yourselfto take breakfast: You should a narrow view can lead to some shortcomings of get up in time to give alms to the monks on their understanding. To take merit seriously, can inspire you almsround at dawn every day. If there is no monk on to do good deeds, avoid evil and purify the mind. almsround you can always collect up small donations However, as one of the main characteristics of merit is on a daily basis in a piggy-bank and offer them at the that it accrues exclusively to the doer of a good deed, it temple the next time you go. If you can manage to tends to make Buddhists disinterested in what the achieve this, you will avoid poverty in the long-term. people around them are doing. They may become Even if you are not particular), well off in the present interested only in their own personal destiny without lifetime, you can be assured that if you give alms every thinking to try and upgrade the state of society or show day, eventually you will put an end to the hardship of concern for the destinies of those around them. Thus, financial insecurity. the benefit of understanding merit is to make the best of Z Any day when you don't intend to keep the Precepts our present to ensure a brightfuture. you shouldn't dare to leave the house: Once you have taken the precepts, you should revise the intention to keep them every day for the Five Precepts. At the very E3. Overcoming shyness to accrue Merit least you will always be within the protection of the It is obvious from the examination of our present Five Precepts — like an armour of morality. This merit circumstances that we are living in a time when the is the second major investment we have to make in our circumstances of society are not very catalytic anymore. life to ensure our enduring wellbeing. Because of the difficulty in discerning the fruits of meritorious action, the majority of people in the world 3. Any evening when you haven't done your chanting today: and meditation, don't dare to go to bed: If you can I. don't know the importance of merit; manage to do your chanting and meditation every day, 2. know the importance of merit but don't know how to no matter how tired you are, you will be like the go about accruing it; warrior who is ever ready for battle, with his sword 3. know how to accrue merit, but because they have not already sharpened by his side. made merit making an implicit part of their lives, they are not particularly motivated to accumulate merit. If you start today and train yourself in all three of these ways, you will be like a soldier ready for battle with Some people want to do meritorious deeds, but are too strength, a supply of provisions, a suit of armour and a shy. Some people know that it is good to bow down in weapon already sharp and ready for battle. However respect to one's parents, but because they didn't make many times you go to war, you will be victorious every bowing to their parents part of their everyday life since time. If you start living a lifestyle by which you accrue they were children, by the time they are old enough to merit today, you will start realize they are too shy to EFTA00286561 to get the benefits today. There's no need to wait for because that needs a third party to remember it — it is next lifetime before starting your good deeds because something they build up inside them whether they have whether you will have the chance to do good deeds or witnesses for their behaviour or not. not in your next life is dictated by the amount of good deeds you do in this lifetime. Thus start doing good F2. Metaphor: Merit - Foodfor the Mind deeds today, this very how, at this very second. All dynamic things in the world have fuel on which they feed. Fire burns on brushwood. A tree needs food, but the food that In addition to the merit you cultivate as a matter of nourishes it is sucked up through the roots. The body burns on course in your everyday life, you should look for physical food. To get the food we need for our body we must opportunities to increase your store of merit on special find ourselves a job or a career. A light bulb burns on electric occasions such as offering saIghadAna (offering a meal current. Sometimes the energy is stored up in the object itself to the monastic community), go for a longer meditation at a previous time (like the bulb of a daffodil or a car battery), retreat, ordain temporarily for the course of the rainy sometimes the energy is used as it is obtained. All of these season. Don't go thinking that you already have plenty things must be provided with the fuel they need or else one of merit stored up from your past. You may be wrong. day if the energy they have stored is exhausted, they will If you really had a lot of merit in your past, you would become useless or even die. be able to sit comfortably for the whole of the hour long meditation session. If you still feel uncomfortable when you meditate or feel that you have to change posture, All of these objects have their own food or fuel to nourish that is the sign that you still have room for them, but as meditators, the object we are most interested improvement in the merit you have stored up for in is the mind. The mind too, must have a food which can yourself. You need to use the precious life of yours to fuel its efficient activity, but what could possibly function rectify your faults and weaknesses — and the best way as a sort of energy which the mind could store or use? to do this is to do as many good deeds as you can. Otherwise the hunger of the mind will go on unabated Indeed, the personal residue we are talking about has the special quality of being like food which nourishes the mind — so that the mind can, to itsfull potential attract good opportunities and things on all four levels F. ILLUSTRATIVE EXAMPLES of success mentioned above. If mind is well fed it has FL Metaphor: Merit in the Past - Pedigree repurcussions for all the other levels too — sooner or The nature of the differences is not the same as the later. pot-bound bonsai of the previous Blessing. It is not caused by the environment— the difference lies within F3. Ex. Siri JAtaka(J.284) the person himself — it is a personal attribute which The bodhisattva was once an ascetic and had an differs in strength from one person to another. Compare elephant trainer as a patron. A stick-gatherer, sleeping a wild strawberry with a domestic breed of strawberry. at night in the hermitage, heard two roosting cocks You can water and fertilize a wild strawberry all you abusing each other. In the course of the quarrel, one like, but in the end it will only produce a lot of leaves cock boasted that whoever ate his flesh would be king, and a few tiny bitter fruits. By contrast, a domestic his skin commander in chief or chief queen and his strain, even if neglected will produce numerous and bones, royal treasurer or king's chaplain. The man succulent fruits. The difference is factor which belongs killed the cock and his wife cooked it, then taking it to the plant itself. With plants it is the pedigree, but with them, they went to the river to bathe. They left the with people it is the residue of the behaviours they have meat and rice on the bank, but as they bathed, the pot built up for themselves in the past — not a reputation holding the food was blown into the river. It EFTA00286562 floated downstream where it was picked up by the to a brahmin who tried to steal AnAthapiAlika's good elephant-trainer. The bodhisattva saw everything with fortune [ski]. He perceived that the good fortune was his divine-eye and visited the trainer at meal-time. embodied in a white cock for which he begged. There he was offered the meat and divided it, giving the AnAthapiAlika gave it to him, but the good fortune left flesh to the trainer, the skin to his wife and keeping the the cock and settled in a jewel. He asked for that also, bones to himself. Three days later, the city was but the good fortune went into a club. The club was also beseiged by enemies. The king asked the trainer to don asked for, and AnAthapiAlika giving it, asked the royal robes and mount the elephant, while he himself brahmin to take it and be gone. However, the good fought in the ranks. There the king was killed by an fortune now settled on AnAthapiAlika's wife. The arrow and the trainer, having won the battle, was made brahmin thereby admitted defeat and confessed his king, his wife being queen and the ascetic his chaplain. intentions to AnAthapiAlika who told the story to the The story was told in reference Buddha. EFTA00286563 Blessing Six: Setting oneself up properly in life A. INTRODUCTION long time before you realize the reality of the world. Al. Place ofBlessing Six in the order of things It's no problem if you happen to live in your big This sixth blessing is the last of the second grouping of sister's house, but what happens if one day her blessings concerned with "turning towards virtue". It husband has a disagreement with you and wants you builds upon what has gone before with the "nurture" of out of the house? You will find it hard to speak up in Blessing Four and the "nature" of Blessing Five — your own defense. Even if you have a disagreement bringing spiritual development to a point where the with their children or grandchildren or friends, you third grouping "making oneself useful" can start to would never dare to say anything to contradict them become meaningful. because you depend on their parents or grandparents for the roof over ow head. You end up being someone who will not even dare to stand up for A2. Objectives ofthe Sixth Blessing yourself Studying this Blessing can be considered to have fulfilled its true purpose if after reading it, the reader - therefore, if at all possible, try to avoid depending on feels: others — try to be self-sufficient. No matter whether you I. inspired to stand on their own two feet: that is, to are male or female, you have to try to be independent. If promise themselves that this lifetime they will never you are put in the position where you are abused as a again lower themselves to relying on anyone else as dependent, you have no choice but to put up with it. When their refuge — no longer using others as crutches for you have put up with it until such abuse becomes their own weaknesses. The people of old used to say engrained in your mind, you can no longer think of 'Even a bird builds its own nest — even a mouse digs anything meritorious any more. All you can think of is its own hole — so who is a man not to stand on his own getting your revenge. Better then, to build up your own two feet? It is not fitting always to be leaning on others, standard of living by becoming self-sufficient in your borrowing from them or living in someone else's house. earnings. Othenvise one is no better than a sparrow living in the rafters of someone else's house. If you are the sort of Z inspired never to provaricate about accruing merit person who is not ashamed of being dependent but who henceforth. is on the other hand proud that there are always others who wants to help them, it will probably be a If after studying this Blessing the reader gains anything more in addition to these two advantages, it can be considered as a profit. For anyone to understand about the importance of being your own ref- EFTA00286564 uge and to see the value of accruing merit, you need a is because we give them too much importance and put foundation of experience, and that foundation is them too high on our list of priorities that they rob us of specifically one's aim in life. our time — the reason in turn, why we are unable to set our priorities as we mean to, is because we lack a clear Al Definition: Setting oneselfupproperly in life perspective of our own priorities. With meditation, we Setting yourself up in the proper way refers to setting are dealing with a practice and a tradition, which has up both of the inseparable parts of our being lifelong consequences for us. Therefore, for the practice — setting up our body and setting up our mind. As the of meditation and for the setting of complimentary mind governs the setting up of the body, to set priorities in life, we cannot afford to overlook a clear perspective of our own lives. We call such an overview ourselves up in life means setting up our mind cor- our 'aim in life'. If as meditators, we have a clear aim rectly. Setting up yourself means setting up your mind. in life, as intelligent human beings, we will be able to If your mind can be properly set up, then the body will use our wisdom to lead our own lives according to ow follow suit. For example if your mind is overcome with principles. If we have no principles and no direction, laziness, the body will be overcome by laziness too, more often than not, instead of leading our lives, ow lying around in a post-prandial sleaze. If the mind has a lives tend to lead us! clear idea about what it is aiming for in spiritual development, then the body will comply with the mind's ambitions. Thus to set yourself up properly in life, you must set up your mind properly, and that AS. Everyone has an aim in life means specifically making up your mind to pursue a Life seems to vary in its perceived value fromperson to pathway of self-perfection. person. Some people have had the ambition since primary school to become a millionaire. Some have always wanted to become primeminister. Some want to A4 Aim in life helps us set priorities, overcome obstaclesbe a soccer champion. Aim in life seems to be different Did you ever feel that you would like to achieve more for different people, however, if you look at the deeper from life but you never seem to have to the time — or nature of all people, ultimately all people aim improve you never seem to get round to doing them? Sometimes themselves. Some people want to improve themselves you have so many great plans in mind, but when you to the utmost by purifying their mind within the space come round to doing them, there is always something of their lifetime to a point where they can enter upon else to help others with. There is always something else Nirvana. Others might not be in so much of a hurry — more urgent or seemingly more important? Do you find but it doesn't mean that their spiritual path will not pass yourself exhausted at the end of the day with no the same way some day. strength left to do your meditation? All of us know that meditation makes a significant difference to the quality of ow minds, but even though we know it, it is A6. Virtuesfor creatingpurpose in everyday life sometimes difficult to find the time to meditate each Anyone who wishes to create and maintain focus and day. purpose in their life needs to train themselves in the following five virtues called 'core virtues' Part of the reason for this is that our priorities and aims [sAradhamma] by the Lord Buddha: in life are not clear. Sometimes there are urgent things I. Faith or Confidence [saddha]: This means believing in life which are urgent but not important, like a ringing in the appropriate things. It means training yourself to telephone or interruptions and they can upset the whole be reasonable — not to be gullible. The difference pace of our lives. They can be the things that make us between being faithful and being gullible is that the unable to organize our time as we would like to. latter has no reason for their confidence. Thus wisdom Sometimes these interruptions are really unavoidable, is always an im but usually, it EFTA00286565 portant component of faith. From the Buddhist point people want more that this. Some people are not of view, the basis of faith is: satisfied with the basics of survival. They want to be I. the existence of the Buddha millionaires, they want luxury, they want the 2. the working of the Law of Karma — that doing freedom in life to choose what they buy. In fact good deeds really gives rise to good results (with the however much you want, whether it is just to fulfill proviso of doing those good deeds properly, their physical needs or to satisfy their physical sufficiently and not in excess) wants, their aim in life is only quite short term. It is 3. that the result of one's good or bad karma will based on immediate rewards. They think of no follow one until it gives its retribution. further requirement of life beyond death. In their 2. The Precepts [sEla]: You must keep the minimum of youth they seek experience, in their middle age they Five Precepts (for more explanation see Blessing Nine). amass wealth. Towards the end of their lives they try to find an heir for their wealth. Thus we call such aims in life "earthly" because they extend no further 3. Having heard much [bahEsEta]: be specific, this than this world and this existence. Those who means being diligent in the acquisition of knowledge entertain only such an aim in life will usually (but both spiritual and worldly by listening to many not always — some people cut corners) want to earn teachings. their living in an honest way, by earning, saving, 4. Being a person ofself-sacrifice [cAga]: This means using their earnings in a responsible way and being able to sacrifice and let go both of material entrusting honest people to look after common possessions (given to others) and also to let go of our wealth. grudges and bad temper by forgiving others Z Spiritual/Material Aim In Life: At the same time in 5. Training Oneselfin Meditation [samAdhi]: We the world, there are those who recognize that they must need to train ourselves in meditation if we are to have fulfill the physical needs of the body, but their aim in any chance of attaining wisdom. Wisdom is the most life runs deeper than that. They recognize that they essential element in having a well-planned aim in life need to earn their living, but earning that living is only and being able to keep ourselves to it. If the mind is a means to an end. They recognize that there exists not trained in meditation it will have the determination to only a physical hunger, but the hunger of the spirit or remain unscathed in the face of temptations to "lower the mind too. They realize that if the mind is left our sights" and settle for less ambitious aims in life. hungry it will tempt them to do things they don't want them to do. They need to find time in their lives to reach for a higher spiritual dimension. B. THREE LEVELS OF AIM IN LIFE I. Exclusively Materialistic Aim In Life: Everybody comes into the world with nothing, but everyone has 3. Exclusively Spiritual Aim In Life: Last of all in the the same basic needs for survival whether it be the food world there are those who realize the hunger of the on their plates, the clothes on their backs, the roof over body and the mind — the body for physical needs and their head or the medicine they need to keep them the mind in its hunger for a higher spiritual dimension healthy in times of illness. If any one of these things are to life. For such a group of people the sensitivity lacking from people's lives, they cannot survive. Man towards the hunger in the mind is so great that they find can only go for a single day without water. He can only that they have the vocation to deal with source of the go for seven days without food. Thus it is only natural hunger at its root. So great is the intensity of their that the very least that people should aim for in their calling that they will see the need to devote themselves lives is to fulfill these basic physical needs. If their aim full time to the pursuit of spirituality. To purify in life is any lower that this they cannot survive. Of themselves completely so that hunger may be Course some completely extinguished. They have the EFTA00286566 time to devote to spiritual study without having to chambers of the millionaire's heart. They are the compromise their time in order to earn a living. prerequisite virtues for accruing benefit in the present They will spend their time learning the spiritual way life (in Pali the diEEhadhammikatthapayojana). For and teaching it to the best of their ability so revision take a look back at Blessing Two (§C4.1). In intensively that the life of the householder and the conclusion, anyone who is diligent in acquisition of family no longer holds any attraction for them. We wealth, in stewardship of their earnings, who associates call such an aim in life ultimate because is seeks to only with good friends and who uses their earnings to come to an end of all further suffering and to help support themselves in a modest way will before long others to do the same. achieve riches. All of this hard work will only be of benefit to us in the present lifetime however. If you also B1. Exclusively Materialistic want benefits in future lifetime, you need to know how Setting yourself up in a proper way for those with an to accrue merit too. exclusively materialistic aim in life consists of two conwslesniffig evil 2. standing on your own two feet The Buddha's short teaching of the way to set yourselfup in the proper way B2. Material/SpiritualAim is probably too short for Setting yourself up in a proper way for those with a spiritual/material aim in life consists of three com- the reader to know how to practice it so we have to ponents: expand a little further on the subject matter I. avoiding evil 2. standing on your own hvo feet 81.1Avoiding Evil 3. cultivating virtuous speech and action Avoiding evil Avoiding evil means specifically to avoid the six `roads and standing on your own two feet are the same as for to ruin' [apAyamukha]. We must avoid them in order those with the exclusively materialistic aim in life. to avoid falling into any of the unfortunate realms in However, on this level we have the addition of virtuous future existences. 'Ruin' [apAya] here means 'low- speech and action. This means immersing our mind down', 'dirty', 'decaying' and 'lacking prosperity'. The filly in meritorious speech and action. The way this is word 'road' [mulcha] means 'path', 'front' or 'face'. achieved is to practice the Ten or the Three Major There are six different types of 'roads to ruin': Ways to Accrue Merit [pulifiakiriyavatthu] already 1. Drinking alcohol or taking intoxicating drugs: discussed in Blessing Five (§C2). The guiding like opium or heroin; principles for accruing merit are the prerequisite virtues I. Nightlife: such asfrequenting brothels; to accruing benefit in future lives [sampayikattha 2. Frequenting shows: that have content that is romantic or frivolous; 3. Gambling: and lotteries payojana]. For revision take a look back at Blessing 4. Associating with evil companions Two (§C4.2) and Blessing Four (§B4.6). 5. Being too lap, to work B2.I Warnings about prevarication We will not go into further detail of these'roads to ruin' On the subject of setting oneself up in life, there are here. In some places only four 'roads to ruin' are several common misconceptions which you ought to referred to instead of six as mentioned already in avoid: Blessing One (§E.3) as the sort of thing that fools like I. Don't wait until you are old before getting spiritual: to persuade you to do. You should devote yourself to spiritual practice starting B1.2 Standing on you own twofeet from the time when you are still young and healthy. In In the time of the Buddha, there was someone who fact even to start temple-going from the time you are asked the way to set himselfup in life. The four twenty is still too late. If you start temple-going from practices he taught are sometimes called the four the age of EFTA00286567 five or six, like RAhula in the time of the Buddha, it dhahood. Thus it comes as no surprise that on the is your advantage. You should start studying the exclusively spiritual level of aim in life, it is still spiritual side of yourself early in life so that you important to have an aim in life, in order to waste no don't make grave moral errors. How many of us time in pursuing the goal of purifying the mind to a spend many years drinking alcohol and damaging point where it can enter upon Nirvana. On this level, our minds before we realize what we are doing to even material convenience is sacrificed in order fully to ourselves? You can bypass the problem completely cultivate spiritual development. if you attend the temple from your youth. B3.I Human Realm as the crossroads ofexistence 2. Don't prevaricate about setting yourself up in life: The clearer one's aim in life, the more clearly one will You should work hard to make yourself self-sufficient in understand the preciousness of human life — and that life at the earliest possible opportunity — anyone who is we cannot afford to waste a moment. Even if you look still a parasite living in someone else's house should be around your house, of which you pride yourself as quick to make yourself independent. being the owner, if you count the number of fleas, mosquitos, ants and mice, you will realize that you are 3. Don't prevaricate about paying offyour debts: Don't let in the minority — even though it's your house! This is your debts be something you carry with you to your next life! intended to give you an inkling of how rare it is to be The interest on loans that span into the afterlife are too high to born human and what a precious opportunity our human be worth risking slow repayment. Thus pay off your debts and lifespan is in forging our destiny. In our human make sure that you don't put yourself in debt any more. You company there are basically four sorts of pathway of should build up your own financial reserves before making an human destiny forged during a lifespan (A.ii.85): investment, not rely on borrowing from others or from the bank. If you die before you have paid back your loan, next 1. Out ofthe darkness into the darkness: Born with all lifetime you will have that debt hanging round your neck like the disadvantages of nature and nurture, they did what a dead albatross. Suppose you borrow a dollar but die before came naturally and made a worse mess out of their you can pay it back — supposing you are an angel for a thou- lives; sand years — just think what the compound interest will add 2. Out ofthe darkness into the light: In spite of ample up to during that time! You might never manage to pay it disadvantages ofnature and nurture, they struggled back. against hardship until being able to make some sort of success out of their lives; 3. Out ofthe light into the darkness: In spite of all the advantages of nature and nurture, they became 4. Don'tprevaricate about improving on your bad habits: complacent and made a mess out of their lives. If you know anything about yourself is a bad habit, give up doing it immediately. Check your own behaviour as a 4. Out ofthe light into the light: Avoiding the trap of regular part of your practice and improve on yourself complacency, they built on the advantages of nature instead of wasting time finding fault with others. and nurture they brought into the world, storing up a yet brighter future for themselves. 5. Be careful of bad deeds in the guise ofgood ones: The human realm is like a crossroads where destiny can When you have done a good deed, don't go wishing for be transformed for the better or for the worse. For sure, things that are irresponsible. transforming one's destiny for the better means going against the tide. Spiritual cultivation is often hard in the B3. Exclusively spiritual beginning, but pays off in the long-term — something Even the Bodhisattva himself needed an aim in life that may not be immediately obvious to someone who when pursuing perfections in preparation for Bud sees everything EFTA00286568 in the short-term. Therefore a proper aim in life is vital for anyone navigating the human crossroads who wants C2 Metaphor: The one-eyed sea turtle to make a success in forging a brighter destiny. (Sv.455) The Lord Buddha taught that the birth of someone as a human is as rare as the chance of a blind turtle in the B12 Prerequisitesforfulfilling the Highest Aim in Life ocean which surfaces for air once a century popping its In a Buddhist context, fulfilment of Highest Aim in head through the middle of the only flower garland Life, the fruition of all levels of cultivation is to purify which happens to be floating in the sea. The chance of a the mind completely or to enter upon Nirvana. In order being which is a denizen of hell, an animal, a ghost or a to fulfil this goal six conditions must be fulfilled— demon attaining human birth is even slighter without these six prerequisites, all our effort in setting still.Therefore having obtained yourself a human birth an aim in life will be in vain. These six prerequisites make sure you make the best of your life. are: I. You have to have been born in an amenable location i.e. Blessing Four 2. You must have done good deeds until used to them C3 Metaphor: Savingfor the Future i.e. Blessing Five Just as a wise merchant must keep aside someof his 4 - 6. The Four Accomplishments already met as money for investment in the future, the wise man must catalysts determining the speed with which merit keep aside some of his time for the practices that will can take its effect as described in Blessing Five allow him to renew his merit for future lifetimes. Just as the wise fanner keeps aside some of his rice crop for These six factors go together as a set of conditions next year's sowing, the wise man will take the known as the Six Catalysts or Accomplishments: opportunity while his old merit is still giving its fruit, to I. Catalytic Circumstances [gatisamapati] accrue new merit for use in future existences. 2. Catalytic Timing [kAlasampatti] 3. Catalytic Location [padesasampatti] 4. Catalytic Family [kulasampatti] C4 Er.: The Retribution of Kapila Bhikkhu 5. Catalytic State of Well-being [upadhisampatti] DIktiv.37ff 6. Catalytic View [diEEhisampatti] If you find that you In the time of the Lord Buddha named Kassapa, there are hampered in setting yourself up in life in the way was a gang of five hundred thieves who were bringing you would wish, perhaps you have to consolidate misery to the whole of the kingdom. The householders, Blessing Four and Blessing Five to contribute sufficient together with the police and the army thus hunted down Accomplishments the gang and when the thieves saw that they could no to your spiritual quest to give you the 'escape velocity' longer defend themselves, they escaped into the forest. you need to forge your destiny to the full! The vengeful householders did not give up chase and so the thieves went deeper and deeper into the forest until C. ILLUSTRATIVE EXAMPLES they came to a clearing in the heart of the forest. There Cl Metaphor: Boat must have a rudder they met a monk, and seeing the monk, they started to see the error of their ways. They were receptive to what If the ship that must struggle to make way in the ocean the monk had to say, and the monk taught them that waves is to reach the far shore, its captain must have a they must keep the Precepts even if it cost them their clear destination in mind and keep the ship firmly on lives. In any case, if they were to be caught, no-one course, not allowing the ship to drift — no less would spare their lives be important is an aim in life to those wishing to achieve success and profit in their lives. EFTA00286569 cause they had already murdered so many people. The looked down upon the other bhikkhus. When the other thieves took the Five Precepts and didn't try to escape bhikkhus pointed out to him what was proper or not any more. They concentrated all their attention on proper, he invariably retorted, 'How much do you keeping the Precepts pure. They would not hurt even a know?' implying that he knew much more than those mosquito or a leech. Even if the soldiers were to catch bhikkhus. In the course of time, most of the bhikkhus up with them and attack them with swords and knives, avoided him. On one occasion,the bhikkhus did not join they swore not to put up a fight. him when he was reciting the Fundamental Precepts for the bhikkhus (i.e., the PAEimokkha). Observing that the Before long, the soldiers discovered the thieves and attacked. bhikkhus remained silent, Kapila said, 'There is no such thing as Sutta, Abhidhamma or Vinaya..lt makes no The thieves kept their word and put up no resistance — they difference whether you listen to the PAEimokkha or not' were so devoted to keeping their Precepts pure. All five and left the congregation. He had taught the Dhamma to hundred thieves were executed, but through the power of others in a way that was biased in the monk's self keeping the Precepts to the degree they would sacrifice their interest — in a way that made his teaching deviate from lives, their bad deeds didn't have the chance to catch up with the truth. His misrepresentation of the Dhamma was thus them. They were born instantly as angels. The evil of their perpetuated amongst his followers. past did not disappear, however, but was waiting for the opportunity to give its retribution. When they were reborn from the celestial world into the There were many others including his teacher and human realm, the influence of the killing they had done in the arahants who had warned that monk of the danger of past still affected them. All five hundred were born as his misrepresentation of the Dhamma fishermen in the same village. However, even though their — however he would not listen. He insulted them in livelihood was to kill fish, through the power of their good return for their advice. As a result he developed False deeds in the past, they all still had faith in Buddhism. Even so, View and when he passed away, these False Views the fishermen continued to collect demerit as a result of their dragged him down into the Unfortunate Realms for a habitual killing. long time. Only then could he be born as a fish. The Precepts of a monk gave their fruit as the beautiful golden appearance of the fish but the retribution from One day a group of fishermen caught a giant, insulting arahants and his teacher gave him his stinking golden-coloured fish — as big as a boat. No-one had mouth. Hearing the previous karma of the fish, the ever seen such a fish in their lives. They captured the five-hundred fishermen considered all the evil deeds fish and took it to offer to King Pasenadi of Kosala — they had done as a result of their livelihood since their who in turn took the fish to the Buddha. As soon as the youth. They realized that their time in hell would fish opened its mouth, a foul smell spread all around the certainly be no less than the fate of the fish they had Jetavana monastery. The king then asked the Buddha caught — so they decided collectively all to become why such a beautiful fish should have such a foul smell. monks and to devote themselves to Dhamma practice. From the power of having sacrificed their lives for their Precepts in a previous existence — i.e. having set The Enlightened One then revealed that in one ofhis themselves up properly in life — before long they could past existences, the fish had been a learned bhikkhu all become arahants and were no longer subject to the named Kapila during the time of Kassapa Buddha. retribution of the evil karma of their past. Because ofhis deep knowledge of the Dhamma, he had gained much fame and honour. He also became very conceited and EFTA00286570 CS Ex. Akkosaka BhAradvAja Vatthu DhAdv.161ff shouted insults at the couple. Those who had not finished eating overturned every plate of food on the In the time of the Buddha there was a Brahmin couple. The table. They stamped their feet and walked out on the husband called BhAradavAja was very strict in his couple. Brahmin observances. He had never shown any interest in The husband was so angry he didn't know what to say. He Buddhism. By contrast, his wife was a person with no couldn't do anything to punish his wife — so he thought to further doubt in Buddhism because she had heard one of take out his anger on his wife's teacher — the Buddha the teaching of the Buddha and had become enlightened as himself. lie buckled on his sword and turned in the direction a stream-enterer as the result. of Jetavana monastery with the intention to put an end to the Buddha and his teachings. The husband walked straight up to One day the husband wanted to hold a feast for all the most the Buddha without paying respect and in his anger shouted high standing Brahmins — worshipped as 'arahants' in their the rhetorical question at the Buddha, "Do you know what a religion. Thus the husband and wife started their elaborate man has to kill in order to get a good night's sleep...?" preparations for the feast, but when it came close to the 'big day', because it was the habit of the wife always to exclaim 'Buddhof whenever something surprised her, her husband appealed to her on the day of the feast not to mention The Brahmin thought that putting an end to the Buddha anything about Buddhism or to say anything in praise of the was the only way he could save face and sleep soundly Triple Gem. The wife said, "My mind is unified with the that night. Without waiting for an answer, the Brahmin Dhamnta, therefore whatever I say will also be Dhamma — continued, "... and what a man has to kill to cure his there is nothing you can do to stop my mind from being that sorrow? .. .". way!" And still without waiting for an answer, the Brahmin asked the Buddha, ". . . and so what form of killing would you support?" "And what about if I take a sword and cut you into The Buddha knew what was on the mind of the Brahmin and small pieces — will that help you to educate your coolly answered the first question with the words, "A man mind?' must kill his anger in order to get a good night's sleep. If you "Even if you were to make mincemeat of me," said the don't kill your anger, you will do things that you regret later, wife, "I could not help myself from having the being put in prison or punished — but if you kill your anger, Dhamma as my refuge!" you don't need to undergo the sorrowful consequences of your The husband didn't know what more to say angry deeds. The Noble Ones praise the killing of anger — — so they got on with the work of providing the feast. whose root is poison and whose crown is sweet." Everything went well until the wife slipped over on a pile of spilled rice. She exclaimed, "Namo tassabhagavato arahato sammA sambuddh-assa!" When the Buddha said that the root of anger is Everyone present heard the wife's exclamation. The poisonous, he meant that anger has suffering as its assembled Brahmins were angered by what they heard. result. When he said that the crown is sweet, he meant When they had received the invitation, they understood that we get a strange, twisted satisfaction out of that the wife had respect for them. Now they had found expressing our anger to others or losing our temper. out that she respected not them but the Buddha. They were specially angry because they were opposed to After hearing only these few words, BhAradavAja was everything the Buddha did. Those who had finished impressed. He was impressed that the Buddha was not their meal immediately stood up and angry in response to his anger. He had prepared his sword to chop the Buddha to pieces at the first unwelcome EFTA00286571 word, but instead of hearing anything to irritate him Killing your anger is one way of setting yourself up in further, the Brahmin had been impressed by every one life. To ordain as the result of a teaching is to set of the Buddha's reasoning. He threw away his sword yourself up in faith, in the Precepts, in Wisdom or in and invited the Buddha to teach him further. In the end, Meditation. It was in this intense way that he was motivated to practise the Dhamma further and BhAradavAja set himself up in life, and before long ended up ordaining as a monk. could practice until attaining arahantship EFTA00286572 f The Third Group of Blessings "Setting Oneself up in Life" The third group of the blessings of life is often referred to as "mak- ing yourself useful". This doesn't just refer to making oneself a citi- zen who can contribute something positive to society, it means be- ing able to be of independent means — to earn one's own living without having to rely on outsiders for help. The principle of "be- ing a refuge to yourself" is one very important to Buddhism — not just a virtue to oneself in spiritual ways but in worldly ways as well. Not burdening oneself on society is seen not only as the basis of self-confidence, but also as a positive virtue to be encouraged. Earning one's living requires both knowledge and skills (found in Blessings Seven and Eight respectively) but as usual to earn one's living in an unscrupulous way to the detriment of others is not ac- ceptable. Sociable application of our knowledge and skills is taught in action and word respectively in Blessings Nine and Ten respec- tively to make sure that we don't make ourselves self-sufficient at society's expense. This foundation of lack of worry concerning one's daily bread will serve as a foundation for a harmonious family life and public works to be found in subsequent Groups of the Bless- ings. All of the previous six Blessings we have studied, have con- cerned the adjustment of our quality of mind. The first few Bless- ings have concerned protecting our mind from damage and find- ing the most bask virtue of discretion with which to instil the mind. In the sixth blessing we already set our sights on the aim in life we require — now in the third grouping we start to walk toward that goal. EFTA00286573 TABLE 7.1 COMPARISON OF QUALITIES FOR THE LEARNED & THE WISE The Wise The Learned much knowledge maybe not much virtue maybe do maybe not much knowledge much virtue use what knowledge not apply knowledge to do good deeds must have they have to do good deeds not necessary to have good good memory must be educated no guarantee that they memory irrespective of literacy or education will not make a will not make a mess out of their life mess of his life EFTA00286574 Blessing Seven: Artfulness in Knowledge A. INTRODUCTION A.1Problems & risksfacing students in general In fact the subject matter of the seventh Blessing also The ideal student is someone who never tires of learning concerns our mind but it deals with the way we can find new things either about worldly or spiritual matters. It is knowledge to instil in the mind. not enough just to be curious — to learn in depth, a Knowledge has many implications both for our own life student needs to have a real respect for the knowledge they and for the quality of life in society. Without worldly are learning. knowledge we could not set ourselves up in life by The reality of student life is that there are many things earning our own living. Without spiritual knowledge, we to interfere with the students' enthusiasm to learn. The would leave the thirst of the unanswered spiritual student's disillusionment can be summarized into three questions in life unquenched. For society, different groups: loss of sense of responsibility towards knowledgeable people contribute to the quality and their own sense of human dignity; loss of sense of standard of living in general. If students are demotivated responsibility towards the sense human dignity of or inefficient in their efforts to study, the repurcussions others, and; loss of sense of responsibility towards a fair can bring damage to the whole educational sector and economy: the youth in particular. Incidence of gang-fighting 1. Loss ofresponsibility towards own sense ofhuman between schools, student drug-addiction and `hanging dignity may lead to: out' on the street in search of trouble are all signs of I. Early Signs ofFalse View: Not bothering to keep social problems originating in an incapacity to study the Five Precepts, ignorance of the Five Precepts or properly. Even the depreciation of the credability of the even going so far as to protest against the keeping of teaching profession has something to do with an the Five Precepts — as a result of the example or inability to inspire children to enjoy learning. The persuasion of teachers; problem is not entirely to be blamed on schools however — as we have seen in preceding blessings, a negative 2. Expression ofthe Defilements ofAction: Taking parental role model or a bad home environment can the lives or being cruel to people or animals, damage a child's character so severely, even before stealing, committing adultery or sexual intercourse starting school — to an extent that the best of teachers outside marriage and telling lies. can do nothing to rectify the situation. 3. Loss of 'aim in life': leading to a general lack of motivation to study or develop oneself and consequent lack of preparation to learn new skills, fit into society or work for a living. EFTA00286575 2. Loss of responsibility towards the sense of human A.2 Definition: Artfulness in Knowledge dignity of others: if teachers or lecturers fail to inspire The word sbahEsEta' in the Pali means literally 'one the students by their example of ethical living, students who has heard much'. It refers to being learned by will have no feeling of responsibility towards the having heard much both in spiritual and worldly ways. human dignity of others or of society in general. A 'bahtsEta' is someone who is: Consequently they may: "artful in knowledge" — choosing to study 1. Profit from natural resources at the expense of only the things appropriate for study — being the environment: if the students are only interested a person learned in those subjects and in the short-term gains of a particular item of observant — personal qualities that lie at the knowledge, but fail to consider or be taught about trailhead of the path to wisdom. Such the long-term consequences (e.g They may pull up knowledge allows one to be independent in trees to facilitate access by profitable farm earning one's living and will be the key which machinery, but in so doing cause erosion of the top unlocks the door to worldly success. soil) 2. Always put the blame on others: This is a very B. The Nature of Knowledge basic form of bias often arising as a result of never 8.1 The Three Levels ofKnowledge having been praised by their teacher or lecturer. If we want to identify the features of learning that will Never having seen their teacher praise the good give rise to wisdom we have to distinguish wisdom points of others, they assume that picking on others' from other sorts of knowledge. All sorts of knowledge faults is normal and they are the only infallible help to illuminate the mind. When we don't understand person in the world. something it is as if we are left in the dark about that thing. When we understand something it is as if light 3. Persuadesfriends to be delinquent: For the con- has been thrown on that matter. Knowledge in its most venience of keeping company with those of similar basic form, like the ability to do arithmetic or knowing habits as themselves, disillusioned students persuade where to catch the bus sometimes will feel as if it their friends to participate in various forms of creates some illumination in the mind but it is just a delinquent behaviour such as truancy or "doing feeling — because such an ability is restricted to the drugs". higher sort of knowledge we call "wisdom". In all we 3. Loss of responsibility towards the sense of economic can differentiate three levels of knowledge: fairness: If teachers fail to instil self-discipline in their students, the students will have no sense of responsibility I. Theoretical knowledge [sutamaya-paiiiiA] The most towards a fair economy, specifically by: basic sort of knowledge arises via the five senses, that is through the things we see with our eyes, hear with our 1. Unwholesome Livelihood: like selling drugs, petty ears, smell with our nose, taste with our tongue or feel theft, telephone prostitution or gambling; by our sense of touch. You could call this sort of knowledge raw data. Touching fire tells us that it is hot. A child might want to know what fire is like. Their 2. Addiction to the Six 'Roads to Ruin': mother tells them not to touch it because it is hot and 3. Worshipping Money: When money becomes the will burn them. The child will not believe their mother most important thing, it is unlikely that a person will so easily. The mother might tell them not to touch it have any concern for the state of their family, of the twice, but on the third time she will have to give in to nation or the religion. It is like the aphorism often the child's curiosity and let him touch the flame so that heard on the lips of modern youth that "ideals don't the child will know for next time that heat goes together keep the wolf from the door". with EFTA00286576 brightness. This sort of knowledge also includes the the brightness is not yet continuous and is dim knowledge we receive by listening to information like a glowworm. Such brightness is not yet and what you can remember from what you have sufficient to identify defilements, but it is a good heard in lectures and read from textbooks. If you start; have never had the chance to apply the knowledge 2. It allows us to transcend defilements: When that you have learned then it may still be of limited wisdom arises, it allows us to transcend defilements use; previously active in the mind. Problems which used I. Hands-on Knowledge [cintamayapaiiiiA]: The second to exist will be overcome once and for all. Evil in the sort of knowledge which is slightly more advanced is mind is uprooted. It allows us to probe deeper into hands-on knowledge, the knowledge that has been problems and cut off problems at their roots. It reflected on, tested and applied. However, even if you a'It/Mows us to overcome our own faults and the world's best professor, your knowledge will not weaknesses. It allows us to change our bad habits. exceed this level. With this sort of knowledge you are Such knowledge is able to overcome suffering and to like someone stands on the water's edge and sees ripples change our own habits. It allows us to get to the root on the surface of the water. From knowledge or of problems. Such knowledge can actually kill experience they would be able to assume that the ripples negativity in the mind once and for all. Such are caused by fish under the surface of the water. knowledge no longer comes via the five senses but Whether the fish are large or small or whether there are will come instead directly via the mind that is still. It shrimps or crabs or shellfish moving under the water, you could probably notice from the size of the ripples. But is not knowledge that comes from thinking. It is because you cannot see the fish directly you are able only knowledge that arises in the still mind together with to make an educated guess; brightness. It is a sort of knowledge we sometimes 2. Insight [bhAvanAmayapailtiA]: A third and higher sort call wisdom or insight. If we go back to the scenario of knowledge is insight into deeper truths or more with the man standing on the edge of the water, challenging truths. However if we study meditation where through conventional knowledge the man further we will discover that even finding the solutions tocould do no better than make an educated guess, if simple problems in this way is actually causing there to we were to use insight to assess the same situation, it be illumination arising in the mind. The characteristics olwould be as if the water was clear and the man could wisdom when it arises in the mind: see the fish, the crabs, the shrimps or the shellfish without having to think about it. I. It willgive rise to brightness in the mind. Wis- The ability to harness the knowledge that arises from dom is the light which will chase away the darkness the still mind is an ability for which you have to train in of ignorance. This is not just a metaphor for the meditation. knowledge but when we train ourselves further in meditation, we will see that brightness really is the B.2 Contrast between the Learned and the Wise operant feature of wisdom. The illumination of the There are several important differences between the more advanced sorts of knowledge is so bright that learned who know only the theory of how to do good is is like compressing the brightness of a hundred deeds (but may not practice it) and the wise who may suns into a single spot. It is by virtue of such not know much but use everything they know to boost brightness that we can identify and uproot the their opportunity to do good deeds. Unfortunately, defilements usually hidden in the mind. For those knowledge in the hands of a fool (or even a learned who are new to meditation, person) can be a dangerous thing. If your only knowledge is academic knowledge, no matter how clever you might be, there is always a EFTA00286577 risk of making a mess of your life. For example, if you C.2 Sense ofResponsibility for others' Human Dignity have a knowledge of nuclear physics, you can use it for peaceful applications as an energy source — on the Bias gives us negative attitudes which may reduce our other hand you can use your knowledge to produce chances of success in study. If we are able to overcome atomic bombs and the resulting holocaust towards these items of unfairness in the mind from the outset human life. Thus ethical considerations need to go hand then the mind will be a much more fertile receptacle for in hand with our academic knowledge, like a guiding knowledge: light to give us clarity as to whether the application of I. Learning based on Desire [chandAgati]: Desire our knowledge is good or bad, appropriate or doesn't need to be so strong that you are a Casanova. inappropriate. Such a person would have no chance of being a good Those who are interested only in academic learning, no student anyway. However, to a lesser degree even matter how clever, rich or powerful they may be, can someone who is excessively fussy about what they do never manage to make themselves endearing or worthy and what they wear would be unlikely to succeed in of the respect of others and in the end they cannot make their studies. Those who study simply because they a success out of their lives. would like to become famous will find it hard to succeed in study. If you sec possessions as an end in C. THE NATURE OF THE STUDENT themselves then we will have no incentive to study. C/ Sense ofResponsibilityfor own Human Dignity In order for a student to protect their own sense of 2. Learning based on Hatred [dosAgati]: If you want human dignity, they must refrain from the Four De- to study successfully then you mustn't be someone who filements of Action: loses their temper easily. You must be able to accept I. taking the lives or being cruel to people or ani- criticism without being scared of appearing foolish. mals; Some people are angry only for an instant and then they 2. stealing; recover quickly. Others are angry and it takes them a 3. committing adultery or have sexual intercourse long time to get over it. They find it hard to forgive. outside marriage; Even later on, although they can't remember why they 4. telling lies. were angry with someone, they still feel angry with that person. They forget their respect for others. They think Also concerning a person's responsibility to their own that they are superior to everyone else. Thus they can sense of human dignity, a person should: never learn anything from anyone else. By meditating, • avoid sentimentality about learning: those who awch people can train themselves to be less impatient. If not strong-minded in their pursuit of learning will not manakey also keep a baseline of morality such as avoiding to succeed in becoming learned; killing animals and insulting then they will find it much • avoid obsession with appearances: if you want toett§ier to acquire wisdom. to be a learned person in the future — you should model yourself on the stereotype of academics or monastics who emphasise only two things about their dress — modesty and cleanliness. 3. Learning based on Ignorance [mohAgati]: If you • avoid childishness: those who play around, neverare still acting on your own ignorance instead of giving take responsibility for anything and never taking anything things careful consideration before you do them, then seriously, will never succeed in becoming learned. you will find it hard acquire new knowledge. If your old ways of looking at the world are faulty then you need to let go of them before you can expect to acquire new ones. 4. Learning based on Fear [bhayAgati]: Some people lack confidence in themselves and their own EFTA00286578 knowledge. They are always afraid of the criticism I. the student is well trained; of others. If you are afraid of taking decisions 2. that the student is taught in such a way that he yourself, then you will be destined to always be led understands and remembers well what he has learned; by other people instead of standing on your own feet. You will have no creative or original thinking 3. that the student is thoroughly instructed in the lore of of your own. If even you don't trust your own every art without holding knowledge back; knowledge then how can you expect to make anyone else confident. 4. to give praise to the student which raises his esteem amongst his peers; C.3 Sense ofResponsibility for Economic Fairness 5. that the student's security and safety in every quarter In order for a student to protect society's sense of (i.e. towards parents, wife, children, employees, friends human dignity, they must refrain from the Six Roads to and spiritual mentors) is ensured, while pointing out the Ruin: loopholes and weaknesses present in any body of I. Drinking alcohol; knowledge. 2. Roaming the streets at unseemly hours; Meanwhile the student should minister to his teacher 3. Frequenting shows; by: 4. Gambling; 5. Association with bad company; I. rising to receive them; 6. Laziness to work fora living. 2. by serving them (in things which facilitate the teacher's convenience) Furthermore a person who is obsessed with personal 3. by obedience to the teachings or an eagerness to financial gain will find it hard to make progress in their learn; studies. A person should not "worship money". Those 4. by personal service who see that material rewards are more valuable than 5. by attentively and respectfully learning the arts and wisdom will never go very far in acquiring wisdom. We sciences don't overlook the importance of wealth — but on the way that it is best to apply one's wealth — that will be If a student fails to fulfil their duties but the teacher does the subject of Blessing Fifteen. their part, the student is unworthy of the teacher — and it will be no surprise if the student can never become "skilled in knowledge" — catastrophe will await the student. D. THE LEARNING PROCESS D.I Coming into contact with someone knowledgeable If the teacher fails to fulfil their duties but the pupil One of the hardest things is to find a teacher who will does their part, then the teacher is unworthy of the give the necessary encouragement to bring one's student — and perhaps the student should look studies to fruition. The Buddha taught in the elsewhere for a better teacher SilgalovAda Sutta that successful studies are es- — and catastrophe awaits the teacher. tablished on the base of reciprocal duties that a student If neither the student nor the teacher fulfil their duties, practices towards his teacher and that a teacher catastrophe will await both student and teacher and their practises towards their student (duties collectively failing will have negative consequences for society at referred to as duties to the Southern Quarter). If a large. student finds a teacher that they think they can learn However, if both student and teacher fulfil their duties something from, they should start to learn from them. to one another, both parties will have a bright future and The teacher should practice the following five duties their behaviour will have positive consequences for towards their pupil, by making sure: society at large. EFTA00286579 D.2 Finding the opportunity to hear what they teach connections which it has with other issues as if you If you are still the sort of person who skips lectures and know the influences of that knowledge all the way copies the notes later, you are unlikely ever to make a from the mainstream up to the edges. success of your career as a student. This applies both to 4. Long-sighted Knowledge: You need to have a the contact with your teacher and reading from the long-sighted knowledge. You need to know how things textbooks. It means questioning in order to further your will turn out in the future. You need to know how one knowledge.Whatever knowledge you learn, try to divide thing leads to another. it up into these four aspects and study all four. Only D.3 Listening attentively then can you say that you have mastered that You need to listen to remember — not just sit in the knowledge. Such an assessment of your own knowledge lecture picking your fingernails and chatting to your will prevent you from slipping into the premature friends, with no idea what the lecture was about at the overestimation of the amount you know and give you end; the encouragement to keep listening to people of knowl- edge. D.4 Memorizing knowledge learned [vAcAsa-paricitta] If you make no effort to memorize what you have 1. Knowledge in Depth: You need to make sure that learned, you will never become a person 'who has you understand deeply what you have learned. You heard much' (A.v.26). Memorization is an implicit part need to know the roots and origins of everything you of the duty of a monk and it is expectedof monks by the study (its past). If you are a doctor and you see a patient lay congregation. If the knowledge stays in the books, it ill with certain symptoms by looking at their face you is like having money, but having lent it all to someone can tell immediately about the prognosis of their illness else. If you want it back instantly, even though it is right from ten or twenty years ago. Don't go believing yours you cannot get it back instantly. Even though you things simply because they are traditional or customary know which textbook you can find a certain piece of without understanding the reasons for such belief. knowledge in, you will go reaching for the book one day and find that worms have eaten just the page you needed. 2. Knowledge in Breadth: You need to have a broad D.5 Reflecting on knowledge memorized [manasA- knowledge (the present) not only of your own narrow specialism but also about all the things that concern nupekkhitA] You have to digest new knowledge in your everyday life. Even if you study the arts, you still your mind and look for causes and effects Meditating is need to know the elements of electricity because you the mostefficient way of 'digesting' new knowledge. use electricity in your everyday life from the time you get up in the morning to the time you go to bed. If you have studied science, you still need to know about the D.6 Applying knowledgefor one's own benefit arts othenvise you will not understand how to (see Blessing Eight) communicate emotions, feelings and ideas from one person to another in different forms whether it may be D.7 Applying knowledgefor the benefit ofoneselfand written or visual. If you don't study then you can be the others best engineer in the world but if you have no gift for (See Blessing Eight) communicating with people you will just be digging holes for the rest of your life. E. PRACTICAL TIPS FOR BECOMING LEARNED Here are some practical suggestions for budding scholars: 3. Thorough Knowledge: Not only will you know I. Choose only appropriate subjects to study which will your own narrow subject but you will know the not have negative implications for the hu EFTA00286580 man dignity of yourself, others or society at large; day when he had made an appointment with a knowledgable Brahmin Nanda to teach some teachings 2. Dedicate yourself— studying your chosen subject left over from the Kassapa Buddha. In that day and age, to the utmost of your ability; there were no living teachings to be followed any more. 3. Always be enthusiastic to learn new things; There were no monks left any more. Later even if the 4. Study spiritual knowledge hand-in-hand with worldly king offered the prize of a heap of gold as tall as the knowledge; person to give the teaching, there would still be no-one 5. Remember what you have learned so that it is always who had any teaching to give the king. Even if the king at your immediate disposal offered the prize of a heap of diamonds as tall as an elephant, still nobody could be found to give a teaching to the teacher. However, in the time of king F. ILLUSTRATIVE EXAMPLES MahAsutasoma, the decay of Buddhism was not so F.! Metaphor: Lamp lighting the path for a long much that there were no teachings left any more. The journey ahead day when the king was to be captured, someone had Just as illumination is necessary to light the path ahead accepted an invitation to come and give a teaching in the on a long journey, artfulness in knowledge is the palace. On that day, out of respect for the Dhamma, the pioneering virtue leading to prosperity in life. king had first gone to freshen up and change into a new F.1 Ex. Buddha advises a brahmin to pay respect to set of clothes in preparation for hearing the Dhamma. It Ananda (1196) was as he was washing that he was captured. The king There was once a brahmin who sought the advice of the made a deal with the ogre that it could do with him as it liked, but it should first let him listen to the teaching of Buddha. He said that it was obvious how one could pay the Dhamma, because he had already made an respect to the Buddha and the Salgha, because they appointment with the teacher who was coming. The were already a sort of personality. However, the king promised the ogre that after hearing the teaching he Brahmin didn't know how to pay respect to the would allow it to take him away for sacrifice. Even Dhamma which seemed more abstract.The Buddha though the people of that time didn't know about the replied that if you want to pay respect to the Dhamma, Precepts, they still knew about the importance of you should pay respect to those who are learned in the truthfulness. The king was allowed to return to the Dhamma. The Brahmin asked around to find which of palace where the Brahmin was waiting. The Brahmin the monks was the most learned and everyone agreed didn't even know how to explain the Dhamma, all he that/nanda was the most learned because more than any could do was to read out a piece of the scriptures. The other monk, he had heard the teachings of the Lord Brahmin also had to wash himself before giving the Buddha. Thus the Brahmin went to pay respect to teaching. He rinsed his hands with perfume before /panda above the other monks, many of whom had more picking up the scriptures. He bowed three times to the advanced spiritual attainments. scriptures and only then did he open up the scriptures in the most careful possible way. The subject matter of the scriptures were the words of a previous Buddha. The F.3 Ex. MahAsutasoma JAtaka (1537) Brahmin could read the words and translate them, but he There was a certain Buddha who while pursuing didn't know the meaning: Perfections as the bodhisattva, was born as a king called MahAsutasoma. The king was so keen to learn new teachings of the Dhamma that he would invite anyone who had knowledge of the Dhamma to come and teach him in the palace. On one occasion, MahAsutasoma was captured by an ogre. The ogre was going to put him to death. On just the day the ogre was Associating with the noble ones just once, going to collect him, it was also the One can be protected by that contact for the rest of one's life. EFTA00286581 However, associating with fools even many king gave himself up to the ogre. The ogre was sur- times, Will fail to protect you for the rest of prised that the king didn't show any sign of fearing your life. If you associate with the noble death. It asked the king why he had no fear of death. ones, You should associate with them closely, When the king told them the Dhamma he had learned, Because anyone who can learn the virtues of the ogre was so impressed that it asked to take refuge in a noble one, Will know only prosperity and the king as its teacher and had no more thought about never know decay. sacrificing him. F.4 Er. Tuccha-PoEhila (The Blank Scripture Monk)(DhAiii4l7-21) In the time of the Buddha there was an elder monk who was so learned in the Dhamma teachings that he had many Even a royal chariot that is beautifully disciples of his own. Many of his disciples had become decorated, Must eventually deteriorate and arahants as the result of what he had taught — but he, decay, In the same way the body that we himself, had not achieved anything. He had heard a lot of possess Must eventually decay and die. teachings but he had never showed any interest in practising for himself all the theory thathe had taught. All he had was knowledge — he had no attainments. However, the Virtue of the Noble Ones Never goes out of date and never decays. It is Out of compassion,the Buddha wanted the elder monk to only the Noble Ones together Who can know realize that he must practice for himself, so he always called each others' minds. the elder by the name 'Blank Scripture'. If the elder came to see the Buddha, the only thing the Buddha would say to him The earth and sky are far apart. The two was "'Blank Scripture'— so you're here again?" For other sides of the ocean are far apart. But they disciples the Buddha would ask questions or give are not so far apart, As the behaviour of the encouragement, but instead of giving encouragement to this nobles and that of fools. elder for having so many students he just said 'Blank scripture'. Apart from this he would ignore the elder Before putting the scriptures away, the brahmin bowed to completely until everyone else was taking their leave. Again, them again. Hearing just these teachings, the king was so the only thing the Buddha would say to him was "'Blank moved that he cried tears of joy. The king asked the Scripture' — so it's time for you to go?" brahmin, "Usually when you read this scripture to other kings, how much do they give you?' One day, the elder saw through his feeling of being The brahmin replied, "They give me a hundred for each slighted bythe Buddha and thought to himself, "What verse." the Buddha says is really true — I really am a `blank "These verses are not a 'hundred a verse' but are a scripture' — because I know all the scriptures by heart, 'thousand a verse"' said the king, and presented the but I have never used any of it in practice for my own brahmin with five thousand. benefit." He thought to himself,"I have spent all my life The king remembered the appointment he had made teaching others, but I have never taught anything to the with the ogre and thought to himself, "If I were to break stubbornest person in the world — myself." my promise, it would only make my mind dull and guilty and I would certainly have an unfortunate (Sometimes, even though you know what is good and afterlife destination — better that I go to my death with what is bad, you still don't make any effort to change that ogre while my mind is still radiant from having your behaviour. When the alarm clock rings in the heard the Dhamma." The morning, instead of getting up, you switch it EFTA00286582 off and go back to sleep. This is the reason why it is novice tells me, I will maybe never have the chance to necessary to teach yourself regularly). learn any more."When the elder was up to his waist in Thus the blank scripture elder went to the most senior arahant water, he had completely given up his dignity and he knew and asked for his help in teaching the practice of hence his arrogance. The novice said, "Up to your waist Buddhism. The arahant, knew what was in the mind the elder is enough!" and knew if he made life too easy for him, he would never The novice taught, "There is a termite mound with six give up the arrogance he needed to shed in order to learn entrances. A water monitor is inside the termite mound. The anything. Thus the arahant did not agree to teach him, but sent way to catch the water monitor is to block five entrances and him to a more junior arahant saying, "That monk is still to put your hand through the sixth and you will be able to young and healthy — he will have the strength to teach you catch the water monitor as you wish." The novice didn't need what you want to know." to say any more. Because the elder was an experienced teacher he immediately knew that the water monitor in the teaching is the mind itself which is constantly thinking of things that are The 'blank scripture' elder went to the younger arahant, of no benefit, losing its energy via the six sense doors. If we but the younger arahant knew the character of the elder want to train the mind we have to control the five outer senses again. He knew with his seniority, the elder would not (eyes, ears, nose, tongue and body) and purify the sixth sense pay much attention to anything taught to him by which is the object of the mind. As soon as the elder someone half his age. Thus the young arahant sent the understood, he immediately trained himself in sensual restraint elder to study with a novice who was an arahant. The and purification of the mind. elder was tempted to give up his search for knowledge because of the humiliation of having to be taught by a young novice! However, the warning of the Buddha still rang in his ear and he gritted his teeth and went to By the end of the novice's teaching, the elder was an see the novice. arahant, even standing there up to his waist in water. Because the elder had been artful in knowledge for so The novice knew the arrogant character of the elder so long, to become artful in practice was no difficulty. All he told him that to get a good result from the teaching, he needed was to have a little reminder to make him the elder must be up to his neck in river water to get think a little. Thus we can see that to be artful in any benefit. The elder thought, "I am really at my last knowledge is essential for one's personal development. resort — if I don't do as this EFTA00286583 Blessing Eight: Artfulness in Application A. INTRODUCTION they have only academic knowledge, no practical Since Blessing Seven, we have already discovered the knowledge and they expect to choose where they want value of being artful in knowledge — but it is not good to work, who can they expect to want to take them on? enough — it is also necessary to be artful in the If you don't want to be an unemployed graduate, you application of what we know — the subject of this should take on any work you can find, to get the Blessing. practical experience ever since you have not yet graduated. If you can transform your academic A.l People confuse knowledge with ability knowledge into practical skills even before you Many people confuse knowledge with ability. Artfulness graduate, you will make an very attractive prospect for employers. There will be employers asking after you in the application of knowledge means that if you have even before you graduate. learned an occupational subject, if you have learned all the necessary theory, you have to transform that theory into Some people get themselves a prestigious degree in practice allowing you to earn your living. If you have accounting. They take a job as a lecturer in university learned Dhamma theory, you have to transform that and because they can teach accounting in a way that knowledge into Dhamma practice. allows their students to become successful accountants, they think that they are also a capable accountant. The It is like someone who reads a manual of swimming lecturer sees that his students are richer than he is, so he who can memorize every page of the manual. He gives up his job to start a business himself. Before knows how many types of swimming styles exist and long, his business is bankrupt and he has to go back to what all the differences are. When he has read the book, teaching! Only then would such a person find out the he puts it at the side of the swimming pool and jumps in reality that knowledge and application of knowledge — sinking without a trace! are completely different attributes. A.2 Why no-one wantsfresh graduates This is one reason why many graduates are unemployed B. DEFINITIONS — they have only knowledge from examinations or B.1Definition: Artfulness in Application from copying their friends. They have no practical The Pali word `sippaO', meaning `one endowed with knowledge. They expect to get a prestigious job in artistry' means someone who is skilled in application of keeping with their prestigious degree and look down on their knowledge. The `bahEsEtal of Blessing Seven is almost every type of work. When one who is skilled in knowledge, EFTA00286584 but the person who has mastered this Eighth Blessing is whether it be plumbing, mechanics, painting, design, one who can apply that knowledge fruitfully too. sculpture, photography, printing or other vocational skills such as gardener, farmer, author or nurse — and further than that, having the manners to walk, B.2 Sir Components ofArtfulApplication stand, sit and lie down politely, dressing Not all performances or displays of application of appropriately, being hospitable, expressing respect knowledge qualify as 'artfulness in application'. You and behaving in a `cultivated' way; can learn skills, but it doesn't guarantee that using the skill will bring you merit — therefore, before 2. Artistic Application in Speech: This applies to committing yourself to a skill you want to learn, you communication skills, knowing what to say and how to have to consider the merits of it first, for the harmony say it in a way to inspire the hearer towards virtue of society: If you are a sculptor, then why not use your (more in Blessing Ten) skill to sculpt Buddha images that can bring inspiration 3. Artistic Application in Mind: This applies to to others? If you can draw then why not draw the sort of skillfulness in thinking, having one's wits about one pictures that will inspire others to do good deeds? Even and creative thinking. little skills like being able to make toys for one's In a nutshell, Artfulness in Application is artfulness in children can help to stop wastage of family income on body, speech and mind. imported dolls and cartoon characters — as a guideline, bear in mind the following six qualities of applied work C. CULTIVATING ARTFUL APPLICATION that demonstrates artistry: CI Transforming Knowledge into Skills If you want to transform your academic knowledge I. Must be refined into applied ability, you have to possess the following 2. Adds to the value of the raw materials qualities (PatthanA Sutta A.iii.l 54): 3. Product of the work leads to creative thinking, not I. Believe in whatyou do [saddha]: You have to aggressive or destructive thinking: A motor engineer believe that you what you are doing is really beneficial should use his skill to build engines to help people in and virtuous. You should be enthusiastic about doing it their everyday lives rather than to build weapons to and have the confidence that you can make a success wage war. out of it. Some doctors graduate in medical science, but 4. Product of the work doesn't lead to sensual ob- have no confidence in their ability to heal people. Some session: Don't go studying the sort of arts that will stir are more confident in their own ability to construct up the passion of others — like cabaret dancing or buildings. In the end, they become building contractors! strip-tease. They can achieve more success that way than they ever 5. Product of the work doesn't lead to ilrwill or could by being a doctor! You need to have to believe in vengefulness what you are doing if you are to be able to dedicate yourself to it. 6. Product of the work doesn't lead to aggression: Don't engage in arts that will cause people to seek vengeance such as inventing war slogans. 2. Safeguardyour health: Don't be the sort of person who bursts into coughs and sneezes when exposed to B.3 Three Categories ofArtful Application the merest cold draught. If you let your efforts destroy Don't think that only artistic applications you can 'see your health, it will be hard for you to succeed in and touch' qualify for fulfilment of the Eighth Blessing. learning a trade. A practical way to safeguard your Such skilfulness can be applied to body, speech and health from all the possible risks is very simple — keep mind: the Five Precepts strictly. If you neglect your health and I. Artistic Application in Body: This applies to various go looking for things to destroy yourself by doing sorts of specialism or applied expertise, EFTA00286585 unhealthy things, you will find it hard ever to and wake up at dawn, or to go to bed at midnight achieve success in learning a trade. and to wake up at seven in the morning? Once you 3. You must avoid arrogance and boastfulness: Those know how to be observant of yourself, you can who spend all day speaking about what they will do, gradually extend your observation to the things but never getting round to doing it, will never manage around you. We notice our clothes. How our clothes to master a trade. No-one wants to accept someone who get dirty at the collar or around the cuffs. Notice is boastful as an apprentice. The only skill which what sort of clothes are suitable for what sort of boastful people manage to develop is the ability to find situation. We gradually extend ow mindfulness to fault with other people in order to let other people know the things more distant from us — noticing how to speak to people in an appropriate way, how to speak how wonderful they are themselves. By pushing others to people to inspire them instead ofmaking them down they are able to hoist themselves up in the lazy. Notice the characteristics of the things around estimation of others. The habit of a boastful person is to you. If you train yourself to be observant even of take a very minor virtue or ability and magnify it yourself, the skill will soon be developed and beyond all proportion. wisdom will follow. 4. You must avoid laziness: If you have only knowl- edge but you are too lazy to do anything with it, then 2. Train yourself to do anything better than best: Never you will be no more than knowledgeable for the rest of look down on any work that conies your way. Never think your life. any task you do is unimportant. Even simple things like your 5. Cultivate wisdom: Wisdom is cultivated by being handwriting should be done with care. From the time when a observant and reflecting on new skills and techniques. child is young, they should be trained to write neatly whatever they do so that 'being careful' about whatever work they are to do in the future will be ingrained from the earliest C2 Instilling yourself with "Artfulness in Application" age. Some people write with such messy handwriting that You cannot acquire wisdom just by eating and sleeping. others can only barely decipher what has been written. You have to be active in your search for wisdom Someone who writes like that since their youth until according to the following steps: adulthood will soon get themselves in the habit of doing I. Be observant ofyourself and the things around everything in a shoddy way you: It is all very well to say 'be observant' but in fact, it is important to know what to observe! In a nutshell, our powers of observation should always attempt to — never achieving anything better than 'passable' seek out the good and useful characteristics of the quality. If you do everything to the best of your things we observe.You have to start by observing ability, skills and abilities will soon come your way yourself first — because to observe yourself is without you even having to spend time looking for theoretically the simplest. You should start by noticing them. Even if you don't study the specific qualities aspects of your lifestyle, (for example our habits of of a particular art, if you are always observant of eating or sleeping) to try to define what is appropriate quality, and do things cleanly and in a detailed way, or inappropriate and where the point of equilibrium lies even though you cannot produce artwork for for various factors. If you eat too much it will make yourself, you will be able to tell quality in the work you sleepy. If you eat too little, your stomach will rumble at night. You have to notice what happens to us of others. Once you have trained your mind to be if we go to bed late. You have to notice what happens refined and to notice details, even the way you speak to you if you get up late. What is better for you — to go will start to be of higher quality — more based on to bed at ten at night reason and more confident (because your train of thought will be more systematic). EFTA00286586 3. Be refined in allyou do: Some might accuse you of Do One - Teach One" where capable students were not `nit-picking' but if you insist on high quality in your only those who could witness and perform surgery — work, even in the details, before long, you will start to they were also able to teach surgery to others too! In pick up artfulness in application. that way, all your mastery of the knowledge will not be limited to overcoming your own shortcomings — the 4 Always look for better ways to do the same thing: application of knowledge can also be used to overcome Sometimes you can already do a task, but if you always the shortcomings of others. look for quicker, more efficient, more cost-effective ways of doing the same thing, it will force you always to improve on your skills, never sitting on your laurels. C.4 How not to instil yourself with "Artfulness in Application" 5. Apprentice yourself to a craftsman: Seek out If you want to learn artfulness in application quickly, craftsmen in the field which you want to master and you have to make sure that you are not the sort of become apprentice to them. Be respectful and helpful to person who can do nothing better than find fault with him so that he will have the compassion to push you the work of others — unless you are training yourself to further in the direction of craftsmanship. be a professional critic! If you have done nothing but criticise others, when it comes to your turn to show off 6. Meditate regularly: The art of training our capa- your craftsmanship, you will not have the confidence to bilities of action and speech is rooted in ow capability let others see what you have made or done — for fear to train the mind. Systematic thinking and observation they will criticize you in the same way as you have can only be developed when the mind is well-trained. done them. In such a case, you will end up as someone Training the mind through meditation will make the who never achieves anything. acquisition of other capabilities easy, because to be able to meditate is the ultimate skill — because it deals with refinement at its root. D. ILLUSTRATIVE EXAMPLES D.I Proverb: He who knows but a single skill. . . He who knows but a single skill can eke out his C.3 Applying knowledge for your own benefit and the livelihood with ease. benefit ofothers D.2 Metaphor: Just as twigs... In continuation of the "Learning Process already described If you plant a mango tree, the benefit you get from it in Blessing Seven", Blessing Eight concerns the last two depends entirely on the amount of fruit. Even though steps of the knowledge acquisition process which involve the tree might grow a trunk, branches and leaves — the application of that knowledge for the good of ourselves these are no more than precursors for any benefit which and others. may come later. In the same way, even though a person Some people use their knowledge and skills only for may be learned, this knowledge is no more than a their own selfish benefits. Sometimes they are afraid precursor for the benefit that can accrue if the that if they teach all they know to anyone else then they knowledge is applied. will be giving away their trade secrets or that that other person may overtake them and make more progress D.3 Er. Swimology (traditional) than they have done. Once a young professor was making a sea voyage. He The attitude which is the most healthy for rounding off was a highly educated man with a long tail of letters a body of knowledge that you have learned is to use after his name, but he had little experience of life. In the your knowledge both for your own benefit and the crew of the ship on which he was traveling was an benefit of others too. Like the example of the College illiterate old sailor. Every evening the sailor would visit of Surgery with the policy "See One the cabin of the young pro EFTA00286587 lessor to listen to him hold forth on many different "Can you swim, sir?" subjects. He was very impressed with the learning of "No, I don't know how to swim." the young man. "Professor! You have wasted the whole of your life! The One evening as the sailor was about to leave the cabin ship has struck a rock and is sinking. Those who can swim after several hours of conversation, the professor may reach the nearby shore, but those who cannot swim asked,"Old man, have you studied geology?" will drown. I am sorry, professor sir, you have surely lost "What is that,sir?" your life.- "The science of the earth." You may study all the "-ologies" of the world, but if "No sir, I have never been to any school or college. I you don't learn swimology, all your studies are useless. have never studied anything." You may read and write books on swimming, you may "Old man, you have wasted a quarter of your life." debate on its subtle theoretical aspects, but how will that help if you refuse to enter the water yourself? You With a long face the old sailor went away. "If such a must learn how to swim. learned person says so, certainly it must be true," he D.4 1x SAlittaka JAtaka(1.107) thought. "I have wasted a quarter of my life." In ancient times, there was a child with polio. His legs Next evening again, as the sailor was about to leave the were so weak that he couldn't walk anywhere unaided. cabin, the professor asked him, "Old man, have you He had to stay wherever his friends put him. He studied oceanography?" couldn't even get up. Although his body was deformed, "What is that, sir?' his intelligence was bright. He didn't look down on any "The science of the sea." subject. The child would practice flicking sand until he "No, sir, I have never studied anything." could flick sand a long distance very precisely. The boy "Old man, you have wasted half your life." used his skills to earn favours from others. The boy With a still longer face the sailor went away: "I have could flick sand so accurately that he could shoot holes wasted half my life; this learned man says so." in the leaves of trees above. Not only holes — but he Next evening again as the sailor was about to leave the could shoot holes in the shapes of anything he wanted cabin, "Old man, have you studied meteorology?" — whether they be the shape of rabbits or tigers or deer. The boy would shoot holes in leaves to the order "What is that, sir? I have never heard of it." of the other children in return for sweets. The boy with "The science of the wind, the rain, the weather." polio had never studied in school, but through his skill, "No sir. As I told you, I have never been to any school. he had more sweets to eat than the other children every I have never studied anything." day. "You have not studied the science of the earth on which you live; you have not studied the science of the sea on One day the boy was flicking sand on the sand heap for which you earn your livelihood; you have not studied the the other children when the king passed by. All the science of the weather which you encounter every day? other children ran away, and the boy with polio was left Old man, you have wasted three-quarters of your life." alone. The king came to rest in the shade of the tree by the sandheap and when he looked up, he was surprised The old sailor was very unhappy: "This learned man to see that almost every leaf of the tree had been says that I have wasted three-quarters of my life! perforated in the shape of different animals. The king Certainly I must have wasted three-quarters of my life. asked how the tree had come to be that way, and found out that it was due to the skills of the boy with polio. The next day it was the turn of the old sailor. He came The king thought, "the skills of such a boy should not running to the cabin of the young man and cried, be wasted at the sandpit." The king happened to have a "Professor! Have you studied swimology?" something on his mind — every time he had a meeting "Swimology? What do you mean?" EFTA00286588 of his counsellors, there was a particular counsellor time, because he would have to swallow what was in who would interrupt and dominate the discussion his mouth. One day, the counsellor had opened his regularly wasting the time of everyone in the meeting. mouth so many times that the boy had used up a whole The king asked the boy, "if someone were to open their litre of goat dung. The king felt sony for the counsellor mouth, would you be able to shoot goat dung into their and was afraid he would get dysentery. He ordered the mouth in the same way you shoot sand through counsellor to go and wash his mouth out immediately leaves?" and told him to reduce the amount he said or else in The boy said, "It would be a piece of cake." The king future he would get two litres of goat dung in his had the boy taken into the palace. Those with all health mouth! On future occasions, the counsellor had to and strength never got the chance to go to the palace, consider carefully before saying anything in case he fell but this poor crippled boy did. Every time there was a prey to flying goat dung. As the result of having more meeting, the boy was put behind a curtain in the room. effective meetings, the economics of the kingdom Every time the counsellor in question opened his mouth improved considerably. The king rewarded the crippled to speak, the boy flicked goat dung into his mouth. The boy by allocated all the money earned in taxes from a boy was so fast, that the counsellor didn't even know certain province to him as pin-money. The cripple where the taste in his mouth had come from. The became a rich man as the result of a single skill — counsellor would want to speak but change his mind as because he put his mind to perfecting his skill. a result every EFTA00286589 Blessing Nine: Artfulness in Usage A. INTRODUCTION A.2 Objectives ofstudying `Artfulness in Usage' A.I Place ofBlessing Nine in the order ofthings In our consideration of the value of artfulness in usage The Seventh Blessing concerned artfulness in knowledge. towards human dignity, we must always consider three We should be enthusiastic about finding any new levels of description: our own personal human dignity, knowledge either in spiritual or worldly ways as long as it the human dignity of others and the dignity of the doesn't have any negative implications for the human whole economic system in society. Being disciplined or dignity of ourselves, others or society in general. Once you being "artful in usage" has benefits on three levels: can avail yourself of such knowledge, then it is a blessing in itself. I. Personal Level: Being disciplined protects and The Eighth Blessing concerned artfulness in the furthers one's own human dignity by protecting our application of knowledge or "artfulness in learning skills". health from self-induced illness, reducing possible We should be enthusiastic about learning any new skills obstacles in our spiritual vocation (especially those either in spiritual or worldly ways as long as they don'tarising from unintentional blunders with the have any negative implications for the human dignity of "defilements of action" [kammakilesa] and allowing us ourselves, others or society in general. Once you can avail to develop our level of virtue from mere "discipline" yourself of such skills, then it is also a blessing in itself. [vinaya] to "selfdiscipline" [sEla] which is the foundation for the subsequent development of meditation [samAdhi] and wisdom [patiiiA]. It is said that being Already mooted in the previous two Blessings has been disciplined is the one major difference between humans the difficulty of knowing whether the knowledge or and savages — thus by preserving ow level of discipline skill we are learning has any negative implications for we protect ourselves from decline into savagery; the human dignity of ourselves, others or society in general. The purpose of the Ninth Blessing is to give us Z Interpersonal Level: Being disciplined protects and the guidelines we need — to allow us to judge our own furthers others' human dignity by stopping people behaviour in action and word, so that the way we use taking advantage of each other. our intellectual resources and craftsmanship bring no 3. Social Level: Being disciplined protects and furthers detriment to society around us or to our spiritual the humanity of the fair economics in our society by fuitherment. promoting compliance with the law and general harmony for society. EFTA00286590 Of course it is an advantage for the reader to know 2. The Five Virtues: Does the action or speech con- about artfulness in usage (or more briefly "discipline") tradict the Five Virtues [palicadhamma] of I. com- and how to acquire it — but it is not until you become a passion; 2. right-livelihood; 3. sexual-restraint; disciplined person that you will really start to gain 4. truthfulness, and; 5. awareness? — see Blessing benefit from this Blessing. Sixteen. This form of discipline is spiritual discipline, concerning our quality of mind and the A.3 Knowing where to draw the line quality of mind of those who share society with us. From person to person the intellectual resources and the level of craftsmanship may not be the same — however, 3. LocalLaw: Does the action or speech contradict the the more the knowledge and skills a person has, the more local law? This form of discipline is worldly or potential damage they can do to themselves, others and material discipline, concerning our quality of life and society if they have no ethical discretion about how to use the quality of life of those who share society with us. that knowledge and skill. Thus it is vitally important that everyone has - virtue" to go hand-in-hand with their 4. Local Custom: Does the action or speech contradict knowledge the local custom? This form of discipline is worldly or — specifically the virtue to know the negative im- material discipline and concerns social harmony and plications of any deeds they may do or words they may solidarity. say. In society in general, we tend tothink that if what we do or say is not illegal then it is acceptable to our Thus if an action goes against the Five Precepts, even if human dignity — however, the Law is really only a it doesn't break the Law, it should not be done. Also, very loose guideline for what should or should not be even if it doesn't break the law notto do something, but done in society. To give a firm example, if a person can omitting to do something goes against the local custom, perpetrate a murder, but has no witnesses, he cannot be perhaps this is a good reason to comply, at least for prosecuted in a court of law. Furthermore, the Law harmony on the local level (but of course, it should not from country to country is different — does this mean break the Five Precepts). that the ethics can also be localized? In some countries, B. DEFINITIONS the Law might even be undemocratic — so the Law B.1Definition: Artfulness in Usage alone doesn't give us sufficient guidelines for the The root of the Pali word for `artfulness in usage' or preservation of human dignity at any of the levels of 'discipline' is 'vinaya' comes from two stems `vi' and description. More detailed guidelines were provided by 'ney'. `My' means something that leads you. 'Vi' can the Buddha in the form of a checklist of four items to be mean any of three things: 'good', `revealed' or considered in order from the first to the last: 'different'. Thus in compound the definition of the word `vinaya' means `leads you to good' or 'leads you 1. The Five Precepts: Does the action or speech con- to brightness' or `leads you to something different'. tradict break the Five Precepts I. killing; 2. stealing; 3. Leading one to goodness, means that it takes you away adultery; 4. telling lies, and; 5. drinking alcohol (see from evil. Leading one to revelation means that it below) — i.e. the baseline of humane behaviour? This allows us to see a person as they really are. Leading one form of discipline is spiritual discipline, concerning our to be different means that it raises one above people in quality of mind and the quality of mind of those who general. share society with us. We find that these Five Precepts The actual meaning of the word is `rulesor regulations are at the heart of codes of discipline of many different to restrain ourselves in body and word to avoid causing religions, whether it be the Christian Ten suffering to ourselves or others'. Notice that vinaya' Commandments, Islamic law, the 16 rules of Hindu doesn't restrain the mind directly, but in effect, it has a conduct. positive effect on the mind too because bodily action and speech originate in the EFTA00286591 mind. When we can avoid causing suffering to our- tation" because as KierIcegaard wrote in Either/Or: selves or others, we set ourselves on the path to A Fragment of Life: Pan One (1843): goodness, revelation and difference from others in "The more a person limits themselves,the more general. `Vinaya' will be the virtue that tells us what is resourceful he becomes" (p.289-91) appropriate and inappropriate to do or say or look at or eat. In Buddhism, it is not by arbitrary rules that we limit ourselves — we choose rules that also ensure protection R2 Definition: Self-Discipline of the human dignity of ourselves, others and society — When people think of Precepts, they often mistakenly but it is true that the more intensive the level of think that Precepts are nothing more than prohibitions. practice, the more rules of training we tend to keep. In fact the meaning of the Pali word for `Precepts' i.e. 'sElal means 'the norm' or `cooling'. Precepts mean B.4.I Disciplinefor Householders the level of virtue that is normal for human beings to BA.I.1 Five Precepts have. It is a norm that distinguishes men from savages The Five Precepts [palica-sEla] are the basic set of or from animals. It is for this reason that we discipline advocated for every Buddhist. The Five differentiate `vinaya' from 'sEla' by calling the latter Precepts are much older than Buddhism, but were "self-discipline". As we shall see "self-discipline" is the adopted by Buddhism amongst many other religions as result of training yourself in "discipline". It is a state of the core practice for moral conduct. Elements of the mind rather than a set of rules to follow. same principles are found in the Ten Commandments, Islamic Law and even Hindu practices. This is because R3 The Difference between Discipline & Self-Discipline the Five Precepts protect against a person taking Discipline is the means by which we restrain (the advantage of the weaknesses of himself and others. manifesting of) unwholesome actions and speech. When There is nothing that people love more than their own one is new to discipline, the mind is usually still life, their possessions, their spouse and trust. There is reluctant. Many thoughts will go through the mind to nothing that disables people more than the loss of their protest at the inconvenience of behaving in a disciplined own clear conscience. These five weaknesses in human way. Such thoughts do not constitutea breach of relationships are guarded by the Five Precepts. Such discipline because they are not manifest. Apart from weaknesses are not exclusive to Buddhists, but apply protecting the practitioner from degradation of for all people in the world, therefore the Five Precepts behaviour into any of the Four Defilements of Action are the fundemental bedrock of all morality. The [kammakilesa], discipline will gradually channel the Precepts themselves consist of five rules of training: mind into the development of "self-discipline". Self-discipline is the attainment of restraint of unwholesome thought as well as unwholesome action 1. Not to kill living beings and speech. At this point there is no further reluctance 2. Not to steal in the mind any more. One has managed to be "a 3. Not to commit adultery teacher to oneself" sufficiently well to be able to police 4. Not to tell lies one's body, speech and mind without the need for any 5. Not knowingly to drink alcohol or consume in- further rules or regulations to force such behaviours. toxicants. By keeping the Five Precepts people can ensure B.4 Different Types of Discipline harmony for society and also prevent many of the roots There are different sets of codes of conduct which can of suffering. The Precepts bring coolness to the mind be used for training in discipline. Some are suitable for laypeople. Others are suitable for monks. They work on and body — there is no burning caused by suffering in the principle of the "principle of limi body and mind as the result. EFTA00286592 The Five Precepts share the same Pali word -paiicasEla" Precepts themselves consist of ten rules of training: as the five principles upon which Sukarno founded the I. Not to kill living beings Indonesian Constitution — but don't go thinking that 2. Not to steal Indonesian Law is founded on Buddhist Principles because 3. Not to be uncelibate on closer examination, the five basic principles of the 4. Not to tell lies Indonesian Constitution turn out to be something else 5. Not to drink alcohol or consume intoxicants completely. 6. Not to take meals between midday and dawn The Five Precepts are intended to be kept by Buddhist 7. Not to indulge in romantic entertainment householders on a daily basis. 8. Not to indulge in immodesty B.4.1.2 Eight Precepts 9. Not to be indulgent in one's sleeping habits The Eight Precepts are a set of rules of training which 10. Not to handle gold or silver expand on the Five Precepts with adjustment of the They are intended to be kept by Buddhist novices on a third and fifth precepts and addition of the sixth, daily basis seventh and eighth. The Precepts themselves consist of eight rules of training: BA2.2 Two-Hundred & Twenty-Seven Precepts As Buddhists train themselves as laypeopleand as I. Not to kill living beings monks, Buddhist spiritual discipline can be divided into 2. Not to steal two parts accordingly: discipline for the homeless 3. Not to be uncelibate [artagAriyavinaya] and discipline for the householder 4. Not to tell lies [agAriyavinaya]. The monks have special discipline in 5. Not to drink alcohol or consume intoxicants keeping with their aim to reach an end of defilements 6. Not to take meals between midday and dawn within the shortest possible time. For the monastic 7. Not to indulge in romantic entertainment or im- community, eradication of defilements in the mind is modesty intensive, so the self-discipline of monastics is intensive 8. Not to be indulgent in one's sleeping habits accordingly. The 227 Precepts are a set of rules of They are intended to be kept by Buddhist householders training which expand on the Ten Precepts. They are during times of intensified training, especially on intended to be kept by fully-ordained Buddhist monks meditation retreats or for self-purification on a periodic on a daily basis. basis, such as one or twice a week. Eight precepts is C. DISCIPLINE: PRACTICAL CONSIDERATIONS sometimes called `uposatha-sEla' where the Eight Cl Components ofFive Precepts Precepts are kept for three days before, during and after In the keeping of Five Precepts, householders often feel one of the quarter moon days. The only real difference guilty when they mistakenly do unwholesome things — is the length of time one expects to keep them. The they don't know whether it means they have broken content is the same but for uposatha-sEla, usually, one their Precepts. Some people accidentally run over a will only keep them on the MI moon days with the stray dog while they are driving because they happen to possibility of one day before for preparation and one be in a hurry and wonder whether it breaks the day after for debriefing. For Eight Precepts the length Precepts. Some women know that they have never of time the precepts are kept has no special duration. taken the possession of others without asking (i.e. they have never stolen) but they wonder if taking money 11.4.2 Disciplinefor Monastics from their husband without asking is breaking the 11.4.2.1 Ten Precepts Precepts. The Components of Five Precepts explained below are an attempt to answer this genre of The Ten Precepts are a set ofrules of training which expand on the Eight Precepts with adjustment of the questions.Below you will find descriptions of the factors involved seventh precept and addition of the tenth. The EFTA00286593 in breaking each of the Precepts. All factors must be 1. There is art owner who is possessive about that ob- present in order for the Precept to be broken.: ject: If you are in the forest where there are objects of which no-one is the clear owner it is all right to take C.1.1 First Precept: Not Killing them. In order to break the Precept of not killing, your action 2. The perpetrator knows the object has someone pos- has to consist of five components: sessive of it: People can even be possessive of a I. The victim must really be alive: Suppose there is a favourite rag. If for some reason you cannot find the rag certain dog we have hated for a long time. Every time you usually use, often you feel irritated or angry. In the we see it it has barked us, chased us and bitten us. We past there was an agreement between market gardeners think that the dog is alive, but in fact it has already died. as follows — whatever they plant, whether it may be Someone else had just shot the dog dead that very bananas or sugar cane or aubergines or chillis, if anyone morning. It is lying dead in the road, but we were not to walks through the field and feels they want to eat some know that. Seeing it lying in the road we think to of the crop, they are allowed to help themselves to as ourselves, "This time we can get our own back on the much as they can eat, but it is prohibited to take any in dog," and we reverse the car over the dog. In this case your pockets or in a bag to eat in the home. It is said we have not managed to break the Precepts because it that there is only one eater of stolen food who steals had already died long ago of other causes. food and takes it home to eat and that is a stray dog. 2. We are aware that the victim is alive: Sometimes we 3. The perpetrator has the intention to steal: Even the misunderstand that an animal is already dead, so you intention to steal starts to cloud the mind. think that a cremation is in order. You throw the body 4. The perpetrator makes the effort to steal the object: of the animal into the flames This means trying to find devious strategies and — but it is not really dead. However we were not to actually putting those strategies into practice. know that. This time the animal does really die! 5. The perpetrator obtains the object in keeping with Again, such an action does not break the Precepts. his intention. C1.3 Third Precept: Not Committing Adultery 3. We have the intention to kill the victim: Supposing you run over an animal killing it accidentally, because In order to break the Precept of not committing there is no intention to kill (you could not avoid it), adultery, your action has to consist of four components: again the Precepts are not broken. I. The object of the affection must be a man or woman 4. We put in the effort to kill the victim: You have to put in the effort to kill, if you are to break the Precepts. who is prohibited: So what do we mean by a partner You have to really aim the gun and pull the trigger if who is prohibited? There are four sorts of women who you are to create the necessary conditions to break the are prohibited to men Precepts. • married women; • women who are still in the care of their parents; 5. The victim dies in the way intended: As the result of • women who lifestyle prohibits sexual intercourse, our efforts, the animal must really die if the Precepts such as nuns or female prisoners. are to be broken. If you shoot to kill, but the result is • women related to us such as our mother or only to break an arm or leg, the Precepts are not yet broken. our sister or ow daughter and three types ofmen C1.2 Second Precept: Not Stealing prohibited to women: In order to break the Precept of not stealing, your action has to consist of five components: • any man who is not your own husband; • men whose lifestyle prohibits sexual intercourse such as monks. EFTA00286594 • men who are related to us C.1.5 Fifth Precept: Not Drinking Alcohol In order to break the Precept of not drinkingalcohol, 2. The perpetrator has the intention to have sexual in- tercourse with that person; your action has to consist of five components: 3. The perpetrator makes the effort to have sexual I. The liquid drunk must be alcohol intercourse (e.g. removes his clothes) 2. The person must know that it is alcohol. 4. There is a joining of the sexual organs. 3. The person must have the intention to drink it 4. The person must make the effort to drink it In fact there is no man or women born in the world who S. The alcohol must be swallowed. has no connections except for the one who is already married to you. No-one else is the legitimate subject for For the purposes of the fifth Precept, not only alcohol sexual intercourse — not in the bar nor the night club and heedlessness-inducing intoxicants are prohibited, — even prostitutes are prohibited (consider respect for but also such drugs such as heroine, opium, maruana human dignity and fair economics and you will etc.. If you consider tobacco from the point of view of understand why) — there are no such things as this Precept in an objective way, you will find that `wayside flowers' free to be picked by anyone. smoking tobacco must be avoided too. Those who become addicted to anything like tobacco will find CL4 Fourth Precept: Not Telling Lies themselves in difficulty when they come to practice In order to break the Precept of not telling lies, your meditation on a retreat where there is no opportunityto speech has to consist of four components: smoke. Some people say that they smoke without being addicted — and they have been smoking without 1. Saying something that is not true addiction continuously for the last ten years! 2. Having the intention to misrepresent the truth 3. Making the effort to misrepresent the truth. C /.6 Seriousness of Breaking Precepts 4. The listener understands what you have said. In addition, breaking a Precept may be more or less The damage of lying comes from the chain reaction it serious dependent on an additional three factors: causes: inorder to lie to someone once, you have to lie L the amount of effort invested in breaking the to yourself first three times. The first time you lie to Precept: the more the effort invested in a deed, the yourself is in order to prepare yourself to tell a lie. You more serious is the breaking of that Precept. To kill a have to make up the story and convince yourself first. large animal is more serious than to kill a small animal The second time you have to lie to yourself is when you because it takes more effort. meet the person who you are going to lie to. Thirdly, 2. the gratitude or ingratitude in breaking the Precept: you have to remember what lies you have told to who, the more an action expresses ingratitude, the greater because next time you meet them you have to tell them will be the seriousness of breaking the Precept. things consistent with that first lie, or else your Wringing the neck of the cock which crowed to wake dishonesty will be discovered. If the lie is an important you up every morning at dawn to go to school until you one, sometimes you will have to remember it for years. got yourself a university degree is worse than wringing The result of being a liar is that eventually you will lose the neck of another cock you have never known before. your self-confidence because you have lied to yourself Thus one should be very careful not to disregard the until you have become used to it. At the end of your debt of gratitude owed to others. If that person or life, your memory becomes so blurred to the truth that animal is one that is useful — especially if it has been you end up suffering from senile dementure as the re- helpful to us personally in the past. sult of the mental hypocrisy you have accumulated throughout the course of your life. 3. The strength of the intention behind breaking the Precept: if you kill an ant by pulling each leg out EFTA00286595 one by one and then killing it, it is worse than killing Precepts to help play a supporting role in the the ant outright in one fell swoop. To kill a mosquito reduction of attachment to sensual stimuli. by slapping it is not as bad as putting a candle flame The Fifth Precept: Not Drinking Alcohol : Another dif- to the wings of the mosquito and leaving it in pain to ference between Five Precepts and Eight Precepts wriggle to death for the next three days. If a person concerns the fifth Precept. For Five Precepts the fifth kills with vengeance and cruelty, it is more serious Precept has five components, but for the Eight Precepts, than for killing out of vengeance in cold blood. If there are only four components as follows: someone kills someone with a single shot, it is not so bad as someone who tortures someone to death. I. The liquid drunk must be alcohol Thus even in the past, they would try to find quick 2. The person must have the intention to drink it ways of execution so that they could reduce the evil 3. The person must make the effort to drink it accrued by the executioner. (Best of all is not to 4. The alcohol must be swallowed. have to kill the prisoner at all). You will see that for the Eight Precepts it is no longer necessary to know that the drink is alcohol in C2 Components ofEight Precepts order to cause the fifth Precept to be broken. C.2.I Differences between Five andEight Precepts The following differences are found between the C.2.2 Sixth Precept: Refraining from Untimely components of Precepts shared between the Five and Eating Eight Precepts: It is commonly asked by housewives who keep the Eight Precepts whether they are allowed to taste the The Third Precept: Unchastity: The first difference food they are preparing for their husbands in the between the Five Precepts and the Eight Precepts evening. Sometimes to taste and to eat food are not the concerns the Third Precept. Immoral sexual relations same (except for the person who tastes half a plate of [kAmesu micchAchAra] are replaced by abstention from food and still doesn't know the flavour!) any sexual relations (brahmacariyA — lit. Brahma-faring). For the Third Precept of the Eight I. It must be midday ofone day to the dawn of the next: Precepts there are only two components: The dawn signals the changing of the day for Buddhists — technically the earliest time that if you go out into I. You have the intention of having sexual rela- the open, and stretch out your arm, you can see the lines tions. on your hand clearly without having to use a torch or 2. There is a joining of the sexual organs. In this case the time at dawn when you can first distinguish the it makes no difference whether your partner is your leaves of trees as being of different shades of green. husband or wife. It will cause your Precepts to be broken. If either or both husband and wife are training themselves in the Eight Precepts it is usual 2. The substance eaten is solidfood (chewable): This for them to sleep apart. This form of training is second component has some exceptions i.e. chewable important because for most people in the world who food that is allowed. Exceptions include refined sugar, lack control over their own minds, for most of the sugar cane juice, tamarinds, embolic myrobalan, nutgall time, their thoughts and action are dictated by the or pickled ginger. For those who might have dietary defilements of sensual indulgence. The five precepts problems if their stomach is completely empty, cheese already teaches you to be contented with your or butter is allowed (but not cheese sandwiches!) 3. The effort is made to eat thefood 4. Thefood is swallowed. spouse. The Eight Precepts goes further with this training by offering sixth, seventh and eighth If all four of these components are present then the EFTA00286596 sixth Precept will be broken.The point of keeping the I. The sleepingplace is large or high sixth precept is to remove another possible risk of 2. You know that the sleepingplace is large or high sleepiness as a hindrance to one's meditation practice 3. Sitting or lying down on that place by avoiding a heavy evening meal. If we eat too much, it will give us more energy than we can use and this You will notice that not only lying on a soft mattress is contributes to ease of sexual arousal. If you were to forbidden but also sitting on such a mattress, because miss a meal once a week by forgoing an evening meal, they contribute to making the mind wander.The softer you will find that the excess food will be burned up. the mattress on which you sleep, the less you feel like getting up in the morning. As you sleep without mindfulness, it will start to undermine the purity of C.2.3 Seventh Precept: Not indulging in entertainment your third precept. However, nowadays houses or immodesry, commonly have sofas which are soft. If you were to be Indulging in entertainment means specifically: singing, strict, sitting on a sofa would be forbidden, but for the dancing or playing musical instruments yourself, sake of manners, it is better to accept others hospitality watching others doing the same (excepting the national than to take all the cushions off the sofa and throw them anthem or music in honour of the monarch). Immodesty away. At the same time we should take good care of our means wearing perfume, jewelry, flowers or makeup presence of mind. We have to think of both our Pre- (except talcum powder for medicinal purposes). Some cepts and the appropriateness in any situation. people ask if they can watch the television when Sometimes hotels have nowhere but beds upon which to keeping the eight precepts — the answer is that you sleep. In other places it may be too cold to sleep on the have to be selective about what you watch. You can floor without anything under you in the way of watch news but don't go watching a cabaret or certain insulation. Thus consider appropriateness in each sorts of advertising. You have to avoid contact with situation. cosmetics that are meant for beautification instead of for health. You shouldn't wear perfume, make-up, C3 Monastic Discipline flowers, hair dye. Wearing talcum powder should just C.3.I The Objectives behind Monastic Discipline be to prevent athlete's foot or abrasion — not for A.v.70) beautification. The components of this seventh precept The Buddha created the monastic discipline for ten are any of the following: reasons: To maintain peace in the monastic community; 1. Playing musical instruments, dancing or singing 2 To restrain stubborn and shameless disciples; romantic songs yourself 3 To maintain the happiness of the monastic com- 2. Watching entertainment consisting ofsinging, danc- munity; ing or romantic music. 4 To maintain the happiness of monks who love or all of the following: discipline; 5 To give protection from defilements that might 1. There are cosmetics or perfume increase in the present time (for example if monks are 2. The reason is not because ofpoor allowed to speak one-to-one with females, there may be many Bab* wear the cosmetics or perfume new problems resulting); 6 To give protection from defilements that might C.2.4 Eighth Precept: Not engaging in Indolent increase in the future (for example if monks are allowed to Sleeping Habits speak one-to-one with females, later it may lead the monk to The following are the components of the eighth spend all their time thinking of that female.); precept: EFTA00286597 7. To instil faith in the public who are not yet aware of your fault and will not do it again. Only faithful; then can the monk be re-admitted to the monastic 8. To increase the faith of the public who are al- community. ready faithful; 3. Rules entailing confession: These include "Rules entailing 9. To maintain the Teaching of the Buddha confession" IpAcittiya), "Rules entailing forfeiture and steadfast; confession " inissaggiya-pAcittiyaj: -Rules entailing ac- I0. To maintain discipline itself; knowledgment" IpAtidmantya); "Minor Transgressions" [dukkata), and:"Wrong Speech" WubbhAsita). For these C3.2 Components ofMonastic Discipline infringements of the monastic conduct there is no need for Although it would be possible to give the components monks to confess in front of the monastic assembly. By for each of the 227 monastic Precepts (same principles confessing to another monk the offending monk can be apply as for those of the Five and Eight Precepts) there returned to purity again. In fact, confession doesn't wash away is insufficient space to do so. However, to demonstrate the evil caused by infringement of the discipline, but it helps that monastic discipline is more than just the code of to give the monk the mindfulness not to infringe the same rule conduct, the four components ofmonastic practice are of conduct again. Confession is like the healing of an open described below: wound — but the scar still remains. Best of all is never to C.3.2.I Restraint according to monastic code of break the rules of monastic conduct. conduct [pAEimokkhasaOvara]: The `pAEimoldchal is the set ofrules of training which the Buddha gave to monks for the restraint of their bodily actions and speech. As soon a monk ordains, whether he knew the rules or not previously, it is immediately his duty to make sure he knows and abides by the 227 rules of C.3.2.2 Restraint of the senses [indriyasaOvara] This conduct. The 227 Rules therein can be divided into means specifically the restraint of the eyes, ears, nose, three degrees of seriousness: tongue, skin contact and mind. Monks should not look at inappropriate things: if a monk sees a couple petting I. Rules entailing defeat [pArAjika]: There are four at the side of the road, he shouldn't stay and watch rules in this category: killing people, stealing, sexual them but should quickly go somewhere else. Monks intercourse and claims of mental attainments. Any should not listen to inappropriate things — there is no monk who infringes the rules of this category immediately in no longer a monk any more. Whether need to go listening to gossip that doesn't concern him. he is disrobed or not, he is no longer a monk any Monks should not smell things that are inappropriate or more. It is the heaviest infringement ofmonastic taste things that are inappropriate: mostly this concerns conduct possible. food and not just eating things for the taste. Monks should not touch or have skin contact with things that are inappropriate: not using rubbing creams just for the 2. Rules entailing an initial and subsequent smoothness of the skin or to take pleasure in touching meeting ofthe order [salghAdiscsa]: This category soft and comfortable things. Monks should not use their of rules of training is less serious than the previous, but can still be considered evil and coarse. When a mind to think of inappropriate things. In other words monk breaks one of these rules, they must confess monks should not find pleasure or displeasure from the their transgression to the rest of the monastic use of the senses. community. If a monk who has infringed such a rule still has not admitted his fault to the rest of the C.3.2.3 Purity oflivelihood [AjEvaparisuddhi] Monks monastic community, then he is still not returned to have to make their living, but not by cultivating fields purity. The reason for this is to show that you are or earning a wage. The proper way of making a living for a monk is to go on almsround. EFTA00286598 All monks know this but some think that almsround is water out of compassion, rather than killing — this inconvenient because sometimes alms are donated, is the sort of avoidance which we call 'avoidance on sometimes not. To set oneself up as a fortune teller or a the spur of the moment'. Perhaps you would turn in seller of lottery tickets somehow seems more convenient! a lost wallet with all of the money instead of keeping — but it is not pure livelihood for monks. Lotteries are a it for yourself, for fear of being accused of stealing. form of gambling and gambling is one of the roads to ruin. Such avoidance of evil occurs as the result of fear Thus if monks encourage and make their living out of lot- and shame of evil or the consequences of evil [hiri-ottappa]; teries or lottery numbers, don't go supporting them 2. Avoidance having requested the Precepts — they are in breach of monastic discipline. Fortune [samadAnavirati]: this is a form of discipline whereby one telling by monks is no better than lottery tips. Fortune refrains from unwholesome action or speech for fear of telling is a pseudo-science of statistics and is not breaking Precepts one has previously requested from a monk. grounded on truth. Thus fortune telling is a sort of Some people simply make a vow to keep the Precepts each guesswork which is not much better than lying. day in front of the shrine. Even if someone were to give you a bottle of beer, because you have taken the five precepts that day, you will turn down the offer for fear of breaking your C.3.2.4 Reflection on the Requisites [paccaya- vow; paccavekkhaAa]: This is the practice by monks of recollection or reflection on the four different sorts of 3. Avoidance through transcending [samuccedavirati]: requisites before use. The requisites of clothing, food, this is a form of self-discipline whereby one no longer shelter and medicine are the basic needs of life. Monks has any temptation to do evil, because the mind has must reflect that the requisites are nothing more than reached a stage of purity and transcendental attainment needs to keep the body going, in the same way as fuel whereby no unwholesome intention can arise in the keeps a car mobile. Most people use the requisites of mind any more to drive unwholesome speech or action. life without distinguishing between need and want — This is absolute avoidance of evil of the type achieved but for monks the proper practice is to use the requisites by those who have attained the stages of Buddhist to train oneself in the consideration of moderation. sainthood. D.2 Refraining from the Tenfold Path of D. ATTAINMENT OF SELF-DISCIPLINE Unwholesomeness D.1 Levels of Avoidance The result of practising discipline until attainingself- Properly practised, discipline will give rise to discipline is to remove oneself from the influence of the self-discipline. Where discipline is the avoidance ofun- Tenfold Path of Unwholesomeness [akusala- wholesomeness by external means, self-discipline is the dhammapatha], the first four of which can be rec- avoidance of unwholesomeness by internal means. To ognized as the Four Defilements of Action distinguish between the two, we identify three different [kammakilesa]: ways in which unwholesomeness can be avoided (virati): Killing: e.g. killing people, fishing, hunting and L Avoidance on the spur of the moment cruelty to animals [sampattavirati): this is a form of discipline whereby 2 Stealing: e.g Thieving, mugging, shoplifting, one refrains from unwholesome action or speech corruption and deceit spontaneously without having requested any 3 Committing adultery: unfaithfulness to one's Precepts in advance. If you see a fish washed up on spouse, rape, pre-marital sex the beach and you decide on the spur of the moment 4 Lying: eg. telling lies, exaggeration, forgery to throw it back into the 5. Malicious or divisive gossip: e.g. gossip in a EFTA00286599 way to turn one person against another, mud- you from using that knowledge in the wrong way slinging — that virtue is self-discipline. Without self-discipline, 6. Harsh or insulting speech: e.g. name you will apply your knowledge to do immoral things. calling, swearing The people of old had sayings that: 7. Idle chatter: e.g. purposeless babble, "If a sharp sword lacks a scabbard, it can harm raving, boasting even the owner. If a hand-grenade lacks a firing pin 8. Covetousness: e.g. considering to get it can kill even the owner. A person of knowledge something one wants in a dishonest way, coveting and experience can come to an unfortunate end, if others' possessions he lacks self-discipline" 9. Vengeful Thought: e.g. wanting to get E.2 Metaphor: Value of clay is in the value of the revenge or get your own back mold l0. False View: e.g. thinking good and evil to be The people of old remarked that a humble lump of clay nonexistent, thinking you have no debt of gratitude in the middle of a field is a strange thing. Unshaped, in to your parents, thinking death to be the end of the story, not believing in the Law of Karma the middle of that field it is without worth. However, if you put it into moulds of various sorts, it acquires worth and to establish oneself in the Tenfold Path of depending on the nature of the mould. If you put the Wholesomeness [kusaladhammapatha]: clay in the mould for a plate or a cup, when it comes out of the mould, it has acquired some value — it is I. absolutely not tilling. absolutely not something you can use on the table. If you put it into Stealing absolutely not committing adultery the mould for a doll, then the resulting doll is of value and can be used to decorate the house. If you put the 4. absolutely not piing absolutely not clay into the mould for a Buddha image, the clay is suddenly transformed into something superior to possipingibsolutely not speaking darshly. absolutely not idle household use, but something to be the object of respect Shatter absolutely not thinking to take the possession for all who see it. Thus you can see that the better the of others mould you subject the clay to, the more value it acquires. When we come to talk about people instead of 9. absolutely remove yourself from clay, we find that in the same way, the thing that gives tengbatidy possession of Right View people their value is the self-discipline they abide by. E. ILLUSTRATIVE EXAMPLES The greater the degree of self-discipline, the ewmore E.] Metaphor: Vinaya to knowledge is as a scabbard they are worth. to a sword Even if you have theoretical knowledge and expe- rience, you need to have an extra virtue to protect EFTA00286600 Blessing Ten: Artfulness in Speech A.INTRODUCTION more good deeds with your speech than your actions or Some might think the words coming from our mouths if you make the mistake of doing evil, you can do much are relatively unimportant when compared to the more evil with your speech than with your body. This artfulness in "knowledge", "application" and "usage" is the reason why the Buddha had to give the art of discussed in the previous blessings of this grouping. speaking its own separate blessing, because of all there However, when it comes to "making oneself useful to is to be studied. society"one cannot avoid communicative skills for A.3 Why one mouth is ample team-building and for passing one's knowledge on to Without understanding the principles of artful speech, others. we are wont to say too much. The people of old would A.1Buddhismfounded on the tenet ofcorrect speech teach small children the way to look at yourself in the mirror. They would say, don't go looking at how Furthermore, it is only due to the care taken in beautiful or handsome you are — because before long "communicative skills" that the Buddha's Teaching can old age will rob you of all these things. Take a good have been passed down across the space of 2,500 years look at your own face. You will notice that even though to the present day and still inspire people. Words can be your eyes have only one function, to look, nature has true but they may not be pleasant to listen to. If words given you two. You will notice that even though your are both true and polite, the ancients said that they were ears have only one function, to hear, nature has also both worth listening to and also worth hearing. If given you two. You will notice that even though your words, apart from being both true and polite were also nostrils have only one function, to breathe, nature has useful, the ancients said that such words apart from given you two. However, your mouth has two being worth believing and worth hearing are also functions, to eat and to talk, but nature has given you worthy of respect — it is hard to find any religion only one mouth. It is as if nature is telling us to use our which analyses speech to such depth. mouth in moderation — not to eat too much and not to say too much! Al Verbal karma easier to produce than Physical karma B. UNWHOLESOME SPEECH If you compare the possibilities for doing and saying From our study of self-discipline in Blessing Nine, we good things, you find that the possibilities for good already know to avoid the different sorts of un- speech are almost unlimited, more than what we can do wholesome speech described in the Tenfold Path of with the body. You can really do many Unwholesomeness [akusaladhammapatha] — EFTA00286601 these go beyond lying to enumerate no less than four that don't lead a conversation anywhere. different sorts of unwholesome speech which should be 2. Speaking those meaningless words avoided: The seriousness of retribution of idle chatter depends I. Telling lies on the importance of the meaningfulness that you 2. Divisive Speech impede be speaking. Even those who always speak in a 3. Harsh Speech joking way that lacks seriousness don't have to wait for 4. idle Chatter next life to see the results of their misdeeds — no-one will take them seriously. The amount of evil involved B.1 Telling Lies in idle chatter depends on several factors: Telling lies means saying or writing words that are untrue in order to take advantage of someone else. As this subject has already been dealt with in Blessing I. Amount ofchatter: The heaviness of the retribution Nine, no further detail will be repeated here. depends on whether you chatter a lot or a little. B.2 Divisive Speech 2. How much the speaker is believed: The more others Divisive speech or malicious gossip is speaking di- are taken in by what we say, the worse will be the visively to set one person against another. There are retribution. four components to malicious gossip: 3. The strength of the intention: The stronger the in- 1. There is someone to set against one another; tention the worse the retribution. 2. You have the intention to set one side against the other. B.4 Harsh Speech Harsh speech includes swearing or insultingothers to the 3. You make the effort to speak divisively; degree that it upsets them. Harsh speech even includes 4. You manage to make yourself understood; sarcasm and sarcastic comparisons.There are three The amount of evil involved in speaking divisively components to harsh speech: depends on severalfactors: 1. The Debt ofGratitude between the Perpetrator and i. There is someone to insult the Victim: If you speak in such a way as to cause your 2. The speaker has the angry intention to insult that own parents' marriage to break up or to set up one of person your teachers against another or to set one monk 3. The speaker gets down to insulting that person against another, the evil will be very heavy.The degree to which the victims are divided: If the victims are The amount of evil involved in speaking harshly completely unable ever to get back together again, the depends on severalfactors: evil will be very heavy. i. The Debt ofGratitude between the Perpetrator and the Victim: If you speak in such a way as to insult your 2. The Strength ofthe Intention behind wanting to own parents or teachers, the evil will be very cause a division: The stronger the divisive intention, heavy.The evil is also heavy if the victim is of high the heavier will be the evil. mental attainment. 3. The amount ofeffort put in to making a division. The 2. Whether the insult is to theirface or behind their more the effort the heavier the evil back. An insult to someone's face is worse in its retribution than an insult behind their back. B.3 idle Chatter 3. The strength ofbad intention behind the insult. The Idle chatter is speaking purposelessly just to pass the stronger the bad intention, the worse will be the time. There are two components to idle chatter: retribution. 1. To have the intention to talk about something mean- 4. The amount ofeffort behind the insult ingless: Meaningless words are the sort of words EFTA00286602 B.5 Retribution ofinsulting those of virtue country because politicians are always saying what is There are eleven forms of disasters befalling monks easiest to say instead of speaking out about the things who (unfoundedly) verbally abuse others who have in society which ought to be changed. already attained the stages of sainthood: If one has no clear principles then the more you speak, the more damage you do. The people of old had the 1. failing to attain the due mental attainments; saying that, "The more you say the more trouble you 2. falling away from the previous mental attain- ments; create." The reason is that when we have already said all that is beneficial and necessary to say and we keep 3. their Sadhamma will become diouded; will delude themselves into thinking they have on speaking then the next things to come out of our already attained Sadhamma; mouth are worthless or harmful speech such as gossip, slander, abuse, chatter and lies. Thus the people of old 5. will become discontented with pursuing the Brahma-faring; said, "keep what you have to say to mimimum and you will mimimize your problems. However if you refuse to 6. will commit monastic Ransgressitlegive up the training and fall back into the speak at all then no-one understands you!" Thus we all low (household) life: have to say something, but for our own benefit we should clearly understand the nature of speech and the 8. will be struck down by grave illness; will be struck down by madness or mental principles of artful speech that is beneficial so say so distraction; that we can be confident in selecting the things we say or keep to ourselves. 10. will commit mortal blunders, and; 11. has the hell realms as an afterlife destination. AN.XI.6 C. ARTFUL SPEECH CI Definition Thus if at all possible, whether concerning a monk or By artful speech we mean speech that has been care- not, never be someone to find fault in others. Always fully filtered and distilled by the mind as good, before it try to look for the good in others. You may notice the is allowed to pass ow lips. It is not only speech that is weaknesses of others. Observe them, remember them better than nothing. It is speech that has been carefully but don't use them as the subject of conversation. If you selected by many criteria. It must be good from every are always immersed in the good deeds of others then viewpoint — so good that it cannot have any fault even if you try to think of evil things you will be unable found in it. The reason why we must be careful with to. You won't be tempted to find fault with that person our speech is that however good ow intentions if we or that person to the degree that you end up finding say something in the wrong way we can still upset the fault with people who have no fault. people around us because they cannot see what we are thinking. All they can pick up is the words by which we B.6 Disadvantage ofsaying too much express those intentions. Most people in the world believe that they are men of principle. However, when it comes to speaking, many find that they just say what they feel like. If people do C2 Components ofspeech have a governing principle about the things they say, From the meaning communicated by the things people then usually they just try to say the things that are say we can identify three major components: pleasing for the other person to hear. The trouble with such a principle is that people will always say what is I. The Intention behind the Words: You can see easiest to say instead of saying the things that need to whether the intention behind the things someone is be said. Such a principle, when you come to speech at saying is based on greed (e.g. they would like to get the level of politicians or those in power will impede something from someone), hatred (e.g. in order to try to the progress of the harm someone) or delusion (e.g. out of the envy of someone). These are all dam- EFTA00286603 aging forms of speech. If speech is used in a good words exchanged between people in love. way then the intention must be good. Good speech 3. Speech must bepolite (sort ofwords spoken): If it is may be said out of compassion. not polite it can never be artful speech. It is speech 2. The Son of IVords Chosen: The more true they are the which ought to stay in the market place. less false they are. The more polite speech is the less rude 4. Speech must be useful (sort of words spoken): It it is and vice versa. If the usefulness of words is reduced should not something be said just to float on the breeze. then they become more superfluous. Thus you can classify Does it create benefit by making the mind of the the speech of anyone in the world in terms of these three speaker and the listener brighter? Does it create benefit variables no matter what language it is spoken in: both in this lifetime and the next? This doesn't mean that we tell lies for our own benefit but by doing so we I. True or Untrue take advantage of others. Both speaker and listener 2. Polite or Rude must benefit as the result of the words spoken. Why 3. Useful or SuperfluousWords are either true or bother telling someone that Mr. So-and-so is involved false. in corruption when everyone throughout the town al- ready knows it to be a fact. 3. The Occasion Chosen to say them: Sometimes this means whether what is said is appropriate to the time available and the place where it is said. 5. Speech must be at the appropriate time and oc- casion (the occasion chosen to say them): Even if you say the right thing but it is at the wrong time then you C.3 Qualities ofartful speech cannot consider it to be artful speech. You might want Applying the general components of speech toartful to give your husband or wife or friend a useful piece of speech, we find that there are five components. If criticism but if you do it in front of their boss it turns speech is truly good it must be good to five levels. It is advice into a disgrace for that person. If you want to not like a one-star hotel which is better than a hotel give your boss a warning you have to choose the with no stars. If we are truly principled in the things we appropriate time or else it might be seen as insult. say, then every word we say must be 'five star'. If it is any less, we will not let it pass our lips.: I. Speech must always be based on the intention of compassion: If the intention behind our speech is not C.4 Special Considerations when giving criticism compassion for the hearer then those words are better The subject of appropriate occasion is something that is not said. Think for example of the sort of things you very hard to judge. In societies where there must be say when you are angry with someone and you will see quality control and there does need to be evaluation and that if you are angry its better to keep your mouth criticism of sloppy practices, then often one cannot wait closed. for the right opportunity to come along by accident. In such a case you have to do your best to create the 2. Speech must be true: (sort of words spoken) Sup- posing we would like someone to do a good deed opportunity. Apart from keeping to all the five principles already mentioned, there are two extra (i.e. we have compassion for them) but to get them considerations which you should bear in mind which to do so we tell a white lie then it is no longer artful can help to create favourable circumstances for giving speech. Some people would like to cheer up a child criticism: so they say "Oh! Here comes the most precious boy I. Praise them before you criticise them: A piece of in the world!" This could not yet be counted as artful criticism may take three pieces of praise to balance up speech — it is no more than words to fool children. the good feeling lost. The praise should always come The same thing even goes for telling "white lies" to first. Don't forget that others have feelings too and even fool people into doing beneficial things or the if someone has made a lot of faults you shouldn't meaningless criticise them for any EFTA00286604 more than two faults per day or else you may have a 3. Those who are in the midst of depression: For such resignation on your hands. people, flowery words are of no more use than flute 2. Smile when you give the criticism: Don't criticise music to a buffalo. out of anger. C6 Praiseworthy Talk If you ever say something to someone and you are In Buddhism, the most useful sort of talk istalk of surprised that it makes them angry, try checking the virtue by one who exemplifies the virtue they are words that you said using the 'five-star measure of talking about. The Buddha taught that ten types of artful speech mentioned above. If you do not filter your conversation which are praiseworthy are: use of words carefully, then your wordsmay cause harm 1. one who wants little and talks on wanting little to others. On other occasions, like a cup and a saucer [appiccha]; must be of a matching quality, sometimes situations 2. one who is contented and talks on contentment require words of a matching quality too. Sometimes it is [santuEEhi]; good to speak in a way that is polite, but sometimes a 3. one who is loves seclusion and talks on seclusion situation doesn't require it because in some exceptional [paviveka]; circumstances, five star language is not appreciated. 4. one who loves solitude and talks on solitude [asaOsagga]; CS Those who don't appreciate artful speech 5. one who strives energetically and talks on en- It is not as if you should speak in the most polite ergetic striving [viriya]; possible way to every person you meet. Some people 6. one who is self-disciplined and talks on cannot stand to hear polite language and may even self-discipline [sEla]; criticize you because of it. They hear someone speaking 7. one who has attained concentration and talks on clearly and accuse that person of being 'affected'. In concentration [samAdhi]; such cases you might need to lower the grade of 8. one who has attained wisdom and talks on wisdom politeness of the language you use to make your [paluiA]; language more direct, to shock the person into 9. one who is has attained liberation and talks on awareness. However, the rest of the four components of liberation [vimutti], and; good speech must remain intact. The following sort of 10.one who is has attained seeing and knowing of people might need to hear direct speech: liberation and talks, on seeing and knowing of liberation [vimuttifiAAadassana]. I. Those who have a superiority complex or like to C.7 Characteristics ofa peace envoy pretend that everyone is equal: Those who think they One of the most useful applications of artful speech is are God's gift to the world. Such people will not profit to make the world a more peaceful place. Whenever from flowery speech. Sometimes they need to be there is conflict in society the reasons for people to do shocked by the words they hear in order to change evil things are multiplied manyfold. If we ever have the themselves for the better. opportunity to encourage people to live together in 2. Those whose mind is blinded to the virtues of the peace and harmony it is something very meritorious for speaker by their lack offaithfor that person: This is us to do. Anyone who is fitting to be an envoy of this especially true if someone's mind is still attached to sort should have eight characteristics which we should practices that are diametrically opposed to the ones you learn and train ourselves in so that we may be ready if are advocating. Thus you can speak flowery words until ever we have the opportunity to take on this duty. In the you are red in the face and they will still not be inspired future, no matter how many lifetimes we are born for by your words. Even so you must not give up trying to we will always have friends and relatives who are help such people! peaceful and harmonious: EFTA00286605 1. You must be able to listen to others opinions and Finally, in the words of the Buddha not refuse their point of view: Some people like to hear only the sound of their own voice. They don't let others - An ambassador is one who even in the company of get a word in edgeways. Of course they can never find the harsh-spoken, can remain unscathed and anyone to listen to them. Before becoming a good unruffled, makes no mistake in his use of words, speaker you must train yourself to listen to other people doesn't conceal information, has the ability to first. Whether what another person is saying is right or alleviate the doubts of others and who is not angered wrong, at least give them the chance to say what they by questioning." have to say and in that way you will be able to pick up (Vin. Culavagga 7/201) the jist of what they have to say. C.8 Buddhist Principles ofPublic Speaking There are many different recipes for success for public speaking in the world — including those of the 2. When you do speak, you must be able to capture Toastmasters or Carnegie, but in general, they do not your listener's attention and hold it: That doesn't have principles which deviate far from the principals mean just spending all your time listening to what already outlined above — except for aspects of the others have to say but when it comes to your turn to delivery. Buddhist principlesof public speaking speak then you should see to it that what you are saying emphasize the following components: is listened to. Don"t go speaking in a way that is irritating so that no one can listen to you for long. 1. Sound body: This includes all aspects of non-verbal communication 2. Sound speech: This means speech that is pleasant to 3. Know how to set the boundariesfor what you have the ears, eyes and mind of the listener: to say to the minimum: If you are not able to limit the I. Being pleasant to the ear means possessing "Five scope of what you have to say then it is like driving a Star" speech and includes the use of words, use of cart along to chase a rabbit. This is what it is always intonation and the rhythm of what is said. like if the objective of what you have to say is not clear. There will be no end to what you have to say. Political negotiations will go on for seven days and seven nights 2. Being pleasant to the eye means the speaker hav- and still reach no conclusion. ing a pleasant personality and use of expression. 3. Beingpleasant to the mind includes appropriate 4. You must be able to remember what you have to choice of subject, being prepared, having one's say: Never use a forgetful person as your emissary. thoughts organized and structuring the speech into three parts: an introduction, main body and 5. Understand the detail ofeverythingyou have to conclusion. say: It is not enough simply to be able to memorize the 3. Sound mind: Exemplifying the virtues which you details. talk about. 6. Having the ability to make others understand what you have to say: This really takes a lot of ability. You Buddhist public speaking is not just talking to be must be artful in the use of metaphor and artful speech. understood or believed, but for the enjoyment and the inspiration of the listener to do good deeds. 7. You must be skilled in selecting to say only useful D. ILLUSTRATIVE EXAMPLES things and cutting out the rest D.I Metaphor: A fish lives & dies because ofits mouth 8. By habit you must be someone who is notfond of A fish can have long life dependant on its mouth which starting arguments: Never send anyone with a short it uses to feed. However, because the selfsame mouth temper as your ambassador unless you are planning to and its greed for bait, it swallows the hook which start a war. brings its life to an end. In the same EFTA00286606 way, if we use our mouth for artful speech, it can bring with biting words will be outweighed by the price you us success and prosperity in life, but sometimes even a PaY- word of unwholesome speech from the same mouth can D.4 Ex. NandivisAla JAtaka (J.28) cost us our lives. A tale which has become most famous as one of D.2 Metaphor: It is not just knowing the right thing to sajEsops' Tales, in fact originates from the JAtaka Tale of A smart person is not a person who knows when to say NantivisAla, the ox which pulled 100 carts for a wager. the right thing — they must also know when to keep This young ox was miraculously strong ever since it their silence. A knowledge of the things not to be said was born and so the owner had the ox pull 100 carts. is more important for an artful speaker, even more than When he found that the ox could pull the carts, the a knowledge of the things to be said. owner made the ox's ability subject to a wager to a millionnaire who didn't believe it. However, when it D.3 Ex.: Condemned manwho said too much came to the time to prove the bet, the master said, `Go The less you say, the less risk you run of saying something foolish, even dangerous. In 1825 a new czar, ahead and pull the carts, ox!'. Because the ox didn't Nicholas I, ascended the throne of Russia. A rebellion like the direct language it refused to move. Even oxen immediately broke out, led by liberals demanding that have feelings. Thus the owner lost the bet. Later the the country modernize — that its industries and civil owner made a second bet, spoke politely to the ox and structures catch up with the rest of Europe. Brutally won the wager making a profit. crushing the rebellion (the Decembrist Uprising), Nicholas I sentenced one of its leaders, Kondraty D.5 Et Matka !Atoka (1.315) Ryleyev, to death. On the day of the execution. Ryleyev There were once four sons of a millionnaire who wanted stood on the gallows, the noose round his neck. The to compare their skills of persuasion and competed with trap-door opened — but as Ryleyev dangled, the rope each other in asking for meat from the cart of a butcher. broke, dashing him to the ground. At the time, events When the four brothers saw the butcher's cart they thought like this were considered signs of providence or heavenly will, and a man saved from execution this way to themself that they would like to eat some meat and they was usually pardoned. As Ryleyev got to his feet, decided to see who could persuade the butcher to give bruised and dirtied but believing his neck had been them some meat. saved, he called out to the crowd, "You see, in Russia they don't know how to do anything properly, not even The first son shouted out to the butcher,"Hey butcher! how to make a rope!" A messenger immediately went Bring me some meat!" The butcher was a kindly man and to the Winter Palace with news of the failed hanging. he said "Of course but because your words are not sweet Vexed by this disappointing turnabout, Nicholas I to my ears" he threw the boy some trotters. Everybody nevertheless began to sign the pardon. But then: "Did asked him why he gave the boy trotters and he replied that Ryleyev say anything after this miracle?"the czar asked trotters are tough and have no taste just like the words of the messenger. "Sire," the messenger replied,"he said the one who had requested them. that in Russia they don't even know how to make a rope!" "In that case,"said the Czar, "let us prove the The second son said, "My brother! Please give me contrary," and he tore up the pardon. The next day some of your meat to eat." Because the second son had Ryleyev was hanged again. This time the rope did not had the respect to call him his brother then he cut off break. Morale: Once the words are out, you cannot take some choice meat to give to him. them back. Keep them under control. Be particularly The third son said, "Oh my father! Please give me some careful with sarcasm: The momentary satisfaction you of your meat to eat." Because the third son had had the gain respect to call him his father he cut the heart out of an ox to give to him. The fourth son said, "My friend! Please give me EFTA00286607 some of your meat to eat." The butcher heard his words come and live here if you like — I have a reasonable and felt pleased. He said that when our ages are so amount of wealth to my name therefore if any of your similar like this, it is closest to the truth to say that we friends are in distress just tell me and I will help. Well, are friends. To call me 'father' is too much. To call me it turned out that the butcher had a few unpaid debts so 'friend' is the most appropriate. So with those words he he was able to pay all those off. The fourth son was a gave the whole of his cart to the fourth son. The fourth friend to the butcher for the rest of his life. son was true to his word and took the butcher to his house. He said if you have this much generosity to me This is the benefit accrued to the fourth son who didn't then I will be generous to you too — speak harshly, or patronizingly but appropriately to the truth of the situation. EFTA00286608 f The Fourth. Group of Blessings "Harmony in the Family Life" The fourth group of blessings contains Blessings Eleven to Four- teen. Nearly all of these concern how we take care of our close fam- ily and therefore the grouping is sometimes referred to as "Har- mony in the Family Life". Nested between Group III concerning "Setting Oneself up in life" and Group V concerning "Becoming a pillar of society", it is obvious that harmony at home is something we have to get right if we are truly to be of use to society at large. It is many an important businessman who has not managed to go as far as he ought in his career because of being upset or unfulfilled in his family life. This does not mean that it is necessary to have a husband or wife and children to make a success in one's life — but if one does have one's own family, than one has to fulfil one's duty to them properly. In any case one must fulfil one's duty to one's parents. EFTA00286609 Blessing Eleven: Cherishing our parents A. INTRODUCTION to virtue without really knowing what virtue is — let A.I Introduction to Blessing Eleven alone being able to identify virtue in ourselves. In the As we shall see for this blessing on cherishing our beginning, even to be able to associate with good parents, much more than for cherishing husband, wife people is a blessing, because some of their virtues or children, the factor of "gratitude" is very important. might brush off on us too. In the beginning we might According to Buddhist definition, "gratitude" is an not be aware of the virtues in ourselves — it being active virtue and to be fulfilled, should be practised in much easier to perceive the virtues of others. The Buddha intended us to take a hard look at ow own all of the following stages: parents who have done so much for us — because I. Appreciating our Debt ofGratitude to Our Parents everyone has parents and everyone has received benefit [katatifiE] at their hands. Thus, for our parents more than for 2. Repayment ofour Debt of Gratitude to Our Par- others, virtue will be easy for us to identify. If we are ents [katavedE] by: able to recognize, repay and announce the goodness of I. repaying our debt ofgratitude to our parents: our parents, our familiarity with such virtue will physically and spiritually both before they pass become all the stronger. Later when we are able to see away and after death too the good in our parents, we will be able to see the good 2. Announcing the Goodness ofOur Parents in others. When we are able to see the good in others Only when we have done all of these components of we will be able to see the good in ourselves and gratitude can we be said to have fulfilled this eleventh develop it further— according to the techniques found Blessing — and the remainder of the discussion in this in the higher blessings. Unless we are sensative to a greater or lesser extent to the goodness other people blessing describes the practicality of putting all three express to us, we have little chance of increasing the components in practice. In some Buddhist literature, sensitivity to the goodness that lies within ourselves. practising such duties is known as 'filial piety'. There is no-one in the world who has done as much for one as one's parents, so if one is unable to respond to the good they have done one, then it is unlikely that one B. WHY SHOULD WE WANT TO CHERISH OUR will be able to perceive good in anything else at all. If PARENTS? our debt of gratitude to our parents is as large as this B.1Rationale and we are unable to see it, that shows that we must be When we start out in our career of self-development, it severely blinded to the good of others. is not obvious what goodness is. In the initial blessings, we have had to orientate ourselves EFTA00286610 B.2 Taking care of our parents is the most C2 Theories of non-gratitude to parents fundamental of virtues Where sons and daughters neglect their parents, often it Repaying the debt of gratitude to our parents is such a is not intentional, but because of having received fundemental virtue, that the people of old used it as a influence from some of the theories rife in our society, benchmark for judging strangers. Sometimes one has to none of which are entirely true: know someone for a long, long time before one can I. Selfish Genes: Some people think that the only rea- really say we know such a person in depth. However, if son that parents are kind to their children is that they you meet someone for the first time and you find out want to see their character and genes passed down to that they neglect their parents, you can be sure that they the next generation. This theory has even led to a are unlikely to have any interest in helping anyone less genetic theory called `The Selfish Gene' (Dawkins) by closely related. which it is proposed that man is nothing more than a mechanism by which genes replicate themselves! In B.3 We will be caredfor by our children such a case, parents don't show kindness to their If you recognize and repay the debt of gratitude you children out of compassion but out of the selfish desire have to your parents, apart from gaining personal to propagate their own genes. If such a theory were virtue, you will also set a good example for your own really true, if you were walking down the street with children — and they in turn will want to take care of four brothers who were all identical twins with at least you when you become feeble in your old age. half of the same genes as you have then you would rather that yourself were eaten by a monster in order to protect the greater part of your genes depending on the B.4 Richness of heart helps meditation progress safety of your three brothers. Such theories have their Many people meditate for many years without being limitations because they cannot explain why such traits able to make any progress — sometimes their mind has as homosexuality which hamper the replication of a continuous feeling of "dryness". However, if upon genes might grow and spread in the population. The learning about the debt of gratitude they have to their practical outcome of this theory is that instead of parents, they take steps to repay it, it often creates a thinking to repay their parents for all the good things "richness" of mind which allows them to progress they have received, they think that they are bringing again in their meditation. their parents fulfilment by bringing up grandchildren for their parents! This is logic equivalent to borrowing C. APPRECIATING OUR DEBT OF GRATITUDE money from a bank to open a new business and paying Cl Why must we have gratitude in our lives? back the loan to your customers! Instead of thinking We didn't get where we are today entirely by our own how best to look after their poor parents, most children efforts. We are the result of considerable investment of spend their time thinking how best to get themselves a food, care, protection, training and teaching by others. boyfriend or girlfriend to look after for the rest of their All these resources have come to us through the pure lives instead. intentions of others in society— intentions without which our civilization would soon collapse. It is not that people have helped us because they want something from us in return, but if we, who have been on the 2. Hereditary Sin: Some philosophies of life such as receiving end of such altruism, are able to appreciate, those advocated by the Unification Church (Moonism) return or praise the favours they have done us, it will go further to suggest that all the bad things in our life help to create an atmosphere of "give and take" in soci- are passed down to us by our parents and therefore only ety instead of deterioration into "every man to be abandoning your parents and marrying into their himself'.The appreciation of good deeds is very religion can you escape from sin. Such thinking has led important to Buddhist culture and cherishing our to many broken families and accusations of kidnapping parents is our first and most fundamental opportunity to and brainwashing. express gratitude. EFTA00286611 3. Patricide Cults: Some philosophies of life such as C3.I Before conception those found in some African tribes are even more If we look at the root meaning of the word 'parent' it means destructive for the family. Only a boy who is brave 'one who brings forth their offspring'. Thus our parents are enough to kill his own father is eligable to become the responsible for having given us the gift of life. Some parents chief of the tribe because it is taken that only such a are a mother or a father to their children. Even if they wait person is cruel and brave enough to lead a tribe. until their child is born and then abandon it — i.e they give rise to children but don't bring them up - they have still given the child the most valuable thing it has — its own life. Although our thoughts about our parents might not be Parents serve as physical mold. A mold increases a material's so serious as some of the theories described above value (see Blessing Nine 5E.2). In a similar sense, the birth of sometimes we find it hard to really comprehend how all animals in the world depends on the parents as their much our parents have done for us. Superficially we physical mold. think that the good our parents have done for us is easy to describe but in fact we don't usually don't look very deep. Many people are confined as to how the debt of We are overwhelmingly indebted to our parents for their gratitude to our parents could possibly be as large. Just genes that give us our healthy physical shape. If our parents thinking of how they have brought us up and how they were those who didn't take good care of their own health then have fed and schooled us surely could not add up to we might have been bom handicapped physically. But as such a large debt. However we should try our best to many of us are in good health, today, with strong physical look for that goodness, because if you can't see the bodies, if we were to have no gratitude to our parents for the good in other people who have done so much for you, things they have given us, it would show that we are blind to don't expect to be able to see any of the good or the good things that people do for us. Even if our parents had positive things that arise in yourself as a result of your abandoned us at birth and did nothing else to bring us up, we meditation. should already be overwhelmed with the gill of life that they have given us. C.3 How a Child is indebted to hisparents Of all the people in the world there is no-one closer to Thus don't go thinking that to be born human is an us than our own mother and father. Why should we automatic entitlement. Even in your own house, the choose our parents as subject to our own good deeds number of people living in the house is still small before thinking of others? Our parents are those to compared to the number of worms, mosquitos, ants, whom wehave one of the largest debts of gratitude. We geckos, birds etc. There are maybe a hundred or a can choose whether or not we have a spouse or thousand more non-human living beings even in our children, but all of us have parents of whom we must own house than there are humans for whom the house take care. All through our childhood we have been in was actually built. This tells us that to be born human is debt to them and even when adult that debt is no less a difficult thing but to be born as an animal is easy. And than it was when we were young. But how many if you were to be born as an animal — what use do you children go to school thinking to study their hardest, do think you would be to the world? their best to pick up skills so that they can get a job to pay their parents back for their kindness as soon as they C3.2 From conception to birth complete their education? As soon as they get their first For the period we spent in the womb, we must mostly job how many think of using thier first wage to buy a thank our mother but also our father who may have present as a token of gratitude for thier parents and how taken extra care of mother during pregnancy. many buy lipstick instead? Throughout the forty weeks of pregnancy, the mother needed to take regular medical check- EFTA00286612 ups. Even though she may not have liked to eat certain have a scrap of cloth to wear? Would you have had the sorts ofnutritious diet suitable for her baby's health, wisdom to work out solutions to your problems? The she had to eat those things, nonetheless. Even though reality of the situation is that we could only survive she might have wanted to eat certain sorts of food but because ow parents were kind enough to accept us. knowing that these things may have been damaging to her baby, she had to go without them (e.g. avoiding the Normally if someone is to adopt a child they would have temptation of spicy (etc.) foods, drink and cigarettes) to take a long, long time to make that decision. If you were during the pregnancy, wearing loose clothes and having going to lend some money to someone, you have to have to leave strenuous work to others. your conditions and your contracts — but for us there was only unconditional acceptance. Thus even that moment of Not only physically must the mother protect the child acceptance at the most vulnerable time of ow life is more in her womb, but even the serenity of state of mind of than we can easily reimburse. the child in the womb must be protected by avoiding quarrels, conflict and anxiety. Even when the child is in the womb, even though they don't know how the child would turn out, they would C.3.3 From Birth to adulthood lay down their life to protect the child in their womb. A second word used for parents is 'father' or `mother' which means 'the one who brings up their offspring'. Thus there are three types of parents — the ones we C3.4 Physical Care have already mentioned who bring forth children but If you compare man with the animals, there is no comparable don't bring them up, those who are step-parents who animal which takes so long or expends so much effort in the bring up the children of others and lastly, those who care of its young. Usually the larger the animal, the longer it both give rise to children and bring them up too. Most must stay in the womb (gestation period) and the longer it of us find it is easier to comprehend their debt of must rely on the care of its parents after its birth. Even an el- gratitude to their parents for the care they have received ephant with its huge size and a gestation period of three years from the time they are born to the time they are old will only look after a baby elephant for two years. Man enough to take care of themselves. What do you think is although much smaller in size than any elephant often looks the time of your life when you are the most vulnerable after his children for twenty years. They have done the job of and you can do nothing to help yourself? It is not when protecting us like a guardian angel ever since we were born. you have no money as a student. It is not during a war or when you are ill. None of these can compare to the Even after that we expect our parents to organize our risk which you undenvent on the day you were born. marriages and pass their legacy on to us. Normally in the face of danger we would use the powers we have (physical strength, connections, wealth or wisdom) to overcome the danger — you are able to Parents provide food, shelter, clothing, education and help yourself. However, on the day you were born, if medical care for their children, supporting us in every your parents didn't decide to take you as their child to way. Parents often have to put themselves at risk or in bring them up do you think you could survive? Could debt in order to look after their children. If you find a you put up a struggle when you don't even have the woman catching fish or shoplifting, 99 times out of 100 strength to open your eyes? Would you have had she is doing it only to feed her child — if it was for connections enough to get you out of trouble when even herself she would never take such a risk. your own parents hadn't wanted you? Would you have had any wealth to buy yourself out of the situation at a time when you didn't even C.3.5 Spiritual Care Keeping us healthy and educated was not the only responsibility which our parents had to shoulder. Even our own basis of moral understanding had to come from our parents. If ow parents had relied EFTA00286613 always on the saying "do what I say not what I do", by self from the Six Roads to Ruin) now we would surely have grown up into hypocrites. 5. "I will make offerings, dedicating merit to them after Our parents were an example for us to follow as well as their death" (such a recollection helps the cultivation of scolding and punishing us for doing unacceptable Right View and responsibility) things, keeping an eye on our friends and choosing only the best books for us to read. Who taught us to speak Such recollections will not come naturally to any child and walk? Who taught us all the basic virtues of life who has not been raised with self-discipline, and had the patience to remind us when we were lazy or responsibility and Right View. Thus the gratitude a forgetful? Parents are a child's first teacher because child has is part of a reciprocal relationship a parent has they are the first to teach a child his manners and how with their children — a subject explored in more depth to behave. in Blessing Twelve (0.3). Even when we are grown up and supposedly responsible D. REPAYING THE DEBT OF GRATITUDE TO and independent, the generosity and care of our parents OUR PARENTS doesn't come to an end but we find that they are always D.l Expectations ofParents there to help when we have important questions like that Poor parents would rather put themselves in debt than of marriage and the last thing ow parents do for us before to see their own children suffer. Considering seemingly they die is to pass on their accumulated wealth for us. little things like carefully and rationally will allow us to see through to the magnitude of the debt of gratitude we These are just a very brief summary of some of the own our parents. Realizing how good one's parents are ways in which we have been helped by our parents. is a simple but necessary precursor to the repayment of Even the most tough and insensitive man or woman, gratitude to our parents — because it is not when they become parents manages to find in the immediately obvious or easy to understand for every deepest part of their hearts the most tender and person. unlimited love for their own children and because of the There was once a man who, together with his brothers purity of parental intention which fathers and mothers and sisters, had been looking after their mother manage to find, ther people of old used to say you don't throughout a constant period of two years nursing her need to go any further than your own house in order to and paying for her kidney transfusions at a cost of find an object of worship. 20,000 per month. Such a cost was certainly quite difficult for all the brothers and sisters to bear, but if they could not pay then surely their mother would die. C4 Practical recollections to appreciate your debt of Because the mother was also suffering from gratitude mental-disease, as soon as she was stronger after the According to the SilgalovAda Sutta (D.iii.180), the transfusion, she would complain continuously practicality of realizing one's debt of gratitude to one's disturbing the sons and daughters looking after her in parents can be effected by habitually reflecting: the middle of the night. Looking after the mother was an ordeal for everyone concerned and at the end of two I. "I have been supported by my parents — I will years, the thought occurred to all the brothers and support them in turn" (such a recollection helps the sisters that two years was enough. They thought that all cultivation of Right View) their efforts were surely enough to repay their debt of 2. "I will do their work for them" (such a recollection gratitude to their mother. In actual fact, if their mother helps the cultivation of patience, responsibility, had thought the same thing of her sick sons and knowledge and ability) daughters early on in life then surely none of them 3. "I will keep up the honour and traditions of the would have survived to the present day. Their mother family" would have used the last of her earnings to 4."I will make myself worthy of the family legacy" (such a recollection helps one to extricate one EFTA00286614 see her children well again and even have gone into their old age then try to pay these debts off before debt rather than seeing her children suffer. they die. Serve them by making life more convenient All parents have only five expectations of their children (e.g. building an extra toilet for aged parent) (in keeping with the five recollections of the SiigalovAda Sutta mentioned in the previous 2. Service after their death: When they pass away host paragraph) — all of which point to ways in which their funeral and habitually offer the positivity you children can handle the debt of gratitude they owe to generate as the result of your meditation for their their parents: benefit: (even if we transfer merit to them and they are unable to accept it we have still done ow duty to the I. that their children will look after them in their old age; best of ow ability like giving a car to someone who cannot use it or cannot use it immediately) 2. that their children will perpetuate the good work for society they have already started; 3. that their children will carry on the good name of the D.2.I Whileparents alive family; D.2.1.I Honour 4. that their children will use the family wealth in a In order to show your respect for the pure intention which our responsible way parents have always shown us it is fitting to offer clothing, 5. when they pass away their children will perform housing or medicine. Sometimes we might give a gilt to our funeral rites and continue to dedicate the positivity of parents, not out of necessity, but in order to honour our good deeds for their parents . parents. Sometimes out of their goodwill for us aged parents or old people will seem to be very fussy or critical because The extent to which a child manages to do all five of they have a lot of life experience (more than us). Sometimes these things varies from person to person — but in they are really too fussy, but you need to be able to tolerate general you can categorize children into three types: what they are saying and think that they still have that goodwill for you. If we are patient, we can learn a lot from I. The child whose virtue exceeds that of his parents their experiences. Also there may be some things we should and who brings more prosperity to the family as during keep to ourselves instead of burdening old parents. Old the time ofhis parents [abhijAtaputta] people are weak and cannot do much for themselves. Only their mouth is in good working order 2. The child whose virtue equals that of his parents and who brings the same degree of prosperity to the family as was brought during the time of his parents — so be patient when old people talk a lot. [anujAtaputta] D.2.I.2 Protection 3. The child whose virtue is less than that of his parents and who brings less prosperity to the family than during Protect your parents from things that you know annoy the time ofhis parent [avajAtaputta] them or tire them. If you can alleviate stressful duties which might fall upon your parents, you can help them to enjoy the last years of their life more and preserve D.2 Service their dignity. Repaying to our parents' goodness through service is D.2.I.3 Spiritual IVays ofRepayment divided into two parts: All the above we are not enough to repay our debt of I. Service when they are still alive: When they are still gratitude in all the ways above then does that mean that alive help them in their daily chores. look after them we have no way of repaying our gratitude? In fact the when they are old, make sure that they are well fed, and way which it is possible to repay our debt is though care for them when they are not well. If they still have Internal support' by giving them heaven as their debts when they are in afterlife destination. EFTA00286615 I. inspiring them tofaith in the Triple Gem and nur- heir or will not make the earth will not laugh or cry. ture themfurther to; Thus if you want to announce to the world the goodness 2. be generous and keep a baseline of of your parents, you don't need to shout about it. The thcpalifiade them to listen to spiritual teachings: Some goodness of your parents will shine through your own old parents are unable to go to a place where they can behaviour, manners, the way you speak without you hear spiritual teachings for themselves but you can help even having to mention your parents. We represent our the situation by reading them spiritual books to them or parents and the way they have brought us up. We are record a cassette of teaching for them to hear their flesh and blood. Our mannerisms also come from our upbringing. That is why our behaviour is the most 4. teach them how to meditate vivid way of announcing their goodness. It is not in their biography that we hand out at their funeral, but S. ordaining to pay debt ofgratitude: In Thai culture rather by our own behaviour which matters. Everyone especially, there is a tradition for sons to ordain loves their parents. Having this love one should an- temporarily at the age of twenty in order that the nounce their goodness through our good behaviour parents may gain merit from organizing their starting while they are still alive. In doing so, we will ordination. It is said that the sponsor of an ordination make them very happy. This is more important than ceremony will gain half of the merit of the ordinand writing their goodness in their biography which is of himself, therefore, as a dutiful son, finding the minute importance. It doesn't matter whether we opportunity to ordain in order to repay one's debt of intentionally want to announce our parents, goodness gratitude to one's parents, is an important part of through our behaviour or not. Our actions speakfor cultivating the eleventh blessing. themselves. It is up to us to create a good name for them through our behaviour. In doing so we make ourselves worthy to receive our parents' legacy. D.2.2 When parents have already passed away Even if your parents have already passed away, your duty as a grateful son or daughter is not finished. Apart from taking responsibility for organizing a fitting funeral, Buddhist sons and daughters will do F. RECIPROCAL RELATIONSHIP BETWEEN PARENT meritorious deeds regularly and transfer the merit from BrdialikDSiigalovAda Sutta we learn that a child has the deeds for the benefit of their deceased parents. duties towards his parents and parents have duties towards their children (see detail Blessing Twelve . In the ideal world, both the parents and the E. ANNOUNCING THE GOODNESS OF OUR PARE ilr en will fulfil their side of the bargain and in doing Some people mistakenly think that a large family is so, no danger will grow up in the relationship or for interchangeable with a family of good repute. Thus they have many, many children thinking that in this way society at large — there will be happiness and they will bring happiness to their own parents. prosperity both for parent, child and society at large. However, whether one has an heir or not is not something that will make your parents or anyone else in If the child fulfils their duty according to Blessing the world laugh or cry. What is better — to have a Eleven but the parent doesn't fulfil their duty according hundred sons and daughters who do nothing to better to Blessing Twelve, harm will come to the parents and the family reputation, or to work yourself bringing fame eventually to the child and society as well. There are and fortune to the family yourself by the good and some exceptional cases where a child has been so beneficial things you do for the rest of society — a mistreated at the hands of his own parents that he or she person who is so good that their love is not limited to finds it near impossible to imagine anything good about just a few sons and daughters but to the whole of the their parents. In such a case, we must remind ourselves world (a parent to the whole of the world). Whether you that even if our parents abandon us at birth, we still have an have a huge EFTA00286616 debt of gratitude to them for giving us our physical dren make mistakes, the parents refrain from saying form as a human. In a case where one has been beaten "I told you so", but give their opinion when asked or abused by one's parents, it is important to make a for it. separation between the good things they have done to you and the bad. We must repay ow debt of gratitude G.2 Metaphor: Parents as one'sfirst Guardian Angel for the good things and do our best to forgive the bad things, without mixing them up or thinking that one The parents are the first people known to the child to cancels out the other. Sometimes a dutiful son or offer their protection to the child in every way daughter knows that giving their parents money will G.3 Metaphor: Parents as First Teacher only fuel them into doing irresponsible things (like The parents are the first people known to the child to gambling) — in such cases, they should still be teach and train the child, whether it be how to walk or supported, but the support should be in the form of food talk or how to cultivate good manners. or clothing that they cannot change into money. Such parents should be treated like a patient who is ill and G.4 Metaphor: Parents as Arahant sometimes can not be given what they crave for — but The parents are as the child's arahant because they our parents should never be insulted by us because of have four qualities: their weaknesses. I. They bring the child great benefit: The parents fulfil the challenging duty of caring for the child in every If the parents fulfil their duty according to Blessing way — something it would be hard to find anyone else Twelve, but the child does not fulfil their duty according to do in their place. to Blessing Eleven, harm will come to the child and 2. They command respect but are endearing: protecting eventually to the parents and society as well. the child from all dangers, they also manage to bring gentle warmth to the child's life. If the child doesn't do their duty according to Blessing 3. They are the child'sfield ofmerit: They have com- Eleven and the parents don't fulfil their duty according pletely pure intentions towards their children, making to Blessing Twelve, immediate harm will come to both them a worthy object for the child's merit-making and to society too. 4. They are worthy ofbeing bowed to: a child should G. ILLUSTRATIVE EXAMPLES express his respect for his parents by bowing or G.1Metaphor: Parents as God [Brahma] saluting them. Our parents have been compared to ow "God" or "Brahma" because they exhibit towards us all the G.5 Metaphor: Goldplate v.s Solid Gold underlying virtues exhibited by a God, i.e. the four Just as you can tell the difference between a gold-plated Divine Abidings [brahmavihAra]: object and one that is solid gold by passing it through a 1. loving-kindness [mettA]: parents have the limitless flame, you can tell whether someone is truly virtuous wish that their children should remove themselves by whether or not he cherishes his parents. from suffering in every respect. 2. compassion [karunA]: the parents make every effort G.6 Proverb: Carrying one's parents on one's to diminish the suffering of their children, never shouldersfor 100 years neglecting their child The Buddha taught that even if we were to carry our 3. sympathetic joy [muditA]: whenever the child parents, one on each shoulder, for one hundred years, experiences success or happiness, the parents are spoon-feeding them and allowing them to urinate and sincerely happy on their child's part defecate on us, it would still be insufficient fully to 4. equanimity [upekkhA]: when the child has their own repay our debt of gratitude to our parents. family and is able to look after its own affairs, the parents no longer interfere. If the chil EFTA00286617 6.7Proverb: A skyful ofparentalpraise love for his mother and contrived to make the son angry If we were to use Mount Sumeru as our pen and all the with his mother. Finally she asked the man to choose water of the ocean as ow ink, even if we were to write between herself and his mother. The young man, the virtues of ow parents in the sky until there were no without hesitation stood up for his mother and the wife, place left to write, the mountain were worn down and realizing her folly, mended her ways. the seawater dry, we would still not have reached an end of our parents virtues. J.iii.422ff. G.8 Er. The monk who went on almsround for his G.10 Ex. The Begging Bowl (traditional) parents(MAtuposaka Sutta SA.181) Once upon a time, there was a family where the mother and Normally when a monk has gathered food on his father were already old. The only son loved his father and almsround, he must take his meal from that food first mother and took good care of them running errands and before passing the remainder on to any lay supporters. helping in the house throughout his childhood. Then the son In the time of the Buddha there was a monk whose came of age got married and had his own children. Unfortu- parents were so poor they had nothing to eat. The monk nately, as soon as he got married he found that his wife's love went on almsround and gave the parents first choice of for his old parents was far less titan his own. His wife chided the food he managed to gather. Later, he was criticized him,"Don't you love your own children? Looking after your by other monks who reported his behaviour to the parents wastes time that could be better spent earning a good Buddha. The Buddha said that what the monk had done wage was correct and that in the case a monk's parents needed food from his almsround, they may be served — let your parents look after themselves."At first he first and the monk himself take the remainder — an took no notice of his wife, but since his wife would exception to the rule in keeping with the debt of grati- complain and insist on this matter every day, eventually tude even a monk should repay to his parents. he forgot his debt of gratitude to his parents. He purchased a pair of clay bowls for his parents and instructed them, "Mother and father, from now on you G.9 Er. KaccAni JAtaka (1.417) must beg for a living," and went about earning his own After his father's death, a young man devoted himself living as best he could. The son's own children grew up entirely to his mother, until the latter, much against his to the age of five or six. will, brought him a wife. The wife plotted to estrange mother and son, and the old woman eventually had to One day their father came home from work to find his leave the house. Having given birth to a son, the wife, children decorating a coconut shell with the finest of went about saying that if the mother-in-law had been ornaments. He asked, "What do you think you're doing with her, such a blessing would have been impossible. with that coconut shell?" The children said said, "We're When the old woman heard of this, she felt that such getting a begging bowl ready for you — to help you words showed that Dhamma must be dead. The woman when you get too old to work!" Seeing his own children went to a ceremony and started to perform a rite in the with the coconut shell, the father realized his own memory of the dead `Dhamma'. Sakka's throne became ingratitude and from that day forth invited his old heated and hearing her story used his powers to parents to stay in his own home and looked after them reconcile the old woman with her son and in the best of comfort until the end of their days. This daughter-in-law. illustrates how powerful the parent's influence on his child and shows that the child's standard of good deeds The story was related to a young man of SAvatthE who comes directly from his parent's example. The Lord looked after his aged mother until his wife came. The Buddha taught that the debt of gratitude we owe to ow wife helped to look after her mother-inlaw at first, but parents is so great that it would later grew jealous of her husband's EFTA00286618 be hard to repay that debt of gratitude within a single tection and advice. At the monastery, the brahmin told life-time. Thus it is one of the duties outlined inthe the Buddha how his sons had mistreated him. The SilgalovAda Sutta and the Malgala Sutta to cherish our Enlightened One taught him some verses and advised own parents especially in old age. By doing this we not him to recite them wherever there was a large gathering only repay our endebtedness to ow parents for giving of people. The gist of the verses was as follows: us life — but we strengthen the structure of society to make it free from alienation especially for the senior citizens in society some of whom receive more comfort 'My four foolish sons are like ogres. They call me from their pet cats and dogs these days, than they do `father, father' but the words come only out of their from their own sons and daughters. mouths and not from their hearts. They are deceitful and scheming. Taking the advice of their wives they have driven me out of their houses. So, G.11Et Even Buddha must carefor hisparents now I have been reduced to begging. Those sons Even the Buddha himself devoted considerable time and are of less service to me than this staff of mine.' effort to repaying the debt of gratitude he had to his parents. The Buddha spent the whole of one When the appointed day came for the brahmins of SAvatthE to rainy-season retreat in TavatiOsa Heaven, through the hold their meeting and knowing that his sons would be there, the might of his mental powers, in order to teach his late old brahmin also attended the meeting. Now at that time, the pre- mother the whole of the Abhidhamma. His mother vailing law dictated that -whoever ill-treats his mother or father Queen MAyA had passed away only seven days after and does not support or look after them shall be punished". Many the birth of Prince Siddhartha. people in the crowd, on hearing the verses recited by the old brahmin, went wild with rage at the ungrateful sons and G.12 Et The Abandoned Brahmin threatened them for neglecting their father. Then the sons realised Once, there lived in SAvatthE an old brahmin who was their mistakes and knelt down at the feet of their father and asked extremely rich. He had four sons and when each of the for pardon. They also promised that from that day forth, they sons got married, he gave him a share of his wealth. would look after him properly and would respect, love and Then, he gave away half of his remaining property to honour him. They also warned their wives to look after their them. Later, his wife died. His sons came to him and father well. Each of the sons gave him proper food and clothing. looked after him very well and they were very loving Thus the brahmin became healthier. So, he went to the Buddha and affectionate to him. During the course of time, and humbly requested him to accept two food-trays out of the somehow they influenced him to give them the other four he was receiving every day from his sons. One day, the half of the remaining property. Thus, he was left eldest son invited the Buddha to his house for almsfood. After the penniless. First he went to stay with his eldest son. meal, the Buddha gave a discourse on the benefits to be gained by After a few days, the daughter-in-law said to him, 'Did looking after one's parents. you give any extra wealth to your eldest son? Don't you know the way to the house of your other sons?' Hearing this, the old brahmin got very angry and left the eldest son's house for the house of his second son. The same remarks were made by the wife of his second son and the old man went to the house of his third son and fi- nally to the house of the fourth and youngest. Thus, the old man was left destitute and taking a staff and a bowl The Buddha related to themthe story of the elephant he went to the Buddha for pro called Dhanapala, who looked after his parents. Dhanapala when captured pined for the parents who were left in the forest. DhammapadaEEhakathA, XXIII: 3 EFTA00286619 G.13 Orphan with a Debt to Pay (traditional) "Ten dollars then?" There was once a woman of the streets who was with child. By "You must be joking!" The abbot raised the sum to a profession she knew that if the child was born a boy, she would hundred, a thousand, ten-thousand, a hundred-thousand be unable to keep him. Her anxiety only increased day-by-day and a million dollars, but the boy would not part with his until at the end of nine months, her fears were realized. The new- life. Asked why, the boy replied, "even a million dollars is born babe was a boy. Many times she took the baby to the river's useless if you have no life left to spend it." edge with the full intention to drown him and finish the whole business, but with tears in her eyes from having borne him in her "Well, what about if someone were to come along and womb for so long, she could not bring herself todo it. At the same offer you a dollar to cut off your right arm? Would you time, she could not keep the child or else she would destroy her take it?' livelihood. Shc left him in a bundle by the roadside with the "Of course I wouldn't," replied the boy indignantly."Do thought that there might be some chance of a compassionate you think that's all the integrity of my body is worth?' passer-by seeing the child and adopting him. The first passer-by that morning was the abbot from the local temple on his "Ten dollars then?' almsround. He spotted the baby and afraid that he starve, took "Daylight robbery!" him back to the temple. The abbot guessed how the baby had The abbot raised the sum to a hundred, a thousand, come to be there but in the absence of anyone coming to claim ten-thousand, a hundred-thousand and a million dollars, him back, provided all the food, shelter, clothing and education but the boy would not part with his right arm. "Don't you the child needed to grow-up to teenage. The boy could run and want to be a millionaire?" asked the abbot. The boy play with the other children and do everything expected of him said,"even a million dollars is no substitute for the loss of but he had a chip on his shoulder and would run and hide if any of one's physical integrity." the others teased him for not having a mother and father. The boy "And if someone were to come along and offer you a would blame his unseen parents for the predicament in which he dollar to cut off your little finger? Would you take it?" found himself. One day the abbot heard the boy complaining out loud about the parents who had abandoned him. The abbot "Of course I wouldn't," replied the boy indignantly." thought, - the time has come to talk to this boy about his life." Do you think you can put a price on part of the human body?" "Ten dollars then?' "Forget it!" The abbot raised the sum to a hundred, a thousand, ten-thousand, a hundred-thousand and a million dollars, but the boy would not part with his little finger. Asked why, the boy said that even a million dollars could not replace the thing most precious to him — a healthy, "If someone were to give you a dollar, would you curse human body. him?" the abbot asked the boy. "Of course not," replied the boy, "I should bow to that person, or at least thank him and I would not forget my "Just now you said that if someone gave you a dollar, gratitude to him!" you would thank him, bow to him and never forget your "And if someone were to come along and offer you a gratitude to him — yet your parents have given you dollar for your life would you take it?" your healthy, human body free, even the little finger of "Of course I wouldn't," replied the boy indignantly."Do which you would not part with for a million dollars — you think that's all my life is worth?" how come you sit here cursing them for not having given you more?" EFTA00286620 Blessing Twelve: Raising our children A. Introduction consequences of evil; A.I The Harm ofBad Parental Upbringing 2. Lack ofaim in life: the child will have no spiritual The SiigalovAda Sutta teaches us to develop respect for aim in life, and therefore will tend to material human dignity towards ourselves, towards others and extravagence and selfishness. Such a person will towards a fair economic system in general. Sometimes take every opportunity to do evil deeds that their we have to work on ourselves throughout our lives to circumstances and needs demand; develop these qualities, but for sure, the seeds of these qualities for every "global being" need to be planted by 3. Lack ofhealth and hygene: the child will be in- the parents during childhood as part of that child's competent in looking after their own health, perhaps upbringing. If the child is neglected when growing up, being promiscuous, thereby destroying their own they will grow up to lack any sense of responsibility health and human endowments; for: 4. Lack ofinterest in self-development: Because of I. their own human dignity having no clear aim in life or perhaps because of bad 2. the human dignity of others health, the child will be discouraged from any efforts 3. the human dignity underlying the economics of to study either worldly or spiritual knowledge. As a society at large result they become even more entrenched in False The catastrophe brought to society by such parental View and may bring catastrophe to society — neglect can be enlarged asfollows: perhaps going even so far as to betray their own country. I. lacking responsibility for their own human dignity means: if the parents lack self-discipline and don't 2. lacking responsibility for the human dignity of oth- fulfil the minimal duties laid down by the Buddha, the ers: if the parents lack self-discipline and don't fulfil first signs of harm will be that their children lack any their own duties, the second sign of harm will be that sense of responsibility for their own human dignity — their children lack any sense of responsibility for the this being expressed in four different ways by the human dignity of others sharing society— this being child's behaviour: expressed in three different ways by the child's I. False View: the child will not know the difference behaviour: between virtue and evil, good and bad, appropriate I. Bias: Having perhaps been on the receiving end and inappropriate and therefore will have no shame of parental bias, when older and finding themselves of evil [hiri] or fear of the in positions of responsibility, the EFTA00286621 child's tendency to bias in decision-making, self-discipline to fulfil their own duties, it is no because of greed, hatred, delusion or fear, may do surprise that their children have no self-discipline important damage to others in society; either and lack any sense of responsibility for human 2. Narrow-minded and selfish: If the child grows up dignity. Juvenile delinquency starts in the home and into someone narrow-minded and selfish, they might goes on to exacerbate all other sorts of social be alienated in society for the rest of their life problems. Most people fail to see the connection because no-one wants to associate with them. between the problems, but the Lord Buddha recognized the importance of the parental duty in 3. Lacks any signs ofaltruism: Having perhaps not bringing up their children properly — and in the had any parental training in altruism, when coming SilgalovAda Sutta, accordingly put the parents in the in contact with a wider society, when the child's most prestigious Eastern Quarter (where the sun patience is tried, they might lose control of rises) as a reminder of the importance of this themselves, expressing themselves in a rude or relationship. The implication of the Buddha's violent way. teaching is that anyone unwilling or unable to fulfil 3. lacking responsibility for self-discipline (economic the duties of a good parent according to the fairness): if the parents lack self-discipline and don't fulfil Buddha's teaching, should consider themselves too their own duties, the second sign of harm will be that their immature to marry or have a family — because if children lack any sense of responsibility for self-discipline they go ahead and have a family while still unable to (economicfaimess) — this being expressed in three differ- be a good parent, they are sowing the seeds of im- ent ways by the child's behaviour: mediate social catastrophe. 1. Frivolous with money: not seeing the value of Realizing the seriousness of the duties upon the money, and lacking restraint in expenditure, when a shoulders of any parent, it is obvious that we must take child is no longer able to ask money from their parents, they look for new sources of income, the care in studying exactly how the Buddha taught parents easiest of which are usually those concerned with the to raise their children and the means by which these can Six Roads to Ruin. be achieved. In doing so,we can guard against becoming the sort of parents who look back on what 2. Addicted to the Six Roads to Ruin they have achieved during their life and feel nothing but 3. Unable to uphold thefamily name: Even while regret — because there is nothing more heartbreaking still young, the badly-raised child can destroy the than having brought up a child who makes a mess out family name and when older, they will be unable to act as a steward for the family fortune. of their own life, life of others or of society at large. In conclusion it can be said that two major problems A.2 The True Meaning ofthe Word 'Child' stem from bad upbringingof children: The Pali word for 'child' is 'putt'''. This word is still found in some European languages and usually means a 1. Problems ofJuvenile Delinquency: Problems con- sort of 'cherub'. However, if you look a the root of the cerning young people in every country are becoming word, it doesn't just mean 'child' but also 'unstained', increasingly serious and aggressive with every year that passes. In the olden days, the problems of young people 'pure' or 'fulfilling'. Thus the real meaning of a child is to would affect only those of age fifteen upwards, but now be the one who purifies the family name. The word also the problems are evident from primary school upwards. means the one who brings joy to the heart of his parents. The child we bring up may be of our own flesh or 2. Parental Problems: Neglect of parental duties would blood, or the child may be adopted — the Buddha appear to hold a large stake in the problems of young people — when parents lack the categorized children according to their origins: EFTA00286622 I. ones born of our own flesh [atraja] Generally, a child held to be good, will have three 2. ones born on ow property [khettaja] qualities; they will be brainy; well-behaved (i.e. be able 3. adopted children given to us by others [dinnaka] to follow the Precepts), and good hearted (i.e. generous and compassionate). These are the basis of a child's 4. our students [antevAsika] KaEEhahAri JAtaka virtue. Any other goodness in which the parent can (J.i. 35) train their child, are all well and good and will add to the parents' pride in their child. — but it makes no difference to the thoroughness with which we must practice our parental duties towards them. B.I Before Conception It is implied that no matter how the child in our care The parent must be both physically and mentally comes to us, we must still practice and fulfil our parental prepared to bring a good child into the world. For duties towards them. Buddhists, physical preparation alone is not sufficient Some people who still have a lot of defilements want to because our human being consists not only of a body, have a lot of children. Luang Phaw Wat Paknam said but also of a mind: necessitating careful spiritual that if you want to have a lot of children who are full of preparation for parents. The knowledge which virtue you should ordain as a monk because you will Buddhism gives to `would be' parents goes far beyond have many students as your children. If you have the frontiers of even modem medical science. children of your own flesh and blood who turn out According to Buddhist Teachings, each and every troublesome they you have to put up with looking after creature has their own individual kamma (i.e. store- them the whole of your life. However, if they are your house of potential results of good and bad deeds students and they are troublesome at least you can make performed in the past). According to the Buddhist your selection.You can say goodbye to the troublemak- proverb (S.i.227): ers and choose the good ones. Look at the Buddha's YAdisaO vappate bEjaO example — even after 2,500 years after his ParinibbAna TAdisaO harate phalaO there are still children of the Buddha being born today. KalyAAakArE kalyAAaO PApakArE ca pApakaO One reaps the fruit from the (type of) seed B. THE COMPONENTS OF GOOD UPBRINGING one sows: lovely out comes from lovely ac 'Would be' parents must prepare themselves, both tions, ugly outcomes from ugly actions. inworldly and spiritual ways so they are ready to bring a good child into the world and bring him up to be a Buddhist teachings also show that those who have done good person. The parent needs to prepare themselves good deeds will be reborn in heaven after dying from for three different stages bringing a good child into the the human realm, and when he is reborn in the human world: realm, he will be born to wealthy and morally proper parents. A person who has performed a lesser amount I. before conception of merit, when being reborn into the human realm, will 2. from conception to birth be born to a less wealthy or even poor family, 3. from birth to adulthood according to the degree of his merit. The being always carries its past merits with it, even between births, and The task is not easy — really it can be considered a this merit has a determining effect on who its next full-time job — but the benefits of success will be the parents will be. A being awaiting rebirth into the human lifelong pride of the parents. realm will be born to parents with a level of merit equal As already mentioned, 'good child' from the parents' to its own. It cannot be born to parents whose merit is point of view, covers abroad range of meanings: in greater or less than its own. Therefore, in order to bring brief, possessing all sorts of virtues, good physique and a child into the world that is good, a sound mind. However, it is hard to find a person perfect in every sense of the word. EFTA00286623 'would be' parent must perform as many meritorious exception and opens a bottle of wine for all his friends. deeds as possible, by making donations, keeping the As the host he feels compelled to take the first sip of Five Precepts and, most importantly, by meditating wine before passing the bottle on to his friends. A regularly. The result of such meritorious action will be second sip follows the first and before long he feels to attract a being with a good level of merit to be born slightly drunk (because he is not used to it). It happens into their family. By these very actions, a 'would be' that that very night is the night that he conceives a parent prepares themself spiritually, ready to be a good child. At the time both parents happen to be drunk, a father or mother — pure in body, speech and mind, being seeking to be born, a being with the karma of beautified by the wisdom ofmeditation and ready to drunkeness in the past, finds just the right pair. Into the welcome the birth of a child perfect in personality and womb it goes and the (usually) good couple get Dhamma. themselves a baby that is going to grow up with the habits of a drunkard. The moral of the story is, if you do In the time of Luang Phaw Wat Paknam there was a merchant good deeds, do good deeds consistently and don't open who came to Luang Phaw Wat Paknam complaining that for the opportunity to mistakes. Thus for a couple who many years he had being trying to have a child without have been good the whole of their lives but slip up for a success. Luang Phaw Wat Paknam asked him what sort of single day, they might have to spend the rest of their child he wanted. Ile said he wanted a good and virtuous child lives bringing up a mentally handicapped child or a who was rich. Ile wanted a handsome child too. Luang Phaw child that is mute. Wat Paknam said that whatever you want your child to turn out like you have to make yourself as good as you want your child to be first — like a blueprint. Then he meditated to see On the other hand there may be really terrible parents that which angel was about to run out of subtle merit (and die from have a good child. In Thailand of course there are some of the heaven) who had those son of characteristics and would worst robbers and murderers. However, before they go out to suggest which mother and father had a matching level of merit do their duty they will always ask for the blessing from the to be their new parents. If soldiers wanted a brave child then Triple Gem so that they can do their duty in safety. When Luang Phaw \Vat Paknam would give them the same advice to they have accomplished their crime, again they ask the make themselves brave first of all. blessing of theTriple Gem to protect them from the police. In their wicked heart, there is still a glimmer of goodness. Sometimes, especially in a Buddhist country, although they are thinking of evil almost the whole of the time, because the Some people might wonder why in some cases good environment is an amenable one, there will be things to children seem to be born to parents who are horrible remind them of virtue from time to time and cruel and why good parents sometimes have horrible children or idiots. Such cases don't mean that the Law of Karma has its exceptions, but first we must (e.g. when they see a monk passing by, or there are understand all of the causes and effects coming into sermons broadcast on the radio and TV). Thus play. It is like breaking through the net. sometimes when there is something to kindle the glimmer of goodness to a glow in heart of a mother and Supposing there is the case that a certain mother and father who are usually never interested in such things father are good but they have an awful child. The then there is a slight possibility that they may conceive circumstances for the birth might go something like this a virtuous child. However the chance is really remote . .. supposing on the father's birthday all his friends — not enough to pin your hopes on. assemble at his house to wish him a happy birthday. He thinks, "when in Rome you must do as do the Romans". R2 From Conception to Birth Usually he never touches alcohol but on this occasion Even two thousand five hundred years ago, the Lord he makes an Buddha's own mother, Queen MahAmAyA knew how to take painstaking care of both her EFTA00286624 physical and spiritual well-being while she was with er's voice, this influence will carry across to the time child. The queen ate only agreeable foods and when the child is born. If the pregnant mother is at ease frequented the harmony of the natural environment as when she hears the word 'SammA-arahaO', the baby, she came close to the time of childbirth. Queen MAyA when it is born, will immediately be at ease whenever it also maintained purity and stillness of mind throughout hears the words `SammAarahaO1. The mother should pregnancy by keeping the Eight Precepts and be a teacher to the baby she is carrying: a teacher of meditating. It seems that for Buddhists, care of the child meditation. Just by creating, the mood of centredness since conception is an implicit part of the `art of and peace for the child, when he closes his eyes inside motherhood', re-iterated anew in the present day when the mother's womb, he will see not darkness but a medical science is catching up with ancient brightness inside himself — the brightness of the virtue knowhow...and seemingly coming to the same of his own two parents. conclusions... The mother who keeps the fifth of the five precepts will There are certain things which the pregnant mother should need not worry that her child be under weight or avoid too. Just as good experiences by the mother can have handicapped at birth because refraining from alcohol, a good effect on the child, during pregnancy, if there is any intoxicating drugs and cigarettes cuts out a significant adverse influence on the mother's mind, the embryo will proportion of the risk in this respect. Even medicine taken be adversely affected. If a child is born into the womb of a by the mother, may have side effects for the unborn child, mother who often quarrels, the child which is born is likely and medicines taken should therefore only be those to be morose and uncheerful by nature. prescribed by the family doctor. Thus, if the mother finds stressful conditions at work, or Consideration of physical health alone is not sufficient has other traumatic experiences, the child will be highly — the mother needs to be spiritually healthy too, so strung. Better then, for the mother to take maternal leave that the child to be born is perfect in mind as well as from work during her pregnancy Very negative thoughts body. Modem medical science has shown that the by the mother, especially by those mothers who have embryo is sensitive to its mother's moods and contemplated abortion, are picked up by the child and may emotions. Indeed, during the time of being carried in cause the child to have an instinctive distrust or fear of his the womb, the child is in the process of character mother throughout their life. formation. The art of having a good child is acknowledged these days, not to be merely a matter of Better then, that the mother meditate every day, genetic engineering, but of the suitability of the perform chanting, give alms and listen to sermons. The intra-uterine environment created by the mother during child whose mother is positive thinking and cheerful pregnancy; it is the key to raising one's children from during pregnancy, is likely to be cheerful and positive the time of conception. thinking like her. Parents who make great self For this reason, the pregnant mother, the mother should sacrifices, careful and wise in the support of their child attempt to keep her mind calm, undisturbed, stable and during pregnancy, will gain a child who is an altruist, cheerful during the time of pregnancy. There is no end thorough and wise. The care taken by the mother during to the practical ways in which the mother can help the pregnancy will be transformed by the child into love character of the child in the womb. While she is and respect for his parents, a readiness to go on to the carrying the child, the mother should imagine pictures next stage of his development that will come after his of how she would like her child to turn out. She should delivery. speak and sing lullabies to the child in her womb. She Even the attitude of the father has an influence on the shouldn't worry whether the child can hear or not, but well-being of the baby in the womb of his wife. The bear in mind that if the child is at ease when he hears father will have to work harder when his wife is the moth pregnant, helping her with the heavy work EFTA00286625 she would normally do herself and being careful not to or do anything evil in front of your children. create situations that are going to irritate or upset the Hypocritical behaviour in front of your children will serenity of the mother. Even if normally he might bring ruin their upbringing. Parents drink alcohol and the tensions and stresses of his work back home with smoke in front of their children and even send their him, now he must start to be more careful to leave his children to buy liquor and cigarettes. They explain to work in the office and not bring the chaos of his work the child "don't drink or smoke when you grow up home with him. — its bad for you!", but they think they themselves are too old to change and therefore don't even 11.3 From Birth to Adulthood attempt to set an example. Such a lesson is of no There are five duties for the parent in bringing up their value to the child. Even parents who teach their children from the time the child is born to the time he is children to lie will suffer in the end because the old enough to look after himself (D.iii.I 80): parent will become a victim of their own insincerity. I. Not allowing your child to do anything evil 2. Keep devicesfor evil-doing out of the house: You 2. Teach your child to be established in virtue need to make sure the environment in the house is one 3. See that your child is educated which doesn't encourage evil, you should make sure 4. Arrange your child's marriage that you don't allow equipment for doing evil into the 5. Pass on your legacy to your child house right from the time your first child is born objects such liquor bottles, wine brewing kits, gambling tables For all five of these parental duties (especially es- or pornographic materials should be cleared out of the tablishing the child in virtue) it is absolutely necessary house and no further such things allowed to enter into that the parents have the following four qualities: the house any more. I. the ability to distinguish themselves between good 3. Help choose your child'sfriends: Parents need to and evil — i.e. they should be established in Right have a close relationship with both their child and his View. friends. This is to make sure that your child is not 2. patience associating with friends who are going to influence him 3. ability to recognize the characteristics of False in a damaging way. Here are two suggestions which Friends and Good Friends may be useful in this respect: 4. self-discipline If potential parents lack these prerequisites, perhaps I. Regular tea partiesfor a child and theirfriends: they should wait until they manage to develop them child and his friends to come to play once a before considering to have children. week. It may be extra work to prepare cakes for all those friends but while the friends are tucking 8.3.1Not allowing their child to succumb to wickedness in to their tea, the parents will learn enough about Not allowing your child to succumb to wickedness the character of the friends from the things they means to prevent your child exhibiting any of the say to advise their child which friends to sixteen traits already mentioned in the first blessing for associate with. "false friends". Whether a child grows up into a fool or 2. At least one communalfamily meal per day: There a wise one depends on their teacher and their should be at least one meal a day when all the family environment. The first and most immediate come together — maybe the evening meal — to give environment to the child are the parents themselves. So the chance for the parents to notice any signs of guilt here are some practical tips for how to prevent you on a child's face. The first time the child does child from doing evil: something wrong (such as lying, smoking or I. Set a good example: Thus the first thing you must do shoplifting), the guilt will be very noticeable, the to teach your child to do no evil is not to say second and EFTA00286626 subsequent times, less and less noticeable, until in in punishing a child is to shame the child from doing the end there is no guilt. If the family are all such an evil thing again. together once day each day, then the parent can correct a child's behaviour while it is still fresh in B.3.2 Teach your Child to be Established in Virtue the child's mind If your child plays with friends The first - good friends" to each and every one of usin the who are evil, then he will absorb those habits as world are our parents or guardians — they are the ones to his own such as swearwords or unattractive slang. instill the virtue of **being a teacher to yourself' On a wider scale, bad friends may bring ruin to [yonisomanasikAra) in a child — and each parent must the family, as illustrated by the story of a take responsibility for such a duty chameleon playmate betraying an iguana tribe in — from the time their child first opens their eyes to the the Godha JAtaka (see §C.4 below). world onwards. There is ample medical and psychological evidence to suggest that every individual is impressionable right from the time of being a baby — for example a baby 4. Dare to discipline: For children who have done a lot of good deeds in the past, you will not have to give very whose nappy is left unchanged regularly and soiled for many suggestions or spend too much time correcting long period of time is liable later in life to unhygienic and their behaviour. Some children seem to know messy habits. instinctively what is right and what is wrong and always keep themselves on the straight and narrow. For some Thus parents should not be neglectful in setting-up the sort of children, being told off a single time will be enough to habits they would like to see in their children — as for higher keep them from doing something evil all their life. virtues— the importance is proportionally greater — you However, there are some children who, take no notice cannot just wait for teachers or schools to do the job for you however many times they are warned. If after sufficient — they will never be able to give full attention to the task criticism and reasoning the child is still stubborn or because their students are many and the time for each is unresponsive or tries to see how far they can "try it on" limited — and what's more a children's time spent at school with their parents' authority, they may need to be is still less than the time spent at home. beaten. If they are not beaten they may be spoiled for the rest of their lives. Parents who need to punish their children must give serious consideration to what long For all of these reasons — the instilling of virtue in term effects the punishment will have on the child. The children is an important duty for the parents — right long term aim in educating a child to avoid evil is to from the time the child is still a baby. It is a duty which build up shame of doing evil [hiri] and fear of the requires perseverance and consistency and requires an consequences of evil [ottappa]. Many cultures think that understanding or sequencing and graduation in virtues beating a child is a necessary part of a child's education taught to know what to teach a child first and what to (viz. the English proverb "Spare the rod and spoil the keep until they are older. Just as mentioned for child" — see §C.2 TilamuEEhi JAtaka below), however, to beat a child, especially out of anger, "preventing your child from doing evil", the parents teaches a child only to fear the parent or fear the stick, can influence the child in a positive ways by: rather than fearing evil. Besides undermining parent child relationships, as the child grows bigger and I. Setting a good example to your child: parents should stronger, the parent will be less and less able to control show their generosity, do chanting etc. in front of their the child's behaviour by force. The objective parents child and be seen by their children to take an interest in should have reading books on beneficial subjects. 2. Choosing goodfriendsfor your child It may seem trivial or overzealous to worry about so many aspects of a child'senvironment and de- EFTA00286627 velopment. However, it should be pointed out that a must teach children how to choose appropriate child left to his own devices has a very slim chance of friends and spouse; developing into a well-balanced adult. Just as a child 2. associating with the wise: i.e. those who are adept left alone will choose junk food or convenience food in self-discipline [sEla], meditation [samAdhi] and rather than nutritious food and grows up physically wisdom [pafitiA]; weak, a child left to choose its own sources of 3. honouring those worthy of respect: especially the knowledge with out any guidelines will develop a Buddha, monks who practice well, monarchs flawed character. Thus, every child who grows up with established in the Ten Virtues of a Monarch, parents a genuine respect for the Precepts and meditation and elder relatives and various teachers — even ones together with a generous heart, does so only as the boss if he is honest. Having respect for such people result of unflagging enthusiasm by his parents for means attempting to follow the good example set by instilling the value of Dhamma practice. such people. Of course the possible virtues you can teach to a child 4. Living in an amenable location: an unpolluted are many, but the most important in the development of environment with good prospects for work and "being a teacher to yourself' are: education both in worldly and spiritual ways — and 1. Knowledge of the highest aim ofBuddhism (the high- even government — not somewhere dominated est aim in life of humankind). Buddhism teaches us to criminal underworld. pursue perfection — when ow perfections are fulfilled 5. Get down to the pursuit of the Perfections. Our we will be able to overcome the last of the defilements work in the present time will bring its fruits in the in our minds — and we will be able to break free from future. In the same way the happiness we receive in the cycle of rebirth. the present must be the result of our pursuit of 2. Knowledge ofhow to practice in order to achieve perfection in the past, the merits we accrue will our highest aim in life: normally the threefold practice bring fruits ensuring our intelligence, prosperity and of self-discipline [sEla], meditation [samAdhi] and progress in our duties in the future — and happiness wisdom [pafiltA]. in life in accordance with the Buddhist proverb: 3. Thefour virtuesfor a householder [gharavAsa- dhamma]: I. truthfulness [sacca]; 2. training oneself [dama]; 3. patience [khanti], and; 4. self-sacrifice The accrual of merit brings happiness (Dh.33) [cAga]. 4. Supporting their religion: That Buddhists have the and Merit is the refuge of beings in the world to job of supporting their religion: Because man's highest refuge is the Triple Gem, it means that care should be come (J.iv.62) taken to support the Saigha or monastic community who perpetuate and spread Buddhism. If any monastic Furthermore, the faith of those who are steadfast member is deprived of the support of householders — the accrual of merit will be a shield to protect before long he will be unable to continue in his duties — them from the temptation of evil ways. and in turn that is the end of the life of Buddhism — in 6. Setting oneself up properly in life: especially other words it is the job of Buddhists to support their having the correct aim in life. religion. Anyone who has accumulated all the foregoing virtues will be sure to have developedthe ability to be a teacher 5. The Maigala Sutta: Principles in keeping with to themselves — with the flexibility to adopt (especially the first six) blessings of the Maigala Sutta: appropriate to any circumstances — and will be able to earn their living successfully — life is happy and such a I. not associating with fools: mother and father person has worth to society. EFTA00286628 Apart from the virtues mentioned above, parents should have their strongest influence on the second factor. In be ultra-critical of table manners, sleeping habits any case the parents shouldn't expect too much from (especially fixing bedtime) and working habits their child. Don't forget that childhood is short. (especially working hours) — because these are all Children cannot live by education alone; they must fundemental ways of developing self-discipline. have time to play and need to have all sorts of ex- Without the parent's prodding, you can be certain that perience of life, society and community in order to fully self-discipline will not develop by accident. A child develop their capabilities. Children should have the should also be expected to make a contribution to the chance to develop in all areas. If children do well in work of the household since they are small if theyare their studies they deserve praise from their parents. If children don't meet with much success in their studies, waited upon hand and foot and have too much time on even though they have tried hard, there is no need to their hands, in the end the child may be unable to help punish them or compare them with other children who themselves. have got better marks because it will undermine a R3.3 Givingyour child an education child's self confidence. No matter what result the child Education is the gateway to knowledge and wisdom for gets, parents should be proud of their children for their your child. If a child has the chance for a full diligence at the very least. The parents should notice if education. Then success will follow on in later life. their child is gifted in any particular way or has any Thus parents should instill in their children the love of special interest art, music or sports for example. Parents education and reading by: should support their children in the things that take their interest in order to lead them to success and even if they I. choosing good booksfor your child: The same thing aren't the best of students they will still be able to find goes for books which the children should read. Of happiness in life. course the books most suitable for the child to read are the ones that children are too lazy to read. Children would usually like to read any sort of book of cartoons Having provided worldly knowledge for their child, or book with no serious content instead. It is up to parents must complement it with knowledge of parents therefore, to find ways to make useful books Dhamma. Where worldly knowledge looks after the interesting to their children, such as getting the children body, knowledge of Dhamma cares for the mind. to read such books aloud to their parents. Dhamma, the food of the mind, helps to make children resilient towards problems and obstacles, never 2. choosing good teachersfor your child: means taking `chickening-out' or bored by their own tasks. Dhamma your child to study with monks or masters of secular brightens childrens' minds giving them faith to develop subjects. Parents can also help their children by finding their own virtue without end. Parents should introduce a good school for their children and special tuition. the Five Precepts to their children from an early age. Children should check for themselves each day whether Children might also need their parent's help in learning their Precepts are intact or not, point by point. Apart how to split their time between study and play. In study from keepingthe Precepts parents should encourage time children should study hard: in freetime, playhard. their children to study Dhamma literature, be generous, The problem with childrens' education is that all perform chanting and meditate on a regular basis. parents would like their children to be top of the class. Every good son should also have the chance to ordain They want their children to be accepted into the best as a novice or a monk at some time during his school. Whether the child lives up to these expectations education in order to have first hand experience of the does not depend on their parent's wishes however, but ideal Buddhist culture. Parents should always take the on two important factors the child's past merits (gifted role of pointing out the applications of Dhamma and wise from birth) and his environment. The parents knowledge in its connection with everyday life. EFTA00286629 B.3.4 Approving an appropriate marriagepartner should be lenient in their discretion, using as a rule of thumb "the partner who we don't like but our child As if giving all manner of basic needs and education is not loves is better than the partner we love but our child enough, children even expect parents to give free consultation doesn't like". The only circumstances which may cause when in doubt about who to many.When one's children are fully friction between the two generations is when one's son educated and are well established in their careers, if they wish to or daughter falls in love with someone criminal or many, then parents have two important duties firstly to finance othenvise damaging to their future. their children? marriage and secondly to advise and take the final decision in their children? choice of spouse. Really who your B.3.5 Passing on your legacy to your child child marries is not the important issue — it is whether they have In non-Buddhist countries, where social values dictate that the sixteen qualities of a "good friend" (see Blessing Two) upon sons and daughters shouldn't expect to look after their parents which to build their own family. In fact, if as a parent, you can in their old-age, the expectation also arises that they shouldn't pursuadc your child not to many, you will be doing them the big- come asking for money either. However, in Buddhist culture gest favour of all because at best the happiness of married life is there are reciprocal duties between parent and child. That the only miniscule compared with all the suffering family life brings. child does not become independent of their parents when One's opportunity to do good deeds is seriously curtailed by adult, looking after their parents when those parents are old) one's marriage. also gives some meaning to the parental duty of passing on their legacy to their children before they die. However, the child's worthiness to receive the legacy, The latter role of the parents is seen as an unnecessary certainly depends on their ability to have nothing to do intervention by many modern societies but Buddhists with any of the Six Roads to Ruin [abhAyamukha]. still feel it is justified because the choice of a marriage partner is a very serious decision to make and ideally should be at the discretion of someone with a lot of B.4 Summary: The Art ofBringing up Children experience of the world. It is not the job of the parents Bringing up children can be divided up into three to act as the matchmaker, especially when one's child is periods: firstly, to conceive a good child in the first still not sufficiently well•educated or with enough place by living our own life in a virtuous way. Sec- work•experience to look after themselves.Young people ondly, to look after the embryo while it is in the womb, in love tend to see the world through rose-tinted making sure it receives no physical or spiritual trauma. spectacles. An inappropriate marriage might ruin the Thirdly, after birth to take care of the child's rest of a couple's life and this is why parents are called upbringing: not letting him do evil and encouraging upon by Buddhists to make the final decision as to the him to do good by praise and remonstration, selecting marriage partner. The reason is because it is no problem good friends & books and setting a good example; to find a good lover or a good wife, but to find a good giving him a decent education; helping choose a partner mother for one's prospective family is much harder. if he wants to many and, lastly; passing on your Having hundreds of children is no problem. Even inheritance to him at the appropriate time. Finally... chickens can do it — but what to do to be a good parent — because a parent must give knowledge, thoughts and I. love the child but do not spoil him otherwise he may morality. get into a bad habits; 2. don't love the child so much you don't dare to That a son or daughter leaves the final decision up to punish him; their parents is one way of repaying their debt of 3. don't overlook your duty of being a teacher to your gratitude to them. In any case however parents child; EFTA00286630 4. be lenient and not overfussy; C.2 Et TilamuEEhi JAtaka(J.252): 5. give the child enough time, no matter how busy you Necessity ofpunishment are, you must try to find time for him or you will regret Brahmadatta. son of the king of Bemires, was sent to Takkasila to it later; study. One day, when going to bathe with his teacher, he ate some 6. scold immediately when seeing the child doing white seeds which an old woman had spread in the sun to dry. He something wrong however, be reasonable and do not did this on three different days. On the third day, the woman lose your temper. Praise him when he does something reported him to the teacher and he was beaten. When good to encourage him to keep on doing good things; Brahntadatta ascended the throne, he sent for his teacher, wishing to avenge this insult by killing him.The teacher did not come until 7. train the child to work from an early age don't let the king had grown older, but when he did arrive, the sight of him him sit idle. Don't help him with what a child of his so kindled the king's hatred, that he ordered him to be put to age should be able to do. Teach him to depend on death. The teacher however, told him that if he had not been himself as much as possible; corrected in his youth, today he would be a highway robber. 8. giving food, clothing, shelter and medicine is not Convinced that the teacher's action had been due to a desire for enough — parents must give their child Dhamma too... his welfare, Brahmadatta showed his forgiveness and showed him all honour. The JAtaka was told in reference to a monk who showed resentment when advised. C. ILLUSTRATIVE TALES Cl Ex. Buddha passes on legacy to son The person with the best human relations in the world must have been the Buddha. Ile taught his father King Suddhodana until he could become an arahant. He taught his wife J.ii.277ff. YasodharA until she could become an arahant also. His son RAhula also became an arahant. RAhula asked to inherit the C3 Et AnAthapiAtika bribes son to learn Dhamma treasures of his father. Instead of giving him the throne he AnAthapiAlika also had a son who was a troublemaker. gave him the qualities of one free from defilement by having He bribed his son to go to the temple. The son went to his child ordain from the age of seven. the temple and curled up and went to sleep there. He didn't hear any teaching. As soon as he woke up he went home again to claim his prize. He got his prize All of the rest of his family and friends became and a new bribe — this time more — to go to the arahants. His teachers died before he was able to teach temple, listen to a sermon and remember one teaching them, but the group of five ascetics who had helped him well enough to relate to his father when he got home. If in the past, all became arahants. Thus we must take a he could remember more than one teaching he would look at how he brought up his own children as well. get more money. His father paid up each time and What had the Buddha used to bring up his son to be so before long the son was going to the temple regularly. brilliant? He had given him the seven noble treasures At first the son was only interested in the money. Later, [ariyadhana or bahukAradhamma] (D.iii. 163, D.iii.267, the teachings started to be absorbed into his heart. One A.iv.5): day the Buddha saw that the son was becoming more ready to understand the Dhamma and so that day He I. Faith [saddha] Believing in the things that are worthy taught on a very difficult subject. The son tried his of belief. hardest to understand. Because the son's mind was 2. Self-Discipline [sEla] concentrated on only one thing then he could become a 3. Shame ofEvil [hiri] stream-enterer. That day when he went home and his 4. Fear of the consequences of Evil [ottappa] father offered him money he wouldn't take it saying 5. Knowledge [bahusacca] that he already had some- 6. Self-Sacrifice [cAga] 7. Wisdom [pafifiA] EFTA00286631 thing more precious within himself. DhA.iii. I 89ff. chameleons were weighing a few hundred grammes but the baby iguana was several kilogrammes in weight. Now when they engaged in play-fighting as they used to C4 Ex. Godha JAtaka (J.I41): Perils ofnot do, the chameleon was beginning to get seriously hurt. selecting a child'sfriends The iguana didn't realize his own strength. This time the At that time the baby iguanas and the baby chameleons chameleon had no mercy left for his old friend and it were the same size. The father iguana warned his son not called to some hunters who were passing by and pointed to play with the chameleons saying that they were of a to the iguanas' burrow saying that they could catch different grade. The baby iguana answered back something to eat there. The hunters pushed dry grass saying,"Oh bad! Don't be such a snob. After all we're all into all the openings of the burrow and set fire to it reptiles together!" sending smoke deep inside the burrow. The baby iguana The father advised,"it's not just that we are reptiles, but came running out of the burrow and was killed by the we have a different physique and different habits. If hunters. Many other iguanas in the family suffered the you keep on associating with them, in the end, danger same fate. Only the father, smelling the smoke, will come to our door." immediately realized that his prediction had come true However, with the wisdom of a father, he knew that his and made his escape by the escape burrow that he had stubborn son would not listen and the result would dug for himself. (At that time the father iguana was the bring disaster not only to himself but to the rest of the Buddha himself, the baby chameleon was Devadatta and family of iguanas too. Therefore the father set to work the baby iguana was a bhikkhu who had associated with digging an escape route at the back of their burrow. Devadatta and had caused a schism of the Salgha). Before long, it was just as the father Iguana predicted — the baby iguana grew fast and strong. The chameleons grew only a little at a time. The baby J.i.487ff. EFTA00286632 Blessing Thirteen: Cherishing our husband or wife A. INTRODUCTION conviction that every person can be complete in them- A.1Aim in Life: Marriage versus celibacy selves if they train themselves earnestly. As mentioned In some cultures, such as those of Indonesia, there are only in Blessing Six, Buddhism idealizes the "exclusively two logical answers to the question, "Are you married?" — spiritual" aim in life and thus the Buddha advocated a "Yes" or "Not yet"! Western culture might not see marriage life of celibacy because life as a couple always leads to as quite so much of an obligation, but it should be declared compromises in the intensity to which one can cultivate from the outset with, that just because the Buddha says "Cher- ultimate peace and purity of mind. In many non-western ishing One's Spouse" is a blessing, does not mean there are cultures around the world, celibacy is an option chosen more and more by professionals, especially women, not superior ways to become blessed! Rather than advocating who want to devote their time and efforts to their life's marriage, what the Buddha meant in teaching this blessing is work — they realize that otherwise, because of the to remind us to avoid the dire consequences of having a expectations of society, marrying would involve a spouse and not cherishing them. Marriage can be a minefield conscious decision to drop their career. It is also tra- — thus, if you don't have a spouse and don't plan on ditional in many Asian cultures for couples to become procuring one, you can skip this Blessing with a sigh ofrelief. celibate in their married relationship after their own children have grown up and left home. Those with the inner strength to renounce the married life can thereby enter the "fast-lane" of spiritual development — For westerners, marriage has traditionally been however, in practicality, renunciation of the married life portrayed as the high-point of happiness in life. The is difficult, because it requires the ability to see through fathers of western attitudes — the Ancient Greek the illusory nature of the self and of the sense-pleasures. philosophers — have seeded the delusion of idyllic Most people realize the truth only when they are matrimony with the sentimental idea about a man and already married and are find themselves saddled for the women mutually searching for the "other half' who rest of their lives with the more detestable side of their will make them complete (— oblivious to the fact that partner. you could say the same about rabbits, ducks, crows or any other sort of animal fulfilling its urge to mate). Consequently, celibacy does not feature visibly as a demographic option in the west. Buddhism accepts the reality that renunciation is not for everyone, and thus does not decry marriage. Even if Buddhism, by contrast, bases its practices on the the idea of renunciation appeals to you, once EFTA00286633 married you cannot just shrug off the duties you have Buddhism prohibits abortion (murder of an unborn child) but taken on yourself — you need to take proper does not prohibit contraception. Recourse to contraception might responsibility for creating happiness in your marriage superficially seem to remove responsiblity for "I" and "2" above — to make a success of the path of life you have — but closer examination reveals that contraception does not of- chosen for yourself. Although the married life doesn't fer 100% protection from either. Who is going to be there for the correspond to the highest of aims in life, nonetheless, ifgirl to comfort her if she has a miscarriage? Who is going to pay one can cultivate contentment with one's spouse and for the upbringing of a child born out of wedlock? Will he still thereby avoid promiscuity— it can give considerable love her if she is disfigured by infection with HIV? These am leverage in one's self-development. Creating success in consequences which apply irrespective of the cultural traditions marriage is a major way of cultivating goodness of of the society you find yourself in.The reader can answer for character. It is to such readers that this Blessing is themselves what sort of relationship a couple needs to have built directed. Wrongly approached marriage can be a for themselves to be willing to shoulder all six of these possible nightmare turning the closest of lovers into the worst of enemies. By contrast a properly fulfilled marriage will risks implicit in their sexual liaison. For a couple to face up be long-lasting, avoiding the bitterness of divorce and mutually to the responsibilities of living together and having creating blessings both for that couple and for society sexual intercourse, demands enormous sacrifices on both sides. It as a whole. is these sacrifices and responsibilities the Buddha teaches about in the Thirteenth Blessing. On a brighter note, living together should not be the "end" of young peoples' idealism— it can and However, be warned! Most of the content of the should be the start of something yet more beautiful. Buddhist Scriptures deals with monastic issues and thus tend to idealize those who see through the folly of their marriage, subsequently renouncing the world or those who marry only reluctantly out of respect for their parents' wishes, renouncing the world after the passing of their parents. At this point, it should be added however, that the A.2 Long-term Relationships: Marriage versus "living western mass media consistently lull the public into a together" false sense of security concerning the risks of Buddhism advocates celibacy, it tolerates marriage, but promiscuous sex. prohibits promiscuity under its definition of "adultery". Although Buddhism's definition of marriage is not A.3 Sexual discrimination in Buddhism? black and white (see §C. below) it is clear that In this day and age, many people are concerned about Buddhism does not support sexual relations between equal rights for men and women, but find that religions partners who take no responsibility for one another or often harbour the worst of sexual discrimination. Before the possible consequences of their liaisons. Let us embarking upon the advice to married couples that examine the worst scenario for some of the material and follows, it is necessary to qualify the advice by saying abstract issues touched upon as the consequence of the temprament of men and women are not the same in sexual relationships: the eyes of the Buddha. Masculinity and femininity are distinct qualities equivalent to the elements of earth, I. sexually transmitted disease (possibly fatal) water, fire and air that make up our bodies. One is not 2. pregnancy (possibility ofhandicapped child or superior to the other, but harm can come about when subsequent miscarriage) one becomes enamoured these features of one's own or 3. emotional trauma and regret another's gender (e.g. SaOyoga Sutta A.iv.57). It is the 4. damage to reputation attraction between the genders that causes harm, not the 5. general undermining ofhealth gender qualities themselves, 6. erosion of deeper meaning in the relationship by ephemoral pleasures EFTA00286634 because: 2. Running out of inspiration to perform virtue: "no sight, sound, scent or touch can over When someone feels disappointed with life, come the mind of a man like those of a the last thing they want to do is to be a good woman and no sight, sound, scent or touch husband or wife to their partner or a good can overcome the mind of a woman like parent to their children; those of a man" 3. Displaying violence in front of their children: REpAdi Sutta A.i.1 If a parent has no respect for themselves, they will feel no embarrassment about losing their and for as long as a man or a woman is under the control temper or being aggressive in front of the of the attraction they have for someone of the opposite gender, they will fail to make use of their nobler virtues children. Such aggression, even if it is only such as wisdom and conscience. They will tend to forget verbal, leaves an unerasable traumatic impression that love has a nobler side which is motherly, brotherly, on the children's developing mind quenching any selfless or universal in place of love which is merely possible warmth they might feel for that parent in sensual, emotional, sexual or downright selfish. the future; 2. Losing a sense of responsibility for the human That women are often shown in a bad light in the dignity of others: If a husband and wife lack Buddhist scriptures does not reflect the quality of self-discipline and don't fulfil the duties towards one women per se, but us because women are mostly another prescribed by the Lord Buddha, the second referred to in stories used to threaten monks on the level of disaster which will happen to them is that brink of disrobing (a relatively common reason for the they will lose their sense of responsibility for the Buddha to give a teaching). Elsewhere the Buddha human dignity of others — this loss giving rise (at shows women in a good light and admits that women the minimum) to the following three undesirable have an equal chance of becoming enlightened as men. symptoms: A.4 Disadvantages of not cherishing one's spouse I. Pessimistic world-view: If a husband and wife With or without divorce, the consequences of marital habitually loses their temper with colleagues or neglect are far-reaching. If a husband and wife do not friends outside the home, it will eventually retard cherish one another according to the advice of the Buddha, career progress and promotion prospects; the harm that will come to them can be concluded on three levels: 2. Biased personality: The insecurity of family I. Losing a sense of responsibility for their own human life will lead them to take refuge within a clique digniv: If a husband and wife lack self-discipline and of sympathizers, thereby losing the ability to don't fulfil the duties towards one another prescribed by associate sincerely with a wider society; the Lord Buddha, the first level of disaster which will happen to them is that they will lose their sense of 3. Accumulation of anger and vengefulness: The responsibility for their own human dignity — this loss husband or wife will start to accumulate negative giving rise (at the minimum) to the following three emotions because they feel that everybody is undesirable symptoms: against them — eventually they become preoccupied with looking for ways to "get their own back on these "enemies". I. Breaking the Precepts: The husband and wife might be unfaithful to one another leading to 3. Losing a sense of responsibility for economic family problems, divorce, vengeful aggression fairness in society at large: If a husband and wife and violence; lack self-discipline and don't fulfil the EFTA00286635 duties towards one another prescribed by the depths of marital problems and promiscuity. In Lord Buddha, the third level of disaster which the olden days "sex education" was not taught, will happen to them is that they will lose their but somehow the "man-in-the-street" seemed to sense of responsibility for economic fairness in make less of a mess of his marital life! Maybe society at large — this loss giving rise (at the what they should be teaching in schools instead minimum) to the following three undesirable of "sex education" is "how to prepare yourself to symptoms: be a good husband/wife" or "how to prepare 1. Recourse to "Roads to Ruin": If husbands or yourself to be a good parent" ? wives lose their sense of responsibility for economic fairness, eventually they will turn to "Roads ofRuin" such as alcohol for solace, in an B. HUSBANDS AND WIVES attempt to "blot out" their suffering. B.l Seven Types ofSpouse In a teaching to SujAtA, the daughter-in-law of AnAthapiAlika who was causing considerable friction 2. Economic hardshipfor thefamily: When the in her own marriage as a result of ill-chosen words, the finances of the family are misdirected, the ones Buddha enumerated seven different sorts of spouse — who suffer the most will be the children who experience neglect in their material and some desirable, some undesirable (A.iv. 9Iff., J.269). educational needs — exacerbating problems of We can use these categories as a mirror on our own juvenile delinquency; situation — to throw light on possible room for improvement in our current or future relationships. The 3. Lack ofharmony in earning livelihood: when seven categories of spouse are as follows: the relationship between husband and wife is plagued by mistrust and suspicion — if the couple eventually has to break-up, the certain I. A spouse like an enemy [vadhaka samAbhariyA]: victims will be the children in the family. such a spouse is partial to all sorts of violence. Always looking for the opportunity to kill. Sometimes a couple was not wholehearted about marriage or their marriage The problems of the western quarter can be sum- was arranged. Only after they have been together for a marized down to two main points: while does the real personality of the partner manifest L Brokenfamilies: The manifest problem of bro- itself and they will always be beating one another. Such ken families in our society exacerbates the already a spouse is cruel to their partner instead of being grave problems faced by young people as well as compassionate, looking down on them, having no affecting a country's economic stability; gratitude to them, and even going as far as attempting to kill their partner in some cases — a spouse with such 2. Misunderstanding ofmarriage: The covert social characteristics is a spouse like an enemy; problem of misunderstanding of marriage stems from the fact that young people are getting married for the wrong reasons. Without any comprehension of how to lead a household, a majority of couples 2. A spouse like a robber [corE samAbhariyA]: No these days seem to be marrying merely to fulfil their matter how much wealth the couple has, if one of the sexual fantasies. However, once married, when the couple has such a character, then it is like having reality of the situation sinks in, they find themselves someone in the house who is burning money the whole ill-equipped to make a success of the family life. It is time until there is nothing left ironic that "sex education" has become a compulsory e.g. by gambling or extravagence. The people of old school subject at a time when society is plumbing used to say that seven robberies of your house are the better than your house burned down (because at least robbers leave the house behind) — and your house burning down seven times is EFTA00286636 better than being married to a gambler (because even lonely, moody and emotional — but at the same time though the house burns down, the land is still left). truthful, honest and faithful. They tend to be With gamblers, all your property is still not enough ashamed of evil and fear the consequences of evil, — they will even run up debts for you to service. respecting and looking up to their partner as if they Such a spouse is full of greed and tries deviously to were an older brother or sister — a spouse with such extract as much of their partner's money as possible characteristics is a spouse like a little sister. for their self-interest, without thinking how hard they have had to work to earn it — a spouse with such characteristics is a spouse like a rabbet; 6. A spouse like a friend [sahAya samAbhariyA]: Such a spouse is one of similar background, tastes, education 3. A spouse like a boss [ayyA samAbhariyA]: Where as their partner — maybe they have known their partner the categories of spouse above threatened your life or since childhood. Such a couple tend not to have much your possessions, the boss spouse will threaten your sense ofrespect towards one another. Their level of honour — the sort who pulls your ears or treats you like morality will be similar and they can live quite happily a child in front of your friends. They may be lazy — together. Such a spouse will tend to be generous and constantly awaiting the chance to sit down or lie down sincere — empathizing with their partner in all they do and rest instead of helping with their various duties, throughout their life like a friend who goes together lacking helpfulness, and using threats and insults to through thick and thin — a spouse with such goad their partner into doing their work in their place, characteristics is a spouse like a friend. but never accepting similar treatment from their partner — a spouse with such characteristics is a spouse like a 7. A spouse like a slave [dAst. samAbhariyA]: Usually boss; the intelligence of such a spouse is less than that of their partner. They will be honest, they may want to 4. A spouse like a mother [mAtA samAbhariyA]: A serve their partner to the utmost but they may make mother has unlimited love for her children, forgiving all mistakes. Such a spouse tends to allow themself to be of their mistakes. Such a spouse will forgive their abused, slapped or beaten by their partner without partner for anything they do wrong. You will see the becoming angry or vengeful and without blaming their special features of such a spouse when their partner is partner ill or handicapped and they will look after their partner — being contented to be completely dominated by with the same care as they would look after one of their them — a spouse with such characteristics is a own children (without thinking of looking for a new spouse like a slave. partner). This is also true of a spouse whose partner dies when their children are still young, who carries on Living together like these first three sorts couple is like bringing up their children single-handed without being in hell from the time you are still alive. When such thinking of taking a new partner. Such spouses tend to spouses die, then it will only be a continuation of the be full of compassion, loving their partner, helping and retribution from all the terrible things the husband and being a credit to their partner, looking after their wife have done to one another. They will pass away into partner's health when they are ill, like a mother would hell at the end of their lives as a result of the bad karma look after her own children — a spouse with such they have accumulated for themselves. characteristics is a spouse like a mother. The remaining four types of spouse will pass away into heaven at the end of their lives as a result of the good karma they have accumulated for themselves. They all 5. A spouse like a little sister [bhaginE represent marriages which have the chance of working samAbhariyA]: Such a spouse is almost the same as the motherly spouse, but a little more playful, out. Both husband and wife have a baseline of morality and are flexible. EFTA00286637 The marriages with spouses from categories "4" to "7" In the present day, however, legal registration of a marriage is are in decreasing order of stability. Thus if you are required. Details differ from country to country and already married then ask yourself which category you Buddhism supports whatever complies with the Law. have worked yourself into — as "4" is the most stable However, there remains no specific Buddhist ritual or of all. procedure to conduct a marriage. Buddhism recognizes the traditions and cultures practised by people in different C. DUTIES OF HUSBANDS AND WIVES countries — hence Buddhist wedding rituals differ from one Cl Getting Married country to another. In general, there will be a religious service CM Choosing a compatible husband or wife for blessing and to give advice to the new couple, performed In order for a couple to stay together, it is necessary either in the home or in the temple. that they are compatible in terms fo the level of virtues they possess — particularly the following four "virtues of compatability" [samajEvi-dhamma]: Some hesitate over becoming "officially" married over 1. faith [sama-saddha]: husband and wife should concerns such as whether their marriage vows will substitute have the same level of spiritual faith and the same for affection as the bonds to hold the couple together! level of "aim in life" However, this misses the point of legalizing a marriage which 2. self-discipline [sama-sEla]: husband and wife is publically to recognize one's spouse. How do you think a should have the same standards of Precepts, wife would feel if her husband were too embarrassed to admit manners and etiquette as one another; he had married her? — or how would the husband feel if his 3. self-sacrifice [sama-cAga]: husband and wife wife refused to wear a wedding ring? Marrying is about should have the same level of self-sacrifice in showing each other due respect selflessly devoting themselves to generous deeds or helping others; — and this is the foundation of the trust which unifies 4. wisdom [sama-pafiliA]: husband and wife should the couple. have the same level of wisdom, creativity, empathy and common-sense — being on the same C2 Maintaining a married relationship communicative "wavelength" — neither suffering C.2.1 The challenge ofmarried life overly from stubborness. Life in a long-term relationship is infinitely more demanding on one's store of virtues than that of dating In addition, concerning compatability, the Buddha and first love. How can a couple preserve the joy of warned of the perils of an old man bringing home a their initial encounters while developing the love and young girl as a wife: understanding to ensure a happy and stable marriage? How can partners respect their own dignity and that of (When) an old man takes as a wife a vigourous their "better half' instead ofrunning off to get a divorce young girl and cannot sleep, because of his or abortion after their first quarrel or dispute? possessiveness for her, this leads to his downfall. ParAbhava Sutta, SN.20 v.109-10 C2.2 Principles In a recent piece of research on the emotions, it was C.1.2 Marryingyour spouse discovered that immediately conflicts within a marriage In the time of the Buddha, there was no such thing as a lead to "stone-walling" (i.e. the husband and wife are legal registration of marriages. A man and a woman no longer on speaking terms), the further life mutually decided to accept each other as husband and expectancy of the marriage will not exceed three years wife and thereafter they lived together. Their marriage (John Gottman, What Predicts Divorce). Conflicts can was carried out in the presence of the lay-community not be avoided in a marriage — the secret of happy rather than in the presence of the spiritual community. marriage relies on keeping open channels of communication to deal with them. EFTA00286638 A surprise for many modem-day readers is that the looking for someone to blame. Buddha never recommended "making yourself more 4. Consistency [samAnatatta]: Both husband and attractive" or "being sexy" as a way to maintain a wife have implicit duties in the marriage (see details marriage. He addressed instead the gravest enemies of below) and to the degree they live up to these duties marriage: "distrust" and "suspicion". they will avoid the suspicions of their partner. If a Maintaining good channels of communication husband has decided that his wife should take according to the principle recommended by the Lord responsibility for the running of the house, he should Buddha is to maintain a healthy "emotional bank not subsequently come interfering in the household account" [saigahavatthu] with one's marriage partner. affairs. Sometimes "appropriateness" is not There are four ways of maintaining a healthy emotional immediately evident for every situation — bank account with your partner as follows: sometimes it is hard to sense what your partner expects of you — but if both partners meditate on a L Giving resources [dAna]: If two people are going daily basis, they will tune in more easily to to live together they must be able to sham what they consistently harmonious behaviours. have with their partner. Any place that lacks giving will be parched like an emotional desert. Once married, all the property once individually owned should be shared. To "keep back" something as an C.2.3 Five duties ofa husband to his wife individual asset will only create suspicion — and Based on these four principles, in the SilgalovAda suspicion kills marriages. Thus it is important to Sutta the Buddha advised of five duties a husband keep open a channel of communication in the should fulfil towards his wife and five duties a wife marriage whereby one partner can consult the other should fulfil towards her husband. The duties of a if they are suffering or are having problems with husband are as follows: material resources. I. He must praise his wife: He should not keep a wife in secret. Once a man is married he should show off his 2. Endearing speech [piyavAcA]: A husband and wife in public, not keep his wife in secret. He should wife should take care always to address each other have a proper, lawful registration of his marriage. He with polite speech, even in the case they need to should be careful to treat his wife with respect, not criticize each other. Sometimes if things become too criticising her personally in front of inferiors. informal, careless words may touch on the "views" of the other partner and disturb the peacefulness of Z He must never look down on his wife: Even though the family. After marriage, one should use the same a couple is married doesn't mean that a husband will standard of polite of speech used before marriage! have an attitude of respect to his wife. Sometimes he may look down on her or even treat her like a slave or a pet animal. That a husband restrains himself from 3. Helpfulness [atthacariyA]: A husband and wife looking down on his wife in any way, shows his need to lend each other a helping hand. Also if one responsibility for the human dignity of others. of the partners learns something new concerning spiritual knowledge, they should share it with their 3. He must never be unfaithful: Because a Buddhist spouse. When a conflict arises in the marriage, there husband is a man of virtue it goes without saying that he is a huge temptation to put all the blame on the other refrains from the Four Defilements of Action partner instead of taking collective responsibility — [kammakilesa]: killing, stealing, adultery and telling but if both are well-versed in spiritual teachings, the lies. He would thus never be unfaithful to his wife, couple will tend to deal with the problem directly because doing so would destroy the human dignity of instead of merely himself and his EFTA00286639 wife. The feelings of a person who is found guilty be especially careful what she says to them be-of sexual misconduct are described in the Sutta cause a few ill chosen words can have serious Nipata: consequences. 3. She must never be unfaithful: Because a Buddhist Whatever fame and reputation he had before, of wife is a woman of virtue it goes without saying that course vanishes . ..in the grip of his fantasies, he she refrains from the Four Defilements of Action broods like a beggar. Hearing the outrage of others, [kammakilesa]: killing, stealing, adultery and telling he gets depressed ... hearing the spread of gossip, lies. She would thus never be unfaithful to her husband, he then hides in his own embarrassment. He cannot because doing so would destroy the human dignity of accept the criticism of others on this count, and herself and her husband. may lie to those who try to counsel him . . . 4. She must take good care ofthe shared wealth: A Tissametteyya Sutta, SN.160 v.817-20 wife should look after the shared wealth of the 4. He should give his wife the responsibilityfor household responsibly — being neither extravagent nor looking after the house: To demonstrate his sincerely stingy. This implies that the husband goes out to work and trust for his wife, a husband must give his wife the but entrusts his wife with the money for the final word in the organization of the household and the administration of the family finances. family without interfering. If his wife is a "working mother" it doesn't make her any less responsible for the 5. She must be conscientious in her responsibilities: affairs of the home and the family, but husband and Having been entrusted with the responsibility of wife will need to come to an agreement, according to looking after the household and the family she should the principles of the "emotional bank account", see to it that these duties are properly fulfilled — rather whereby she can manage to keep on top of her domestic than lazing around at home or doing other work to the responsibilities without being overloaded. neglect of the household. 5. He should bring his wife gifts ofclothing or C.2.5 Reciprocal relationship between husband and jewellry: Such gifts express the love of a husband for wife his wife and his appreciation ofher virtues. Such From the SilgalovAda Sutta we learn that a husband has generosity can mend many marriages. It breathes a new duties towards his wife and a wife has duties towards her air of life into a relationship. A husband should take his husband. In the ideal world, both the husband and wife wife shopping for things she wants to buy. He should will fulfil their side of the bargain and in doing so, no encourage her to do the things she wants to do danger will grow up in the relationship or for society at sometimes to allow her to get out of the house large — there will be happiness and prosperity both for occasionally. husband, wife and society at large. C.2.4 Five duties of a wife to her husband If the husband fulfils his duties according to Blessing The duties of a wife to her husband are as follows: Thirteen but the wife doesn't, it can be said that the wife 1. She see to theproper care ofthe household The has done nothing to deserve such a good husband. In wife should see to it that the house become a heavenly addition, certain harm will come to the family. mansion — the house should be peaceful, the food nourishing and appropriate in taste to the age and the If the wife fulfils her duties according to Blessing health of the family members. Thirteen but the husband doesn't, it can be said that the 2. She must take proper care of the `in-laws. The husband has done nothing to deserve such a good wife. wife must look after her `in-laws' especially well In addition, certain harm will come to the family. (within the limits of her convenience). She must EFTA00286640 If the neither the husband nor the wife fulfil their duties others — for example it would be insulting to sit on according to Blessing Thirteen, certain harm will come a higher level than one's in-laws. not only to the family but to society at large too. 8. Find an amenableplace to sleep: You should make sure that the sleeping place of everyone in the family is restful. Be prepared to get up before anyone C2.6 Tenfurtherprinciples ofhappily married life else in the family and go to sleep when everyone else has already gone to bed. Finally for the married couple we are fortunate to have 9. Keep thefire going: that is to take special care passed down to us in the Buddhist tradition the ten-fold of one's in-laws and husband when they are "on fire" advice given to VisAkhA by her father Dhanaficaya on (i.e. in a bad temper) — even if they should speak in an the day of her wedding (DhA.i.384ff.): unpleasant way to us, it is necessary to hold ow silence instead of answering back — to say the right thing at Don't let thefire inside go outside: don't go the wrong time will only make the situation worse. spreading the secret problems from inside the house for Sometimes the wife must wait until things have people outside to know about; "quietened down" before explaining the real reason for 2 Don't let thefire outside come inside: don't bring situation. gossip of problems from elsewhere into the house, especially gossip that is of no benefit to know; 10. Be respectful to the angels: to congratulate one's 3 Give to those who give to us: help those who haySusband or inlaws when they do something good or have helped us in the past especially the parents of both the experienced good luck. Our words of encouragement husband and the wife. Let them borrow things. If you lend should lead them to ever better good deeds. things to people and they return them punctually, you should lend things to them a second time; 4 Don't give to those who give nothing to us: C.2.7Sharing spiritualpractice You also need to be able to support your spouse spiritually. Any incompatabilities on a spiritual level discovered after marriage can by nurturing a mutual Don't lend things to people who never return them interest in spiritual self-development: or return them late or to those who in the past have refused to help us even though it is withing their capability to do so; I. Persuade them to be generous, keep the Precepts, 5. Whether they give or not, be generous anyway: listen to sermons and meditate. Some are scared to Whether they have helped us before or not, if they are encourage their spouse to have too much involvement our relatives and they have fallen on hard times, you with spirituality in case they turn professional and leave should help them anyway. It doesn't matter if they them to bring up the family alone. Some men say, "I return money given or not because their inability to want a wife in the home not a nun." However, if one's return it is through circumstances beyond their control; wife stays at home and also keeps the Precepts then we should be thankful (especially for the third precept). In the same way, wives can forbid their husbands from 6. Make sure that the food is amenable: Make going to the temple more easily than they can prohibit sure the meals served to your family are nutritious them from unfaithfulness. At least if they go to the — and serve your in-laws with good food too. You temple regularly they will be more motivated to be may have to eat after your children have finished faithful to their wife. their meal — but if all the family are well provided for in terms of food, you too will have no problems 2. Teach your spouse how to do chanting so that they when it comes to eating; have a refuge for the mind. If people have fear and 7. Find an amenableplace to sit: This means shame of evil then they have virtually no vulnerability the wife must know relative level of respect due to to adultery. Chanting and re- EFTA00286641 spect for the Triple Gem is the basis of fear and reputation, your spiritual development and for eve- shame of evil. ryone else you and your spouse know. C.3 Analyzing marriage breakdown In the second scenario, if after all efforts to ameliorate your marriage you realize that the problem is not with In the olden days, if a piece of a equipment or a pair of shoes your spouse, but with marriage in general, this may be a were worn or broken, the owner would always take care to valid reason for a divorce. In such a case, you see have it mended as new. No matter how much effort it took to through the folly of being involved in a relationship at have it mended, the owner would be prepared to make the all. If the reason you want a divorce, is in order to sacrifices — because it would be unthinkably extravagent to upgrade the intensity of your spiritual vocation by buy another piece of the same sort of equipment or a new pair leading a life of celibacy, with the genuine intention of shoes for as long as there were even a remote possibility of never again to enter into a new relationship,this is a mending the old. Our modem society however, has turned valid reason to obtain a divorce. One should however, into a 'throwaway' society. We replace things merely because minimize the negative effects for any children you may they are worn, or obselete or unfashionable — and it is even a have, by waiting first until they are old enough to be pleasure when something breaks because at last you have "a independent of you. legitimate excuse" to buy a new one. Such attitudes towards possessions at the worst are wasteful, but when they are applied not to objects, but to friendships and marriages, they D. ILLUSTRATIVE EXAMPLES tend to lower one's threshold of patience and loyalty. D.I Metaphor: Tongue & Teeth in closeproximity, When chewing one's food, if one's teeth and tongue fail to co-operate, biting one's tongue can be painful Divorce is becoming so common in our society that in some enough to bring tears to the eyes. In the same way, if a countries, single-parent families are as common as those husband and wife fail to be helpful and understanding with both parents! How can we analyse a marriage that is to one another, apart from making no progress in their breaking up in order to know whether a divorce is for the married life, tears can be expected too in the long-term. better or not? Basically there are only two scenarios — being bored D.2 Er. Love beyond the grave of one's partner and being bored of marriage. In the Tang Dynasty an emperor who liked to perform a In the first scenario one or both of the married partners lot of merits. He had an empress who was not interested feels that their marriage is not working and that they in any form of good deeds.Even when their country was would be happier if they went to live with a certain invaded, the empress would not make any merit to help other person. They want to "turn-in" their spouse in the situation. When her husband sent her to make a exchange for a new one! Such a divorce is a bad idea merit she only pretended to go. When she came back because what they fail to realize is that the faults they she lied saying that she had already made the merit he are trying to escape by divorce are not their sent her to do. The empress died in advance of the ex-partner's, but their own! If they do divorce, they will emperor. One day when the emperor was sleeping he take these faults uncorrected to their next marriage and drempt he saw the empress as a ghost crying and calling history will repeat itself. Thus rather than asking for a for help. In the morning the king thus called an divorce, the person should get down to improving their assembly. He asked the monks what could be done. The own character in earnest (starting with forgiveness and monks told him that he needed to make a merit and humility) thereby repairing the relationship.This transfer the merit to the late empress. If the ghost was scenario applies in 99% of cases. Be warned ! — you able to rejoice in the merit then she would escape from have no idea before going through with a divorce how her ghostly rebirth for something better. The emperor destructive it will be for yourself, your children, your thus organized a merit-making fit for EFTA00286642 an emperor. He donated all the gold in his treasury, all D.4 Et Reluctant marriage: MahAkassapa (Ap.ii.583) the servants, all the carriages, chariots and horses. He Kassapa was the son of a millionnaire. His future wife transferred merit for the next seven days. He slept was also the daughter of a millionnaire. Each of them again and drempt that he saw the empress now free lived in distant cities. The two families had heard the from distress, thanking him. reputation of the other family's child and before long The tale of the emperor was therefore told by many they sent messangers to arrange the marriage. Neither generations of Chinese until more recently the whole the bride nor the groom were interested in marriage. subject of transferring merit has been misunderstood. When they were both forced to many then they did not Because the normal people don't have the wealth of an rebel. However, because both of them were more emperor to make merit, they burn paper money, paper interested in the Dhamma, after they were married they Mercedes, paper servants etc. to burn for their deceased always slept in separate rooms. Later when both of their relatives. It is tempting to think that nowadays deceased parents had passed away, they persuaded each other to Chinese relatives get only ashes! ordain. The husband became a monk. The wife became a nun. They left their house, gave away all their pos- sessions. When they came to a fork in the road, they D.3 Et Reluctant marriage: the nun (Dlaiii.I47ff) agreed that if they went together they might cause There was once a girl who had been going to the temple gossip so they decided to go their separate ways. Before since the age of seven and had wanted to be a nun right long both of them met with those who could teach them from that time. Her parents didn't let her, saying that the Dhamma and both could become arahants with she must finish her studies. Thus as a child she did her ease. duty to her best. When she finished her studies she asked her parents' permission to become a nun, but they refused saying that they wanted to see her married. Thus D.5 Et Married spite beyond the grave (DhAl.4711) she was married and continued to do the best of her There was once a good husband and wife. The wife was duties as a faithful wife. One day the husband was barren and felt sorry for the childless husband so she going to take his wife to a fair and said to her 'go and found a mistress for him. Both the wife and the mistress put on all your best jewellry so that you look the best at were good friends but all of us still have defilements the fair'. The wife said, I don't see the point on putting and cannot be trusted. When the mistress got pregnant, on any more jewellry than this. The husband asked why the husband was so pleased that he lavished more not because he had already bought so many nice items affection on his mistress than on his wife. This made of jewellry for her to wear. The wife said that really the wife envious because she thought to herself, "even none of us have any beauty. The skin on our body just when the child has not yet been born, my husband is already treating me with indifference. If the child is hides the putrescence inside ourselves'. The husband born, the husband will certainly treat me with no more teased 'with that sort of thinking wouldn't you be better respect than a pig or a chicken around the house." Thus off as a nun?' The wife replied, 'actually it is my she thought 'time is of the essence' and found some dearest wish if you would only give your permission.' poison that would cause abortion and tricked the The husband allowed her and after becoming a mistress into drinking it. The first child was aborted. bhikkhuAi within a very short space of time, she could When she became pregnant a second time, the wife did become enlightened. Whatever duty she had had to do the same again. By the third pregnancy, the mistress in the past she had always done her best, thus when she worked out what was happening and refused to take the was a nun, before long she could achieve what she had 'medicine' thus there was a fight between the wife and set out to do. the mistress. The wife killed the mistress who was almost defenceless because ofher pregnancy. When the husband saw what had EFTA00286643 happened he killed his wife. Before the mistress died eating ogress followed the mother into the temple, its she was so vengeful that she made the vow that she temptation to eat people disappeared. The Buddha would kill and cat all the children of that wife in every summoned both of the two. The Buddha looked at their future lifetime. When the mistress died she was reborn previous lives and made the pictures of their past visible as a cat in the same house. The wife was born as a for others to see as well. Having seen the pictures, both chicken in the same house. However many eggs the of the women knew the reasons for everything and so chicken laid, the cat would eat them all. The chicken were able to forgive one another. The ogress was able was thus angry and before it died made the vow to eat to become a stream-enterer. The mistress attained faith all the children of the cat in the next lifetime.The in theTriple Gem.The ogress didn't know how to earn chicken was reborn as a tiger and the cat was reborn as her living so the mistress brought her home and looked deer. The tiger ate all the baby deer. This carried on the after her like a daughter. The ogress knew in advance same until the final lifetime when the wife was born as what the seasons of the year would be like — whether a man-eating ogress. The mistress was born married to there would be drought or flood and the forecast she the same husband again.The man-eating ogress ate up passed on to her caretakers and they were able to the first and second children of the couple. When the become wealthy. The moral of this story is don't go third child was born, the mother realized in time and looking for mistresses to help any situation because we quickly took the child to where the Lord Buddha was all still have defilements. staying. As soon as the man- EFTA00286644 Blessing Fourteen: Not Leaving one's Work Undone A. INTRODUCTION ever in recent academic studies, it turns out that the A.1 The "work ethic^ in Buddhism reason we don't do things even when we know it is a Like many other spiritual traditions, Buddhism is a religion good idea is often much more varied. which supports the "work ethic". Buddhism is not a religion to • procrastination comingfromfear: especially tolerate lazy people. Even if you have already fulfilled all the the fear of being judged to lack ability. Such people blessings in this grouping by cherishing your parents, children have an inferiority complex over their ability and would and spouse, if you neglect to be lively in earning your living, rather be seen to fail in a task because of procrastination harmony in the family will not come about because of (lack of time) that because of lack of ability. Thus the financial difficulties. From a financial point view is necessary slip-shod work of the final minute rush means that to devote oneself to earning one's living in order to support procrastination is an excuse for mediocrity. • procrastination because ofperfectionism: one's children, to have a legacy to pass on to one's children, some people have been brought up with the fear of to support one's spouse and cherish one's parents. doing too well, or appearing too keen, or being a "goody-goody". Consequently they procrastinate, not putting in their best, so that if the results come out well, In Buddhism it is also seen as dutiful to work hard because it doesn't look intentional or magnifies the myth of out of gratitude, one recognizes that in order to come to `latent ability'. working age at all, we are a result of considerable • procrastinationfrom the misconception that investment of time, money, education, love and patience work expands tofill the time available: Some people by parents, teachers and state alike and if we don't put our are disorganized to the degree that they feel they have skills into action, then that investment and good will no control over the time they spend on any task. would go to waste. Thus in Buddhism a lazy person is also Therefore they leave tasks to the last minute in order to seen as an ungrateful person. `save time'. However the results of the work often leaves a lot to be desired. Supposing you are already someone who has • procrastination because ofresentment of knowledge (Blessing Nine), practical skills (Blessing control: Ten), it doesn't mean that you will automatically be effective in doing your work. Some people with the best of education and experience, make no impact on their (e.g. when a person doesn't like their boss). Here work if they never get round to doing it. procrastination serves as a way to give power to the Many think that the reason for procrastination is underdog, to say "get off my back", as a sort of laziness on the part of the person involved. How game where people try to beat the clock, or EFTA00286645 reminding others of things they are starting to take thing in the 'out' tray. Thus if you have lost a particular for granted (when the person is not assertive enough document people in the office say playfully "If you to say 'no' directly). want to find finished work go to Mr. A but if you want • procrastination is sometimes used to control find unfinished work go to Mr. B because it is all on his distance in relationships: to make a person more or desk!" The same is true for students always leaving the less reliant on another person or persons. revision until the exams are close. If you want to look at why work is left unfinished, in almost every case you Whatever the reason, the Buddha taught that pro- can generalize down to four basic reasons: crastination either in worldly or spiritual work will limit one's ability to earn one's living and the result will be to destroy harmony in one's family life. I. wrong timing: Doing the work at the wrong time or with the wrong timing. If you do the work at the wrong B. WHAT IS WORK? time such as ploughing a field out of season, weeds will B./ Definition of work:physical and spiritual choke the bare soil before you manage to sow your When we talk of 'work' in a religious context we mean crops (has0y in things that don't require it) or else wait 'a means of earning our living'. We cannot survive until it's too late before you start doing something (slow without money. We have to have something to eat — in things that should have been finished long ago) e.g. but don't forget that food is of many types . .. It is just someone who doesn't study when he has the opportunity like a tree needs food, but the food that nourishes it is as a child and has to do his studies when he too old to sucked up through the roots.The food for a light bulb is remember anything. ( 'Make hay while the sun shines' electrical current. Because work is simply a means of but More haste less speed). Same for people who wait earning our living we thus divide work into two main until they are old before becoming interested in training components, neither of which we can afford to leave the mind. Work which needs to be done patiently (e.g. undone: throwing a pot of clay) or driving at the same speed as • foodfor the body: For our body we need solid f 4 rest of the traffic. Meditation needs you to be patient, e waiting for crops to grow or like a hen hatching an To get the food we need for ow body we must find ourselves . where the mother hen must wait thirty days whether a job or a career. Work (physical) means the means by whir IHb mother hen must wait thirty days regardless. If we can nourish our body and its scope also reaches to suchk t .trigs have a fixed period or cycle there is not point things as maintaining harmony with the other people aroun . rushing them. Also if you rush into something and do it us. wrongly as the result you will waste both time, money • foodfor the mind: food suitable for the mind is and morale because instead of doing it only once (cor- "merit" i.e. the fruits of ow good deeds and spiritual redly) you have to do it three times (do it wrongly, undo development. Working on the mind doesn't just mean &eV,nd re-do it) and on every time there is no satisfaction contented the whole of the time, but also to develop the mi m your achievement. Better to do things cautiously so to become wiser too. you can get it right from the start. With meditation also you cannot rush to bring the mind to a standstill. You cannot achieve overnight success in meditation (except C. UNFINISHED WORK for 0.00001% of people in very exceptional Cl Why work left unfinished circumstances).You have to be able to tell whether what Some people in an office get a reputation for leaving a you are doing is the sort of work where the time spent is backlogue of work. Every piece of work which fixed or whether it is involves them in any way can be easily found because it is always on that person's desk unfinished. They have two baskets on their desk, an 'in' basket and an 'out' basket. The 'in' basket is always stacked up higher than their head, but there is never any EFTA00286646 something that can be hurried. If it is to take a fixed dull the mind. To overcome such a tendency you length of time, then you have to put up with waiting. need to abstain from consuming these substances. However, if it is something that can be done more quickly then it can be hurried so that you have more • courting lovers: Some do no work because they time to speak to others. are more interested in boy/girlfriends and spend all day 2. wrong technique: An example of doing things by looking in their diary... the wrong technique is trying to work individually • entertainment: some take their leisure time more when the task requires teamwork or dividing up your seriously than their time at work to the neglect of earning time wrongly spending too long doing any one question their living. in an examination paper — the result is that you run out • gambling: because they are more interested in of motivation to do the work at all. gambling — they have no time for working and burn up all their savings. 3. never getting started: There are many reasons why • badfriends: modelling oneself on bad friends people prevaricate instead of starting to do things. One who neglect their work will make us more lazy • laziness: when people become lazy they have reason is those wait for the auspicious time by studying horoscopes. Meditators however, are those who take excuses for everything excuses — where work is their destiny in their own hands and don't wait for concerned if it is not too hot it is too cold, if it is not too early it is too late. astrologers to organize their lives for them. Any time when you get round to doing good deeds, then the • incompatible working hours: This is not the simple act of getting down to doing it will be auspicious same as being more interested in sleeping but leads to failure in work because they work at a time which doesn't itself. If you want to know whether it is the auspicious time to do something or not, don't waste money to see a fit in with other people. fortune teller but instead use your powers of observation and experience to see whether you are ready and prepared to do the task in hand. If by D. STRATEGIES FOR NON-PROVARICATION common sense you have discerned that you are ready to D.1 Those who are successful in work do something, there is a good chance that getting started Thus if you want to be successful in whatever you do will yield success. you must: I. Do it at the right time 2. Do it in the appropriate way 4. not genuine in one's efforts: Not being genuine in 3. Get round to doing it one's efforts means getting one's priorities wrong. 4. Do it enthusiastically and conscientiously Instead ofrealizing how important your work is, you The signs of someone who will be successful in their neglect it in favour of something more trivial. Common work are as follows: distractions that get in the way of our work are as I. Approaching work in the appropriate way follows: (paEirEpakArt). You must have learned from eating. The way to cure such a habit is to go on a Mangala 7 and 8 before you can achieve this. When meditation retreat where you must eat food all mixed up you are new to work you have to learn from your together or eat only one meal a day. errors. You need to be observant and patient to • sleeping. To train yourself to sleep no more than obtain this characteristic. you need to you have to train yourself from an early age. 2. Loving work and challenges to one's ability • alcohol: because they am more interested in [dhuravA]. Not to look down on work of any consuming alcahol or other intoxicants that sort. 3. Keenness and quickness in work and enthu- siastic, lively & active [uEEAtA]. If you do find EFTA00286647 that you are lethargic then maybe you should take ficient ways to do the same task in the future. In up sport. (havalca Sutta S.i.214) spiritual practice you need to be observant. You need regularly to examine your own performance 19.2 Recipefor success in worldly & spiritual work remedying your weaknesses as quickly as possible Success in one's work will be attained more easily, so that they no longer impede your worldly and whether it be worldly or spiritual work, if one is able to spiritual progress. If you experience success, you put into practice the following four principles called the should remember the reasons for your success so "Four Foundations of Success" [iddhipada] applicable that you can apply it on future occasions. to all types of work, worldly or spiritual. Practising D.iii.221, Vbh.216 towards success comes in four stages: If you can follow these four simple principles in your I. initial motivation [chanda]: With work you need professional and spiritual work, success is only just the willingness to get down and do the work. around the corner. Without this, you will never get down to doing it. For spiritual practice it is also important to try to E. ILLUSTRATIVE TALES find the initial motivation to cultivate yourself. El Metaphor: Those who are patient... Don't wait for the mood to work or cultivate Those who work without interest whether it is hot or yourself to accidentally happen — look for ways to cold, persevering like the toughest of grass, dedicating create the right mood! It means looking forward to their manly strength to their business, will not fall away the practice of meditation. Sitting down to meditate from happiness. like a mercenery or even forcing yourself to do the £2 Metaphor: Just as dung accumulates on a pig's practice will never give you the results for which tail you are seeking. The nature of dung on the tail of a pig is to accumulate with the passing of the days making it increasingly 2. initial application [viriya]: The next thing which difficult for the pig to find happiness in its daily life. you require is actually to get down to work in the The work a person leaves unfinished is of the nature to proper way — starting as you mean to go on. This impede their prosperity. A person's value is often means achieving an optimal balance between proportional to the work they complete. The work they productivity and enjoyment (mindfulness and leave undone detracts from their value. comfort for meditation). £3 F.z. CuOakaseEEhE JAtaka (J.4) 3. sustained application [citta]: Starting out well is There was once a millionnaire and his servant who were not enough however, and you have to be able to travelling in a cart in the middle of India. The keep up the good work if you are to succeed. You millionnaire saw a dead mouse at the side of the road need to be consistent about your work or spiritual and pointed it out to his servant saying 'if someone had practice meditation setting aside time for both each proper principles of working as a salesman even with day — and not giving in to exceptions and excuses. such a dead mouse as this he could set himself up in For work you need to keep going until you bring the life.' The servant immediately got down from the cart task to completion, for meditation you need to culti- and allowed the millionnaire to go home alone. He vate mindfulness until it is something you can picked up the mouse and because he knew a lot of maintain twenty-four hours-a-day. people in the area, he selected a house where he knew someone with compassion who kept cats was living and 4. retrospective analysis [vEmaOsA]: you need to took the mouse there. He knew that compassionate peo- back over your work and give yourself feedback ple won't kill mice but at the same time the cat has looking for ever better and more of EFTA00286648 to have something to eat every day. He sold the mouse a huge pile. He sold the branches as firewood to a potter to the householder for a few cents. He used the few and bought a big barrel. Where he had sold sugar-cane cents to buy some sugar-cane juice from the people juice by the bucket before, now he sold it by the barrel. crushing the cane. He asked for another bucket of plain He bartered sugar-cane juice for flowers, firewood and water. He took the water and the sugar cane juice to the even grass-fodder. One day a big caravan of traders gate of the town. He waited until the flower-gatherers arrived at the gate with many hungry horses etc. He told from the palace came back from where they had been the stable boys in the palace not to sell their fodder to picking flowers outside the city wall. Of course they anyone and he sold his own fodder at a high price to the were tired and thirsty as they came to the gates. He traders. It was not enough and they even took the fodder gave them a glass of plain water to drink first of all. from the palace to sell to them at the same high price so After they had slaked their thirst, he gave them a that everyone got a profit. He carried on working like second glass of sugar-cane juice. The palace attendants this until before long he was able to put down a deposit didn't know how to pay the man so they gave him each on a trading ship. His ship kept trading until he had a handful ofjasmine flowers. The man took the flowers amassed a fortune of 100,000. In the end he returned to and sold them for a small profit. He had a little more the old millionnaire who had been his master and money than before. He bought more sugarcane juice presented him with the 100,000 saying that all of this and collected a little more rain water, he sold all of it to wealth had come from the policy of seeing benefit in a the flower gatherers on the second day, and got enough dead mouse. The millionnaire was so impressed that he money for a second round of sugar-cane juice — gave the man a fortune of a million and also his enough for the people collecting firewood. The people daughter's hand in marriage. with the firewood drank the sugar-cane juice and each left him with a bundle of firewood. He sold the firewood and got even more sugar-cane juice. He kept his eyes and ears open and noticed that there had been a storm in the night. In the royal forest there were many E.4 Er. Nakkhalta Ataka (149) broken branches and tree-trunks on the ground. He took There was once a bridegroom who was due to be his sugar-cane juice along to the forest. He offered to married the next day. He was about to go to the the forest keeper to be the one to clear up all the broken wedding reception when a fortune-teller came and branches and the forester agreed because he would be warned him that today was not an auspicious day for a able to have an easy day. He therefore offered marriage. The man believed the fortune teller and sugar-cane juice to the children running and playing decided not to turn up for his own wedding. The bride nearby and the children cut and gathered all the broken waited and waited and then in impatience married branches together into someone else. The bride took all the first bridegroom's property in compensation for his having broken the marriage contract and married someone else. EFTA00286649 The Fifth Group of Blessings "Becoming a Pillar of Society" The Fifth Grouping of the Blessings of Life is usually referred to as "Becoming a pillar of society". The Group consists of "Being Gener- ous" (15),"Practising the Dhamma" (16), "Looking after your extended family' (17) and "Working in a blameless way"(18). In the Fourth Grouping, we have learned about harmony in the family life (where applicable) — doing things like recognizing and repaying the debt of gratitude we have to our parents will stimulate our awareness of good deeds and the harmony of the family life will be a foundation and a springboard to the real performance of virtue which we are to meet in this Fifth Grouping. Until now if we have fulfilled all the blessings we have learned from 1-14 we can say that we have done no more than 'break even' in our virtues. We have managed to steer dear of the mine- fields of everyday life that might cripple future efforts to accumulate merit. Thus in this fifth grouping we start to explore the virtues where we do truly start to give something back to society and the world about us. We are sufficiently mature in our cultivation of good deeds to start to produce virtue for ourselves— first in basic ways (in the Fifth Group- ing) but subsequently in more and more advanced ways. The fifteenth blessing of generosity can be regarded the first stepping stone on the path of actively producing virtues. It will start to make us into the sort of person who society can trust and look up to. It will make us a per- son who can be considered a 'pillar of society'. EFTA00286650 Blessing Fifteen: Generosity A. INTRODUCTION then in the future you will be on the receiving end of A.I Introduction to Blessing Fifteen generosity. No matter how far your spiritual journey Buddhism places great importance on generosity may take you, with the provisions you have stored because it is seen as the origin of wealth. The Law of up for yourself through our generosity, you will be Karma states that "we shall reap what we sow" and if sure never to fall on hard times. we provide for the happiness of others through our generosity, the karmic fruit will be that we will always 3. It is the direct path to Nirvana: It clears the way for be provided for in our own happiness and convenience. doing other sorts of virtue with ease. To give an Thus Buddhism sees generosity less in a material way example, when peasants slaughter animals it is not that (benefit for the recipient) than in its spiritual fruits they don't know the karmic retribution of what they do (benefits to the giver). — it because of force of circumstances of their poverty. If you are poor it is hard to keep the precepts properly. A.1 The Importance of Giving If you are poor, the opportunity to sit and listen to a ser- A.ZI Generosity is a bask virtue mon is hard to find. Even the price of the bus to the You may ask yourself why, if generosity is so temple is hard to find. If you are poor, then you have fundemental, why it is not the first blessing. However, little chance of obtaining a good education. If you are you must not forget that all the previous Blessings are poor, you won't see the point of sitting for meditation. necessary preparation for the actual performance of If you are generous then it will stop you from falling good deeds and recognizing and setting a foundation for into poverty and the other sorts of good deed will come their accrual. From Blessing Fifteen onwards, all the naturally. content of the blessings is concerned with real good deeds. There are five good reasons for choosing 4. Generosity, is a splendid means of escaping the generosity as a first priority in doing good deeds (Siam cycle of rebirth. Anyone who is going to escape the Rath Edn. 33/2/428): cycle of rebirth must have faith in the performance of I. It is thefirst step on the stairway to heaven: It good deeds. As for the good deeds for which it is engenders the compassionate way of thinking easiest to see the fruition in the here and now, there is characteristic of an angel even from the time one is still nothing to beat generosity. living in the human realm; 2. It is like provisions that you can take with you: 5. Generosity purifies the mind: The most direct way If you have been generous to others in your past, we can cure ourselves of stinginess lurking EFTA00286651 in the mind is to be generous. The more you give, isusually restricted to giving to the poor and the sick. In the more you rid yourself from stinginess in the the spiritual sense, 'dAna'sometimes refers to our mind and the more and more control you gain over intention to give, sometimes it refers to the thing we your desires. want to give, sometimes it refers to abstention from wrong-doing (e.g. not seeking vengeance from A.2.2 Generosity makes the worldgo round someone who has harmed you). In this particular You can offer money to hire a person but if they don't blessing we will speak of only the first two instances of want to do the job, you can offer the highest salary in usage of the word, because we have already mentioned vain. Generosity is like the downpayment needed to get abstention from wrong-doing in Blessing Nine on a new project rolling. If if wasn't for the generosity of "self-discipline". our parents, how could we have survived after the moment of our birth? If it wasn't for the extra hours of B.2 Categories of Generosity (A.L90) work put in by our teachers, would we be so able to There are two main categories of generosity make sense of the world around us today? Thus it is Concrete generosity [amisadAna] true that before all else one must practice generosity. 2 Abstract generosity [dhammadAna] Material generosity can be subdivided by the quality of A.2.3 Respectfor generosity makes you respectable the gift: too! Giving things of worse quality than you would Some people complain that others show them less use yourself [dAnadAsa] respect than they deserve. If we are moved by the value 2 Giving things of equal quality that you would of giving, then others will respect us for that use yourself [dAnasahAya] (i.e. we have respect for generosity) then when our 3 Giving things of better quality than you would generosity gives its fruit then we too will be the object use yourself [dAnasAmE] of respect. If you find that others never treat you with Or by the exclusivity of the gift (M.iii.254-6, A.iii.392) much respect then the situation is telling you that your Personal [patipuggalikadAna] attitude to giving is a little reluctant. Thus if you find 2 Community [sa]ghadAna] you are not being treated with enough respect, then don't go blaming others, put the blame on yourself first. Or by the nature of the gift (see BlessingFive §C.2 for Generosity is thus an indispensable prerequisite for further details), generosity can be divided into: giving being a 'pillar of society'. useful material objects [vatthudAna]; giving worldly knowledge [vidhayadAna]; giving spiritual knowledge [dhammadAna]; forgiving [abhAyadAna]; humility B. GENEROSITY [apacAyana]; service [veyyAvacca]; transfer of merit B.1Definition of Generosity [pattidAna], and; rejoicing in the merit of others The Pali word 'dAna' means literally 'to give'. In [pattAnumodanA]. this Blessing, we take generosity to mean: 'sacrificing your own possessions for the benefit of B.3 Reasonsfor Giving other people, wholeheartedly, with the intention to Some reasons for giving are less noble than others honour the virtue of that person, or to assist a person —therefore it is useful to study the variety available to of similar social standing, or to help someone who is that we can select the noblest. According to the worse off than ourselves.' Buddha's teaching in the PaEhama DAna Sutta [A.iv.236] there are eight different reasons why people If you are not wholehearted about giving then it cannot give gifts: be called 'dAna'. The Buddhist usage of the word I. giving because in the hope ofgetting something in 'generosity' is therefore broader than the equivalent return [Asajja dAnaO deli]; Giving because wants word 'charity' in Christian culture which something in return. Sometimes people EFTA00286652 give because they want others to see them doing so, made a tradition of giving and you don't want to be or they want to become famous as the result; the odd one out. Z Giving because you want to go to be reborn in 2. giving out offear [bhayA dAnaO deli]; Giving out heaven [imAhaO dAnaO datvA kAyassa bhedA of fear. Some give gifts to others because they are parammaraAA sugatiO saggaO lokaO upapajjissAmE ti afraid that if they don't give something the recipient dAnaO deli] will create problems for them (e.g. protection money). Such giving can even include being scared someone The first four reasons are no more than ways to keep up won't love us so we give them things to win their love; good relationships with the people around us. We want others to remember us for ow goodness — it is the only reason for giving. There is no merit in 3. giving in order to repaypastfavours [adAsi me [i such giving. This is the sort of giving which politicians dAnaO deli]; Giving in order to repay a debt of gratitude we have to someone else; like to do in order to win votes or of shops wanting to boost their sales by giving away free gifts. The 4. giving toprocurefuture favours [dAsati me ti remaining reasons are all types of giving which are dAnaO deli]; Giving with the thought that the recipient will repay our favour in the future — done for merit, however people differ as to the extent they see the true nature of merit in what is given. In this e.g. Mr.A gives Mr.B some sweets so that the next blessing we will try to go as deep as we can, i.e. to day he can invite himself to eat a meal at Mr.B's discover the sort of giving that is going to improve the house; quality of the mind. 5. givingfor giving's sake [sAhu dAnaO ti dAnaO deti]; Giving for the joy of it — perhaps because C. HOW TO CULTIVATE GENEROSITY spontaneously inspired by a particular monk or seeing a Here is some practical advice for cultivating generosity group of children without transport to go to the temple in a way that fulfils all the requisite components. One and gladly paying the cost of hiring a bus for them. should practice generosity according to the following steps: 6. giving out ofsympathyfor the monks [ahaO Cl Make an intention pacAmi, imc na pacanti, na arahAmi pacanto apacantAnaO adAtunaO ti dAnaO deli]; Knowing that Purify your intention by recollecting the virtues ofthe monks cannot cook rice or catch fish to feed themselves Triple Gem and the power of generosity to banish out of fear that the monks will starve one gives them stinginess from the mind — filling your mind with faith food. and the joy of the act of generosity you plan to do. Once you have made your intention, make sure you 7. giving to improve your reputation [imaO me dAnaO fulfil it because according to the VaAijja Sutta datato kalyAAo kittisaddo abbhuggacchatE ti dAnaO deti], not just out of greed for praise, but because (A.ii.81), the Buddha taught that if someone has made a indeed generosity is a praiseworthy behaviour, and; promise to offer a certain amount of requisites to a monk or someone who keeps the Precepts, or to parents who are virtuous, but when it comes to the appointed 8. giving in order to improve the quality of the mind time: [cittAlankAra cittaparitkkhAratthaO dAnaO deli]. • do not come up with the goods, then in business they will always lose money; Two further possible reasons are noted in the • come up with less goods than they said they would DAnavatthu Sutta A.iv.236: then they will always receive less than the anticipated profit; I. Giving out of family tradition [dinnapubbaO • come up with the goods, no more, no less than they katapubbaO pitu pitAmahehi na arahAmi porAAaO promised, they will always receive the anticipated profit; kulavaOsaO hApetu ti dAnaO deft]: Giving only because your ancestors have always EFTA00286653 • come up with goods exceeding the promised amount when one gives a gift of better quality than one then they will always receive more than the anticipated would consider using oneself — choosing only the profit. best to give to someone else. It is termed "giving as a boss" because at the time of giving, one's mind has C2 Seek out an appropriate gift: stinginess under control. In general, Buddhists Seek out or buy an appropriate and wholesome gift by cultivating generosity try to make sure that their your honest efforts. Some people expect to find joy in giving falls into this last category. When giving rice giving to something else something they have obtained to the monks on their almsround, they will select the in a dishonest way — such as picking daffodils in a tender rice from the mouth of the rice-pot to give to public park to offer on a Buddhist shrine. However in the monks — before taking their own meal from the his teaching on the Ten Ways of Consuming Sense remainder of the pot. When offering food to the Pleasure [kAmabhogt] (A.v.I76) the Buddha taught monks, supporters will offer delicacies they might that there is no joy to be had in the giving of gifts never consider themselves worthy of eating — and obtained in dishonest or partially dishonest ways. when offering food, they might decorate and garnish the food with special attention. In fact, when we give C2.I The Quality of the Gift to others we should always try to give things of a The Buddha enumerated three different attitudes to the quality we would like to be give ourselves, no matter quality of the gift chosen for an act of generosity: whether the recipient is of lower, equal or higher social status than ourselves. Such giving is I. Giving things of worse quality than you would use especially characterized by acts of generosity to yourself[danadAsa]: This sort of giving which literally those we respect or to whom we have a debt of means "giving as a slave" happens when one gives a gratitude such as our parents, teachers or teaching gift of worse quality than one would consider using monks. oneself. An example of this would be selecting the smallest or most unattractive of three mangos to give to C.2.2 The Nature ofthe Gift someone else. It is termed "giving as a slave" because Here are some "do's" and "don'ts" to help you with at the time of giving, one's mind is still the slave of your choice — in general things which am worthy of stinginess. Such giving is characterized by acts of giving are the four basic requisites: clothing, food, generosity to those we consider worse-off than shelter and medicine. You have to be careful, however, ourselves (c.1 earlier comments 5B. I about the Chris- because some forms of clothing are not suitable. These tian definition ofcharity). four are sometimes subdivided further into ten: 1. Giving things ofequal quality that you would use I. food (but not aphrodisiacs); yourself [clAnasahAya]: This sort of giving which 2. drinks (but not alcohol); literally means "giving as a friend" happens when one 3. cloth or clothing (but not immodest clothes); gives a gift of quality equal to that one would consider 4. vehicles, shoes or fares for travelling; using oneself. An example of this would be selecting 5. flowers; any of three mangos you would be happy to eat 6. candles, incense; yourself to give to someone else. Such giving is 7. rubbing creams; characterized by acts of generosity to those we consider 8. bed clothes & beds; equal to ourselves — such as friends. 9. shekel; 10. fuel. As for objects not suitable for 3. Giving things ofbetter quality than you would use giving: yourself[danasAmE]: This sort of giving which literally means "giving as a boss" happens I. Alcohol for the purpose of drinking (rather than rubbing alcohol or alcohol for cleaning). EFTA00286654 Alcohol is the component of some medicines. which we wish for — supposing we make a resolution This usage is good — but don't use this as an but our mind is still under the influence of defilements excuse to give alcohol with a little bit of medicine then it might be disastrous because we leave ourselves instead of giving medicine with a little bit of wide open to the working of evil. If we make a alcohol; resolution about something skilful, by contrast then the 2. To give shows, entertainment; merit will give its full fruit, shortening our path to 3. To give a female animal to a male animal or Nirvana. An example of a skilful way of making a vice-versa; resolution is: 4. To offer matchmaking services to find a partner "Through the power of this good deed, from this for others; day forth may my mind never fall under the 5. To give someone else erotic pictures or even a influence of greed or stinginess again and may I picture of yourself (so that they think of us); never be born in a family with stingy or greedy 6. To give weapons (especially when two people people ever again and may I never be born in a are in the middle of a fight); country where there is a shortage of basic needs for 7. To give poisons or drugs. survival, and even when it comes to studying the In addition the gift should be made clean, refined and Dhamma, may I never be stuck with a teacher of attractive to receive. At the time of giving you should the Dhamma who is stingy with his teachings and do your best to relinquish your attraction for the wants to keep his knowledge to himself. May I appearance, sound, smell, taste, texture or mood of that never know shortage of anything skilful. May I object (The meditation master Luang Phaw Wat always be well provided-for .. . and may the power Paknam suggested to bring you mind to a standstill at of this generous deed help me to enter upon the centre of your body as a practical way of achieving Nirvana [nibbAna paccayo hotu]." this). C3 Make yourselfpure before giving your gift Or more briefly according to the traditional Pali: Purify yourself before giving the gift by taking the Five "SudinnaO vata me dAnaO AsavakkhayA vahaO or Eight Precepts. Meditate to purify the mind, thinking hotu" (May these alms that I have given on this day of the recipient as if they were as pure as an arahant, or be for an end of all defilements.) as a representative perpetuating the teaching of the Lord Buddha. CS Harbour no regret in mind: Having offered the gift, make sure the gift is gonefrom C4 Make a resolution your mind too by thinking only of the joy of giving and It is customary to raise the gift one intends to offer to not allowing any feeling of regret to enter your mind. It one's forehead while making the resolution. Making a is also customary to transfer the merit of one's wish or resolution is like setting up a long-term plan for generosity [pattidAnamaya] by making the intention yourself. If a government takes care of a country it that the merit of our good deeds might also benefit our must have a long-term plan. Even merchants have plans deceased relatives wherever they might find themselves for what they will be doing in the years to come. In reborn — in accordance with the Pali verses: Buddhism we have merit as our budget and we have our resolution or ambition as our long term plan for doing good deeds over the course of the lifetimes to "IdaO flAtEnaO hotu, sukhitA hontu fiAtayo" (May come. If we have made a resolution at the time we this merit accrue to all my [deceased] relatives. make a merit of some sort then when the merit gives its May all my [deceased] relatives be happy). fruit it will give its fruit in the way we have made the wish. However we must also be careful about the thing C6 Summary: Four Tures' In conclusion, there are four things that will ensure EFTA00286655 that the giving we do will bring the maximum ofmerit: Nowadays, it is hard for us to earn enough money to both feed ourselves and to offer as donations — L Pure Gift. The thing which we give must be therefore when we do come to have the opportunity to something we have come by in an honest way or give donations, make sure that you possess all four of bought with money that is honestly earned; the factors mentioned above. 2. Pure Intention. A pure intention for giving means D. WHO TO GIVE the intention to reduce the stinginess in your mind, D.I Giving to an individual: or to reduce the number of defilements in the mind or cultivate your Perfection of Generosity or Loving The Buddha taught in the DakkhiAAvibhalga Sutta Kindness. The Buddha also taught that if you want to (M.iii.253) that the amount of merit from a gift to an gain the maximum of merit from a gift you must insiiiidggh[ikadAna] is in proportion to the purity of maintain the quality of the mind during three periods the recipient. If you give food: of time. Intentions which are not pure are giving to a humble animal it will give long-life [Ayu], good with the wish for something in return e.g. giving forcomplexion [vaAAa], happiness [sukha], strength [bala] and one-upmanship, giving to make yourself famous or intelligence [paEibhAAa] for no less than 100 lifetimes; giving to make someone else love us: 2 to a person who does not keep the Precepts your gift will give the same fruits for 1,000 lifetimes; 3 to a person who keeps the Precepts your gift will 1. before giving fpubbecetanAJ: make sure that give the same fruits for 100,000 lifetimes; you come to the act of giving wholeheartedly 4 to a hermit or ascetic outside the Buddhist monastic community who has attained some degree of mental powers your gift will give the same fruits for 10" lifetimes; 2. during the act ofgiving NuficanacetanAP 5 to a person who practices with the intention to train give with respect and a mind full of faith and himself to become a stream-enterer, the fruit is countless; without any trace of irritability 6 to a person has actually attained sainthood at the 3. after giving raparAparacetanAt make sure that level of stream-entry [sotApana] then the merit is even more; the mind is still joyous not regretting what you 7 to a person who practices with the intention to train have given away. Some people go home and sit himself to become a once-returner thinking, "Maybe I gave too much. Maybe I should ask the monk for some of it back!" 3. Pure Recipient: The more pure the person re- ceiving our gift, the more merit we will accrue. If the recipient is a layperson, they should be a layperson [sakidAgAmi] then the merit is even more; who keeps the Precepts. If they are a monk, they 1 to a person has attained sainthood at the level should be a monk who keeps the Vinaya, not just of once-returner [sakidAgAmi] then the merit is even someone who is masquerading as a monk. If the more; monk is an arahant (i.e. has no further defilements) 2 to a person who practices with the intention to then he will be a supreme field of merit. train himself to become a non-returner [anAgami] then the merit is even more; 4. Pure Given Even you as the giver must be keeping the Precepts. If you think of yourself as a 10. to a person has attained sainthood at the level of receptacle for merit in the same way as a bowl might non-returner [anAgami] then the merit is even more; contain water, then you mustn't be like a leaking or IL to a person who practices with the intention to dirty container (Precepts incomplete) or else your train himself to become an arahant then the merit is merit will leak away or be sullied. even more; IZ to a person has attained sainthood at the level EFTA00286656 ofarahant then the merit is even more; 4. by keeping an open house to the monastic 13. to a paccekabuddha then the merit is even more; community 5. supplying the monastic community with their 14 to a fully-enlightened Buddha then the merit is material needs even more; In other words it is the duty of every Buddhist If you favour a particular person when you are making householder to perform acts of generosity towards the your donation, then you the amount of merit gained as Salgha. The Buddha laid down the rule that monks the result of the gift will be reduced. Some people go to must earn their livelihood by alms alone. Monks are not a particular temple and single out a particular monk for allowed to earn income by any other means. The their attention. It is almost like something personal Buddha's intention by this rule was that monks be able between the giver and the recipient. The giver feels that to devote their time to their real duties of study and there must be something personal between themselves meditation in order to be: and a monk before they will give that monk any I. pure in body, speech and mind and to be a worthy support. They will not help strangers. They might look field of merit for the householders down on monks of low rank. Their mind is rather 2. worthy teachers to the householders Of course the narrow. Of course they still receive merit from their government could organize things so that people could good deed, but it is slightly reduced from what it could support Buddhism out of their taxes in the same way the be — because the merit in all of these categories of State finances the Church in many western countries, recipient cannot beat the merit from offering a gift to but because Buddhism has (like the Protestant Church) the community of monks. has always emphasized the importance of independence from "worldly" concerns such as political policy, the D.2 Offering to the monastic community price of this freedom is that Buddhism must rely on the Offering to the monastic community [saighadAna] reciprocal relationship between monk and laity at a means giving a gift which is not specific to any par- grassroots level which cannot be manipulated by any politician. By supporting the monastic community, the ticular monk in a monastic community. Such a person householders maintain the intactness of the Triple Gem does not mind who the monastic community delegates for perpetuity — for the peace and harmony of society to receive a particular gift from them.Even if the and the world at large. It is not difficult for community sent a novice to receive their gift they well-intentioned householders to understand the wouldn't mind. Their mind would be filled with faith importance of the first four duties of the householder before, during and after their making of the gift.The towards the monastic community — however, in the Buddha taught that anyone who is sufficiently society of the present day where even the media find it broad-minded to support the Salgha in this way will profitable to sensationalize the laxity of a miniscule receive countless merit. minority of members of the monastic community — the E. HOW MUCH TO GIVE repureussions are having a negative effect on the whole monastic community throughout the world. No small E./ Duty ofa Buddhist to support their religion number of formerly dutiful householders exposed to The Buddha specified the duty of a Buddhist house- such sensationalism have discontinued their support for holder towards members of the monastic community in the monastic community out the sixth of the "six directions" of the SilgalovAda Sutta, as follows: I. kindly acts towards the monastic community 2. kindly words towards the monastic community of uncertainty as to which monks arc practising in 3. kindly thoughts towards the monastic community earnest. EFTA00286657 Thus it falls upon earnestly practising monks to 20% of your earnings, but he taught that you should co-operate in trying to salvage the tarnished image of budget for each of these sorts of expenditure. As for the the monastic community — because if the faith of the "working capital" which you have built up for yourself, Buddhist laity is allowed further to deteriorate, the Buddha taught in the SiigalovAda Sutta eventually the laity will lose their understanding of (D.iii.180ff.) that you should apply one-quarter of your Buddhist principles — becoming capable of heinous earnings for your immediate needs, one-half should be social crimes or of defecting to other religions. Such reinvested in your business and the remaining quarter people will only add to the fragmentation and internal should be saved in case of emergency. It is up to each divisions which already exist in society. individual to decide how much of their income to use as "working capital" and how much to use for generosity. If you budget in this way, you will be able to practise E.2 Managingyour resources generosity, giving neither too much nor too little. When we talk of generosity [dAnaJ in this blessing we mean giving those things which are surplus to our needs. Some people might doubt as to how much they really need or might £3 Degree ofGenerosity be unable to distinguish between 'need' and 'want' and hence As mentioned above, generosity usually refers to giving the Buddha gave guidance about how householders should away what is excess to one's needs. Generosity thus budget their earnings so that their generosity is neither trains one to overcome the tendency to want more and reluctant nor a burden on the family expenditure. The Buddha more without end — and to be able to distinguish taught (/diya Sutta A.iiiA5) that the family budget should be between 'need' and 'want'. If you have a big plate of divided into five as follows: food and you know that half will be enough for you, to give the other half to a hungry friend is generosity [dAna]. However in some places such as the "Four I. one part to support the immediate needs of Virtues of the Householder" [gharavAsadhamma] yourself, your parents, your children, spouse, (S.i.215; Sn.I 89) the Buddha exhorted his householders servants to train themselves even to be willing to sacrifice their 2. one part to extend generosity towards your friends own convenience for the good of others. In such a case, a hungry man might forgo the whole of his large plate 3. one part which should be saved in case of of food for the benefit of a friend who has eaten nothing emergency (for example fire, flood, excess taxation, for three days. Such giving is a more developed form of theft or extortion by malevolent relatives) generosity known as "self-sacrifice" [cAga]. In pursuit of the perfection of generosity the bodhisattva 4. one part which should be used for five sorts of cultivated self-sacrifice to the point he was willing to dedication sacrifice all his material possessions, but also parts of 1. for one's extended family his body such as blood and eyes [upa-dAna-paramitA] 2. for hospitality and his own life [paramatta-dAna-paramitA]. 3. for dedicating merit for the departed 4. for taxes 5. for dedicating merit to the things that you F. RESULTS OF GIVING believe in according to your local custom F.1Speed ofOutcomes (e.g. ascetics, animals, physical forces and A final point about generosity concerns the reason why elements, lower deities or higher deities de- some people perform an act of generosity and receive pending on your culture) the fruit of their deed immediately. For example, 5. one part to extend support to well-practising someone is generous and immediately comes into a monks and ascetics The Buddha did not say that each fortune or is made king or attains en part should be EFTA00286658 lightenment. What is the reason? There is an additional F.2 Difference offruit by difference of type factor in the performance of generosity which Whenever we do generous deeds, we reduce the influence influences the swiftness with which the merit will give of greed in the mind, however the degree of the reduction its fruit. If you look at the set of teachings 'the giving of will depend on the purity of the gift, the intention, the a noble one' (SappurisadAna Sutta I72) you will recipient and the giver. Apart from these factors, the fruits find the answer. The Buddha taught that a noble man of ow giving is also influenced by the type of thing we will give: offer is. To take the example some examples of offerings. The first five come from the KiOdada Sutta (S.i.32) — see I. withfaith (i.e. with full faith in the favour-able outcome of a good deed): will bring the giver wealth, table below. attractive and trustworthy appearancewith a good complexion; Therefore, if ever you have the opportunity to cultivate generosity, never let the opportunity pass by 2. with respect: will bring the giver wealth and endowment with obedient children, spouse and unanswered. Sometimes we think of waiting until we servants; are more ready, but often if we wait until everything is ready, the opportunity is gone. 3. at the correct time; will bring the giver wealth and the wishes of the giver will come to fruition G. ILLUSTRATIVE EXAMPLES without delay; al Proverb: MahApadayE Sutta (A.iii.50 4. with the thought to help the recipient; will bring Those who give the things they like, are wont to receive the giver wealth and higher enjoyment of the things that they like; those who give the supreme, are pleasures of the senses; wont to receive supreme things; those who give good 5. without coming into conflict with yourselfor things are wont to receive good things; those who give others: will bring the giver wealth and protection of the ultimate are wont to attain the ultimate; persons possessions from fire, flood, misappropriation by who give the supreme, the good, the ultimate, will have tax-collectors, theft and exhortation by enemies of long life and honour wherever they are born. malevolent heirs. Example Fruit Offering giving food giving cloth meal for monks robes for long-life, bright complexion, good health, strength, quickwittedncss or clothing giving monks vehicles, shoes, a lift, good complexion happiness outstanding eyesight everything! long-life, transport giving light bust train fare candles, strength, security of personal property wishes will come true, lack of giving shelter giving lanterns, fuel oil a place for the difficulty in times of shortage long-life intelligence, easy attainment of pemtanent property night, a building buildings, wisdom ume-limited giving trees receiving guests, those forgiving, giving life preparing to travel, first I., tying knowledge harvest forgiving others, extending the life of condemned animals, releasing fish a lecture, needed advice .1.% RI, E 15.1: 'HIE M ER I TO R I OUS FRUITS OF VARIOUS SORTS OF GENEROSITY EFTA00286659 G.1Metaphor: A burning house hesitation, while exclaiming the words, "Cittame If our house catches fire, the possessions we can Cittame" meaning "I have conquered (it), I have manage to salvage before it burns down will be all we conquered (it)." King Pasenadi was sitting nearby. If are left with. In the same way, the possessions that are anyone shouts anything like this near a king, they will really our own, are those we can convert to merit by the normally have their head chopped off— but the king power of our generosity in the space of our lifetime, was interested to know what he had conquered. The before the fires of old-age, sickness and death burn up poor man said that he had conquered his stinginess. The this impermanent body of ours. Dutiya Jana Sutta king thought, "such a person is rare" and therefore set the man up in life with a standard of living fit for a A.i.156 millionaire.The man offered everything he had been G.3 Metaphor: Cow andPig (trod.) given to the Buddha except for a shawl for himself and The pig was jealous of the cow because the cow one for his wife. The king therefore gave the man even seemed to be very popular with everybody. more possessions. Someone advised the pig,"Don't be jealous — popularity is in proportion to one's generosity. The cow In the morning the Buddha revealed to the rest of the gives her milk daily to make butter and yoghurt and monastic community that if the man had managed to cheese". conquer his stinginess since the beginning of the The pig was indignant saying,"Generous — I'm sermon, he would have been made four times as rich. If generous! Look at all the things mankind has to thank he had conquered his stinginess at midnight he would me for — my bristles make paintbrushes and my flesh have been twice as rich. His hesitation had blunted the makes all the pork dishes of the world." power of his meritorious intention. The Buddha "Don't confuse the issue," said the advisor, "— all the concluded that if anyone ever has the faith to do a good things the cow gives, she gives while she is still deed, then they should quickly do that good deed living!" before the intention is overtaken by stinginess. Ever wondered why the people who are only generous in their will are never very popular? G.5 E.r. Sumedha Hermit (1130f) G.4 a CEOasAtaka Brahmin (DhA.iii.002ff) At the fruition of the ninth asaikheyya kappa of There was once a couple who were so poor that they pursuing perfections the bodhisattva was born as a only had a loincloth each and between them they only hermit called Sumedha. He trained himself in had a single shawl. If the husband went out of the house meditation until attaining magical powers — being able with the shawl then the wife had to hide in the house. If to fly through the air. One day he travelled in the air the wife went out of the house, the husband had to stay and saw all the people of a certain town building a road. home. They couldn't go anywhere together because He asked why they were building the road. They replied they only had a single shawl between them. One day the that the Buddha Dipalkara had already arisen in the husband went alone to hear the teaching of the Buddha. world so they were creating a road to receive the He was filled with faith and thought to offer the shawl Buddha. Sumedha the hermit asked permission to to the Buddha. He took off the shawl, then thought of rebuild part of the road for himself, and the people of his wife at home and changed his mind. He listened to the town permitted him. They thought he would use his the sermon further until midnight and again he was hermit's powers to magic the road to completion, so filled with faith to offer the shawl — but when he they gave him a piece of road that ran over a piece of thought of his wife, he changed his mind again. He subsided ground, with a deep hole in it. Sumedha listened to the sermon further almost until dawn and wanted to cultivate generosity the 'hard way' in order this time when he was filled with faith, he offered the to fulfil his Perfections so instead of using magical shawl to the Buddha without any further powers he started to mend the road by the EFTA00286660 sweat of his brow. Consequently, he had not finished even buy soap so he always smelled from never leveling his piece of road when the Buddha and his washing. disciples reached the place. Sumedha thought, `the road The King asked how such a person could be so rich but I have built is not finished — never mind, only two seemed unable to spend any money on himself. The metres remains — so I will lie down in the hole in the Buddha looked at the previous lives of the man and told road myself. When the Buddha arrived, he bowed at the king that in a previous lifetime, the man had the feet of the Buddha and invited the Buddha and all of donated food to a paccekabuddha. Arahants, his disciples to be his field of merit and allow him to be paccekabuddhas and fully-enlightened Buddhas are so a human bridge for them all to traverse the unfinished pure of mind that anybody giving a donation to any piece of road. The Buddha and all the disciples walked such will accrue a lot of merit On this particular over his body and instead of feeling aches and pains, occasion he had instructed his wife to offer food to the Sumedha was filled with joy to have been of service to paccekabuddha and went to work. When he returned he the Buddha. That was the lifetime in which the Dipalkara Buddha gave Sumedha the prophecy of his found out that his wife had given all the best of their own Buddhahood that he would need to go on to attain food to the paccekabuddha. He thought with regret, "If full enlightenment four asalkheyya and 100,000 kappas we had eaten that food ourselves, we would have had later. It was also the lifetime that the bodhisattva plenty to eat for many days. If we had given the food to recognized generosity as the foundation of all other our workers, they would have worked their hardest for Perfections (as mentioned at 5.4.3 above). us for many days." When the merit of the donation of food gave its fruit, he became a very rich man, but from his regret at a later time, he was always stingy in any expenditure for his own convenience. He was only able to use remnants because at that time when he regretted G.6 EL Aputtaka millionaire (Main 76ff) having offered food to the paccekabuddha, all he One day in the time of the Buddha, King Pasenadi of Kosala (of SAvatthE) came for audience with the thought of giving the paccekabuddha was remnants. Buddha in the afternoon. King Pasenadi said that a miraculous thing had happened concerning a mil- lionaire in his town. (Millionaires in our own time are G.7 Ex Daddalla VintAnavatthu (Vv.48) simply rich people, but in those times `millionaire' was In the time of the Buddha there were two sisters. The a title bestowed by a king, on wealthy economists. elder was called Patta and the younger was called Some in those times may have been wealthy but if they Supatta. Both sisters did as many merits as they could had no knowledge of economics, they would not throughout their lives. Patta intended to do more merits qualify for such a title. Millionaires had the duty to be than her little sister. When Patta passed away, through patrons who would use their knowledge and their the power of her merit, she was reborn as an awl and wealth to support the king in the development of the was born in the second level of heaven (TavatiOsa). nation. They were almost like bankers of the present Patta the angel wondered where her little sister had day.) A millionaire had died without heir so the whole gone. Only much later did an angel of very bright legacy of the millionaire became national property and complexion introduce herself as her former little sister had been taken for storage in the palace. When the mil- who was now an angel in the higher fifth level of lionaire was alive he had been so stingy that he would heaven (Nimmanaradi). Patta the angel was confused. not even allow expenditure to feed himself decently. He She had always done many more merits than her little would survive only on rice husks and over-ripe fruit sister — how come she had a lower rebirth? Supatta the sold at clearance prices. He would wear only rag angel revealed that even though she had had less chance clothes — anyone who saw him couldn't believe he than her elder sister to make generous donations to was a millionaire. He would not monks, whenever she did make a merit EFTA00286661 it was always a donation to the monastic community would die if he didn't get to taste such food. He pushed [sa]ghadAna] rather than the personalized merit his way to the front of the crowd and begged the [paEipuggalikadAna] offered by the elder sister. As the millionaire for a taste of the food. The millionaire result of her donations, the elder sister's mind was not refused, saying "IfI give you a taste, the rest will be truly broad, and the merit she accrued was reduced. As wanting one too." Instead the wood-cutter offered for her little sister, although she had less opportunity to three-years of his work in the service of the millionnaire make merit, she always offered it with the in order to earn a taste of such food, and the thought;'May my gift be received by any monk who millionnaire agreed. practices in earnest — any monk who is a At the fulfilment of three year's labour,the woodcutter representative of the monastic community will do." (in the meantime nicknamed Bhattabhatika — "the one Thus when the younger sister passed away, as a result who labours for a meal"), was sitting at the table about of her mind being broader and having fewer biases in to tuck in to the delicacies he had earned for himself. her understanding of Dhamma, she took a more fortunate rebirth than her sister when she passed away. At that moment a paccekabuddha passed into view on almsround. Seeing the paccekabuddha, the woodcutter hesitated thinking: G.8 Ex. Make Brahmin & his wife AmittatApanA "that I have had to work three years for this meal .1.vi.521-4, 593 must be because I am lacking in merit to find my- Some people like to ask about the story of Vessandara. self subject to such poverty. If I eat this meal In that particular lAtaka,there is an evil man a hundred myself it will only sustain me for a day, but if I years old called JEjaka who has a young wife called offer it to the paccekabuddha, it will sustain me for AmittatApanA (aged 17). Some ask what this old man ThElVablialliawfdered a large portion of the food to the did to get himself a wife young enough to be his paccekabuddha who then closed the lid of his bowl. The grandchild. AmittatApanA was someone fond of giving woodcutter appealed to the paccekabuddha to receive more but instead of offering fresh flowers to the monks she food saying: "don't just help me for this lifetime — help me would always offer only shriveled flowers. When the in the next lifetime too!" The paccekabuddha removed the lid time came for her to many, then her husband was also of his bowl and the wood-cutter put all the remaining food old and shriveled. As for Jtjaka, he would always like into the bowl, while making the wish, "may this merit bring to offer flowers to the monks that were fresh so when me happiness and success in every lifetime, may I know some the merit gave its fruit the result was different. For a part of the wisdom of this paccekabuddha". The similar reason, if people habitually offer only sec- paccekabuddha gave his blessing to the effect that the ond-hand things to the monks, maybe they will always wood-cutter's every wish should be fulfilled. get a widow(er) for their spouse! The onlookers for the wood-cutter's meal were inspired by G.9 Ex Bhattabhatika the woodcutter (DhA.iii.87ff) the wood-cutter's generosity and how he had given something that was so hard to give. They applauded him There was once a millionaire called Gandha Settht. who inherited a fortune — and considering that he so loudly that the millionaire came out to see what all the would be unable to take it with him when he died, made noise was about. He too was inspired by the wood-cutter's every attempt to use up his wealth within his lifetime example and shared so much wealth with him that he too by every sort of extravagence. He would spend 100,000 was to attain the status of millionnaire. kahapanas each day alone on his own food. His extravagence became renowned and he would thus eat He performed charitable works to the end of his days in public so that the peasants could come to watch what and was reborn as Sukha who ordained as a novice delicacies he would eat each day. One day a under SAripulta at the age of seven and very quickly wood-cutter passed by and became so entranced by the attained arahantship. This is an example of "giving millionaire's food that he realized he things of better quality than you would use yourself" [dAnasAmE]. EFTA00286662 Blessing Sixteen: Dhamma Practice A. INTRODUCTION • dilution ofold bad karma with large A.1Purification in Buddhism quantities ofnew good karma: Supposing you compare On our path of self-development via the Manual of the negative things in our past to a spoonful of salt and Peace there are many reasons on many levels of de- you compare the positive things in life to a container of scription why to purify oneself is attractive. water. Supposing you put the spoonful of salt in a glass of water — if you taste the water it will still have the On a personallevel: it would be a rare person whciaity taste. If you put the same amount of salt in a isn't proud of the many strengths they consider they have 'Bucket of water you will find that the water still tastes their character — purification can be the way in which oneseity but less so. But what if you put a spoonful of salt builds and improves the strengths already in one's charade% a huge water tank? Now even if you taste the water, At the same time, if one knows oneself to have certain you will no longer be able to detect the salty taste — weaknesses of character, by purification, one can overcomteven though the salt is still there. In the same way these weaknesses. although we may have things we have done in the past • On an interpersonal level: by purifying ourselvesvarieh we regret, we can start afresh in our lives by weaknesses and building on our strengths we can become rafting so many positive things in ow life that the old sort of person who others feel privileged to consider as a negative things become insignificant. friend • direct uprooting of the old bad karma • On a social level: purifying oneself can contribut9h9ough meditation: This method is described in the overcoming the weaknesses and inequalities that are often fRgher blessings of "Austerity" (31) and "Chastity" obvious in our modern society by being one less person witg2). is prone to corruption, nepotism and fraud, while displaying the sort of compassion which makes our society a more pleasant place to live. In this blessing we consider pure living at the level of the householder — leaving purification at the more intense monastic level to later blessings. In Buddhism, according to the Law of Karma, we must receive the retribution of the good and bad actions that A.2 Buddhist Purification compared to that of other we do. (Usually) the only way in which karmic retribu- religions tion becomes defunct is by giving its fruit. However, In its approach to purification, Buddhism is rather rather than just sifting and waiting for one's karma to unique when compared to other religions. In Chris- run out, the Buddha suggested two ways to purify tianity (esp. Catholicism), if a Christian breaks a oneself: commandment, he will go to confession with a Blessing Sixteen: Dhamma Practice 197 EFTA00286663 priest in church. In that way, he can absolve his sins. 'conduct' — therefore, Whammacariyai means the Although confession has an important role in Buddhism 'practice of good deeds' or 'correct practice.The sort too (primarily monastic) from the point of view of of deeds that are good or correct are described in more declaring one's intention to renew one's effort to detail below — however, to give practical principles for overcome evil deeds after having broken a precept — it the purposes of this blessing, we can say that it is that is not seen as a way of overcoming the consequences of the sort of deeds and conduct which comply with this the evil done. Supposing Mr. A punches Mr. B in the blessing are those which promote our sense of street and subsequently confesses it to someone he responsibility for human dignity on three levels: respects, Buddhists would see this as helping Mr. A to feel better about it, and to avoid repeating his behaviour the personal level — but it doesn't help Mr. B. feel any better about his the interpersonal level swollen nose! the level of society and the economy — i.e. the consequences, even on a superficial level, do not go away because of the confession. In Hinduism, In this particular blessing we will concentrate mainly on there is also a way of purification the first two levels of description — not because the social — bathing in the River Ganges on hill-moon days. level is irrelevant, but because we will deal with it in more Hindus believe they can rinse away their sins with river detail in Blessing Eighteen (Blameless Work) and Blessing water. If sin were really washable, then presumably it Nineteen on not consuming the things that lead to is a sort of bodily dirt, rather like dried sweat? economic unfairness. The Buddha however, concentrated on the residue of The Dhamma Practice of this achieves two goals: evil deeds left as defilements in the mind. He said that protecting yourself from the effects of the evil we you can wash your mouth out a hundred times a day, have done in our past (= practice for purity) but it doesn't get rid of the evil effects of the bad • furthering our good deeds (= pure practice) speech that comes from your mouth.You can wash yourself in the river a hundred times per day, but it doesn't get rid of the effects of the evil bodily acts A.4 Dhamma Practice in the Sequence ofthe Blessings which you have done. This blessing deals with the The Buddha chose to put "Dhamma Practice" as the Buddhist approach to mind purification — specifically sixteenth blessing (i.e. before "Looking after one's by the technique of "dilution". extended family" [17] and "BlamelessWork" [IS] be- cause looking after one's extended family and harmless A.3 Definition: Practising Dhamma work, both of which concern our dealings with a wider The Pali word we use for Dhamma Practice is society (the members of which have a wide variety of "dhammacarit•a". This word is the compound of two dispositions) are possible minefields of conflict. words — Viitinimal and `cariya'. `Dhamma' is a word which has anything up to forty different meanings, but Without particular caution in our dealings, we run the for our purposes in the study of Buddhism it means risk of spoiling our good intentions or coming into `correctness, `goodness', 'purity' or `what the Buddha conflict through our own partiality. Thus before taught'. Sometimes 'dhamma' means 'phenomena' — embarking on works of "social value" we have to which is a neutral term applied to positive and negative prepare ourselves by studying the right approach to our things — for example, aging, sickness and death are all worldly and spiritual work so as not to bring harm sdhammasi. In English we capitalize Dhamma when it inadvertently to ourselves or others. is meaning goodness, purity or the Teaching of the B. PRACTICE FOR PURITY Buddha and leave it with a small `d' when it refers just There are many ways of practising good deeds for your to phenomena or mental phenomena. The word `cariyai own benefit, but in this Blessing we emphasize the means groupings of good deeds which boost our EFTA00286664 sense of responsibility for our own human dignity. — they neither harm others nor take advantage of them. Because such a person does nothing to harm B.1Avoiding the Defilements ofAction society, then it can be considered as social respon- Firstly, it is vitally important that we avoid the four sibility to a certain extent. defilements of action [IcAmakilesa], namely: B.2 Cultivating the Five Virtues [paiicadhamma] If I. Killing people or animals [pAAAtipAta]; we want to go further than simply avoiding taking 2. Stealing or taking what is not given [adinnAdAna] advantage of others, in Thai Buddhist culture there is a traditional set of virtues called the "Five Virtues" 3. Adultery or sexual intercourse outside marriage [kAmesumicchAcara]; [palicadhamma] which build on the virtues of abstinence cultivated in the Five Precepts, namely: 4. Telling Lies [musAvAda]; You will notice that these four forms of behaviour are diametrically to the decent behaviours described in the moral I. Compassion (controlling all the nasty things that codes of almost any religion. In Buddhism restraint from come from the body in a way that will not offend these behaviours is covered in the first four of the Five them (personal cleanliness to the eye and to the Precepts. Keeping the Five Precepts is well known to be the nose; well-spoken (courteous & express concern for underlying virtue that allows us to be born human. If we want others); good manners; going out of your way to to stay human (i.e. remain humane or respect our own human help others; not doing things to create suspicion in dignity) then it is necessary to live our lives according to the others; Five Precepts. Even compromising our behaviour for any 2. Generosity: This means giving resources, time, single one of the Five Precepts diminishes our humanness by forgiveness, attention, teaching, advice (see Blessing that amount Fifteenforfull details); 3. Contentment with one's spouse: This means — but that is not the end of it— those human intuitions which being faithful to one's spouse (if applicable) and we lose are replaced by the same amount of savage or animal actively practising the virtues that keep a marriage instincts. If we are to give up all of our Precepts then we going (see Blessing Thirteen forfull details); reduce our instincts entirely to the level of a savage [manusso tiracchAno]. The missing fifth Precept, i.e. to restrain oneself 4. Truthfulness in everything you say, honesty to from the consumption of alcohol or substances that cloud the yourself, earnestness in every task you do and mind [surAmerayamajjapantAdatEhAnA veramaAEJ is not earnestness towards good deeds. Train yourself to do included inthe Four Defilements of Action, but reappears later your very best in every task that comes to you. Train in Blessing Nineteen. yourself to be a person of principle, honest to yourself and honest to other people. You will find that all ten of the principles above will come A person who cannot manage to restrain himself from automatically; these defilements of action compromises their own 5. Mindfulness train yourself to keep your mind at human dignity — they will have no scruples about the centre of the body the whole of the time whether constantly taking advantage of other people both in you have your eyes closed for meditation or open for their presence and behind their backs. If they have other duties you perform during your life. Meditate neither fear nor shame of evil or its consequences then too to give yourself the encouragement to keep nothing will be left of their respect for human dignity. practicing because you are getting to the roots of the problems that crop up in life. Anyone who can abstain from the Four Defilements of Action is someone established in self-discipline Cultivating any or all of these virtues will add to the because they are able to keep the Precepts strength of accumulated positivity in the mind EFTA00286665 that will be able to change our mind from negative to ing 7, §E.1); positive on a more regular basis. Even if we have • a husband's duty to their wife (see Blessing 13, negative things in our past — the things we have done §C2.3); and which we may now regret — by building up more • a wife's duty to their husband (see Blessing 13, and more positive deeds in the way we mention above ,§C2.4); will allow us to dilute the regrets and anxieties we have • friends' duties to each other (see Blessing 2, in our minds. ,§D.2); • an employer's duties to their employees (see B.3 Fulfilling the Tenfold Path of Wholesomeness Blessing 18, §D.1); Our aim in cultivating these virtues is to establish • an employee's duties to their employer (see oneself in the Tenfold Path of Wholesomeness Blessing 18, §D.2); [kusaladhammapatha] which we have already seen in • a congregation member's duties to their clergy Blessing Nine: (see Blessing 15, §E.1); 1. absolutely not • a clergyman's duty to the congregation (see Billing. absolutely not Blessing 3, §C.2); Stealing absolutely not committing 4dultery absolutely not Cl Lack ofBias absolutely not The four forms of bias comprise: gossipintabsolutely not speaking I. Bias because ofdesire [chandAgati]: e.g. parents darshly. absolutely not chattering who don't love their children equally because of bias ally absolutely not thinking to take the posses- based on desire, may treat their children unfairly; sions of others 9. absolutely removing yourself from 2. Bias because ofhatred [dosAgati]: e.g. teachers vengefulness. suffering from bias based on hatred or anger will 10. absolute possession of Right View behave unfairly towards annoying students, perhaps awarding them less than their due grades; C. PURE PRACTICE A second facet of Dhamma Practice is behaving in 3. Bias because ofignorance [mohAgati]: e.g. accordance with purity. This means particularly in our someone who suffers from bias because of ignorance decision-making we must establish our thinking in may take decisions based on his own stupidity or 'purity' and not allow impure things like defilements lack of information or put someone wicked or stupid and temptation to interfere with what we know is good in a position of responsibility; and fair. Pure practice instils respect for the human dignity of yourself and others. It includes: 4. Bias because offear [byAgati].e.g. someone who is biased because of his fears might bear false refraining from bias (see §C.1 below); witness against someone he knows is innocent avoiding the six roads to ruin (see Blessing 19); because someone he is afraid of told him to do so. fulfilling one's duties in the six directions mentioned under the relevant blessing topic: All forms of bias cause us to trample the dignity of the a child's duties to their parents (see Blessing 11, innocent. Trampling dignity through bias starts with §C.4); trampling one's own dignity, by twisting the truth in a parent's duty to their child (see Blessing 12, §B.3); one's own heart and mind. Such bias in our minds then twists the things we say and do to deviate from what is a student's duties to their teacher (see Blessing 7, righteous and appropriate. Such behaviours are all the §E.1); sign of a cowardly and wicked person who has no love a teacher's duties to their students (see Bless of justice — and EFTA00286666 who neither respects his own human dignity or that of Thus whoever you are, you should not infringe the others. rights of others, twist the truth or bear false witness. Anyone who knows that they have been maltreated by You should follow social laws and regulations someone else as a result of that person's bias cannot help but consistently — not intentionally breaking the law. One feel sad, angry or vengeful — and with the progressive should neither slip into the Four Defilements of Action accumulation of such negative emotions in the mind — might nor pressurize others into such behaviour. Even the eventually lead him to act wickedly himself towards the per- simple adherence to consistent honesty, avoiding son in question in any of the four categories already discussed breaking social laws and traditions by protecting above in the Four Defilements of Action. Thus we can see oneself from bias will stop one from stirring society how one person's bias might undermine another's into unrest. Thus anyone who abstains from the Four responsibility for the human dignityof others. Forms of Bias can also be considered, to a slightly greater extent, to be a person with social responsibility. Thus we can conclude that bias undermines a person's D. CONCLUSIONS responsibility towards human dignity whether it remains D.l Relative importance ofPure Practice and Practice unexpressed in a person's mind, or whether it causes for Purity resentment in another in response to an unjust action. To the casual observer, the consequences of failing to "Practice Purely" (being biased and lacking the Ten Bias is very damaging to the cultivation of virtue because Virtues of a Ruler) might appear less serious than those the best of intentions such as giving a gift out of who don't "Practise for Purity"(i.e. with defilements of "gratitude" can become interpreted as something base like action, none of the Five Virtues and lacking the Tenfold nepotism or corruption if there is even the slightest Path of Wholesomeness) — but on closer examination, suspicion of bias. If one can be sure that no-one involved the two forms of wickedness have equally devastating in any situation is subject to bias — one can cultivate good consequences. Thus if anyone truly wants to develop deeds to the full. responsibility towards human dignity, theymust practice purely and practice for purity — this is what it Anyone who can abstain from the Four Forms of Bias means to be truly responsible towards human dignity is someone who abides in justice. They will be both in oneself and others. someone who follows strictly the guidelines of all that is fair. D.2 Achieving Dhamma Practice in Everyday Life C.2 The Ten Virtues ofa Ruler Some people may wonder whether in the present day The Buddha taught the Ten Virtues of a Ruler you can still find examples of people who can follow [rAjadhamma] as guidelines for the conduct of those in the Tenfold Path of Wholesomeness. What can you do a postion of power (1.v.378): if you are still unable to follow all ten perfectly? I. generosity [dAna]; 2. self-discipline [stir* I. Select your livelihood: If you want to help 3. self-sacrifice [pariccAga]; yourself, first of all, be choosy about the work that 4. integrity [Ajjava]; you do. Don't involve yourself in forms of work that 5. gentleness [maddava]; involve Wrong Livelihood (see Blessing Eighteen). 6. austerity [tapa]; However, if you want to go further than these ten 7. non-anger [akkodha]; principles in life to shift from simply neutral actions 8. non-violence [avihiOsa]; to more positive ones then you have to make a 9. patience [khanti]; further effort as follows. 10. non-deviation from righteousness [avirodhana]. 2. Never allow yourself to be shoddy: Train your- EFTA00286667 self never to work on anything in a shoddy as the counsellor to King Brahmadatta who at that time fashion. Always do your best in whatever task was an unjust ruler. After waiting a long time for a comes to you. This thoroughness will carry over tactful opportunity to correct the king's ways, one day when you come to training yourself in so that you the two visited a building under construction in the cultivate virtue too. (e.g. preparing notes for a royal park.The roofing is not complete and the rafters sermon instead of simply making it up as you go had just been laid in place. The king asked his along) counsellor how the rafters could stay in place, and 3. Avoid bias: Train yourself to be unbiased and fair having found his opportunity, the counsellor said that in whatever you do. You need to be sincere to just as the peak of a roof will fall, unless tightly held by principles, to your work, to yourself and to others the rafters, a king will soon fall from power unless too. supported by subjects who have been won over by his righteousness. As a lemon must be eaten without its 4. Meditate regularly. No matter how smart you are, peel, so must taxes be gathered without violence. Like without meditation you have no chance of being the lotus, unstained by the water in which it grows, is successful in your pursuit of the Tenfold Path of the virtuous man untainted by the world — therefore Wholesomeness. The reason is that, even though his majesty should give up his extortion ofunfair taxes people know something is bad, they cannot stop and various other injustice driven by bias and de- themselves from carrying on in the way they have filements of action. always done. D.3 Overcoming obstacles to Dhamma Practice For various reasons people find great difficulty in £2 Ex. Temiya the Mute (1.538) earnestly cultivating virtue in their lives: The bodhisattva was born as Temiya, son of the king of L Low Morale: Some try to practise but give in to Kasi and Candadevi his wife. As a baby he lay in the themselves easily because they lack morale. Such lap of the king as he pronounced death sentences on people need to be close to those who are more robbers brought before him. Temiya recollected past experienced — i.e the Wise of the Second Blessing. lives when he had done the same and suffered for If you are able then choose a sort of work by which 20,000 years in Ussada Hell as a result, therefore he you can avoid having to put yourself in negative feigned dumbness to avoid having to take the throne. situations every day of the year. Eventually, when he was sixteen his execution was ordered. As his grave was being dug, he confided his 2. Bad Surroundings: Supposing you have the resolve to become an ascetic to Sunanda the morale but your environment doesn't allow you to gravedigger. Sunanda was impressed by his words and do as well as you want to, don't give up, but do as released the bodhisattva to become an ascetic. His much as you are able to. e.g. someone who must parents were informed and upon visiting Temiya's work as a hunter for a living but who keeps the hermitage, they heard his preaching and all became Precepts when he can. It gives the mind a rest and ascetics too. Citizens of Kasi and three neighbouring reduces the toll of negativity in the mind. Do good kingdoms followed their example. Temiya's parents deeds whenever you have the opportunity. When it were identified with the parents of the Buddha, Sunanda comes to the right time a better opportunity will with Sariputta. present itself. £3 Et MahAdhammapAla JAtaka (1.447) E. ILLUSTRATIVE EXAMPLES There is a story of when the Buddha went back to visit E.I Er. Kukku JAtaka (1.396) his father King Suddhodana. The King told him the On the occasion of giving a teaching to the king, the story that someone had told him that his son had Buddha related the story of his previous birth already died as the result ofhis practice of EFTA00286668 self-mortification. But the King had not believed him. reason why everybody in that village was so long-lived He had more confidence in his own son than that. The was that for seven generations, everyone in the village Buddha told him that it was not the first lifetime that had been practicing all of the Tenfold Path of the King had had such confidence in him as a son. Wholesomeness described above. In a previous lifetime when the Buddha had been E.4 Er. RAjovAda JAtaka (1.334) studying in a town away from home with his teacher Once the king of Benares, wishing to discover if he DisApAmokkha, a young student died. The Buddha ruled justly, travelled about in disguise, and, in the told his teacher that where he lived, no-one younger course of his wanderings, came to the Himalayas, than 100 could die. The teacher didn't believe him, so where the Bodhisatva lived as an ascetic. The ascetic took some goats bones and took them to the Buddha's gave him ripe figs, and, when asked why they were so father saying that he had returned the bones of his son sweet, explained that the king of the country was who had passed away in the course of his studies. At evidently a just ruler. The king returned to his kingdom that time the Buddha's father had not believed him and ruled unjustly for a while — returning again to the either. Not even the children in that village would hermitage, he found that the figs had become bitter. believe him. The EFTA00286669 Blessing Seventeen: Looking After One's Extended Family A. INTRODUCTION ought to be easy but when it comes down to it, it is not A.1Place ofBlessing Seventeen in the sequence as easy as we imagined. You may have heard examples A notable quality of the numerical teachings of the of families where the whole of the family has always Lord Buddha are they become successively deeper in helped one another until everybody in the family the order in which they are taught. There is never an manages to set themselves up properly in life. On the example of teachings of the Buddha skipping details. other hand you may have heard of families where the Dhamma is like a coastline which gets progressively internal politics is so complicated that no-one dares to deeper as you go further and further out to sea until at associate with them. One strange thing for "care of the its furthest extent it comes to the deepest point at the extended family" is that instead of tacking it on to the end of blessings eleven, twelve and thirteen as the bottom of the ocean. (Uposatha Sutta: Ud.5I) If you fourteenth Blessing, the Buddha first inserts teachings learn the teachings in the order they were intended, you on how to earn our living (Blessing Fourteen), the art of will be able to discern the progression of complexity generosity (Blessing Fifteen) and how to practice that is contained in the order. It is not like conventional Dhamma (Blessing Sixteen) in between. Some people work where you can do things in any order. might dismiss this as insignificant, but there is a reason Furthermore, in Buddhism we always start with why looking after our extended family comes much ourselves and gradually expand the circle of influence later than looking after our close family: of our good deeds for the benefit of those around us. With the Manual of Peace, we start with ourselves, learning about how to do good deeds, we learn how to make ourselves useful to society. Once we have taken • it is not so urgent as looking after the members of care of ourselves, only then do we turn our attention to our close family. looking after others in our family. We start by looking • it is a major investment of time, energy and after our own parents, offspring and spouse. Once our money. close family is harmonious and welloff,we can further • done in a clumsy way, it might be misunderstood enlarge the influence of our good deeds to look after as favouritism or nepotism. our extended family. From our extended family we can spread the goodwill further and further until our Thus we need to know how to earn our living in the goodwill extends to everyone in the world. proper way first so that we will have a good enough financial position to help others. Also we have to practice Dhamma, ie. we must be fair, because Looking after our extended family looks as if it otherwise favouritism will creep in as our mo- EFTA00286670 tivation for helping those around us. Instead of making assistance according to the Emotional Bank Account the world a more peaceful place, our bias will make the [salgahavatthu] on a conditional or 'one-off basis. world worse rather than better. Thus when you help your extended family it must not be in things that are A.3 Finding out who your extendedfamily is causing a break with the Precepts or with virtue — Sometimes we are not sure of the size of our extended otherwise some will use this blessing as an excuse for family (both our blood-relations and our trusted corruption. friends), but we will surely find out when we are in our times of need. A.2 Definition: 'Looking after one's extendedfamily' Once close to Dhammakaya Temple, there was a boy who We can divide all our acquaintances in the world into came and helped with the building of the temple road seven two groups: • our closefamily: our parents, husband, or eight years previously. When the road was finished, there wife, parents in law and our sons and daughters; was a lot of surplus timber. The boy had not yet set himself up in life and had no house of his own so the vice-abbot gave • our extendedfamily: all of our blood relations him the timber to build himself his first house. The young apart from our close family (e.g. aunts, un man was very appreciative of the timber but he admitted that des, cousins, grandparents etc.), those who we if he had to work on the house himself (he could not afford to trust and have concern for, close friends (but hire a carpenter) it would take him many months to complete. maybe not those who are no more than ac The vice abbot asked him how many people he had in his quaintances or colleagues), spiritual teachers family. Ile said that he was related to practically everyone on and fellow spiritual practitioners. the waterfront. The vice-abbot said that within a few days of starting to build his house he would know how many For the group of our close family because of our debt of members he had in his extended family gratitude to our parents (see Blessing Eleven) or because if we have a husband, wife or children they are as a result of ow own choice, as we have seen from — the vice-abbot asked him to go to everyone he Blessings Twelve and Thirteen our duties and our thought was one of his extended family and explain that fulfilling of the "Emotional Bank Account" he was short of the wages he needed to employ a [saigahavatthu] towards these groups needs to be carpenter. The man went to everyone who he thought unconditional. had goodwill towards him. It turned out that all along For your extended family, usually the degree of expected commitment is less. You don't see your the waterfront no-one would help him except for two extended family every day or have to live with them. people — his stepbrother who lent him what he could Therefore you have space to breath between visits and a farmer from another province who had stayed in (unlike your close family where you have no space to the family house of the boy when he had first arrived in breath). It may only be now and then that you have the town and was looking for a place to stay. Thus from opportunity to help a member of your extended family thinking that he had relatives all along the waterfront it or a trusted friend, but when you do have the turned out that in actual fact he had only two people opportunity, you have to make a good job of it, or else who were his true extended family — one was a it may destroy or make awkward your previously good blood-relative, another was a neighbour who relationship. Because you have not 'chosen' your remembered a favour. extended family voluntarily/intentionally, the B. IMPORTANCE OF HELPING ONE'S expectations for how much support you can give them, is less. It is usually expected to be 'conditional' i.e. to EXTENDED FAMILY give support, something is expected in return. Thus B.] We cannot remain independent throughout life when we talk of looking after our extended family, we Sometimes we are young and independent and we mean giving think that we could live self-sufficient in the world without having to take an interest in anyone else. If EFTA00286671 we think we are independent, often it will cause us to ciety to break down — in the way a small number of think that everyone else should make themselves Thai drug-smugglers have given the whole nation a bad independent too and as a result we may turn a deaf ear reputation. to the pleas for help of others who arc in need. B.3 Making the world a more peacefulplace The reality of the situation is that (in spite of the There are many international organizations campaigning for presence or absence of a welfare state) it is only for part human rights and world peace — however the Buddha's of our lives that we can expect to be independent. If we approach to creating peace was slightly different. Ile are a child who is too young to look after himself or a proposed that we should try to make everybody in the world senior citizen who is too old to look after themselves, or into our extended family. If other people don't share this a wife who is heavily pregnant or if we get ill, all of a philosophy, it doesn't matter how many peace organizations sudden we realize that we need to rely on other people come into existence, they will not be enough to solve the too. In times of disaster, such as fire or a death in the problems of world peace. We will not even be able to solve family or criminal proceedings, again we have to turn to the problems of gang fights in the neighbourhood let alone others for help. Also during the rites of passage of our world wars. The thing which really can help the situation are life, whether we are starting ow first business or getting the minds of men who believe the other people of the world married or having our first child then again, it is do be their true extended family. however, the Buddha didn't unlikely that we will have a very smooth right of say that if everybody in the world is an extended family it will passage without the help of those who are closest to us. give rise to happiness, he said that 'help your extended family Like the lone pine exposed unprotected to the wind we and it willbring its results'. will soon be uprooted if we don't seek the support and shelter of our friends and family. For some people these needs are just occurring from time to time. For others, the need may last for many years. And when the need Thus if you come to the real reason for helping our occurs, the thing which causes people to suffer the most extended family you will see that it is the basis of boils down to four main things: shortage of harmony/unity in society. It is the only value that will funds/ability to borrow things, shortage of spread the feeling that the whole of the world is of the encouragement, shortage of manpower/advice, lack of same family. To bring peace to the world you have to security. We already met these four needs in previous start with the smallest viable unit. You cannot start by lessons, especially in the workplace. If we are able to making the world 'out there' peaceful. It is like understand the needs (entitled to) by each sector of our someone who wants to build a large skyscraper. One family, we will be better able to see the opportunities to might prepare many blueprints and designs but all this help other members of ow family in the things that mat- will come to nothing if you don't take cam of the ter to them. quality of the building materials such as sand and cement then no matter how good your design is the building will soon collapse. However, if you R2 Collective merit ofa family needs unity concentrate on the quality of the materials, so that there The important thing to understand about helping our is no dust or splinters of wood mixed up with the sand, extended family is that it promotes the unity and you make a careful control of the size of gravel, you solidarity of our family and society at large. It allows make sure that the steel is not rusted or bent, then apart the family or the society we live in to maintain a certain from building an attractive skyscraper you will also level of collective merit. However, if in a family or build to last. society there are a few troublemakers who do nothing to care for their extended family, they can destroy the In the same way, if we want to build a society which is good name of the family or the society and lead the one of quality then we have to start with the buildings collective merit of that so blocks of society which are the clos- EFTA00286672 est to us and that means our relations with our ex- I. Helping with resources [dAna]: This means giving tended family. or lending whatever we can spare which are useful to our extended family. All of these things sound easy but C. LOOKING AFTER YOUR EXTENDED when we come to practising, they are not so simple. All FAMILY it takes is one of our extended family to come C/ Appropriate times to help borrowing 5,000 or 10,000 when our salary is hardly We have already mentioned that there are certain times enough to cover the month's overheads. If they come when people lose their independence and have special borrowing 100,000 you would hardly take their request need of the support of the extended family around seriously any more. If we are still in difficulties about them. The following circumstances are times when it is being generous to others at this point this is telling us particularly important for us to pay attention to looking that our cultivation of blessings at the level of Blessings after our extended family: Fourteen and Fifteen is not yet sufficient. If we am not I. When our extended family fall on hard times and really very earnest or efficient in the work that we do, are without refuge. Supposing a child in our and we never keep any savings then we still have our extended family is orphaned then perhaps we will weaknesses. Thus if we are thorough in our thinking take on such a child to look after for herself. instead of thinking that it is enough just to cover our own basic needs, we have to think also of the eventuality of our extended family needing to rely on us 2. When our extended family needs investment to set as well. If you are skilful in the application of these themselves up in life. Sometimes a family cannot go principles you will find that the members of your as far in its education as it would like to because its extended family are always on the increase and you will own family is unable to pay its way into higher never be short ofhelp in times of need. Even if beggars education, even though the child has the potential to come to our door, we should find something to help go further. them with, according to our means. In the old days, men 3. When our extended family needs to travel but has would always keep a little money in reserve for times of no transport need. If anyone came to them in need, at least they 4. When our extended family lacks necessary would not lose their friendship. (see budgetting scheme equipment for pursuing their livelihood. of Blessing Fifteen §E. 2) If you can't afford to lend 5. When some of our extended family is ill them money, at least give them advice. Even if you 6. When there is some special occasion e.g. usually can't give them advice, maybe you can give them the we don't pay much attention to our extended family, busfare to reach the houses of other friends who may be but on the occasion of the wedding of someone in able to help more. our extended family, and they need to set themselves up in life, maybe we will help to be the sponsor. Maybe you will help with the expenses involved with a funeral in the family or an ordination in the family. 2. Endearing speech [piyavAcA]: This means speaking 7. When someone in our family is unjustly accused in a way that is not at all upsetting to our extended of something they didn't do. family and not looking down on them either. Normally 8. When someone in the family is affected by natural we are able to be polite to others the whole of the time. disasters. However if we are irritable or in bad mood, even though we may try to say things politely, they never C2 Emotional Bank Account as the basis of help for seem to come out as we intended — especially when one's family we have to give reasons for things instead of telling There are four main ways in which you can assist your people "just do what I say". The other time when it extended family. We call these the Four Bases of Sympathy [sa[gahavatthu]: EFTA00286673 is difficult for us to speak politely is the time when tended family. Sometimes members of our extended others come asking for help from us but we have to family may have received only a low level of refuse. Refusing in a way that is gentle is no easy education. Sometimes they may not know the thing. If you have never made the effort to speak appropriate way to behave in a particular situation. politely before then it is at this point that you will Maybe all they know is that `Whitey' is their say something thay you may regret for years to grandson — but what they don't realise is that Mr. come. Maybe you didn't realize that the 300 or 500 White is also the Managing Director of a firm. Thus that they have been giving us willingly all these when they visit Mr. White at his work and shout, years has been the last cents out of their purse every "Come here Whitey!" at first Mr. White may have to time. For them they didn't think that the money they listen patiently to the stream of things they have for gave was insignificant, but they thought of the fact him to help them with, but only later, when the that they were prepared to empty out their purse situation is more relaxed on both sides will he be even to the last cent every time we came asking. If able to point out the reasons for things, step by step. we speak insensitively every time when they have If you are not able to help with everything they ask cause to come asking us for help, then that may be then you must find a way of helping them but in a the end of any relationship we ever had to them. Just more feasible way. a few ill considered words may mean that we cannot look each other in the eye any more for the rest of C.3 Spiritual ways to help 'extendedfamily' our lives. It is very frightening what words can do. It Apart from helping people with material things, we can is strange that when we are children we tend not to also help people with Dhamma (teachings). To give hide our feelings because we aren't concerned about Dhamma to people is often even more important than what other people think of us. Our moods fluctuate the physical things we give to people. It can be between tantrums and laughs thoughout the whole of especially important when we come to help members of the day. However, when we grow older, the same is our extended family who are already materially no longer true. A few ill chosen words from another self-sufficient but who are still a long way from adult and even if they were to come back asking spiritual pursuits such as generosity or keeping the your forgiveness with a gift of a million, you would precepts. You might invite your aunt to go to the still be reluctant to speak to them. Therefore start temple but she complains of having too many aches and training yourself in endearing speech from this day pains to go to the temple today. Therefore you give her on, so that when it comes to situations where you are a helping hand by driving a car to pick her up from her taxed for words you won't risk being ostracised from doorstep to take her to the temple and return her to her your own family temple in the evening. So she complains that she doesn't have anything to give at the temple, so you say that you have already prepared all the food to offer at the temple and that all she needs to do is to offer it. 3. Lending a helping hand [aUhacariya]: This Thus she agrees to go to the temple and later as she gets means helping our extended family out when they have more familiar with the customs of the temple, later she work to be done. Even if you don't have money to lend, will want to go without anyone prodding her — and you are still strengthening the bonds of friendship before long she will want to be generous, keep the pre- within your extended family by giving them a helping cepts and meditate without others having to give her hand. encouragement all of the time. You might have a relative who has already got a good job but because he 4. Being consistent to one's duty [samanatthattha]: is still childish and irresponsible he is unable to set This means giving others familiarity and confidence — himself up properly in life. If you can and not doing things that create suspicion. You need to conduct yourself in a way befitting your status in the eyes of your ex EFTA00286674 persuade such a person to take leave from work to suggested that when the fowler did this, they should all ordain as a monk during the vacation, and you make all fly away with the net. This they did, day after day, and the arrangements for him and make him aware of all the the fowler returned empty-handed until eventually his advantages. Then that would be called looking after wife grew angry. One day, two of the quails started your extended family spiritually. quarrelling and the bodhisattva, hearing their wrangling, decided to go elsewhere with his following. When the fowler came again and spread the net, the two quails CA Choosing the son offamily to help started quarrelling and he was able to capture them. It is not every sort of family who will benefit from help you might try to give them. If you would like to maximize the amount of merit and satisfaction you gain D.3 Ex. War in Kahlga (DhAdit 254ff) from caring for your extended family, give priority to Kapilavatthu, the town of the Sakyans, and Koliya, the town families who: of the Koliyans were situated on either side of the Rohini Make an earnest effort to help themselves first River. The farmers of both towns irrigated their fields from not the sort who come running to you every time there i river. One year, due to severe drought their paddy and minor problem and never think to try to solve their ownother crops were threatened, and the farmers on both sides problems wanted to divert the water from the Rohini River to their own • Those who are of good conduct, who are gratefollds. Those living in Koliya wanted to divert and channel the humble and courteous — and who aren't mixed up withwater to irrigate their field. However, the farmers from the toads to Ruin' Kapilavatthu protested that they would be denied the use of the water and their crops would be destroyed. D. ILLUSTRATIVE EXAMPLES Al Metaphor: Lone pine cannot survive in strong wind The Lord Buddha taught that all of the trees that stand Both sides wanted the water for their own use only and as together in the forest will help each other mutually a result, there was much and hatred on both sides. giving shelter from the gales and storms, sun and rain. The quarrel that started between the farmers soon spread By offering each other shelter, each tree is protected like fire and the matter was reported to their respective from being uprooted. On the other hand the largest tree rulers. Failing to find a compromise, both sides prepared to (the king of the forest) in the forest must endure the go to war. strong winds alone and in the end it cannot survive every storm. In the same way if anyone tries to go it The Buddha came to know that his relatives on both sides of alone in the swift currents of society, without the help the river were preparing for battle. For their wellbeing and of any friends and relatives, will eventually come to a happiness and to avoid unnecessary suffering, he decided to sticky end. On the other hand, even if someone in stop them. All alone, he went and appeared in the middle of society is not particularly outstanding in any respect, if the river. His relatives on seeing him, laid aside all their they have sufficient friends and family who can help weapons and paid homage to him. Then, the Buddha them in times of need, they will be able to overcome all admonished them, asking, 'what do you think is more difficulties that cross their path. If they run for election, precious, irrigation water or your royal blood?' without much canvassing they can soon be elected without much trouble. They replied "Our royal blood is more precious" D.2 a Vattaka JAtaka (1.33) The bodhisattva was once a quail. There was a fowler "For the sake of some water, which is of little value, who enticed quails by imitating their cry and then you should not destroy your lives which are of so much throwing a net over them. The bodhisattva value. Why have you taken this EFTA00286675 unwholesome course of action? If I had not been here D.5 Ex. Buddha tends the sick monk himself today, your blood would have been flowing like this (DhA.L3I9ff) river by now. You are living with hatred, but I live free Once the Buddha happened to see the sorrowful state of a certain from hatred. You are ailing with moral defilements, but monk called 'Tissa'. The monk had been meditating diligently I am free from moral defilements. You are striving to until becoming afflicted with a disease of stinking open sores develop selfishness and enmity, but I don't strive for the covering his whole body. Because of the smell, he had been development of selfishness." Both sides then became abandoned by his fellow monks.The Buddha knew that Tissa ashamed of their foolishness and thus bloodshed was would soon attain Arahanthood. so he proceeded to the fire-shed, averted. close to the place where the monk was staying. There, he personally boiled some water, went to the place where the monk The Buddha was also to help his extended family, the was lying down, and took hold of the edge of the couch. It was Sakyans by prohibiting VilElabha from massacring only then that the other monks also gathered round him, and as them out of anger, as many as three times (See Blessing instructed by the Buddha, they carried him out where he was Thirty-Three §D.6) washed and bathed.While he was being bathed his robes were washed and dried. After the bath, the monk became fresh in body D.4 Er. Kukkura JAtaka (J.22) and mind and soon developed one-pointedness of concentration. Because his carriage straps, left in the rain, are gnawed Standing at the head of the couch, the Buddha told him that this by his own dogs, the king of Benares orders all dogs body when devoid of life would be as useless as a log and would except his own to be killed indiscriminately. The be laid on the earth. At the conclusion of the sermon. Tissa Bodhisattva, who was the leader of the pack of dogs in attained Arahanthood. Soon after, he passed away into the cemetary, visited the king and pointed out to him his ParinibbAna.The Buddha then directed some hhikkhus to cremate iniquity, and reveals the truth by causing an emetic to his body and enshrine his relics in a sttpa. be administered to the king's own dogs. In this way the Bodhisattva cared for his "extended family" by making sure justice was delivered to all of his kind. Having convinced the king, the Bodhisattva taught him the The Subsequently, the Buddha taught, Thikkhus! You do Ten Virtues of a King and to avoid the Four Forms of not have your mother or father here who can tend to Bias. Great are the benefactions thereafter made to dogs you. If you do not tend to one another, who will be in the kingdom. there to tend to you? Tend a sick fellow monk as if you were tending me.' EFTA00286676 Blessing Eighteen: Blameless Work A. INTRODUCTION alone. Western economists try to avoid involvement of A.l Blessing Eighteen in the Sequence of the values when considering the 'economics' of different Blessings actions — and their approach is thus radically different The workplace is somewhere we have already been from that of Buddhism. To give some examples of familiar with since Blessing Fourteen — but last time iniquities in the modem economic analysis, transactions we visited, we were interested in work only as a means which are considered ... : to earn the salary we needed to support the close family • Economic non-events: Any work which doesn't (as covered in Blessings Eleven, Twelve and Thirteen). get paid a wage is a non-event to an economist — so much Now we have matured a little further in the sequence of for voluntary work in the temple! the Blessings, we return to our work, not as simply • Economically equal activities: The purchase of a something which needs to be completed, but to be bottle of whisky and or a sack of rice to feed a village of completed well! Within the context of this Fifth hungry refugees have the same economic value Grouping of Blessings, 'Becoming a pillar of society', • 'Negligible' economic by-products: That vices are it matters not simply that we finish ow work, but also by-products of attending night-clubs, rampant how well we do it and how beneficial it is to society consumerism the result of advertising, temptation towards unethical business practices the result of competition — too! In this Blessing we are to learn about the quality have no place in the economic equation. and the ethicality of the work we do — important factors in being the sort of person others in society can look up to. A.2 Buddhist Economics Costs given consideration in the Buddhist economic 'Economics' is not a term native to Buddhism. "Bud- equation: To Buddhism, by contrast, the economics of dhist Economics" is a phrase coined by E.F. livelihood has a human face (i.e. it acknowledges Schumacher — but the concepts involved (especially values). Below are listed some of the factors to be Right Livelihood at the mundane [lokiya] level) are encouraged in the equation of Buddhist economics: very relevant to explaining a second visit to the workplace is necessary. Like the diligent but shoddy • Physical health and security of the population: If and corrupt worker tolerated by Blessing Fourteen, the public are made ill by unethical business contemporary western economics tries to measure practices, the medical costs it is the victims who end social well-being by financial transactions up paying the bill through EFTA00286677 their own taxes! When consumerism exacerbates 2. those who finish their work to the best of their crimes, guess who has to pay for police quality; investigations and prosecution of the offenders? 3. those who care that the result of their work is beneficial to society; SpiritualHealth: the ravages of over-consum- The Buddha taught that anyone who wants to be a pillar ption and over-production reflect unhealthy mental of society must pay attention to the quality of every processes in the population generated by the superficial emotions of want, choice and material satisfaction piece of work they do as well as finishing it. emotions which Buddhism does not encourage; • Quality of work: Shoddy work is produced by 4.4 Three types of work shoddy minds. Buddhism foresees a working environm'ork in Buddhism, as already discussed in Blessing where workers are enthusiastic to give their best, becauTourteen (a source of food both for body and mind) is a in so doing, apart from job satisfaction, workers will haYerrn which relates to a much wider scope of activities the chance to train and better themselves and refine theifhat that implied by our 40-hour week! Thus, before minds through their working experience; ing into further detail as to which sort of work is • Job satisfaction: If workers enjoy their work are industrious, productivity will be high. On the other itmeworthy and which not, it is important to willrecognize the scope of this analysis. The term 'work' hand, if they are dishonest, disgruntled or lazy, this . have a negative effect on the quality of production and tr ues' amount of productivity. 1. physical work (e.g. cooking or governing the • Respectfor individual human dignity: To be country); ethically sound, economic activity must take place in a 2. verbal work (e.g. training ow children or way that is not harmful to the individual, grandchildren, business negotiation or chanting) • Respectfor interpersonal human dignity: To be (most of the details of this sort of work have already ethically sound, economic activity must take place in a been discussed in Blessing Ten); way that does not encourage one individual to take 3. mental work (adjustment and development of our advantage of another; own thoughts to overcome the inbuilt tendency of • Respectforfair economics/human dignity of our thoughts to degenerate into preoccupation with society at large: society or the natural environment. In sensuality [kAmavitaldca], vengefulness other words, economic activity should not cause problems [byApAda-vitakIca] or aggression [vihiOsavitakka].; for oneself, agitation in society or degeneration of the ecosystem, but rather enhance well-being in these three spheres. The principles of 'blame' discussed in relation to work, although mostly dealing with the context of physical work here, can in fact equally be applied to verbal and mental work too. B. JUDGING THE ETHICAL VALUE OF WORK Often when people am looking to measure the standard of the work they are doing they rely too heavily on the amount of praise or criticism they receive from others A.3 Three types of Worker (see example §E.I below). The Buddha warned us that Workers in the world have many styles and qualities, to use such an arbitrary measurement as our standard is but in conclusion you can divide successful workers not foolproof. In the world there are so many people of into three major kinds: different viewpoints that you could never please all of the people all of the time. Some people cannot find a I. those who finish what they do without being interested in the quality; EFTA00286678 word of praise for anyone. Thus whatever the task you ter. do, you cannot listen simply to the criticism of others Not breaking the Five Precepts: This en- — because some people's criticism is possibly without sures that you don't compromise the human dignity any foundation. You have to measure the quality of of others or of yourself (as already described in work based on reason. Therefore whatever work you Blessing Nine). are doing, never base your decisions on the criticism of 2 Not compromisingyour Five Virtues others. What then can you base your decisions on? The Ipaticadhammap This ensures that you don't Buddha taught that we should make sure any work we fall into unwholesome ways which do is: compromise virtue or justice (in the ways Not illegal: this is the grossest filter of blame in already described in Blessing Seventeen) work — but it is too gross to cover all eventualities, anAnint if in the future, you want to be a pillar of society, this is why we need to resort to the other three criteria then give things careful consideration before you do too; them. You have to do things well — not just finish 2 Not breaking with tradition: Some things do tnom. If you want to know if there is going to be any break the law, but because they are out of keeping with oad side-effects occurring as the result of something we local customs or traditions, they may bring you into do, check by using these four principles. Check the law, conflict with others. Supposing a man wears women's butcustoms, Precepts and virtue. clothes — will the police arrest him? Probably not, it is certainly not very good. Or when you are eating, thee. AVOIDING WRONG LIVELIHOOD is a division made between sweet and savoury food. The Buddha taught that we should earn our living by Some countries eat savoury food before they eat sweecorking for it and by working honestly too — desserts. Some, like Japan, eat their sweet food first. erwise the economy and society cannot truly all customs are universally good. They may be applic I8sper. Of course earning your living by thieving, only to the particular locality or climate in a place. So op-lifting or pick-pocketing is not supported by how can you tell if a custom is worth respecting or no uddhism — these forms of work have already been Supposing you want to choose what W wear to go to the ruled out in our consideration of the ethical value of temple. You know that it certainly won't break the law. work above. But there is a grey area of what constitutes As for customs, you know that in different places, the way people dress is not the same — to go to the markei fair profit, which the Buddha charted for us with the you dress in a cosmopolitan way, to go to the cinema fecept of Right and Wrong Livelihood. Those who dress in a fun-loving way, to go to the seaside you dreNake a success out of Right Livelihood in business will to the minimum — but if you go to the temple, becaust2ave a positive effect on the economic situation of their the atmosphere must be peaceful, you should dress mcfi€untry too — but those involved in Wrong Livelihood modestly and conservatively. It is customary to dress ifirderprises, whether directly or indirectly are modest colour like white to go to the temple because undermining the well-being of their country by so doing so forces you to be careful of your own level of doing. The Buddha said that a person who earns their cleanliness and such mindfulness aids you to meditate Wing by Wrong Livelihood is like someone who intentionally advises a traveller to take a dangerous road, saying that it is safe, but when travelling themselves, will always take another (safer) route. The main ways people earn a living are in either in the public or in the private sector — and we will look at the specific considerations of Right and Wrong Livelihood for each in turn: Cl Private Enterprise Most work in private enterprise can be simplified EFTA00286679 down to trading a product or a service. For Right it will lead to the drunkenness of the customer Livelihood in the trading scenario the Buddha taught us - it will destroy their reputation, their wealth, their to avoid five specific types of Wrong Livelihood: health etc. etc. — however, you don't feel any compassion for such a person or responsibility for their I. Dealing in slaves [sattavaAijjA]: This means buying human dignity. You know all the damaging people at a low price and selling them at a higher price consequences of buying our alcohol for the customer, and supporting oneself from the profit made — or but you look beyond these in your search for profit. running a brothel where you are making a profit out of Loving kindness becomes a stranger to your heart. The the loss of another person's dignity. Taking on such an more evil of this sort you collect for yourself, in this occupation will change the quality of your mind lifetime or in future lifetimes, if ever you find yourself in difficulties yourself, your evil will prevent others — it will cause you to see people as something from having any compassion for you — even those you inanimate. You will eventually lose your sense of have helped before — even your own children. The humanity because you will no longer be able to karma will block out the reality and you won't be able appreciate others' human dignity. to blame them. 2. Dealing in weapons [satthavaAijjA]: This means weapons for killing animals or people and supporting oneself from the profit made 5. Dealing in poisons [visavaAijjA]: This means — selling weapons will make you see the world selling poisons for killing animals (e.g. insecticide) in a strange way. The quality of the wares you are and supporting oneself from the profit made. In selling all depend on the efficiency with which many places where mosquitos are not even the the weapons can kill men or animals — vectors of malaria (like in Bangkok) people are eventually it will cause your own Precepts to dying not of malaria, but of self-poisoning from the suffer. DDT they spray on the mosquitoes. People think that 3. Dealing in flesh [maOsavaAijjA]: This means insecticide will become benign again within a few rearing live animals (like buffalos, pigs, ducks and hours but actually it takes about fifteen to twenty chickens) to slaughter oneself or have someone else years to break down. If a bottle of such poison slaughter for us and supporting oneself from the smashes on the floor, even if you clean up profit made — most people see animals with thoroughly, the smell still remains for two or three compassion, but if you kill them or trade with those weeks. If you work in the poison trade, there are in the abattoir, instead of seeing the nice side of broken bottles and spillages nearly every day. Even animals, you will see animals as nothing more than a if you never use the poison, you are inhaling it every walking meat counter. Even though you might not day. Those in the trade die of respiratory disease and be directly involved in such a trade, your ap- blood cancer almost without exception. preciation of the preciousness of life will disappear. If ever you lose your temper there will be an increased intention for you to threaten people with the same murderous intentions that belong inside the Those who do any of these trades, will find themselves abattoir. increasingly unable to cultivate an `Emotional Bank Account' [salgahavatthu] with anyone else. 4. Dealing in alcohol [majjavaAijjA]: This means Furthermore, those who work in commerce but who are selling alcohol (or any other sort of substance dishonest (by for example fixing their weights and causing heedlessness) and supporting oneself from measures) also fall into the category of Wrong the profit made — it doesn't break the law or Livelihood. Another variety of Wrong Livelihood are customs — but it does break with Right Livelihood. the forms of deception used by forg If you sell alcohol you know that EFTA00286680 ers — for example, they provide the first batch of their C.3.2 Doctors and Nurses work all in solid gold — however, as soon as the order On the contrary, to be a doctor or a nurse can be a is placed, the remainder of their work will be in profession which can bring great merit if it is done gold-plated brass. well. If it is done badly, it can bring serious demerit. It was therefore for this reason that the Buddha gave C.2 Public Sector guidelines on the abilities of those prerequisite for It would be impossible for Wrong Livelihood en- making a good doctor or nurse (in his particular context terprises to exist, whether on the large or small scale, to look after sick monks): without some form of cooperation from a corrupt Public I. Must have the ability to prescribe the appropriate Sector — whether it be the "soft drug" industry, gun medicine; running, casinos, forgery, prostitution, or assassination. 2. Must know the difference between what is for the Any such involvement shows that those implicated are comfort and discomfort of patients, being able to devoid of any sense of responsibility for human dignity increase the comfort and decrease the discomfort of in the fairness of the economy of their own country. the patient by his or her actions; Usually the enemy of Right Livelihood in the Public 3. Not just interested in the payment received from Sector is bribery or corruption — for example the treatment — healing should be done out of the surveyors in charge of measuring land for a buyer, if prime motivation of compassion they are dishonest or corrupt and don't get paid 4. Does not object to the removal/excretion of the protection money, will over-measure the land. patient's excrement, urine, vomit and saliva; However, if they are bribed, will undermeasure it. Judges who can be bribed to come to a verdict are no 5. Able to cheer up the patient with timely better. All come under the heading of Wrong Livelihood. Dhamma teachings Dutiya UpaEEhAka Sutta (A.iii.144) C.3 Special Occupations C3.3 Devious Customers C.3.1Military Even customers can do it! Supposing a butcher has two In addition to the work categories already explained, deer for sale, a big one and a small one. He asks $20 for special mention should be given to the work of the the big one and $10 for the little one. A devious professional soldier which comes into strong customer comes up and buys the little one for $10. disagreement with any form of Buddhist practice. In the Some time later he comes back and says he changed his time of the Buddha there was a soldier who thought that mind and he wants the big one. The butcher asks $20 soldiers who fought bravely for their king and country for the big deer, but the customer says that he already would have heaven as their afterlife destination. gave the hunter $10 and that the small deer he is However, the Buddha explained that: returning is also worth $10. Together they are worth $20, the price of the big deer. The customer therefore `those who kill will be killed in return' exchanges the big deer for the small one. Meanwhile the butcher is not smart enough to keep up with the Dutiya KAmavatthu Sutta (S.i.83) customer's trick and is thereby cheated. On this And that there are only two possible afterlife desti- occasion, the customer is guilty of Wrong Livelihood nations even for those who (only) consider killing even though he might say the butcher deserved it. others — and those are hell and the animal realms — whether they be soldiers, cavaliers or soldiers Therefore, if you aim to be a pillar of society who is mounted on elephants. [YodhAjEva Sutta (S.iv.308), beyond criticism by any reasonable person in the world, AssAroha Sutta (S.iv.310), HatthAroha Sutta (S.iv.310)] measure your work carefully by the standard of Right Livelihood. Apart from avoiding criticism, all tasks which you do will be done to the EFTA00286681 best of your ability. Others will regard you as an elder encouragement which will keep the boss-em- in society not only because of your advancing age, but ployee relationship an amicable one; also because of your wisdom and example to upcoming 5. Allow holidays on occasion: employees generations. should be allowed holidays according to the usual working calendar and national festivals D. RELATIONSHIPS IN THE WORKPLACE Apart from the ethicality of work, a second area of Employers and bosses who take responsibility for their problems in the work we do may come from personal employees in these five ways will in such a way conflicts arising at work. Irrespective of the nature of cultivate a mind of loving-kindness and compassion the work, we need to cultivate good human instead of simply thinking to take advantage of others. relationships in the workplace otherwise we might risk A boss with all the features of a true friend — but such blame and undermine our job satisfaction. We have to an attitude doesn't occur by accident — it needs for the be able to get along with our colleagues whether they boss to have been instilled with such responsibility are true friends or false. Our relationship with this since an early age, whosoever fulfil their duties to the group of co-workers (whether they be ow boss, "nadir" in these ways. employees, servants, inferiors or slaves!) are covered in D.2 Duties ofan employee the fifth grouping of relationships mentioned in the The Buddha also laid down five responsibilitiesan SilgalovAda Sutta. From this teaching we find out employee ought to have towards his employee: about the reciprocal relationship between the boss and the employee. 1. Start work before him; 2. Finish work after him: If any employee who can D.1Duties ofan employer practise both of these duties, it shows that they have The Buddha laid down five responsibilities of a boss to a strong degree of responsibility towards their his employees as follows: employer — a sincere respect, love and gratitude L Delegating appropriate work: Work given to an towards their employer — rather than having the employee should be chosen as appropriate to that hidden intention that their behaviour be conditional person's age and gender and disposition and on their employer raising their salary; capability in order that they can work efficiently; 3. Taking only the things (expressly) given to them 2. Givefood and remuneration: A decent wage by the employer: an employee who can have the should be given which is not less than the legal control of himself to avoid the defilements of action minimum. There should be wage increase with time will not help themselves to the things 'left lying and bonuses. Employees who live "on site" should around' in the workplace or steal the boss's be provided with regard to appropriate food — not belongings; left hungry! A boss with such caring behaviour will 4. Doing their work better: Means giving their all to be able to relinquish the effects of both bias and fulfil their duties for the greatest benefit defilements of action; — without having conditions to negotiate salary increases from their employer — such behaviour 3. Take care ofemployees in time ofillness: shows that the employee really has the generosity Employees should be allowed to take leave if sick befitting a "wise one". and enquiries should be made about their 5. Maintaining and defending the boss's good recovery to show the features of a "true friend" of reputation: employees with such behaviour do so the boss; because of their loyalty to their employers — they 4. From time to time give delicacies: organize see their boss as similar to the ways they would celebration for special occasions for the employees regard a kindly relative or parent. etc. — and this will give them the EFTA00286682 In general, it is the employer who controls the benefits ees might deteriorate into the Four Defilements of and disadvantages coming to an employee. That an Action in order to fight back against the employee fulfils these five responsibilities towards an employer, without any fear of the legal employer means that the employer must have treated consequences the employee well in the first place — to want to show 3. Brings disadvantage to the employer: in order to these responsibilities to repay his debt of gratitude. avoid breaking the law, employees band together to strike in order to claim rights and benefits for themselves. Any form of strike will disadvantage the D.3 ReciprocalRelationship between Boss It Employer employer. If the boss does not fulfil his duties but the employee does, 2. When employees have no sense of responsibility for the boss does not deserve such a good employee — in the the human dignity of others — if a boss or employer end harm will come to that workplace because seeing the lacks the self-discipline according to the teaching of the boss's attitude, before long the employees will imitate his Buddha, the second disaster coming to him is that his example. employees will have no sense of responsibility for the If the boss fulfils his duties, but the employee doesn't human dignity of others, producing at least the — the employee does not deserve such a good following three character traits: employer — the workplace will not prosper because the boss cannot control the employees. I. Lookingfor ways to take advantage ofthe If both boss and employees fail to fulfil their duties, the employer: When bias arises in the mind of the workplace will go bankrupt because it will become a employee — they will want to put the employer at a den of thieves — having dire consequences for society disadvantage — something they can do in many at large. ways, e.g. by "going slow" (ljpaid by the hour) or However if both boss and employee fulfil their producing shoddy work (ifpaidfor productivity). responsibilities, the workplace will prosper — both boss and employee will enjoy happiness and peace and 2. Mistreats employer: In order to get revenge for society will benefit too. the resentment they feel, they produce shoddy goods D.4 Possible Harm coming from unfulfilled duties or feign quality; between boss and employee 3. Ruin the employer: Sometimes the employee I. When employees have no sense of responsibility for divulges trade secrets to competing companies etc. their own human dignity — if a boss or employer lacks the self-discipline according to the teaching of the 3. When employees have no sense of responsibility for Buddha, the first disaster coming to him is that his the human dignity of economic fairness employees will have no sense of responsibility for their — if a boss or employer lacks the self-discipline own human dignity, producing at least the following according to the teaching of the Buddha, the third three character traits: disaster coming to him is that his employees will have no sense of responsibility for the human dignity I. Chronic false view: Mostly employees come from for economic fairness, producing at least the an unwealthy and uneducated background and if following three character traits: they come into contact with an undisciplined boss who is a false fiend, the employee will be I. Addiction to the `Sir Roads to Ruin': because of discontent and will resist against the boss — an working to express animosity towards the employer, emotion which may exacerbate False View in the they will feel insecurity about working in that employee's mind. enterprise and immerse themselves in 'Roads to 2. Breaks the Five Precepts: Those of False View Ruin' to forget their woes by drinking alcohol or also tend to break the Five Precepts. Employ lialighliMplinalin expenditure: When they are EFTA00286683 addicted to 'roads to ruin', they will lose the the son the other and they went on their way. They intelligence to use their earnings beneficially; passed through the fifth village and all the villagers 3. Consequent debt problems: The combination of exclaimed, "This father and son must be mad. What addictions and lack of discipline in expenditure will could be the reason they have bought a donkey to carry lead them to indebtedness — producing problems around like that. Wouldn't it be better just to walk not only for themselves but eventually for the empty-handed?" This story only goes to show that if employer too! you want to find something to criticize, you can always find something. However, unfortunately, those who E. ILLUSTRATIVE EXAMPLES spend their whole time criticizing others are very E.I Er. The Father, the Son and the Donkey numerous in the world. The moral of the story is that Once there were a father and a son who went to the you cannot rely on others' criticism to tell you the truth market in a distant town and bought a donkey. They led of a situation — you must have principles which are the donkey back towards their home on a rope. On the tried and tested to use as a rule of thumb. way back from the market, they passed through the first village and all the villagers exclaimed, "What a stupid father and son, they have spent good money on a £2 Ex. Seriv a Atoka (13) donkey and now they lead it along the road instead of The bodhisattva was once a hawker of Seriva and was riding it". The father and son thought, "What they say is called SerivA. Once, in the company of a greedy true," and so the father sat the son on the donkey and merchant of the same name, he crossed the TelavAha they went on their way. They passed through the second and entered Andhapura. In that city was a family who village and all the villagers exclaimed, "What an un- had fallen on hard times, the sole survivors being a girl grateful son to ride the donkey and leave his poor father and her grandmother. The greedy merchant went to to walk — if the son were to walk and let his father their house with his wares. The girl begged her ride, it would show that the son at least repays his debt grandmother to buy a trinket, and suggested that they of gratitude to his father". The father and son thought, "What they say is true," and so the father sat on the should give the hawker the golden bowl from which donkey and the son walked and they went on their way. they ate. The bowl was a valuable heirloom, but it had They passed through the third village and all the lost its lustre and the woman didn't know its value. The villagers exclaimed, "What a cruel father! He has hawker was called in and shown the bowl. He scratched hardly any more years of life in him, and he lets his it with a needle and knew it was solid gold, but wishing poor son walk along the road in his place". The father to have it for nothing, he bluffed saying it was not and son consulted one another, "What they say is true," worth half a farthing — so he threw it aside and left. and so both the son and the father sat on the donkey and Later, the bodhisattva came to the same street and was they went on their way. They passed through the fourth offered the same bowl. He told them the truth, gave village and all the villagers exclaimed, "What a cruel them all the money he had and his stock too, leaving father and son! Both of them together weigh more than only eight pieces of money for himself. These he gave the donkey itself and they are both riding the donkey — to the boatman and boarded the boat to cross the river. they're not interested even if they break the donkey's Meanwhile, the greedy merchant went again to the old back". The father and son consulted one another, "What woman's house, hoping to get the bowl in exchange for they say is true," — if they ride the donkey singly, a few trinkets. When he heard what had happened, he together or lead the donkey, they get criticized — what lost command of himself, and throwing down all he can they do? They found a rope and tied the donkey so had, ran down to the river to find the bodhisattva's boat that it hung on the pole by its feet. The father took one in mid-stream. He shouted to the boatman to return, but end of the pole and the bodhisattva urged him on. The merchant, realizing what he had lost through his greed, was so upset that his heart burst and he fell down dead. EFTA00286684 E.3 Ex. Seci J Eitaka dinary needles and the head-smith asked him to show The bodhisattva Week a very clever smith of Kasi, them. The bodhisattva suggested that all the smiths be but was very poor. The principal royal smith had a summoned and in their presence, he gave the beautiful daughter and the bodhisattva, wishing to win needle-tube to the head-smith. He thought it was the her, made a needle so delicate that could pierce anvils needle itself, because he could find no end or tip. The and float on water. For this needle, he made seven tube was handed back to the bodhisattva who took out sheaths. He then went to the village of the head smith, the first sheath. In this way the seven sheaths were re- stood outside the house and sang the praises of the moved and when the needle was at last revealed, he needle. The smith's daughter, who was fanning her made it pierce an anvil and float on water. The whole father, told the bodhisattva to go elsewhere as no-one in assembly was filled with envy and admiration and the that village wanted needles. The bodhisattva answered head-smith gave his daughter to the bodhisattva. that his were no or EFTA00286685 The Sixth Group of Blessings "Preparation of Mind" The first eighteen blessings form the first half of the Mangala Sutta. They are all concerned with transforming our lives. It is only upon the foundation of security in life achieved in the first half of the Blessings of Life, that one can go on, in the second half of the Sutta to cultivate purity of mind in earnest by following Blessings nine- teen to thirty-eight. When we come to the start of the sixth group- ing we are concerned with the preparation of the mind. EFTA00286686 Blessing Nineteen: Abstaining from Unwholesomeness A. INTRODUCTION have been cultivating good deeds, if you have still not A.I Introduction to the Nineteenth Blessing managed to attain the body of enlightenment The mind is fickle and easily influenced. A person who is (DhammakAya) inside yourself, you cannot be assured virtuous today can easily relapse into bad behaviour tomorrow that one day, if you are short of encouragement you will if his mind has not been cultivated to the point of not fall back to your old unwholesome ways. steadfastness. When you realize the weakness of the mind it immediately implies that we have work to do in the constant For most people in the world, unfortunately it is much upgrading of the mind towards something better. If you really easier to do unwholesome (wicked) things rather than want to be sure that you will never do unwholesome deeds wholesome (good) ones. To do unwholesome deeds is again, then at the least you have to attain enlightenment at the like going with the flow level of 'stream-enterer' lsotApanal. For those who still fall — but in fact is is the tide of defilements in the mind. Instead short of this initial degree of enlightenment of being ourselves, we become like a puppet to the defilements or demons DitAra) in our minds — in the beginning it might seem easy, but in the long-term suffering — although you can always praise and encourage their and regret is the path to which it leads. By comparison to do good intentions — you can never entirely trust the good deeds is like travelling against the flow — it needs much working of the remaining defilements in their mind. more patience and precision to go against the tide of temptation and defilement in one's mind. However, although Cultivating virtue can be compared to climbing a tree. it may seem more difficult in the beginning, in the long term, Trees have no branches at the lowest level. The lowest it has true happiness as its destination. branches are several metres above the ground. Therefore if you want to start climbing a tree you have to shinny up the trunk before you can sit to rest on the Thus to gain the steadfastness of mind and resist the lowest branch. If you don't make it to the first branch, temptation of slipping into the convenience of whenever you get tired you will slide back down to the unwholesome ways, we have to study Blessing bottom of the tree again. Only if you are on the first Nineteen concerning the avoidance of all branch can you be sure you will not backslide and can unwholesomeness. It is the first step in adjusting our you be sure that you have a chance of eating the fruit quality of mind. Adjustments to quality of mind will from the tree. In the same way, in the pursuit of virtue, continue in a way that becomes increasingly refined all no matter how many years you the way to Blessing Thirty-Eight. EFTA00286687 B. MORAL APPROACHES TO UNWHOLESOMENBBBier three headings: When comparing different systems of ethics, usually you I. Artificial Morality: artificial morality where the will not find much disagreement in the discussion of what Law court decides what is right or wrong and constitutes a good deed — however, when you come to the retribution is man-made; morality of avoiding evil, suddenly there is a lot more 2. Theistic Morality: where decisions about what is controversy. useful or unuseful behaviour are attributed to a People like to do what they feel comes naturally and if supreme supernatural being. In deified religions such you look at man to try to find out what appears to be the as Christianity or Islam, sin originates from natural state of man you will come across a lot of displeasure or disloyalty to the will of this supreme surprises. If you were to describe what ought to happen being and can also be nullified by confession and to a rock when you drop it, it falls to the ground every penance to that being. Supposing the Creator ordered time, so it is easy to make up a rule. However, if you try Christians always to think of God and never to take to make up a rule to describe what man ought to do in His name in vain — if they were to blaspheme or use any situation, even if you expect the best of intentions God as a swearword — because that is against God's from man, you will often be disappointed. Even if you will, it is a source of sin. Because God and not the take the most crude system governing morality, such as perpetrator is the source of the sin, this logic can the law, you will find that many people disobey it. Even lead to strange beliefs such as that sin can be though people know perfectly well what is right and transmitted from parents to their children. Adam and Eve ate the forbidden fruit in the Garden of Eden and wrong, they still do misdeeds, and you might argue that so committed the primordial sin. As a result of that if the nature of man is to be disinterested even in the action all subsequent generations down to the most basic of morality, that it is not man that is the present day all have to suffer as the result. measure of morality, but it must lie elsewhere. Indeed, according to the rationale of Phramonkolthepmuni, the Great Abbot of Wat Paknam: 3. Natural Morality: This does not mean doing "Force needs to be applied to improve peoples' 'whatever comes naturally'! It refers to guidelines virtues. The mind is like water which tends to sink for morality which are not attributed to any to its own depth. Without effort, the mind's virtue, supernatural source, but which are passed down like water, will fall to the lowest level — that is the from a time when men were wiser, more insightful, performance of evil deeds. If normal people are to perceptive and shameful than in the present day. The develop their minds to the level of the arahant, then men did not make the rules but observed the long term consequences of the behaviours — thereby efforts need to be made. The mind has to be coming up with recommendations for how to behave brought under control until it comes to a standstill. in order not to risk regret at a later time. It is just like Thus, to govern others, there need to be rules. a person who vainly tries to wear shoes that are two There needs to be something to force people to sizes too small for them. No-one says such become better — and there need to be penalties for behaviour is good or bad breaking the rules." If the rules are to be better than man himself, to make — but the truth is that by wearing them, later they him better, then the question arises where they should will suffer from pain as a result. Thus, natural come from. The answer to the question is different in morality is not a system of judgements, but a different ethical systems depending on what each takes description of the likely consequences of as its ideal. In general, you can summarize the origin of behaviours in the long term. these rules As we shall see, the Buddhist understanding of EFTA00286688 wholesomeness andunwholesomeness accords to wholesome deeds they do. Unwholesomeness arises in natural morality. the mind of that person (not in their feet or hands etc.) Unwholesome will attach itself to the mind of the doer C. UNWHOLESOMENESS and will stain the mind of that person making the mind The translation of the Pali word 'pApa' (which we dull and clouded. translate glibly as 'unwholesomeness') in fact has very Unwholesome for Buddhists is produced by action of broad scope of meaning. The implication of the word is body, speech or mind which leads to unwholesomeness one of 'malfunction'. If you consider any other in the mind. The result of practising discipline until malfunctioning object such as a rundown house or a attaining self-discipline is to remove oneself from the broken-down car or rotten food you might have a better influence of the Tenfold Path of Unwholesomeness idea of the unpleasant qualities of 'pApa'. However the [akusaladhammapatha] (see Blessing Nine p.2). The important malfunctioning implied by the term is the Buddha analysed unwholesome states in a very detailed malfunctioning of the mind. When the mind way, because he wanted us to be able to keep up with malfunctions it takes on the unpleasant qualities of the changes occurring in our own minds. He expected cruelty, impurity and low quality. Anything that us even to be able to recognize vengefulness arising in detracts from the quality of the mind is 'unwholesome' our own minds and withdraw from a situation before it for the purposes of our understanding of the word worsens to anger, cruelty or aggression. 'pApa'. Cl Origin of 'unwholesomeness' in Buddhism C2 Characteristics of Unwholesomeness The Buddha taught that sin will not arise for those who In fact many of the dynamics of unwholesomeness are do no unwholesome deeds. Unwholesomeness will only the same as for merit but they take their action in the arise if you do unwholesome deeds, as we can see from opposite way. It is the residue of unwholesome karma the proverbs: which can be done with body, speech or mind. They are Natthi pApaO akubbato like poisons for the mind where merit is a food. No unwholesomeness accrues to those who do no Unwholesomeness will tend to cloud the mind, worsen unwholesome deeds Dh. v. 124 and the quality of the mind, it can be accumulated, it belongs to the person who did its originating evil deed, as it gives its fruits it will be exhausted, the amount of demerit depends on the strength of intention, amount of AttanA pakataO pApaO attanA effort and the amount of ingratitude of the originating attanA akataO pApaO attanA 'va visujjhati deed, and it will attract misfortune at four levels: mind, Unwholesomeness accrues personally to those personality, lifestyle and society. who do unwholesome deeds. Those who do no unwholesome deeds remain pure. I. Level of mind: The first level of description at Nd.32 which unwholesomeness brings retribution is at the If you don't do any unwholesome deeds, there will be level of the mind. The retribution includes clouding no unwholesome consequences. If you do un- the mind, decreasing the quality of the mind, wholesome deeds you will receive unwholesome bringing unease of mind, making the mind more consequences. You don't find that one person does unstable, making the mind less flexible, making the unwholesome deeds and another person receives the mind less radiant, decreasing the potential of the consequences. If a father eats a meal, he will be full. mind, obstructing decision-making, obstructing in- His son will be left hungry. It is never the case that the sightful analysis of any situation, make thinking less father eats a meal and his son has his appetite satisfied thorough and comprehensive, obstructing thought thereby! Thus in Buddhism unwholesomeness arises for that is noble or deep; a person as a result of the un EFTA00286689 2. Level of Personality: Damage to the quality of the mind. `Arad' means giving up any unwholesome the mind brings about the following general changes habits which we have picked up in the past in personality — physical awkwardness, bringing — i.e. eradication:Viral(' means not picking up any ignorance, crudeness and clumsiness, causing a further types of unwholesome habit — i.e. by avoid- decay of tastes and val ance. ues, deterioration of character and personality, D.2 Strategies for abstinence lack of skill in speech, deterioration of behaviour, The way we practice eradication and avoidance of more impatience, less control over temper, worsened personal appearance, more anxieties. unwholesomeness depends on the exact type of unwholesomeness. Even medicine needs to be sepa- rated into different classes such as internal, external, 3. Level of Lifesryle: Unwholesomeness will take its vitamins etc. for convenience in using them to cure effect on ow mind and our personality immediately illnesses. In the same way if we understand the different whenever we perform an unwholesome action. At the third level, that of the lifestyle, however, we sorts of unwholesomeness, we will be thorough in our cannot be sure how quickly the damage will be giving up and avoidance of unwholesomeness manifested because ow quality of lifetime arises as behaviours and practice will be more convenient for us. the result of both present and past deeds. General Unwholesomeness is categorized according to its disadvantages include failure, condemnation, refinement and the appropriate way to avoid such vulnerability to misfortune, lack of attainment, unwholesomeness depends on their refinement. disappointment in the things we wish for. D.2.I Gross unwholesomeness Gross unwholesomeness includes physical and verbal 4. Level ofSociety: Beyond the level of lifestyle, misdeed such as killing, stealing, committing adultery accumulated collective results of the unwhole- and lying. No-one stops doing evil by accident. One has someness ofmany people together will give rise to: to start with the intention to avoid evil. It is like the Sorrow, disharmony, injustice, aggression, lack of person who wants to give up smoking has to start with progress, hardship at the social and family levels the intention to give up smoking first of all. The intention to avoid evil is called "virati" in the Pali or "veramaAE" which you will recognize from the C.3 Purifying oneselffrom unwholesomeness requesting of the Precepts. In fact there are three ways In Buddhism unwholesomeness arises as the residue of in which people avail themselves of the intention to our own unwholesome deeds. Unwholesomeness which avoid evil (DA.i.305, KhA.142). we have accrued for ourselves will stay with us until it gives its retribution. To do good deeds does not even out the bad ones we have done I. Situational avoidance [sampattavirati]: This — they are like two separate bank accounts. However, means avoidance of evil on a situational basis. There if we would like to reduce the effect of un- is no public declaration that a person will avoid evil wholesomeness you have accrued for yourself in the in advance — he decides on the spur of the moment past is to do as many good deeds as you can, thereby to when confronted with the situation. If you see a fish dilute the relative amount of unwholesomeness in your washed up on the beach and you decide on the spur karmic history (as already mentioned in Blessing 16, of the moment to throw it back into the water out of compassion, rather than killing it — this is the sort of §A. 1, A.2). avoidance which we call sampattavirati. Perhaps you D. ABSTAINING FROM UNWHOLE-SOMENESS would turn in a lost wallet with all of the money D.I Definitions instead of keeping it for yourself, for fear of being ac This blessing uses two words to describe the way in which unwholesomeness can be eradicated from EFTA00286690 cused of stealing. Such avoidance of evil occurs the sooner will you recover from the anger. If you are as the result of the important ability to teach slow in bringing your mind back, before long your oneself i.e. the fear and shame of evil or the thoughts will elaborate onto who to blame and how to consequences of evil [hiri-ottappa]. get your revenge. 2. Planned Avoidance [samAdAnavirati]: This The same principles apply to greed. Whenever you see means avoidance of evil by formally requesting the something as beautiful, it will cause your mind to be pulled giving of the precepts by a monk. Some people away from the centre of the body to be with the beautiful simply make a vow to keep the Precepts each day in thing. If your mind is away from the centre of the body for front of the shrine. Even if someone were to give long enough, the thoughts that follow on will be thoughts of you a bottle of beer, not because you are ashamed to envy and how to obtain the thing for yourself, even if it is by do so, but because you have taken the Five Precepts dishonest means. If you see something as beautiful, if you that day, you will turn down the offer for fear of want to maintain your quality of mind, then you should breaking your vow. quickly bring your mind back to the centre of your body, repeat the mantra SammA-Arahao to yourself and be quickly 3. Transcendental Avoidance [samuccheda- on your way. virati]: This is absolute avoidance of evil of the type achieved by those who have attained the stages of Therefore, when we talk about unwholesomeness at this Buddhist sainthood. Their mind is on such a high level, we mean the distancing of the mind from the level, that even the intention to do the evil doesn't centre of the body andthe associated negative thoughts. enter into the mind, let alone the outcomes of evil These negative ways of thinking can be categorizedas thought like speech or action. five sorts of mental hindrance [nivaraAa]. Most people overlook the damage of them. In fact they seriously impede your opportunity to do good deeds Although there are different ways of abstaining from unwholesomeness, in practice, keeping the Precepts is the most workable. The Precepts are the means by 1. Sense-desire [kAmachanda]: which gross unwholesomeness can be avoided. Thus we 2.1111011 [byApAda]: use the Five Precepts, the Eight Precepts, the Ten 3. Sloth and Torpor [thEnamiddha]: Precepts and the 227 Precepts. 4. Absent-mindedness [uddhacca-kukkucca] 5. Doubt [vicikicchA]: D.2.2 Medium unwholesomeness Unwholesomeness at the medium level is anything that Hindrances can be overcome by the practice of causes the mind to wander away from the centre of the meditation until one-pointedness [ekaggatA] of mind body. The further the mind wanders from the centre of can be achieved. Some days we meditate well. Other the body, the more damaging will be the things which days we have to compete with many obstacles. All this the mind will think about — and the amount of is part of the fight against impurities in the mind. Thus unwholesomeness will increase in proportion.This is don't think that if your meditation still seems to have the reason why we must practice meditation as the way many obstacles it is of no merit. In fact it is a fight to bring the mind back from all those negative thoughts against the unwholesome in the mind. One day in the to the centre of the body. future you achieve total victory. Supposing you are walking along and stub your toe on D.23 Subtle unwholesomeness a step. When you are angry, your mind will go to the Subtle unwholesomeness is yet harder to observe. step. If you can bring the mind back to the centre of the body again, then the anger disappears. Even if you are These fetters [anusaya] (D.iii.254, A.iv.8, Vbh.383) are not able to bring the mind back immediately, the like habits that stop us achieving the path to Nirvana: sooner you can bring the mind back EFTA00286691 I. Sensual grasping [IcAmarAga]: gels don't see, we are still witness to our own deeds. 2. Irritability [paEigha] Similarly, fear of the consequences of unwhole- 3. Wrong View [diEthi] someness can be developed by recollecting: 4. Doubt [vicikicchA]: Later Regret. If we were to do an unwhole- 5. Looking down on others [mAna] some thing like this, it is not worth it because we will 6. Grasping for existence [bhAvarAga] only regret it later. 7. Ignorance [avijjA] 2 Criticism: If we were to do an unwholesome thing like this, it is not worth it because others will You have to overcome such defilements by attaining criticize us for it. the DhammakAya and using the DhammakAya for 3 Retribution: If we were to do an unwholesome insight meditation to uproot them. thing like this, it is not worth it because we will only be D.3 Developing Conscience as Protection from punished later or receive the bad karma. Unwholesome Behaviour 4 HellRealms: If we were to do an unwhole- some thing like this, it is not worth it because we will Sometimes we know that ow behaviour is unwholesome, only be born in hell. but we carry on doing it nonetheless. In order to strengthen one's conscience, the Buddha recommended the cultivation of two additional virtues — that of being In conclusion we can say that unwholesomeness is not ashamed of unwholesomeness [hid] and fear of the just breaking the Precepts but it is what happens to the consequences of unwholesomeness [ottappa]. Shame of mind whenever the mind is distanced from the centre of unwholesomeness can be developed by recollecting: the body. To avoid unwholesome we have to train the mind to return and establish itself permanently at the L Your own human status. You have to think that centre of the body. In the beginning we have to keep the you are a human being and not a savage Precepts, at an intermediate level we have to train — having attained such a noble birth how can we ourselves in meditation until we can attain the stoop to killing, stealing or adultery? DhammakAya. When we attain DhammakAya we can 2. Your ownfamily. You have to remind yourself that your family has been doing good deeds for meditate oninsight and uproot the refined defilements generations — so how can you bear to be the one to from the mind too. In order to inspire yourself to train destroy the family name. in keeping the Precepts and meditate conscientiously you should cultivate these hand-in-hand with your con- 3. Your own age. If you remind yourself that at your age you ought to know better than to mess around science. with various sorts of immorality. E. ILLUSTRATIVE EXAMPLES 4. Your own past good deeds You have to think £1 Metaphor: Just as we mustfreshen ourselves up... how can you bear to spoil your track record Just as we have to freshen ourselves up thoroughly 5. Your own knowledge. You have to think how you before dressing up smart, before we avail ourselves of can be so stupid to do bad things in spite of all you the higher virtues we have to make sure we are have learned. completely free of remaining unwholesomeness. 6. Your own teachers. You have to think of your spiritual teachers and academic teacher and think E.2 Er. Cakkana and the Rabbit SAiLl12, MA.LI65, how they would feel about what you are doing. DhsA.103 There is a story of a young man whose mother was ill with a bad back. The doctor said the only way to cure Another way of thinking is to remind yourself that the disease is to treat it with fresh rabbit blood. there are no secrets in the world. If others don't see Because he wanted his mother to be cured he went out what we are doing, the angels will. Even if the an hunting for rabbits. He caught a rabbit but when EFTA00286692 he was about to wring its neck, he saw its sad eyes and born at a time when Buddhism is still known and couldn't bring himself to kill it. He let the rabbit go and practiced. It is so rare for me to be able to meet an returned home empty handed. arahant. If I were to die, I don't know how many more His brother asked him, "Where's the rabbit?" lifetimes it would take before I would have a similar The boy said, he had let the rabbit go so his brother chance again. If I were to kill this snake then there shouted at him, "Do you think the life of a rabbit is would be no end to the vicious circle of karma. It would worth more than the life of your own mother?" also break my Precepts. It is also equivalent to lying to an arahant. He had to think to himself which was more The boy didn't say anything but went and bowed at the feet of important to him — Precepts or his own life. Finally he decided his Precepts were more important so he threw his mother and said, "Mother I wanted to kill a rabbit to make away his knife and concentrated at the centre of his medicine for you but I couldn't bring myself to do it. I body. The merit filled his mind. A strange thing thought to myself that your illness is only due to the karmic happened. The snake, even though it was a humble retribution of such killing for many lifetimes. Even if I werebeast, suddenly felt sorry for the man and let him go. to have killed the rabbit, there is no guarantee that its blood This is an example of abstinence from would help you to survive. Whether the medicine worked or unwholesomeness by planned avoidance. not, the killing would just make for more unwholesome karma so we would come across the same predicament in future life- times " E.4 Er. Kukkutamina the Hunter (DhA.iii.24ff) In the time of the Buddha there was a woman who had The young boy made an act of truth, saying, "May the been going to the temple with her mother since the age power of never having killed an animal since I was of seven. At that time she had already become a born cause my mother to be cured". stream-enterer. A stream-enterer keeps the Precepts Because of the boy's virtue and sincerity, miraculously automatically the whole of the time and is unable to the mother was cured. Thus if you keep the Precepts break their Precepts. Sense-grasping is still in the mind properly, when it comes to situations of hardship, your of a stream-enterer, however. Thus even though she resolution will also be effective. This isan example of was a stream-enterer, she still had subtle desires. As the abstinence from unwholesomeness by situational daughter of a millionaire she had her own castle and avoidance. each day she would look down from the castle at the E.3 Er. The Man and the Python (Maigaladtpant people coming and going in the market place (because she had nothing better to do). One day she saw a hunter 2./158/129) coming to sell the animals he had killed in the market There was once a young man who used to go to the place. She fell in love with him on first sight, and in the temple regularly and request his Precepts from an end eloped with him. Even though she could no longer arahant. He didn't have any special virtue except for bring herself to kill, steal, commit adultery, lie or drink the Precepts he had requested. One day he went to work alcohol, she could not help herself falling in love. Be- in the forest. On the way a python captured him and fore long she had seven sons. When they married, she coiled round him with the intention to crush him. had another seven daughter in-laws. The Buddha saw Normally, forest travelers will keep a dagger on them that the time had come when the family could profit for such an eventuality. Every time you breath out, the from his teaching so he passed by the home of the python will tighten its coils, but if the victim puts the hunter. The Buddha spread loving-kindness so that no knife between themselves and the coils normally the animals in the area got caught in any of the hunter's snake will release them.The young man immediately traps. The Buddha sat in the forest and meditated. pulled out his dagger with the thought to stab the When the hunter couldn't catch any- python in the head. Then he thought, it is such a rare opportunity for me to be EFTA00286693 thing he thought that someone must be stealing the in-law. When the woman saw the Buddha and what her animals out of the traps, so he looked for the culprit. He husband was trying to do she called, "That's my own saw the footprints of the Buddha and followed them to father. Don't harm him!" When the sons and father where the Buddha was. The hunter aimed an arrow at heard their mother's voice they thought that the Buddha the Buddha but was unable to shoot and stuck there at was really her father and so laid down their bows. The the spot. All the seven sons came out looking for the Buddha was able to teach them until all of them could father, and tried to shoot the Buddha and ended up the attain stream-entry in that family. From that time same as the father, frozen to the spot. Later in the day, onwards no-one in the family could kill any more. This the woman came out looking for the rest of the family is an example of abstinence from unwholesomeness by along with her daughters transcendental avoidance. EFTA00286694 Blessing Twenty: Restraint from Drinking Intoxicants A. INTRODUCTION In the West before the popularity of tea and coffee in the A.1 Western values concerning alcohol late eighteenth century, alcohol was claimed to be one of Alcohol in the West is a substance primarily associated the only hygenic drinks available. Although with relaxation and celebration. Most westerners would Judeo-Christian teachings prevalent in the west have never shrink from any hint that alcohol is an agent of mass supported drunkenness, they have portrayed alcohol destruction. However, consider some of the following consumption as a necessary coping mechanism in the face national statistics from the USA summarized in a of social hardship: Scientific American report in June 1998 (p.67): "Give strong drink unto him that is ready to perish, and wine unto those that be of Alcohol consumption contributes annually to 100,000 deaths in the USA alone. heavy hearts. Let him drink, and forget his • Alcoholism is the third most common preventable poverty, and remember his misery no cause of death alter smoking and obesity. more." (Proverbs 31) • 14-20 million Americans have some history of thdWine has even been incorporated into the most sacred lives being disrupted by their relations with alcohol. of Christian ceremonies — the Mass. Historically • An estimated 40% of Americans have been inti- speaking, the escalation in the seriousness of alcohol mately exposed to the effects of alcohol abuse through a problems has been accelerated as the distilled liquor family member. products have become more readily available on the • As many as 12,000 children born annually to market. Research as early as 1813 established the drinking mothers in the US have mental and physical connection between alcohol consumption and liver deficiencies as a result of their exposure to alcohol in utertmiscasc, jaundice, wasting and mental disfunction. Indeed, alcohol consumption has not gone completely unopposed in the West — however, in Christian circles such opposition has mostly come in the form of The mores and traditions of ow era form a veil of temperance rather than abstinence. It was Methodist self-satisfying myths which often blind us to the values backed by clinical research which led to the damage alcohol consumption actually brings to modern American Prohibition from 1920 to 1933. society — and perhaps by understanding how deeply alcohol is woven into Western culture, can we take care Because of its long history of acceptance in not to have the wool pulled over our eyes too! Judeo-Christian culture alcohol remains deeply rooted in the Western idea of respectability. Thus, as we pur- EFTA00286695 sue our path of the Manual of Peace, whether in a conscience is fully-functional, we cannot do anything Buddhist context or otherwise, we need to take care to harmful, because we still feel shy of wicked deeds — make ourselves truly open to alternative approaches to especially for our reputation. Thus alcohol is something intoxicants like alcohol — westerners reading the about which we have to be extremely wary. content of this blessing need (perhaps more than for other blessings) to have particular conviction in the For most of us, no matter how bad we may start out, if wisdom of `Restraint from drinking intoxicants' to we don't go to the lengths of drinking alcohol, we still adopt standards concerning the consumption of alcohol have the opportunity to change ourselves for the better. based on the Buddha's teachings rather than the current Supposing someone is a ruffian who likes to pick fights, social norms. usually such habits will only last for as long as he is a teenager. When he is more mature he will stop by A.2 Why Buddhists consider abstinence from alcohol himself. Thieves who have been stealing since they indispensable were young, as they grow up will start to think, "Am I Abstaining from alcohol is a virtue we have already going to keep on stealing like this until the day I die?" encountered several times on our journey through the Even the Casanovas of the world, as they get older will Manual of Peace — as a 'road to ruin' in Blessings Six, become reflective about their own condition — they Seven, Thirteen and Fourteen, as the Fifth Precept in will become self-conscious about being seen by others Blessing Nine and as a substance which is not to be sold as a 'dirty old man'. Liars too will eventually become for one's livelihood in Blessing Eighteen. The Buddha bored of lying. However, if any of these four types of devotes an entire blessing to 'Restraint from Drinking people are still drinking alcohol as well, they will be Intoxicants' in Blessing Twenty, not simply because of unable to stop their old ways. The thought of stopping the damage alcohol does to one's physical health, but might cross their minds, but as soon as they start because if one doesn't abstain from alcohol definitively drinking, their behaviour will regress into its old ways. by this point in the Manual of Peace, one will have no The fifth Precept is thus the most crucial. If you ever chance to upgrade oneself in the direction of Blessing hear anyone boasting that they can keep all the Precepts Twenty-One (Avoiding recklessness in the Dhamma) except the last, take their claims with a pinch of salt — and beyond. all five of their Precepts are at risk. If you consider self-discipline based on the Five Precepts, you will find that each of the Five Precepts are more or less independent from one another — A.3 How alcohol affects the mind except for the fifth. If you break the any of the first four The problem with alcohol is that it worsens the latent precepts, normally it will not cause any other of the weaknesses and unwholesome tendencies that already Precepts to be broken. However, if the Fifth Precept is exist in the mind.The Buddha taught that the untrained ever broken, it subsequently increases the risk of mind tends to have the following four weaknesses: breaking all the other four Precepts. When you drink, I. It is habituated to unwholesomeness: The mind you say more than you mean to, some is true, the rest breaks the fourth Precept. If you have some latent will squirm like a fish out of water: being so used to negative moods as soon as you start to take the mind adulterous tendencies, they will manifest themselves away from these negative states it will struggle. when you are drunk. If you have tendencies to steal then you will find it hard to keep your hands to yourself when you are drunk. If you are normally bad-tempered, 2. It will change continuously: You will tend to when you are drunk you will be uninhibited in your change your mind about any decision you have made violence. Alcohol may be the single reason why you break all the Precepts. Without alcohol, when our 3. It will wander: It is hard to keep the mind on a single thing 4. It is hard to pacifr. EFTA00286696 Under the influence of alcohol, all these bad features tional circumstances such as medical use that careful of the mind have the chance to manifest themselves to use of alcohol may be considered. Some religions the full. which prohibit alcohol per se will not even allow their followers to use alcohol to clean a wound or to preserve A.4 Drunkenness even without alcohol a corpse — however, Buddhism allows intoxicants to Even if we are sober it is difficult enough to perceive be used for medical purposes (e.g. where alcohol must the true nature of life and the world around us. The be used to extract the active ingredients of some Buddha taught that, even if we don't smoke, drink medicines). This excuse should not, however, be alcohol or abuse drugs, we are already drunk the whole abused by those who put a teaspoonful of medicine in a of the time — especially concerning the following three bottle of alcohol to drink instead of putting a things: teaspoonful of alcohol in a bottle of medicine. Similarly, we know that such drugs like opium are I. we are drunken concerning our youth (we tend to think "I am still young — I can still go out every damaging to smoke, but they may be used for medicinal purposes. However to use them for non-medicinal night. I am still beautiful — I can still turn the heads purposes is prohibited. This is the only reason why of young men") `being careful in the use of is used instead of `abstain 2. we are drunken concerning ourfreedom ofdis- from'. If your sense of discretion is good, and your ease. Those who are healthy are wont to think that mind is clear, then you will be able to know for they will be healthy like that forever and that abuse yourself what is the appropriate use of these substances. of their health doesn't matter. Thus we abstain completely from the general use of 3. we are drunken concerning the length ofour these substances and we use these substances with care lives. We think that the likes of us doesn't die so in the case of medicinal use. easily. We tend to think we are still strong and that our time has not come — in fact we are fooling ourselves. C. DAMAGE FROM DRINKING ALCOHOL The Buddha called such attitudes 'drunkenness'. Even C.1Damage arisingfrom drinking alcohol (visible this without drinking alcohol, people still think like this. If lifetime) we drink alcohol as well, there will be many more In brief the Buddha taught (D.iii.182-4) that, even forms of drunkenness which will be attracted to us as without waiting to see what will happen to us as the the result. result of drinking alcohol in the next life, the damage B. DEFINITIONS alcohol does is as follows: B.I Definition of 'intoxicants' I. It destroys your wealth: it will start eating into Intoxicants [majjhapAna] in this blessing refer to your income from the day you start to drink. anything absorbable by the body that clouds the mind. 2. It destroysfriendship — in the beginning people In general this means alcohol, but it also refers to other look like they are drinking to be sociable, but at the substances such as addictive drugs. It can mean liquids end of the night they may be breaking bottles over that are drunk or injected or dry substances like tobacco one another's heads that are smoked. 3. It destroys your health 4. It destroys your respectability B.2 Definition of 'drinking' The Pali word `saiiiiamos used in relation to alcohol in 5. It destroys your honour this Blessing usually means 'being careful with regard 6. It destroys your intelligence. to'. In our context, however, `being careful' of These are all dangers of alcohol visible in the present intoxicating substances doesn't just mean using these lifetime. things with care, in normal circumstances it means total abstention. It is only in excel) EFTA00286697 C.2 Damage arising from drinking alcohol (visible D. BENEFITS OF NOT DRINKING ALCOHOL next lifetime) The Buddha taught that if we don't drink alcohol, it If we take a longer term view, drinking alcohol this will pave the way for the higher blessings ahead on the lifetime stores up countless forms of retribution for path — with advantages such as: future lifetimes: • knowing events in the past, present and future 1. Speech impediments: Some people are born mute, without delay and it turns out that such people passed away while • mindfulness in all situations (rather than the mind drunk, while they were so drunk they couldn't say wandering continuously) anything coherent. Even after a long time in hell, they • non-recklessness may still not be able to throw off their speech • lack of envious enemies impediment. A lesser form of the same retribution is to • respect from others suffer from a stammer, happiness appreciating the virtue of others [katafilE] 2. Madness: Some people are born mad or mentally repaying one's debt of gratitude to others [katavedE] incompetent as a result of having drunk a lot of alcohol generosity in their past. The hallucinations experienced when purity of precepts drunk become a permanent state of mind in a future wisdom birth. Some experience paranoia. Lesser forms of the worldly wealth same sort of retribution are to lack steadfastness and heavenly wealth self-confidence or to be gullible. Some people hear the ability to be a true refuge to oneself only a few words of praise from the opposite sex and elope with them — or hear a few words of criticism and • the wealth ofNirvana Furthermore the purity by hang themselves. Some are incapable of doing anything which we can avoid the Tenfold Path of more than sitting around all day and daydreaming — Unwholesomeness will be avoided 'building castles in the air'. together with the Subtle Defilements of mind. We will have less tendency to engage in: 3. MentalDeficiency: Some are mentally retarded • lies having been so drunk in previous existences that they • malicious gossip were unable to think straight — in a later existence this • insults or swearing becomes a permanent state of being. idle chatter deviousness 4. Arising as a Crawling Animal: Even the crawling ill-temperedness animals like snakes and lizards have drunkenness in lack of shame of evil [hiri] previous lives as their causes — previously they were • lack of fear of (the retribution) of evil drunks who had been rehearsing crawling on all fours [ottappa] since they were still human. The difference between • wrong view. poisonous snakes and non-poisonous snakes is the E. PRACTICALITY OF GIVING-UP DRINKING difference between vengeful drunks who create suf- BEWITLiffikti the harm brought by consuming fering for others and those who get drunk and remain alcohol, if you decide to kick the drink habit, prepare benign. yourself for a struggle! It is not so easy to change an addiction and you are liable to experience withdrawal It is because the long-term effects of drinking are so symptoms. However, for those who dare to train difficult to control that when we come to the task of themselves in this way, here are a few words of advice adjusting the quality of the mind, the Buddha had to to help pave the way to your eventual freedom from teach us to avoid alcohol repeatedly. alcohol: EFTA00286698 I. The first thing you have to do is see through to the eat grass like a buffalo — because its so tall. It would danger of alcohol. have to endure the difficulty of lying down in order to 2. Once you have seen the danger, you need to make up eat. That's why the trunk is important. In the same your mind to give up. way abstaining from alcohol is the important part of 3. The third thing is to avoid contact with anything that the Five Precepts. If you consume substances that will remind you of drink any more (such as collections make you heedless then before you realize it, you will of old bottles). Don't allow any of these sort of things break the other four Precepts. into your house. 4. Fourthly, think of your own self-respect. Think of Thus the Fifth Precept is the important one. This is the things that will create a sense of conscience for because of greed, hatred and ignorance in the mind, yourself. ignorance is the most damaging. This is why the 5. The fifth thing you need to do is not to associate Fifth Precept is so important. All the benefits of the with your drinking friends any more. good things in the whole of the Buddhist Canon hinge upon our responsibility towards practising F. ILLUSTRATIVEEXAMPLES them. If you are reckless then you will estrange F.1 Metaphor: Just as one match can burn a town yourself from all these good things and furthermore down do evil things instead. Alcohol and drugs that dull Just as a single match can burn down an entire town the mind causing one to slip into recklessness. Thus — even a little alcohol can cause a lapse of mindfulness only when you are able to abstain strictly from all that may ruin your whole life. such substances will you set yourself upon a F.2 Metaphor: The elephant's trunk foundation of non-recklessness." In one metaphor told by Phramonkolthepmuni (1885.1959) — the Great Abbot of Wat Paknam: F.3 Er. BhagraghaEa JAtaka J.H.43Iff "abstaining from alcohol is the most important single Once the banker AnAthapiAlika had a nephew who had Precepts because it ensures the reliability of all the squandered 40 million by his drinking habits, leaving him other four. For this reason you must strictly abstain penniless. The nephew therefore came to AnAthapiAlika's from all alcohol. If you cannot abstain from alcohol home asking for some financial help. The nephew said he then no single one of your Five Precepts is safe. This would use the money to invest in business — to set himself up precept prohibits the consumption of any substance in life. AnAthapiAiika was pleasantly surprised to hear his which causes people to lose their sense of drunken nephew wanted to earn his living. lie gave him 1,000 responsibility. The enlightened ones never think to and taught him a few tricks of the trade. The nephew thanked touch even a drop of such substances and you should AnAthapiAlika and wasted no time in going out with his follow their example too if you really want to keep friends at spending all the money on booze. the Precepts. If the substance is one that causes heedlessness, you have the intention of consuming it, you make the effort to consume it and it goes inside Later he came back to AnAthapiAlika saying he had your body (e.g. down your throat) then the Fifth lost all his money in business due to lack of experience Precept will be broken. The Buddha compared the and asked for money again. AnAthapiAlika pretended first four Precepts to the feet of an elephant and the he didn't know what was going on and this time gave Fifth Precept to its trunk. The whole of an elephant's the nephew only 500, again telling him to invest it quality of life depends on the intactness of its trunk. wisely. The shameless nephew spent all 500 on the With its trunk it can earn its living and feed itself. alcohol again. Without a trunk it cannot stoop down and For a third time, the nephew returned to ask for more. AnAthapiAlika gave him two pieces of coarse cloth instead of money, knowing he would EFTA00286699 be more likely to make an effort to sell it. The nephew Out of mercy, Indra appeared to the son saying "Now you did sell the cloth but again he spent all he had earned on are in great hardship. I feel sorry for you, so I'm giving alcohol. you this magic pot — take good care of it. Never drop it. If He came back to AnAthapiAlika for a fourth time with an it breaks, it will lose its magic powers. It will produce outstretched palm. This time AnAthapiAlika had his whatever you wish for." nephew thrown out into the street. The nephew was The son accepted the cup and Indra gave him a sermon destitute and lodged at this person's house or that, until before returning to heaven, re-iterating that he should eventually the nephew died in poverty. never let the cup break. The son promised to take good care of it. "Good,- said Indra, "Because its your last AnAthapiAlika felt somehow blameworthy for his chance to liberate yourself from hardship and poverty!" nephew's death. Was there something more he could have done? He sought audience from the Buddha telling him the As soon as Indra was gone, he made a wish for all types of whole story. The Buddha said that it was not only this life wealth and spent all the wealth on alcohol. lie drank alone or that the nephew had been beyond help. in company singing and dancing merrily, holding the wishing cup in one hand and a bottle of liquor in other. He felt more In a previous lifetime when the nephew had been given a and more incapable. Ile came to the point where his merit had wishing cup, it still couldn't help him. It still couldn't tun out — because the alcohol had uprooted the last of his satiate his appetite — so it is no surprise that with merit. He started to play with the wishing cup for fun, AnAthapiAlika's limited means weren't enough to help throwing it in the air and catching it. Eventually it fell to the him. ground and broke — irreparably. And so he returned to his The Buddha concluded briefly, but AnAthapiAlika former hardship, with a begging bowl, a burden on society to invited him to give more detail. The Buddha thus the end ofhis days." revealed the story of the past as follows: In the past, when King Brahmadatta reigned in Benares, the Bodhisattva was born as a millionaire, inheriting a fortune of "AnAthapiAlika! As it was in the past, so it is now — 40 million from his father. Ile had only one child — a son. this man has not changed his ways." Thus for an The Bodhisattva liked to perform acts of charity regularly, alcoholic even the gift of a wishing cup is still unable to giving alms and pursuing other forms of virtues until the end bring happiness or prosperity. From their foolishness of his life. When he passed away the Bodhisattva was reborn drinkers even destroy the luck they already have. Even as Indra, the king of heaven. The only son inherited the though he had had the chance to help himself with a fortune of40 million, but instead of investing it in business, he magic pot even more powerful than any money, as a had a huge pavilion built — not as a place of worship but as a drunk he could not do anything to help himself. He was drinking place. beyond help. Therefore before helping someone, look to see whether they are going to use the money you give them to buy alcohol. Sometimes you pay labourers There he whiled away the time drinking with friends, more wages — instead of the work they do improving, hiring dancers and singers and gave them extravagant it gets worse because they have more money left at the prizes for their performances. He did the same things end of the week to spend on drink. Make sure that every day — this and nothing else before you help someone, they stop all forms of the Six — living a life of drink and recklessness. Eventually his Roads to Ruin, even if they are your own family or wealth was exhausted. He had to sell-up everything he parents. owned. He was left destitute, wearing only rags and wandering the streets. F.4 Ex. Puttingyour land in a whisky bottle Indra surveyed the world and saw his former son There was an old uncle who loved to drink liquor. His destitute — his inheritance squandered on alcohol. wife and children warned him again and again EFTA00286700 but he would not listen. He sold all his land to buy ing her parents' fortune. liquor. One day the son came home tired from the fields When both the daughter and the son came of age, both and saw his father drinking and thought, "How can I families looked for a worthy partner for their child. They teach my father to see through his stupidity?" The boy found a worthy partner in each other and so their marriage took a goad and beat a buffalo trying to force the was arranged. This couple was amply provided for but they buffalo into an earthenware pot. had no idea how to manage their wealth. At the time when the The father said, "Stop that at once! How can you parents on both sides of the family passed away the couple expect to force a buffalo into a tiny jar like that?" had been left with a total inheritance of 160 million — the The boy said, "Father it's no more illogical than what millionaire boy would seek audience with the king three times you do every day — you have managed to put all of the a day. land on this farm in your whisky bottle!" In that town there was a group of drunkards. They would get Then the father managed to see what his son was drunk and chatter idly and dream of ways to be able to get free teaching him — if his son was doing something crazy, drinks their whole life long, because they thought alcohol was the then he was the crazier of the two of them. greatest drink in the world. One day, they came up with the idea F.5 EzMahAdhana: a millionnaire reduced to rags of persuading some wealthy person to become an alcoholic like (Db./tilt129ff) themselves — then they would be able to manipulate that millionaire's wealth. They did their homework and found out how In the time of Lord Buddha there was a family of bankers who had 80 million to their name. The son was bore with a rich the millionaire boy was. They found out that he went for silver spoon in his mouth and his parents loved him so much royal audience three times a day and what route he took on the that when they got older they pleaded with him just to live off way back from the palace with his retinue. The next day the the family inheritance and never to earn his living. They said, drunkards waited nearby the millionaire boy's usual route and "You are our only child. Even if you were to spend the money acted like they were having tremendous fun. When they saw the all your life, there is so much you would surely never manage millionaire boy they toasted him shouting, "May you live to be a to use it all up. So just take it easy. It would be much better hundred years old". The millionaire asked his man-servant (who then the stress of earning a living." was a drunk himself) what the group was doing. The manservant said, "the men are drinking a drink called 'alcohol' (which at that time was not well known)". The millionaire asked what alcohol The son didn't like working for a living anyway, so he was. The man-servant replied, in the manner of alcoholic, "It is agreed wholeheartedly. He settled down to the onerous the most delicious drink in the world. If you were to have just a task of spending his parents' fortune and passed the sip of alcohol, you would feel very lively. You will be a new time playing the guitar or singing songs. person. It'll reduce cholesterol. If you have high blood pressure, it will reduce your blood pressure. If you have low blood pressure, In another nearby town them was a daughter born to it will raise your blood pressure. It's good for you in every way." another bankers' family and her parents loved her so much that when they got older they pleaded with her in just the same way, just to live off the family inheritance and never to earn her living. They said, "You am our only child. Even if you were to spend the money all your life, them is so much you would surely never manage to use it all up — so please take it easy. It would be much better then the stress of earning a living. The millionaire boy said, "If that is the case, bring You could live nearby us so we won't get lonely in our some alcohol for me to try!" old age." The daughter agreed and whiled away her He thought he would only have a sip, but the taste was time spend so seductive he felt intoxicated. All the drunkards gathered around him cheering him on to drink EFTA00286701 more and that is exactly what he did. He drank more wealth, but in his youth had invested in business, he and more until he wasn't himself any more. The would be the richest man in the city by now, because he drunkards smirked to themselves. The millionaire boy has a lot ofmerit in his past. If he had renounced the kept on paying for more drinks — drinks for himself world in his youth he would have become an arahans. and drinks for all the other cronies too — because it's If his wife had renounced the world as a nun in her no fun to drink all alone. You have to have company youth. She would have become a non-returner when you arc drinking, so that you can chat and boast [anAgAmi]." and tell tall stories. And just getting drunk wasn't "If this millionaire's son had squandered his wealth only in enough — he would go out buying expensive flower his youth, but in middle age had invested his wealth in garlands and would invite musicians and dancers to business, his previous merits would have caused him to perform for him and would always reward them with become the second richest man in the city. If he had lavish prizes. He would do the same thing every day. decided to renounce the world in the middle age he would Before long all that was left of his fortune were empty treasure chests. The treasurer came to advise the have become a non-returner (anAgAmi), and his wife if millionaire boy that there was not nothing left of his she had ordained as a nun, would have become a once-re- fortune of 80 million. The millionaire boy asked turner [sakEdAgAmi)." "Doesn't my wife have some money to her name?' The treasurer answered, "Yes sir! She does still have some "If this millionaire's son had squandered his wealth in his wealth." youth and his middle age, but had invested his wealth in his old-age, his previous merit would have caused him to become the third richest man in the city and if he had Therefore as soon as the millionaire boy got his hands on decided to renounce the world in his old age, he would his wife's fortune he continued his drunken extravagance have become a once-returner (sakEdAgAmil. If his wife as before, until eventually the fortune was exhausted again. had ordained as a nun, she would have become a Now in order to raise some cash, he was reduced to selling "stream-enterer (sotApana)." all his beautiful estates. To slake his thirst, he sold off his orchards, his coach and horses, trinkets around the house "Unfortunately, this couple have completely squandered and eventually the house itself. their wealth and have lost their opportunity to cultivate to path for Nirvana. ihanda! Foolish people who fail to In the beginning they asked the permission of the new cultivate virtue in their lives, and who fail to earn their owner to stay on in their former house. Their handsome living when they are young, will become forlorn like an looks became forlorn. In their old age they were driven aging heron, living in a dried-up pond with no more fish to from the house by the new owners. So they had to wander prey upon. They hadn't cultivated virtue in their youth from one house to another looking for refuge. Eventually they had to resort to a begging bowl to feed themselves. — nor earned their living either. In their old age all they can do now is reminisce with regret about their One day the Lord Buddha, with/rtanda as his attendant, former wealth like an arrow that falls to earth when its passed through that town and seeing the husband and momentum has run out. wife begging for the monks left-overs by the monk's Therefore the harm of alcohol apart from it destroying refectory, the Buddha smiled to himself. Seeing the the drinker also ruins the lives of the rest of the Buddha smile, /nanda asked the reason. The Buddha drinker's family, destroys our wealth and security and replied, "/panda! Look at this millionaire son formerly obscures the pathway to Nirvana. This is the rich, but who has squandered 160 million and who harmfulness of alcohol — therefore if you have alcohol must now take his wife around begging for a living in in your possession stop drinking it, pour it away and the city." discard the bottles. Make sure your home is alcohol "If this millionaire's son hadn't squandered his free. EFTA00286702 F.6 a Choice of which Precept to break continued to fall out of the tree one by one. In fact the There were once a man and a wife who lived near the birds were asleep and when then eventually woke up, mountains. One day the husband left home and went to they could fly away as normal. The hunter was curious live in a cave in the mountains to keep the Five and realized there must be something special up the Precepts. After a while, his wife began to miss him and tree. He climbed the tree and found the special liquid in went to him in his cave, threatening to kill herself if he the cleft with a tempting aroma. He tasted a little fluid continued with the 'Five Precepts nonsense'. The man — not knowing its dangers however by the time he had found the threat rather worrisome, so offered to break climbed down the tree he started to feel dizzy, unlike he one of the Precepts in order to save the life of his wife. had ever felt before — intoxicated. He picked up some of the unconscious birds from the foot of the tree and The wife brought him a cow, a young woman and a started to roast them on the coals of a bonfire he had bottle of liquor and told him to take his pick of which built, and ate them as an appetizer with cup after cup of Precept to break. The man thought that to kill the cow alcohol from the top of the tree. He felt like dancing would be destructive — and equally to rape the young and singing all by himself in the forest. Then he woman— so he settled for drinking the liquor because remembered a friend of his called Varuna who had it didn't seem to bring harm to anyone else. After one become a hermit. He thought, "I ought to share sip of the liquor he found it good and drank the whole discovery with my friend." Thinking this, he took a bottle. Inebriated, he killed the cow and raped the flask of the alcohol for his friend to try. When Sura young girl too. The moral of the story is that abstaining arrived at Varuna's hermitage, he was sitting for from alcohol serves to preserve the intactness of all the meditation. Sura tapped on his shoulder, "Hey friend! other four Precepts! Don't waste your time meditating. Drink this instead — it's more fun!" You'll feel intoxicated and relaxed." F.7 a Kumbha JAtaka (1512) Long ago before alcohol was produced industrially, it Varuna the hermit tasted it and laughed out loud. He felt occurred by accident far away, deep in a forest in Kasi in more lively than usual and decided to give up being a India. In the forest there was a certain tree with a cleft hermit to see if he could make a living out of selling the between its branches. Rainwater collected in the cleft. Fruit liquor. Sura led the way back into the forest saying, like myrobalans and peppercorns from the surrounding trees "We'll start by offering some to the king." fell in the water. At the foot of the tree was a rice plant and Eventually they brought a sample of alcohol of offer to the the birds in the forest would collect the rice seeds and perch king. They explained, "Your majesty, we have found the to eat them in the bough of the tree. Some of the seeds fell in most wonderful, the most delicious drink in the world. A the water in the cleft of the tree too. The water, the fruit and drink so amazing that you have never before tasted since the rice in the tree cleft were warmed by the heat of the sun the day you were born — won't your majesty just try a until it fermented into alcohol, changing its colour, taste and sip?" smell. It became red in colour and the smell attracted birds to The king tasted it and liked it — and ordered more. drink it. The birds drank some of the rotgut without realizing Therefore Sura and Varuna were in and out of the forest its danger all day long bringing alcohol from the tree for the king. — they only drank it to slake their thirst, mistaking it Later the MO got tired of making the journey so often, so for water. they contrived a synthetic process to produce the alcohol. After only a taste the birds fell out of the tree un- conscious — and the pile of birds under the tree did not The produced many barrel of the liquor. They reserved escape the eye of a forester called Sura who happened some of the liquor for the king but they sold the rest to to be passing by. He taught "that's good luck for me citizens of the kingdom. today — I don't have to catch birds and set my traps or In the beginning the citizens asked what sort of drink it spread my nets!" As he watched the birds was — they replied, "It's a delicious drink and call it `Sura' after the discoverer." EFTA00286703 The citizens drank more and more. The more they drank, the fall head first in a pond, abandon their reason, sing in less inclined the felt to work for a living. When they were the street, run around naked and encourage their friends drunk they would sleep all day. When they got sober they to do same. They will be shameless, sing raucously, would drink more because it was so tasty. In the end, the walk back and forth all night each friend taking it in whole kingdom went bankrupt — eventually going to rack turn to see the other home. They will fall asleep so and ruin. Sum and Varuna realized their market had collapsed drunk that they won't even notice if the house is so they moved to another kingdom, namely Benares, where burning down around them. Anyone who drinks this the king and the citizens were still unaware of the side-effects. won't even care about eating dog food off the floor, go They brought Benares to rack and ruin in exactly the save around clumsily, unsuitably dressed in public, vomiting in the street or sleeping face down in their own vomit way and moved on to the next kingdom, that of Saketa. The Some have delusions of their own grandeur, or become same thing happened there, so they moved to SAvatthE. hideously aggressive. Drinking such a fluid can kill you, it will consume all your wealth if you drink it. It will make you so shameless that you won't think twice In that kingdom, King Sabbamitta ordered 500 barrels of about insulting your parents, flirting with your alcohol without even tasting it However as they were pouring daughter-in-law, shouting at your in-laws or having an the alcohol into the barrels some split over the brim. A cat affair with the maid. You will be capable of all this if licked some of the spillings out of curiosity. The cat's you drink this fluid. You will think nothing of harming curiosity was not easily abated and eventually it got so drunk clergy, getting in arguments and fighting. Children will that it fell down unconscious. It lost all it's cat-like dignity have no respect for their elders, adults will squabble, when the mice came out and nibbled its whisker and ears. chatter aimlessly and tell lies, when they drink this fluid Someone discovered the incapacitated cat and reported to the — they will forget to do the work they promised. The king that 'curiosity had killed the cat' — it had be poisoned to intelligent are reduced to fools. People forget to eat and death by the alcohol. The King had Sura and Varuna up for nourish themselves properly, falling asleep in treason and sent them for execution. inappropriate places — anyone who drinks this fluid is like someone who has drunk poison. If your princes drink this they will elope with the court dancers. Even However before their heads were chopped off The cat angels who drink this fluid fall out ofheaven and came round and wandered around dizzily. The king become Titans [asEra]. This gold pot contains no realized that alcohol was not poisonous and pardoned the butter, cheese or honey — it contains the fluid with all two alcohol merchants — having preparation made for the the side-effects I have been speaking of — does your launch of the new product. majesty want some?" The impending doom caused Indra, the king of heaven's throne to show signs of heat. Indra realized that if he did not intervene and this major kingdom got "I certainly wouldn't touch it with a bargepole — let alone addicted to alcohol in the same way as the lesser drink it," said the king and rewarded the Brahmin by kingdoms before it, alcohol would spread unabated granting him five estates, with a great deal of other riches. throughout the subcontinent... Indra therefore appeared The king wanted the Brahmin to be his minister. to King Sabbamitta in the guise of young Brahmin holding a 'gold pot' floating in the air before the throne. The Brahmin said, "You may keep your wealth and The king marvelled, "0! Brahmin! — How come you estates because I am already king of my own estate in can float in the air like that you are surely no ordinary heaven. It is out of anxiety that I have come here to being! What is that you have in your hand?" warn your majesty. I am afraid otherwise that the whole subcontinent will come to rack and ruin. May your The Brahmin replied, "This is a magic pot. In this pot is majesty be established in justice. May you practice in a fluid which is exceptionally delicious. Anyone who accordance with the Buddha's teaching so that you too drinks this fluid will be so drunk they could may gain heaven at the end of your life!" EFTA00286704 Blessing Twenty-One: Non-Recklessness in the Dhamma A. INTRODUCTION l.visual images; A.1 Looking a spiritual gift horse in the mouth 2.melodious sounds; 3.tasty In the previous blessings we have started to set the foundation food; 4.perfumes, and; for the cultivation of higher virtues by closing the door 5.things soft to the touch. definitively on any unwholesome behaviours that might deviate us from our spiritual quest. We have seen specifically All we care about is beautiful houses, beautiful clothes the dangers of 'unwholesomeness' and alcohol towards our — our desires are without end. When such thoughts as path of cultivation. However, in this grouping there still re- these dominate the mind, there is no remaining space mains one possible danger for us on our path of cultivation — for our spiritual vocation. There is only selfishness and that we miss or overlook the opportunities which come our even the thought to take advantage of others. When our way to cultivate ourselves in earnest. Such opportunities are thoughts are negative, negative speech starts to escape precious and few from our mouths and bad action start to manifest themselves for the rest of the world to see. Even when — and given our short lifespan, if we miss the golden we set our mind on doing good things, our good opportunity to work on ourselves, we can never be sure intentions become discontinuous. Allowing our mind to if there will be a second chance. succumb to such unsystematic thinking is a condition The irony of self-cultivation is that the impurities in our mind the Lord Buddha called 'recklessness' and because of may lead us to 'look a gift horse in the mouth'. Because the all the harm such recklessness brings, the Buddha advo- untrained mind is full of weaknesses — it spends the whole cated non-recklessness at every opportunity. time mulling unsystematically over thoughts about the world — in distinct contrast to the thinking of the Lord Buddha who had a systematic way of thinking. We spend our whole time A.2 Thingsfor which we cannot afford to be reckless drunk with the desires of life (even when we are sober) — our thinking is more like a boat cast adrift without a rudder — One might think that there is no harm in a little than that of someone pursuing a spiritual quest! 'recklessness' — but the opportunity to cultivate ourselves spiritually is so precious that we cannot afford to be reckless about anything leading us in the Whenever the mind is without direction it will almost direction of self-improvement. Such resources upon always fall under sway of the five forms of sensual which our opportunity to better ourselves depend are in desire: limited quantity — consider these: EFTA00286705 L Time. We cannot afford to overlook the passing of 7. The opportunity tofurther oneselfspiritually: time. The Buddha taught that "he who is not reckless We cannot afford to overlook the opportunity to will habitually reflect that days and nights are passing train ourselves spiritually. In a single lifetime, we us by, what are we doing with our lives?" Some people can expect only to overcome 10% of the weaknesses sit and gossip all day or sit and boast about this or that in our mind at the most — and that is only if we try all day or sit and look at fashion magazines or rehearse our hardest. Therefore, you can very easily make no dancing. We are always competing with time. Time improvement to yourself at all or even backslide if waits for no man and once it has passed it has gone. you let opportunities pass you by, to train yourself spiritually. A3 Three Characteristics of the reckless 2. Youthfulness: We cannot afford to overlook the The usual way in which a person's recklessness in the value of the 'best years of our life'. Some people spend Dhamma expresses itself is to overlook the importance their life thinking that they will wait until retirement before getting religious — however, in reality, even if of putting in the appropriate effort in order to get the you are lucky enough to reach retirement age, you will hoped-for results. Here are some examples of the lack the former health and strength necessary for attitudes of those caught up in recklessness: spiritual striving. 3. Health: We cannot afford to overlook the value of 1. Those who don't do anythinggood but who expect strong health. Some people think they will be healthy good results [kusEta]: Some people expend no effort the whole of their lives — some even abuse their health when studying but expect to pass their examinations. — if you see the robustness of your health in the Some do no work but expect promotion. Some never context of spiritual striving, you will realize the help anyone else but they expect to be popular. Some importance of preserving it! don't keep the Precepts — they practice neither 4. Long-life: We cannot afford to overlook the tran- generosity nor meditation — and yet they expect to sience ofhuman life. Some people think that they have attain heaven and Nirvana ... plenty of time to do good deeds — but everyone knows someone younger than themselves who has already 2. Those who do only wicked things but expectfor- passed away — couldn't they just have easily been us? tunate outcomes from their actions [ducarita]: Some do their work badly or harmfully but expect to receive a 5. The opportunity to train oneselfin working skills: wage rise. Some spend their whole time gossiping We cannot afford to overlook the opportunity to train behind others' backs but expect everyone to like them. ourselves in working skills. Make sure that every task that comes your way is done to the best of your ability.3. Those who do negligable amounts ofgood deeds but Make it your personal rule always to do things to the who expect significantly good results best of your ability no matter what the situation around [sithila]: Some do nothing more than light sticks of you. At the very least it will build up good habits for incense on the shrine and expect an afterlife with a yourself. heavenly mansion and a retinue of thousands. Some spend only an hour doing serious revision for an 6. The opportunity to train oneself in knowledge: We exam but expect to be the top of the class. Some do cannot afford to overlook the opportunity to train others a small favour like giving someone a meal but ourselves in knowledge. When you get older, your expect loyalty for the rest of their lives. memory starts to falter. If there is anything which you need to study and memorize get it done since you are In conclusion, any of these three types of recklessness young. You don't need to wait until you are in the are caused because the doer underestimates the mood! importance of investing effort in doing good deeds. EFTA00286706 virowa la r tilisi;Opea MAC3CE KLESSNESS If you are ultimately non-reckless, then you will of non-recklessness manage to attain all of these other things i.e. an end of tons' means being in control of oneself defilements, an end of suffering, Nirvana and the time, no matter whether one is arahanthood. The pagoda is made of 84,000 bricks • king or doing overt actions — never — which are the symbolic number of teachings attributed self slip into complacency, and never to the Buddha. Just below the flag on the top, there are 79portunity to do good deeds pass by three special bricks engraved with the words 'avoid evil' ' ou need to be focussed on the things (Precepts), 'do good' (meditation) and 'purify the mind' Le to do and things which you need to (wisdom). These three teachings are expansions upon the ve to be aware and responsible for your concept of not being reckless as mentioned in the duties — working in earnest with the effort to seek for "OvAdapAtimokkha". spiritual progress the whole of the time. Non-recklessness is thus like a feeling of responsibility Avoiding evil is further expanded as the following towards yourself which you maintain the whole of the three bricks: time. It is also like being constantly 'awake' to one's • Right Speech [SammA VAcA]; proper priorities. • Right Action [SammA Kammanta], and; B.2 Importance of non-recklessness in Dhamma as a • Right Livelihood [SammA4Evo]. whole The 'meditation' brick is also further supported by the We have already mentioned the preciousness of following three bricks: opportunities to cultivate oneself — and the Dhamma, or• Right Effort [SammA VAyAmo]; teaching of the Buddha, is the system which explains these • Right Mindfulness [SammA Sati], and; opportunities and how they can be benefitted from. Before • Right Concentration [SammA SamAdhi]. exploring the detail of this particular Blessing, let us Wisdom' has two supporting bricks: examine the nature of the Dhamma, so that we can • Right View [SammA DiEEhi], and; orientate ourselves in a non-reckless way towards it. • Right Intention [SammA Salkappo]. This line of bricks all on the same level as the Noble Eightfold The Dhamma can be compared to the spire of a pagoda. Path. Beneath the Eightfold Path there is a further A flag attached to the top of the pagoda of the Dhamma expansion of detail in each of the three original could be marked 'non-recklessness' or equally well categories, rather like a base to the whole structure. On with the words 'freedom from defilements' or the side of 'Precepts' there is a gradual expansion to 'Nirvana' or 'arahanthood' or 'freedom from 'Five Precepts', 'Eight Precepts', 'Ten Precepts' and suffering'. '227 Precepts'. Finally it expands to 21,000 items that TABLE 21.1 are the content of the Vinaya.The bricks Right Effort, Right Mindfulness and Right Meditation are further ex- panded to a base of 42,000 items which are called the Suttanta. The bricks Right View and Right Intention are further expanded into 21,000 items known as the Abhidhamma. Thus when you see the structure of all the teachings, you can see that the Teachings of the Buddha originate from 'non-recklessness' and anyone who does not want to be reckless needs to train themselves in Precepts, meditation and wisdom. EFTA00286707 We might easily overlook the importance of 'nonrecklessness' at B.4 Components ofnon-recklessness in the Dhamma this particular point in the thirty-eight blessings because it seems like nothing more than a vague instruction to 'be careful'. 'Being When we apply the cause and effect of non-reck- careful' — we might think— means nothing more than taking a lessness to the spiritual path, it points to a total of five torch with us when we go outside in the dark or not going out of things we should be particularly 'careful' about: the house during a storm — or if you are a drunkard, it might mean making sure that there is always enough stock of whisky in I. Being careful to remind ourselves to abstainfrom the house! However, when we come to study what 'being careful' the three modes ofevil action (evil of body, speech and means according to the Buddhist meaning, we have to make a mind) the whole of the time. It is like a conscience study that has its own individual identity. It is a teaching that is which reminds you not to kill or steal or speak in an particularly deep, not just a teaching that is 'vaguely useful'. It is aggressive way or think about things that are going to a teaching that is at the heart of Buddhism and even Buddhists, upset your mind without due cause. even if they have 'known Buddhism' all their lives, might not un- derstand -non-recklessness if they have never given it due 2. Being careful to remind ourselves to do the three consideration. If it was an easy blessing to apprehend, it would modes ofgood actions (goodness of body, speech and surely not have been put aS number twenty-one in the sequence of mind) the whole of the time. It is like a conscience thirty eight. which reminds you to do good deeds at every opportunity 3. Being careful to remind ourselves of the suffering ofthe hell realms that awaits us in the case we do evil. We cannot be reckless, because even though we may be a good person these days, in our childhood, when we didn't know the difference between wholesome and Another point which reminds us of the importance of unwholesome behaviours, we surely have amassed a this teaching is that it is contained in the ParinibbAna not insignificant toll of bad karma for ourselves... Sutta which is the last teaching of the Lord Buddha to his disciples. In His last days, instead of going back and 4. Being careful to remind ourselves of the suffering revising any particular teaching from the forty-five that arisesfrom birth, sickness, old age and death. years of his dispensation, the Buddha talked of Mindfulness reminds us `at our age' we can no longer non-recklessness. He said: afford to be reckless any more. If we are a child of ten, we cannot afford to be reckless because we must study. "0! Monks! Our aggregates have the nature of If we are teenagers we cannot afford to be reckless impermanence — therefore all of you must because we need to get the skills we need to help our arouse `non-recklessness'." parents nun their business. If you are thirty and you are still unable to set yourself up in life you cannot afford These were His last words before passing away. to be reckless. If you are thirty-five or forty, even `Non-recklessness' is therefore sure to be a major issue. though you have already set yourself up in life, you You cannot afford to overlook it. cannot be reckless because you have still not done B.3 Definition ofnon-recklessness in the Dhamma many good deeds in life — the same principle of non-recklessness applies throughout our lives. Non-recklessness in the Dhamma, refers particularly to "being careful" concerning the performance of particular "causes" that will lead to the "effects" 5. Being careful to recall our object ofmeditation the — rather than superstitiously believing that `everything whole ofthe time. Apart from keeping your mind will turn out fine' even if we are too lazy to make focussed on your chosen object of meditation things better. throughout your waking hours, this means EFTA00286708 the mindfulness to keep your mind free from the don't want to think. bias of greed, hatred, delusion and fear the whole 2. Allows the body and mind to be independent. of the time. These are the virtues maintained Sometimes when we feel ill or in bad shape, our continuously in the mind by those who are cultivating body feels heavy and sluggish. This also happens 'non-recklessness'. If you regard yourself as someone when our business is not going so well, or there in the face of impending death the whole of the time, it are problems in the family. It is as if the world is will inspire you not to neglect these tasks of weighing heavy on our shoulders. However, if we non-recklessness. Treat each day as if it were your last have good mindfulness, even though the things and by this recollection of death, your mind remain around us may be challenging they are unable to focussed on the task of self-cultivation. Such an ability weigh us down it will not 'get through' to your to focus comes from a mental attribute we call state of mind. 'mindfulness' — a virtue discussed in more detail in the 3. Mindfulness will allow our thoughts to enlarge following section. outwards without limits. You will see things as they really are. You will be able to spread loving C. MINDFULNESS kindness without limits because you have no Cl Definition ofmindfulness limiting anxieties. Mindfulness is recollection and discernment of good or 4. Mindfulness will allow us to consider things with bad, right and wrong, together with the motivation to wisdom andfollow them up with clarify. Thus think, speak and act in the proper way without mindfulness augments wisdom because it will allow forgetting oneself, without distraction and with wise you to get to the root of every matter. reflection — not letting our mind become caught up in sensory stimuli than come into contact with us. 5. Willpurify allall actions ofbody, speech and mind C2 Properties ofmindfulness The Buddha taught that non-recklessness can be The properties of mindfulness can be analyzed as brought about by the simultaneous cultivation of five follows: virtues at all times. See if you possess all of these I. Not allowing the mind to wander: They are at virtues or whether some are missing. Can you manage work here but their mind is thinking about things on the other side of the world. to maintain them continuously all of the time or can you only maintain them from time to time. In this way 2. Not allowing moods andfeelings to take over the we will know the degree of our recklessness mind: Not like those who smoke opium or maruana or even actors who make no effort to control their feelings. CA Functions ofmindfulness 3. Not allowing the mind to elaborate one thought The functions of mindfulness can be analyzed as after another without end. follows: 4. Constantly reminding yourselfnot toforget I.It allows us to be careful ofourselves. It will protect yourself. us from falling into ways of evil or deterioration — by being suspicious of things worthy of suspicion and to C3 Benefits ofmindfulness be careful to protect yourself from dangers. The benefits of mindfulness can be analyzed as fol- Mindfulness is something that has the ability to stay lows: with us wherever we are, whatever posture we are in. If I. Mindfulness controls the state ofmind to make you go out of the house and there is the sound of distant sure our mind remains in the state we require — thunder, instead of simply being oblivious, you might keeping only the sorts of things we want to think and cutting out the things we EFTA00286709 think, "Today it may rain heavily" (suspicious of tom of things. (No other virtue can be cultivated things that deserve it) therefore I'd better take along without awareness). my umbrella" (care to protect yourself from potential 2. Doorkeeper: Mindfulness has also been compared to dangers). If you see a friend of the same age who is a doorkeeper/guard in a large house or palace. A usually stronger than yourself fall down faint in the doorkeeper will let familiar people pass, but must stop street, maybe you would instantly think of food strangers. In the same way mindfulness must always poisoning and besides helping them, be especially question as to what to investigate and what to let pass careful of the sort of food you eat. by. Whether to adjust or whether to start all over again (especially concerning sensory filtering). 2. Tells us where to draw the line: when one must share activities with those who might a different aim in 3. Treasurer: Others say that mindfulness is like a life from our own, to know to what extent one can join treasurer who must by fussy. They must make sure that in with the activity without compromising one's the income and outgoings are balanced or else they will spiritual path. not let go of the issue. In a hank sometimes they have 3. Gives us a timely reminder: To wake us up and get to stay late to midnight if there is an irregularity in the us doing useful things with our lives instead of lying accounts — even if it is a profit — because they cannot around all day. afford to have even the slightest mistake in the 4. Acts as a catalyst: Stimulates us to huny us up accounts. Even if the amount of money in question is instead of allowing us to drag our feet in certain only a small fraction of the extra wages that must be situations which require haste — an attribute lacking paid to all the staff who have to check the accounts. for those who arc already thirty years old but who are still playing around in life as if they were teenagers. 4 Ship's Rudder: Mindfulness has also been compared to the rudder of a ship which will steer to port or 5. Makes us aware of our reponsibilities: It will starboard. Whether the ship will complete its voyage or remind us of our responsibilities — to know what and collide with another object along the way will depend should not be done. If you are young and you wear on the rudder. Without a rudder a ship will go in circles lively colours, no-one will criticize your for it, but if — it uses up all its fuel but gets nowhere. you are old and you still do the same, your mindfulness might remind you about your duty at your particular time of life. It will tell you that old people don't belong D. CULTIVATING NON-RECKLESSNESS IN THE in discotheques any more. BibIddiMstcultivate non-recklessness in the Dhamma, one needs to make the cultivation of wholesomeness a regular daily activity — without exception or excuses. 6. Engenders Thoroughness: Thoroughness relies on experience — if you know the sort of mistakes you or Be generous, keep the Precepts and meditate on a daily the employees in your care tend to make, you will be basis. Any morning when you have not get given alms, more cautious when assessing the quality of work done. don't dare to take breakfast. Any day you have no intention to keep the Precepts, don't dare to leave the house. Any day you haven't done your chanting and C5 Metaphorsfor mindfulness meditation, don't yet dare to go to bed. If you have the There are many metaphors for mindfulness: opportunity find time for temporary ordination or to I. Supporting Pillar: The people of old compared keep the Precepts at the temple — keep your mind on mindfulness to the main supporting pillar. Wherever your object of meditation throughout your waking hours you put the main pillar, everything around will be firm and remind yourself of impending death in order to and strong. In the same way wherever there is keep yourself focussed on the priorities of your spiritual mindfulness, you will always manage to consider issues vocation. until you get to the bot EFTA00286710 E. ILLUSTRATIVE EXAMPLES E.3 Es CakkhupAla Thera DhAd.15ff40/32 E./ Proverbs There was a monk called CakkhupAla in the time of the AppamAdo amataO padaO Buddha. He ordained in his old age. Once he had Non-recklessness is the pathway to immor learned the principles of meditation, he went into the tality. forest to practice with another thirty monks. Before the PamAdo maccuno padaO beginning of the rainy season, the monks had a meeting Recklessness is the pathways to death. Dh. v21 to decide how to practise in keeping with having become Buddhist monks. Some monks said they wanted to meditate for an hour a day. Others said they would When the wise remove recklessness by learn chanting or read books. CakkhupAla disagreed non-recklessness; it is as entering upon the castle of and said that they were all still reckless. He said that wisdom; free of sorrow, they are able to see people; such practice was no more challenging than the still caught up in their stupidity. Those still caught household life. He said that for himself, he would up in sorrow, like those standing upon a mountain restrict himself to the three positions of sitting, standing peak. and walking to meditate throughout the rainy season. E.2 Ex. MakhAdeva JAtaka (J.9) He would not lie down even for the fear of death. All Once there was a king called MakhAdeva who ascended the other monks agreed with him so they all practiced the throne. On the day of his coronation he summoned his like this for two months. At that time, CakkhupAla's barber and said, "From now on my work will be much eye got an infection. He developed opthalmia and more busy — I will look after the country, but you also needed medicine. He went to see a doctor who gave have your job, to tell me on the day you see the first grey him eye drops. To administer the drops, you needed to hair appearing on my head." lie down. Thus CakkhupAla didn't use the medicine because he didn't want to break his vow of not lying The bather smiled at such an easy job. One day a few years down. He thought at his advancing years, he didn't later, the barber saw the first hair on the king's head turn grey. know when death would come. He was more afraid that When he told him, the king's face turned sheet white. The his mind would be blind to the Dhamma than that his king had all the subjects in the kingdom summoned together eyes would be blind to the light. The doctor abandoned in an assembly and announced, "Today, after many years of him. CakkhupAla thought to himself that he no longer ruling this country, the first sign of deterioration has appeared had any refuge so he sat for meditation with a fervour, on my body. It has therefore come to the time for me to seek to try to find a real refuge for himself — the good deeds for myself. Thus I give up the throne, and my son DhammakAya inside. On the last day of the rainy will reign in my place." season, he attained DhammakAya and used the DhammakAya to consider the Noble Truths and was able to become an arahant, but by that time he was already blind. All of the thirty monks were able to The king then went into the forest and became a hermit. become arahants. That was the Buddha himself in one of his previous lifetimes as the Bodhisattva. Some asked the Buddha why after doing so many good For most people, instead of thinking of impending death deeds CakkhupAla could go blind. CakkhupAla had when their hair turns grey, they are still thinking of hair been an optician in a previous life and had a female dye. This is more a case of lack of mindfulness. Wouldn't patient who was blind. The girl had made a contract that it be better to donate the price of the hair dye to a good if she got her sight back she would pay him a certain cause? amount. When she really recovered her sight, she didn't want to pay what she had agreed, so she pretended not to (J.i.137ff., also M.ii.74ff.) have recovered. The doctor wondered how she knew it EFTA00286711 was him if she could not see. When he found out she to the Buddha and accused the monk of disrespect was just evading payment, in anger he made her a new saying that even though that monk knew the Buddha eye medicine with acid, saying that when she used this must pass away soon, he had still not come to pay his medicine, she would be cured for life. This time the girl respects. The Buddha summoned the monk in question really did go blind. The karma of that action was to and asked, "Why have you abandoned the plague him in every future lifetime. community?' "I considered myself that I have still not attained any To advocate meditation even to the point of damaging higher virtue as the result of my practice. If this is how I one's health might sound extreme. If we were still am even when the Buddha is still with us, what will I be considering the pursuit of virtue in Blessings One to like when you are gone? Therefore, I am practising to my Eighteen, perhaps we would consider compromising utmost in the hope that the Buddha will be able to help spiritual practice with our worldly needs, however, now with any obstacles that may crop up in the course of my that we are in the second half of the Manual of Peace practice during this three months." concerning higher virtue, given that we have the knowhow and the opportunity, having come thus far, The Buddha agreed with the answer and said, "Other we should strive without compromise in every way that monks should take this monk as their example. He has we know will bring progress to our practice. done correctly and is an exemplar of non-recklessness." The monk was able to become an arahant before the E.4 Er. Subhadda Them 148ff, DhA.iii.376ff. Buddha entered ParinibbAna — he was the last to become enlightened before the passing of the Buddha. When the Buddha knew that he was approaching the time when he must enter ParinibbAna, he made an This might seem like a very high level of practice announcement that anyone with any remaining doubts which surely could not apply to us, but even on concerning the Dhamma should come and ask their meditation retreats, when retreatants know for questions within three months. Everybody was so sad themselves that they are close to making a breakthrough and cried with grief. One monk Subhadda however, did in their meditation, they would be wrong to waste time not cry, but withdrew into the forest to intensify his own chattering and joking with their fellows — instead, practice. He practiced meditation walking, standing and maybe they need more time to themselves, more sitting — never allowing himself to lie down. He solitude and practice until they can secure progress in trained himself in mindfulness the whole of the time. their meditation and only then to return to being their Someone went usual gregarious self. EFTA00286712 The Seventh Group of Blessings "Instilling oneself with Basic Virtues" In the sixth grouping we have already removed the weeds from the soil of the mind ready for the sowing of higher virtues. At this point in our pursuit of higher virtues we still need to fill and seed the ground of our mind before sowing the higher virtues we want to cultivate. There is no seed that grows well on stony ground and accordingly the first four of the five blessings in this Group, pa- tience, humility, contentment and gratitude are concerned with sof- tening up the mind and making it more receptive to the seeds of Dhamma to be sown in Blessing Twenty-Six (Regularly listening to Dhamma teachings). EFTA00286713 Blessing Twenty-Two: Respect A. INTRODUCTION all professions, new practitioners run the risk of de- A.1Introduction to Blessing Twenty-two generation into the vices of alcohol, prostitution, In recent years, a new term has become fashionable in corruption etc. the vocabulary of management science — that word is Moreover, researchers have found that in many working 'knowledge management'. The term refers to environments where expertise consists of more than just ameliorating the atmosphere of knowledge sharing in a academic knowledge, there is often little sharing of working or educational context. The problem is that knowledge between employees, because many bathers arise knowledge in the working enviroment consists of more which impede the spreading of good ideas in a workplace. than just academic knowhow. Many of the skills which Those who should be on the receiving end of knowledge a craftsman can show by example, but can't put into waste time 'reinventing the wheel', they don't learn from oth- words, will be lost on an apprentice if he has a bad ers' mistakes or their own, they have a reduced ability to rapport with his trainer. Discretion especially, can be absorb knowledge, learning only overt aspects of knowledge, learned only through example — an apprentice needs to competing with one another instead of co-operating, and not rely upon his master's experience especially when it giving sufficient time or interest to new ideas to improve their comes to steering clear of the pitfalls implicit in every work performance. In turn, those who have the knowledge to body of knowledge. Some types of knowledge such as acting or singing for entertainment are useful sorts of share are often unaware of what the less knowledgable wish knowledge in themselves, but when entertainers don't to know and thus they communicate their ideas ineffectively know where to draw the line, then they may run the risk or may be disinclined to share their knowledge at all. of becoming promiscuous simply because they don't know how much is too much in their quest for fame or fortune. Some doctors are very skilled in their medical skills, but if they are not close to a good exemplar of In the academic situation the same principles apply. For medical ethics (which are often not contained in the all the knowledge a lecturer may have if he is textbooks) they will end up becoming immoral doctors confronted day-in-day-out by inconsiderate, fault- who will find any excuse to do operations because they finding students who have no genuine interest in their know that the more operations they do, the more money studies eventually he will be tempted to teach only half they can earn. Without a good rapport with a teacher of what he knows. He will take the other half with him who is a good exemplar, with to the grave. The next generation will know only 50% and teach only 25%.Within only a few generations for the whole body of knowledge once so well known, will completely disappear. EFTA00286714 Looking for ways to rectify the situation in working and days Egypt's empire is but desert, and ruins are all to educational contexts, the researchers recognized a set of tell us of civilizations past. Empires prosper as the arts behaviours found to act as an antidote to the problems and scholarship grow, bringing more and more comfort mentioned above — behaviours which work as a sort of to peoples' lives. Peoples' appetites are never satiated lubricant in the student-teacher relationship — allowing the though, and in the race to personal pleasure man knowledge to flow. Such behaviours include being open, becomes less considerate of his fellow man. At this having the courage to admit failings, asking if one doesn't point as the market grows for those sort of pleasures understand, looking for good points in the people one wishes that make men antisocial — the vices of gambling, to learn from and in the knowledge itself (rather than finding prostitution, alcoholism and drugs — pleasures of which no-one can ever get enough. However, neither fault) and showing enthusiasm. In a nutshell, these sort of vice nor materialism per se are reasons for the fall of behaviours help to transform passive transfer of knowledge civilizations. It is man's lack of respect for his fellow into an active and enthusiastic search for knowledge. man and especially towards the knowledge he relies upon for his wellbeing, that is the critical factor in the downfall of bodies of knowledge and their dependent civilizations. Just as in the world of business and education, obstacles to the transfer of knowledge need to be overcome, it may come as no surprise that the same is all the more true in Without respect, whole bodies of knowledge quickly the world of spiritual teaching and learning. Many of the die because neither student nor teacher are willing to go behaviours just described which help a student to learn out of their way to help each another. The death of actively instead of passively, are just as essential to the knowledge is the death not just of altruism, but of spiritual learning process. However, far from being a civilization. Thus respect needs to be cherished by all new discovery, these behaviours are grouped together who wish to see such a crucial body of knowledge such under an ancient virtue by the name of 'respect'. Respect as the way to enlightenment, perpetuated throughout is vitally important to the spiritual learner. In its business our generation and for many generations to come.Thus context, the worst that can happen if respect is lost is the we must ask ourselves how both on the level of the bankruptcy of the company — but in the spiritual world individual and the level of civilization how we can the stakes are much higher. All of us are familiar with the rise and fall of different Empires in the world, promote and preserve a learning environment which whether they may be the Roman Empire, the Ancient promotes spiritual maturity. Egyptian civilization or the Aztec Empire to take a few examples. All of them are established upon a particular A.2 Virtue that opens our eyes to the qualities ofpeople vision which unifies a sufficient number of people and is The key value which we need to develop in order to of benefit to satisfy the human need to reach out to a activate our spiritual learning is the ability to look deep cause that is larger or greater then their own self interest. enough into the personality of others to identify the Civilization can last for only as long as there is still a good qualities from which we can learn. To know the unifying vision to inspire people to share what they uses of things, whether it be the healing properties of know with those of the next generation. The civilizations plants or the applications of minerals, is the of the world prosper or founder depending on the vitality characteristic of a wise man — contrary to those who of visionary scholarship in their day and age. The Great think that nothing is a greater gift to the world than Wall of China and the Pyramids which even today's themselves. Anyone blind to the usefulness of the modern technology cannot replicate are concrete proof objects or people around them lose any opportunity to of the knowledge of the ancient ones — but nowa benefit from the things around them. Unfortunately, without practice we tend not to see others as they really are. When we see someone, we tend to be caught up in appearances in EFTA00286715 stead of being able to tell what virtues that person really spectful behaviour. has. The only way we have any chance of seeing Having emphasised so much on the attitude of respect, through to the real value of people is if we make a the reader might be tempted to think it is superfluous to specific effort to look for the good qualities in people. bow or express respect — in fact many think that However, we have a tendency not to do this. Because having respectful thoughts is good enough. However, we have a certain arrogance, thinking that we will expressing respect is also useful in itself (see objectives always be better than others, often we overlook the below for further details) — because it helps to reduce good in anyone else. If we are not even able to see the ones' selfish views, cultivates humility and lends value goodness in others, what chance do we have to emulate to the cultivation of virtue in any society. For a young that goodness for ourselves? Some people are blind to child taught from an early age to bow in respect to the goodness in others because they do not look for it monks, parents, elders and teachers — in the beginning — or they assume themselves to be superior — or the it might be an automatic response out of a child's blind goodness in others is often not manifest — and even when their virtues are manifest, they are veiled from faith or obedience. However, when expressing such re- our own perceptions by the impurities in our minds. In spect becomes habitual, later when the child is older order to overcome possible blindness in the mind we and more reflective, it will start to ask itself the ques- therefore need to focus on respect and how to cultivate tion, "what's so great about my parents or teachers or it. spiritual teachers that makes them worthy of such respect?" and at that time the child will start to look for the virtue in those people — which is the fully-fledged attitude of respect. B. RESPECT B.1Definitions Respect means to open up sincerely to the ways in B.2 Objectives ofexpressing respect which others are (in truth) more valuable or important The reasons we show respect are in order to: than yourself and by expressing sincere and humble 1. To show that we have real respectfor that person praise deserved by others with body, speech and mind both in body and mind — whether you are in their presence or not — as a way 2. To reinforce the goodness ofthat person: When you of showing that the person expressing respect pay respect to someone it forces the person on the appreciates and is cognizant of the good deeds of receiving end of the respect to reflect whether they are another — voluntarily without being forced to show worthy or not of such respect such respect. Respect is easy to understand if we say — if they feel embarrassed by the respect because of that is is the opposite of finding fault with others. If you their lack of virtue, before long they will feel look at the epistemology of the word 'respect' you will motivated to improve themselves. Teachers, for find that it is made up of two parts "re" and example often forget that their duty consists of both "spect"."Spect" means 'to look'. "Re" means 'to do parts, both of which he need to be fulfilled in order something again'.Thus the meaning of the word to qualify for the respect of their students: 'respect' is 'to look at something a second time' — but specifically to find the good qualities of something. I. The duty to explain (i.e. teach a subject in theory) Such a definition helps us not to confuse 'respect' with 2. The duty to exemplify (especially the moral its near neighbour 'expressing respect'. Such useage of the subject he teaches) behaviours as bowing may be sincere but often they are 3. To perpetuate humane culture not. A soldier's salute, for example, doesn't mean he has respect for the person he salutes — the key factor 4. To reduce your own selfish views which makes respect useful in the cultivation of virtue 5. To train yourselfin human relations is the attitude behind the re 6. To publicize the goodness ofyourselfand the person who is object to your respect. EFTA00286716 Those who express respect have the wisdom to seek for deep as we like and we will find no end to his virtue. goodness in others. If someone shows you respect you will know that that person is someone of developed If anybody is able to instill themselves with the virtues virtue — they have at least the makings of wisdom. If which the Buddha had, they will themselves be worthy of you too are smart, when someone treats you with respect. Anyone whose mind is blind to the virtues of the respect, you will treat them with respect too. It is a Buddha will find it very difficult to achieve success or foolish person who ignores or patronizes someone else happiness in life. who shows them respect. Not to acknowledge another's There are different ways of expressing one's respect to respect is as good as saying, "I'm so dumb and devoid the Buddha which depend on whether the Buddha is of wisdom that I can see no good in you!" The fear to still alive or has already passed away. When the Lord express respect to others or to acknowledge the respect Buddha was still alive, disciples would pay respect by: shown to one is usually rooted in the assumption that it will belittle one's grandeur or allow others to appear I. going for audience with the Buddha three times a day more important than oneself. Such hankering after — or if lay Buddhists, would pay respect to the Buddha self-importance and hunger for deference by others by going for audience with the Buddha regularly; unfortunately blinds one's mind to the goodness in others. 2. not wearing shoes when the Buddha was barefoot; C. OBJECTS OF RESPECT Cl Spiritual objects ofrespect 3. not walking in a place higher than where the Buddha The Buddha taught (AppamAda Sutta A.iv.27; was standing; Kimmila Sutta A.iv.84; Saklcacca Sutta A.iv.I20) that 4. not sitting in a place higher than where the Buddha there are seven objects of respect in the spiritual world was sitting; which are so full of virtues that even if a person is 5. (for monks) not wearing one's robe in a manner as to unable to appreciate the value of virtue at the outset, the cover both shoulders when the Buddha was robed with effort to show respect will soon be rewarded by an one shoulder open. (to cover both shoulders in the time appreciation of virtue (a process already described in of the Buddha was the manner of dressing of a leader — thus if the Buddha was already sitting as president in the Third Blessing). These are spiritual objects of any particular place with one shoulder 'open' it would respect which are so valuable to the world that no-one not be suitable for others to keep both shoulders can afford to overlook the good they exemplify: covered). I. the Buddha (a personality) 6. not putting up an umbrella or parasol within the 2. the Dhamma (a phenomenon) Buddha's sight if the Buddha had not already done so; 3. the Salgha (personalities) 4. education (a phenomenon) 7. not passing water or defecating within the Bud 5. meditation (a practice) dha's sight. When the Buddha had entered 6. non-recklessness (a practice) 7. hospitality (a phenomenon) All of these things have ParinibbAna, different ways of paying respect became such a decisive influence over our own well-being that applicable: we cannot afford to I. respecting the pagoda containing the Buddha's relics; overlook them. If we have no respect for these things it 2. paying respect at the four holy sites of Buddhism is hard to appreciate any lesser virtue. [saOvejanEyaEEhAna] the places as which the Buddha CLL The Lord Buddha was born, enlightened, gave his first sermon and passed We need to have respect for the Buddha, because he away into ParinibbAna; has nothing but goodness, we can really look as 3. paying respect to Buddha images or anointing EFTA00286717 the Buddha image with water on the appropriate C.1.3. The Salgha occasion; The Salgha were those who have trained themselves 4. paying respect before the main shrine of a temple and help to teach others to follow in their footsteps. We when arriving and before leaving; can pay respect to the Salgha by: 5. not wearing shoes in pagoda grounds; I. Bowing and saluting with composure in the pres- 6. not putting up an umbrella or parasol in the pagoda ence of monks; grounds; 2. Sitting with composure when in the presence of 7. not chattering while walking in the pagoda grounds; monks (rather than sitting hugging one's knees, for example); 8. taking down one's umbrella or parasol and removing 3. Not putting on shoes or putting up umbrellas in the one's shoes when entering the grounds of a temple (or middle of the monastic community; for monks to change one's manner of robing from that 4. Not making exaggerated gestures (such as waving of covering both shoulders to that of exposing one one's arms and legs immodestly) when in the presence shoulder when entering the temple) and maintaining of monks; modesty and composure from the time one enters the 5. Not standing, walking, lying or sitting in a way temple compound; impedes or encroaches upon monks; 6. Not boasting of Dhamma knowledge or answering 9. practising what the Lord Buddha taught. questions on Dhamma unless specifically invited to do C.1.2. The Dhamma so by the most senior monk; The Dhamma is the collective name for all that the 7. looking after the monks needs with a faithful heart; Buddha taught about the nature of life and the world. It is also a pathway which if followed will lead to an end 8. receiving monks hospitably with appropriate gifts of of suffering. Even the Lord Buddha himself paid requisites. respect to the Dhamma. He respected the teaching so C.1.4. Education much that his final words were to declare, not a person, Education in both spiritual and worldly ways is but the Dhamma (together with the monastic code of necessary for one's welfare doesn't mean bowing to conduct [vinaya]) as successor to Buddhism after his your pencil and jotter. It means being sincere in your passing. studies (not reckless). You must not take the attitude I. never missing opportunity to listen to Dhamma that you already know it all. If you study then try to get teachings to the core of the thing you are studying. 2. listening to Dhamma teachings attentively, peacefully and with composure — rather than falling asleep or C.J.S. Meditation picking one's fingernails during the teaching People might be very respectful towards the Triple Gem and education, but they can never expect to attain 3. taking respectful care of books containing Dhamma enlightenment unless they get down to the practice of teachings — not shoving them in trouser pockets, meditation too. It is necessary to remind oneself putting them on the floor or in places where they will constantly of the benefits of practising meditation and get dirty or wet and not putting other things (like cups express one's respect by practising meditation regularly of coffee) down on top of them; for as long as one can. Meditation is vital to the cultivation of virtue. It is the last and most important 4. You should not make fun of the Dhamma — and if link of the Eightfold path that will bring the mind to one has the opportunity to teach the Dhamma to others, successful attainment in meditation. It is irreplaceable it should be taught accurately. for all who wish to know the real meaning of the Dhamma as explained by EFTA00286718 the Threefold Training [ti-sikkhA] — the heart of the mean being friendly to guests, but it means training Buddhist teaching consisting of self-discipline [sEla], everybody in our circle of influence who might receive meditation [samAdhi] and wisdom [patulA] guests in our place (e.g. sons & daughters, subordinates — which will lead to the liberation of Nirvana. We cultivate or housemaids). Hospitality is very important if you self-discipline in order to avoid the evil that might otherwise want to be a pillar of society. Hospitality means (A.i.93, cloud the mind and impede our mind from entering upon Vbh.360): meditation. Meditation is in turn the foundation of wisdom. 1. MaterialHospitality [Amisa-paEisanthAra]: re- Thus meditation is the prime principle in the cultivation of all ceiving people with the material things they need. Even sons of virtue, especially removing defilements from the if they have come to your house to borrow your money mind and entry upon Nirvana. Some people refuse to don't refuse them completely (but might not give as meditate, but try to attain enlightenment exclusively by much as they ask). reading about it. Unfortunately, no matter how much they 2. SpiritualHospitality [dhamma-paEisanthAra]: read, they have no chance of coming closer to enlightenment, talking about thngs that are useful for the guest's because all their theoretical knowledge, can do nothing to spiritual transformation instead of talking about things help an inner sphere of knowing to arise in the mind unless which they don't want to hear — or useless things. the mind is directed inwards ... If we are able to cultivate respect for these seven objects (of§C.1), before long we will gain the ability to Thus don't go believing anyone who tells you that see the virtue not only in these objects, but in meditation is superfluous to Buddhist practice. It everybody around us in the world — whether they are contradicts the Buddha's own words and it does not spiritually inclined or not. The habit of finding fault correspond which the example set throughout his life with others will gradually recede. by the Buddha himself. C2 Secular Objects ofRespect C.1.6. Non-recklessness In daily life, it is not only the seven objects of §C.l Those who are not reckless will habitually be mindful which we should show our respect towards. Virtue of: exists in many places, even the mundane world, and the I. Abstaining from evil Buddha advised us also to have respect for the 2. Doing good deeds following secular personages. Such personages are 3. Remind ourselves of the suffering of the hell realms especially worthy of respect if in turn they have respect that awaits us in the case we do evil. for the seven objects already mentioned: 4. Recall the suffering that arises from birth, sickness, I. Kings or national leaders who are established in the old age and death. Ten Virtues of a Monarch (see Blessing 16, §C.2): 5. Recall our object of meditation the whole of the time. All of these things are equivalent to having 2. Parents (for the part ofthem that is virtuous): Sup- respect for yourself. posing they are robbers and get put in jail, maybe you will send food for them. C.1.7. Hospitality 3. Teachers and Preceptors (who have virtue) Hospitality is helping to fill the gaps. Sometimes when 4. Elders we are taking care of other people, it is hard to please them in every respect. However, if guests come to our 5. Older brothers or sisters should be respected by own house and the reception we provide for them is younger brothers or sisters still lacking, then we may well be criticized for it. We 6. Younger brothers and sisters (who have exceptional must try to fill the gaps so that there is no virtue) remainingthing which others could criticize us for as For these secular objects of respect, the following are being inhospitable. This doesn't just appropriate ways in which respect can be expressed: EFTA00286719 I. Clearing the way for that person to pass. top of the tree (six inches high). The bird said that he 2. Standing up to receive the person could remember the tree since it had still not sprouted. 3. Holding your hands in a gesture of respect Therefore the bird was oldest followed by the monkey 4. Bowing followed by the elephant. Now each animal could put its own goodness to work. The bird would get up in the D. ILLUSTRATIVE EXAMPLES morning and fly up high into the sky to see which part D.I Metaphor: Cavemen frozen for their ignorance of the forest where the fruit was ripe. Now the elephant and monkey didn't have to guess where the fruit was Arthur C. Clarke once observed that cave dwellers any more. The monkey and the bird would sit on the froze to death on beds of coal. Coal was right under back of the elephant and go to where the fruit was ripe. them, but they didn't notice it, or have the knowledge to Now instead of the elephant having to wait for the fruit mine it or use it. Not knowing the beneficial qualities of to drop, the monkey would climb the tree and collect a resource can cost you your life. In the same way, the fruit for the other two. They would pick so much without the respect to wake you up to the virtues latent fruit and put it on the back of the elephant that they in the people standing right next to you might cost you could store fruit at the bottom of the banyan tree so that your the path of spiritual progess. the next day they wouldn't have to go looking for food any more. Because of the benefit of respect according to seniority in bringing forth the goodness in every D.2 Er. Tittira Atoka (J.37) person, even in the monastic community, monks respect There were three animals a pigeon, a monkey and an one another according to seniority and the older monks elephant which lived in a banyan tree. They showed no have the duty to teach the younger. respect or consideration for each other. The elephant thought it was the best because it was the biggest. It would scratch itself against the tree so roughly that all the other animals would fall out of the tree. It would trumpet so loudly that it would wake up all the others. D.3 Er. SAriputta jumping canals The monkey was no less inconsiderate. It thought it was The elder monk SAriputta, who was second only to the the best because it was fast and could climb the tree Buddha for wisdom, still had certain faults remaining more quickly than the others. It would throw a red-ant's even though he was already an arahant. When he led the nest down on the elephant if it was dissatisfied. If it was other monks on almsround, instead of using bridges to bored it would destroy the pigeon's nest just for fun. cross canals in his path, he would jump across the canal. The pigeon said nothing but did a dropping on the mon- If he led a group of monks for dhutaiga practice, he key's head. Also the pigeon would coo loudly whenever would like to hang up his umbrella not at ground level, it felt like it. In the end, none of the three animals could but at the top of a tree. Some people asked the Buddha, get a proper night's sleep. The three animals met "With all these strange habits, is it true that SAriputta is together to decide what to do because, if they carried on really an arahant?" The Buddha confirmed that being inconsiderate like this indefinitely, they would SAriputta was really an arahant. They asked, "Then surely all die. They decided to respect each other why does he still jump across canals and camp at the according to age. They didn't have a way of counting top of trees?" The Buddha replied, "SAriputta is really the years so they all compared themselves to the history an arahant, but even so,there are some deeply of the tree. The elephant said that his first memory of engrained aspects of his character that being an arahant the tree was when the tree was only as high as his navel has not changed — because he has spent many lifetimes (a metre high). The monkey's first memory of the tree as a monkey." was when it could sit on the ground and nibble the D.4 a Pilindavaccha says 'peasant' There was another arahant Pilindavaccha who, EFTA00286720 whenever he met someone, would call them with the he met. The Buddha confirmed that he was really an words, "you peasant" [vasala]. If you didn't deserve arahant, but that again he had certain engrained aspects such a title and you got called 'a peasant' every day, it of his character, too deep to change — because would surely become very irritating, even for the most Pilindavaccha had been born only as a king and as an patient of people. To him, whether they were aristo- emperor continuously for many lifetimes. Even as an crats or kings they were all 'peasants' to him. A large amhant, it is still possible to have faults — so what number of people asked, if Pilindavaccha was really an about the humble likes of ourselves who have still not arahant or not, with such disrespect for everyone made much progress in our Dhamma practice? EFTA00286721 Blessing Twenty-Three: Humility A. INTRODUCTION ent reputation. It has been said that the children who A.I Introduction to Blessing Twenty-Three are constantly namedropping or using their parent's There are many obstacles which may stand in the way of importance as an excuse to do devious things will our acquisition of higher virtue. As already mentioned, eventually come to grief. Eventually when they virtue does not exist unpackaged, but comes as part and listen to no-one's advice, they will be beyond help; parcel of the people who are endowed with them. If we are unable to see deeply enough into the qualities of people — if we judge them only on superficial appearances, we Z Their wealth: Some tend to think, "I am exceedingly might overlook their deeper worth. By overlooking their wealthy. There is nothing I can't afford to buy or do. qualities, we tend to assume they have less than us There is no reason why I should show any deference to anyone else — or show anyone any consideration." — and when we assume ourselves to be superior, Thinking such, a person tends to look down on arrogance becomes our normal state ofmind. everyone else. In reality wealth does nothing to guarantee a bright future for oneself. Just by making a A.2 Things which people tend to measure their worth few slip-ups in their accounts today's rich can become in terms of tomorrow's paupers and debtors. Even if you manage to Arrogant people tend to measure their worth in terms of keep your riches until the end of your life, you cannot superficial things (a completer list of twelve items is take them with you when you go. If you don't available at Nti.80]) such as: appreciate applying your wealth for the cultivation of I. Theirfamily: Some are born with a silver spoon in good deeds, even though you may be wealthy, it will their mouths and thus tend to think, "I come from a not help you to escape from suffering in life. The richer large and influential family. I am descended from you are, the more worries you will have — out of fear celebrities. I can get away with anything I want. No-one your riches will disappear or be stolen. else can even compare with me." Thinking such, a person tends to look down on everyone else. However, 3. The beauty of their appearance: Some people tend in reality coming from an influential family does to think, "I am more attractive than anyone else. nothing to guarantee a bright future for oneself. It is No-one comes close to me in beauty — my skin is so often even harder than for an `unknown person' for fine, my nose shows breeding, my eyes are rounded — someone from a famous family to learn to stand on their even Miss Universe would be jealous." Thinking such, own two feet or establish an independ a person tends to look down on everyone else. However, in reality an EFTA00286722 attractive appearance does nothing to guarantee a day and age. They are assets which can be of benefit to bright future for oneself. People may be attracted to us only as long as we practise a particular duty in the one for the wrong reasons and even if you live to social structure. If you examine what we can actually seventy you can be sure your beauty won't! call our own — you will eventually find that all we can call our own are the good virtues we have cultivated in 4. Their knowledge and experience: Some people our hearts. think, "I am so smart I have a Masters' Degree. I have You should ask yourself what you actually improve in obtained even the degrees that everyone says are so yourself by looking down on the other people. Does it tough to obtain. I am cleverer than anyone else." make others appreciate us more? — or does it irritate Thinking such, a person tends to look down on other people so that they will never want to do anything to everyone else. In reality academic knowledge does help us a second time? It is like a person who wants to nothing to guarantee a bright future for oneself — wants to be praised for their wealth and who behaves like because knowledge in the hands of a fool can lead to a 'big-spender' in spite of the fact they cannot really disaster. afford to do so 5. Their rank or position: Some tend to think, I hold — because of their frivolous spending they go further such a high rank in the armed forces or have a and further into debt day-by-day as the price of their managerial position in the civil service therefore pretentiousness. everyone else should listen to me! Thinking such, a Those who are really endowed with virtues will person tends to look down on everyone else. However, maintain their humility even when praised by others. in reality rank does nothing to guarantee a bright future Thus they will not allow self-pride to cause them to for oneself. Positions come with responsibilities and if look down on others — for fear that they will lose the we don't have the virtues requisite for fulfilling those opportunity further to improve themselves. duties, those ranks or titles can be our downfall — mining our reputation. Moreover, there is nothing to guarantee security of our position forever. A3 Isn't humility just the same as respect? Respect and humility sometimes look as if they are the same virtue, but in fact there are many differences. 6. The number offollowers: Some tend to think, "I have so many friends and followers that no-one would Respect, as we have seen from the previous blessing, dare to mess with me!" Thinking such, a person tends to look down on everyone else. However, in reality the has already taught us to be active in our search for the number of our friends and followers does nothing to virtues contained in others Respect is a virtue basedon ensure a bright future for oneself. If we don't know how the way we see others — a respectful person is to choose wise friends and are interested in nothing someone who actively looks for the good things about more that popularity — those friends can become our other people instead of finding fault with them — and downfall. Furthermore, even if we have many friends who expresses respect in their thoughts, words and and followers in the present day, there is nothing to deeds. They would be a person who is able to estimate guarantee that we will be able to keep them for ever. peoples' worth according to reality rather than superficial appearances. Humility, by contrast, is a virtue based on the way we see ourselves — to be a humble person is to reflect on We tend to measure our worth in terms of these six one's own weaknesses, finding fault with oneself and to factors while at the back of our mind, common sense estimating one's own worth according to reality rather tells us that none of these six things can stay with us than superficial appearances. A humble person is not permanently. All of these things are impermanent — someone to boast, but one who is able to show and they don't really belong to us. Many are just deference to others in order to maximize the amount of conceptual phenomena which happen to have value in goodness absorbed from the eyes of society in this particular EFTA00286723 them. A humble person does not overestimate achievements will never amount to much. In the themselves in terms of their good qualities in relation to words of the famous Buddhist master of meditation, others — to give ourselves the chance to learn from Luang Phaw Wat Paknam: them. "to look down on others, even without realizing A respectful person is not necessarily a humble one. A person it, seeing others as weaker than oneself, may be observant enough to see the good qualities speaking irreverendly to them, is like the gables exemplified by others (i.e. they have the quality of respect) of a house being burned by a fire which has but they might not be able bring themselves to show any spread from the lower storeys. Even in the deference to such a person in order to learn from them (i.e. smallest house fire will spread to the gables — they are not humble). Instead they always like to compare and in the same way, the resentment of juniors themselves to that person they respect in an unrealistically can destroy the person who governs them unless favourable light. They say to themselves, "even though you're he is compassionate and wishes only happiness the best at this, I'm the best at that — so I'm as good as you!" to those around him, especially those less If they were a little less arrogant, even though they may privileged than himself" already be good at one thing, they will always be looking to improve themselves at things they have not yet mastered — 3. Damage to society at large: Arrogant people have instead of complacently sitting on their laurels. many negative consequences for society, namely: I. breakdown allow and order: Arrogant people don't tend to respect the rules and always expect to Thus, not to overestimate ourselves together with be treated as the exception to the rule. Society will avoiding the arrogance of looking down on others (for break down if it supports such people. whatever reason) is the subject to be dealt with by this Blessing. 2. disharmony, social instability and vulnerability to A.4 Damagefrom arrogance colonization: in a society where arrogance prevails, When we lose our humility, judging ow worth in it will be difficult for any lasting harmony to come superficial terms and arrogantly looking down on about. (see §D2, Like sandy broken soil even after others, there are three sorts of harm it will bring to the rain). The caste system in India in the olden days ourselves, others and society at large: tended to make each caste arrogant and even when enemies were at the door such as the British I. Damage to yourself: You lose your opportunity to colonists, instead of thinking to unite to defend the absorb goodness from others — estimating yourself too independance of their country, the superior castes all highly — you will tend to think you are already good thought themselves too superior to deal with the enough and have no room for improvement. Looking at practicality of national affairs others you see no-one who matches your own talents. 2. Damage to others: Often people's arrogance — meanwhile the lower castes and the starts with good intentions. However their haughty untouchables, although they saw the danger, discrimination will degenerate into being touchy about shrugged their shoulders and reflected that if the trivial things and they become the subject of worst came to the worst, it would teach the disagreements which break up friendships. Like a arrogant superior castes a good lesson. The castes pagoda with a narrow base which cannot be built very were so busy arguing amongst themselves they tall without toppling, arrogant people will not get far in failed to defend themselves against invaders who teamwork. Because of the conflicts they always have, were many thousands of times less numerous than they will always prefer to work alone, so their life's themselves. In dynastic China arrogance was often expressed EFTA00286724 in terms of vengeance wrought by one family on 4. Workableness ofmind: whether the mind is soft or another often many generations after the original hard will be adapted appropriately to the situation. provoking incident. In countries such as Thailand where humility is more well-regarded as a social virtue, although there may disagreements on a B.3 Characteristics ofa humbleperson national level — even coup d'itat from time to A humble person tends to behave as if they are of no time — the transitions usually take place with a importance. Their virtues speak for themselves minimum of bloodshed. In any community or — they don't need to advertise them. It is like a society where humility prevails — even when a diamond which will always be a diamond whether you conflict should arise advertise it or not. A humble person doesn't need to show-off their strengths — to be stubborn or make a — before long people will be re-united again in fuss. Because humble people know their own worth harmony (see §D2, like a clay soil after the rain). according to reality, they are characterised by three These are all good reasons why we should identifying features: cultivate humility. 1. Humility ofaction: a humble person is not arrogant B. HUMILITY & ARROGANCE in their body language or their manners — but at the B./ Definition: Humility same time they are not obsequious. They know how to The word for humility in the Pali, 'nivAta' used in this make themselves endearing to others by their behaviour blessing, actually means someone who is without ('ni') but at the same time they have confidence in air ('vAta'). The word is applicable to someone who is themselves. It is someone who is always ready to mould not inflated by their own self-importance. themselves to the convenience of others like a piece of soft clay. They will be the person who can get along with everybody and fill the gaps in situations of social B.2. Characteristics ofHumility disharmony. They will be good-mannered to seniors If you were able to see into the mind of a humble and subordinates alike. They give things due respect person, you would see the following characteristics: rather than pretending that they are the equal of others out of their league. They are careful always to be 1. Freedomfromfalse views: False views are consistent in their cultivated manners no matter what ground assumptions about the nature of life and the world walk of society they are dealing with. They mould so negative or out of keeping with reality that they obscure themselves favourably to any situation that will give any intention to cultivate oneself for the better. rise to virtue or reduce bad habits. This is in stark contrast to the body language of arrogant people. 2. Freedom from self-pride and self-importance: Arrogant people will often be physically unable to bend Self-pride is the belief that you are always superior to their body to express humility (such as bowing or even others. Some people who are born in the aristocracy don't lowering their head in deference). believe that the normal man-in the street can ever be his equal. Rich people look down on poor people. Town dwellers look down on 'country bumpkins' — in a nutshell people tend to be proud of themselves for the 2. Humility of words: a humble person is not arrogant wrong reasons; in the way they speak. Their words express the purity and good intention in their heart. Their words are soft 3. Freedom from stubborness: The mind of a humble rather than being provocative or boastful. They do not person is soft like greenwood (§D1) or like a piece of use their verbal skills to 'put others down'. If they soft workable clay (¢D2). Not like a deadwood (§D1) should be responsible for a mistake, they will be quick or like a clod of sandy soil (§D2). This is the result of I to say 'sorry'. If they receive praise from others they and 2 above. will be quick EFTA00286725 to thank them for the complement. They don't make from such an early age, we need to make a special threats or tease others for making mistakes. If they see the effort to cultivate humility in its place — and in good someone else has done, they will be quick to practice this can be done by: congratulate them for it. Because their thoughts are pure, 1. Avoidingflatterers: If we have the feeling that we the words that come from their mouths are only those have a tendency towards arrogance or if we know that which have already been well filtered and considered. The our own family is one of influence — the person who manner of their speech is gentle but not weak. They refer has the most danger for us is the flatterer. Instead of to people by their appropriate titles. Their speech is succumbing to popularity with flatterers we need to therefore endearing to all who hear it. This is in stark seek out those who can wake us up to ow delusions on contrast to the rigid speech of arrogant people a regular basis. Such people may be found amongst our characterised by patronizing comments about others. They teachers or elders, but they might even be responsible will never let others forget how they are related to the friends or those who have a lot of virtue. Such friends royal family or have a high rank in the civil service.The will influence us to be thorough and detailed in words they say are nauseating to all who hear them. assessing all that we do, never overlooking our habits irrespective of the situation (see Blessing Two). 3. Humility ofmind: a humble person is not arrogant even in 2. Being thorough and think carefully before you do the way they think. They may be soft and gentle in their things: You have to think things through thoroughly approach to all things, but it doesn't mean that they are weak before doing them. For example, you should wisely or indecisive. Never complacent about their abilities, they will reflect whether dressing so lavishly is appropriate to always be looking for ways to improve on them. They don't one's social position. You should wisely reflect whether assume that they are always right — they are open to others' driving such a large car is appropriate if your boss opinions. They don't get angry if they don't get their own drives a much smaller one. If, even uninintentionally, way, but look for ways to adapt their thinking to the needs of you are constantly doing things that might be others (within the limits of scrupulousness laid down by the interpreted as arrogant by others you will eventually Lord Buddha). This is in contrast to the untrained mind of an find yourself surrounded by enemies. Be careful when arrogant person which will tend to be subject to 'views' you express opinions. Remember that an idea doesn't have to be yours to be good! You get your merit even if you make your good idea appear to belong to someone else! Don't become reckless when you have success. Never forget that you are never the best, there is always — especially those concerning 'self-importance' In better. Think of death and remind yourself that there are any situation where they must forgo their individual still a lot more good deeds to do. Don't become whims in order better to work as a team, they will enamoured by superficial qualities of your personality often find it hard to adapt. They will always want to — and try to remember that no matter how good you be the leader of a group — even if they don't have think you may be, you are still subject to all the the capability. weaknesses of a human — whether it be old age, C OVERCOMING ARROGANCE sickness or death. Cl Useful ways to train yourself Everyone has tendencies towards arrogance — even children. Children are known to gangfight with others simply because they go to a rival school. A crying child C.2 The tradition ofpaying respect to one's teacher will stop crying as soon as they hear the magic words, Humility is one of the virtues heavily emphasised along "Oh aren't you the bravest little boy in the world?" with 'patience' and 'self•discipline in the ceremony of When our arrogance is engrained respect for one's teacher practised in the EFTA00286726 Buddhist tradition by schools and educational in- it will break in two. Pushed to its limits, the damage to stitutions annually throughout Thailand. At this deadwood is irreparable. No matter how much more ceremony called ' WaiKru', there are three symbolic water or fertilizer you give it, it will not come back to gifts whichhave been used traditionally in the ceremony life. This can be compared to an arrogant person who to pay respect to the teacher — aubergine flowers, will never show any deference to anyone else and coarse grass and popped rice: thereby forgoes the opportunity to absorb virtue from others. 1. The aubergineflower is a symbol ofhumility be- cause each flower that will give rise to a fruit must bow By contrast, greenwood is soft and flexible. In a breeze its head towards the ground. Flowers which hold their it will bend and twist with the wind. If the wind gets head high will give no fruit and in the end will wither. strong, then it will bend double — or even parallel with In the same way, humility is quality of every student the ground. When the wind has passed, then it will who will receive a teacher's knowledge to the full. Just stand up as straight as it was before. If you give it a as water must flow down to a lower level, the student little water after the dry season, it will soon break into who is humble will receive the most knowledge the leaf. This can be compared to a humble person who will most quickly. adapt themselves favourably to any situation or person from which they can absorb virtue. 2. Coarse grass is a symbol of patience. This sort of grass can endure being parched during the dry season. It D.2 Metaphor: Clay earth v. windy earth can endure treading and crushing by countless feet at Sandy soil becomes fragmented into individual clods in the side of a footpath where other plants might have the drought of the dry season — but even when the rains withered and died. In the same way, only the student come, although the ground is wetted, the soil will still with patience will endure the full duration of the course remain rigidly cracked into its individual clods. In a — doing whatever is needed to succeed in their studies. similar way when differences arise in a group of arrogant people, even though they have the opportunity to reconcile 3. Popped rice is a symbol of self-discipline. When by them, vengeful thoughts keep prevent them from coming exposure to heat upon the stove, only the rice which can back together again. stay in the cooking pot without jumping out before time will be sweet and tender ready to eat. In the same way, Clay earth also becomes cracked in the dry season — the one who can stay within the discipline they have set however, all it takes is a shower of rain, and it will soon themselves in studying will succeed in their studies. be back to normal with no remaining cracks. In a The one who cannot stand the discipline and has to similar way, when differences arise in a group of give-up half way can be compared to rice which is charred but not popped and ready to eat. humble people, as soon as they have the opportunity to reconcile themselves, they will soon be back to harmony again. D.3 Metaphor: the low-lying ocean These are the three qualities of the effective learner The ocean is the lowest lying of all the waterways in — humility is the first and the two others are covered the world — as such all the waters of the all the rivers in Blessings Nine and Twenty-Seven with also of the world must flow towards it. In the same way the Sensitivity to Self-improvement (willingness to hear deference shown by a humble person will lead all the out criticism of oneself) at Blessing Twenty Eight. virtues exemplified in other people in the world to flow D. ILLUSTRATIVE EXAMPLES towards him. D.1 Metaphor: Deadwood v. Greenwood D.4 Metaphor: Half-full bottle Deadwood is tough and brittle. It will stand unyielding A bottle that is full of water makes no noise when in the wind. If the wind gets stronger, it will remain shaken like a person full of virtue who doesn't need unmoving. However, if there is a gale, EFTA00286727 to boast about it. But a bottle that is half-full is noisy instead of sending a real princess, sent an illegitimate, when shaken like a person lacking in virtue who feels half-caste daughter born out of a relationship between compelled to boast about what little they have. SAkyan King MahAnAma and a slave-girl. The child was therefore an untouchable. King Pasenadi didn't D.S. Er. Humility of SAriputta (Vuithi Sutra) know, so he had a huge State marriage organized. Later A.iv.373, DIRA.itl 78 a prince was born called Prince VidEdabha. He was Once in a monastic assembly presided over by the Lord very clever (because of hybrid vigour). He wanted to Buddha, a monk accused SAriputta saying that in spite of know about his maternal relatives. When he grew up being one of the two chief disciples of the Buddha, he was and went to visit hismatemal city of Kapilavastu, he clumsy enough to have bumped into him. The Buddha thus was still looked down upon by all the SAkyans and he asked SAriputta whether the accusation was true or not. was given reluctant hospitality. SAriputta explained to the Buddha, "I am a person who is On the way home after such an inhospitable visit, one of steadfast in mindfulness — I am careful of everything I do. I VidEdabha's generals found he had forgotten something am mindful of the body with just the same care that a man important at Kapilavastu. He returned and found the would carry a tray filled to the brim with oil if stalked by a SAkyans scouring the palace with milk. When he asked sword-brandishing guard threatening to cut off his head the reason why, they told him that VidEdabha was an should he spill a single drop. I am wont to behave with the untouchable — and they must disinfect every place he humility of a wiping rag, a bull with broken horns, like an had trodden or sat. When Pasenadi heard the news he untouchable child who blunders into the village of another removed both the queen and the prince from their caste — all of whom have no opportunity to indulge in their positions and was going to invade Magadha. The self-importance" Buddha prohibited him. The Buddha explained that whether Pasenadi attacked them or not, the SAkyans Even before renouncing the world, SAriputta was would receive the fruits of their own karma. The already so gifted that he had attained no less that Buddha also advised Pasenadi to reinstate the queen, eighteen scholastic degrees before renouncing the saying that the paternal blood was more important than world. After ordination he had attained arahantship. He the maternal. Pasenadi followed the Buddha's advice was the right-hand chief disciple of the Buddha —yet but VidEdabha found it less easy to forgive the look at how humble he could be — comparing himself SAkyans. He made the vow that whenever he became to a rag, a broken-horned bull or an untouchable child. king, he would seek his revenge and scour the earth of SAriputta had no trace of self-importance or arrogance. Kapilavastu with the blood of the SAkyans. Before long If such gifted monks in such an elevated position can be VidEdabha ascended to the throne and marched against so humble — then who are we to look down on others? the SAkyans. D.6 Er. VidEdabha & MahAnAma, DhAl.346 Although the SAkya clan were the ancestors of the The Buddha knew what would happen and appeared to Lord Buddha, they had one weakness— their arrogance VidEdabha at a sand heap on the road between about the long history of their clan led them to look SAvatthE and Kapilavastu. The Buddha appealed to down on everyone else. Normally they would not even VidEdabha to stop and the first time, he turned around deign to many outside their own dynasty. Thus when and returned to SAvatthE. However, he couldn't forget King Pasenadi of Kosala, hoping to secure good his anger. He set out with his troops a second time. relations with the SAkyans, asked for the hand of a Again, the Buddha appealed to him to be forgiving. A SAkyan maiden in marriage they had a difficult second time he turned his troops homeward. This decision to make. In the end they succumbed to their happened in all three times — but VidEdabha was not normal arrogant ways and cured of his EFTA00286728 anger. The fourth timehe marched on Kapilavastu, the try. In America it caused a civil war between the North Buddha didn't stand in his way. He saw that it was and the South. However, for the abolition of slavery in karma that was unavoidable to the SAkyans because of Thailand in the reign of King Rama V, nota single drop their past arrogance. Even though many of the SAkyans of blood was spilled. How did he manage to do it? He had ordained, many had attained degrees of went to his advisors in the palace, and they advised him enlightenment, and all of them kept the Five Precepts, to use the tactic of 'getting their foot in the door'. They they still maintained their arrogance. The SAkyans all knew that slaves were the most important convenience came out in defense of their kingdom, but they were to all the most influential people in the country. more scared of breaking their Precepts than they were Ninety-nine percent of them would instantly refuse if of death. They shot arrows harmlessly into the turbans the king were to change the Law. He sent his spies out of the Kosalans, into flags and into the wagon wheels. into society and asked them to find out what people's They were too afraid to hit any living target. VidEdabha attitude was to slaves. The king found out that many of conquered the SAkyans easily and had the throat of the old slaves had been slaves since they were children. every SAkyan slit — washing the floor with their Some were sixty or seventy years old. Even if they blood. He spared only the life of King MahAnAma. He were to be released, they wouldn't be able to support said that he would have one last meal with his themselves any longer. What should they do? The king grandfather. MahAnAma was still so arrogant, that he was very humble. He made a simple law: that any child would not even eat at the same table as his untouchable born since his coronation should be liberated from grandson. He threw himself into the water and drowned slavery. Ten years later, all the old slaves had passed himself. This is an example of the damage done when away. The slave masters looked for new slaves but the people are arrogant. young teenagers were protected by the law. As that generation grew up into the next, slaves became extinct and not a single drop of blood was spilled — all because of the humility of the King. D.8 Ex. King Rama V. abolishes slavery In most countries when slavery is going to be abol- ished, it will present major difficulties for that coun EFTA00286729 Blessing Twenty-Four: Contentment A. INTRODUCTION ent — sometimes the more we hanker after results, the A.l Blessing Twenty-Four's place in the order of more elusive they will be. Spiritual phenomena are like things trees where you must add the water and fertilizer at the Before starting to discuss the twenty-fourth step on the roots, but the blossoms and fruit for which we wish for stairway of Buddhist practice let us take stock of the will appear in another place altogether — high above place of Blessing Twenty-four in the Seventh Group of our head! However if we spend the whole day gazing Blessings "Cultivating Basic Virtues" — so we can see into the branches to the neglect of our watering — we how they integrate. In our pursuit of basic virtue we will never get the fruits and blossoms for which we started by opening up the channel by which we can long. transfer the virtues of others into our own heart. The For meditation too, we have to do ow daily practice respect of Blessing Twenty-Two helps us overcome the without undue interest in what the results will be — tendency to find fault with others — allowing us to although in the long run, we would like to make a target the virtues and strengths to learn from them. The breakthrough in our meditation, if we sit for meditation humility of Blessing Twenty-three helps us to avoid worrying about when the breakthrough will be, such overestimating ourselves so that we don't look down on expectations will only impede our progress. others — so that we can keep the flexibility of mind necessary to avoid becoming complacent about further Not only for personal virtues, but also for social virtues, improving ourselves. However there is one more virtue we have to concentrate on ow cultivation and not worry which we need to acquire for ourselves — owing to the about the results. If you imagine a person who whines elusive nature of the virtues we are trying to cultivate incessantly all day long, "How come no-one ever for ourselves. listens to a word I say?"— do you think his complaints ameliorate or worsen his situation? If he were instead to Virtue is strangely unlike worldly phenomena. For ask himself how he could make himself into the sort of worldly phenomena, often we have to rush and struggle person people want to listen to and to get down to to achieve our ambitions — often we have to make sure cultivate those virtues instead of complaining — his that our performance doesn't fall short of the target we effort would be better spent. have set for ourselves — only in such a way can our ambitions be fulfilled. For worldly phenomena, it is In this respect the cultivation of virtue is like a tennis always with an eye on the outcome that we invest the trainee who concentrates their attention on 'technique' necessary effort. However, for spiritual phenomena it is rather than results. Some tennis players make the very differ mistake of worrying constantly where EFTA00286730 in the opposite side of the court, the ball is going to I. Inspiration [saddha]: the degree to which you land. However, instead of projecting one's anxieties believe in what you're doing. Believe that the good over the net, trainers always recommend their students deeds you are doing are really having an effect; to concentrate instead on how they hit the ball. If they hit the ball correctly, then the ball will go where it is2. Self-discipline [sEla]: this is the purity with which meant to whether the player worries about it or not! you are able to keep your Precepts; 3. Experience [bahtsEta]: this is the extent of the Thus instead of getting caught up in expectations and experience you have under your belt and also how comparing ourselves to others, we need to cultivate a many teachings you have heard and can remember, virtue which will allow us the acceptance and enthusiasm to work on ourselves as we really are — 4. Generosity [cAga]: this is the extent of your own instead of wasting our time daydreaming as to how we generosity and the ability to let go of the things to would like to be. That virtue is contentment — a key which you are attached; aspect of our personality, which apart from being 5. Wisdom [pailliA]: this is the extent of the knowl- important for self-development also has a social role in edge, common sense and insight you possess; allowing people to pool their strengths instead of 6. Quick wittedness [patibhAnzt]: the extent of your competing with one another. ability to answer questions on your toes without having the chance to go away and prepare beforehand. A.2 Why it is necessary to know where you stand A.2.I PersonalPotential One's health can also be a big factor in determining When cultivating ourselves we have a certain number of one's personal potential to change things. strengths and weaknesses — and through our cultivation, Try seeing how you measure in relation to the fol- we hope to further the strengths and diminish the lowing virtues — note your strengths and your weaknesses. Before we can do that, we need to evaluate shortfalls — accept them, and then get down to making ourselves honestly and accurately — we need to accept the necessary improvements. Thus contentment in the ourselves as we are — only then will we have the pride in context of personal development means both accepting ourselves to have the encouragement to make the the reality of yourself and putting in the necessary necessary improvements. effort to make an improvement. A.2.2 Social Potential The strengths and influence which people bring to bear on Besides measuring yourself up personally against these improving themselves is different from person to person — benchmark virtues, when working for progress in a the more strengths and influence one has, the more one will social context it is necessary to know your place in immediately be able to improve about oneself, others and society. Sometimes to a westerner, having a 'place in society. If there are limitations to one's strengths, however, society' might seem to imply encouragement of there will be many things at which one will fail in one's segregation of society into classes and castes — with all efforts to change — and even to try will cause great their hereditary rigidity. When we talk of a 'place in discouragement to your one's career of self-development. society' we mean something more akin to one's 'function' in society — and it should be hastily added that there is nothing per se to hinder mobility from one To avoid such unnecessary discouragement and to be function in society to another. A realistic appreciation realistic about yourself as you stand, the Buddha taught of one's 'place' or 'function' in society will prevent one a total of six characteristics which am benchmarks from wasting one's efforts being pretentious or forus to 'know ourselves', comparable to a mirror hankering after something that one has not yet attained which allows us to look deeply at the latent potential instead of 'putting one's back' into the work needed to im within ourselves. EFTA00286731 prove one's lot in society. Even if you don't like your teary, this Blessing emphasises that when each person place in society, you need to start by accepting where understands their own strengths and weaknesses and you stand, and in that way the enthusiasm and willing their place in society — that contentment will arise of [chanda] will arise which will allow you to make a its own accord. Such contentment will ensure that success of whatever you doing (it Ls thefirst of the everyone will be content with what they have, what "Foundations ofSuccess (ddhipada/ already met in they receive and what is appropriate to them — in such Blessing Fourteen, §D.2) and thereby to achieve a way that the tendency to fight over luxuries will be success. It is by this success, not by our hankering that reduced — and along with it, the jealousy and promotion and progress will come.Thus contentment in mudslinging that is often common between those of the context of social progress means both accepting the influence in society. reality of your place in society and putting in the necessary effort to make an improvement. B.3 Types ofcontentment Being happy with oneself as one stands has three different characteristics: B. CONTENTMENT 1. contentment with what you already have B.1Definitions [sakena santosa]: In the words of the Lord Buddha The Pali word from which the word `contentment' in (Dh.103): this blessing is derived, is `santuEEhE'which can be SalAbhaO nAtimaiiiieyya broken down into the syllables `san-' which means "Never look down on your own wealth" this might 'oneself and '-tuEEhE' which means `happy'. Thus, in mean being content with one's parents, one's spouse its entirety, the word means `happiness with oneself and and children, our work or one's nationality. Even if one's possessions' — in other words knowing there are faults with these things, it is necessary to moderation or knowing enough. cultivate the `pride' for them (note: not arrogant B.2 What Contentment is not pride which has already been dispensed with since 'Contentment' is a concept widely misunderstood. Blessing Twenty-three) that will make it seem Some blame the idea of `contentment' for standing in worthwhile gradually to make the necessary the way of economic progress, or claim it makes people improvements too lazy to change or to improve themselves and their rather than to attempt to solve the problem by situation. They think it means being content to do stealing away someone else's (spouse, work etc.) There are nothing or being content to remain in isolation from many examples of even the humblest of shoe-menders others. In fact these other concepts already have their working in the gutter who have taken pride in their work own words in the Pali language which are different (even though they might not have liked it at first) until from the `samosa' which we refer to by 'contentment' eventually managing to build up a prospering shoe busi- for the purposes of this Blessing: ness for themselves. If a person is contented with something, they tend to progress in that thing because contentment, properly understood gives being contented to do nothing is called 'kosajja' in Pali otherwise translated as 'laziness'; us the encouragement to expend effort on the things we • being contented to be alone is called `pavivitta' income into contact with. Thus `contentment' in our Pali, otherwise translated as `seclusion'; meaning of the word is something which helps to vanquish laziness. You need to accept how you are and use what you have to the very best of your ability. It is not like some people who think to themselves, "My father is only an The Buddha never taught his disciples to be lazy, ignorant fool, what hope have I of doing anything backsliding or to avoid work — or to be inert or worthwhile? Why couldn't I have the unresponsive in a way that impedes progress and prosperity, as is often misunderstood. On the con EFTA00286732 president for my father?" Some people blame their bour has that might be better. If you already have parents for being so poor, thinking, "What have they something and you feel that it is in some way wasted their time doing all these years instead of inappropriate, then if you decide to make some amassing riches? Why couldn't I have been born adjustments then that is another matter. If someone with a silver spoon in my mouth?" Some people are gives you a small piece of land to build a house, and not content with their nationality. Some people are you can build only a small house — you should be not content with their own wife, thinking that other thankful that you don't have to waste money renting people's wives are all so much better. Some people for many years — but at the same time, you should wonder how their own children could ever have work diligently, building up your financial position, grown up with such a monstrous personality — so that you can expand the house to your full without ever thinking to ask themselves where those requirements at a later date. Supposing you are in children got their bad habits from! It's no use business and you expect to make a profit of a wasting your energy being discontent — instead you million. You work as hard as you can but can ought to be rechanneling our energy into improving manage a profit of only 500,000. You have to learn the situation. to live with that. Don't be like some people who immediately go into chronic depression. Instead of 2. contentment with whatyou get fsantena santosa/: in being upset about the small size of your profit, you the words of the Lord Buddha (I.i.476): should be thankful that you haven't made a loss. Some people take an entrance exam hoping to be ac- YaO laddhaO tena tutthabbato cepted to study medicine — but when they are "You should be content with whatever you receive" turned down, they commit suicide. Why can't they when we are working on a task, this sort of con- look on the bright side and find something else to tentment means contentment with the outcome. study instead? Some people fall in love with a girl Sometimes the results don't reach the targets of who shows no interest in them — so they hang beauty, quantity or craftsmanship we had set for themselves with a broken heart. People of such stupidity deserve no sympathy. If they didn't have ourselves — but if we can be content, instead of their love returned, why couldn't they learn to be losing sleep about it or revelling in the suffering of it content with living alone? You can be content with we can go on cheerfully to make the necessary what you have or what you are given. If you are adjustments. Some who lack this sort of contentment content with what you are given, supposing when it will tend to assume that they are destined to comes to time for promotion, the boss gives it to misfortune. One tends to revel in the shortcomings someone else who is lazy, even though you have of one's work instead of concentrating on the been working hard all year, maybe you can be con- successful part of what one has achieved. A tent with that. However if it happens every year, fisherman lacking such contentment will always maybe you need to do something about it. think that the fish that escaped his net are larger than the ones he has caught. In the end he spends his whole life eating fish he is disappointed with. Thus 3. contentment with what is appropriate for you he never enjoys his food to his dying day. If your [samena santosa]: In practice this means that we don't parents can only afford to give you 1,000 or 10,000 keep in our possession things that arc surplus to what is you should be thankful — it's better than being appropriate for us. Supposing someone comes along given a debt to service. By contrast someone who is and offers you something that is unbefitting of your contented will be happy with whatever they are ability or social status it is better to be content with endowed with instead of always looking to see what what you already have. If someone comes along one their neigh day and of EFTA00286733 fers to make you president, if you were to accept, it might just be the death of you. If you were just a 2. whether it is appropriate to our potency [yathA newly ordained monk and someone came along and bola]: If one knows and accepts the level of one's offered to make you the abbot of a temple, again it own potential, one will be better able to know what might not be fitting because you are not yet well is appropriate for one. You should not over- or trained enough. Monks have to think carefully under-estimate oneself. You should look at oneself before they accept certain offerings. Supposing deeper than surface features such as gender, size or someone were to come along and offer a monk a beauty. Don't go comparing yourself to others out of jade Buddha or a huge Buddha image made of gold your league — thinking that just because you know — it might be better to refuse it otherwise you might them or can speak to them, that you you deserve the have to be a security guard for the rest of his life. same treatment as them. If you know your There was once a tramp who bought a lottery ticket capabilities are only enough to take the and miraculously got the first prize. When the tramp responsibilities of a minister in parliament, don't go heard the news of how much he had won, he had a coveting the title of primeminister. If your heart attack and died. A second person went to capabilities are only enough to be a hand-servant, collect the money, but as they had never had any don't go dreaming of being an employer — e.g. not experience of looking after the money before, they choosing status-symbols inappropriate to our actual died in the ensuing quarrels between various friends status — like a high-backed director's chair if one is and relatives who thought they were entitled to a not capable of being a director; share of the money. You have to know what is appropriate or inappropriate for yourself. When considering what is appropriate for one, there are 3. whether it is appropriate to our level ofmorality three deciding factors: [yathA sarupaj: Even if something is appropriate to our status and potential, if it is something inappropriate to the level of Precepts we have set for ourselves — or if I. whether it is appropriate to our status [yathA it will discredit us or compromise our dignity to receive lAbha]: we should consider what our socio-eco- it — then we should not be contented to receive that nomic status is — are we a monastic, a householder, kind of thing. For example, we should not accept goods a senior, a subordinate, a teacher, a student, a we know to be stolen or salary earned by illegal military general, an infantryman, a faculty head, an employment — in order that possessions don't become odd-job man — and the things which we use and more important to us than our virtues — and so that we consume ought to be appropriate to the don't become a puppet to the accumulation of more socio-economic status we occupy instead of being and more possessions without end pretentious things inappropriate to our status. If you are a manual worker maybe you should be contented to furnish your house with plain furniture rather than — if something is over or beneath one's social the upholstered 'reception furniture' more fitting to status, it is inappropriate to accept it or own it. the office of the primeminister! If you are a monk and someone offers a female maidservant to attend C. HAPPINESS & POVERTY to all your domestic needs — then in spite of their Cl The Two son's ofhappiness good intentions, you would be better to turn them The key issue which will become obvious to us if we down, because that would not be fitting a monk — are endowed with contentment is that happiness exists or perhaps not building a huge air-conditioned house in (at least) two different forms (A.i.80): you cannot afford, having to take out loans to do it; L Happiness dependent on external stimuli [sAmisa sukha]: Such happiness is dependent on sense-pleasure coming to us via our eyes, ears, EFTA00286734 nose, mouth or by our sense of touch. It also in- TuEEhE sukhA yA itarEtarena cludes thoughts of desire from which superficial "contentment with the requisites you have and those pleasure can also be derived. This sort of happiness you receive will bring you happiness" tends to be gross because it is mixed up with C.2 Two sorts ofpoverty suffering and has the following characteristics: Those who lack happiness succumb to poverty — and just as there are two sorts of happiness, there are two I. the objects of happiness can be obtained only as corresponding sorts of pauper: the result of considerable effort and difficulty I. Materialpaupers: Such people suffer from lack of because they are rare and limited in quantity; resources because they really lack the wherewithal' to earn enough to keep themselves from the poverty line. 2. the objects of happiness, once obtained have to be Such people are temporarily poor because if they find closely guarded for fear of being parted from them; an appropriate way to earn their living, before long they will be able to help themselves out of poverty. 3. being hindered in one's access to such objects of happiness, can cause aggression and acts of 2. Spiritualpaupers: Such people suffer from lack of vengeance; resources because they spend more than they earn. 2. Inner happiness [nirAmisa sukha]: Such happiness Their problem is not one of resources but one of attitude is independent of external stimuli and arises directly because they know no moderation in their spending. from inside whenever the mind has the characteristics Such people can be counted amongst the 'permanent of being: poor' because even if they inherit a fortune, they will pure: occurs when the mind is free of defilemellBt be able to stay out of debt until the day they die peaceful: occurs when the mind is free from (unless they learn contentment in the meantime). movement and grasping; free: occurs when the mind breaks free of vari°fflus 'contentment' means 'knowing moderation' —it is a encroachments, becoming light and limitless; miraculous virtue which can stop people from competing • radiant: occurs when the mind is suffused by mercilessly with one another, stop extravagence, stop wisdom [pailla] — seeing things according to reality; pretentiousness, stop wars, making people self-sufficient • fulfilled: occurs when the mind has no further feeling of lacking or missing anything, and with no in happiness irrespective of their position in society and it residual feeling of even the slightest loneliness — becatall allow the rich to be real millionnaires, because in the the happiness of the mind is self-sufficient in itself. words of the Buddha (Dh.57): SantuEEhE paramaO dhanaO "Contentment is the ultimate wealth" D.SOCIAL CONSEQUENCES OF CONTENTMENT When contentment is lacking: Inner happiness is true happiness — it is happiness that creates no conflicts of interest. It is a happiness that • competition tends to grow up between those who are helps to diminish other problems. However, those who influential in society to the degree that one tries to discredit are to find inner happiness must first cultivate a state of another or cut corners in amassing wealth instead of applying mind that is peaceful and free from discontent. The their skills and influence for the public benefit. Unfortunately such behaviour is becoming more and more prevalent in our more one can cultivate contentment with relation to the society. happiness dependent on external stimuli, the easier it • there is no respectfor ethics in the business world will become to touch instead upon inner happiness — as with the Buddhist proverb (Dh.93): — nothing is left but flagrant profiteering with EFTA00286735 out any thought of the negative repurcussions for temptation. In essence greed has many components and others in society or the harm brought by fanning the as it gets worse, more and more components become flames of greed. No matter how much is earned, involved: even in unscrupulous ways, it is never enough to • attraction (or preference) [rati]; satisfy the appetites of those addicted to materialism. • attachment (wanting it for ourselves) [icchA]; Expenditures exceed spending power and when the • losing our consideration for others [mahicchA]; businessmen concerned cannot earn money fast • losing our scruples about how to earn the enough by scrupulous methods then they will soon money to pay for what we want (pApicchA]; resort to dishonest ones • losing our scruples about exploiting others — like puppets dancing on the strings of the de- [lobha]; filements of greed in the mind. As such one goes • getting down to out and out stealing through life distancing oneself further and further [adinnadAna]. from all reasonableness and moderation — for one The last involves a total loss of conscience in this key reason — the lack of contentment. matters again undermining our discretion in the manner of the recklessness we studied in the most recent Social progress requires both contentment and the lecture. investment of effort. Effort needs to be regulated by In conclusion, from someone who likes something, we contentment just as a powerful car needs to have a good become someone who is attracted to it — from being set of brakes. Without contentment, efforts made will attracted to it, we want to own it — from wanting to own tend to be excessive, misplaced and vulnerable to it, we want own it so strongly that we are not interested in risk-taking. Thus contentment is one of the most vital anyone else's feelings concerning it virtues contained in the Blessings. It is for progress at — from being interested in nothing else but owning it, individual, family and even national levels. The mind we would even do evil to own it — making people of someone versed in contentment will always be ripe suffer throughoutthe neighbourhood. This is how for the fruition of other higher virtues instilled there. something seemingly benign like discontent dete- Those who know contentment will be able to cultivate riorates into a serious social evil. all manner of virtues without risking 'burnout'. Virtue will always be cultivated with the most honest of D.2 Objects ofDiscontent intentions. When society fails to make progress or In general there are four types of things that are the progresses slowly, it is not because people are content,objects of peoples discontent: but on the contrary because of those lacking in 1. greedforpower: those who get elected as a member contentment who constantly undermine the fair of parliament and they are not content, wanting to be economic system. prime minister. D.I Danger ofdiscontentment Z greedforpossessions: those who have pearls and The trouble with discontent is that it develops from an want diamonds, they get diamonds and want rubies etc. insignificant emotions in the mind into more and more etc.. Someone who used to live in a hovel and wants to serious attachments — until it becomes wanting get a house. When they get a house they want to get a without end. The point of studying about the mansion. When they get a mansion they want a palace. symptomology of greed is that you can more easily When they get a palace, they still want to be king of the learn to catch yourself before the symptoms become too world. serious. You can observe your own tendencies by 3. greedforfood (overeating): some people are not examining the symptoms of greed as they develop in interested in power or possessions as long as they can your own mind. This is the nature of the escalation of get their hands on delicacies to eat. greed in the mind. In what follows we will examine the 4. promiscuity: they have a family in every new way in which greed progresses from subtle emotions to town they visit. All of these things can be the source of powerful and damaging discontent. EFTA00286736 D.3 Acquisition with and without discontent aspects of career progress will come to us automatically If we want to have something that belongs to someone by the fact one is devoted and enthusiastic about ow else, but by honest means, for example if you want a present position. Similarly, if one feels as if one's new Mercedes and it costs a million so you save up to married relationship is going badly, before harbouring buy it (such a feeling is not succumbing to discontent) discontentand thinking that a new spouse would fix the — however, if you have a salary of a million per month, problem, one should try cultivating contentment with but you think to cheat someone else in order to get the one's present spouse by practising one's duties (see Mercedes you want, instead of paying for it (discontent Blessing 13) towards them to the best of one's ability. is at work in the mind for sure). Wanting to obtain things is not wrong in itself, if it doesn't lead us to lose E.2 Principlesfor administering one's possessions our scruples about exploiting others. If you really want Principles concerning assets to buy a Mercedes and you save up your salary to buy I. Acquisition: When acquiring assets, you should earn it, that is not discontent. However, if you can't wait and get involved in corruption to boost your earnings, then them in a scrupulous way without having to take advantage of other people to do so — not breaking the that is submission to the discontent. And eventually it law, breaking with custom, breaking one's Precepts or will lead to greed for things without end. breaking with virtue. 2. Expenditure: When using your wealth, you should E. CULTIVATING CONTENTMENT IN EVERYAM stingy — but you should also not be extravagent. EIFEarning one's living contentedly You should not be reluctant to use what you have In Buddhism, the purpose of earning one's living is earned for your own welfare and the welfare of those nothing more than to procure sufficient of the basic closest to you — while at the same time practising requisites of life to support one's physical needs, so generosity, sharing with others and for good works. that one can use one's time, strength and ability to do what is really important in life — namely to cultivate 3. Attitude: One should not worship money but should the maximum possible virtues in the space of one's life. see it as a means or a tool by which one can live one's Buddhism has never seen the working life or the life. accrual of material assets as an end in itself. Thus Buddhists define the economic and social prosperity of E.3 Cultivating Contentment a country as being in inverse proportion to the number I. Daily Reflections: There is a habitual reflection contained in the Evening Chanting: We are of a nature of people on the poverty line rather than in proportion to age, we have not yet gone beyond aging — we are of to the amount of money in the national treasury, in a nature to sicken, we have not yet gone beyond keeping with the saying: sickening — we are of a nature to die, we have not yet "the absence of poverty is a better measure of a gone beyond dying." If we think habitually of the nation's success than the number of wealthy limited nature of our life it will help to reduce the time people" we waste greedily chasing after desires for things that To cultivate happiness and progress one should start by are ultimately unimportant to our real well-being contentment for what one already has — doing one's duties to the best of one's abilities without hankering unduly after other things. For example, if one has the 2. Moderation in eating: Train yourself to know position of 'head of department' at work, and would moderation in eating. Eat to live rather than living to like to experience both job satisfaction and progress in eat! If you can appreciate moderation in simple things, one's career, one should start with contentment for it will be easier to know contentment in more complex one's own position and doing one's duty to the best of ones. one's ability. Apart from being happy at work, 3. Generosity: If we often give things to others it will promotion and other help us to overcome greed. EFTA00286737 4 Keeping Eight Precepts: Keeping the Eight cannot cause the ocean to overflow. In the same way, Precepts, especially the Third Precept of abstaining even a small amount of money can make a difference to from sexual relations, will directly train us to overcome a person who knows contentment. On the other hand, greed concerning the opposite sex. The Sixth Precept of no matter how much wealth you may have, for those not taking food in the evening will help us to overcome who don't know contentment, it will only add to that our interest in food. The Seventh Precept of not wearing person's discontent. jewelry or make-up will train us to be content with ourselves as we are. The Eighth Precept of not sleeping F.2 EL Happy beggar, discontent businessman on a luxurious bed will train us not to be overcome with There was a minister of commerce who told the story of desire for comfort. two events he came across in the same day which had impressed him from that day to this. He left his home one day and passed a beggar in the street. In his family there was a tradition that they would never pass a request for 5. Meditate every day: When the mind becomes more help unanswered refined, our temptation to hunger for power and fame — how much they helped someone in need depended — but will be reduced. they would never refuse someone help. To give a beggar a If you have a good friend, never ask them for the thing cent would normally be a lot, but that day in his pocket there they love the most, it may cost you your friendship — was no loose change. He had to open up his wallet where the unless they give it to you without your asking. smallest note was a five-dollar bill. He gave the five dollar bill to the beggar. The beggar was so happy that he bowed E4 Monastic Life as training in contentment down on the pavement at the feet of the minister. The beggar Since ancient times, Thai society has had a way of said that he had been a beggar since he was a child and today training in contentment which has always been very was the first time in his life he had met someone so generous efficient in instilling contentment in its people — this as to give him five dollars. The beggar's eyes shone with ancient training is the tradition of temporary ordination. appreciation.The beggar's delight gave the minister a certain There is a tradition in Thailand for young men to take cheerfulness to start his day. temporary ordination as a monk at the age of around twenty-years old. Usually the ordination is no longer than three months, however it gives the ordinands the When the minister reached the ministry, he met a bank chance to experience inner happiness first hand, and manager with a pained expression of woe on his face. especially the happiness that comes from knowing The minister asked whether the banker was ill. The contentment. Those who ordain as monks are allowed banker said,"I am so upset I haven't slept for a week. I to use only the bare minimum of material requisites, told my son to order a certain product that was bound to namely three robes and a bowl — one's living is earned be missing from the market, right from early in the by almsround — such a simple life without worries year. The son didn't believe me at first so he made his about material wealth easily facilitates the freedom of order a little late. Only the first order had been ahead of mind which gives rise to the subtle states of inner the competitor. For the second and third lots, there had happiness — allowing those with the chance to ordain been sales competition from other companies. The son to understand the importance to their happiness of should have had a profit of 100 million this year, but attaining contentment in life. because he didn't believe me, he could only manage a profit of 60 million. We have lost 40 million we could F. ILLUSTATIVE EXAMPLES have had." F.1 Metaphor: A drop can fill a glass but a river cannotfill the sea ... The minister expressed his condolences and entered his Even the smallest drop of water can make the dif- office and that day, could hardly get any work done, ference between whether a bottle is full is not. On the because of his musing about the ways other hand no much water you may have you EFTA00286738 of the world — a beggar who is happy all day with a told their son to run away as far as he could to save his five dollar bill and a banker who cannot sleep because own life. Before the son went, the father pointed out he only got a profit of sixty million. He sat and where all the family treasure was buried. The son cried wondered whether even if he managed to achieve to think that he had to leave his parents to die, but all miracles as the minister of commerce whether anyone the same he fled despite being only 12.13 years of age would be happier as the result. at that time. In ten years time he returned to his home- town. The disease had long subsided. He thought of F.3 Ex. AsitAbhu JAtaka (1.234) digging up the treasure, but he decided that it was not There was a prince in the time of the Buddha who already yet appropriate for him to obtain a fortune. He thought had a wife, but he wasn't content with her. If his father that if anyone saw him with a fortune, they would think wasn't vigilant he would mess around with the maids in that he had stolen it, so he might be caught by the po- the royal court. One day the king discovered his son's evil lice. He also reflected that he had nowhere to store the ways so he banished him into the forest. If it had been fortune even if he did get it — because he still had no anyone else he would have had them executed. house of his own — so to have the fortune would put his own life at risk. The prince escaped into the forest with his wife and the two of them lived in a hovel. Instead of realizing the peril of non-contentment with one's own spouse, one day the prince Therefore he waited and took a job working as a guard in the saw some female kinnarees in the forest so he left his wife in house of a wealthy family, ringing the bell to tell the family the hovel and ran after the rees trying to catch one as a the time of day. One day King BimbasAra heard the sound of wife. The wife despaired and went to a hermit in the forest, the man ringing the bell in the morning and could tell at once asking him to teach her how to meditate. With the that the person ringing the bell was no ordinary person but a determination and lack of attachments in the world, before rich man. The king sent a courtier to see the man and she long the wife was able to meditate so well she was able to came back to the king to report that the guard ringing the bell float in the air and flew away from the forest leaving the was no rich man, but just a guard employed in a rich prince to his ignorance. The prince couldn't catch any household. The king would not believe her therefore the kinnarees . When he returned to the hovel, even his old wife courtier found ways of finding out the background of the man hadn't waited for him. So he sat in his hovel and cried like a until she found out that he was the owner of a fortune. drowned and helpless rat. Even today, them are people with the same tendency. You ask them if they would like a wife. They think King BimbasAra thus summoned the man curious to find out having a wife would satisfy them. But when married if why he lived like a poor man even though he was heir to a they could have another mistress or two, they would treasure. The man told the king the reason why he was waiting certainly feel that it would add a little more spice to life for the appropriate time to take advantage of his fortune. The — and if they had four or five mistresses — the more king told him that the time had now come to dig up the the merrier. They are not content with what they treasure. The young man dug up his fortune and the king receive. Even if you were to give them a mountain of made him the treasurer of the kingdom as the result of his gold they would not be content. wisdom and patience in the use of his savings. F.4 Er. Kumbhaghosaka DhAj.321ff In the time of the Lord Buddha, there was an outbreak The wisdom of this man has a useful message of an infectious disease. In the home of a millionaire, especially for ladies who are tempted to wear expensive the two parents decided they were too old to escape the jewelry beyond their means and even for ladies who infection, but they dress provocatively. EFTA00286739 F.5 Er. Paticuposatka Atoka (J.490) that the bhikkhuAi was shameless. The farmer himself There was once a hermit that had a pet bear. One day the bear didn't know what to say. was bored of the food it was given so it decided to go into the The news reached the Buddha so the Buddha made the town to look for delicacies to eat. The bear disappeared into simple rule that bhikkhuAis may no longer eat garlic. The town, but before it could get its paws on anything to eat, the Buddha looked at the past lives of the bhikkhuAi and town dwellers chased the bear away with arrows and spears. caused pictures of those previous lives to manifest The bear returned covered in blood to the dwelling of the themselves for the bhikkhuAi and others to see. hermit and had no more discontent. The bear learned from its hard lesson, and decided to take the Eight Precepts and would TulAnandA had been a female Brahmin with a husband and a no longer take an evening meal even if the hermit offered it daughter. The Brahmin died but because of not understanding food at that time. When the hermit asked why the bear didn't the working of merit had done both good and bad deeds. The accept food, the bear said it had decided to keep Eight Brahmin was born as a golden goose. The goose was able to Precepts to learn to be content with the food it was given. recognize his former wife and daughter in their poverty and shed its golden feathers for them to ameliorate their poverty, feather by feather. In that lifetime, TulAnandA had also been greedy. She wanted more than just a few feathers and a few The same JAtaka told the story of a past life of days later plucked the goose bare and shut the goose away in Devadatta when he was born as a greedy fox. The fox a coop. From that day forth, the goose could no longer found the carcass of an elephant recently died and produce golden feathers. With its new conventional plumage licked its lips. It made its way inside the body of the the goose flew away and did not return. The mother and elephant through one of the openings and started to eat daughter thus returned to poverty and starvation. the soft inner organs of the elephant. When the fox was full it fell asleep where it lay, inside the elephant, for a day or two. In the sun, the carcass of the elephant started to dry out and the bodily openings all closed A clear message from such stories is that if you are trapping the fox inside. The fox was trapped there for going to help someone, you have to observe first seven days until the fox was thin. Only then did it rain whether they know moderation first or not. and when the bodily openings loosened, the fox was F.7Er. A stray dog grownfat able to escape with its life, but it was so shocked by the If you notice the habits of a mangy, starved dog — if whole experience that it wanted to overcome its attach- you give it a bowlful of offal it will be glad of even this ment to food and so kept the Eight Precepts from that and will finish the whole plate. However, if you feed it day forth. offal for seven days, if after a week there is no meat in its bowl it will start to refuse food. If you continue to F.6 Ex. SuraAAahat5sa JAtaka(J.136) give it better food, in no time it will be climbing on the There was a greedy bhikkhuAi who was the origin for table competing with the master for the food on his the Vinaya rule for bhikkhuAis not being allowed to eat plate. If you meet this sort of stray dog, you have no garlic. The bhikkhuAi called TulAnandA loved to eat alternative but to chase it away, because it is a dog of garlic and one day she became acquainted with a garlic the sort that never knows enough. farmer. The farmer thought that a bhikkhuAi should know moderation in eating so he pointed to the garlic Not only animals are like this — even some people, field saying, whenever you want any garlic, just go to although they may not be at all poor, never know the field caretaker and tell him I gave you permission to enough of a good thing. The richer they get, the richer help yourself. The bhikkhuAi picked cartloads of garlic they want to be. Even when they are quite comfortable and the neighbours gossiped and spread it about in their own lifestyle, they will still go out of their way to take advantage of others to EFTA00286740 widen their own profit margin. There have been society in all cases. The illness such people suffer such people in every period of history and they from is that they `never know enough' of something have brought only suffering and degradation to or to be more specific, they lack contentment. EFTA00286741 Blessing Twenty-Five: Gratitude A. INTRODUCTION Such altruism is hard to find amongst people in general A.I Blessing Twenty-five in the order ofthings because it requires a high degree of spiritual maturity. This blessing is the twenty fifth step on the stairway of According to the research of psychologist Lawrence Buddhist practice. In fact we have already come across Kohlberg (late 1950's), ow wish to help others around much of the material in this unit already in the us is a form of maturity that we acquire with age, we preceding units — such as Blessing Three 'Paying tend to start out in life selfish, but become less Respect to those worthy of respect', Blessing Twelve self-centred as we mature. From birth to age eleven 'Cherishing One's Parents, Blessing Thirteen children tend to be motivated mainly by self-interest — 'Cherishing One's children and Blessing Seventeen being mainly interested in avoiding punishment and 'Cherishing One's extended family.' Sometimes it maximising rewards from their parents and teachers. looks as if much of the material is repeated but in fact During the teenage years, motivation shifts to give more there are new things to study which go beyond the credance to social approval — they need to be liked by mundane household situations already discussed — their peers or else to conform to social order such as because in this Blessing, gratitude is considered staying on the right side of the Law. Only those who particularly in the context of the learning of virtue. This manage to extricate themselves from the mind frame of is why the Lord Buddha chose to give special a teenager does a person's ethical motivation move onto consideration to this virtue for the purposes of Group considerations of social contract such as not doing VII of the Blessings. something because of being obliged not to or Universal Rights such as those characterized by the spiritual A.2 The Rarity ofAltruism traditions. Altruism belongs to this final category of In the words of the Lord Buddha, there are two very abstract ideals. From such research we learn two things: rare sorts of people [dullabha-puggala] in the world (A.i.87): I. those who initiatefavours to others [pubbakArE] • that an altruist is rare and that without an attitude — whether they be our parents, relatives, elders, of gratitude from those on the receiving end of such monks, the Lord Buddha or the King — it is no altruism it will surely become still harder to find; accident for someone to mature into a person who • that we cannot underestimate the role of social values virtue and who is dedicated to the cultivation of contract in bolstering our efforts to do good deeds; virtue; 2. those who are grateful and repay the benefits they receivefrom others [katafiliEmkatavedt]. EFTA00286742 A.3 Gratitude in the Cultivation of Virtue est effort and ability to ensure the transfer of the This second observation is borne out by experience. virtues of the teacher towards ourselves — and to rid Although by this stage in the Blessings we ought to be ourselves of our remaining bad habits — to the point beyond the self interest of 'reward' and 'punishment', that all their goodness becomes ours and they we are not yet at a level where our patience is at the become a part of us — while avoiding the level of abstract ideals unaffected by emotions. temptation to dwell on any faults the teacher may Therefore we still have to use social approval still have — and avoiding the temptation to answer (especially the approval of those to whom we owe a back whenever the spiritual teacher delegates work debt of gratitude) to give ourselves extra moral or gives advice.If we recall our debt of gratitude to leverage. Somehow if left to our own devices we can them, sometimes, even if we couldn't be bothered to succumb all too easily to temptation. Harder than make the effort for ourselves, we would still do it simply doing good deeds, is to keep one's en- "just for them". couragement for the cultivation of good deeds going 3. gratitude [katafiftE]: Sometimes what our indefinately — rather than giving up at the first teacher asks of us exceeds the threshold of our patience, obstacle to come along. It is the nature of cultivating and even our respect cannot bolster our morale enough virtue that one must always come up against obstacles to keep us going. Sometimes it is because of our limited and hindrances — sometimes problems from our understanding, that we cannot understand by reasoning associates or our immediate surroundings, sometimes why a teacher has asked us to do one thing or another. inner problems from the working of our defilements. Such limited understanding is often exactly the same Not to succumb to discouragement in the face of such reason why we are unable to make any progress in our hardships needs special strategies which we can use to spiritual practice. However if we think to ourselves that: help us overcome our tendencies to backslide in the cultivation of goodness: L patience [khanti]: Such patience particularly needs "before I got to where I am today I was like the development of 'shame of evil' [hiri] and 'fear of the majority of other people in the world, up to my consequences of evil' [ottappa] — and can eventually neck in water, drowning a slow death in the allow us to be a good teacher to ourselves shark-infested sea of sense-pleasures [saOsAra]. [yonisomanasikAra]. When we are not sufficiently However my teacher came along in his boat, and definitive in our own mind to keep to our own hoisted me to safety. After coming aboard and principles, sometimes we need to give ourselves some helping to row the boat so that it can go around extra moral leverage by thinking of the other people helping to rescue others like my former self who who our behaviour affects. Patience will be developed are still adrift in the ocean. Although such rowing to the full in Blessing Twenty-Seven. is undisputably hard work, it is a thousand times better than being eaten up by sharks. No-one has forced my teacher to work his fingers to the bone, 2. respect [gArava]: Sometimes, even though we know day-in-day-out to perform this great act of altruism full well that something is wrong, we still do it, because in helping other people — my teacher could just as we lack the patience. Because our patience is not yet easily opt for the quiet life of meditation — fully developed (we didn't complete Blessing without having to bother about anyone else — thus Twenty-seven yet), it will reach a dead-end or a ceiling I owe my life to the pure compassion of my if we don't develop the virtues ofrespect and gratitude teacher. Therefore even if I feel tired now and then (together with the wish to repay the debt of gratitude) in and would prefer to take a rest, out of gratitude I relation to our spiritual teachers too. Respect doesn't realize that for as long as my teacher just mean bowing or expressing reverence towards one's teacher, it means using our sincer EFTA00286743 doesn't rest from our mission, it is not my place to protest "How much longer do we have to wait L Recognizing benefit brought to us by others: Such before we can take a rest," or worse than that to benefit usually comes to us as the result of an go about persuading other oarsmen to take a rest intentional effort on behalf of benefactor. In this too." context, the word 'gratitude' is a reasonable translation. We will begin to realize that the difficulties we are Z Recognizing the latent benefit: sometimes benefit facing in our personal cultivation are very minor comes to us not by any intentional action, but simply by when compared to the huge debt of gratitude we the presence of a personage or a thing with latent virtue. have to our teacher for ameliorating the course of An example of this is a paccekabuddha who is enlightened and has rid himself of all defilements — our destiny! but because he lacks teaching skills is unable to Thus gratitude is a form of social approval which can be used transform his latent virtue into benefit for others who to give leverage in elevating the usual threshold of our want to learn from him. It also applies to the benefit of things like merit in our mind accumulated by our past patience in cultivating virtue to the level of the ideal — even beyond the bolstering effect of respect. But something whichactions. This second meaning is something we have not yet met in the preceding Blessings — and it is not quite remains of the utmost importance in the cultivation of virtue is that we must train ourselves a great deal in the regular the same as respect either. practice of meditation — especially at times when we must 'weather out' conflicts or when we are feeling demoralized — we must be quick to sit for meditation, because otherwise B.2 Degrees of Gratitude hesitation can cost us our career of virtue cultivation. When we categorize any sort of thing in the world, we have to choose the standards by which we judge them. Some people divide up people according to the colour Schoolchildren persevere in their studies, often not of their skin, or their nationality or the level of their because of their own intent, but out of gratitude to their knowledge, or maybe you can divide them into fools parents and teachers. Similarly spiritual and wise men as we have done since the earliest practitioners,who in spite of their good intentions often Blessings. However, using gratitude as your standard, succumb to petty quibbling with their fellow you can divide people into three different types: practitioners, can keep themselves on track to self-betterment by reminding themselves of their L Able to appreciate favours receivedfront others gratitude to the Lord Buddha and their spiritual [kataftftu]: This might be compared to virtue at the primary school level. Even some animals have virtue at teachers, even when their own vocation might be weak. this level of development so any person who still lacks Thus gratitude is one of the most important virtues this virtue should seriously question their own level of which will act as a catalyst to allow even higher virtues maturity. If you can already practice virtue at this level to be developed in the future. you can congratulate yourself that you are already more B. GRATITUDE AND INGRATITUDE advanced than some dogs! B.1Definitions Z Able to appreciate thefavours receivedfront others The Pali word for 'gratitude', katafifiE, used in this and repays his debt ofgratitude to others too Blessing means recognizing benefit or virtue (in Pali [katafiftE-katavedE]. This might be compared to virtue the same word `guAa' is used for both commodities). It at the secondary school level. is similar to the western notion of `loyalty' — but 3. Being able to appreciate thefavours receivedfrom loyalty to those people or things that have done favours others and repays his debt ofgratitude to others such for us or brought us benefit in the past. For our a person also honours the goodness ofthe person who purposes in this blessing, `katalifiE means: has done that favour [pEjA]. This might be compared to virtue at the EFTA00286744 • univer.earlpunlrhkatiscEIL ithheatIattbighly de- 3. Treacherer: Such a person goes further than the • velopefflarricaohosis(zningigdatitadfa4omeone just forgoing — they will not only fail to recognize the • thinks,VirtjaisaschaitlarcitkaseadigallusaniF655) benefits they have received from others — they bite the • bringinkiritecup Iddnailille(aen tiab ElvenryiLpIdcdcidggehand that feeds. They will not stop short of killing those estiblithinohheroma4gdhairmajscanitigEbts4C2)to whom they have a debt of gratitude. Such a person at the secondary school level. If the person is truly might grow up as adopted child in someone's house, virtuous he will not only repay his debt of gratitude and as soon as they are old enough, run off with the to his parents — he will also honour them in some of householder's daughter. the ways already discussed in Blessing Eleven (§D. & E.). If you remember, you can honour people in two ways — with gifts [amisapEjA] and also by Ungrateful people find it very difficult to integrate in putting into practice what they have taught and society because they cannot accept the thinking of exemplified for your benefit [paEipatipEjA]. You anyone else. If you are ever on the receiving end of a can see the distinction clearly in the case of a person new acquaintance, employee, spouse etc. then always who looks after their parents in their old age, but examine the degree to which they have or lack they never listen to any advice their parents give — gratitude. If they have no gratitude and are unable to they do whatever they feel like doing — they never develop it, especially for their own parents, never think what they might do to keep up the parent's shelter them in your house — no matter how tempting inspiration to take concern for their child's it may be to have someone who is very skilled or well-being. talented close at hand. You may find otherwise, it is like letting a cobra into your house. If you find your own children have such a tendency, quickly reeducate B.3 Degrees of Ingratitude them from an early age, otherwise when they grow up Similarly using ingratitude as your standard, you can there will be no limit to the evil they will be capable of. divide people into three different types: Don't go thinking that they will understand for themselves when they get older. You have to take L Low-down people: Even though you know that a responsibility for guiding them from the earliest person has done you favours in the past, you don't even attempt to repay your debt of gratitude. The Buddha possible age. didn't go as far as to cause such people wicked but he C. OBJECTS OF GRATITUDE called them 'lowdown' people. Such people often try to Cl Comparison between Respect and Gratitude forget the good things that people have done for them in There are many parallels between the list of people and the past. Even a pet dog will help the owner guard the things worthy of gratitude and those worthy of respect house, but if human being doesn't even recognize the already discussed in Blessing Three. Gratitude is debt of gratitude they have to another, there is elicited not merely by a person or a thing that has latent something seriously wrong. virtue — but by the good that person or thing has done us. Thus the objects of gratitude tend to be more 1. Wicked people: Such people are unable even to concrete than the corresponding list for 'respect'. Thus recognize the benefits or favours brought to them by to avoid repetition, in this Blessing we cover the details others. In the olden days, even a robber wouldn't touch only of the objects of gratitude not shared with the list the possessions in a house where he had been given a of objects of respect — with the following list serving free meal. However, the robbers of today are different. as a rough-and-ready comparison: When they have finished the food they have been given, they will steal everything in the house and even hurt the householders too. Doing a favour for such a person is Personages lost on them. • Lord Buddha (see BL Three §C1) • Community of Enlightened Monks (see M. Three §C2) EFTA00286745 mate (it has no mind) people would still be grateful for the shade and shelter they had had from it. Maybe they will take care of the tree as a result so that others might get the same benefit. They might not make a mess under such a tree or cut it down. You will miss the forests and realize the forests when they're gone. If you have gotten benefit even from your meditation centre or Animals temple you ought to treat that place with respect. • Beasts of Burden Inanimate Objects Some people might even go as far to reflect as to the • Educational Objects (see BL Three §D3) value they have taken from their homeland, home • Dhamma Scriptures (see BL Three §D2) country or even the territory fought for and won by Pagodas (see BL Three §DI) one's ancestors, where one has grown up in peace. You Homeland would know the value of your own country ifyou were Shade-giving Trees ever made a refugee and had to leave your own country. Goodness You will miss it when its gone. • Merit Yourself C4 Merit Just as electricity works invisibly to bring us many • Your own health benefits and conveniences, the Lord Buddha discovered C2 Gratitude to Animals that there is another force which brings benefit to all of The people of old were grateful to their beasts of our lives, but about which (in general) we understand burden by which they earned their living. They would little of the workings — and that is merit — which had not use their water buffaloes to plough in the heat of the brought all forms of success and happiness into ow midday sun when it would be torture to the beasts. They lives. It gives us life and strength and protects us from would find only the best of soft grass and pastures for handicap at birth. It brings us material comfort and their beasts to graze during their time of rest. They intelligence. Most of us are new to meditation so we are would never kill an old beast when it was beyond its still not particularly versed in the real value of merit, working life — out of gratitude for all it had helped but if you meditate further until you attain the them with. They would maintain the buffalo to the end DhammakAya, you will be able to start to understand of its days. Some people loved their buffalos and felt the workings of merit in the same way that a scientist their debt of gratitude so strongly that they would understands the workings of electricity. This is why hardly ever beat them and some would even put up a merit deserves our gratitude mosquito net for the buffalos at night! When the buffalo passed away of natural causes, the owner would divide CS Yourself up the meat with his neighbours. People in the old days None of the forgoing forms of gratitude are of any great would even choose new employees based on the level surprise to anyone — but something which is many of gratitude they displayed towards their old buffalos. If times more miraculous is gratitude to yourself. Your anyone didn't keep buffalo beyond their working age, physical body is a vital piece of equipment for you to they would not be accepted into a company. use in the pursuit of goodness. You can't have anyone else do it for you. Those who use their body for doing evil things such as breaking the Precepts: killing, C3 Gratitude to Inanimate objects stealing, committing adultery, lying or taking In the old days, those who took their rest under a tree intoxicating drugs and alcohol. It is as good as for many years, even though the tree is inani destroying your own body. The EFTA00286746 demerit of all these activities will follow you like a and unconditional love (described in Blessing Seven- shadow. However, if you use your body to perform teen §A.2) which will allow you to size up your debts generous actions, keep the Precepts and meditate in a way that allows you to set your priorities without — the merit which arises as the result will nourish the conflicting loyalties. mind and when it comes to time to leave this world, our If someone has done you a favour, be quick to repay your physical body will go to the graveyard but ow merit own debt of gratitude (without them having to ask) — not will be collected by our astral body and angelic body, just once but many times until your dying day. Don't go leading us to take new life in heaven. When the power thinking like some children, "I lived in my parents' house of that merit is exhausted then you return to be born as for fifteen years a human again. You will be the sort of person they — therefore I will look after may aging parents for only invite to be born human — not the sort who has to fifteen years, no more than that." If a person has done compete to be born as a human. The proportions and both good and bad things to you in the past, try to characteristics of your body will be better than before remember that person for the good things they have — not excessively fat or thin, or white or black — done, and be grateful for those good things. If you are everything will be in equilibrium. Eventually you will to remember the bad things they have done, don't be able to advance you meditation until you are able to remember thinking only of vengeance, but remember in overcome all the defilements in the mind and you can order to protect yourself from further such situations. enter upon Nirvana in the footsteps of the Buddha. You Don't allow a few faults on the part of another person have to rely on your own body to do this. Thus to obscure the good favours you have received from everybody should be grateful to their own body which them. If you can manage to do this the whole of the is their vehicle on the path to Nirvana. time, you will be able to maintain a joyous heart and a happy face. You will not get old before your time with established on your face. If all you can think of D. DEVELOPING GRATITUDE IN EVERYDAY LIFtlivwn is the bad you have received at the hands of others, then D.1Repaying a Debt of Gratitude this world will not appear a very pleasant place to live. How large or small does a debt of gratitude have to be before it is worth recognizing? Sometimes it is You will fail to see any value in life. Some final hints impossible to put a price on a favour one has received. for putting gratitude into practice in everyday life are as If you are dying and someone donates a bottle of blood follows: to save your life, how can you put a price on that blood you have received? The blood is worth your life. You I. Build up the roots of gratitude in the younger cannot put a price on the milk you have suckled at your generation: The people of old used to have a way of mother's breast. If your mother had refused to feed you developing gratitude in the younger generation. since you were small, you would have died. That milk Children would be trained to use only the very highest is worth as much as your life also. For some things it is of words to greet and speak of their parents. They likely that you will never be able fully to repay the debt would bow to their parents every night before going to of gratitude you owe. The best we can do is to do what bed. When children get older, instead of just going we can to repay ow debt of gratitude until our dying through the motions of bowing they start to look for the day. Thus if not entirely necessary, stand on your own virtues in their parents that make them worthy of feet rather than accepting the help of others — but in case you cannot do without their help, then don't forget respect. Once one can see the benefits received from that debt of gratitude for the rest of your life. As a one's parents one will be able to identify the goodness practical guideline, however for how a debt of gratitude in others such as the Buddha or one's teachers. If we can be repaid appropriately, bear in mind the definitions are unable to see the goodness received from our of conditional parents it is unlikely to be able to identify the goodness in anyone else. EFTA00286747 2. Be grateful to your own body: by using it only for because he was not very wealthy. They abandoned good deeds. Don't go destroying your health with RAdha instead of looking after him in his old age. He alcohol. Don't abuse your mouth by lying or gossiping didn't want to bother anyone unduly so he thought of with the neighbours. Don't go using your becoming a Buddhist monk for the final days of his life. handsomeness to become a womanizer. Everyone has None of the monks in the temple were interested to take the opportunity to go to Nirvana so why don't you responsibility for his ordination because they saw that hurry up and use your entitlement? Thus you should he was already old and would only be a burden on the use your own body with gratitude. temple. No-one would give him ordination. The Buddha asked if there was not a single monk in the temple who had received benefit from this Brahmin in the past. D.2 Words of Warning concerning Gratitude SAriputta spoke up and said that once a long time ago It should be noted that gratitude needs be moderated by RAdha had given him a ladleful ofrice when he was on 'equanimity ' [upekkhA) (i.e. not allowed to be influenced alms round. The Buddha therefore asked SAriputta to by bias [Agati) or by familiarity rvisAsa) or else can lead help out RAdha on this occasion. SAriputta ordained to corruption. Thus the importance of understanding RAdha and allowed him to stay in the same lodging Blessing Sixteen (§C) before moving on to this blessing. teaching him meditation and the teachings of the Buddha. RAdha practised hard and before long was Secondly, supposing you have done someone a favour able to become an arahant. SAriputta certainly showed in the past. In fact they owe you a favour in return. his gratitude and the Buddha revealed that it was not However if you are to openly claim a favour in return, only in that lifetime that he had been grateful. Even in then it makes you look like a manipulator instead of a previous lifetimes, he had been grateful and this had benefactor in others' estimation. Thus if you ever do built up the habits that allowed him to absorb the Dhamma to the point of mastery. someone a favour, never go ask for that favour back! If you ask for money back that you have lent someone, that is alright — but when it is a favour you have given someone, asking for the favour back is not at all appropriate — because you often cannot put a price on E.3 EX. GuAa/SEha JAtaka (1.157) a favour. A second disciple of the Buddha well known for his gratitude was /nanda. /panda had his own disciples to E. ILLUSTRATIVE EXAMPLES look after — five-hundred of them — according to the El Metaphor: Sunlight is lost on a blind man duty of senior monks. There was a young monk who In the same way that the light of the sun is blind man attendcd/nanda in every way no matter how brightly it shines, the favours and — washing his robes, sweeping the lodging and compassions of a benefactor are lost on an ungrateful massaging his feet because/nanda himself had many person no matter how much help they may give. other responsibilities to attend to, especially as secretary to the Buddha. Even though/nanda did not E.2 Ex. One ladleful ofrice DMA l04ff have much time to spare to look after his charges, he Besides being the right-hand disciple of the Lord thought ofhis junior monks with gratitude. One day Buddha who was wise in teaching second to the when/nanda went to teach in the palace he was offered Buddha himself. SAriputta was also unsurpassed in the 500 sets of robes./nanda offered all 500 to that faithful virtue of gratitude. He would not let even the smallest student of his. Some people wondered why/nanda was favour pass by unnoticed. There was one day in the biased towards this particular student and whether he town of RAjagaha, the Lord Buddha was staying at was really a stream-enterer [sotApanzt] as others VeOuvana Temple and SAriputta was there also. An claimed. Why didn't he divide up the robes equally? In aged brahmin called RAdha who had been shunned by any case the faithful student divided up the his wife, family and in-laws five-hundred EFTA00286748 robes equally amongst the other 499 monks and kept of their parents. Everyone was sorry for them, thinking only a single robe for himself. There were still tell-tale that the wife had gratitude towards both her parents and monks who went to ask the Buddha about what /nanda her husband so they gave their donations of food and had done. The Buddha explained that/nanda had not money. One day, the princess crossed into the kingdom given all the robes to a single monk because of bias of King Paduma and that day the king himself was there because of three reasons: making donations to the poor with the others. Of course he remembered the couple and was angry because he I. He recognized with gratitude the benefits he had had still not come to an end of defilements. He ordered received from that student; the execution of both the princess and the prisoner, but 2. He knew that that particular monk possessed true after a few moments, his temper cooled down and virtue; reduced their punishment to banishment. 3. That monk had made himself endearing. The Buddha praised/nanda for doing the right thing. If he had praised all the five-hundred monks Thus you may trust a person but never trust their defilements — even if they are an invalid. Ingratitude equally, it would have obscured the special good deeds has deep roots which can even be communicated from possessed only by a single monk. one lifetime to the next — therefore to get rid of E.4 Er. Cullapaduma JAtaka (J.192) ingratitude right from the present lifetime is the safest When the Lord Buddha was still pursuing Perfections bet. as the Bodhisattva, he was born as a prince called E.5 Ex. AlavanAga JAtaka (.1. 72) Paduma. His father the king was suspicious of his In another lifetime the Lord Buddha was born as a young and handsome son because he was afraid that his white elephant in the forest. Devadatta was born a son might compete with him for his own wives and hunter. The hunter had lost his way in the forest so the consorts. He banished his son from the kingdom and elephant showed him the way home. The hunter left told him to come back only after the death of the king. marks on the trees as he went and later found the Prince Paduma lived in the forest with his wife. opportunity to return to the same place in order to get the tusks of the white elephant. The first time the hunter One day the prince came across a prisoner who had had his arms, legs, nose and ears cut off in punishment but came, the elephant gave him the tip of his right tusk. who was nevertheless still alive and who had been cast The second time the hunter came he gave him the tip of away on a raft. The prince attended to the health of the his left tusk. Each time the hunter came, the tusks of the prisoner even though the princess shunned him at first. elephant were cut a little shorter. As the tusks got Later, when the prisoner had recovered his health, shorter, sawing the tusks became very painful for the somehow a love grew up between himself and the elephant. When only stumps were left, the hunter no princess and the two of them had an affair. The princess longer used a saw. He cut into the flesh of the was afraid she would be discovered so she lured the elephant's face to get the tusks out by their roots. The prince to the edge of a cliff and pushed him over. The Bodhisattva elephant thought to itself,"It is not that I prince survived by clinging to a branch below and re- don't love my tusks, but I love them less than the turned to his home kingdom, in time to become king. prospect of pursuing perfection towards Buddhahood. He was fed up with marriage and ruled the kingdom in The elephant thought of its giving as the perfection of justice doing only good deeds throughout his life. As giving. In the end the hunter took the life of the el- for the princess, she put her lover in a basket and would ephant — it's final gift to the world. As the hunter was carry him here and there begging for a living. They cutting the tusks from the carcass of the elephant, the made up a story that they had been married only out of earth split in two where the hunter stood and sucked respect for the wishes him directly into hell, without having to wait for him to die. EFTA00286749 E6 F.x. JavasakuAa JAtaka (1308) branch to prop the lion's jaws open first and only then Once upon a time in the Himavanta forest a mountain lion did he enter the lion's mouth and pull the bone from the was devouring his prey under a tree near his den. A piece lion's throat with his beak. Only then did he re-emerge of bone got stuck in his throat causing the lion extreme from the lion's mouth, knock away the branch and pain. A woodpecker perched above heard the lion's cries retreat hastily to a nearby tree. The lion's pain and asked what had happened to make him look so pained. subsided. Later, fit and well again, the lion caught a The lion replied, "A piece of bone has stuck in my throat" wild buffalo and returned to sit under the same tree to devour his prey. The woodpecker learned of the lion's "I can take it out," offered the woodpecker. success in his hunting and tested the lion asking: "Please hurry up and remove it, my friend — you will be saving my life," roared the lion. "I have heard you've been successful in your hunting ". .. but this is not going to be easy ..." — could you spare a little of the meat to share with . .. I don't see what is so difficult?" me?" . . . the problem is I don't dare to go inside your "Be off with you," growled the lion. "You don't mouth," said the woodpecker. "I am afraid you will eat deserve anything from me — think yourself lucky that I me up!" granted you your life when you were between my "Oh! I wouldn't do that," said the lion. "Hurry up and jaws!" save my life!" The woodpecker criticized the lion for his selfishness Thus the woodpecker accepted to help the lion and ingratitude and then flew away never to return. — but not without circumspect. He used a stout EFTA00286750 Blessing Twenty-Six: Listening Regularly to Dhamma Teachings A. INTRODUCTION of suspicions and doubts that they could write a list A.1 The Place of Blessing Twenty-six in the order of of hundreds. However, if you can put these doubts things on one side to the extent that a few items of the We come to the twenty-sixth step of the staircase of Dhamma start to wake you up to reality, often these Buddhist practice entitled 'Regular hearing of Dhamma problems will be overcome. If at least you can see Sermons'. Only once we have availed ourselves of the some value in the Buddha, the Dhamma and the first four virtues of Group VII of these Blessings is it Salgha, then you begin to open your heart to the useful for us to go on to listen to Dhamma Teachings benefits which you can absorb from Buddhism. regularly. If we have done the requisite groundwork for the mind, when we come to listen to the Dhamma, it we Z To wake you up [saOvega] to the reality of life Most can use what we learn as a mirror to evaluate ourselves of the time our mind wanders about aimlessly. If you in order to know which virtues we possess and those we can point your finger at something that allows the mind lack, the weaknesses we have, and those we have to wake up to the real nature of mind (such as the overcome — so that we know in which areas we have imminence of death) it can stimulate people really to room for improvement. get down to practice of the Dhamma. It is like matches and a matchbox which may lie together throughout their lives but they never break into flame unless one is A.1 Objectives of listening to the Dhamma struck against the other. In the same way, people Of course the point of listening to a sermon is to co-exist with the cruel reality of life for years but it is depthen one's wisdom. However wisdom in not an not unless people receive some sort of transformative instant commodity. There are some things we don't shock that they will get down to earnest practice to understand immediately when we hear them, but that improve their lot. This form of transformative shock is doesn't mean that listening to the Dhamma is a waste of the function of Dhamma teaching. time. Therefore listening to Dhamma sermons has objectives at many levels of complexity: I. To arousefaith in the Triple Gem: without a foun- The Lord Buddha taught that whether Dhamma practice dation of faith it is unlikely that you will see the value gives its fruit quickly or slowly, we still need to do it of the teachings to the extent that you will want to reflect on them. Thus faith is like a sword which helps because at the very least such practice will start to you to cut away the unnecessary doubts and fears. engrain itself as a positive disposition [upanissaya] in People are potentially so full oneself. EFTA00286751 B. LISTENING REGULARLY TO DHAMMIk Quarter-Moon Days (the Buddhist Holy Days): THAIGILINtra These are the full-moon days, new-moon days and The meaning of the title of this particular blessing is to seek out half-moon days. Such days are about seven-days apart. opportunities to hear Buddhist teachings and make time to listen You will find a similar rhythm of holy days in almost to them from knowledgeable teachers in order to transform onc's every religion. Christians observe their Sabbath every mind for the better — and having heard teachings in theory, to Sunday. Moslems observe the Sabbath on Fridays and use the virtues learned as a mirror to examine the presence or Jews on Saurday. Why should all religions have such a seven-day periodicity for listening to religious absence of those virtues in ourselves and to see whether the teachings? Usually even if someone is impressed or virtues we already have can be improved upon. For example, inspired by a teaching, they will remember such a having heard a teaching about 'patience' one should use one's teaching for only a few days. Most people have so new knowledge to examine one's own heart to see the level of many other things on their minds, that within seven patience in oneself. If you have some degree of patience in you, days will forget spiritual teachings they have learned you should be honest about yourself about how much — are there and at the end of seven days they will return to their bad some things which still make you impatient? Can you put up with old ways. If you listen to a teaching which recommends unpleasant things. but find it hard to say 'no' to temptations? that you study conscientiously, maybe you will become Listening to a Dhamma sermon, you will know instantly where a conscientious student for a few days, but by the end of you have mom for improvement. The main point of this particular the week you will be back to your old lazy ways. blessing is the choice of appropriate things to listen to and Supposing your parents have given you some strong secondly the choice of appropriate time to listen to them too. advice about a matter. Maybe you will remember what they have taught you for a few days, but by the end of the week you will start to forget again. It is the same for practically every good habit we set out to build for ourselves — if we are absent from our spiritual teacher for more than seven days, we start to revert to our old The word 'Dhamma' means (also defined in Blessing behaviour. Thus it is no coincidence that there is Sixteen) Buddhist teachings as found in the TipiEaka. teaching every seven days no matter what the religion. We need to find the time to listen to such teachings — It is like recharging your batteries every seven days — because the teachings of the Buddha are without a topping up your morale. shadow of a doubt beneficial — because if anyone can really understand them and practice them for themselves, they will certainly manage to avoid hardship in the long or short term. Sometimes we hear that there are 84,000 headings of Dhamma in the Buddha's teachings. Do you think you know as many of 2. Whenever there are unskilful states arising in the these as 10,000 yet? Or perhaps 1,000? People in mind: If unskilful states arise in your mind, you should general know 10.200 headings of Dhamma from the be quick to listen to a Dhamma teaching. It doesn't Teachings. Sometimes, we only know such subject matter what day of the week it is, if your mind has matter but we have still not got round to practising it for fallen into unskilful states — that is the right time to ourselves. Thus if you are to ask yourself which of the listen to the Dhamma. It doesn't matter where or from 84,000 headings of Dhamma it would be useful to listen whom you listen to such Dhamma — from a monk in a to, the answer is 'as many as possible'. temple or from a layperson or even from your parents or elders — the important thing is that you cannot just allow your mind to 'run riot' — you have to do B.2 Appropriate times to listen to the Dhamma something immediately to solve the problem There are four main appropriate times to listen to the Dhamma teachings. The Buddha taught: EFTA00286752 of the mind that you are experiencing. If you are standing takes time and it requires that they study feeling slighted or sorry for yourself, don't allow from the Buddha Himself or someone who is as that state of mind to continue, but you should listen adept as the Buddha. Not only that, but they must to some Dhamma teachings or else you might get so also be able to communicate what they have learned negative that you feel suicidal. Supposing that you in a way that others can understand. If there is such a are particularly angry with the neighbours, then you person arisen in the world, you should not delay — should go and listen to the Dhamma before you do go and listen to what they have to teach without something you will regret later. If ever the feeling hesitation. If you hear that there is someone who is that you would like to respond to any of these three enlightened then you should see what they have to teach sorts of unwholesome mental preoccupations [akusalavitakka] (A.iii.446) arises in the mind to — but beware of those who make false claim to make it unskilful, then find the opportunity to listen being enlightened such as the many people who have to the Dhamma without delay: to advertise themselves. However, if someone is knowledgeable, has a good manner of practice and I. preoccupation with sense-pleasures [kAma- has a gift for making Dhamma easy to understand — vitakka]: when your mind is overcome with desire be quick to make yourself one of the audience (especially sensual temptation); whenever you hear news that they are teaching. 2. preoccupation with vengefulness [byApAda- vitakka]: (when you feel that you would like to steal The Buddha even went further to enumerate the virtues from people, or damage their reputation or even of those who teach the Dhamma and those who listen to when you are angry), the Dhamma. 3. preoccupation with violence or cntelty [vihiOsA- vitakka]: when you want to hurt or take advantage B.3 Marks ofa goodDhamma Teacher of others Those who are good at teaching the Dhamma should have 3. When in Doubt: An appropriate time to listen to the the following characteristics (A.ii.184Xyou can use these Dhamma is when doubts arise in your mind characteristics as quality control for any Dhamma teacher — for example, when you feel there is something about whom you have your doubts): about your meditation practice or what you have heard that you don't understand or if you find 1. Expounds Dhamma sequentially: This means the something seemingly inconsistent in the Dhamma speaker must teach the Dhamma in way that becomes teachings you have heard. If you have doubts, then gradually more profound (not someone who skips over go to find a teaching monk or someone more important subject matter vital for the listener's experienced in the Dhamma practice than yourself — understanding). To be sequentially profound requires so you can put your mind at rest. that the speaker: I. has a real understanding of their own subject 4. Whenever there is a sermon being given: If you hear matter; that there is a sermon on Dhamma being given and you 2. has skill in communication know that the person or monk giving the sermon is 3. must have prepared and planned what he is going someone who has real knowledge, it doesn't matter to teach. It is not good enough just to speak 'off the what day of the week it is, or what time of the day it is, top of one's head'. you should not hesitate to go and listen to such a ser- 2. Gives reasonsfor the Dhamma taught: It is not mon. It is a very difficult thing for anyone able to good enough just to repeat what you have memorized understand the Dhamma to arise in the world. To study from a textbook or even from the Scriptures. It is the Dhamma to the point ofunder unacceptable for a teacher who has not done any preparation simply to take the same textbook which the students already have EFTA00286753 and read it aloud to than. You have to be able to many, so the speaker accrues a lot of merit — so explain the causes and effects in any relationship, be that's good). If a hundred come, we teach a able to categorize, analyze, generalize and hundred: (its not so tiring — so that's also good). distinguish. When teaching virtue, it is only possible If a handful of people come, we teach a handful: to explain something thoroughly if one has practiced (so we don't have to speak so loudly, and the such a virtue for oneself. How can you expect to atmosphere can be a little more informal — so teach meditation if you have never practised for that's also good). If no-one comes, we sit for yourself? How can you expect to teach about the meditation and teach ourselves (so that's also Five Precepts or Eight Precepts, if you are unable good)" even to keep a single Precept yourself? If you are 5. Teaching without bringing conflict to yourself or giving a description or an example and there are only others: Sometimes when someone is teaching, they are the examples of what others have done, but you can not firmly established in the virtues they teach — when never pay witness to your own good deeds, who will be convinced by what you have to say? they see someone they don't like in the audience, they take the opportunity to insult that person in the course of their teaching (bringing yourself into conflict with 3. Teaches out ofsincere compassionfor the listener: others). Others use giving sermons as the opportunity to The goodwill of loving kindness and compassion are boast about themselves (bringing yourself into conflict the basic foundation of a good teacher. Supposing with yourself). This is a very important distinguishing someone is very virtuous and can practice many virtues feature of how the teachings of Buddhism have always for himself (like a paccekabuddha) but lacks been spread — the Buddha laid down guidelines for his compassion for his fellow man — supposing he gives monks so that they never teach in a way that brings up teaching as soon as someone doesn't understand a Buddhism into conflict with other religions — but that few words of what he has said — then it may be that he doesn't mean Buddhism is a religion of laissezfaire' — lacks sufficient compassion to teach others. it means that when teaching, one should choose one's explanations and subject matter with care. 4. Teaching without the motive ofgaining something (material) in return: A good teacher must not teach with a wish for something material (e.g. wealth, praise or fame) in return. Some monks lose their interest in giving sermons if they are offered insufficient If you ever hear that someone who has all five of these donations. Such thinking is more worthy of a qualities who will give a sermon, then if you can take mercenary Dhamma teacher. Some are not interested in leave from work, go and listen to them without delay the income from their sermon, but will be disappointed and without worrying what day of the week it is. if their audience is small. If there is a large audience, they will rise to the occasion — but if there are only a B.4 Marks ofa Good Listener to the Dhamma few in the congregation, they don't really bother what The person who is a good listener to the Dhamma also they teach and try to finish as early as possible. This is should have five qualities (MNidA.8): wrong. Thus if you can be pleased no matter how many or few come to listen to your teaching, that is one of the I. Doesn't look down on the subject matter: Never signs of a successful Dhamma teacher. The Great look down on the subject matter being taught that it is Abbot of Wat Paknam taught: too basic 'for the likes of yourself. The Buddha taught that each and every item of Dhamma that he taught has the quality that if it is practised to the full it can lead to enlightenment in the end — but some people fail to see "If a thousand come, we teach a thousand: (its the teachings in sufficient depth because they tiring but a few words can change the lives of EFTA00286754 look down on the subject matter and thus miss the 3. a young king: some kings have reigned since they real value. Some people, for example, think that the were not yet thirty (e.g. Alexander the Great) First Blessing (not associating with fools) just means being choosy about one's friends — and conclude 4. a young monk: some have become arahants since that it is too simple to waste their time with. They the age of seven. have their own preconceived ideas about what fools are like so they don't want to waste time hearing a 3. Never look down on yourself: Don't go thinking that sermon about such a subject! But looked at through you have no chance of being able to understand the eyes of the initiated, even this single subject anything as profound as the Dhamma. In fact, even the practised properly can allow us to enter upon most unlikely of people have benefitted from Dhamma Nirvana! — however a person needs to look at the teachings to the degree they could become arahants. See teaching sufficiently deeply to realize that they must the story oft CElapanthaka §D.2 below). Some people also give up associating with the fool in themselves think that they have no chance of being able to trans- — the part of themselves that is stingy, undisciplined form themselves for the better so they give up even and too lazy to meditate. Thus don't go thinking any before they start. They think to themselves that success item of the Dhamma is too simple to bother learning in the study of the Dhamma may take years even for an or revising. Thus those who appreciate Dhamma enthusiastic person — so what hope does a lazy person teaching never look down on the materials they are like them have? taught. 4. Keeping the mind in meditation (concentration) when listening: Your mind should be in meditation 2. Doesn't look down on the level of knowledge of the while listening to sermons — you shouldn't distract teacher: Don't go thinking that a monk is young, yourself during a sermon by chatting or picking your therefore there is probably nothing you can learn from fingernails etc.. The better your mind is concentrated in him. Don't go thinking that as an older person you have meditation as you hear a talk the more you will to hear the Dhamma from and old monk to be a match understand of the subject being taught. In the time of for your own level of experience. It is therefore a great the Buddha, when He needed to teach a very subtle mistake to look down on the knowledge of a Dhamma subject, he would sit with his eyes closed in meditation to teach and the listeners would do the same in order to teacher. In order to help remind the people not to look be able to follow the subtleties of his teaching. In this down on the knowledge of a teacher, in the olden times, way, many people were able to attain the path and fruit people would hold their hands in a gesture of prayer of Nirvana. Thus we too, should keep a mind of throughout the sermon they were listening to. However meditation when listening to Dhamma teachings in in the present day, you can sit however you like, but keeping with this age old Buddhist tradition. don't fall asleep or chat with your friends during the sermon or else that is showing that you are looking down on the knowledge of the teacher. You close the door on your own possibility of spiritual progress. The 5. Reflects wisely [yonisomanasikAra] on everything Buddha warned (Dahara Sutra 5.1.68) that there are learned: You should reflect further on the things you four small things which you should never underestimate have learned from a sermon — turning the subject the importance of: matter over in your mind and examining it from different angles. Such a habit will allow you a fast and quick mastery of the subject matter. I. a smallfire: even a small fire can grow to burn down an entire city Thus both the teacher and the listener each have five 2. a smallpoisonous snake: you can die from the points of practice which they need to apply if a sermon bite even of a small snake of the Dhamma is to give its maximum benefits. EFTA00286755 C. OUTCOMES OF LISTENING TO THE DHAMMA of Nirvana. C.! Fruits oflistening to the Dhamma (A.iii.248) C2 Predispositions acquired through listening to the I. Hearing things never before heard [assutaO Dhamma suAAti]: Because a Dhamma teacher will always put in By listening to Dhamma sermons, even though we the effort to find new items of Dhamma for the listener (see Blessing Three1C2), if we attend a Dhamma might not understand everything of what we hear, sermon, we will almost always be hearing something something which we will gradually acquire in our we have never heard before; personality through our perseverence are certain sorts of pre-disposition. Such deeply rooted habits become like bedrock for the mind. Even though we might not 2. Clartfring things already heard [sutaO understand everything we hear when we listen to the pariyodapeti]: If it happens that the subject to the Dhamma, before long, we will start to build up a sermon is something we have already heard before, at the very least, it will allow us to revise and depthen vocabulary of technical terms associated with the what we already know and raise our mastery to a new Dhamma — even if we are not sure of the meaning, we level allowing us to remember more; have a familiarity with them. Sometimes we don't know the meaning of chanting, but before long we have a passing acquaintance with the Pali words. Such 3. Dispelling one's doubts [ka]khal5 vihanati]: If after predispositions will be like 'capital' that will be a hearing teachings in the past, it is still with some downpayment making cultivation of good deeds by us reluctance that we give up old bad habits and strive for new better ones, as a result of hearing a Dhamma easier in future in four different ways: sermon, some of that doubt and reluctance will be dispelled; I. Quicker attainment of wisdom: in subsequent 4. Straightening one's views [Atha!) ujuO karoti]: In existences one will attain wisdom quickly and with the course of our everyday life as we journey in pursuit ease. One will be able to recall and apply items of of virtue, we may come up against many obstacles from Dhamma with ease allowing one to attain the path and inside and outside which might conspire to infiltrate our fruit of Nirvana quickly: thinking with 'false views' [micchA diEEhE]. Such 2. Ability to teach: in subsequent existences, once one false views if left to their own devices can eventually has a knowledge of Dhamma, it will be easy for one to lead our spiritual cultivation to go in circles or else to teach it and explain it to others; deviate from the objectives we have set ourselves. One 3. Recognition of the Dhamma message: in subsequent advantage of regularly hearing Dhamma teachings is existences, even if one cannot remember items of that we will be able to identify the workings of False Dhamma oneself, but upon hearing Dhamma teaching View in our mind and to uproot these, cultivating Right from others, one will be able to attain the path and fruit View [sammA diEEhE] in their place. of Nirvana quickly and one's understanding will be thorough and without any shadow of a doubt. Like a person who has heard the sound of a drum once before 5. Calming the mind and bringing happiness even much later, after a journey of many miles [cittamassa pasEdati]: Hearing Dhamma sermons will if they are to hear the sound of a drum for the 'wake us up' to the reality of life and the world, shaking second time, they will recognize it instantly for what it is. our mind out of distraction with sensuality, vengeance It would be hard for anyone to persuade such a person that and aggression while making clearer to us where our what they are listening to is not a drum. weaknesses lie, and to raise up our morale giving us the means by which to definitively overcome those weak- nesses — ultimately attaining the path and fruit 4. Easily re-awakened to the value ofDhamma teachings: in subsequent existences, even if one can no longer remember the Dhamma one has EFTA00286756 learned, and even if there is no-one to teach it, but ing or any of the longer suttas of the Buddha?" on hearing only a few words of advice from others, CElapanthaka was chased out of the temple and or perhaps even overhearing such advice shunned because he wasn't considered worth his — it will bring back one's former knowledge of almsfood. CElapanthaka left the temple in despair and Dhamma easily allowing one to attain the path and met with the Buddha. CElapanthaka informed the fruit of Nirvana with ease. Buddha that he was going to disrobe. The Buddha asked him, "When you ordained, did you ordain to offer your Even those who regularly perform their Morning and life to Buddhism or did you ordain for the benefit of Evening Chanting, even though they might not know your big brother?" CElapanthaka agreed he had the precise meaning of the Pali vocabulary ordained to offer his life for Buddhism so he renewed — it is certainly not a waste of time because at the very his interest to continue with the ordination. The Buddha least it will bring peace of mind and a familiarity with looked back into the previous lifetimes of CElapanthaka the Pali turns of phrase so that in a future existence to see what was the problem impeding his progress in even just overhearing the sound of someone else the apprehension of Buddhism. In past lives he had been chanting, it will attract one to investigate more closely very intelligent but he had become arrogant as the result and have the opportunity to hear Dhamma teachings — of his intelligence and had regularly teased a fellow and having heard them, to understand them with ease as monk who was not so gifted so often that the other the result of the past disposition we have built up for monk despaired and disrobed. That evil had made him ourselves, so that we can attain the path and fruit of as stupid as his victim in every subsequent lifetime. The Nirvana with ease. Buddha realized that to memorize any scriptures would be fruitless so he found another way to teach the monk. He taught the monk the word 'rajoharaAa& (meaning D. ILLUSTRATIVE EXAMPLES sullied) and gave the monk a piece of white cloth with D.I Proverb: Those who see the danger in the cycle of which to wipe his own head. He gave the monk the existence (S.v.94-6) practice of reciting the word while at the same time "O! You who see the danger in the cycles of wiping his head with the cloth. The white cloth was existence [saOsAra], in whatsoever era the blackened by sweat and dirt and eventually Noble Disciples hear the Dhamma, listen to CElapanthaka, seeing that the impurity of his own body the marrow of their bones, listen to the had sullied the white cloth to make it black, lost innermost part of their mind, and who muster attraction for his own body, his mind was able to enter all of their encouragement, bending their ears the centre of his body and attain the DhammakAya to listen in earnest — in that era their Five inside. He became an arahant where he stood. His elder Hindrances will be overcome and their Seven brother could not believe he was enlightened until his Factors of Enlightenment [bojjhalga] will be younger brother performed a feat of mental power by replicating thousands of images of himself brought to completion through the power of [manomayiddhi]. their meditation." D.2 EL CElapanthaka DhA.L239ff There was one monk in the time of the Lord Buddha called CElapanthaka who had ordained for ten years but D.3 Er. JanasAna Ascetic (MahAvaOsa-EEkA 190ff) was so inert that after all that time he could not even In the time of Kassapa Buddha, there was a python remember four lines of verse (one vagga). His elder which had dug a burrow just next to a cave where brother (already an arahant) despaired. He thought, monks regularly chanted the Abhidhamma. The monks "My younger brother is so dumb he cannot even often chanted the verses concerning the sense doors remember four lines of verse so what chance would he [Ayatana] and how they should be re- have of learning the chant EFTA00286757 strained. The python heard the chanting every day but ordain at that very moment and could become an because it was a snake, of course it could not arahant himself in the reign of Asoka. Thus even understand the meaning. It could only remember the listening to the Dhamma without understanding the word 'Ayatana' and the pleasant personality of the meaning can have implications to the extent of monk chanting the verses. It was these things that the enlightenment in the future. snake remembered at the last moments of its life. Usually animals will only think of food, mating and D.4 EL Saccake Nigantha M.i.234ff, MA.i.469ff fear of death — but this snake thought only of Dhamma In the JAyamaigalagAthA chanting which recollects the and was reborn as an angel. It lived in heaven for a victories of the Buddha achieved without aggression — there hundred years. The ex-snake was reborn in about 300 was one example in that chanting of a dialogue with a leading li.C. as JanasAna and his former familiarity with the philosopher in contemporary India. Both his parents were also chanting attracted him to ordination, even from teenage. philosophers. In his own right, he was renowned for his skill He became an ascetic who was able to become versed in dialogue. He was not contented when many of his in the Y edas.Thew[rr.M*rMnMasi M we Ak breinewOcemicetn. supporters became followers of the Buddha so he planned to defeat the Buddha in debate to descredit Him. He went to see the Buddha with a huge congregation of supporters (who loved debates). At that time the Queen who would be mother to the Emperor Asoka conceived. Usually when women become pregnant, they have morning sickness which leads them to That morning the Buddha had seen in his meditation have some strange compulsions. Some would like to eat that Saccaka Nigantha was ripe for progress in strange things such as sand or human blood. Some feel Dhamma that day, but not to the extent of attaining the compelled to shout at the neighbours. For the mother of Path and Fruit of Nirvana (the reason for this was Asoka, her compulsion was to have the moon and the sun because he lacked sufficient engrained familiarity with at her feet and to eat stars and clouds. the Dhamma). However, as a result of their debate, Saccaka Nigantha would absorb the Dhamma he had The young ascetic heard the strange desires of the queen and learned as an engrained familiarity that would help him was able to tell her that he child would be no ordinary son. lie towards enlightenment in a future lifetime. The told her that wanting to stand on the sun and the moon was a philosopher was defeated in the discussion and listened sign that her son would rule the whole of the subcontinent. to the teaching of the Buddha. He invited the Buddha to Wanting to eat the stars was a sign that Asoka would kill take a meal in his own house and again heard a some of his own brothers and sisters and wanting to eat repetition of the same sermon, but still was unable to clouds was a sign that he would destroy heretic sects which understand it. He could manage no more than faith. got in the way of the truth (like the clouds which hide the sun). In the next lifetime he was born in Sri Lanka and became a monk known as KAOa-Buddharakkhita at an The life of Emperor Asoka proved all the prophecies of early age. He knew all the Teachings by heart, but the the ascetic to be true, so Asoka sent his men with a engrained habits of a philosopher rendered him unable golden palanquin to invite the ascetic to the palace. to practice any of them. He knew only the theory. One However, on the way, the ascetic visited Vattaniya day his teacher warned him to practice himself or else Hermitage and met with an arahant Assagutta who all his students would be arahants before him. The taught about the sense doors. Just hearing the word monk realized his mistake, practised for himself and 'Ayatana' woke him up to the value of Buddhism to the was soon able to become an arahant himself. At that extent that he asked to time, with his old ability in dialogue together with the sermon in his mind, received from the Buddha in a I. The Vedas arc Hindu scriptures in which some of the prophetic previous life materials share elements of the Buddhist scriptures from a time when Buddhism has almost disappeared from the world and which is passed down to the next era. EFTA00286758 time, he was soon able to become a valuable Buddhist the thieves take all my money, I don't care. But don't missionary. come and disturb me while I am listening to the Dhamma!' Having reprimanded her, she sent the maid D.5 EL KAOE KuraragharikA (DhA.iv.103ff) home. KAOE KuraragharikA was the mother of The leader of the thieves, who was sitting closeby, SoAa-KuEikaAAA Thera. On one occasion, SoAa overheard everything. Her words also made him think, 'If passed through his home town. On his return from the we take away the property of this wise and noble lady, we Jetavana monastery, his mother met him and organised will surely be punished. We might even be struck by a grand charity in his honour. Having heard that her son lightning.' The leader got alarmed, hurried back to her could expound the Dhamma very well, she requested house and ordered his thieves to return all the things they him to give a discourse. SoAa complied with her had taken. The gang of thieves then went to the pavilion to request and so she built a pavilion for the purpose. A listen to the Dhamma. large crowd, including his mother, turned up to listen to SoAa finished his exposition of the Dhamma at the the Dhamma expounded by SoAa. crack of dawn. Then, the leader and all the thieves admitted their mistakes and requested for her forgive- While she was at the pavilion, some thieves broke into ness. Being a kind and devout lady she pardoned them her house. However the leader of the thieves went to all. Realising the evil of their ways, all the thieves the pavilion to keep an eye on her. His intention was to joined the Holy Order. After receiving instructions kill her should she return home early on learning about from SoAa, the new hhikkhus went into the forest to the theft at her house. Her maid, left behind to guard practise meditation. The Buddha knowing their mental the house, went to the pavilion to inform her about the attitudes sent forth his radiance and exhorted them on theft, but the lady only said, 'Let the way to gain Purity EFTA00286759 -7 The Eighth Group of Blessings "Instilling Oneself with Higher Virtues" Having acquired the basic virtues in Group VII culminating in regu- lar listening to the Dhamma (Blessing Twenty-Six) — to cultivate oneself further on the Buddhist path of progress, it is necessary to instill ourselves with higher virtues such as patience, openness to criticism, the sight of a true monk and regular dicussion of the Dhamma. There is a major distinction between the basic virtues described in Group VII and the higher virtues described in Group VIII. The basic virtues of Group VII are concerned with making ourselves receptive to what we hear during a Dhamma talk — and this is the major purpose of the virtues of respect, humility and gratitude. However the culmination of Group VIII is more demand- ing. Even after the explanation of various items of Dhamma in Group VII we may not understand them until we see them exem- plified. We might be able to understand the Precepts [site] from a Dhamma sermon, but we might not be able to comprehend how they can bring happiness until we see the happiness of a monk who keeps the Precepts well in Group VIII. Thus the 'higher' virtues of Group VIII are more demanding because they are 'interactive' vir- tues — namely patience and openness to criticism — which make us ready before we see a monk and discuss the Dhamma with him. Without these two major 'interactive' virtues, if the monk should attempt to point out a profound truth to us which conflicts with the defilements still lurking in our mind, if too much is demanded of us, instead of improving ourselves, we might flounce away in a huff — the 'fool' re-appearing in us because our patience and open- ness to criticism is insufficient. EFTA00286760 Blessing Twenty-Seven: Patience A. INTRODUCTION B. PATIENCE A.1 The Place of Blessing Twenty-seven in the order B.I Definition: Patience ofthings The root meaning of the Pali word for patience, Patience is necessary as an interactive virtue because "khanti" literally means maintaining one's normal state we need to be prepared to overcome many possible — and this would be true no matter whether shaken by obstacles, especially conflicts and temptations, in order tempting or unpleasant stimuli — in the face of such to acquire the higher virtues. Patience is one of the most obstacles, a patient person remains steadfast. important qualities of mind we can possess. We do meditation the whole of our lives to give rise to the B.2 Characteristics ofPatience wisdom that will allow us to identify and overcome the The characteristics of authentic patience are as fol- defilements in the mind — but you could never attain lows: wisdom without a foundation of patience. In fact patience is not only the foundation of wisdom — it is I. We can put up with things: If insulted by a fool, one the foundation of every sort of virtue in the world. Thus pretends one has not heard. If you are reprimanded for if we already have a mirror with which we can examine something that is not true or if you are provoked, you pretend not to hear. Some have just given up drinking the quality of the mind, the first thing we should be alcohol and knowing that a colleague might looking for is 'patience' in the mind. No matter what intentionally order some liquor and sit down at the task we undertake, our success relies not only upon our same table with the intention of making your mouth level of wisdom, but also ow patience to apply our water — if you pretend not to see, that is the practice of wisdom to its intended conclusion. Patience is the virtue patience. Patience is to do all the good things you allowing us to overcome the temptation to backslide or normally do with restraint of speech and mind. It become dejected instead of being diligent. Instead of applies especially when someone has done you a favour seeing obstacles with trepidation, with patience we wel- in the past, but later does something annoying to you. come them as challenges — thus every success both in Patience is to continue to treat them well without spiritual and worldly ways is a monument to the virtue forgetting your debt of gratitude to them. Supposing of patience. The Buddha praised patience as one of the you have always been someone with very strong false greatest virtues, second only to wisdom. views, by patience you will keep your mouth shut, not allowing your views to express themselves in your EFTA00286761 speech and by continuing to work on yourself before, or you have meditated but have still not attained — until there am no further traces of such false the Sphere of Dhamma or you are still not able to views even in your thoughts. maintain the Sphere of Dhamma the whole of the time 2. Avoiding being cruel: One is able to keep one's or you are still unable to attain the Dhammakaya — temper under control — rather than getting angry, then getting on with our daily practice in spite of what violent or threatening. Those who lose their temper anyone else says, can be counted as patience. easily show a lack in their development of patience. There is a proverb coined by Indra that: B.3 Misunderstandings concerningpatience Some may be familiar with effigies of three monkies "Those angry in response to the angry often seen in Asia — one monkey with its hands over provocation of others are the worse of the two; his eyes, the second with his hands over his ears and a Those who don't respond angrily to angry third with a hand over his mouth. This is a symbol of provocation have won the battle which is hard the ancient proverb advocating patience: indeed to win." (S.i.157) At a more subtle level, avoiding cruelty even means "See no evil, hear no evil, speak no evil" Even though this avoiding allowing other things to irritate you — proverb is well known, even the meaning of the three monkies whether it be extravagant people, or working in the has been twisted in the modem day by those who misunderstand hot weather — irritation would be a sign that your patience. They say: "Even if you see evil behaviour turn a blind level of patience is still lacking.There should not eye; even if you hear evil speech, pretend you haven't heard; even be thought of getting your own back on others even if you know something evil is going on, keep your mouth who have hurt you in the past. shut" Thus various evil actions such as corruption continue unabated as a result of the pseudo-patience of its witnesses. Thus 3. Not bringing tears to others: One avoids bringing suffering or mental hurt to others because of any hatred if we are really to understand patience, we have to look carefully we might bear towards them. at its guiding principles instead of succumbing to widespread 4. Maintainingjoyousness ofmind the whole of the misunderstandings. Supposing a child is too lazy to study or help time: One should not allow one's mind to fall away around the house. If his mother reprimands him and he is from contentment — rather than being vengeful or unmoved and indifferent, is that patience? Indeed, it is putting the blame on the weather, fate or scapegoats, we maintaining one's normal conduct in the face of unpleasant should try to do all sorts of work with a mind that is stimuli, but it is not the cultivation of patience. In this case it blythe. You look on the bright side of the world, instead would be better referred to as stubbomess. Supposing some of thinking who to blame for hardships — instead of hooligans are normally troublemakers and they ignore someone grinding your teeth whenever you are ill thinking, who tells them to stop, carrying on with their normal "Why is it always me? Why do others never get ill like troublemaking me?" In addition to all of these you should be interested only to mind your own business — instead of nosing into the affairs of others which don't concern you. Instead of going for instant solutions from fortune tellers, one should get down to hard and honest work to ameliorate — is that patience? They may say it is the cultivation of the situation through your own abilities. Keeping the patience, but in fact it is more likely to be insensitivity Precepts no matter whether others laugh at you or not, to advice. would count as patience. Supposing you have never Supposing someone is so poor that he is about to meditated starve, but instead of helping himself by going out EFTA00286762 and earning money, he puts up with the situation from a cut in their finger they will scream and cry as if — calling it patience — In fact, he could show a lot they were going to die. In a hospital there were three more patience in striving hard to do the necessary to patients. One was crying out as if in agony and it was ameliorate his situation. discovered that she had lost her ring finger. She couldn't By contrast, patience should be the saving grace that accept her own bad luck because she thought, "I'll never allows one to extricate oneself from truancy, be able to wear a wedding ring any more." The second bed delinquence or poverty. The important characteristic of had a patient who was just moaning now and then. She had patience is for as long as you are truly patience it lost her arm and both legs. At the third bed, all was quiet should be on the basis of a radiant mind not a clouded because the patient had a broken neck. It was because of one! True patience is thus: many similar situations that the people of old had the the patience to extract oneself from and avoid all eviPaYir18, "Don't attend to the patients who cry out loudly — allows you to endure until you can extract yourself from first, because they are still a long way from death. Take the clutches of evil behaviour care of the ones who have no strength to cry out any more • the patience to continue to do all manner of virtuous - because we have no way of knowing how much longer deeds — allows you to persevere in doing good deeds they will be with us. • the patience to maintain one's mind, not allowing it to become clouded — allows you to keep your mind pure and radiant 3. Patience in the face of conflict (mental suffering.): This refers to patience we have when confronted by anger, discontent and denial that comes from hearing insulting B.4 Levels of patience words, unpleasant treatment or manners, being put under Patience exists at at least four different levels: pressure by one's boss or by one's subordinates and I. Patience in theface ofhardship: This means en- various sorts of injustice in society. People in our society durance of hardships caused by the environment around are very diverse in their dispositions us — such as the heat of the sun, or the rain. We were born with the sky over our heads and not a roof, so if it — thus don't expect everyone to be as you would rains or the sun is hot then we have to accept it and want in every respect — thus once you start to carry on with our work in the rain or the sun. develop the social dimension of your life, if you want to get along with other people, you need to 2. Patience in theface ofphysical suffering: Eve- prepare plenty of this sort of patience for yourself. rybody has physical feelings in their body. All you need Everybody in the world loves to do exactly whatever to do is sit without moving for a few minutes and you they want without taking any notice of any will start to feel stiff. However, some people sit around regulations — but in fact it just shows that you are a gambling table or sit watching a movie all night lacking this third form of patience. The more people without moving or complaining — but why when you live in a community together, the more occasions sit for meditation for a few minutes is it such a grueling there will be for conflict. People have different hab- experience (?) — only because you lack patience in the its, needs and backgrounds and if they don't have the face of suffering. This category of patience also capacity to be tolerant of others' differences then includes toleration of the suffering implicit in illness. If conflicts will soon break out. Even if you possess all a person has an illness and they exaggerate their the forms of patience already discussed, but you lack suffering by reveling in it, it is as if they are twice as ill than they need to be. Some people can tolerate all sorts patience in the face of conflict, you cannot make a of hardship, but if they see their own blood success of life — supposing you resign from a place of work every time you get a little bit of criticism? EFTA00286763 4. Patience in theface of temptation: This means congratulate ourselves for being so patient — not patience to avoid succumbing to attractive or distractive getting angry when insulted. However, are you things which maybe you would like to do but which are patient enough not to smile when someone praises inappropriate e.g. the patience not to succumb to the you? Flattery is specially dangerous for young ladies temptation of touring night clubs, gambling, addictive who run away with the first spotty youth to chat drugs, bribery, corruption, promiscuity, drunkenness them up. This final type of patience is the hardest of concerning rank or power or boasting etc. This is all to develop — as in the words of the ancient resistance towards the things that distract us from our saying: real work or purpose — for example, to resist the attraction of going on outings, gambling, smoking, "Not to be angry when insulted is hard enough drinking or taking drugs. Before you had experience of — but not to be elated by flattery is harder still" any of these things, you would have found it easy to resist any of them because you regarded all of them in a Thus obstacles on all four levels can be overcome negative light — but whenever you have had your first by patience. taste, your capacity to refuse is significantly weakened. Before you knew the rules of poker the whole game C. CULTIVATING PATIENCE seemed very tedious but as soon as you knew how to Cl Training oneself in patience play, it began to feel more like a way of strengthening Training oneself in patience when one is put in situ- friendship, or an aid to mental calculation. Before trying ations of hardship can be easier if one bears the fol- heroin, like the rest of the world you would condemn it, lowing tips in mind: but once you become more familiar with it, it suddenly I. Reflect regularly on one's sense of conscience: seems more acceptable as a way of enhancing your When we are fully ashamed of evil [hiri] and fear the strength. It might take patience not to accept a bribe. If consequences of evil [(mapped, patience will someone offers you a bribe of a 1,000 or 10,000, you automatically arise; might find it easy to refuse, saying, "What do you think 2. Transform negative emotions into positive ones: In I am — a mercenary?" But what if they offer you the case we are maltreated, by relativizing, and 100,000 to keep your mouth shut? You might say, "Per- reminding ourselves that things could be worse, we can sonally, I don't have the need of your money, but elevate our level of patience in the face of hardship. If sometimes, I have to help out my employees and their they insult you, remind yourself it is better than being families ... but both my self-respect and those of my beaten by them. If you are beaten by them, remind employees are worth more than your money!" When yourself that it is better than dying at their hands. Some offered a million, there is only one response left — "I'll people only like to meditate when they feel it is easy take it!" As soon as you are put in a position of for them to do so. On days when it doesn't seem to be responsibility, there will be things to tempt you. The sort going very well, often they make no attempt to carry on of patience that you need to overcome this sort of with the practice. Such people will be unlikely to make temptation is even more difficult to master than patience progress, because they refuse to meditate at exactly the against conflict. Most people who are already time when they need to sit for meditation the most. If temple-goers already feel indifferent if anyone comes up you sit for meditation and find it is not going as well as and insults them — it is not much different than you expected, don't give up. Think instead, "Today all I listening to a dog barking. We often can see in meditation is pitch darkness — well at least that is better than feeling dizzy." And if some days you sit for meditation and you feel dizzy, think instead, "today I feel dizzy in meditation — well at least that is better than feeling stiff." And if EFTA00286764 some days you sit for meditation and feel stiff, think 3. don't look down on even the humblest of work instead, "Today I feel stiff in meditation — well at 4. don't allow your mind to be upset by elation or least that is better than having a headache." And if disgust: your mind needs to be like the earth which some days you sit for meditation and have a doesn't recoil no matter whether unpleasant refuse or headache, think instead, 'Today I have a headache the most exotic perfume is poured onto it and a when meditating — well at least that is better than mountain remains unshaken in the face of the winds having a fever." Such an attitude is equivalent to the from the four directions. attitude of a boxer who dodges punches to avoid the If you can follow these four practices, you will soon be painful blows they are intended to cause. able to cultivate patience and other virtues will follow. 3. Practice meditation regularly: Meditation is the foundation of all sorts of patience. Patience allows our C.3 Practisingpatience in theface ofinjustice meditation to deepen. As our meditation deepens, our Similarly the Great Abbot of Wat Paknam gave a path ability to be patient is improved. This is why no matter of practice to victims of injustice. Sometimes you know what part of Buddhism you want to study you have to that you are being maligned — but to lose your temper meditate first to prepare the mind. Train yourself in about it would do nothing to help the situation. Usually meditation continuously. Patience and meditation are such injustice is the end product of a longer train of complementary virtues — for patience to be good, there contributing factors which are better dealt with cooly must be a good quality of meditation as its foundation. and calmly by such means as new legislation — thus if For meditation to progress, it needs patience as its you find yourself the victim of the end products of springboard. Patience is like the left hand and injustice rather than letting it spoil your day, you can meditation like the right. If the left hand gets dirty, it cultivate patience as follows: can be washed with the right. If the right hand is dirty it can be washed with the left — and if both are dirty, one L Neverfight back For example if they insult you, can be rubbed against the other to get them both clean. don't insult them in return. If there is a fight there is always a winner and a loser. In our case that is never enough because we will settle for nothing less than outright victory. If they put an article of lies about you C2 Turning a blind eye to provocation in the paper, don't go giving an interview to the The Great Abbot of Wat Paknam taught how patience newspapers instantly. Maybe you should just have a is invaluable for the cultivation of meditation. He private talk with your boss to let him know the real taught that you need to: situation. Don't engage in mud-slinging. Even if you "do as if your eyes are blind like bamboo; do as if publicize your response in the papers, they may twist your ears are as deaf as frying pans; do as if your your words to their own advantage. body is as humble as a doormat-rag; do as if your mind was as steadfast as the earth" Z Never run away. By running away it is like ad- The conclusion of his advice is in the order of the mitting your guilt. above verses: 3. Do good deeds continuously. This is the I. don't go looking at the inappropriate things — for transformative part of our patience. Don't give up but example, don't go looking at the other people who go maintain your quality ofmind. Don't leave weak spots to the same temple who might annoy you for your opponents to attack further. The initial accusation is only like the first punch of a boxing match 2. don't go listening to the things that are inap- — to see how the opponent will open himself up to propriate — for example, don't go listening to gossip further attacks. 'Good' in the worldly sense means carrying on EFTA00286765 with `business as usual'. Do everything according to The king said, "That's all I wanted to hear. We'll soon the book, in case someone looks for fault with your find out where your patience lies!"— and had his practice. In spiritual ways, don't go relying on others attendants whip the hermit a thousand of times. but rely on the merit you have done. Merit is really The hermit remained indifferent. He said, "Your the thing that helps people win or lose. Thus any majesty, patience is not to be found my skin but in my morning when you haven't given done something mind. Even if you were to strip all my skin off you generous, don't dare to take breakfast. Any day would not find it." when you don't intend to keep the Precepts, don't The king said, "That's all I wanted to hear. We need dare to leave the house. Any evening when you waste no further time with whipping," and proceeded to haven't done your meditation and chanting, don't cut off the ears, nose, arms and legs of the hermit. dare to go to bed. In that way your goodness will accumulate making you less vulnerable to injustice. The hermit remained indifferent. Of course it would have been agony, but the hermit maintained the quality If you can manage to follow this advice, before long of his mind, and in spite of the pain he was not angry. you will win a victory without bloodshed. It will be Normally, if something hurts our body, it hurts us to our outright victory and the public sympathy will fall on mind, but not in the case of this hermit. Instead of the your side. hermit being angry, it was the king who got angry because he couldn't manage to upset the hermit. He D. ILLUSTRATIVE EXAMPLES stamped on the ground in anger and turned his back on D.1 Metaphor: Grass is Patient the hermit to leave the park. As he turned, the earth Despite its small size, the tenacity of grass has allowed opened up beneath his fret and swallowed him directly it to spread to every corner of the world. In the same into Aveci Hell. The hermit remained alive, but covered way, despite a person's lack of wealth, knowledge or in his own blood. The courtiers attended to the hermit's ability, their patience will allow them to train wounds and redressed him. They were afraid the hermit themselves towards happiness and success in life. would be angry with them — they all said that they only did what they did because the king had ordered D.2 Er. KhantirAdE JAtaka (J.313) them to do so. The hermit replied, "Long live the king At a time when the Lord Buddha was still pursuing and anyone else who decides to cut off my arms, legs, Perfections as the Bodhisattva, he was born as a hermit. lie ears and nose. People of the likes of me have no anger was meditating in a royal park. That day the king was drunk left for anyone." and came through the forest with his retinue of court ladies. The king fell asleep in the forest, so all the courtiers became D.3 Er. PuAAovAda Sulfa Miii.267 bored and instead of attending the king, they went to listen to In the time of the Buddha there was a man called the teachings of the hermit nearby. When the king woke andPuAAa who lived in the town of SunAparanta in the found himself alone he lost his temper. When he found the south of India. At that time the south of India was less courtiers, instead of being angry with his courtiers for leaving developed than the rest of the country. There were even him, he became jealous of the hermit for having become thecannibals living in the forests and all the inhabitants centre of the courtiers' attention. had a reputation for their cruelty. Murder was a daily occurrence. PuAAa had been a merchant travelling with his brother to trade in the town of SAvatthE. He had the He shouted at the hermit saying, "What's so good about chance to hear the teaching of the Buddha and was so you? — Speak up for yourself if you have any inspired that he asked to ordain. He tried his best in particular virtues to speak of!" meditation but the foreign climate and the environment The hermit said, "I have the habit of not being driven to was not amenable to his meditation — and he could anger. I train myself in patience." EFTA00286766 make no progress. One day he came to take his leave of and as the result he had spent many lifetimes in hell. He the Buddha in order to return to his home country and considered that if he grew up to be king again in this to try meditating there instead. The Buddha disagreed lifetime then he would have to order the death of people with his idea reminding him, "Have you forgotten the again in the same way and he would risk going to hell cruelty of the people in your homeland? Will you be again. Therefore he decided to train himself further in able to tolerate the people there?" patience. He decided that he would not fall for the temptation of the power of kingship and that he would PuAAa replied, "I can." pretend to be mute from that day forth so that he would The Buddha asked, "What will you do if they insult not be made king by his father and the people of the kingdom. He pretended to have no strength whenever you?" he was in public. He would show no interest either in "I will consider that being insulted is better than their toys or in sweets that people used to tempt him to co- beating me with their hands." operate. When he grew up a little more, the king "And what if they beat you?" brought young princesses to tempt him. He felt "I will consider that being beaten is better than their tempted, but relied on the power of meditation he had throwing clods of earth, sticks and stones at me." built up for himself since he was young. Eventually, the king and the people lost all hope that he would be king "And what if they stone you?" and sentenced him to death. However, at the moment he "I will consider that being stoned is better than their was to be executed, he demonstrated to the executioner stabbing me with spears and knives." that he had no disability and he had been faking all "And what if they stab you with knives and spears?" along — and escaped to become an ascetic instead. When the people of the town found out what had "I will thank them because some people who want to happened, they followed his example and all left the die have to waste considerable time looking for home life to become ascetics in the same way. This is effective means to take their own lives." the power of the perfection of patience. The Buddha thus allowed PuAAa to make the journey. Meditating in favourable surroundings, he was able to attain arahantship before long, and made an important contribution to spreading Buddhism in that province of D.5 Et CYilea MAAavika cannibals. During the lifetime of the Buddha, he was falsely D.4 Et Temiya the Mute J.vi.11): accused many times by those who didn't agree with When the Buddha was still pursuing perfection as the what he was doing. At that time the Buddha overcame Bodhisattva, he was born as a prince called Temi. his rivals accusations through the use of patience. There Because the king wanted Prince Temi to grow up into a once was a woman called Ciiica MAAavika who king who was able to take decisions in his place, from supported ascetic sects. She was also a very beautiful the age of six or seven, he would be taken to sit on the woman — the local beauty of SAvatthE and also a king's lap when the king had to make serious decisions competitor of VisAkhA. VisAkhA supported Buddhism in court. One day when the prince was eight or nine, he throughout her life. In that time, they would always was present in court when the king sentenced a invite celebrities to do the opening ceremony for local murderer to death by live burning at the stake. Because events. Buddhists would always invite VisAkhA to of the Perfections which the Bodhisattva had cultivated open their ceremonies.The naked ascetics would always over the course ofmany lifetimes, the power ofhis invite Cif= MAAavika to do their openings. One day, patience and meditation was very well developed. He because the naked ascetics were losing many followers knew that in his past he had been a king who had or- to the Buddha, they enlisted the help of Citica dered the death ofrobbers in exactly the same way MAAavika to spread gossip about the Buddha. In EFTA00286767 the evening, when supporters of the Buddha were pie. One where Cifica MAAavika was swallowed up — returning from listening to His teachings at the temple the second belonging to Devadatta. Even to the present she would pass them in the opposite direction and make day, the soil of those two holes remains infertile to any it look like she was about to sleep in the kid! of the crops planted on them. Buddha. When they asked where she was going, she would say, "To bring pleasure to the Buddha." In the D.6 Er. MAgandiyA morning Cifica MAAavika would pass the supporters In another place, a Queen MAgandiyA hired people to accuse who came to offer food in the morning. When they the Buddha because in the past she had been presented to the asked where she had been, she would say, "Bringing Buddha as gift and as a monk he was unable to accept the gift. pleasure to the Buddha."She pretended to be on intimate She had felt slighted and later vengeful. When she became terms with the Buddha. She faked that she had become queen she used her authority to destroy his reputation. pregnant, by wearing a concealed lump of wood over Wherever he went, there were hired men by the hundred her stomach. Gossip started amongst some people who waiting to insult him. They would follow him wherever he were still unsure of the virtue of the Buddha. Some believed that he had made Cifica MAAavika pregnant. went, insulting him, until his secretary,/nanda could not stand After nine months, many supporters had been put off it any more. Ile suggested to the Buddha that they go to going to the temple. Cifica MAAavika stood up in the another town. middle of a sermon and asked, "Are you only interested in teaching others rather than paying attention to our unborn child?" If any woman in India made an The Buddha asked /nanda, "And what happens if in the accusation like this, she would be instantly believed. next town there are also people coming to insult us?" Many people walked out of the temple. The Buddha continued to use patience as his weapon. He said, "Only 4tanda replied, "We should move on to another town." the two of us know the truth of the situation." He didn't deny or accept the accusation and he was not angry. The Buddha said, "If you think like that, we will be Cifica MAAavika didn't know what to do. She strode moving for the rest of our lives. Better, when we find the about irritably and somehow the lump of wood slipped get to the root of the problem and solve the problem at its out from under her dress. Everyone knew the truth of the roots. The roots of our problem are right here in this town. situation. "Have you given birth to a lump of wood?" If we do good deeds and nothing but good deeds, within some asked — but others were not so forgiving — they seven days the problems will sort themselves out." were going to kill her. She ran out of the gate of the temple, but as soon as she escaped the temple, the Earth After seven days, the hired insulters went to get paid. split open between her feet and swallowed her straight They were supposed to keep their work secret, but into Aveci Hell. In India there are still two holes in the when they were paid they spent their money on drink. ground close to the historic sight of Jetavana Tem They were no longer able to keep their silence and started to boast where they had got their money from. When the 'cat was out of the bag', the people of that country wanted to execute the MAgandiyA — and that was the end of the story. EFTA00286768 Blessing Twenty-Eight: Openness to Criticism A. INTRODUCTION tience described in the Blessing Twenty-seven, namely: A.1 The place of Blessing Twenty-Eight in the order ofthings We need to be open to criticism because many of our 1. Patience in theface ofphysical hardship: working faults are less apparent to ourselves than to other on normally despite rain, hot or cold weather; people. As in the words of the Buddhist proverb 2. Patience in theface ofphysical suffering: working (Dh.252): on normally despite illness or pain; SudassaO vajjam alifiesal5 3. Patience in theface ofconflict: working on nor- attano pana duddasaO mally despite having to avoid conflict; 4. Patience in theface oftemptation: working on ParesaO hi so vajjAni normally despite the ever-present temptation of things opuAAti yathAbhusaO like bribes which we might like but know are not good Attano pana chAdeti for us; kaliO va kitava saEho — indeed, what we need to bring the higher virtues to their fruition is the additional sort of patience that Easily seen are the faults of others allows us to receive (instead of refusing) the criticism but one's own are difficult to see offered to us by others. In fact, the openness to Like chaff one winnows another's faults but criticism (or not being stubborn) which is the subject of tends to hide one's own this Blessing, is like another subtle form of patience — but is patience in the face of criticism. Some people can Even as a crafty fowler hides tolerate all forms of physical hardship, physical behind sham branches suffering, mental anguish and temptation, but if anyone gives them a piece of advice they will turn their back — just like a fish born and raised in the water might on the person who gives them it. When it is close to never know what `water' is — we are sometimes so examination time, a parent might warn their child, used to our faults that we fail to notice them. Thus we "Son! Isn't it about time you started doing your need to rely upon outsiders to offer their criticism to us revision?" The son turns round and says, "Why don't in order that we can know the weaknesses we must you say such things before I dress up to go out?" If his improve upon. In this respect, we start to appreciate that little brother gives him advice, even if it is useful the acquisition of higher virtues requires more than just advice, the four levels of pa EFTA00286769 he will not listen— why? — because how can someone who has given them the advice in return. Some younger than him have the cheek to talk in such a way? answer back with the words, "And are you so In this respect, the Buddha taught: superior as to expect to criticize me in that way?" "Those who tolerate criticism from superiors do so Or "How come you are the only person to say such out of fear; those who tolerate criticism from equals a thing?" If someone doesn't accept advice in such do so to compete; but those who tolerate criticism a way, it doesn't make any difference to the person from subordinates; the Noble ones praise as the who gives the advice. They only bothered to say it ultimate of patience." out of compassion for the listener! Sarabhalga lAtaka (J.522) Facilitatefurther teaching: they will follow the Who is the most stubborn person in the world? In fact advice, acting on what they have been told in a way that will everybody in the world has the seeds of stubbomess in give the advisor the encouragement to pass on further advice them, but it's just a question of degree. The sound of to them, if the need arises, in the future. advice seems to singe their ears so badly that they never 2 Having the highest respectfor what they have been listen to such things. Thus we come to `openness to taught andfor the person who has given the advice: Some criticism' as the twenty-eighth step on the staircase of people follow the advice they have been given with Buddhist practice. reluctance. However, if someone is really open to criticism, they will not even show reluctance because they will be afraid B. OPENNESS TO CRITICISM of showing disrespect towards what has been taught and the B.1Definition: Openness to Criticism person who has given the advice. In fact, anyone who had In the original Pali, openness to criticism uses the word come to give us advice, is taking a big risk because they know `sovacassata' — literally, someone who learns easily that they might not meet with a favourable response if they and is gentle in response to teaching. When a person of give someone a piece of personal advice — and yet they still knowledge teaches them something useful out of give it. When someone is criticized, usually they have not compassion, they will follow the advice given with even thought whether the criticism is true or false, they must respect and humility — without `ifs' or `buts' or first express some resistance to the criticism. This is the sign answering back. Thus if they are taught something, they of an untrained mind. Thus a well trained person will pause to start by listening — then they do what they have been consider the value of teachings received instead of advised without showing reluctance but thinking of the immediately thinking, "How dare they criticize me?" or compassion of that person to have taken the trouble to "Who are they to criticize me?" If they are even better trained, give a piece of advice. not only will they consider whether what they have been taught is true or not — they will show their enthusiasm to hear criticism, no matter whether the criticism received is true 8.2 Characteristics ofthose open to criticism or not. They think instead, "What a great risk this person has The characteristics of someone who is open to criti- taken in giving me some criticism — look at how they have cism are as follows: singled me out for special attention — so I had better be quick Doesn't answer back when warned or given advild'thank them for their good intention." Some people will immediately criticize someone back as sgon Will show the greatest humility: They will re as they hear a few words of advice. If a person is really sensitive to self-improvement, they will not protest in return or make excuses when they are given advice, but accept that advice with humility. 2 Hill not turn a deaf ear when given advice. Some say they are practising patience when they remain inert to advice given! 3. Has no intention tofindfault with theperson EFTA00286770 spond to criticism without expressing stubbornness you could think to yourself, 'thank you' because it and without pretending as if they already knew has been worthwhile keeping friendship with you, better. or paying respect to you as an elder member of my 7. They will express their happiness and gratitude at family etc. etc. having received advice: In the time of the Buddha, they 11. Tolerant even to advice that comes in the form of would express appreciation with the word 'SAdhu'. For unpleasant speech: we have to accept that we have not people really interested in training themselves, receiving yet come to an end of defilements. Sometimes someone criticism is like an elixir for the mind. They feel really has already carefully explained something to us, but we thankful to the critic to the degree that they will thank that are unable to follow what they have said. Sometimes person immediately. However for a stubborn person, when we are not smart enough to grasp what they mean. they receive criticism which is correct and they know it, the Sometimes, the person who gives us the advice might words 'thank you' seem to get stuck in their throat. already be irritated or in a bad mood. Sometimes they might speak a little harshly or use comparisons that are a little direct. If any of the case, then you should still be 8. Follow the advice to an appropriate extent patient and not be angry as a result. Supposing someone points out the reality of a situation. "Why at your age and your time of life are you still unable to support yourself? Why are you still gambling every B.3 Characteristics of those open to criticism day? When your children grow up and see you like this, For ease of remembering, these eleven headings can be what will they think?" Really, what that person has said is summarized down to three main characteristics of those out of goodwill for the listener open to criticism — being able to: — but if they are stubborn they will respond, "And 1. Hear out criticism: Someone who doesn't even hear what about you then — and who are you to speak out others have to say is very stubborn. when you drink alcohol every day?" Even if what 2. Follow advice: Some people pay attention to listen to the critic says is not 100% true, if we are on the criticism without expressing any resistance, but they never follow the advice given. Such a person isfairly receiving end of the criticism must temporarily stubborn. forget their bad points in order to help ourselves open up to their advice. Rather than continuing to 3. Appreciate the goodwill oftheperson who has err just to prove our point, once we know we are in given the advice: No matter what the relative social standing of the person who gives the advice. Some the wrong, we accept this and do what is right people appreciate criticism from a person more senior according to the Dhamma. than them but will be irritated if criticized by a peer or someone like their husband or wife. Such a person is 9. Has acceptable andpolite behaviour: Anyone not entirely open to criticism. Some people accept and who is open to criticism must resist the temptation to follow advice given to them by seniors and peers but if burst into a tantrum or be unpleasant to the person someone younger or subordinate offers them advice, it giving the advice; is too much for them. They lose face and so cannot M. Must listen with intent to allsides ofadvice given accept advice. without answering back and should even go so far as to invite that person to speak up again if ever they notice anything else in their behaviour which needs If you are put in such a situation and you still feel improvement They will not be afraid of being irritated, try biting your lip instead of criticizing them embarrassed by knowledge of their faults — because in return. You will build up a habit of being a good the character of a wise man is never to suffice as to new listener to such advice which will start to become part knowledge. Thus if someone gives you some advice of your personality. At first, if you prevent yourself from criticizing them in return but EFTA00286771 can still not bring yourself to follow their advice — at son they meet has told them to do. They tend to lack least you keep the channel open to improvement in the any aim in life because they lack the wisdom to see future. At first you may have no inkling of appreciation the need for one — in fact they lack any confidence for the goodwill of that person. However, if over the in themselves. course of time, you can prevent yourself criticizing 3. Spiritually motivated: only this last category are them in return and can follow their advice too, before such people who want to improve themselves without long you will start to see through to the goodwill of that limit. Thus any criticism is taken as treasure that will person too. help them towards the goal of perfection. Only this last category is open to criticism for purposes 8.4 Ulterior motives for being open to criticism corresponding to the Manual of Peace. It is rare to find someone who can genuinely take criticism on board. However, saying that, that someone accepts criticism doesn't automatically mean that they Thus in practice, if you have those close to you, or are motivated by self-improvement — they may have subordinates who seem to be compliant and obedient, an ulterior motive. Not to be able to distinguish you need to ask yourself what motivates them to be so. between the openness to criticism and `pseudo' Is it because they want to run off with your daughter? If openness to criticism can potentially be very this is the case, as soon as they get her hand in misleading. Thus when dealing observing our own or marriage, they might never lift a finger to help you others' responses to criticism, we should make a clear again. So be careful not to be fooled by such behaviour. distinction between the negative and positive sorts of openness to criticism: C. STUBBORNNESS L Materially-motivated: some people make themselves Cl Categories ofstubbornness very obsequious because they seek for something There are basically three categories of stubborn people material in return. Why are some children so obedient? in the world: You will see why after they receive the legacy from I. stubborn because ofignorance: their intelligence their parents. Once received if they lose their original doesn't allow them to see the value of the advice they obsequiousness, it is a sign that they were only obedient are being given. Sometimes, they might not only be for the money. Some people are stubborn by nature, but ignorant — they may be too lazy to change. For such they will change their tune whenever they are close to people it is not worth devoting too much effort to influential people (but only for as long as they have the encouraging them to change. Such people are stubborn chance of being promoted). Really such people are not without realizing it. open to criticism — they are only compliant to your face but behind your back they will behave differently. 2. stubborn because ofintransigent views: In fact they are very intelligent people, but only intelligent in the materials they have studied. There may be many more things that they do not yet know or understand. They 2. The gullible: Such people look compliant and don't realize the limits of their knowledge or the gaps obedient but the reason is not through intention. They in their experience. They think they already know are obedient because they lack any intelligence to think everything there is to know. Many such people have for themselves. Usually they lack any initiative of their high IQ and always get the best results in the class. own and will do anything they are told to do. You Such success gives rise to the feeling that 'I'm the might chase them off to school, and they will cleverest and beyond criticism'. Such people get their obediently listen to the teacher for hours at a time first class honours degree, but when they try to apply without understanding a word. If you tell them to go to their talents in the workplace may die in the effort. school they go. If a friend tells them to skip school then They are unable to accept advice from anyone else so they play truant. They will do whatever the last per those who have the EFTA00286772 potential to help them leave them to their ignorance'. Vengefulness [kodhano hoti kodhAhetu They leave them to learn from their own mistakes. upanAhE]: Not only angry with others — but even long Such people will meet with disaster, as the result of after the event still harnessing a grudge for that person their own inability to listen to others. even though it is so long ago you cannot even remember who that person is. Thus, if you are angry, never let it last 3. stubborn because short-tempered: these will lose overnight. To be angry for no longer than it takes to drink their temper upon hearing the slightest thing they a glass of cool water. disagree with. It is very hard to eke any sort of 2 Inability to control oneself when angry [kodhano hoti abhisalgEj: Not being able to control your cooperation from such people. They are likely to cause gestures with your angry. e.g. stamping or tearing one's disharmony in any group. hair out, or spitting or slamming doors. If you meet We will further examine the practical ways of dealing anyone like this don't waste time giving them advice. with the first two sorts of stubbornness in §D.3 below. 3 Those who have to have the last wordif aid- cized [kodhano hoti kodhasAmantaO vAcaO nicchAretA]: C2 Reasonsfor stubbornness unable to control what they say when criticized. 4 Those who have an excusefor everything Some people think that training oneself to be sensitive [cudito codakena codakaO paEippharati]: a person who is to self-improvement should be simple. All you have to asked to sit politely when in the temple will find an excuse do is to stop being stubborn — but that is easier said for doing whatever they like, for example "If you want to than done. You have to ask yourself what is the root of learn the Dhamma you have to be comfortable in body and the damage in a stubborn person. What is the reason for mind, so if I want to stretch my legs however I want, don't stubborness in people (so that we can get rid of it)? come interfering in something that is none of your MahAmoggallAna Them taught in the AnumAna Sutta business." If you meet such people, don't waste time how sixteen possible sorts of traits can create trying to change their ways — however, if you recognize stubbornness in the face of criticism (M.i.95.7): the same habits in yourself, get rid of such habits without delay. Determination to do evil [pApiccho hoti pApikArfaO Those who give others the brush-off[cudito icchAnaO]: Some people will wish for success in the mostcodakena codakaO apasAdeti]: Whenever someone tries evil things (like stealing Buddha images from temples or to give such a person advice, they chase them away saying smuggling heroin). Such determination to do evil will makthat they have no time to listen to such talk. them evil for the whole of their life. It sounds very extreme Those whofind a callous way ofanswering but even normal people suffer from it now and then when 'bock [cudito codakena codakassa paccAropeti]: who will think `just this once we'll make them sorry'. At that time thilways find a way of answering back to the person who seeds of stubborness are creeping into the mind. gives them advice in a way that will hurt them. They will 2 Overestimation ofoneself[attukaO sako hoti say something like, "Don't go worrying about me — use paravambhi]: When we think we are superior to everyone your time more usefully and worry about the state of your else, then again it is a root of stubborness. Again you will own husband." Instead of accepting advice and showing listen to no-one enthusiasm to follow it — they ignore the advice and go 3 Losing one's temper easily [kodhano hoti kodhAbhibhEto]: If you know you have this tendency then you must bite your lip if ever you are criticized in case you lose your temper with the person giving you advice — or else you will have no second chance of a helping hand. EFTA00286773 further by using the advice as the excuse to hurt the Like all of these qualities, all of these are the starting person who has helped them with the best of point of stubbomess that will make us unable to correct intention. Or maybe, "I may have my weaknesses our weaknesses. and faults but at least I manage to keep control of D. CULTIVATING OPENNESS TO CRITICISM my own husband...". D.I Correction ofstubborn habitsfor monks 10. Those who change the subject to avoid speaking about the matter [cudito codakena arifien' aillia0 The Buddha taught that monks should improve paEicaroti bahiddhA kathaO apanAmeti, kopailca, themselves by inviting others [pavaraAa] to give their dosarica appaccayalica pAtukaroti]: They cannot refuse criticism, whatever their relative rank or status. In the the accusation so they change the subject instead. rainy season, when Buddhist monks stay in the same place for three months when travel is inconvenient. At the end of the rainy season retreat (lent) the Buddha 11. Those who become suspicious of theperson who advises them [cudito codakena apadAne na made it monastic discipline that all the monks in the sampAyati] temple should meet together and make the invitation to one another to invite the other monks to correct each 12. Those who persecute anyone who tries to advise them in order to hide theirfaults [makkhE hoti others behaviour out of goodwill for one another and paoAsE]: In Buddhism monks have to confess their for the rest of the community. The words of the faults so that there is nothing left secret. Suspicion will ceremony areas follows: not arise in a community. If faults are kept hidden the perpetrator will end up with anxious neuroses. "If any of you have seen, heard or suspected any behaviour of mine that is unpleasant in any 13. Those who like mudslinging [issukE hoti matter, please inform me of such errors out of maccharE]: or glossing over favours received from compassion, so that I might realize my own others in order to make themselves look superior. faults and be more careful ofmy behaviour in future." 14. Those who are jealous [saEho hoti mAyAvE]:this Every monk from the abbot of the temple to monks extreme form of selfishness makes one narrow minded newly ordained that day must participate in the to the extent that you are unable to receive advice from ceremony. anyone else in case they look better than you when you admit your faults D.2 Correction ofstubborn habitsfor laypeople If you are not a monk, but a layperson, there are 15. Those who are boasting and arrogant [thaddho nonetheless many ways in which you can help to make hoti atimAnE]: because they feel they are already superior to others. They bring a needle to offer the yourself more open to criticism: monks and boast about it until it becomes a crate of 1. Reflect on the harm you bring to yourselfby your needles or Cleopatra's Needle. obstinacy: If you realize that you are closing the door on useful advice others might have for you like a paralytic person surrounded by useful objects, none of .16. Someone who has views which deviate severely which he can reach. Even if a person is surrounded by from reality [sadiEEhiparAmAsE hoti the wise he can gain nothing from any of them. AdhAnagAhEduppaEinissaggE]: They might think, "Our parents ought to be thanking us for all we have done for them. If it wasn't for us, they would have died 2. Reflect that criticism is hidden treasure: Reflect of loneliness in their old age" or else "Generosity just upon the Buddhist proverb that 'he who gives us makes the recipients lazy." With such thoughts in mind, personal advice and criticism is he who points the way they will not be able to benefit from advice all their to treasure.' lives — as if the compass in their minds has 3. Train yourselfin respect so that you try to see the malfunctioned. good points about others instead of the bad EFTA00286774 points. Whatever criticism you might receive from they are already quite clever, but only in the limited others, extend a heart of gratitude towards them, areas they know. They are like a frog at the bottom because the trouble they have taken to criticise us of a well that thinks it knows the whole of the world shows that they have high expectations of us — think because it already knows the bottom of a well. If you like this even if you don't agree 100% with what they are a boss with stubborn people if this type working have criticised you for — hear out their criticism for you and even after ordering them and teaching instead of rushing to answer them back or pick a fight them they still do not respond, you may have to with them. punish them 4. Open the opportunity for others to criticise you: In the (e.g. by reducing their salary). Failing that you might same way as monks invite others to criticize one another, use the punishment of shunning them known in members of the same family can invite criticism from one Buddhist tradition as the 'BrahmadaAIa treatment'. another from time to time. If children are trained in such a way from an early age, then they can avoid collecting the Thus now that we know the qualities of a person sensitive to sixteen damaging traits before they develop and they can self-improvement, we can examine ourselves for these avoid the disadvantages of stubbornness in later life. qualities so that if ever we receive advice or criticism from someone else, we will get benefit from them: listening without criticism in return; reflecting on the criticism; 5. Meditate often and regularly: If we can train our following the advice; getting an appropriate benefit from mind to the point of radiance and steadfastness, it will following the practice and eventually appreciating the good- allow us to reflect wisely on the advice given to us by will of that person. From someone who never managed to others seeing how such advice can be applied to pass an examination, you will be able to develop yourself into improve our personal weaknesses. someone who passes more than fails. D.3 Dealing with the stubbornness ofotherpeople The people of old said that advice to a person stubborn If you have to work with stubborn people, never forget by stupidity is like watering a tree stump. that the stubborn come in more than one category: (i.e. useless) but you might at least get a few mush- rooms to eat as the result. However, advice to a person stubborn because of false views is like pouring water I. Those who are stubborn through ignorance: such on a dog. The dog doesn't get wet but will shake itself people prefer to be ordered to do things rather than to until everyone around it is wet instead. Such a stubborn hear reasons for things. Don't bother giving reasons for person will accept no advice and instead they will turn things which are not appreciated because it is about as the criticism back on the person giving the advice, by much use as playing a flute for the benefit of a buffalo; answering back. 2. Those who are stubborn because of their views: E. ILLUSTRATIVE EXAMPLES such people prefer not to be ordered around — but E.I Proverb: Criticism like hidden treasure (Dh.76) rather to be given reasons, explanations and choices for the things you would like them to help with. If they are NidhEnaO' va pavattAraO yaO passe not too entrenched in their own views, given a good vajjadassinaO, niggayhavAdiO medhAviO, tAdisaO reason, before long they will want to comply — but if their views are extremely rigid, you will have to let paAlitaO bhaje, tAdisaO bhajamAnassa, seyyo hoti them do what they insist and be there to give na pApiyo compassionate advice when they start to realize their Should one find a man, who points out faults and own mistakes.As for the 'stubborn by view' in fact who reproves, let him follow such a wise and sagacious person, as one would a guide to EFTA00286775 hidden treasure, it is always better and never return. When the king regurgitated the ghee and knew worse, to cultivate such an association. he had been fooled, he ordered his soldiers to pursue and kill JEvaka, but JEvaka was long gone on a swift E.2 Metaphor: Frog at the bottom ofa well elephant and they could not catch him. The king was A stubborn person who doesn't open themselves to angry all day and all night, but within a few days he criticism is like a frog living at the bottom of a well was cured of his illness, and changed his attitude to who has never had the chance to see the world from JEvaka , even sending him a reward of sEveyyaka cloth any other perspective. No matter how many people to thank him for his attention. The king made an effort might come along and point out how much better the to change his stubborn personality from that day world is outside the well, such words are lost on the onwards. frog who through his lack of experience always assumes he knows better. E.5 Ex. RAdha Thera DhA.ii.104ff There was one day in the town of RAjagaha, the Lord E.3 Metaphor: Paralyzed by Stubbornness Buddha was staying at VeOuvana Temple and The people of old compared a stubborn person to SAriputta was there also. An aged Brahmin called someone who has been paralyzed. Even though all RAdha who had been shunned by his wife, family and round him there may be delicious food, beautiful in-laws because he was not very wealthy. They clothes and many other useful things, they are all abandoned RAdha instead of looking after him in his useless to that person because the paralyzed person is old age. He didn't want to bother anyone unduly so he unable to pick them up. In the same way, if a person is thought of becoming a Buddhist monk for the final days stubborn, even though they might have an arahant for a of his life. None of the monks in the temple were teacher, are unable to absorb any of the goodness of interested to take responsibility for his ordination that person. because they saw that he was already old and would only be a burden on the temple. No-one would give him E.4 Er. JEvaka heals King Candappajjota ordination. The Buddha asked if there was not a single (Vin.268-81) monk in the temple who had received benefit from this In the time of the Buddha King Candappajjota of Ujjeni Brahmin in the past. SAriputta spoke up and said that could not be healed by anyone in his own kingdom, so once a long time ago RAdha had given him a ladleful of he sent a letter to King BimbisAra asking him to send rice when he was on almsround. The Buddha therefore the court physician JEvaka KomArabhacca to take care asked SAriputta to help out RAdha on this occasion. of him. Normally in the treatment, the patient must SAriputta ordained RAdha and allowed him to stay in swallow ghee to be cured. In this case, the patient the same hal teaching him meditation and the teachings stubbornly refused treatment because in his religion, of the Buddha. RAdha practised hard and possessed the they prohibited the eating of dairy products. JEvaka quality of being sensitive to self-improvement. He considered the condition of the king would be helpless never thought of looking down on the teachings of a if he didn't take ghee, so he make what may have been much younger monk. He practised everything he was the world's first `capsule' by concealing the ghee inside taught. There was no hesitation or doubt in his mind. If a digestible husk. JEvaka knew that after halfan-hour, he was asked to use the mantra `SammA-ArahaO1 and the medicine would give its effect and the king would think of a Buddha image that was exactly what he did. regurgitate the ghee. Besides being cured, the king He was not like some people who sit and think, "How would know that he had been fooled by the doctor. can it be possible that we can imagine something and JEvaka administered the ghee capsule to the king and see it?" or "How could there ever be brightness inside?' immediately asked for the king's fastest elephant to go or "The mind has the nature to think, what's the use of looking for additional herbs. The king granted his trying not to think?" or "Surely the teach request and JEvaka made a quick get-away, without any intention to EFTA00286776 ing monk is making it up as he goes along?" like most Channa wants to do let him do it. Whatever he wants to people. RAdha did exactly what was asked of him. say let him say it. Shun him by treating him as if he SAriputta was a young monk who could sit for wasn't there and don't speak to him or do anything to meditation for five to ten hours at a time. Even though co-operate with him." RAdha was seventy, he would still sit together with When the Buddha passed away, all the monks did what SAriputta without worrying about stiffness. RAdha the Buddha had instructed and within a very short period thought, "After all, I have made the effort to become a of time Channa became like an outcast in the community. monk, so what is there to be feared about meditation Channa came grovelling to /panda saying, "Please be a when I have left behind everything else?" and after refuge to me — I will stop being stubborn.- three days was able to become an arahant. All the monks had a meeting and decided to forgive him. As a result of everyone treating him in the same E.6 Ex BrahmadaAia punishment of Channa way, he could soon realize his mistake and change his DhA.ii.110ff ways. In the time of the Buddha, when he left the palace to ordain, If you have a stubborn child in the family, the parents he went together witha horseman called Channa. Channa also can use the same technique of punishment However, if ordained at that time, but from that day to the time when the your parents are stubborn, as children you should not Buddha entered Parinirvana, he could make no progress in the try using this technique or maybe you will be punished teachings of Buddhism. The reason for this is that he would yourself! Even in schools or places of work might adapt selfishly do whatever he felt like doing and would ignore the this for their own use. advice of all the other monks in the community. lie would be so proud of the fact that he had accompanied the Buddha E.7 Er. Sariputta criticized for a squint under-robe when he renounced the palace that he thought that the whole (SA.H.29, MiL397) of Buddhism should thank him for it. lie was not ready to SAriputta's humility was as great as his patience. He listen to anyone's criticism because he saw them all as was willing to receive correction from anyone, not only ungrateful. He would listen to no-one but the Buddha himself. with submission, but with gratitude. It is told in the However, the Buddha didn't have enough time to give commentary to the SusEma Sutta that once through Channa personal attention, so he ended up as a stubborn momentary negligence, a corner of the elder's monk. under-robe was hanging down. A seven-year old novice, seeing this, pointed it out to him. SAriputta stepped aside a once and arranged the garment in the /panda asked the Buddha "What can we do with this proper way and then stood before the novice with monk because if you should ever enter upon folded hands saying "Now it is correct, teacher!" and parinibbAna, there will be no-one left who can do said the following verses: anything to help this monk." "If one who has gone forth this day, at the age of The Buddha said, "You must perform the BrahmadaAla seven should teach me, I accept it with a lowered punishment." head. At the sight of him, I show my zeal and inancla asked, "How can we do that?" respect. May I always set him in the teacher's The Buddha explained, "From now on, whatever place." EFTA00286777 Blessing Twenty-Nine: The Sight of a True Monk A. INTRODUCTION standing it. You always need to give an example. A.1 The place ofBlessing Twenty-nine in the order of Supposing you tell someone, "Keeping the Five, things Eight, Ten or 227 Precepts will make your mind With this blessing we come to the twenty-ninth step of cheerful." If someone had never heard of the Buddhist practice — that of `the sight of a true monk'. Precepts, they would disagree immediately because We find that all that patience and openness to criticism 227 Precepts looks like a way of removing all the developed in earlier blessings together with 'seeing a cheerfulness from life. To the uninitiated, the more true monk' in this blessing will be a foundation to Precepts you have, the less life has to offer. To them, prepare us to discuss spiritual teachings with a monk cheerfulness is equated with keeping no Precepts, (the topic ofthe next blessing). because you can do exactly what you want — you can drink liquor and you don't need to be faithful to A.1 The Objectives of the Twenty-ninth blessing your wife any more. They would argue that keeping The objectives of this blessing are as follows: no Precepts would certainly be more cheerful. They I. to make ourselves worthy ofdiscussing the have seen only cheerful drunks, night-club singers, Dhamma with a monk: a monk is an ordained person dancers and boxing crowds. Thus if you say keeping who has no need of anything from anyone. He has no the Precepts makes you cheerful, they might accuse interest in fame or social standing. If anyone cannot be you of lying. However, the day such a person meets sufficiently patient to listen to what he has to say, then a monk keeping 227 Precepts who is peaceful and why should he bother to teach them? Even if you were has a radiant complexion and who speaks politely, to conduct yourself towards him in a pleasant way, his main priority is to attain liberation from the world, they will realize, "Yes, the monk is cheerful too", training himself in the forest. Thus, if you were to but it may be a sort of cheerfulness they have never conduct yourself in an inappropriate way, it would be encountered before. However, if someone never met an unattractive prospect indeed for him to teach you; such a monk before, there is no way they would believe in the capacity of the Precepts to make people happy; 2. to understand by example the meaning ofDhamma we have not yet experiencedfor ourselves: with higher 3. to recognize a monk able to benefit us with his virtues, if you just say 'such and such a virtue' is good teaching: Part of the objective of this blessing is to in 'such and such a way', it brings the listener no closer allow us to recognize a good monk when we see one — to under and at the same time to avoid being EFTA00286778 taken in by those masquerading as monks. We ism, there are also ordinands with their own training mustn't overlook qualities that make someone a 'true regulations — and they would also be called monk', otherwise, we run the risk of meeting a monk 'pabbajita'. without recognizing him as did the main character By comparison, the word 'samana' should be reserved for tamanital of the novel of K.A. Gjellerup's bhikkhus who really practice the 'Dhammas of a Peaceful (1906-Danish/1907-German) classic Der Pilger One' to the point that they are peaceful in body, speech Kamanita, who searched high and low for the and mind. A 'samana' is a monk whose body, speech and Buddha, hoping the Buddha would heal his broken mind are already well-trained — and is hereafter referred heart. One night he met an old monk and sat talking to as a 'true monk'. to him all night because the monk seemed to be able to answer all of his questions. The next morning he Just because a person shaves their head and dons robes bade farewell to the monk and continued in his doesn't automatically make him a 'true monk' search for the Buddha, without realizing that the monk he had been talking to all night was the — because there are some monks, unfortunately to say, Buddha himself. Even when at the end ofhis life he who have a daily regime which consists of no more than was gored to death by a bull, he still didn't realize eating, sleeping and watching the television. Such who he had been speaking to! Thus, so you don't monks are hardly worthy of being called a true monk — make the same mistake as Kamanita, we must they can be considered more like 'trainee monks'. They instead study this twenty-ninth Blessing of the are no more than 'bhikkhus'. You have to be careful Malgala Sutta. about your definition of a a true monk because if you pick the wrong sort of monk, (e.g. trainee monks who are still fighting over almsfood) you will find it hard B. SEEING A TRUE MONK ever to see why seeing such monks could ever be a B./ Definition: The True Monk blessing. In cases where you see monks doing un- The definition of the word a true monk means 'peaceful suitable things, you should remind yourself that they are one.' However, because we tend to translate in a just trainees, but not yet true monks. For the purposes of haphazard way, we had better compare the translations this Blessing, seeing a monk, is to see a monk of the of a few similar words: type we can call a 'true monk' — because there is no • `Pabbajital: This word means 'an ordained perso g n-uarantee that seeing monks of any other sort will really i.e. a person who has gone forth into the homeless life. The a blessing! will not marry and have decided to remain single and to spend their time training themselves in discipline meditation instead. A `pabbajita' can belong to any religion, not necessarily B.2 General Guidelines Buddhist. As we shall see later, there are different levels at which • `Bhikkhti: This term means a certain sort of we can catch sight of a true monk. However, we can 'pabbajita' in Buddhism who is an almsman and must practiart by making some generalizations which apply at all the `Dhammas of a Peaceful One' according to the regulatilmls of description of a monk's behaviour: laid down by the Lord Buddha. • `SAmaAera': This term means a novice — which is A true monk must be peaceful in action: He must be also a type of 'pabbajita', but they are usually of child's age completely free from actions of harm to others. He (9-20) or are still a postulant. cannot carry weapons, pick fights with others or even walk in a demonstration. He cannot beat the table with his fist as he gives his sermon. None of his physical actions must be provocative. Anyone who sees him Even those who wear white to practice Eight Precepts must be left with nothing other than a positive in the temple are also a type of ordinand but of a impression. He will not be attractive in the same way as precursory sort. Buddhist nuns are also a form of a handsome ordinand. In the Chinese religions such as Tao EFTA00286779 man or a beautiful woman, but he will be graceful This means he must train himself to avoid the and charismatic in his presence. If a Mikkhzt has no temptations of excessive eating and sleeping. He must presence, then maybe he has no self confidence to be have a steadfast daily routine, without exception: doing anything more than a beggar. The a true monk will morning and evening chanting, studying the have confidence in his own good deeds, so he will Dhammavinaya, Tipitaka and Buddhist ceremonies. not feel inferior. His manners should be polite. Z A true monk must bepeaceful in speech: He must be completely free from malicious gossip or harmful 4. Must practise austerities (to reduce the level of bad speech or boasting. How would you like to meet a habits in the mind): These include the practice of monk who said, "My temple is the best. Any other meditation, dhutalga (see Blessing Thirty-One). They temple is no competition. My way of meditation is the help one to overcome the habit of doing exactly as one best. Don't bother paying attention to any other sort of pleases the whole of time. meditation."? A monk must be well-spoken. What he In conclusion to this general introduction to the features says must be serious — not said just to make people of the true monk — we can say that a monk is someone laugh. It is not suitable for a monk to speak of matters such as politics. whose happiness comes entirely from spiritual sources. We have already seen (from contentment in Blessing Twenty-Four §C.) that happiness can come from either 3. A true monk must be peaceful in mind: He must material or spiritual sources, and for a true monk, the train himself to rid his mind of thoughts of greed. If a connection with happiness from inner peace is so monk doesn't try to free his mind of greed by training well-developed that it manifests in all that he does and in meditation, before long he will want to have in his appearance too! supplementary activities like being a witch doctor, or a fortune teller, or a lottery tipster. In the same way, he B.3 Ways ofseeing a true monk should not allow his mind to come under the influence Simply to see a monk pass by the door is not fully 'the of hatred or ignorance. However, it is easier said than sight of a true monk' — it is not much of a blessing. done. He must try to train his mind the whole of the You have to be on closer terms with the monk until you time and maintain a good temper always. can start to distinguish the virtues of the monk. Thus simply to 'see' a true monk is not so simple as it sounds. In fact the word 'to see' can have three Thus don't go thinking that a monk can become a true different depths of meaning: monk simply through his achievements in temple 1. Seeing with the eye: i.e a monk's outward ap- construction. Only these four practices mentioned above pearances can allow the body, speech and mind of a monk to become Z Seeing with the mind: i.e a monk's outward be- sufficiently pure for him to be termed a 'true monk'. He haviour needs to practice all four in order to really be worthy of 3. Seeing through meditation: i.e a monk's inner the name a true monk. attainments Why do we have to look at three levels to A further set of generalizations about monks' behav- see a true monk? This is because every person is iour which qualifies him as a true monk are as follows: complex and has an inner and outer self. In the I. Must be ofno danger to anyone: Thus nothing following sections we consider each level of about a true monk in body, speech or mind must be of any danger to anyone. description in turn. 2. Must not be biased by the temptations of wealth: RI I Seeing with the eyes If you find monks overtaking one another on According to the SAmaiifiaphala Sutta (D.2) the almsround to compete for food, could you entrust characteristics of a true monk which can be observed by them with anything more valuable? the outward manner and behaviour of monks are as 3. Must practise the 'Mammas ofa Peaceful One': follows: EFTA00286780 L Ordination with an aim in mind: A monk should ing the mind to wander or to drift in a way that ordain with the aim to train himself to be a good person undermines the faith of others. in every respect: restraint of senses, education of the 3. Endowed with contentment [santuEEhi]: This means mind in theory [pariyatti] and practice [paEipati] by contentment with what one has and what one receives study of the scriptures and following a correct method — not going to great lengths to ask for special of meditation until being able to tame the mind — treatment and gifts from lay people in a way that bringing peace, radiance and eventually wisdom to undermines the faith of others understand life and the world in accordance with 4. Freedom from the Hindrances [nivaraAa]: Al- reality; though the hindrances are an internal affair of the mind, 2. Restrained in accordance with the monastic code of a monk must be careful not to let hindrances manifest conduct ThAtimokkhasaovaraf: (see B1.9 §C3.21); themselves as e.g. losing one's temper, hatred of others, sleepiness, reluctance, boredom with life, doubt in the 3. Pure in livelihood fAjEvaparisuddhiJ: (see B19 teaching — on the contrary, a monk should show §C3.2.3); enthusiasm for a life of training, restraint and give 4. Possessed ofself-discipline [sElaJ: (for details see encouragement and guidance to laypeople. Blessing Nine §C3.2) If monks are possessed of such characteristics they are worthy of the praise, faith, 5. Attainment ofthe absorptions [jhAna]: This is not homage and support of householders. something that is obvious to the observer. Also a monk will not inform you — because to inform you would be in breach of the Vinaya. However for a monk who is B.3.2 Seeing with the mind able to overcome the hindrances and make further This means appreciating the good manner and conduct progress, attainment of the inner brightness of of the monk through the channel of our mind. We see absorptions will be visible by improved conduct, ability that in the kuti of the monk, there are virtually no to teach clearly and from a bright physical complexion. possessions — that he has hardly anything but humble bedclothes and a set of the Buddhist scriptures. Such a few possessions, would lead us to suppose that the monk studies the TipiEaka whenever he is free. We B.3.3 Seeing through meditation might observe a battered meditation mat in the corner According to the SAmafifiaphala Sutta the charac- and might suppose that he meditates as part of his daily teristics of a true monk which can be observed a the routine. We reflect and surmise according to what we level of inner attainment which come as the result of see. This is the virtue of the true monk. According to self-training in meditation are eight in number and the SAmafifiaphala Sutta the five characteristics of a sometimes referred to as the Supra-normal Eightfold true monk which can be observed a the level of the knowledge [vijjA] are as follows: mind are as follows: I. insight-knowledge [vipassanAnAAa] 2. mental powers [manomayiddhi] L Restraint of the senses [indriyasaOvara]: When in 3. miraculous powers [iddhividdhi] public it is especially important for monks to restrain 4. supra-normal hearing [dibbasota] the sense doors — to be worthy of the homage of 5. knowing the minds of others [cetopariyayafikka] laypeople or younger monks. Monks who are habitually restrained according to the pAEimokkha will find that it 6. recollection of previous lives [pubbenivAsA- comes naturally to restrain the senses both in public and nussatilkkAa] behind closed doors; 7. seeing the arising and passing away of other beings according to their karma [dibbacakkhu or 2. Endowment with mindfulness [sati] and cutupapatafiAAa] self-awareness [sampajafifia]: This means not allow 8. knowledge of an end of defilements EFTA00286781 [asavakkhayaiiAAa] These supramundane forms of 9. Boasting: This may include boasting about knowledge can only come about because the monk one's personal ability or looking down on the abilities himself has attained the sight of the true monk inside of other monks; himself i.e. has attained one of the levels of the body of 10. Indulging the senses; enlightenment [dhammakAya] within himself. 11. Distorting the teachings: This may include ex- plaining and teaching Buddhism in a way that deviates from the dhammavinaya or spreading or perpetuating B.4 Characteristics of a monk not worthy of respect false views such as that heaven and hell don't really exist, that death is the end of the story or that there is no The SAmafulaphala Sutta teaches us not only the things afterlife. which identify a good monk but also characteristic of monks to be avoided. 12. Deviousness: Monks may use means to mislead the J. Ordained in spite oflackingfaith in the Vinaya:public e.g. into understanding that they have attained without any intention to train oneself or improve the stages of Sainthood. oneself as a monk. Some ordain simply to run away 13. Displaying a lack ofcontentment: This may be from their worldly problems or to avoid the hard noticeable from the way a monk's accommodation is work of earning a living. Some ordain to escape furnished (excessive luxury or with a television or radio legal proceedings or as a tool in earning their — which are not for helping to practice Dhamma — living; and accumulating lot of things in their kuti beyond any Laxity infollowing the monastic code ofconduceossible usefulness). This is obvious in the case of monks lying, taking drugs, taking an evening meal or listening to music; There may be more characteristics of unworthy monks 2 Going toplaces which are `out-of-bounds' than these thirteen — but any one of the thirteen [agocara]for a monk: This may include monks going to behaviours mentioned above is sufficient for supporters places of entertainment or commerce on personal business to suspect that a monk might not be a `true monk'. It is instead of by invitation; 3 Gambling or encouraging supporters to waste dal to say that numerous are those who profess piety — with gambling; but who in reality doesn't live up to all they profess. 4 Being interested to converse on worldly subjects: T hus don't go wasting time with monks who say they Such subjects include waging war or fashion — or other can turn silver into gold, or give you a fertility spell or subjects not directly concerned with monastic duties; guess the result of the lottery. If you do — it only goes 5 Volunteering to help with jobs that are the domaiR show that your misunderstanding of the purpose of a ofa householder: These may include tasks such as monk. matchmaking, being a go-between or canvassing for votes; 6 Making a living out ofblack arts: Examples include fortune telling, initiations, charms, witch doctery, numeric-t. THE PRACTICALITY OF SEEING A MONK house charms and yantras, making predictions looking at [lel Receiving thefull benefits ofseeing a monk vital signs of adults, children or animals — predictions and. -in order to gain the full benefit of the sight of a monk, it lucky stars for marriage. is important, not only to see him, but to hear his 7 Playinggames: Such games might include chess,teaching_, to memorize it, reflect on it and apply it for draughts, cards, computer games or even ball games; one's own and others' benefit in the same way (as already outlinedfor academic teachings in Blessing Seven §E. [The Learning Process]). In addition it is also necessary to help and support the monk in order to learn from his example the virtues which may be hard to EFTA00286782 transmit in words. preparation. They are not really very sure what being a monk entails. After ordination they don't study C2 Why people like to have a true monk visit their monastic conduct and so make mistakes. When they home make mistakes, then no-one treats them with any In order to gain full benefit from seeing a true monk, if respect. The other half of the blame falls on the we should have the opportunity to invite one to our laypeople who have never taken any interest to look for home, the Buddha gave us clear guidance on how to the good points in monks. They spend the whole of their offer appropriate hospitality. Done properly, such lives going from one bar to another and never think to hospitality can bring five distinct sorts of merit to the visit the temple. Thus it is sometimes hard for monks if owner of the house, because: they go into town.Young ladies think that the monks are L Looking on him with respect: will bring steadfast just another sort of man and squeeze past them in the faith in mind because seeing the conduct of a true street. Some gentlemen even walk into monks knocking monk will give that household the chance to practice them over in the street. If people carry on treating the path to heaven; monks like this, then in the end they will remove all 2. Preparing his seat: giving the a true monk a place to possibility of ever learning anything useful from the sit [Asana] will give that household the chance to monks. Their eyes still see but their minds will become practice the path to birth in an influentialfamily. blind to virtue. Even if they were to meet the Buddha they would be unable to get any benefit from him. Thus if you want to conduct yourself properly when 3. Offering him refreshment: putting aside the mental interacting with monks you need to study the correct impurities of stinginess (by giving something for the a protocol. If you should have the opportunity to come true monk to drink for example) gives the household into contact with a monk, try to practise the following as the chance to practice for the path to the attainment of far as it is practical: honour. 4. Offering him requisites: sharing their wealth with the a true monk (e.g. by offering a donation to a monk) gives that household the chance to practice the path for the attainment ofwealth. I. Offer something: If you have any requisites suitable for monks to use, then you should offer an appropriate 5. Conversing on the Dhamma: conversing on the amount to monks. Even a glass of water counts as Dhamma and listening to teachings gives the household requisites. the chance to practice the path to the attainment of wisdom. 2. Bow: If there are no suitable requisites available then bow to the monk using the five-point bow to express In fact to treat a monk of attainment badly can be very your respect. It shows that you don't just look a monks damaging, as in the case of Koka the Hunter indifferently and it will be a habit which you will build (DhA.iii.31) who set his dogs on a monk and whose up for yourself to give its fruit for the course of many dogs subsequently turned on him, or the case of Upaka lifetimes to come. It will remove the habit of (DhA.iv.71-2) whose lack of ability to recognize the stubborness from your mind. qualities of a True Monk in the Buddha delayed his spiritual search for many years. 3. Join your hands in a gesture ofrespect: If it is not C.3 Manners in meeting with a monk convenient for you to bow (e.g. the floor is not clean, These days even Buddhists are often not so careful as there are a lot of people or you risk being run over by a they used to be about the way in which they treat monks car) then join your hands in a gesture of prayer and it is whether it be passing them in the street of inviting them better than nothing. to their homes. Both the monks and the laypeople must 4. Stand respectfully: If it is not convenient for you to shoulder some of the blame, because often monks join your hands in a gesture of respect (e.g. you are ordain without any special carrying something) at least stand re EFTA00286783 spectfully or bow your head or make way for him to Alat) Vakkali kiO to iminA pEtikAyena pass or find some other way of expressing your diEthena. Yo kho Vakkali dhammaO passati, respect. so maO passati. Yo maO passati so dhammaO 5. Look respectfully: Even if you cannot do any of the passati. above, at least look at the monk with faith and respect The sight of my foul body is useless; — not to look daggers at the monk or survey the monk He who sees the Dhamma, sees me from head to foot as if with the question in your mind He who sees me, sees the Dhamma. 'Is that really a monk or not?'. Filled with joy, Vakkali rose in the air pondering on the Buddha's words and realized arahantship in mid-air D. ILLUSTRATIVE TALES D.1 Er. Vakkali Them (11.92, AA.L1410. D.2 Et AigulimAk Them (DA.L240ff,liv.180) Vakkali belonged to a brahmin family of SAvatthE and became proficient in the Vedas. Usually people are There was once a student at TakkasilA called AhiOsaka inspired to faith by one or more of four attributes of a (the harmless one). He became a favourite with his monk (A.ii.71): teacher because of his devotion to the study of the I. the appearance [rupappamAAikA] philosophies and the virtues. His diligence, however, 2. the voice [ghosappamAAikA] stirred up the envy of his fellow students who conspired 3. the humble manner of dress [lElchappamAAikA] against him, eventually poisoning his teacher's mind against him. Finally, looking for a way to rid himself of 4. the teachings he gives [dhammappamAAikA] AhiOsaka the teacher gave this student a final task he Vakkali was inspired to faith by the appearance alone of must perform in order to earn his graduation — he must the Lord Buddha. After seeing the Buddha only once, he avail himself of a thousand human right-hand fingers — could never again tire of looking at him and followed hoping that AhiOsaka would be killed himself in the him about everywhere. Any day he could not see the attempt. Thus, out of unerring obedience to his teacher, Buddha he felt low. In order to become closer to him he AhiOsaka was transformed from a diligent student of become a monk, and spent all his time apart from meals virtue to a highway murderer attacking travellers in the and bathing in contemplating the thirty-two signs of a JAlinE forest. With his usual diligence, he killed each Great Man [purisalakkhaAa] so well exemplified by the Buddha's person. He was satisfied simply to see the victim taking a finger from each. With the finger-bones Buddha and had no further thought of listening to the thus obtained he made a garland to hang round his Buddha's teaching or of striving for liberation. The neck, hence the nickname 'AIgulimAla'. Buddha waited for the right opportunity to teach him — because what he had to say would surely upset Vakkali — but at the same time must be for his benefit. One day Asa result of his deeds whole villages were deserted when the right time came, He banished Vakkali to a and the king ordered a detachment of men to seize him. place where he could no longer see the Buddha. Vakkali AigulimAla's mother guessing who the notorious was so upset by the Buddha's retort that he prepared to murderer must be, started off to warn him of the king's commit suicide by jumping over a cliff on GijjhalcuEa plan of action. By now he lacked but one finger to (the Vultures' Peak). Fully aware of Vakkali's complete his thousand and seeing his mother coming, intentions, before he was able to jump, determined to kill her. The Buddha seeing AigulimAla's latent potential for enlightenment, and realizing that if he should kill his mother it would be the end ofhis spiritual career, went himself to the wood himself, and intercepting him before he could harm his the Buddha went to him and appeared to him teaching mother. The Buddha appeared to AlgulimAla with his the words (S.iii.I20): back to him EFTA00286784 as if he was moving slowly away from him. ner of Assajji that he must have a special attainment. AIgulimAla seeing his chance chased after the Buddha Thus, SAriputta approached Assajji and bowed in with his sword, but miraculously no matter how fast he respect before saying, "Sir, you have a radiant com- ran, he could not succeed in catching up with the plexion, in whose school are you ordained?" Buddha — until eventually he called out, "Stop monk! "I am ordained in the school of Gotama Buddha who is Stop!". the son of the SAkya kings," replied Assajji. "But, I have stopped," said the Buddha, "On the "And what does he teach, Sir?" contrary it is you who have not stopped." Even though he was an arahant, Assajji continued to treat It was at the sight of the Buddha's miraculous SAriputta in a humble way saying, al am still newly behaviour that AlgulimAla was eventually converted ordained, and I am still new to the teaching of the Buddha, by the Buddha's power and received ordination as a I am not able to elaborate much on the Dhamma teachings, monk, later to become fully-enlightened as an arahant. but can tell you that 'Whatever thing arises because of a cause, the TathAgata will show the cause of that arising D.3 a MaEEhakuAlalE (DhA.L20ff) and the falling away of that thing." MaEEhakuAlalE was the only son of the brahmin To the unpracticed listener, such a teaching might not Adinnapubbaka. His father loved him dearly but was a great sound very impressive (to those who have only miser and would make savings in every way he could instead captured sight of a true monk in the past without of spending money on his son — even down to the burnished reflecting on their teachings.) However, SAriputta had earrings from which MatthakuAtalt took his name. When he over the course of many lifetimes been in the habit of was sixteen years old MatthalcuAtalt had an attack of 'seeing' a true monk on all three levels, so even such a jaundice. Ills father refused to call the physician fearing short sermon could become a streamenterer [sotApana] medical costs and prescribed for MaEEhakuAiali himself until on the spot. the boy was beyond all cure. Seeing he could do nothing more to help the boy, he carried him outside and laid him on the D.5 Er. MahAnAga Thera (DAL190, 191etc.) terrace — not in the hope of curing him, but to save himself There were once two brahmins who lived at the gate of embarrassment in the face of those who came to prepare for the the city of PAtalEputta (a trading city built by the funeral who might see his unspent wealth. Emperor Asoka which served the whole of the Indian subcontinent). They often overheard traders who praised the virtues of an arahant called MahAnAga Them who lived in the remote province of Rohana. The The Buddha saw MaEEhakuAlalE as he lay dying and, two brahmins were inspired to faith and had the wish to out of compassion, came to the door of his father's see the arahant for themselves. Even though the home. Too weak to do anything else at the sight of the arahant lived far away, the two decided they would do whatever was necessary to meet with him. The two Buddha, the boy conjoured up devout faith in the brahmins left Pataliputta and set off on the long Buddha. He died soon afterwards and was born journey. Before they had got far, one of the brahmins amongst the gods in a golden mansion thirty leagues in died on the way. The remaining brahmin continued extent. undeterred to the coast where he made the necessary sea D.4 Ex. Asajji Thera (DhA.L78ff) voyage to Rohana. He found accommodation at the SAriputta had originally been ascetic in the school of village closeby MahAnAga's dwelling and prepared Safijaya VelaEEhaputta. Together with his best friend various delicacies to offer the next morning. Early next MoggallAna, he had achieved eighteen diplomas from morning, the brahmin went to MahAnAga and stood university and did not know what further to study, so respectfully behind all the other people who had also they became ascetics. They wanted to meet an arahant. gone to visit. Later, when he had the op Later, SAriputta did meet the arahant called Assajji. He recognized from the man EFTA00286785 portunity, he came closer to the arahant and gleefully the more advanced anyway, me or the hermit? If a bowed at his feet, clutching the arahant at the ankles. hermit who professes the Precepts is going to behave Bowing one more time, the brahmin said, "You are so like that even in front of the congregation, who knows high." In fact the arahant was no taller or shorter than what he does behind our backs?" the next man. D.7 Ex. How hot is chili? "What I meant to say is that you are of such high virtue People may be as unaware of the qualifies of virtues as that your reputation has even spread like the mist, across they are unaware of the spiciness of a chili pepper. If the sea to India, so that even sitting at the gates of you go to a western country and a European asks what PAEalEputta, I was able to hear others' praises of you. Thai chili is like, you might try making a comparison or That is the reason I have gone to the trouble to come showing him an example. They might ask, "Is it hot?" here." Of course you must agree that it is 'hot'. If they ask Having spoken thus, the brahmin offered requisites to how hot it is, of course you could answer that it is "as the arahant and having sought out the necessary robes hot as chili peppers" — however you run the risk of and bowl for himself requested ordination under the being accused of not trying very hard to explain — but amhant. Striving hard in meditation and obedient to the it's hard to know what to use for a comparison, for teaching of the monk, within two or three days, through someone of limited experience. He might ask, "Is it hot his understanding of the value of the 'sight of a true like ginger?" or "Is it hot like onions?" or "Is it hot like monk' the brahmin was able to attain arahantship like peppercorns?" or "Is it hot like mustard?" There is only his master. one way of explaining — ask him to open his mouth and shut his eyes and put a little Thai chili in his mouth. D.6 Er. Godha JAtaka (1.325) Within five minutes he will have a swollen mouth and There are certain sorts of monks who pretend they are tongue and his cheeks look as if they are on fire. Now genuine but who are actually hypocritical. There was it's your turn to ask, "What is it hot like?" He will say once a hermit who would teach every quarter moon for himself, "Hot like red hot charcoal!" day. He taught both the humans and the animals. One day, a supporter offered him some curry and he found it delicious. He asked,"What meat is this? — it's so delicious!" The supporter replied that it was D.8 Ex. The turtle and thefts!: water-monitor meat. The hermit said, "Water-monitor People need to understand things based on their previous meat! It's the greatest." There was a water-monitor that experience. If one tries to understand something new in lived in a hole at the back of the temple and it used to terms of experience in which one is lacking, the results come and listen every time Dhamma was being taught. might be the same as a found in the following story: Next time round, it would be easy for the hermit to get a delicious meal. He would just sit teaching the sermon Once upon a time, there were a turtle and a fish who with a machete at his side. Next time there was a were good friends. The fish was confined to the water, sermon, the water-monitor stuck its head out of its hole but the turtle was amphibious and could travel in the and noticed the machete by the side of the hermit. It water or on the land at will. When the turtle returned thought to itself, "I wonder what subject is being taught from its travels on the land it would tell the fish about today, that the hermit has brought a machete with him?" all it had seen. At first the fish was not very interested, The water monitor was extra careful, but as soon as it but after hearing the stories about the land, day in day was not attentive, the hermit hit it over the head with out, it became more and more fascinated. the machete. The water-monitor ran back down its burrow and didn't come out again, but all the time, it thought to itself, "Who is The fish asked, "When you say that birds fly, do you mean like a frog?" Well, everybody knows the difference between a hopping frog EFTA00286786 and the flight of a bird — but the turtle was unable to make the fish understand the difference. However many make the fish understand the difference. questions the fish asked, the turtle was unable to "And when you say that elephants are large and have explain. tusks, are the tusks the same as the whiskers of a Finally the turtle realized that there is a condition for prawn?" Again, the turtle was unable to make the fish being able to explain things to another person — both understand the difference. people must share common experience to be able to "And when you say that trees have trunks, branches and communicate. Without such common experience, the twigs with leaves are they the same as seaweed?" The speaker may as well be speaking to himself! turtle was unable to EFTA00286787 Blessing Twenty-Seven: Patience: Those in a dis- cussion need to be patient. The sort of patience you will need the most of is `patience in the face of conflict' when differences of opinion arise; • Blessing Twenty-Eight: Our to Criticism: r-r, essing thirty: Regular Discussion of the Dhamma A. INTRODUCTION • Blessing Twenty-Three: Humility: Those in A.I The place of Blessing Thirty in the order of things the discussion must be humble — not looking down on others or their opinions; Many people can talk all day and all night about outings • Blessing Twenty-Six: Having regularly or holidays, but if they had to talk even for five minutes listened to the Dhamma: They must have heard many on a subject of the Dhamma, they would certainly die! Dhamma Talks — with an understanding built by Discussing the Dhamma is no easy skill — even the reflecting on what they have learned, and by discussing Buddha himself spent many lifetimes perfecting and questioning the Dhamma. Of course, it is an speaking and listening before he could move on to acquired taste to want to listen to the Dhamma rather than listening to something else like music — which discussion of the Dhamma. Dhamma discussion is a can be explained by two reasons: challenge because it is the culmination of almost all of the Blessings already mentioned: I. It's hard to concentrate on something abstract • Blessing Seven: Having heard much:. Dhamma like the Dhamma: we are used to focussing on more discussion requires participants to be good listeners. We havematerial or sensually-stimulating subjects; to be able to build up the ability to listen to others first before 2. It's hard to open up one's mind to the Dhamma: we can expect them to listen to us; Supposing the monk talks about Precepts, the • Blessing Ten: Artful Speech: Those in the discus- listener knows that their Precepts are not very sion must be artful speakers on the subject of Dhamma. They well kept, therefore to be reminded of their bad must not just say what others want to hear by complimenting habits is always painful. It's hard to want to listen and praising them. Although someone might speak seven lan- to someone talk about the faults about your guages, but they can hardly be considered an artful speaker if personality. It is all very entertaining to listen to a they are always causing fights by the things they say; sermon about 'fools' (as in the first Blessing) for • Blessing Twenty-Two: Respect: Those in the dis- as long as someone else is the subject of the cussion must be respectful. Everything in the world has good sermon, but as soon as we realize that we also and bad points. You should choose the constructive aspect of share some characteristics of a fool, the sermon things to talk about. becomes less pleasurable to listen to. It is like touching an open wound. This is why people like sitting right at the back of the lecture hall when listening to Dhamma teachings — to try to protect their 'comfort zone'. EFTA00286788 2. to discuss the Dhamma in a way that does not detract from the value of the Dhamma; This needs to be mentioned because discussing Dhamma in an inappropriate or distorted way may curtail the life of the Dhamma in living memory Those in the discussion must be open to criticism. You will know why you need to have patience when "0! Monks! Those monks who claim (various sorts in the course of a discussion, you receive your first of) monastic transgressions are not monastic item of personal criticism. Sometimes during the transgressions, and those who claim as monastic course of a discussion, the others will test our transgressions those which are not monastic patience first to see just how much criticism we are transgressions, are those who bring harm and able to accept. If someone deserves some heavy unhappiness for the manyfolk — suffering to humans criticism, they will start by receiving minor and angels alike — in so doing earning grave de- criticisms first, such as "When you are listening to merit, consuming much merit and causing an end to sermons, you shouldn't sit and wriggle because it the Saddhamma." shows lack of respect towards the Dhamma," and gradually get heavier for example: "When you are AnApati Sutta (A.i.20) listening to sermons, you shouldn't let your mind and "Distortion of the Dhamma means claiming the wander to think about other matters like your own Buddha said or didn't say (A.i.59) or that the Suttas home, because it shows lack of respect towards the contain or don't contain (A.i.61) what is in fact not Dhamma." the case." Thus you can see that discussing the Dhamma is no easy matter. If it were easy, it would have been one of the first units of the Manual of Peace. However, we This is in addition to what has already been men- find that it has been placed at the thirtieth step of the tioned in Blessing Three (§D.2) about joking about path of Buddhist practice. Thus don't go organizing a the Dhamma; discussion if you don't know what you are doing or else 3. to acquire wisdom: Dhamma discussions are in- you might end up with a discussion of things that are tended as a way of cultivating wisdom. Above all other not artful. Dhamma discussion is even more demanding things the Buddha praised `wisdom'. Most people know than just listening to a Dhamma-talk — because that wisdom is beyond price. The Buddha even taught discussion means we must learn to listen and respond at the proverb: the same time. Similarly, it is easier just to talk and PaitriA naranaO ratanaO have people listen to you than to have the patience to wisdom is the (wish-fulfilling) listen to other people talk. gem of the people JarA Sutta (S.i.36) A.2 The objectives ofBlessing Thirty The objectives of this blessing are: The Buddha's observation is in contrast to the L to discuss the Dhamma in a way that benefits opinion of many modern children who seem to think that a wish-fulfilling gem comes in the form of a oneself and others; for those who are capable of television or a computer. Life is full of problems to discussing and sharing their knowledge, a large merit solve. Whether it be trivial problems of physical awaits because in the words of the Buddha hardship like drying washing when it is raining, or problems from the people around us. There are even `sabbadAnat) dhammadAnaO jinAti' problems inside our own body from illnesses and (the gift of Dhamma excels all gifts) Dh.354 pain. We must rely on wis EFTA00286789 dom to solve all these problems — but wisdom is least two people dialoguing on a subject of the something we cannot buy — it can however be Dhamma (not on other matters). Such discussions acquired from two main sources (as already should occur regularly and they should be aimed to discussed in the "Two Formative Influences on our increase the wisdom of the participants (not to show off discretion (§B.3) in the First Blessing): who is the smartest like some sort of contest) arranged I. the advice and encouragement we get from good at an appropriate time and taking no more time than is friends [kalyAAamitta] during discussion of the appropriate. Dhamma with them; B.2 Varieties ofDiscussion 2. the insights we come to through ow ability to be a Discussion of the Dhamma can be divided into two teacher to ourselves [yonisomanasikAra] types: — for which the regular practice ofmeditation is a prerequisite; L Giving a Dhamma talk: which is more or less a 4. to sharpen our wits: having to think and apply the one-way discussion of the Dhamma. This subject has already been touched upon in Blessing Twenty-Six, Dhamma we know 'in real-time' as one does in a however, in this Blessing we are no longer simply on discussion is a 'performing art'. In order to do so well, the receiving end of teachings, now we must start to we need to have sharp wits [paEibhAAa]. take some of the responsibility for applying them to others for ow own and others' increasing wisdom, These are in addition to the five objectives of listening without devaluing the Dhamma by doing so; to the Dhamma already mentioned in Blessing Twenty-Six (§C.1). Z Dhamma debate: which is a two (or more)-way B. DISCUSSION OF THE DHAMMA discussion on the subject of the Dhamma. B.1Definitions: Dhamma & Discussion B.2.I Giving a Dhamma Talk The word `dhamnuf is not easy to define and can have The Buddha enumerates the following five qualities of up to a hundred meanings depending on the context. In a good Dhamma preacher as already mentioned in the Blessing Sixteen we have already described Dhamma as Twenty-Sixth Blessing §B3. The Buddha went further to being a description of the reality of things while at the say (Candupama Sutta S.ii.I95) that anyone who same time referring to virtue. However, at this stage in teaches simply to attract followers does not teach in a the Manual of Peace it is perhaps also useful to reflect pure way. However anyone who thinks that the that the Dhamma in its context as the teaching of the Dhamma with its six characteristics will bring benefit Buddha and as the second component of the Triple Gem to those who know it and practice it and who teaches it is recognizable by the following six characteristics on the basis of loving-kindness, compassion and the (M.i.37, A.iii.285): thought to help others, that sort of teaching is pure. In addition to these basic skills, according to the KesE I. properly expounded by the Exalted One Sutta (A.ii.I 12ff.) different approaches are required for [svAkIcAto bhagavatA Dhamma]; training different types of people in the Dhamma 2. clearly perceived within ourselves [sandiEEhiko]; — some disciples need to be taught gently by elabo- 3. timeless [akAliko]; rating the meaning of good behaviour and the 4. which inspires those who see it to call others to wholesome fruits of such good behaviour — some need come and see it [ehipassiko]; to be taught sternly by elaborating the meaning of evil and the unwholesome retribution of such evil behaviour 5. which should be internalized [opanayiko]; — some need to be taught by a combination of these 6. which can be realized subjectively by the wise two means — and for those that cannot be helped in [paccataO veditabbo viiitiEhi]; The word `discussion' any of the previous three ways, means that there must be at EFTA00286790 one needs to accept that there is no use in giving them you to make a division clear. If someone is mixing further teachings until such time as they can gain up their practice because they are confusing steps benefit therefrom. which should be made separate or practising things in the wrong order, then your answer must start by B.2.2 Dhamma Debate making a clear division between the factors in an Preaching is challenging in that one needs to have a issue. Sometimes you need to limit the scope of what sensitivity to the disposition and needs of the listener you are answering. Sometimes, you need to make without hearing anything from them. However, even sure that both you and the listener understand the though in debating others' position is more express, the same thing by the terms you are using in a dialogue debate is more challenging because one must have the (e.g. when they are talking about `evil' are they in ability to `think on one's feet'. It is not only a question fact meaning 'sin' defined in their own terms?) of satifactorily answering questions, but also the ability to gauge the type of question and the real purpose 3. answering by a question in return [vibhajja- behind the question too. The Buddha enumerates five byAkaraAa], Sometimes people ask questions not sorts of questions (S.ii.I ): because they are interested in the answer but they are interested in whether you can answer. In such cases I. questions about things the person asking has not yet maybe you should ask such people why they ask such a seen; question. In some cases you need to ask them whether 2. questions comparing things to those the person they would like to know or whether they would like to asking has already seen; experience it for themselves — without answering, and; 3. questions to overcome the person asking's doubts; 4. questions to encouraging the listener to follow what 4 keeping one's silence [thapantyapafiha]. This is the questioner has seen; othenvise known as 'Noble silence' — or in modem 5. rhetorical questions; Surprisingly, many questions do day parlance 'no comment'! It is applicable when not require a straight answer and this becomes easier to giving any answer irrespective will only serve to compre reinforce the unwholesomeness of the questioner. An hend if one looks at the five reasons the Buddha iden- example of this is when people ask about the specific tified for why questions are asked (A.iii.19I): inner experiences gained as a result of meditation but they have never practiced for themselves, it is not much I. asking under the influence of ignorance or for- use to give an answer because: getfulness 2. asking under the influence of evil desires 3. asking as a way to express looking down on others I. they may not believe you; 2. they may use what they have remembered instead 4. asking out of curiousity to know of striving to attain such experience for themselves. 5. asking with the expectation that they will get a good answer Thus, one needs a multifaceted strategy in C. PRACTICALITIES OF ORGANIZING A answering questions— and it turns out that even the DHAMMA DISCUSSION Buddha himself had four different ways of answering a Cl Self-preparationfor a Dhamma Debate question (A.ii.46): It is hard to get a good Dhamma discussion going if you don't know the rules and regulations of the game. You L answering directly [ekaosabyAkaraika]; need to be well-prepared when you enter a Dhamma well-prepared questions deserve a direct answer Discussion. It is not just like having a chat. As for 2. answering by dividing one's response conducting the discussion of the Dhamma, the [paEipucchabyAkaraAa]; Answer which requires following guidelines are recom EFTA00286791 mended: learn. Sometimes our experience or refinement of Keep the Precepts in advance: If you arc a house- mind is not enough to be able to see the benefit of a holder, you should keep Five Precepts for at least seven days teaching. Supposing we have the teaching, "forge beforehand. (If possible, Eight Precepts is even better). It will your own destiny with diligence" make sure that we embody the Dhamma about which we want — if we are heavily involved in social welfare work to talk. It is not the idea to discuss the Dhamma when you are we might think that the teaching cannot be right — drunk. In the old days Dhamma would never be discussed if how could it be better to help ourselves rather than alcohol was being drunk or if any of the participants had been to spend our time being altruistic to others? drinking. If you want to know the reason, why not try it for However reflecting more deeply we will find that it yourself? If you try speaking on a sensible subject to someone refers to the fact that the benefit of others will be of under the influence of alcohol, you may start a fight. To no use in the long term if we don't train ourselves discuss the Dhamma, your mind must first be true to its real too as our first priority. Thus, if you don't agree nature. Alcohol interferes with this nature. Thus if you can't with a teaching, don't refuse it but express your even manage to keep the Five Precepts, don't delude yourself into thinking you will be able to discuss the Dhamma. doubt and what you think it might mean as an 2 Meditate in advance: You should prepare yourself alternative instead. Supposing we have already for the Dhamma discussion by meditating regularly categorically refused a teaching and later someone beforehand and meditating immediately before starting the points out that it is right using appropriate reasons, discussion. In this way your mind will be sufficiently refined it will be hard for us to reconsider our point of view to understand the subtle nature of the subject under dis- — because we will be more afraid of losing face cussion. than of being wrong. 3 Dress politely and modestly toparticipate: you must dress in a way suitable for the nature of things under 7. Avoidprovocative words: Use only a manner discussion. Thus don't dress in clothes that are too brightlyand choice of words that facilitate harmony. coloured, provocative, tight-fitting, dirty, stained or torn. 8. Avoid expressing anger when confronted by 4 Maintain good manners: Nothing you do must bfdifferences ofopinion: Sometimes there are even irritating to the others participating. classic proverbs can be contradictory (viz. "Make hay 5 Speak politely: You should speak calmly. For thosehile the sun shines" versus "More haste less speed") who speak loudly, it is obvious that the mind is already awiapth can be true in the appropriate context. If two from the centre of the body. One should not boast about onpeople have different situations in mind they will be own attainments or one's own school of meditation. One sure to have differences on even the same subject. should honestly admit the limits of what one knows and not pretend to be expert in everything. 9. Avoid havingfame or oneupmanship as the 6 Give unknown teachings the benefit ofthe doubtinottvattonfor your discussion: If such unskilful Even if you don't understand some of the Buddha's teachilintives are the reason you want to have a discussion at first encounter, don't refuse them outright. Sometimes wfor it would be better for you to stay at home! don't instantly understand the meaning of teachings we 10. Don'tforget that Dhamma discussions are de- signed to bringforth wisdom: Dhamma conversations are always to further our knowledge and to use the strengths of others to fill in our own weaknesses. Such discussions are never to show off how much we know. 11.Avoid letting the conversation drift 'offtopic': If you you start by talking about generosity and later find yourself boasting about all the times you have been generous then you have gone EFTA00286792 beyond the limits of a Dhamma discussion. C3 Selecting a worthy subject ofdebate Similarly, if you find that you are gossiping about According to the Buddha there are ten criteria how stingy such-and-such another person is, then [katthavatthu] for selecting subjects constructive for a again it is no longer a Dhamma discussion. Dhamma discussion (A.v.129, also at M.i.145 and M.iii.113), namely subjects that are conducive to: 12. Avoid letting the discussion go onfor too long: I. wanting little [appiccha]; — otherwise everyone involved will be bored 2. contentment [santuEEhi]; 3. seclusion [paviveka]; C.2 Selecting worthy participants 4. solitude [asaOsagga]; Choosing the wrong people to engage in a Dhamma 5. energetic striving [viriya]; discussion can be disastrous and cause a quarrel. As 6. self-discipline [sEla]; mentioned above, it is only in conversation with the 7. concentration [samAdhi]; 'Good Friend' that wisdom will arise, therefore, in 8. wisdom [pannA]; choosing participants, you should invite those 9. liberation [vimutti], and; possessing the seven characteristics of a good friend t0. seeing and knowing of liberation [vimutti- [kalyAAamitta] (A.iv.32): nAAadassana]. One should talk on these sorts of subjects while avoiding 1. endearing [piyo]: attractive and making others feel at ease, ready to ask questions and seek advice; unconducive talk of kings, robbers, ministers, armies, panic, battle, food, drink, clothes, beds, flowers, 2. respectable [gam]: one who makes others feel garlands, perfumes, relatives, vehicles, villages, that they can take safe refuge in them; townships, cities, districts, women, champions, streets, 3. cultured and emulable [bhAvanEyo] others who see gossip, ghost-stories, desultatory talk, fables about land their educated qualifies and would like to be like that and sea, prosperity and decay. In addition, the subject of too; conversation must be suited to the participants — if you 4. a counsellor [vatta] having the ability to give good are going to discuss the Vinaya you must choose people counsel through knowing the way to speak to get who are expert in this subject. If you are going to discuss results, through knowing how to explain Dhamma so meditation then it should be a discussion between those that others understand, through knowing the appropriate who have really got down to practice for themselves. time to give praise and mention criticisms ; S. being a patient listener [vacartakkhamo] always C4 Selecting an appropriate timefor a debate being open to advice, questions and criticism without For participants in a Dhamma Discussion who are being irritated ; unrelated, any mutually appropriate time is acceptable. 6. the ability to treatprofoundmatters [gambhirafica For families, particular advice (given below see §D.4). kathaO kattA] and able to difficult matters in a way Just like listening to Dhamma teachings, the practice of which can be easily understood; Dhamma discussions should be regular (weekly, monthly) or might be on the occasion of a particular 7. never speaking of things without reason or leading calendar event with an appropriately related topic — conversations to a useless end [no caEEhAne niyojaye]. e.g. for New Year, it might be a discussion about one's good resolutions for the New Year. These criteria apply to conversation between unrelated people. It should be noted that if the conversation is CS Conclusion: By Dhamma, for Dhamma within the family, then it is not necessary to worry In conclusion, there are three governing principles to about selecting the participants. discussing the Dhamma: EFTA00286793 I. Discuss within the scope ofDhamma: The subject very simple rules so that everybody could have the of discussion must remain within the scope of the chance to join in — for example, each villager took it Dhamma. If you want to talk about virtues, don't let the in turn to talk about the best good habit they had discussion overlap into boasting about virtues. If you — something even the village thief could manage! want to speak on protecting yourself from vices, don't let the discussion run over into gossipping about D.3 Role of the Older Generation in Mamma others' ills; Discussion In Asian Buddhist society of old, when all the family 2. Discuss by means ofDhamma: Those participating in the discussion must not behave out of keeping with lived together, the young and middle-aged adults would the Dhamma. Respect should be given to others where all go to work the fields. The old folks and would stay it is due — rather than looking down on the other at home with the children. Usually the old folks would participants you assume know less than you. You make baskets or do other sedentary tasks, but often they should speak politely with artful speech. Praise those would tell tales to the children playing nearby — often who speak correctly — and be polite if occasion arises cautionary tales from the lAtakas (birth stories of the to point out the faults in another's argument (rather than previous lifetimes of the Buddha). The young children insulting them personally). If you make a mistake would have a lot of questions for the old-folks and by yourself, apologise rather than letting your defilements questions and answers, before long there would be a dominate the conversation; conversation set up on the subject of the Dhamma. As the result of such conversations, the children would learn the foundations of moral behaviour from a very early age. 3. Discuss for Dhamma: Those who discuss must share the goal of furthering their knowledge of Dhamma through conversation — rather than showing off what D.4 Dhamma Discussion around the dining table they already know. In expressing your knowledge, it should be with the aim of facilitating others to share (see also B1.12 §B3.1, heading 3.2) These days the op- their knowledge with you! portunity to discuss Dhamma en jamille is becoming scarcer because the family tends to centre itselfmore on the TV than Dhamma wisdom. However anyone who D. DHAMMA DISCUSSION IN EVERYDAY LIFE values the future of their children should realize that the TV is robbing them of the opportunity to instil their D.I Dhamma Discussion in the time of the Buddha: children with virtue. It can be predicted that any family which cannot manage to come together for at least one In the time of the Buddha, even though arahants had communal meal per day will have a sorry future for its already freed themselves of all defilements, they would children.The extra money parents can earn for their hold discussions of the Dhamma to sharpen their children by working late (but missing the family knowledge — not to speak of the less 'enlightened'. mealtime) is no substitute for the time they will miss Discussion of the Dhamma was like the national teaching virtue to their children — guidance without pastime of that age with debate on spiritual and which the children can ruin their future. For Dhamma philosophical matters to be found in groups on every Discussions within the family, finding an appropriate street corner. time is more complex. Whether you are the leader of a family yet or not you need to consider being D.2 Old tradition in Buddhist society responsible for the real education of your child. In the olden days, in the countries of Southeast Asia, Nowadays, we no longer have grandparents at home to any village where the mayor was interested in the look after the children's morality. The Dhamma, would hold a public Dhamma discussion every full-moon night. The discussion would have EFTA00286794 form of the discussion is usually a parent giving advice came to the Buddha to receive a subject of meditation to his children and asking for their opinions on certain from him. Seeing that SAriputta was otherwise things concerning the childrens' own behaviour. The occupied, the Buddha gave the novice a short teaching parent will speak for 80% of the time and the child himself to the effect: speaks for 20% of the time — no more than that — "There is no sorrow for the monk of transcen otherwise it will end up with the child teaching the dental thoughts" The novice learned this verse by heart parent instead! and returned to the forest to reflect on it. Although he D.5 Twin pulpits & Tibetan debate didn't know any other verses of Dhamma, he Between monks in the present time in the TheravAda understood this one thoroughly and eventually became tradition, there is still the tradition of giving a sermon an arahant by contemplation of it. Later he came to be torn two pulpits' — that is two monks with expertise known as "one exclamation" [ekuddAna] he would in a subject will discuss that subject in front of an exhort others to listen to the Dhamma, and he would re- audience — maybe the ancient equivalent of today's cite this only verse he knew. Every time he had finished televised panel discussion? In the Tibetan tradition, his recitation, the guardian spirits [dews] of the forest there is alse the tradition of debating for students and rejoiced in his merit resoundingly. On one occasion two teachers to hone their wits and mastery of scriptural learned monks who were well-versed in the Tipitaka, material. each accompanied by a group of 500 monks came to his dwelling place. EkuddAna invited the two monks to preach the Dhamma. They enquired if there were many D.6 More than just talking about it — practise! who wished to listen to the Dhamma in such a remote It should never be forgotten that whether knowledge area. EkuddAna told them that even the guardian spirits gained comes from a sermon or a discussion, it can be of the forests would rejoice at the end of each of no use to anyone if we don't practice it for ourselves discourse. Thus reassured, the two learned monks took as the result — as the Buddha mentions in addition to turns to preach the Dhamma, but when their discourses the criteria for subject of discussion (see 5C.3 above) ended, there was no rejoicing from the guardian spirits that the most praiseworthy topics of discussion are of the forests. The learned monks were puzzled and those where the debators not only talk about it, but also they doubted the words of EkuddAna — but he insisted practice it too (A.v.I29). that the guardian spirits always rejoiced at the end of each discourse. The two learned monks then requested E. ILLUSTRATIVE EXAMPLES him to do the preaching. EkuddAna recited his usual E.I Metaphor: Conferencesfor academics verse. At the end of the recitation, the guardian spirits Just as the sharing exchange of ideas at conferences rejoiced as usual. Some monks in the retinue felt that helps to foster academic progress, regular discussion of the dews inhabiting the forests were showing the Dhamma will bring wisdom, the pathway to the favouritism to EkuddAna. They reported the matter to liberation of suffering. the Buddha on arrival at the Jetavana monastery. However, the Buddha admonished them: E.2 Metaphor: Shadow-boxing The people of old compared talking to 'shadow boxing'. They compared listening to others like punching a sandbag. However, discussions with others "O! Monks! I don't say that a bhikkhu who has are the hardest of all (like boxing in the ring). learned much and talks much of the Dhamma E.3 Ex. EkuddAna Thera (DhAiii.384ff) is one who is versed in the Dhamma. One who There was once the son of a wealthy brahmin of has learned only little and knows only one SAvatthi who entered the Buddhist order. He dwelled in verse of the Dhamma, but fully comprehends the forest fulfilling his noviciate and the Four Noble EFTA00286795 Truths, and is ever mindful is the one who of body, speech and mind — but that is not the rea is truly versed in the Dhamma." son for your asking?" "It is said that you will not be born any more?" E.4 Ex. Verafija Sulfa (A.iv.172) "What they say is true, because the Buddha will never The brahmin Veraftja once visited the Buddha at again enter the womb or take future birth. Just like NaOerupicumanda and asked the Buddha a series of amongst 8, 10 or 12 eggs are incubated by a mother hen, questions. wouldn't it be true to call the first of those chickens to use First he asked, "It is said that the Buddha pays no its beak or its claw to break through the shell the eldest of respect to aged brahmins?" the batch? The Buddha replies that he has not seen a brahmin in "It is true he should be called the oldest, because he the whole world to whom such respect is due from him. emerges before all the others." "In the same way, of all the beings of the world "It is said that the you are tasteless?" encapsulated in their shell of ignorance [avijjA) the "In fact that they say I am tasteless is correct because Buddha has been the first to break through that shell the Buddha has relinquished attachment in the sense because of cultivating the recollection of previous perceptions of eye, ear, nose, mouth and body — but lifetimes [pubbenivAsAnussatillAAa], knowing the arising that is not the reason for your asking?" and falling of others according to their karma "It is said that the you are without wealth?" [cutEpapAtakAAa) and knowing an end to defilements "What they say is true, because the Buddha has [AsavakIchayafikka]. relinquished the sense perceptions of eye, ear, nose, mouth Only after this explanation did Veraftja realize the and body which lead to attachments to wealth — but that answer to his original question and appreciating the is not the reason for your asking?" uniqueness of the Buddha in his world and took refuge in the Triple Gem as a Buddhist layman for the rest of "It is said that the you are inactive?" his life. "What they say is true, because the Buddha exhorts his disciples not to do anything which is evil with body, E.5 Er. BAvart & his disciples (SN 976-1148) speech or mind — but that is not the reason for your There was once a Brahmin ascetic teacher who lived on asking?" the banks of a river in DaldchiAApatha and who had many "It is said that the you are a nihilist?" students. He heard praise of the Buddha and decided to "What they say is true, because the Buddha advocates send his students to interrogate the Buddha with questions the anihilation of greed, hatred and delusion from the to see if his claim to Buddhahood was justified. mind — but that is not the reason for your asking?" They followed the Buddha to RAjagaha, and meeting him, "It is said that the you arefid/ ofhatred?" satisfied themselves that he bore all the thirty-two marks "What they say is true, because the Buddha advocates of a Great Man. Then each in turn asked one or more the hatred of evil action of body, speech and mind — questions (to a total ofthirty-jive different question!) — but that is not the reason for your asking?" "It is said that the you are a terminator?" Ajita: What is the reason why living beings are "What they say is true, because the Buddha advocates the enshrouded in unknowing? termination of greed, hatred and delusion and he teaches Buddha: The enshrouding of ignorance is reason for the Dhamma for the termination of all forms of evil and their unknowing. Because of their craving and unwholesomeness — but that is not the reason for your recklessness no wisdom is available to them. Thus I asking?' teach that craving smothers living beings in attachment "It is said that you are an incinerator?" and suffering is the consequent harm brought. "What they say is true, because the Buddha advocates the burning up of the unwholesome states Ajita: What is the thing to prevent the craving that EFTA00286796 runs like water through our perceptions? What can the more suffering there will be — thus fools by release us from craving? fulfilling the cause come across suffering often. Buddha: Mindfulness is what can prevent and protect However, knowing the cause, one should avoid one from craving while wisdom is what allows one fulfilling it. release. MettagE: How can one endowed with wisdom cross the Ajita: And what can cause the extinguishing of body ocean of birth, aging and sorrow? and mind components [nAma-rEpa]? Buddha: All my teachings are those you must put into Buddha: If the consciousness (mind) has already practice by yourself, within the very body of yours — it attained extinction, the bodily component will also be cannot be attained by asking other people — and that is to brought to extinction. mindfully overcome the craving that traps you in this Ajita: What characterises those who have already seen world the Dhamma (attained enlightenment)? MettagE: Which dhamma does the Buddha rejoice in Buddha: They have no further attachment for sense as the highest? pleasure, their mind remains unclouded and knowing all Buddha: The Buddha rejoices in any teaching which mental phenomena they are mindful in all postures. reduces absent-mindedness in the beginning, middle or ending — which leads to mindfulness and Tissamett9ya: Who can be said to be contented? non-recklessness to know and relinquish attachment to all Buddha: I call those who are not caught up in sense that is 'mine' in order to transcend the suffering of birth, pleasure .. . those who follow the Brahma-faring, who are aging and sorrow. restrained as to the senses, who have no further craving, MettagE: Just as the Buddha must have overcome who are mindful in all postures who are of Right View and suffering and doubtlessly have taught your disciples to who have uprooted the defilements from the mind, those do the same — may I be accepted as one of your who are contented. disciples? Buddha: He who is the true Brahmin has (not only) PuAAaka: What is the reason why large numbers of thoroughly studied the Three Vedas (but), has no further people worship deities with sacrifices? defilements or anxieties, has no further attachment in the Buddha: The reason is that their aging interferes with sensual plane — has crossed the ocean of suffering with them achieving what they wish. no remaining suffering — that is who I say is liberated PuAAaka: Is it possible through properly practising from birth and aging. sacrifices to overcome birth and aging? Dhotaka: In the human or deva-world is their any Buddha: Those who perform sacrifices are motivated brahmin perfectly free of concerns? by material gain. I say that whoever is so motivated Buddha: Those who know the supreme Dhamma, cannot be released from the cycle of rebirth. having overcome doubt, have crossed the ocean of PuAAaka: If those performing sacrifices cannot obtain defilement. release from the cycle of rebirth, then who can? Dhotaka: What is the device to extinguish the de- filements? Buddha: Those who can attain release must be those who Buddha: The device which you can see for yourself, have no further craving in their mind, who have seen the and which you don't need to enquire from others, is the Dhamma by which their mind is peaceful, pure, without mindfulness to overcome the craving that attaches the unwholesome behaviour to cloud the mind, like a snuffed mind to this world. candle, without further defilements or craving. Dhotaka: I delight in the Buddha's explanation of how to overcome defilements... MettagE: What causes all the suffering in the world? Buddha: Once knowing that craving of the high, middle or low level traps beings in the world, entertain no Buddha: Suffering has karma and defilements as its further craving. cause [upadhi]. The more the cause is fulfilled, UpasEva: I find that I have no perceptable mental EFTA00286797 state. What mental state can I rely upon to bring me to brahmins and ascetics are trapped in birth and aging, liberation from this ocean? but I say that only those brahmins and ascetics who can Buddha: You should take the absorption of the Sphere of relinquish attachment to mental state accompanying all Nothingness [Akilicafilayatana-jhAna] as the object of what they have seen or heard, their discipline, torment your meditation to cross the ocean, relinquishing or methodology, knowing the harmfulness of craving to sense-pleasure, overcoming doubt and seeing the end of the extent that they have no further defilement, can craving be day and by night. overcome birth and aging. UpasEva: Do those who cultivate the Sphere of Nothingness as their object of meditation ever know Hemaka: In the past I have been distracted by teachers fading out of that state? who have speculated about events of the future or the past. Buddha: Them is no fading out from the state of the All that they have done is simply lip-service to true Sphere of Nothingness. practice. I take no delight in their teachings — what I UpasEva: If a person were to pass away while in the would really like to know is the thing that allows one to state of meditation on the Sphere of Nothingness would overcome craving? they stay in that realm or would their consciousness Buddha: Whosoever knows that Nirvana is what can reduce enter upon Nirvana? craving and contentment with pleasureable perceptions, Buddha: Just as a flame which blows out in the wind gives that it is not impermanent, and knowing this has no indication of the direction in which it has gone, those mindfulness, who sees the Dhamma and has extinguished who have gone beyond the body and mind constituents the defilements, will overcome the craving which leads to (nAma-rEpa] will extinguish with no further trace without attachment to this world. further birth. UpasEva: Has that person really been extinguished or Todeyya: How is the liberation of a person who has are they simply disembodied or do they become eternal transcended the sensual, who has no more craving and beyond danger? who has overcome all doubt? Buddha: Those who enter upon ParinibbAna have no Buddha: The liberation of such a person will be further defilements to cause them to be born, they will unalterable. take no further birth. Todeyya: Has such a person really overcome craving, Nanda: If a sage [munE] exists in the world is he one possessed of true wisdom — or have they just altered endowed with the absorptions [jhAna] or is it the way their wisdom to change the perception of craving or he earns his living that makes him a sage? Right View in the mind? Buddha: One is not called a sage because of what one has Buddha: That person really has no further craving and seen, heard or known. I say that he who frees himself from has achieved true wisdom — it is not just wisdom to defilements, who has no further defilements, who is no change the perception of craving. longer concerned by craving can be referred to as a 'sage'. Kappa: What virtue can be a refuge to those amidst the suffering of aging and death in the same way that an Nanda: A large number of ascetics and brahmins claim to island can be refuge to someone cast adrift in a sea of have become pure by what they have seen or heard, by terrifying waves? their discipline, torment or methodology — do some of Buddha: Nirvana, which is free of defilements and them really manage to overcome birth and aging? concerns, free of craving and attachments, which is beyond aging and death is as an island refuge. Those Buddha: I say that those ascetics and brahmins cannot who know Nirvana can be said to be endowed with overcome birth and aging by such practices. Nanda: If mindfulness, have seen the Dhamma, extinguished the these brahmins and ascetics cannot overcome birth and defilements and are longer under the power of the aging, who in the human or devaworld can? MAras, and no longer walk the path of the MAras. Buddha: I do not say that is the case for all JatukaAAE: As one who has overcome defile- EFTA00286798 merits and sensuality, may I know what is the virtue nomena arising together with that state of mind to attain that allows one to overcome birth and aging in this very the full absorption, in order to bring the Brahma-faring life? to completion. Buddha: If you can put an end to obsession with sensual MokharAja: How does the Buddha see the world pleasure, seeing the end of sense indulgence and concern (including the Brahma-world and dews-world) that with attachments, craving and views no longer ingrained death cannot see it? in your mind, putting an end to any concern you ever had Buddha: The world must be seen with mindfulness, in your mind — not entertaining such concerns at heart, seeing the world as empty for death to be escaped. your mind will be tranquil and the defilements which allow the MAra of death power over you will no longer Pilgiya: I am old and afflicted by loss of strength, exist. wrinkled skin, poor eyesight and hardness of hearing BhadrAvudha: What virtue can be of use to those who — what is the device for overcoming birth and aging in have come from afar to hear the Dhamma of the this very life? Buddha? Buddha: Having seen that others are reckless, suffering Buddha: Those people should remove craving from by their attachment to beauty — you must not be themselves completely, because wherever craving causes reckless nor attached to beauty in order to take no people to attach to things or to the world the MAras will further birth. be able to interfere — knowing and seeing how beings Pilgiya: I have never known any of the ten directions become entrapped in the cycle (of existence), monks — may the Buddha inform me of the virtue for release should cultivate mindfulness and not attach or have from birth and aging in this very life. concern for anything in the world. Buddha: Having seen how living beings are caught up in craving and their consequent suffering — assailed on all Udaya: What is the liberating virtue to be known which sides by aging — you should not be reckless, relinquishing can destroy ignorance and un-enlightenedness? craving in order to take no further birth. Buddha: I say that the virtue to overcome the Five At the end of the discussion, all BAvarE's disciples and Hindrances, equanimity and mindfulness are the pure the 16,000 followers who they had gathered during virtues which lead to liberation and destroying of their journey became arahants, except for Pilgiya who ignorance. became a non-returner [anagAmi] because he was Udaya: What binds one to the world — what is the thinking of BAvarE as the Buddha preached. Pilgiya release from the world — and relinquishing what is took leave of the Buddha and returned to BAvarE to Nirvana attained? whom he recounted these events. At the end of his Buddha: Distractedness binds one to the world. The recital, the Buddha appeared before them in a ray of world can be escaped by mindfulness. By relinquishing glory and preached to them. Pilgiya thereupon became craving is Nirvana attained. an arahant and BAvarE a non-returner. Udaya: What sort of mindfulness leads to the ex- tinguishing of consciousness? Buddha: When one is not distracted by the inner and E6 a How not to conduct a Dhamma Discussion! outer feelings [vedanA], together with mindfulness can There were once a father and a son who were having a the consciousness be extinguished. drink while they discussed the Dhamma. It was PosAla: How should a person who has already clearly approaching the Buddhist Lent, so they were having attained the form (absorptions) seeing inside and their last drink before giving up drinking for the outside that nothing remains (attaining the Sphere of duration of the Lent. Nothingness) practise further? The father said, "I'll be going to stay in the temple to Buddha: He should investigate further in the phe keep the Eight Precepts so this alto EFTA00286799 hol will cause me to excrete the digestive bacteria in of illnesses in our body — they don't count." my stomach so that I don't get too hungry?' "But I insist — that is really killing living creatures!" The son replied, "But isn't it evil to excrete those poor Before long, the discussion of the Dhamma has been digestive bacteria?' reduced to an argument and the father chased the son "No, because those bacteria are just the cause down the road with a shotgun! EFTA00286800 The Ninth Group of Blessings "Practice for the Eradication of Defilements" Having acquired all the theory we need in the Blessings up to and including Group VIII, the present Ninth Grouping, entitled 'prac- tice for the eradication of defilements' is characterized by putting theory into practice — getting down to earnest spiritual striving. The Grouping consists of: • Blessing Thirty-One: The Practice of Austerities: Putting into practice the sensual restraint and striving needed to burn up the defilements in the mind through the practice of gradual and intense austerities; • Blessing Thirty-Two: The Practice of Chastity: Having prac- tised austerity until the worst of the defilements have been uprooted, one must quickly sow the seeds of higher virtue in the mind before the defilements can take root again — espe- cially by extricating the mind from the sense-desire that is the origin of decay and suffering; • Blessing Thirty-Three: Seeing the Four Noble Truths: Culti- vating our meditation further to the point we can know and understand the reality of life and the world — otherwise known as attaining the Dhammakaya; • Blessing Thirty-Four• The Attainment of Nirvana: Having seen the Four Noble Truths, if one cultivates meditation fur- ther, bringing the mind to a standstill so that it can further penetrate at the centre of the Dhammakaya, the mind will become sufficiently refined to enter upon Nirvana — the sub- tlest of defilements gradually falling away until there are no remaining defilements and arahantship can be attained. EFTA00286801 TABLE 31.1Backsliders vs. Strivers' Outlook on the World Backslider's Reasoning Striver's Reasoning Situation Knowing there is "It's not worth meditating because I will soon be " I should be quick to meditate, because time for such work on its interrupted by work anyway" "After all that work, I striving will soon be precious" "I should be quick to way... Having deserve to rest instead of meditating" "it's not worth meditate to make up for time wasted while work was in just finished their meditating because I will soon be interrupted by the hand" "I should be quick to meditate, because time for work ... journey anyway" "After such a long journey, I deserve such striving will be hard to find en route " I should be Knowing a long to rest instead of meditating"' I can't be expected to quick to meditate to make up for time wasted en route" "I journey is at meditate on an empty stomach!" "Don't expect me to should be quick to meditate while I have an amenably hand ... Having meditate immediately after a meal!" "If I meditate, I 'light' stomach" "I should be quick to meditate while all just completed a might be risk my health — so better that I sleep the energy of the food in my stomach is readily available" long journey ... instead" "I should be quick to meditate before it gets worse" Having had only a little food to cat ... Having had a lot to eat .. . Being on the brink of illness .. Having just re- "If I sit for meditation it might cause a relapse — so covered from "I should be quick to meditate before there is a relapse" better that I sleep instead- illness ... EFTA00286802 Blessing Thirty-One: The Practice of Austerities A. INTRODUCTION mind is reduced to dullness and weakness, lowering its A.1 The place of Blessing Thirty-One in the order of potential. things This pollution is caused by the impurities that reside in the With this Blessing we come to the thirty-first step on mind — known by the technical term 'defilements' [kilesa]. the staircase of Buddhist practice. An overview of the Defilements are already something we have met in many of Manual of Peace reveals that the thirty previous the previous blessings — including 5, 7, 16, 19, 20, 21, 24 Blessings have been nothing more than 'groundwork' and 27 (not to be confused with the 'defilements of action' for the spiritual journey ahead — which requires [kammakilesa] which are actually just the outward removing the impurities or 'defilements' from the mind. manifestations of the real 'defilements' in the mind). In this Thus this Blessing is the first to deal earnestly with the blessing, however, we start to tackle these defilements nature of the defilements in the mind and continues by directly — as we shall see, by the practice of austerities. advocating the austerities — particularly sensual restraint and striving in meditation — as methods of removing them. Defilements in the mind are equivalent to the bacteria and viruses which infect the body, causing illness. We may think that the possible number of illnesses of the B. DEFILEMENTS body are a lot, but in fact they are not nearly so B.I Defilements in the mind numerous as the illnesses of the mind. In the mind the If we look at our human being we can conclude that we major infections that destroy the capabilities of the are made up of two distinct parts: body and mind. If mind are things like craving, hatred, vengefulness, you want to be technical your can use the word 'rEpa' wishing for fame, sleepiness, wanting people to admire for the part that is the body as opposed to 'nAma' for us for our beauty — all these are signs that the mind is the mind. Although the body might look bigger and out of condition. stronger than the mind, in fact, of the two, it is the Defilements have gross and subtle forms in just the quality of the mind which has the greatest influence on same way that litter has both gross and refined forms. our lives. Gross litter can be picked up and put in a trash can or a The human mind is like a dynamic energy, which is waste basket. Defilements also have their subtle forms like a sphere which is normally about the size of the tip which are rather like dust. Such defilements are so of your little finger. The mind in its natural state takes subtle that they cannot be seen with normal eyesight. the form of a clear sphere of diamond brightness, They are like the dust that clings to a mirror that make however, when polluted, the sparkling it dull — if you take a EFTA00286803 cloth, you can clean away such dust so that you can see ligions believe that defilements are located in the body clearly in the mirror again. — therefore they try to wash away their sins by We cannot afford to remain ignorant of the nature of the washing themselves in a sacred river like the Ganges defilements to facilitate our efficiency in ridding ourself from (e.g. SaigArava Brahmin [S.i.182111])— as already these for good. Defilements in the mind am like the residue of mentioned in the purificationpractices of Blessing engrained bad habits. They are the things which cause us to act Sixteen (§A2). Even some ill-informed Buddhists try to upon our emotions rather than our common sense. Even though find material solutions to immaterial problems. They all these mental taints might be considered minor — no more than think that if their prospective husband is habitually 'rust' in the mind, we have to try to get rid of them because bad-tempered, they can cure the problem before their marriage by washing him with holy water. otherwise they will be damaging to us in the future. For most Misunderstanding of the nature of defilements has people, the mental taints are so subtle that they feel that it doesn't given rise to many strange religious rituals in the world. really matter whether they are there or not. They are like tiny People even link their heads together with a sacred bacteria which can cause much more serious diseases. Unless we thread at their marriage ceremony with the belief that it have tried meditation, it would be difficult to appreciate the will keep them together for the rest of their lives. They dangers of these taints. However, when we dedicate ourselves to can only tie themselves together — but they will never mental training, we sec that these taints cannot be ignored. be able to tie their hearts and minds together for life! Although defilements may be small, abstract and hidden away in The Buddha used principles for removing defilements the deepest recesses of our minds, they cannot fail to have dire of fighting the fire of defilements with the fire of aus- effects on our everyday lives. In individual work defilements can terity. The purpose of austerity is directly to burn up of create problems in the the way we make decisions especially the defilements of the mind. when we succumb to bias. When we work with others, defilements in the mind become even more evident when they cause discord between those supposed to be working as a team. 8.3 Difficulty in removing the defilements If our body is ill, doctors have to find the bacteria or viruses that have infected us. In medical science they use all sorts of technologies to study the infections in the mind. They use microscopes to identify the infection, study the properties of the infection and put a name to it. For the mind, it is the same process. We Defilements originate as a sort of residue from bad have to identify the defilement we wish to remove, habits. Statistically speaking, the more we have done catch the defilement and put a name to it — however, something in the past, the more we will be likely to do there are three problems concerning removing it in the future. If all we have done in the past are good defilements from the mind: and virtuous things, then that would be our good luck. However, for most of us there are bad habits. The more I. Defilements are hard to see: The problem with we do them, the more the chance that we will do them destroying defilements in the mind is that defilements are even smaller that the mind itself. Most people again. If we quit any of these habits, we feel a lot of cannot even see their own mind, let alone the resistance. Although we may not see the source of such defilements that exist in the mind. resistance at its root, we can know that this is the action of defilements. 2. We take our defilementsfor granted: Our mind is so used to being bathed in defilements that it is hard even to notice the effect they are having on us. We feel that B.2 Principlesfor removing defilements they are like a legitimate part of our personality. It is Such an understanding of the nature and the location like a person with athlete's foot who half enjoys having of the defilements is vital to a correct understanding of an itch to scratch. The Buddha taught that we are as how to eradicate them. Some ascetic re used EFTA00286804 to our own defilements as a fish is used to water. A fish C2 Categories ofAusterities without water will surely die. If anyone attempts to There are two sorts of austerity: take a fish out of water it will struggle with all its might 1. Gradual Removal of Defilements [sallekha]: The to get back into the water again. In the same way, Buddha taught a total of forty-four defilements in the people are used to defilements, they will go to great Sallekha Sutta (M.i.40ff.) together with the gradual lengths to preserve them. virtuous behaviours needed to uproot each of them. The sallekho are gradual solutions and this is the content of 3. The way to remove defilements is elusive: It wasn't almost every heading of Dhamma in the Buddhist for the Buddha arising in the world, we wouldn't know scriptures. Thus, for example: how to cope with defilements in the mind. Even though some religions know that defilements exist in the mind, • if you know you are a very greedy person, then they know that the mind takes defilements for granted, you can change yourself gradually by practising but they don't have any idea how to overcome those de- generosity. If you practice every day in the end the filements. They know they are lazy but they don't have tendency to crave others' possessions will gradually any idea what to do about it. They know they shouldn't disappear. covet their neighbour's wife, but they cannot get her off • if you are a particularly hot-tempered person, you their mind. All they think is, "Why does it have to should make sure you spread loving-kindness on a daily happen to me?" What they lack are the techniques of basis, before we go to bed. practising austerity taught by the Lord Buddha which • if you know you covet a new woman every day or if the whole of the female world looks beautiful to us, you are the subject of this Blessing. should try to keep the Eight Precepts. Going without a meal in the evening will start to undercut the power of your desires little by little. Giving up wearing make-up and C. AUSTERITY jewelry will help to diminish your tendencies also. The Cl Definition power of your sensual desires will gradually be reduced. The word used for `practising austerity' in the Pali is • if you are forgetful then gradually train yourself 'taps' which literally means to make something hot. It in mindfulness. can mean to roast, to boil, to grill or to smoke — anything that bums or heats something. It is not the same as 'tapas' — better known as a small savoury dish to 2. Intensive Removal of Defilements [dhutalgaj: There is befound in Spanish bars — although it readers may find another son of removal of defilements which is more this a good saidemetnoirel If you can burn out the intense... This set of teachings is a radical way of overcoming defilements all that will be left is the unblemished mind. bad habits accumulated over the course of many years. The Such a pure mind is wise, not liable to anger etc. etc. It is Buddha categorized the root bad habits of people into four like heating up crude ore to extract the pure metal that can major categories: habits concerning dress, habits concerning be used for something useful. food, habits concerning accommodation and habits concerning laziness. There are thirteen different forms of Such austerities should not be confused with the dhutalga practice and they address these four major types of self-mortification practices of Brahminism tried and bad habit. rejected by the Buddha before his enlightenment. Although these practices are also sometimes called 'taps', their objective is different — to weaken the C.3 Thirteenforms ofIntense Austerity (Vism.59-83) body to the point of feeling no more sense-desire — in contrast to Buddhist `taps' which aim to uproot the Overcoming the wish to be choosy about clothes defilements in the mind. [cEvara-paEisaOyuttaj 1. Rag-robe wearer's Practice [paOsukElikalga] EFTA00286805 Wearing only robes made from rags retrieved from a some other food offered is better than that in your dust heap or from a charnel ground (§I ). bowl, you cannot accept it (§3). 2. Triple-robe wearer's Practice [tectvarikaigaj Usually just 2. House-to-house seeker's Practice [sapadAna- three robes arc allowed for monks to use, that is the upper robe cArikalga] For this practice you are only allowed to go (uttarasankaOj, the outer robe isalghatiffq and the waistcloth for almsround along prescribed routes. You may not go IantaravasakaN. These three robes arc supposed to be adequate on almsround to places where you think you might get to keep monks warm even in the coldest of weather. In later times better food. You cannot just go down a street where there have been trends to allow monks to have additional you know plenty ofrich people live who might give accessory cloths such as girdles, belts and a vest to absorb sweat you appetizing food (§41). in hot climates. Usually monks will have a change of robes to a maximum of three, to allow one set to be washed when the other 3. One meal eater'spractice [ekAsanikalga] If hou- is being worn. However, if you practice dhutalga, only three seholders aren't satisfied with their breakfast, they can robes am allowed. This practice puts an end to the desire to be make up for it at lunch time. If they are not satisfied choosy about your clothes. You have to be very careful about with their lunch they can make up for it with an extra where and how you sit or else you will soil your robes and have large evening meal. They eat so much that they have to to go to the inconvenience of washing them again. Thus such a sleep all afternoon and gradually regurgitate the food practice makes you sec the value of the robes you have while at little by little like a cow chewing the cud. For monks the same time training you in mindfulness (§2). however, with only two meals a day, they have to train themselves to be content with whatever they receive. Even so, on two meals a day, some monks can still not help but be interested in food, and may overeat, becoming sleepy as the result. Therefore some monks prefer to take only one meal per day (§5). Overcoming slavery to one's appetite [piAlapAta- paEisaOyutta]: If you are the sort of person who cannot 4. Bowl-eater's practice [pattapiAlikalga] This practice control your eating it is hard to make progress in entails eating all your food mixed up together. This is meditation. If you eat too much you will be sleepy. particularly suitable for those addicted to tasty food. In With too much protein perhaps you will be subject to a single bowl all the food will be mixed up, no matter sensual temptations. If you cannot restrain your appetite whether it be rice, chocolate powder, fish soup or for food it is unlikely that you will ever be able to whatever. By the time the fourth or fifth contribution is overcome your appetite for sexual temptations. The added to the bowl, the contents will resemble pig-swill. Buddha wanted monks to avoid becoming slave to their Eating your food in this way will help to remind you appetites and even without following dhutalga practice what the purpose of eating is — to give you strength to carry on doing good deeds, not just for the sheer monks are not allowed to eat between midday and the enjoyment of eating (§6). dawn of the next morning, even if food is offered. There are thus several ways in which monks can train them- selves to become less controlled by their appetite: 5. Late-serving refuser'spractice [IchalupacchA- bhattikalga] This practice entails not accepting further I. Almsfood-eater's Practice [piAtapAtikalga] Eating offerings of food once you have already started eating only food that has been received on almsround. If (§7)- anyone offers food to you on a plate you cannot accept it. You accept only as much as is given. If anyone Overcoming Attachment to Luxury Accommoda- makes something especially for you, you cannot accept tion [senAsana-paEisaOyutta] it. Even if I. Forest-dweller's practice [Aratiikaiga] This practice entails living only in shelters in the for EFTA00286806 est and never using accommodation in the town C.4 Necessary virtues for practising austerity In general, practice of any Dhamma practice is the 2. Tree-root dweller'spractice [rukkhamElikaiga] This practice of austerities at the level of `sallekhal (above), practice entails living only in the forest at the roots of however, for the practice of intense austerities, it is trees without any building for shelter. Such a person normal to practice under'residential' circumstances will stay under a tent or a mosquito net — nothing (i.e. to join a 'dhutaiga camp'). When you practice more (§9). austerities, you have to do so while applying the 3. Open-air dweller's practice [abbholcAsikaiga] This following virtues: practice entails living out in the open, not even using 1. Patience: (see Blessing Twenty-Seven) the trees for shelter. It serves radically to reduce your Z Must keep the Precepts strictly according to your attachment to comfort, luxury and fulfillment of sense personal status: If you arc a householder, Five Precepts desire (§10). is no longer sufficient. You have to keep the Eight 4 Charnel-ground-dweller's practice [sosAnikaiga] Precepts at the least. Some people might like to keep This practice entails living only in a graveyard where Ten Precepts like a novice. If you are a novice you must corpses have been laid to rest without coffins. The keep your Ten Precepts strictly. If you are a monk you sound of mice running in and out of corpses and the must keep your 227 Precepts strictly. sound of wind escaping from corpses as they dry•out will soon put an end to sexual obsessions and delusions 3. Keep Sabbath Self-Discipline juposathakammap of grandeur (§11). You must revise your Precepts regularly in the same way as monks revise their Precepts by taking part in 5. Any-bed-user's practice [yathAsantatikalga] This the pAEimokkha recitation ceremony every two practice entails taking your shelter wherever you are put weeks; by your host. Even those who stay under a camping 4. You must study the Teachings of the Buddha: You umbrella or mosquito net are sometimes choosy about need to alternate your activities with the learning and where they stay — staying near the kitchen if they like memorizing of the scriptures by Dhamma sermons or the smell of food or near the toilet if they think they are readings and daily chanting. going to have to visit often. If someone is extremely choosy, maybe they should try staying in the open air instead (§I2) (see (510) above). 5. Practise austerities to the best ofyour ability: Some healthy people might keep all thirteen of the dhutalga rules at once, but it is more normal just to Overcoming Laziness [viriya-paEisaOyutta] keep two or three of the rules at a time; I. Sitter's practice [nesajjikalga] This practice entails avoiding lying down. Usually when one stays on a 6. Restraint ofthe senses; dhutaiga retreat, one is there to meditate anyway. If you 7. Striving in meditation keep this sort of dhutalga practice you must restrict the Sometimes the 'sallekha' practices might seem to position of your body to standing, walking or sitting overlap with the practices already mentioned in the down. In the time of the Buddha, monks would keep preceding Blessings. Sometimes for a person who still this ascetic practice for the duration of the rainy season. leads the household life and who must hold down a job, It works well for a group only when everybody in the some of the dhutaiga practices will not be at all group is at the same high level of advancement in compatible with everyday life on a daily basis. meditation. It should only be done when you can However — if one knows what the practices entail, one meditate well enough to overcome sleepiness (§I3). can look for opportunities to pursue them on a sabbatical basis — perhaps during free weekends or during the long summer holidays. Of these seven virtues, the first five have already been EFTA00286807 discussed in the forgoing Blessings. As for practice in 4 The tongue is like a mad dog: it is always frothing everyday life, we find that far from being strangers to with saliva at the mouth — if ever it has a moment free everyday life, the twin practices of restraint of the it will fulfill itself by gossiping about the neighbours senses and striving to meditate are perfectly amenable (even though the gossipper knows how angry they even to the householder. The following sections give would get if anyone gossiped about them!) further explanation of these sixth and seventh virtues of the practitioner of austerity — 5. The body is like a fox: like a fox it likes to find a i.e. restraint of the senses [indriya saOvara](see §D. warm and comfortable place to rest or to take the below) and striving [viriya] (see section E. below). weight off its feet. 6. The mind is like a monkey: it is never still, but must D. RESTRAINT OF THE SENSES find something to think about the whole of the time. Al The Six Sense-doors Even if you try to train your mind to think of a crystal All of us have six channels by which we can improve ball or a Buddha image the whole of time, it will think or damage the quality of our minds and lives. They are of castles in the air and every other possible thing under like six entrances or doorways to the mind. The six the sun. entrances are: Thus each of the sense doors has its own damaging I. Eyes tendencies in the absence of sensual restraint. This is 2. Ears why the Buddha didn't have a word of praise for the 3. Nose sense-doors! 4. Tongue 5. Our skin D.2 Attachment neither in whole nor inpart 6. Our mind Supposing there is a walled city with six The key to overcoming the vulnerability of the senses is gates — if ever the gateman is caught unawares, to cultivate sensual restraint. When we talk of robbers or enemies can gain access to the house or restraining the senses, the Buddha taught us to practice the city by any of the six entrances — subsequently as follows: wreaking havoc inside that city. The sense doors of I. Non-attachment to theperception in whole the mind are comparable to those city gates. If our [nimitta]: "When we receive images via our eyes, mindfulness is ever caught unawares, damaging sounds via our ears, smells via our noses, tastes via our sensory information can find its way into our mind. tastebuds, sensations via our skin or inner experience If such damaging things can gain entry to the mind via our mind, we must not become attached to the they will stir up the mind causing the defilements source of those sensations (in a positive or a negative already there to create trouble for us. The Buddha way)" — if we see an attractive lady we must not react with the thought, "How beautiful she is!" If you see someone who is repulsive you must not react with the went further to compare the sense-doors to lowly though, "How repulsive that person is!" If you are animals: caught unawares thinking such a thought, the thought L The eyes are like a snake: the eyes are always will stir up defilements latent in the mind. tempted to look at secret things; 1. The ears are like a crocodile: in just the same way that the crocodile loves cool water, the ears are always tempted to hear the flattery or flowery speech of others; 2. Non-attachment to theperception inpart [artubyalijana]: You might see an attractive woman and 3. The nose is like a caged bird: in just the same way think to yourself, "Overall, this woman is not very that a caged bird will never stay still in its struggle to attractive but . .. how beautiful her lips are — like escape, the nose will always be obsessed to find the Cupid's!" or "Overall, this woman is not very attractive source of any pleasant smell it detects; but . .. look at her little twinkling eyes!" Even such an attachment EFTA00286808 can lead us to make serious mistakes. People rec- lebrities or whisky bottles will arise in the mind — these ognize, that such-and-such a man is completely are signs that your restraint of the senses needs irresponsible and all his habits are despicable but .. . improvement. If you can develop your restraint of the his gaze is so mesmerizing that they marry him for senses sufficiently, your Precepts will be pure, the rest of their lives! In the opposite sense even the meditation will arise and brightness will arise inside to sight of a part of an object might cause us irritation the degree you can start to see the mind and the and anger. defilements in the mind, so that you can start to work directly on the purification of the mind by the qualities D.3 Restraint of the Sensespaves the way to liberation of seeing things as they really are [yathAbhEtafiAAadassana] — in the same way as a It is all very well knowing the advantages of sensual medical worker can identify the vectors of illness in the restraint, but what if every woman you look at is body with his microscope — starting at first with only beautiful? You have to develop conscience (as already lenses of low-power, but gradually acquiring mentioned in Blessing Nineteen §D.3)— and the pos- medium-power, high-power, oil-emulsion and eventually sibility of what might happen to us if we make a an electron microscope until none of the vectors of mistake with our senses. It is a way of building up illness have anywhere left to hide and they can be shame of evil [hail] and fear of the consequences of evil destroyed. In the same way, as the sublety of our [ottappa]. The Buddha taught (Hiri Sutta A.iv.99) that concentration increases, it will give way to dispassion training ourselves in conscience will lead eventually to with sensuality [nibbitA], release [virAga] and liberation in the same way that if the heartwood of a eventually the seeing and knowing of liberation tree is not rotten, it will protect the bark, and branches [vimuttifiAAadassana] (Kimatthiya Sutta A.v.I) from rot too. More specifically, if we can manage to train ourselves inconscience [hiriottappa], restraint of E. STRIVING IN MEDITATION the senses [indriya saOvara] will be the natural consequence. If we are going to look at people, we look By this time in the study of the Manual of Peace, by at them to find out what good virtues they possess that Blessing Thirty-One we are sure to be able to tell what we might learn from. We don't go looking for the is right and what is wrong. We know that the practice physical beauty of others or any other superficial of austerity is good, but we may be prone to giving up quality. If you keep on training yourself in this way it too easily instead of seeing our practice through to its will make your self-discipline [sEla] steadfast. You will conclusion. We think of keeping Eight Precepts for the be able to upgrade your level of Precepts. From not whole of the three months of the rainy season. After the being able to keep the Five Precepts properly you will third day, when you feel hungry in the evening, you be able to upgrade to keeping the Five Precepts start to think to yourself, "I have kept the Eight properly, but not yet the Eight. If you continue to train Precepts for three days already — and that is already a yourself in restraint of the senses, before long you will lot of merit . . . maybe I will keep Eight Precepts again be able to keep the Eight Precepts properly too. They at the end of the rainy season . . . seven days altogether will establish themselves almost automatically. Once . and that is plenty of merit for me." For such a per- our Precepts are properly kept, Right Concentration son, the ability to strive is only weakly developed. [sammA samAdhi] will arise of its own accord. If you find in the present day that your meditation doesn't seem to be making much progress, then examine the E.1Four types ofeffort (A.iL 15, 16, 74) purity of your Precepts. If the purity of your Precepts Properly developed striving has four components: leaves something to be desired, they pay more attention I. not doing evils which you never did before to the restraint of the sense doors. Sometimes when you [sat5varapadhAna]; sit for meditation, images of beautiful ce 2. overcoming evil habits you already possess [pahAnapadhAna]; 3. doing good deeds you never did before [bhA- vanApadhAna], and; EFTA00286809 4. maintaining the good habits you already possess that in the town of Senates, there was a princess so beautiful that [anurakkhApadhAna]. she would be bound to distract Loma-Kassapa from his practice. Thus India went to the king of Bemires and told him that if he E.2 Overcoming excusesfor backsliding (8) wanted to rule the world he would have to make a special animal A backslider's attitude to the world always gives him sacrifice and the only person who could do that was an excuse not to meditate, whereas the attitude of a Loma-Kassapa. Indra told the king that Loma-Kassapa would be striver will lead him to take every chance to further his too afraid to kill an animal for sacrifice because it would be too meditation (see Table 31.1p.346). If you use any or all obvious a way of giving in to temptation. However, if the king of the backslider's reasoning for not meditating, you war to lure Loma-Kassapa using the princess, before long will be perfectly able to sleep all year round and never Loma-Kassapa would be fooled into doing the sacrifice. The king do any meditation again. The same goes for people who of Bemires agreed to do the sacrifice and immediately sent his cannot meditate in the summer because it is too hot. daughter to tempt the hermit. Unfortunately the hermit lacked They cannot meditate in the winter because it is too restraint of the senses. As soon as he started thinking about the cold. In the seasons when the climate's just right, they beauty of the princess he became slave to his latent sensual regret not using the favourable temperatures to get desires. His meditational powers disappeared instantly. He could some hard-earned rest. Such excuses are not hard to no longer fly in the air. Now he had to walk — and he started to find. However, in the practice of austerity, even in eve- follow the princess along the road back towards Benares. ryday life, we should not resort to the lazy excuses above, but instead try to transform that reasoning into the reasoning of a striver. F. ILLUSTRATIVE EXAMPLES F. / Er. Loma-kassapa JAiaka (J.433) It came to the day of the sacrifice and he was still Many aeons ago the Bodhisattva was born as a hermit wearing the clothes of an ascetic — he felt nothing called Loma-Kassapa. The hermit trained himself in about the fact that he was going to have to kill an austerities and asceticism together with meditation animal for sacrifice, because sensual desire had (pre-Buddhist). He focused his mind on things outside overcome him. However, the people of Benares the body and was able to attain the absorptions [jhAna]. complained and protested asking how a hermit could However his attainments in meditation were still not ever do such a thing. All the animals of the town very steadfast. His mind was not perfectly at a howled and screamed at the same time. Someone said standstill. Even so, the more he practiced meditation, the words, the more he managed to attain supranormal powers. He "The sun has strength, the moon has strength, could fly through the air at will. Indra the king of monks and ascetics have strength, the ocean heaven observed how powerful Loma-Kassapa was coast has its strength, but none of these forms becoming and realized that before long a mere 'human' of strength can rival that of a temptress." would soon be becoming more powerful than any of the On this occasion the complaints and the sound of the angels including himself. Indra felt jealous and didn't animals brought mindfulness back to Loma-Kassapa. want Loma-Kassapa to increase his mental powers to He threw away his sword and shame and fear of evil the degree that he would outshine the angels of heaven. and the consequences of evil [hiri-ortappa] returned to He looked for a way to destroy the magical powers of him. He restrained his senses again. His Precepts Loma-Kassapa and found became intact again and his ability to meditate returned. He was able to float and fly in the air again. He flew up into the air and taught to all of the I. The word Indra is a rank or title rather than a personal name which assembled people to learn from his mistake — to denotes the most powerful angel in TavatiOsa heaven. The angel occupying this rank will change from time to time as angels arc practice restraint of the senses for themselves too reborn again to the human realm. EFTA00286810 — so that the people of the world would not be slaves ner of desires long hidden away in his mind overflowed to their senses. Once Loma-Kassapa had give his — the hermit fell instantly in love with her, warning, he flew away back to the forest again. consequently losing all his iddhi powers. As he had flown to the palace in the morning, he returned to his F.2 Ex. MudulakkhaAa JAtaka (166) dwelling on foot... Meanwhile the queen was upset to In previous lifetimes when the Buddha was still pursuing think she had unwittingly contributed to the perfections as the bodhisattva, he renounced the world in undermining of her hermit's austerities. order to liberate himself from the world of sense-desire. Seven days later the king returned, he found the ascetic Practising meditation in the Great Forest, before long, through disconsolate and unable to eat — on learning the reason, and earnest practice, he was able to attain psychic powers through out of respect for the hermit, without hesitation agreed to his meditation. Because the hermit could fly through the air by offer him the queen in marriage. The reason why the king his mental powers, he would always do so instead of walking. could deal so amenably with the hermit was that he was sure On one occasion in search of supplementary minerals, he that the hermit's condition was the result of his mistakes or travelled through the air to Benares for alms and while there carelessness and not because of any wicked intention in the stayed in the royal park. The king of Benares was pleased hermit's mind. Hearing the king's equitable words, the hermit with the hermit's demenour and persuaded him to live recovered instantly from all his apparent illness. Secretly, permanently in the royal park. Sixteen years passed and the however, he asked the queen, to think of some device by king, leaving the city to quell a border rising, left Queen which she might save the ascetic's holiness. MudulakkhaAa in the care of the ascetic. Together the ascetic and the queen left the palace and went to a derelict house given to them by the king which had The hermit was slightly inconsiderate of his sponsor — previously been used as a lavatory. The queen made the and would visit the palace for alms at his own ascetic clean the house (knowing full well that dealing with convenience. Any day he was particularly hungry, he loathesomeness lasubhasannA] is a ready antedote to sense would go earlier to the palace. On days he was not so desire). Funhermore, she made him fetch water and do a hungry, he would go later. Thus the queen would hundred other chores. Having pushed him to the very limits of prepare food each day, but would never know when the his physical ability — the queen shook him by the shoulders ascetic would come to collect alms. On the fateful day, and shouted: the ascetic had still not come for alms at the appointed hour, so the queen, tired of waiting went about her toilet "And still you don't wake up to the fact you are a and laid down to relax while waiting for his arrival. The monastic? Is this how an ascetic who must be and ascetic finished his meditation and flew unannounced example of relinquishing sense-pleasure for the rest of through the air at high speed, to the palace for his alms the world should behave? — not entering by the door, but through the open The ascetic then realized his folly and hastened back to window! The queen had very little warning, hearing the king, surrendering the queen with the words: nothing but the sudden sound of the wind whistling through the ascetic's bark clothing as he flew. Getting "Before obtaining the beautiful Queen MudulakkhaAa quickly up from her couch, the queen's clothes slipped she was the only thing in the world I desired. But once from her body, revealing her nakedness to the ascetic. having obtained her for myself, the desire for other things has increased without end." It was never the intention of the queen to lead her With these words, the hermit was able to recover his respected ascetic into temptation — however, it was too mental powers.Taking his leave, the hermit flew back late for the ascetic whose mind had already been imprinted with her image — all man through the air to the Himavanta forest where EFTA00286811 he cultivated the `divine abidings' [brahma-vihAra] for under the Malta Bodhi Tree. The Buddha sat for the rest of his life and on passing away was reborn in meditation under the Bodhi Tree and made the vow, the Brahma world. "For however long it take for me to attain enlight- F.3 Et Buddha's vow under the Bodhi Tree enment as a fully enlightened Buddha, even if my body The Buddha himself was an example to us the ideal should shrivel and die leaving only skin, sinew and attitude to striving. On the morning before he sat for bone, I will not leave this meditation seat." meditation for his enlightenment, he received milk-rice from SujAtA and a seat of perfumed grass TABLE 32.1 Correlation ofinner experience to sphere ofmental experience subjective experience siihere of mind I L Physical Body: Of course, everybody reading this book has a physical body (although after reading 0 Blessing Twelve you now appreciate how difficult this has been to achieve!), but the inner experience that is central to the existence of the human body is a sphere of light at the centre of the mind that is KI bright and clear like a shining star — and which in the DhammakAya tradition is called the 'initial path' Y [paEhama magga]. This is equivalent to the first form-absorption in its precursory form. If you want to A check the qualities of your experience with those in the TintI:aka you will find that indeed you have the qualities of initial application of mind fvitakkab continued application of mind IvicAral, joy [phi], hap- B piness Isukhal and one-pointedness [ekaggatA]. The defilements associated with the physical human li body comprise covetousness labhinhAl, vengefulness [byApAdal and False View [micchA di toil]. U When the mind is sufficiently pure to be released from these three defilements, the mind will attain the sensual MI Angelic Body. Angelic Body: This form is an inner body similar to the subtle human body but more refined and beautiful. This level is equivalent to the second form-absorption. The defilements associated with the Angelic Body are greed Ilobha], hatred [(fata] and delusion [mak]. When the mind is sufficiently pure to be released from these three defilements. the mind will attain the Form-Brahma Body. Form-Brahma Body: This form is an inner body similar to the angelic body but more refined and beautiful. This is equivalent to the Third Absorption.The defilements associated with the BrahrnA Body arc grasping [rAgal, hatred [doss] and delusion [moha]. When the mind is sufficiently pure to be form released from these three defilements, the mind will attain the Formless Brahma Body. Formless-Brahma Body: This form is an inner body similar to the Brahma form but more refined and beautiful. This is equivalent to the fourth absorption.The defilements associated with the Formless Brahma Body arc subtle desire IkAmarAga Anusaya], annoyance [pAtighA Anusaya] and subtle formless ignorance (avijjA Anusaya]. When the mind is sufficiently pure to be released from these three defilements. the mind will attain the first Dhamma Body PhammakAya riotrabhEl. Initial Body ofEnlightenment: This is an inner body of the form of a crystal clear initial body of enlightenment inside oneself. The first Body of Enlightenment stands at the thresh- old between the mundane ['oho] and the transcendental Ilokuliara] worlds and is called 'DhammalcAya CiotrabliE'. There arc still some subtle defilements left in the mind called tellers' IsaDyojanal — but these will be dealt with by cultivating the four remaining bodies of enlightenment — stream-enterer I. ismApanaj, once-returner [sakidagAmi), non- returner (anagamij and arahant (detail is given in Blessing Thirty -Three). EFTA00286812 Blessing Thirty-Two: Practising the Brahma-Faring A. INTRODUCTION the austerities, as soon as you find that your mind starts A.l The place of Blessing Thirty-Two in the order of to become detached from sensual indulgence and things laziness, you must be quick to upgrade your mind As far back as Blessing Six (§B.) we learned about levels of towards the transcendental attainments. If you are slow aim in life — indeed, earlier blessings were adequate for or too lazy, your old bad habits will come back worse exclusively material aim in life but moving into the than before. Moreover, if our level of attainment were material/spiritual or exclusively spiritual ways of life, we accidentally to reach transcendental attainment, if our way of life were not sufficiently pure, it would not be need to depthen our understanding of spiritual practice to able to support it. serve our higher aim in life. At the time of studying Blessing Six several complex facets of Buddhist cosmology and at- A.2 Definition: the Brahma-faring tainment were left unexplained — and now, as we near the The Pali word used to refer to this blessing is end of the Manual of Peace with striving towards liberation, it `brahmacariya'. This word is sometimes translated as is necessary to explain some of these concepts before going 'brahma-faring'or 'holy-life' — or sometimes, more further — concepts which include the Buddhist world system, mundanely as, 'celibacy' or 'chastity'. In fact this word mental attainments and the transcendental. has a broader a spectrum of meaning (as we shall see in §E. below). In the sense of practice, it means 'conducting yourself like a god (Brahma).' And how In Blessing Thirty-One we studied about austerities as a does a god conduct himself? A god conducts himself way of burning up defilements in the mind. However, strictly in accordance with the practices of Buddhism to once you have burned up your defilements that is not elevate the state of mind until there are no further the end of the story. It is like farmers in the rainy defilements remaining there. Thus the rationale of this season who have pulled out and burned-up the weeds in Blessing is for us to elevate our state of mind and the field. As soon as the weeds are gone and all that is behaviour to the level of the Brahma faring for our left is the fertile soil, you have to be quick to plough. ultimate liberation. As soon as the rain falls, you have to be quick to sow your crops. If you are slow to sow your crops you will B. LEVELS OF MIND vs. REALMS OF find that the weeds will grow up again worse than EXISTENCE before. You will have wasted your time completely. B.I Levels ofmind Quality of mind is dependent on the degree to which the With the removal of defilements from the mind, it is the mind is unified, purified or made free of thought. If the same principle. Once you have practiced meditator can overcome the Five EFTA00286813 Hindrances, (see Blessing Nineteen §D.2.2.) the mind side the whole of time and it is no problem if you can become unified at the level of the first want to sit for meditation uninterrupted for seven form-absorption [rEpa-jhAna] a mental state which is days and seven nights without a break. There is qualitatively different from anything it has previously hardly any need to sleep any more — only 15 or 20 known. Cultivation of the mind further will lead to the minutes per day is enough. The brightness inside second, third and fourth form-absorptions. The next keeps the mind refreshed the whole of the time. stage of progress of the mind is to make a qualitative leap to the formless-absorptions [arEpajhAna]. 4. The supramundane plane of the mind [lokuttara- According to Buddhism, all of the states of mind bhEmi] This is a plane of mind is beyond the reach of mentioned so far are considered no better than worldly viscissitudes. At its most advanced it includes 'mundane'. However, anyone who cultivates their mind the level of mind of an arahant who has come to an end beyond the formless absorptions can elevate the mind of defilements. to a condition so pure that it is 'transcendental'. As for the meaning of 'form', 'formless', 'mundane' and From the time of the birth of Prince Siddhartha to the time 'transcendental' — and their relationship to liberation, when he left the palace to start his ascetic practices, even lie what follows is an examination of each in more detail. was still trapped in the sensual level of mind with his royal family and consorts and a palace for each of the three seasons. Once he practiced to the point where he could attain the first B.1.1 The Three Planes ofMind [bhEmi] The quality absorptions [r4ajhAna] — e.g. at the age of seven under the of our mind can be summarized down to four different black plum tree — he elevated his mind to the level of form. levels: When he studied with /tiara and Udaka he could further raise the level of his mind to the level of the formless. At the age of L the sensualplane ofmind [kAmavacarabhEmi]: this 35 he could attain enlightenment his mind entered upon the is the plane to which most people's minds are still level of the transcendental. Ile attained all of these levels attached to the temptation of sensual pleasures. Such without leaving the human realm people are still affected by the Five Hindrances. 2. the form'plane ofmind [rEpavacarabhEmi]: this is — his mind was elevated not his body. the plane of those whose minds are still attached to absorptions at the form plane [rEpajhAna]. With their B.L2 Subdivisions within the Three Planes ofMind eyes open or closed they will perceive a bright sphere at the centre of their body the whole of the time as clearly Within the three planes there are subcategories of as seen with the eye. If you are really at this plane, the experience — and we experience these in meditation in mind will be in this state of brightness the whole of the the form of inner bodies of experience (see Table 32.1 time and the mind will have no remaining interest in the p.356). sensual pleasures of a married life. You will see such things as no more entertaining than child's play; B.2 Parallels between level of mind and realms of existence Many students of Buddhism, especially those who have practised meditation find no difficulty in understanding 3. Theformless plane ofthe mind [arEpavacara- how different levels can exist in states of mind — bhEmi]: this is the plane of the mind where the mind is however, understanding the Ml variety of realms of still attached to the absorptions at the formless level existence is less easy. With the naked eye, the only two [arEpa-jhAna]. You will be able to perceive the inner forms of existence we can see are the human and the body of the formless Brahma level at the centre of your animal realms — are we succumbing to gullability to body the whole of the time. If you have such a level of accept that Buddhist cosmology consists of not two attainment you will have intense brightness in forms of existence but thirty-one? EFTA00286814 Indeed, some refuse to believe in the existence of pie in 1998 in the U.S. alone — shows differences in anything they cannot immediately see. They consider as the nature of destination of those who have had NDE's. gullable anyone who believes in anything without Some people report a destination that is pleasant, others material proof. They maintain that if invisible realms report a destination that is deeply frightening. In are real, they should be immediately demonstrable to summary of some of the differences: the naked eye. On the contrary, such skeptics find no difficulty in believing in the existence of Japan or the Heaven-Like Cases Hell-Like Cases existence of microscopic particles even though they Friendly beings have no direct experience of either. Such skeptics Lifeless or threatening appa- ritions would say, if you want to prove the existence of Japan Beautiful, lovely environ- Barren or ugly expanse — you need to make the journey there. If you want to ments prove the existence of microscopic particles, you have Conversations and dialogue Threats, screams, silence to have a microscope at your disposal — so even Total acceptance and an OM- Danger and the possibility of whelming sensation of love violence and/or torture skeptics have their conditions! — i.e.: A feeling of warmth and a A feeling of cold (or of tern- sense of heaven peraturc extremes), and a You need to have the appropriate vehicle or sense of hell equipment at your disposal; • You need to know the route to get there. B.2.2 Equivalence between Planes of Mind and spri ggglidthicktegorization ofNear Death Experiences • You need to have enough resources in pocket. Well! Meditators can also have their conditions! If you want There is a correspondence between states of mind (which to prove the existence of invisible realms, are transitory within a given life) and state of existence (which we inhabit the whole of our lives). What we do you need to fulfil the following three conditions for reaching them, i.e. habitually leads to our habitual state of mind and our • your mind needs to be sufficiently stable to habitual state of mind will lead to our next state of observe them existence. • you need to know the pathway by which you Asked why people who die have different destinations can arrive at there after death, there is always a temptation to require some you need to have sufficient merit to get you to higher `force' to spur people 'where they deserve'— however, in reality, people's habitual state of mind is there At the very least, to see the invisible realms for already ample reason to explain afterlife destinations. yourself, you have to allow the defilements to precipi- Consider a bee and a dungfly in a bottle. When you tate out of your mind first. When defilements start to open the lid of the bottle, the two insects escape. At precipitate out, the mind will be left bright and clear. first they fly along in unison, but before long they part This is the brightness that we use to illuminate the path — the bee heads for a patch of flowers it can smell ahead and we will start to have the possibility to see inthe distance, whereas the dung-fly heads for the dung those 'invisible' realms for ourselves. heap. Asked by whose power the insects have chosen to go their separate ways — the answer is through the force of habit. Like attracts like — the bee has been R2.1 The Destination ofthe Dead: The evidence used to flowers all its life, so is attracted to flowers. The dungfly has been used to dung all its life, so is attracted Fortunately it is not only ancient and scriptural evi- to dung heaps. Any creator god with the duty to 'put' dence we have for realms of existence beyond the them 'where they deserve' is decidedly redundant. normal limits of our senses. The testimony of those who have had a Near Death Experience (NDE) — recorded as numbering between 8-13 million peo Of course there are sometimes discrepencies between habitual state of mind and afterlife destina- EFTA00286815 sphere of existence /bhava/ underpinning virtue plane of mind /blithni/ <human> Five Precepts intact sensual plane [kAmavacarabhEmil sensual sphere [kAmabhaval <angelic> shame ofevil thiri] and fear ofevil lonappal The four divine form plane form sphere irEpa-bhaval abidings [brahmaviliArai: [rEpavacarabhEmil I. loving kindness: 2. compassion: 3. sympathetic joy:4 alin,nnnbv. arupaihAnri absorptions formless plane formless sphere CarEpa-bhaval [arEpavacarabhEmil Noble Eightfold Path transcendental Nirvana (more in Blessing 33) Lion — again, it is no more difficult to explain than more detail. The Spheres of Existence are threefold, someone who has scramEtigiErtNi &WANtiffrEistencifige fkenifigedPrhift(IfftifitTatilgslaafttrories can be last minute (but who habitually knows nothing about expanded in detail to up to thirty-one realms of their subject) who is put in an advanced class as the existence. result of their good examination results. This might be equivalent to someone who is indifferent to virtue all B.3.1 The Three Spheres of Existence their lives, but who makes an effort to elevate the The realms of existence can be summarized down into quality of their mind in the final years of their life. three spheres: I. The sensuous sphere [kAmabhava] — equivalent in subtlety to the sense-pleasure state ofmind Returning to the maxim of 'like attracts like' we find that — is the state of existence inhabited by humans, states of mind and realms of existence have virtues and/or animals, hell-realms and angels. In the deepest heart inner experience in common — and if these virtues or of every being which inhabits this realm, there is still inner experiences are habitual for a person throughout the feeling of enjoyment of sense pleasure. Sense their lives or are steadfast in a person at their moment of pleasure can mean sexual pleasure or it can mean death, they will lead to rebirth in the corresponding realm. pleasures of the five senses (pleasurable images seen The correspondence is illustrated in the table above. with the eyes, pleasurable sounds heard with the ears, pleasurable tastes reaching our tastebuds, Please note that if the Five Precepts are not intact then pleasurable aromas that reach our nostrils or soft the mind will be attracted to the unfortunate realms sensations that come into contact with our skin. such as the hell realms at the break-up of the body. Every living being in the sensual realm is searching for happiness via sense pleasure, whether by the 8.3 Realms of Existence channels of sight, sound, taste, smell or touch. Having understood the correspondence between inner experience and realms of existence, we now turn to 2. The Form Sphere [rEpabhava] is the dwelling place look at each of the Spheres of Existence in of form-Brahmas [rEpabrahma]. Such be EFTA00286816 ings also are derived from people who ma train themselves in meditation until they att ineg the realms of existence sfiaserse . 'form absorptions' [repajhAnal. When the &.. trainee wil Nirvana away, their body was buried or created, but t 0 eirclEilaid (astral body) had no further attraction for th 3 t of Sensual Pleasure so they escape from thiere • Realm ofneither perception nor non-perception into the Sphere of Form and take rebit *ants a [NevasafthAnAsafMAyatanal • Realm of form-Brahma. nothingness kkificalthAvatanal • Realm ofinfinite consciousness [vinnAAancAyatanal • Realm of 3. The Formless Sphere [arEpabhava] is the dwelling infinite space tAkAsAnalicAymanal place of formless-Brahmas [arEpabrahma]. Su:h being! also are derived from people who manages (o trigs top-rk • Realm ofthe supreme Brahmas [AkaniEEhAl • themselves in meditation until they atta %%Vs t" ( Realm ofBrahma, who are clear-sighted [Sudassfil 'formless absorptions' [arEpajhAna]. They ere thosc • Realm ofBrahmas who are beautiful (SudassAl • who were attached neither to sensual pleasure or to rilf Realm of Brahma, who are serene lAtappAl • Realm of Brahma, who do notfallfrom prosperity pleasure of the form-absorptions — but the enjoyec [AvinAj• Realm ofnon-percipient beings the pleasure of the formless realms. [AsafthEsattAl • Realm ofBrahmas with abundant reward WchapphalAl • Realm ofBrahmas with steady aura [SubhakiAhAJ • Realm of Brahmas with To imagine the relationship between the thre ! Sphere infinite aura [AppamkkasubhAl • Realm of Brahman with limited aura [ParitiasubhAJ • Realm so far discussed, you should picture three oncentric ofBrahtnas with radiant lustre I/Massa:Ai • Realm spheres — one the size of a football, the sec nd in thc ofBrahma.. with infinite lustre lAppamAAAbhAj • centre of the football, but the size of a tenni ball anc Realm ofBrahmas with limited lustre IntrittAbhAi the third inside the tennis ball, but the i zo of z • Realm ofGreat Brahmas IMahAbrahmAJ • Realm ofGreat Brahma's ministers Il3rahmapurohnAJ • ping-pong ball. If you were to use the a alogy tc Realm ofGreat Brahma's attendants explain the relationship between the three Sp eres, you. [BrahmapAriasajjAt can compare the ping-pong ball to the phere o' Sensual Pleasure. The tennis ball can be coi spared tc the Sphere of Form and the football can be co [pared tc the Sphere of the Formless. B.3.2 Subdivisions within the Three Sp Iteres of Existence The world system consists of thirty-one real ns. The) are arranged within the three spheres of ex/Relic( Fortunate Realms Ikarnatagatil: • Heaven Realms: • n -s a Heaven ofthe Angels who lord over the creations of already described. The sensual sphere [kA, others [ParanimmicavasavattEl • Heaven ofthe includes the hells, the human realm and all t ie realm! Angels who rejoice in their own creations of heaven. In this sphere, the inhabitants spe Id neat [NimmAnaratEJ • Heaven ofthe Satisfied Angels • [TusitAl • Heaven ofthe Angel ofDeath IYAmAJ • all of their time fulfilling themselves by the p ensure o Heaven ofthe Thiny Three [TAvatiOsAt • Heaven the senses. If we can escape the sensual realn then wt ofthe Four Great Kings ICAtumahArAjikAl • enter upon the sphere of form [rEpabhava] which i! Human Realm Wanussal The unhappy realms known as the Brahma-world because it is inh 'halted b /ApAyat • AnimalRealm riracchAnayonil • MonsterslAsutakAyal: • Hungry Ghosts Brahmas or gods. However there is a third ;phere o [Pittivisayal • HellRealms [Nirayal existence which is even more refined and this is calk( the formless sphere [artpabhava] which is in abited b) formless Brahmas. TABLE 32.4: The Thirty-One Realms ofExistence Blessing Thirty-Two: Practising the Brahma-Faring 361 EFTA00286817 8.4 Rebirth ity from life to life. It indicates that the 'soul' or 'entity' 8.4.1 If Rebirth is so obvious why should we believe that is reborn between one life and the next might not otherwise? be the same in nature but will have a quality which will Another new concept which comes with moving around differ according to the actions most recently performed between realms of existence is 'rebirth'. For doctrinal reasons by that being. Hindu tradition, by contrast, uses the the teaching of rebirth has been suppressed and intentionally word 'reincarnation' which indicates that a person removed from Biblical Christian literature. Only during the reborn, has an unchanging character or soul, but the reign of Constantine the Great with the finalizing of the new form of being at birth might change to be a frog or scriptures to be included in the Bible, was the doctrine of a cat or an elephant, but the soul is still John Smith etc. transmigration as preached by the Gnostics decreed to be heretical and received criticism from Greek philosophers such C PRINCIPLES OF LIBERATION as Hyppolitus, Irenaeus etc. In fact the main problem for The Three Spheres together are like a three-layered prison which Christians with the concept of rebirth seems to be that they traps the beings in the world in a cycle of rebirth. Returning to don't see animals as sentient beings. If man can be born as an our model with three concentric spheres, we realize that even animal sometimes, it devalues his spiritual 'worth' in the eyes now, we are still in that prison, rattling about inside the pingpong of God. ball. Even if we were to be born as angels we would not escape the ping-pong ball. We get in a spaceship and go to the moon, thinking that we can escape from the prison of the world — but in Before this time doctrine of rebirth is not so alien to fact, the moon is just a satellite of the earth. Even if we make it to western thinking as you may think. In the early days of the sun or the stars, we are still in the same old galaxy, the same Christianity as still recorded in some of the apocryphal old universe — and we am still in the most basic level of prison (non-Biblical) scriptures and commentaries on the — the sensuous realm. No matter how far we travel, we cannot Bible, rebirth of the soul was accepted up until about escape. What must we do to escape from our prison? The key to 280 Aix In the Gnostic tradition who emphasized inner gaining liberation of our being is to gain liberation of mind. Body insight as the main source of revelation they found no has mind as its governor. Liberation in Buddhism entails difficulty in fitting reincarnation into their plan of permanently extricating one's mind out of states within the mun- salvation. Far from thinking that reincarnation is alien dane Vokiyal plane and elevating one's mind permanently into to gospel-teaching, they elaborately interpret certain of the transcendental Unkuttaral plane. If one's mind is liberated the most striking sayings in this sense, and give graphic into the transcendental plane it will have access to happiness details of how Jesus, as the First Mystery, brought to which is qualitavely different from the worldly state. rebirth the souls of John the Baptizer and of the disci- ples, and supervised the economy of his own in- carnation. In this respect the Great Seth scriptures offer richer material for those interested in this ancient and widespread doctrine than can be found in any other old-world document in the West. Gnostic teachings like The people of old had a metaphor for the degree of Buddhist ones have regarded reincarnation as a happiness attained in each of the levels of mind. In the calamity to be overcome by liberation. four different levels, the level of happiness is not the same. In higher levels there is more happiness and this is why we have to make the effort to improve our level 8.4.2 Rebirth v.s reincarnation of mind. At this point it is necessary to point out a small dis- I. The happiness of the sensual sphere (the happiness tinction in the use of language between the words of having a family and of sense pleasure) is like the 'rebirth' and 'reincarnation'. In Buddhism we usually happiness of a newborn child playing with mud or use the word 'rebirth' to describe the continu dung. EFTA00286818 2. The happiness of theform sphere (the happiness of tion. Your mind has to be completely absorbed in the attaining the form absorptions) is the satisfaction of happiness of meditation attainment before it will be someone who fulfills himself by performing his work able to give up the happiness derived from sensual well. fulfillment. 3. The happiness of theformless sphere (the happiness If you have sweet dreams of graduating and finding a of the formless absorptions) is like the satisfaction of cute husband or wife to many, and having a cute little seeing the success of others who you have raised up, house and one or two cute little children of your own, such as the happiness of raising one's children into and someone comes along and says responsible members of society, when you once again — give up all interest in sensual pleasure — it'll be have the freedom to live your own life again. good for you — you would probably think that killing yourself might be a more viable possibility. If you 4. The happiness of the transcendental (the happiness really want to give up sweet dreams of sensual of removing all defilements) is happiness beyond fulfillment, you have to meditate until brightness arises comparison. within, there is a possibility of finding alternative forms of fulfillment. Without an alternative you cannot force Furthermore, the states of mind on the transcendental level people to give up sensuality. Thus, anyone who decides will be beyond the touch of the worldly vicissitudes (see to give up sensual attachment without doing meditation Blessing Thirty-Five) — the reason for this difference is to build up a better alternative for themselves is the radically reduced number of defilements inthe mind. doomed to failure. If we can permanently raise our mind to the highest D. PRACTISING THE BRAHMA-FARING IN level, then when dying from the human realm we will EVERYDAY LIFE gain entry to a purer existence, or better still, will not be D.l Attitude to Sensuality reborn any more. How can it be that a person already had a spouse or a C.! Relinquishing as a relay partner or a boyfriend or a girlfriend or children and the We have to throw off the temptations of sensuality, and Buddha still insisted that sensual fulfilment is a the temptations of satisfaction with the form or mistake? The Buddha gave many reasons, but in these formless absorptions. You have to sever the at- pages, just ten of his metaphors will suffice, to make tachments sequentially. This point is difficult to un- the point. If you cannot completely sever the ties, you derstand — it has been very widely misunderstood can prevent yourself from increasing them. However, if even amongst monks. You don't give up everything all you can release yourself fromall the ties of sensuality it at once. According to the RathavinEta Sutta is the best of all. Someone wishing to extricate (M.i.I45ff.), the process is a relay. For the mind it is themselves from sensuality should remind themselves the same, in order for the mind to escape a lower level, regularly of the following metaphors: we need to build up a higher state of mind ready and waiting to receive the outgoing mind. If you plan to Sensuality is like a hungry dog chewing a dry bone remove sensual interest from the mind and you just try (the dog exhausts itself with its chewing but will never satiate to sever the ties without anything in the way of its appetite). Married life is just the same. It never fulfills us. replacement you will never succeed. The mind needs Love is never what it promises; something as the object of its attention. If you have no 2 Sensuality is like a piece ofmeatfought over by new (better) object of interest as a replacement, the vultures. (It is said if you choose a wife, never choose a mind will never give up its old ways. This is why you beautiful one, because she will be a source of attraction to have to train yourself in meditation to the degree that other men in the future too, and that will become the bane of you attain the first absorptions of the mind (brightness your life.); within) before you can hope to sever the ties of sensual 3 Sensuality is like carrying a torch offire while tempts EFTA00286819 walking into the wind. (As it bums down, the fire one to whom you are no longer physically at- comes closer and closer to burning your hand and in tracted) the end you have to throw it away. In the same way 7. Sensuality is like afruit tree in theforest however much you may love your spouse, both of (The fruit of a tree in the forest is public domain. The you get older year by year and in the end one of you fruit it bears is there to be taken by anyone who has the has to be the first to the deathbed); time to pick it. If you are good at climbing the tree or knocking off the fruit or even at cutting down the tree, Sensuality is like a pool ofburningfuel (Everyerthe fruit is yours. The climber half way up the tree will knows if they fall in the pool they will never get out alive, hfithurt when the tree cutters come along — but there is they cannot help being attracted to walk along the edge atifithing in the way of compensation because none of pool until they eventually fall in — even though they knov,hem own the tree for themselves. In the same way, you the saying 'wherever them is love there will be tears') cannot become the exclusive owner of the life of 2 Sensuality is like a dream (You dream of happinerhur person. If anyone else puts in the time and the but before long you have to wake up to the real world. Try effort to make they love them mom than they love you, asking a married couple what the happiest day of their then your spouse becomes your ex-spouse. If you get marriage was. They will always reply that it was the first akeutal up by other suitors, who can you complain to?) since that day the causes of suffering have been increasing day by day. When you were single you could please yourself, but since you got married that has had to change. In the oldg Sensuality is like a steak hammer. (Anyone days we thought it was hard work to look after our parents'w' anaho gets involved with sensuality will be putting their now you have to look after your partners' parents too — awn life at risk.) The more beautiful or handsome you perhaps their extended family too and any children inheritea "ISfOUSC, the more risky is your marriage. You know D from previous marriages! You end up saying to yourself, ur husband finishes work at four in the afternoon. only I had known I would never have got married!" but yo 'Why is he still not home at six o'clock? Has there been will be saying that to the end of your days.) an accident or is e, he having a secret affair? The more 3 Sensuality is like borrowedjewelry (When you wear attractive they are, the more you have to worry about. it, it looks good and everyone admires you, but as soon as y As Hapnuthe result, instead of your marriage bringing you meet the lender, they will ask for that jewellry back. Before piness, the ensuing worry ages you before your marriage we take special care to choose the best of beauty wine handsomeness in our partner. People will admire you when you first many saying `What a lovely couple!' but that beauty and handsomeness will gradually be 'returned to its lender9. Sensuality is like a spear. (It has the tendency with the passing years leaving only wrinkles in its place. Etenvound you). It is like teeth and a tongue which share the most handsome filmstar ends up with a bald head. The the same mouth. Sooner or later you will end up biting best of beauty wears off after five or ten years. Supposing yaw tongue. The fights which grow up within a are twenty-five when you many. From the age of thirty-fivmarriage are some of the most painful to all concerned, to the end of your days, you have to live with some and eventually you end up dividing up the children be- tween you as if they were nothing more than puppies or kittens. 10. Sensuality is like a snake head (If you have anything to do with it, you have always to be on your guard. There is no time you can be off your guard. You have to be thinking all the time, "Do they really love me or are they just pretending to love me? Did they have an ulterior motive in loving me?" Suspicion grows like a can EFTA00286820 cer in a marriage. Especially when your spouse is If you see someone's car has broken down, you should not a particularly moral person, the level of help to push it. In a word, it is using strength surplus to suspicion will be all the greater and the suffering our needs to help others. Often if we have too much greater too, as the result.) effort unused, it becomes sensually directed instead, so you have to be quick to use it for more constructive In fact the Buddha had many more metaphors for ends. sensuality than this. Thus if you arc yet to get yourself a • Keeping the Five Precepts: You should keep the Five boyfriend, girlfriend or spouse, train yourself in Precepts purely. You will notice that keeping the Five meditation more and more and when you attain inner Precepts seems to be included in almost every form of brightness, you will soon find a happiness which is Dhamma study. The Precepts are unlike many other superior. The thought of marriage will disappear of its items of virtue which can be compared to steps on the own accord. As for those who are already married, stairway of Buddhist practice, the Five Precepts can be there is no need to go encouraging divorces. If someone compared to the banister. The banister is always as long doesn't yet have any children, maybe they would prefer as the stainvay itself — unlike the steps which each to keep in that way. If someone has a certain number of only extend a little way. Thus whenever you speak of children already, maybe they can be content with the another virtue, you always take for granted that that number they already have. Chastity can offer a bright virtue comes within the guidelines of the Five Precepts future to all who can practice it. (whether they are specifically mentioned or not). Concerning chastity, in the Five Precepts, the third D.2 Ways to Practise the Brahma-faring Precept about not committing adultery is most Many of the ways of practising chastity have already been obviously the most crucial. Supposing we would like to covered in previous Blessings. However, we come back to practice chastity, but we still have responsibilities to our these again because chastity can be practised at many own family, then proper attention to the Five Precepts is levels. There are ten ways of practising chastity and as our best inroad to practice. Even if we are still single usual they range from the easy to the difficult: and we are not yet brave enough to sever the ties of sensuality completely, we should establish ourselves The Brahma-faring at the Lowest Level firmly in the Five Precepts so that we don't go messing Generosity [dAna]: Once your mind is already about with other people's husbands and wives and purified by austerity, the first thing you must do is to practisteating trouble for ourselves in the long term. generosity. The reason why we must be generous, because possessions surplus to our needs will be chinks in the armour via which sensuality can form attachments. An excess of pos- sessions will attract people to love us for our wealth. The Brahma-faring at the Middle Level • Service: [veyyavajja] To give our time and effort to help with good works or do favours to others in need. If there. •Spreading Loving Kindness limitlessly [apamafifia]: is an ordination then you should do your best to help thentillis is the spreading of good wishes and forgiveness to the neighbours are making a new road you should help thee without exception Pick up litter that has fallen at the side of the road and help to — even if they are enemies or those who have hurt put it in the bin. Help them when they are organizing Kathindis in the past. Thinking to yourself, that we are all in offerings or the offering of 'forest robes'. If they are building the same predicament of old age, sickness and death, a new hospital or library, see what you can help with. so why create further suffering for ourselves by disharmony? Be careful to distinguish between spreading loving kindness and spreading affection [rAga]. If you spread loving kindness properly it will give the feeling as if the whole of the world is like our own children EFTA00286821 — because we wish that all of them could enjoy the day before the quarter moon days too, then on happiness. Don't go mistakenly spreading the the quarter moon days and the day before the quarter feeling that you would like everyone in the world to moon days and on the day (i.e. Monday, Tuesday, fall in love with you. This is no longer loving Wednesday...) of your birthday and your spouse's kindness. Loving kindness has no admixing of birthday. The people of old lent a lot of importance sensual desires. to keeping the Eight Precepts on one's birthday — Contentment with one's own spouse [sadara- reasoning that othenvise, you might never have a santusa]: Whether you still find your spouse attractive or not, clear mind to think seriously about your life. They or less attractive than the neighbours is something you have titaid that anyone who has sexual relations on their put behind you now because you have gone ahead and birthday will be someone who will never know suc- married them. You were the one who chose your spouse for cess in their lives. If a child is born as the result, it yourself. You don't have to blame anyone else. Cultivating will be the sort of child who doesn't appreciate its limitless loving kindness towards others without exception debt of gratitude to its parents — because the and contentment with your spouse will limit the scope of our parents haven't ever taken any trouble to appreciate sensual desires. with gratitude the preciousness of attaining human • Abstentionfrom sexual relations [methunavirati]: birth. If you can build up your Eight Precepts, you This item applies specifically to those who do not yet have a will already be keeping Eight Precepts for four days family or a spouse of their own — or who are religiously of the week (or three days of the week if both ordained in some sense. If you are single or an ordained person, you should think to yourself, "I'm strong enough to bjiusband and wife were born on the same day). independent — I don't need to rely on anyone else to do my Another approach might be to keep the Eight ironing or to replace me as the bread-winner" and keep Precepts throughout the rainy season. yourself single. Reflecting on the ten comparisons for sensual desire we have already mentioned, you will soon see that sensual restraint is the key to your own freedom. Following the Eightfold Path [ariyamagga]: This will be discussed in more detail in Blessing Thirty-Three. • Following all available teachings [sAsanadhamma]: This means following all Buddhist teachings available. It is like an amalgamation of all the practices already mentioned. The Brahma-faring at the Highest Level At all levels of the brahma-faring, the Precepts are al- • Persistence [virtya]: This is the fortitude to practieeYs present. At the lower level, it is the Five Precepts, meditation continuously for the whole of your life. This referShe mid-level it is the Eight Precepts and at the High to the four components met in the previous blessing i.e. noievel, it will be Eight Precepts or 227 Precepts. doing evil that you have never done; giving up evil you haaas if you are going to practice at this high level, you already done; doing all the good things you have not yet dinbAuld start by performing dhutalga practice as and; continuing to do the good things you have done beforanentioned in the previous Blessing. Once you have • Keeping Eight Precepts [uposatha]: For those whoampleted your dhutaiga practice,you shouldn't just go are single, this means keeping the Eight Precepts the wholchofne and go back to bed! You need to further your the time. Those who are married or who have their own practice by practising generosity every day, keeping the family, they might start by keeping the Eight Precepts on tipa,cepts at a level appropriate to your marital status quarter-moon days, then on the quarter moon days and and train yourself in meditation for the rest of your life. You should seek to train yourself in every virtue that exists in the world and this is the true meaning of chastity. EFTA00286822 D.3 Possibilitiesfor practising celibacy formation about ordination below: I. Temporary or Permanent Ordination: There has • Age at ordination: Those who ordain between the long been the tradition in Thailand that every man age of 15 to 20 will ordain as 'novices' (who keep the Ten should ordain as a monk at some time in their life. Precepts). Those who ordain at the age of 20 upwards usually Usually at the age of twenty, young men will ordain for take full ordination as monks (who keep 227 Precepts). The one month, two months or three months. Some ordain latter is the superior form of ordination — but one should not for the rest of their lives. provaricate about ordaining early in life because limitations of 2. Ordaining as Nuns: Although there are no female health may make ordination at a later age difficult. Also it is monks', it is possible to ordain as a nun who keeps the hard to teach an old dog new tricks and those ordaining late in Eight Precepts for a temporary period or permanently. life are notoriously hard to instil with new virtues; • Period of ordination: It is usual to ordain for the whole of one rainy season (three months) — or to ordain in 3. Staying celibate in your everyday life: It is possible the university summer vacation for one or two months. One to keep the Eight Precepts while earning your living in the proper way. All that is needed is to ignore those might otherwise take ordination when it is convenient to take leave from work or taking lifelong ordination is also possible. who would persuade you to do otherwise. Never forget Ordination should not be for less than one month, however that they are persuading you to turn yourself into a dog chewing a dry bone! There is nothing dishonourable because it does not allow sufficient time for the study of the Dhamma; about being an old maid. The people of old said that to • Choosing a place of ordination: The amount we remain unmarried is like to retain your freedom like a bird that flies free in the open sky. Once married, you learn while ordained is entirely dependent on the quality of the training given by a temple or institute. You should choose are no longer a bird but more like a pet dog that has a place of ordination which emphasises strictness in Dhamma been put on a chain at home. Thus, if anyone tries to education and monastic discipline. At a good place of chat you up or to pinch your bottom, you can tell them ordination, the preceptor will take direct and intimate where to go. responsibility for training the monks he ordains — giving an abundance of teachings and criticism to his students. This is 4. Staying celibate once your eldest child gets married in contrast to places which leave new monks to do whatever (or the first child in family gets married): there is an old they like after their ordination. In some places, from the day tradition amongst the country people of Thailand that as of ordination to the day of disrobing, the ordinand doesn't get soon as the oldest child in a family gets married, the to converse a word of Dhamma with his preceptor. Really, parents must keep chastity (at low/mid/high level) from what we are seeking from ow ordination is to maximise the that time onwards. opportunity to be trained at the hands of ow preceptor — don't go thinking that the magic of ordination comes from 5. Staying celibate once you are widowed: Instead of wearing saffron robes! — it is the training that counts; thinking to remarry once your old spouse had died, you • Monastic Discipline: We should think to ourselves should start to think of your long term benefits and that it is monastic discipline that sets us apart from household keep the Eight Precepts for the rest of your life. life. Without monastic discipline, we are no more than a householder with D.4 Practical knowledge about ordination It is a Buddhist tradition for all young men to ordain temporarily as monks at the age of twenty as a way of self-training in chastity. In practicality, however, many hesitate to take the opportunity to ordain because of unfamiliarity with the requirements. Accordingly, please find some hints and in 1. in orthodox or Thcravaada Buddhism EFTA00286823 a shaven head and saffron robes. To masquerade as suitor, they were quick to give her hand in marriage. a monk is no better than to steal from the faithful — Little did the parents of both sides know that both sides therefore, once ordained we must be strict in were already in communication with one another by keeping the monastic discipline otherwise we will letter. Both Pipli and the millionaires daughter had regret it at a later date; independently written letters to one another saying the Meditation Practice: Once ordained, one should same thing (i.e. please inform your parents to cancel the consecrate one's time entirely to studying the Dhamma andnarriage, because with all due respect, I am not meditating rather than chattering idly or looking for interested in marriage and would prefer to remain amusement; single for the rest of my life). The messengers bearing • Helping Society: When ordaining for three monthgl e letters met one another on the road between the two one should give first priority to training and benefitting towns. Both were scared that if they brought bad news oneself - if there are opportunities to help with humanitarlthlhe respective parents, they would get no reward for or social work while ordained — it is a good opportunity, Bacir efforts so the two of them read each other's letters one should not become so involved with this that one then rewrote the letters to say that both sides were diminishes the time available for meditation and Dhamma ready and waiting to many. So it came to pass that Pipli study. Welfare work doesn't require us to be ordained to d&w the millionaire's daughter were married, but — we can always do it later after our disrobing. The true vAlscause both had cultivated chastity for many lifetimes, to help society as a monk is to teach Dhamma for others' they had no interest in sensual pleasures. Both had the benefit — however as a newly ordained monk, our Icnowlelent ability to be amhants and even though they were will not yet be enough to teach others — all we can do for forced to sleep in the same bed, both of them felt society is to conduct ourselves well, go on almsround in anceipPletelY indifferent. They would put a garland of derly fashion, concentrating on making our behaviour wo*mine flowers between them on the bed and each of of faith — to be a good exemplar of the monastic disciplinehem would meditate in the sleeping position and knowing sense-restraint. throughout the night. Even after ten years when the parents on both sides of the family had passed away, they were still living their married life in the same way. Once the last of their parents had passed away, they gave away all the family legacy. They both obtained the robes of an ascetic and left the home life. When they came to a fork in the road, the wife said, "Now we are E. ILLUSTRATIVE EXAMPLES ascetics, to go around as a couple is no longer E.I Er. MahA Kassapa (AA.i.92ff, SA.H.I35ff, appropriate." Therefore the wife paid her last respects ThagA.H.I34ff, Apii.57.111., Ap.i.33ff) to her husband and both asked forgiveness for any There once was a young brahmin called Pipli. When he mutual trespasses in the past, before the wife took the was young, he was very handsome, but was not left hand fork and the husband took the right hand fork. interested in the married life. He was interested only in It is said that through the power of the decision by such the study ofthe Dhamma. His father was a wealthy man young people to go their own separate ways, at that and was worried that he would have no-one to look time their was an earthquake in the vicinity. It is said after the family fortune when he was gone. His father that they were doing something very difficult to do. The was so anxious to see his son married that he went Buddha detected the earthquake while he was looking for suitors himself. Eventually, the father found meditating and looked for the reason. When he saw the another daughter of a millionaire who lived in a distant reason was the ordination ofPipli, he went to meet him town. It happened that the daughter like Pipli was along the way and in a single sermon could elevate disinterested by the subject of marriage. The parents of Pipli to the level of an arahant in seven days. As for the this young girl were the same as Pipli's parents — they wife ... she met with a bhikkhuAi arahant who taught were afraid that she would be an `old maid'. As soon as her to the degree that they heard that Pipli was to be a EFTA00286824 she could attain arahantship within seven days in the Thus from that day onwards, if the lady knew that there was a same way. Ultimately, Pipli, under the ordained name particular food that the monk was wishing for that day, she would of MahAkassapa Thera was the monk praised by the provide the self-same food for the next meal. The monks were Buddha as unsurpassed in the practice of dhutaIga constantly surprised by the fact that whatever food they happened because he kept the dhutalga practices throughout the to be interested in, it would always be the next meal on their whole of his life. After the passing away of the Buddha, plates. Before long the monks were meditating better because because he was one of the most senior of the monks in they were no longer worrying about food and in seven days, the community, he was the monastic president for the fifty-nine of the sixty could become arahants. The fifty-nine First Council. returned to the temple where the Buddha was residing. The E2 Ex. MAtika MAta (Dhit.i.293) remaining monk who had not been practising so hard was not only hindered in his meditation, he also guessed that the lady was In the time of the Buddha there was a group of sixty able to read his mind so he was scared of her. He knew if he monks who having made sufficient study of Buddhist should happen to think of anything wicked he would be ashamed theory, went to take leave of the Buddha before going to death of that lady. This last monk ran away back to the Buddha into the deep forest to practise meditation. In the forest and asked permission to pursue his meditation somewhere else. they came across an old woman who was the mother of The Buddha asked the reason, and the monk said, The supporter the village mayor. The old woman was very pleased to is a mind reader— supposing I think anything evil, what will she see such a large number of monks coming to practice in think of me?" the neighbourhood and so she provided for all the catering needs of the monks. One day she asked the monks, "Is it possible only to practice chastity as a monk or can women and householders also practice?" The Buddha said, "To have shame even of your The monks answered that it was also possible for thoughts might just be your advantage!" The monk was householders to practice chastity — it is possible for sent back to where he had been before, but now he took anyone who wants to come to an end of defilements. such care even of his thoughts that he was able to The monk taught the lady all about meditation and become an arahant. As an arahant, he looked back into keeping the Eight Precepts and the remainder of the ten his past lives to see if this was the first lifetime in which components of chastity. The lady trained herself strictly that lady had helped him. He found that in a previous in accordance with what she had been taught and found life the lady had been his wife — she had been she could make progress even more quickly than the unfaithful and had murdered him — however in other monks themselves. The reason she could make more lifetimes, the lady had sacrificed her life for his benefit. progress was because she had built up such habits over The reason why the woman had become only an the course of many lifetimes and she could also see the value of such practice after coming across many anAgAmi was because in the past she had not paid enough attention to the practice of dhutalga. disappointments during her life. She was able to attain the form-absorptions, the formless-absorptions and the DhammakAya to the level of anAgAmi. Through the E3 Er. BAhiya DAructriya DhA.ii.209ff power of her meditation, she was able to read the minds Many kappas ago, the teaching of a previous Buddha of others. She was able to know that her own progress was almost disappeared from the world. There were in meditation was more than any of the sixty monks for seven monks who still practised well. They saw that whom she brought food. She meditated further and society had degraded to to a level where no-one was found that the reason that they weren't making progress interested to learn the Dhamma any more. The seven in meditation was because the monks were unfamiliar monks decided to disappear into the forest to practice in with the sort of food they provided for them. Instead of earnest instead of wasting their time with society any meditating without any concerns, their minds were more. They found a mountain which was surrounded by always distracted by the thought of the food they were cliffs on all sides. The mountain in the forest which was suitable for meditation. They agreed used to. EFTA00286825 amongst themselves to meditate on the top of the truth, BAhiya looked up at the BrahmA and said, "Yes, mountain until they could attain mental powers. They I must admit that I am not an arahant, as you have said. climbed a ladder up the cliff and when all had reached I now realise that I have made a great mistake. But is the top the kicked the ladder away — intending that if there anyone in this world now who is an arahantr they couldn't attain enlightenment in their meditation, The BrahmA then advised him to go and seek help they would rather die than give in. They meditated from the Buddha who was staying in SAvatthE. without eating and without moving for five days before the first of the monks could attain transcendental states. BAhiya, realized the enormity of his guilt, felt very much He was able to become an arahant and floating in the distressed and travelled all the way to SAvatthE to see the air, flew down the mountain to go for almsround. Buddha. BAhiya found the Buddha going on an almsround Returning from almsround, he brought enough food for with other bhikkhus and respectfully followed him. lie all the other monks too. However, the other monks pleaded with the Buddha to teach him the Dhamma, but the were resolute in their meditation and refused his food. Buddha replied that since they were on an almsround it was On the seventh day a second monk attained anAgAmin. The two enlightened monks went for almsround, but the not yet time for a religious discourse. And again, BAhiya remaining five still refused to eat the food they had pleaded, "Venerable Sir! One cannot know the danger to your brought. Eventually the remaining five died of physical life or to my life, so please teach me the Dhamma." The exhaustion in their meditation. The arahant entered Buddha knew that BAhiya's mental faculties were not yet parinibbAna. The anAgAmt entered the Form-BrahmA ready to completely realize the Dhantma. The Buddha also realm and the rest of the monks were reborn in heaven. knew that BAhiya's mind was not receptive at that time because he had just made the long journey and also because he was overwhelmed with joy at seeing him. After spending the requisite time in heaven one of the five monks was reborn in the human realm as a merchant called BAhiya DArucEriya. While trading in The Enlightened One did not want to expound the Dhamma a ship, it was wrecked and he was the only survivor. He immediately but wanted him to calm down to enable him to got hold of a plank and eventually came to land at the absorb the Dhantma properly. Still, BAhiya port of Supparaka. As he was naked, he tied a piece of persistentlypleaded. So, while standing at the roadside, the bark to his body, and sat in a place where people could Buddha said to him, "BAhiya, when you see an object, be see him. Passers-by gave him food. Some thought that conscious of just the visible object; when you hear a sound, he was a holy man and paid respects to him. Some be conscious of just the sound; when you smell or taste or brought clothes for him to wear but he refused, fearing touch something, be conscious of just the smell, the taste or that by wearing clothes, people would give him less the touch; and when you think of anything, be conscious of respect. Besides, because some said that he was an just that mind-object." arahant, he mistakenly came to think that he really was one. Thus, because he was a man of wrong views who BAhiya did as he was told and because of his deep was wearing a piece of bark as his clothing, he came to concentration, the accumulated karmic force of his past be known as BAhiya DArucEriya. good deeds became dominant and he attained Arahanthood. He asked permission from the Buddha to At about this time, Maha BrahmA, who had been the join the Order. The Buddha told him first to collect the friend who had attained anAgAmE in one of his robes, the bowl and other requisites of a hhikkhu. On previous existences, saw BAhiya's views going astray his way to get them, he was gored by a mad cow and and felt that it was his duty to put him on the right path. died. This is said to be one of the only examples of Thus, the BrahmA came to him in the night and said to those to attain arahantship before ordination — but him, "BAhiya, you are not an arahant yet, and what is without ordination, he could not support such a high more, you do not have the qualities that make one an mental state and so passed away within seven days of arahant." Faced with the his enlightenment. EFTA00286826 Blessing Thirty-Three: Seeing the Four Noble Truths A. INTRODUCTION practice must use austere techniques to burn up the A.I Blessing Thirty-three in the order ofthings defilements in the mind — overcoming laziness and This blessing and the remaining five blessings of the their habitual bad habits concerning use of clothing, Malgala Sutta are the culmination of all the previous food and shelter. In the blessing concerning the thirty-two blessings. It is not to say that there was nothing `Brahma-faring' we sowed the seeds of goodness in the gained from the foregoing blessings, but those previous pure mind. The process of sowing virtue is like blessings have not yet managed to raise us to liberation or smelting a metal to purity. We have already said that transcendental purity. overcoming impurities in the mind can only take place if we have transcendental happiness to replace our mundane happiness. As we change the staple diet of the In the Blessing Thirty-two we discussed cosmology mind from mundane happiness to transcendental saying that our current sphere of existence can be happiness, eventually when this becomes habitual, it compared to 'life in a ping-pong ball' (!), i.e. the will dictate our rebirth in the corresponding Sphere of Sense-Pleasure. Our sphere of existence is transcendental realm orlead to no further rebirth. enclosed within a larger sphere like a tennis ball, which is called the 'sphere of form-BrahmAs'. This tennis ball is enclosed within a larger football which is called As you practice more and more according to the the 'sphere of formless-BrahmAs'. Sometimes we think prescribed stages, the clarity and brightness of the mind that our cosmos is incomprehensibly large, but to a will increase. As the brightness of your mind increases, meditator, it is no more cosmically significant than a the mind will have the ability to appreciate the reality ping-pong ball. We refer to all three of these spheres of life and the world. If you are able to appreciate such together as the 'ti-bhEmi' or 'Triple World'. The a reality, in that way you can come to an end of all knowledge of anything any further than this 'Triple suffering — and attain real happiness. Buddhism refers World' is unique to Buddhism amongst world religions. to 'seeing reality in the way that can bring you to an Buddhism, has specialized in the fact that its implicit end of suffering' as 'Seeing the Noble Truths' — which knowledge extends further than the Triple World into is the subject of this blessing. experiences that truly transcend the mundane world [lokuttara] and concern Nirvana. A.2 Definition: The Noble Truths The word 'noble' is used to describe the truths ex- Of all the blessings we have studied, those which have amined in this Blessing. The reason for them being emphasized earnest practice the most are blessings noble is threefold — they are: Thirty-One and Thirty-Two. Those who EFTA00286827 • Noble in themselves: Seeing these truths, you dis- a single epoch, but a period of the order of 10"..ons. cover the key to the nature of reality. Simply knowing This is how long it takes for someone to train the truth about certain key issues, you will be able to themselves sufficiently well in the thirty-eight blessings appreciate the truth of everything to discover the Noble Truths anew. If such a person has — in contrast to the knowledge of mundane matters not arisen in the world, the world will remain in which does nothing to transform us for the better; ignorance concerning those truths. However, once such a person has seen the Noble Truths, even though they • Discovered by someone who was noble: The Nob%i ght be able to teach those Noble Truths for the Truths can be discovered only by those who are really noblienefit of others, it doesn't mean that others will — not by birth but by the utter purity of their minds; necessarily be able to see the Noble Truths in the same • Will make the attainer noble: Whosoever attains WV. noble truths will gain penetrating knowledge of all things anle Noble Truths are difficult to see or appreciate that in itself will make that person noble. because our relationship to them (especially suffering) is like a fish's relationship to water. A fish is so used to the water it lives in, that it fails to notice the presence of We might ask ourselves, having studied the forgoing that water. In the same way, our human condition is so blessings, why we have not yet see the Noble Truths as a intimately in contact with the Noble Truths that without result. The reason is because we have not yet trained penetrative insight we fail to see the patterns or the ourselves to the utmost. First, we have to ask ourselves reasons behind them. honestly whether we have really practiced the forgoing blessings in earnest or not? Once satisfied with our efforts to B. THE NOBLE TRUTHS study the preceding blessings, it is also pertinent to remind The Buddha's first teaching, the Dhammacakkapavattana ourselves that even if we are not yet at the point where we can Sutta (S.v.420ff.), which is the main source of our see the Noble Truths for ourselves, the study of this blessing knowledge about the Noble Truths is one of the most is still essential, even if only to know what we are lookingfor. important teachings for Buddhists to know. Its importance lies in the fact that it acts like a blueprint for all the subsequent teachings on Buddhism given during To see the Noble Truths is not the work of a single day. the Buddha's lifetime. Even if the Lord Buddha were to Even if we cannot reach this spiritual destination today, teach the Dhammacakkapavattana Sutta and never to at least we can know the route to take us there — so teach another word of Dhamma for the rest of his life, His that in the future we can orientate ourselves in the right duty in proclaiming the Dhamma to the world would have direction. Thus, this blessing will deal with 'knowing been fulfilled. Just as each country of the world has a about the Noble Truths' so that we know what they Constitution as the blueprint for the rest of the laws of the comprise. When we have practised further, then we will country to expand upon, similarly, the other teachings of be able to recognize the Noble Truths when we see the Buddha, the teachingsof the arahants and the them for ourselves. teachings of distinguished Buddhist teachers down to the A.3 Noble Truths: overlookedfor epochs present time are simply enlargements upon the Noble The Four Noble Truths are Truths which have existed Truths of the Dhammacakkapavattana Sutta. The Noble as long as the Earth or longer. However, even though Truths are fourfold and consist of: they existed, no-one ever noticed them. Their discovery had to wait for many aeons (an aeon being defined as the time it takes to wear a 16km x 16km x 16 km solid I. The Noble Truth of Suffering [dukkhaariyasacca]; stone mountain down to the ground by rubbing it once every hundred years with a light cloth [Pabbata Sutta 2. The Noble Truth of the Origin of Suffering S.ii.I SI ]). Not just [samudaya-ariyasacca]; 3. The Noble Truth of the Cessation of Suffering EFTA00286828 inirodhahaniijnggoefrieeipde-death omens and visions still within the Three Spheres you cannot escape: 4. The Nobtbeffinveltticirlitigiono magoratingin vain I. Birth [jAta]: Most people wonder why the Buddha Suffering [MtcggilbnYtriedOftitlftliftftftwed ones in vain designated birth as a form of suffering — in contrast to nitodha-gMitftlial-AftIplilltkogrifittkauattie case of executimmost religions of the world which conclude that it is a pleasure to be born. The Buddha, by contrast, taught If you were to compare these with our system of curing that birth is suffering because it is the starting point for illness, you can compare: all the other sorts of suffering. In addition birth is I. Suffering to the condition of being ill fraught with the following ten aspects all of which lead 2. The Origin of Suffering to the pathogen, bacteria or to suffering: virus 3. The Cessation of Suffering to the condition of being 1. the Suffering of Internment in the healed from the illness Womb the Suffering of Physical Shocks to the 4. The Path to the medicine that can cure one of Womb the Suffering of Unnatural the said disease. To take the metaphor further, it can be Childbirfthe Suffering of Undergoing Childbirth (for said that everyone in the world is ill with the disease of the baby) suffering — but it is as if no-one really knows what the 5. the Suffering of Being Cleaned-Up after nature or the cause of the illness — let alone the cure. birth the Suffering of Curtailed The purpose of this blessing is to allow us to know the Life the Suffering of Wounds in real nature of Suffering and how we can extricate Combat the Suffering of Birth in the Hell ourselves from it. Realms the Suffering of Birth in the Animal Kfingdobbffering of Birth in the Realm of Hungry Ghosts B.I The Noble Truth ofSuffering 2. Aging [jarA]: Aging is a form of suffering easily seen The Pali word used for this Truth is sdukkha' which from the sighs and moans of old people each time they means the (truth of the existence of) Suffering. have to get up from their chairs. Indeed, most people think Suffering in general means 'awkwardness' or that aging starts when you are seventy or eighty years old. 'discomfort' of body or mind. Over the course of many However, the worst aspects of aging are not the grey hair existences, when the Buddha had developed inner and wrinkles, but the hidden part which works in the brightness sufficient to see the reality of the world, he background from the day we were born saw that every living being in the world is plagued by suffering. Even multimillionaires are suffering. No — compared to an unseen fire which reduces a matter if they are the president, members of parliament, forest to cinders or storm which leaves nothing but the king, the emperor or even monks — all are plagued debris in its wake; by suffering. All are suffering to a greater or lesser 3. Death [maraAaJ: All living beings have to undergo death extent. As the result of extended self-training, the before they leave one existence for the next — no matter Buddha was able to see the nature of suffering and even whether they are rich or poor, have led a good life or a bad to analyze it into its different components. There are one. When the mind must depart from one's body at the end eleven major categories of suffering under the two of one's life, it is only those who have managed to attain headings of inevitable and miscellaneous (to a greater transcendental [lokuttara] mental states who don't fear degree avoidable) suffering: oncoming death. This is why the Lord Buddha referred to death as suffering. The suffering of dying brings excruciating misery because of: B.I.1 Inevitable Suffering [svabhAvadulckha]: It doesn't matter what sort of birth you take, you cannot escape this type of suffering — even if you are a man, • the scorching sensation when dying which seems an angel or a god, for as long as you are to penetrate the whole of our body EFTA00286829 sensitive about a particular thing or bear a grudge). Some people bear a grudge against their parents for not having showed them enough love. Some wives bear a grudge against their husbands for receiving less affection than they think they deserve. B.1.2 Miscellaneous Suffering [pakiAakkadukkha): This 5. Despair [upAyAssa]: This is when you give up any is suffering which is caused when the mind is lacking in hope of success in something. You might see a task quality. It is a category of suffering which you have the which is so great that you give up hope of ever opportunity to escape — but for those who don't make the completing it. effort to escape, they will meet up with a lot of it. If you 6. Exposure to hateful things [apiyehi sampayoga]: The know the method to avoid this sort of suffering, you can Buddha characterized this form of suffering as the sort reduce your misery of cloudedness ofmind, grief and melancholy which result from coming into contact with those things to — especially by changing your attitudes at a deeper which we are averse. The things which make us feel level: averse may come via our five senses — we feel aversion 1. Sorrow [soka]: This is the 'dry-minded' suffering — and would like to remove those hateful things or escape for example, that of a mother with a new baby who from their grasp — but when we can't it only adds to the cannot take her baby to work (or she will be fired), but suffering in our mind. must leave the baby in the creche or with a maid despite her misgivings. He anxiousness leads to sorrow for the 7. Separationfrom loved ones and treasured things situation. With the anxiety of whether the maid will [piyehi vipayoga]: If we are the sort of person who take proper care of the baby or whether they will leave wishes for fulfilment by the sense-pleasures and the baby to be bitten by ants. habitually indulges the senses, when we are eventually separated from such sources of pleasure, the heartbreak 2. Lamentation [parideva]: This is sorrow that drives of parting is the characteristic of this sort of suffering. you to tears. If the mother in the last example should Separation from loved ones (like close relations who worry herself to tears it would be counted as pass away) or from treasured things (possessions, home lamentation. or honours) will bring us misery for as long as we still 3. Pain [dukkha]: This is physical suffering. The harbour these attachments in our hearts. Buddha characterized this sort of suffering as that which makes the mind depressed and dejected. The 8. Disappointment [alAbha]: The Buddha divided this cause of the suffering might be illness, physical torture, category of suffering into two parts — physical punishment, imprisonment or having hands or feet cut disappointment and spiritual disappointment. off. As the suffering must be endured alone — friends Supposing in spite of working hard and having all the and relatives can do nothing to help us, or else we are necessary patience in the face ofhardship, a person still separated from them. Some people feel such pain as a doesn't manage to earn their living successfully — result of their poverty — being unable to afford clothes physical disappointment is what they feel as the result. and jewelry to wear like more fortunate people. The If a person hankers after more abstract things like mental anguish which comes from the resentment of the honours, but is unable to procure all that they are unavoidability and seeming unfairness of one's looking for, spiritual disappointment is what they feel circumstances can also be ascribed to this form of as the result. For as long as we still harbour such suffering. disappointment in our hearts, they will continue to bring us misery. 4. Feeling slighted [domanassa]: This is when one has a 'chip on one's shoulder' (to be aggressively For people in general who never studied the EFTA00286830 Dhamma or listened to sermons concerning suffering, ments in the mind create craving [taAhA] which ex- when they are overtaken by old-age, sickness or death, presses itself in different ways. The Lord Buddha taught it comes as a major shock. As for those who have the existence of three sorts of craving (A.iii.445): achieved some level of enlightenment or have heard the craving for sense-pleasure [kAmataAhA], craving for teaching of the Lord Buddha, the inevitability of such the form realms [bhavataAhA] and craving for the suffering presents no surprise. Faced by suffering, the formless realms [vibhavataAhA]. wise reflect that all beings are subject to suffering, irrespective of whether they are possessed of 1. Craving for Sense-Pleasure: Craving for supra-normal powers — no matter how rich or sense-pleasure is the grasping of the mind when it is influential a person might be, one doesn't feel one is under the influence of greed or desire for the objects of being singled out for particular bad luck — all are equal the senses i.e. images, sounds, perfumes, tastes and in the face of suffering. Thus, to realize the reality of touching. It is the craving of those who think that true suffering for what it really is, to know the Noble Truth happiness can be obtained via sense pleasures. Thus of Suffering, is indeed one strength of the Enlightened such people wish to be reborn in the human realm or Ones. one of the heavens, all of which are in the Sphere of The realization of the Noble Truth of Suffering has Sense Pleasure [kAmabhava]. Skilful-minded people been achieved independently by all the Buddhas and with such an attitude to life, try to do as many paccekahuddhas. As for the arahants and various meritorious actions as possible (e.g. keeping the enlightened disciples of the Buddha — it has only been Precepts or being generous) in order to be reborn in as the result of the teaching of the Buddha that such an heaven. Such an attitude is one driven by craving for sense-pleasure and the Lord Buddha enumerated it as insight has been attained. one of the Noble Truths of the Origin of Suffering. B.1 The Noble Truth ofthe Origin ofSuffering The Pali word used for this Truth is `sanutdaya' which means the `origin' of Suffering. When people are 2. Craving for the Form Realms: Craving for the ignorant of the real reason behind their suffering, they Form Realms is the attitude of those who wish to be tend to clutch at straws — blaming anything they can reborn in the BrahmA-world or the Realms of Form think of (but themselves). Some blame the gods and [rEpabhava]. Such people believe that being able to attain the BrahmA-world (to be reunited with God etc.) deities, some say `that it is God's way of testing one's will allow them to escape from the suffering of birth, patience' or 'that it is God's punishment'. Some say the old age, sickness and death. Such people devote all victim has `fallen prey to the local spirits or to the their efforts to the attainment of the form-absorptions Devil'. It is like people who don't know the reason for [jhAna] in order to pass away into the BrahmA-world at an economic crisis will blame anything they can think death. Spiritual practitioners who subscribe to this of — e.g. the government or foreign countries — but attitude, having developed a certain degree of they never think of blaming themselves or the laziness meditation, will acquire the ability to recollect their of their fellow countrymen. Some people will always previous lives and will know what form they had taken find someone to blame whether it is their husband or in previous lives. When passing away, the highest wife or the government. If they fail their examinations realm in which they can be reborn will be the they blame their teachers. They will do anything to Form-BrahmA world. Such an attitude is one driven by make sure that they pass the buck. craving for the BrahmAworld and the Lord Buddha enumerated it as one of the Noble Truths of the Origin It is only the Buddha who taught us to blame ourselves of Suffering. — to blame ourselves for not having completely dealt with the craving that remains in the mind. The Buddha taught that we suffer because we still have defilements in the mind. The defile 3. Craving for the Formless Realms: Craving for the Formless Realms is the attitude of those who EFTA00286831 wish to be reborn in the formless BrahmA-world or the craving is extinguished. The way that craving can be formless Realms [arEpabhava]. Such people believe that extinguished is by eradicating the defilements in the being able to attain the formless BrahmA-world will allow mind. If defilements are reduced, craving is reduced. If them to escape eternally from rebirth in lower realms and craving is reduced, suffering will be reduced. If you that it will allow them to attain Nirvana. Spiritual practi- can bring craving to an end, there is nothing to cause tioners who subscribe to this attitude, who have developed you to be reborn any more. If there is no birth any a certain degree of meditation, will acquire the ability to more, then that will eradicate suffering at its roots. know what awaits them after death. The limit of the Furthermore, cessation of suffering is something we knowledge of such practitioners are the Formless-BrahmA can find for ourselves. We don't have to wait for an Realms unknown 'factor' or external agent or deity to do the work for us. — knowledge gained as the result of developing the B.4 Noble Truth of the Path to the Cessation of Suffering formless absorptions [arEpa-jhAna]. Such ascetics The Pali word used for this Truth is 'magga' which means misunderstand that being reborn in the Formless the 'Path' or 'dukkhanirodha gAminE paEipadA' which BrahmA-world will release them from suffering — means the 'path leading to cessation. It refers equally to thus all their time in the human world is spent trying the 'Middle Way' and to the Noble Eightfold Path. to develop the formless absorptions in order to try to be born in the Formless-BrahmA Realms. Such an The 'Middle Way' [majjhintA patipadAJ doesn't mean attitude is one driven by craving for the 'moderation in all things' but to cultivate the cessation of Formless-BrahmA world and the Lord Buddha craving by steering between the extremes of sensual enumerated it as one of the Noble Truths of the indulgence [IcAmasukallikAnuyogal and self-mortification Origin of Suffering. [attakilarnathAnuyoga] in one's spiritual practice. Such The wise recognize these three forms of craving as the Noble cultivation is a way of training ourselves until the mind can Truth of the Origin of Suffering because they are the wriggle itself free of craving — something achieved by prime-mover for all subsequent forms of suffering. Craving freeing the mind of all the thoughts that cause it to move. If for sense pleasure is the origin of all the suffering connected the mind is not still it has no way of extinguishing craving. with rebirth in the Sphere of Sensual Pleasure. Craving for the Furthermore, if the mind is still, it will be sufficiently clear Brahma world or the Formless Brahma World are the origins and bright to identify the defilements remaining in the mind, of all the suffering connected with rebirth in the Spheres of and it will be possible to banish these defilements from the the Form-BrahntAs and the Formless-BrahmAs respectively. mind. This way or path of practice to bring the mind to a It is for this reason that craving is explained as being the sole standstill consists of eight components — which is why it is cause of all forms of suffering — suffering cannot be blamed called the Eightfold Path. on any other thing. If craving can be avoided, the suffering of birth, old age and death will be escaped. The Noble Eightfold Path can be found at all levels of advancement, whether it be the Sensual Sphere Craving has been responsible for keeping beings in the [kAmavacarabhEmi], the Form Sphere [rEpA- endless cycle of birth and rebirth in the cycle of vacarabhEmi], the Formless Sphere [arEpavacara- existence without offering any possible refuge. It is for bhumi] or the Transcendental Level [lokuttarabhEmi]. this reason that craving has been called 'samudaya' the If it arises at the Transcendental Level then it is called Noble Truth of the Origin of Suffering. the Transcendental Path [lokatttaramagga]. If it arises in B.3 Noble Truth of the Cessation of Suffering the Triple World then it is called the Mundane Path The Pali word used for this Truth is `nirodha' which [lokiyamagga] — although the way it is applied means the 'extinction' or 'cessation' of Suffering. The changes with the level of practice (see Table 33.1. Buddha found that craving can only be overcome if right) EFTA00286832 TABLE 33.1: Practising the EightfoldPath on Mundane and Transcendental Levels Mundane jlokb'al Transcendental llokituaral Right View [sammA Confidence in the working of the Law of Kanna and Fiercely accurate understanding of life and the world diEEhij Right the power of the Triple Gem. Overcoming Eight Sorts based on thorough understanding of the Four Noble Intention [sammA of False View The wholesome intention to remove Truths and without further influence of ignorance or salkappal Right oneself from the influence of sensual desire, the defilements. Insight into the becoming of the Five Speech [sammA vengefulness and aggression by being generous, Aggregates Release from the three types of wrong ). AcAl Right Action keeping Five Precepts and meditating Avoiding preoccupation lakusda-vitakkal and bias [agail] [sammA kammantal telling lies, divisive speech. harsh speech and idle Every word as artful speech or else maintaining noble Right Livelihood chatter. Refraining from killing and cruelty towards silence. Practice for the removal of every last trace of lsammA Ajtival living beings, stealing and sexual relations outside ignorance and craving. Earning one's living in a Right Effort [sammA marriage. Doing things by the rules. Refraining from compassionate way. Dedicating oneself actively to ‘AyAmal Right earning one's living by selling weapons, slaves, the attainment of Nirvana. Cultivating the Four Mindfulness (sammA animals to the slaughterhouse, alcohol, drugs, poison Foundations of Mindfulness. Seeing and knowing the satil Right or prostitution, 'fixing' weights and measures used Four Noble Truths and the Three Universal Concentration for business or otherwise misleading customers. Characteristics in the Five Aggregates until releasing :sammA samAdhil Avoiding evils not yet done, breaking of bad habits, oneself from the action of the defilements. development of virtues not yet done and maintenance Attainment ofCessation of Suffering and entry upon of virtues already mastered. Keeping our mind on Nirvana. wholesome thoughts without any deviation, especially by practising meditation until attaining one-pointedness ofmind Following the absorption of the mind onto equanimity. TABLE 33.2: Correlation between Eightfold Path Factors & the Threefold Training Threefold Training Eightfold Path Factors Right View Right Intention Wisdom Right Speech Right Action Self-Discipline Right Livelihood Right Effort Right Mindfulness Meditation Right Concentration EFTA00286833 For as long as a meditator cultivates the Noble Eightfold Path ficiently refined to be able to see the Four Noble Truths purely, completely and according to the principles of the in the way described: Middle Way (i.e. with the mind entering continuously upon The comparative wisdom of available to the inner the pathway at the centre of the body), the mind will be bodies at each level was described by the Great Abbot liberated from mood influences in the outside world. Once the of Wat Paknam Bhasicharoen (Phramonkolthepmuni) mind has adjusted itself, the meditator will see the diamond as follows: clear Pathama Magga Sphere (DhaminA- "If you am able to attain the body of enlightenment nupassanAsatipaaltAna Sphere) at the centre of his or her (DhanunakAya) you will find that it is many tens of times body. At its smallest it will be the size of a star. wiser than our human physical body. If you attain the subtle Medium-sized, it will be the size of the full moon. At its human body it is already twice as wise. Attaining the angelic largest it will be the size of the midday sun. The PaEhanta body, it is twice as wise again. Attaining the subtle angelic Maw Sphere arises when all eight components of the Noble body, it is three times wiser. Attaining the form-brahma Eightfold Path are present and fuse into unity body, it is four times wiser. Attaining the subtle lmaggasainalgEj. This is the trailhead of the pathway to form-brahma body, it is five times wiser. Attaining the Nirvana. You need to train yourself simultaneously in all formless-brahma body, it is six times wiser. Attaining the eight of the following the Noble Eightfold Path. subtle formless-brahma body, it is seven times wiser Attaining the body of enlightenment and subtle body of enlightenment, they am eight and nine times wiser The Eightfold Path can be expanded into the whole of respectively. This is the nature of their successive wisdom the 84,000 teachings of the Buddha or contracted into the Threefold Training [sikkhA] of self-discipline [sEla], meditation [samAdhi] and wisdom [palutiA] — (as shown in Table 33.2. p.377) C. SEEING THE FOUR NOBLE TRUTHS Cl How the Noble Truths can be seen At this point we now know how many sorts of suffering exist — but so far this is only theoretical knowledge. In fact, for the ariyasacca to work, we must see them twelve times — three cycles in twelve characteristics. — you should familiarize yourself with their (See Table 33A) Seeing the Noble Truths is different relative wisdoms." from seeing other things because seeing them, one's What is the true meaning of `insight' [vipassanA] self is transformed by the act of seeing. Seeing, for meditation? In fact insight is insightful vision or seeing example 'craving', one immediately will relinquish things according to their true nature, seeing them craving and having relinquished it, you see that one has thoroughly from every perspective. The `Dhamma' eye done so. It is equivalent to seeing 'this is the medicine', is the eye of the `Body of Enlightenment' which has the while automatically realizing `this medicine should be ability to penetrate to the truth, especially to know the taken' and eventually recognizing this medicine has origins of defilements, how they come to enslave the already been taken'. This is possible only because it is mind and how we can overcome them. This is a major not the physical eye or imagination which we use to see difference from the eyes of bodies belonging to the the truths but the Eye of the DhammakAya or mundane levels of mind to which the defilements are sdhamma-cakkhie. invisible. Of course the other inner bodies of experience already C2 Characteristics of the Body ofEnlightenment mentioned in Blessing Thirty-two also have their equivalent form of `inner eye' but, as we shall see, (See Luang Phaw Wat Paknam explained that the Dhamma Table 33.3) these eyes are not suf Body is similar in shape and form to a EFTA00286834 TABLE 33.3: Correlation between stale of mind, inner experience & capacity for insight subjective experience equivalent inner eye sphere sensual Physical Body: Angelic Body physical eye form Form-Brahma Body Formless-Brahma [maOsa-cakkhul angelic cyc formless Body Lehhha-cakkhaj the eye of wisdom IpaiiiiA-cakkhul all-seeing eye [sanzatua-cakkhu] mundane states of mind VokAxi) transcendental Dhammakaya GotrabhE Body of states of mind Enlightenment and higher Buddha cyc [thkuttaral [haddha-cakkha] TABLE 33.4: .Seeing the Four Noble Truths - Three Cycles with Twel e Characteristics Nirodhaghmtir E Nirodha Ariyasacca Ariyasacea PafipadA Samudaya Ariyasacca Dukkha knowledge of the knowledge of the existence Ariyasacca knowledge of the knowledge of the existence existence of suffering of the cessation of suffering existence of the path to the of the origin of suffering knowledge of what should knowledge of what should cessation of suffering Ariyasacca knowledge of what should be be done in relation to be done in relation to the knowledge of what should be SaccatiAAa done in relation to the origin suffering knowledge that cessation of suffering done in relation to the path to KiccatiAAa of suffering be knowledge that what needs to be done has knowledge that what needs the cessation of suffering ICatafiAAa what needs to done has been done in relation to to be done has been done in knowledge that what needs to been done in relation to the suffering relation to the cessation of be done has been done in origin of suffering suffering relation to the path to the cessation of suffering EFTA00286835 TABLE 33.5: Stages ofInner Attainment at whichfetters are uprooted remainingfetters IsaOyojanal destroyedfetters Isamyojanal attainmenepractice DhammakAya (iotrabhE Dotty using the Dhamma self.view isakkayadikEhij doubt IvicikicchA) none eye of this body to examme the Noble 'froths as they attachment to rites and ritualsisilsbbataparamAsal pertain to the physical hotly. the DharnmakAya sensual grasping IkAniarAgal annoyance SotApana Body can be attained (pAtigliAl attachment to the form realms (rilparAga) attachment for the formless realms (arEparAgal stubbornness ImAnal absentmindedness luddhactall ignorance lavinAll DhammakAya SotApana Body using the Mamma sensual grasping DrAniarAgal annoyance sell‘view Isakkayaditail doubt tyre tlicch,\ I eye of this body to examme the Noble 'froths as they (pAtigliAl attachment to the form realms attachment to rites and rituals fsbabbataparamAsaf pertain to the angelic body. the DhammakAya (rilparAfrp) attachment for the formless realms SakidAgAmE Body can be attained larEparAgai stubbornness ImAnal absentmindedness luddhaccal ignorance (asiliAl DhammakAya SakidAgAmr. Body wing the sensual grasping DoliniarAgal annoyance self view Isakkayadif:Ehi) doubt IvicikiccliA i Dhamma eye or this body to examine the Noble (pAtigliAl attachment to the form realms attachment to rites and rituals IstbbbataparainA%al Truths as they pertain to the Form Brahma body, the (rilparAga) attachment tin the formless realms l)ItammakAya AnAgAndl Body can be attained (asEparAgal stubbornness ImAnal absentmindedness luddhaccal ignorance lasijjAl desire IrAgaHiminished) hatred (dose) (diminished) delusion (mohal(diminithed) DhammakAya AnaagAmf Body using the Dhamma attachment to the form realms IrEparAgal self view Isakkayaditthil doubt (vicikicdull eye of this body to examine the Noble Truths as they attachment for the formless realms (asEparAga] attachment to rites and rituals fsklabbatapararrika) pertain to the Formless Brahma body. the stubbornness ImAnal absentmindedness desire (kAmarAgai annoyance (pAtighAJ. DhammakAya Arahant Body can be attained Cuddlier:a] ignorance (avijjA) DhammakAya Arahant Body none self view Isakkayadi . ill doubt (vicikicdiAl attachment to rites and rituals (stlabbataparanaw) sensual grasping IkAmarAgai annoyance (pAtighA I attachment to the form realms IrtiparAgai attachment for the formless realms larf.rxuAgal stubbornness (flans) absentmindedness biddluccal ignorance lavijjAl EFTA00286836 Buddha image (of the sort with a lotus bud on the electric fan which rotates without getting anywhere). topknot) — but crystal clear and sparkling like a mirror For progress with enlightenment, progressing in the — but exquisitely beautiful and proportioned. The cycle eradicates the defilements as it rotates. It was Dhamma Body is the most refined of all the inner because the Buddha and all the arahants had completed bodies described so far — and itself exists at differing all three cycles with their twelve components in their levels of refinement: entirety, that they can attain full enlightenment — with no further rebirth. Dhammakaya GotrabhE Body Dhammakaya SotApana Body Once you have seen the Noble Truths clearly, over and Dhammakaya SakidAgAmE Body over again, it will gradually reduce the number of Dhammakaya AnAgAmE Body defilements in the mind. When the defilements become • Dhammakaya Arahant Body The DhammakAyas are all permanently less, you will be able to attain Buddhist transcendental Vokuttarts] in nature — that is they are not made up sainthood at the level of stream-entry [sotApanal, of conventional aggregates [khanda] but are made up of once-returner [sakidAgAmi), non-returner (anAgAmE] or transcendental aggregates [dhammakhandaj — the physical form, arahant. feeling, perception, memory and cognition still exist al the level of In conclusion, you need to practice sequentially if you the Dhamma Body, but they are all purified to the point of are going to be successful in your practice and the perfection. By contrast the aggregates that make up the body at the sequence of progress ofihe mind towards `seeing' the level of the human, angel, form-brahmA and formless-brahmA am Noble Truths. still on the mundane level [lokiyal and lead the owner of those Importantly, it should be noticed that the noble truths bodies to be reborn further in the cycle of existence. Meditators can not be seen by those who have not yet attained the who attain the Dhanutta Body to the degree that their mind DhammakAya. However, those who have attained the becomes irreversibly unified with the Dhamma Body, thereby DhammakAya from the level of DhammakAya make themselves invulnerable to the action of defilements. The Gotrabht upwards are able to do the final work of progression through the Dhamma bodies, eradicating the final ten eradicating the Ten Fetters from the mind by seeing the subtle defilements, or fetters Noble Truths and can eventually become fully-enlightened. D. ILLUSTRATIVE EXAMPLES D.1 Milakkha-Tissa Thera (AA.i.21, SA.it199ff) [saOyojana] from the mind is shown in Table 33.5. In the time of the Buddha there was a hunter called (opposite): Milakkha. Every day of his life since his youth, he had been involved with killing animals in one way or C3 Three Cycles with Twelve Characteristics another. He had done evil every day of his life until Seeing the Noble Truths in each one of the inner bodies there was virtually nothing left in his heart in the way has three stages or 'cycles of examination'. As them are of virtue. One day, the miniscule amount of good deeds four Noble Truths, multiplied together, seeing the he had done in his past caught up with him. He started Noble Truths the Buddha or the arahants are able to to think of his state of affairs. He had been setting his eradicate all the defilements from their minds is traps in the forest and was thirsty. He saw some monks achieved by the same sequential method described practising meditation in the forest and walked straight below. These twelve stages of the Cycle of into their encampment looking for something to drink. Examination are the product of multiplying the Four The monks were sifting in meditation or practising Noble Truths by the Three Cycles of Examination. The walking meditation, trying to maintain the quality of cyclical pathway of attainment is rather like the way a their minds. Even though some of the monks were al- nut gradually makes progress along the screw-thread of ready arahants, he didn't feel anything special when a bolt by rotating (not like an EFTA00286837 he saw them, because his mind was still caught up with make it. the usual concerns of trapping and killing. Thus he The arahant taught the new novice meditation, but because of ignored the monks and walked straight into one of the all the evil he had done in his past, his meditation was always monk's kutis looking for something to drink. He opened disturbed and haunted by images. Everytime he closed his up the water jar in the monk's kuti, but even though the eyes for meditation he could never imagine the object of jar was full of water, it looked completely empty to meditation. Ile always felt as if all the animals he had killed him. Asa result of seeing the water jar all dried up with had come back to haunt him, twitching as if in their death his unquenched thirst, he turned round and insulted the throes on his lap. Ile couldn't close his eyes without being monks saying, "What do you do all day long? Sitting disturbed. In the end he went to the arahant and asked to around, walking up and down but leaving your water disrobe because he felt his original inspiration for practice had jars empty when your neighbours are thirsty. You go burned out. lie asked permission to revert to his old preaching to everyone else to be generous and hos- livelihood of hunting. Ile thought to himself that if he was go- pitable, but when it comes to playing the host yourself, you don't show any interest". ing to be born in hell anyway that there was not much harm in falling into hell a little bit deeper than before ... An arahant nearby knew that the hunter had been blinded by his own bad karma. He said, "Take a rest from your insulting in the shade and I will bring you The arahant didn't try to persuade the novice otherwise, but some water." He brought more and more cups of water he asked the novice to do one final chore before disrobing — until the hunter had quenched his thirst and could start to bring some green wood to make a fire.The novice did as to talk some sense. The hunter started to notice the the arahant said, but as hard as he tried, he could not manage things around him. He saw how radiant the arahant was to light the fire. Once the novice had tired himself out, the and what good manners he had. He thought,"Even after arahant asked the novice to stand to one side and said that he being insulted he has shown no anger but has even would light it for him. The arahant meditated and split the brought water for me to drink. If it had been me on the earth deep down until both of them could see the deepest receiving end of some insults I would probably have level of hell [avert]. The arahant took an piece of embers killed the offending person by now. Even though I have from Aveci hell, the size of a firefly and lit the green wood. It still not gone to a new existence, I still cannot see the water that is filling a water jar. Supposing I were to die, burned to a cinder in a fraction of a second as if it were noth- I would surely go to hell. Even though good things are ing more than tissue paper. there before my eyes, I cannot see them. My life is indeed in a sony state." Therefore the hunter sat and discussed the Dhamma with the arahant. He received The novice was frightened. Before he hadn't realized abundant food for thought from the arahant. He how hot the fires of hell were. His teacher said, this is realized how much evil he had collected for himself. how hot a cinder from hell is. Supposing the whole of Only then did he realize that his whole life had been you has to fall into hell, can you imagine how hot that concerned with evil. If anyone had told him that killing will be? Milakkha no longer dared to disrobe — no was bad before he would say, "What do you think matter how badly he was haunted when he meditated, you're saying? Don't you eat meat then?" Today he he was not discouraged. He kept up his practice for listened to the teaching of the arahant, and as the result, several years with an earnest. The hauntings became for the first time in his life he started to fear evil. Thus less frequent and eventually disappeared altogether. His he asked to ordain. The arahant looked at the potential mind became more peaceful and radiance arose from of the man and allowed him only to ordain as a novice. within. The arahant allowed him to take full ordination He thought that as a monk he would never as amonk. Milakkha practiced with earnest. Eventually he came to the day when he managed to maintain the EFTA00286838 positivity of mind to the full. His old merits together him to give her the medicine that would restore her with the new merits of his continuous practice came to dead son to life. fruition. His teacher saw his progress and saw that he The Buddha knowing her distracted mental condition told her to was ready to hear his teaching. He said: go looking for some mustard seeds from a home where there had "Honour will accrue to all who are earnest, who been no death. Overjoyed at the prospect of having her son have mindfulness, right livelihood and acting only restored to life, KisA GotamE ran from house to house, begging as the result of consideration in advance. When for some mustard seeds. Everyone was willing to help her but she self-controlled and abiding in the Dhamma without could not find a single home where no death had ever occurred. recklessness." The people were only too willing to pan with their mustard seeds, but no-one could claim never to have lost a loved one in death. Milakkha examined himself: seeing that he had earnest As the day dragged on. she realised that hen was not the only (ever since seeing the fires of hell), mindfulness (no family that had faced death and that there war more people dead longer was he disturbed by haunting images), right than living. As soon as she realised this, her attitude towards her livelihood (as a monk his maintenence of the monastic dead son changed: she was no longer attached to the dead body of discipline was unblemished), thinking before speaking her son and she realised how simply the Buddha had taught her a or acting and certainly not reckless. Milakkha saw that most important lesson: that everything that is born must he had accomplished all that his teacher had set for him. eventually die. He felt content and refreshed by his own conduct. The satisfaction of keeping the Precepts properly is considerably more powerful than any worldly achievement. For Milakkha, the contentment allowed his mind to become unified and stop. He attained She did a funeral for her dead son and told the Buddha that DhammakAya, and used the DhammakAya to consider she could find no family where death had not occurred. the Four Noble Truths until he became enlightened at Then the Buddha said,"Gotamt, you should not think that the level of the non-returner [anAgAmE]. He couldn't you are the only one who has lost a son. As you have now attain arahatship because he had not trained himself realised, death comes to all beings. Before their desires are sufficiently in previous lifetimes. When he passed satiated death takes them away." away, he could not yet enter upon Nirvana but was born in the BrahmA world called the Pure Abodes Perceiving the fleeting nature and impermanency of [SuddhAvAsa]. There he continued to purify his mind life, KisA GotamE decided to renounce the worldly life. until he could enter upon Nirvana. She then requested the Enlightened One to admit her to the Order of Nuns. Accordingly, the Buddha sent her to D.2 EX. KisAgotamE TherE (DhA.ii.270ff) the community of nuns and directed that she be KisA GotamE lived in SAvatthE. She was known as admitted. KisA GotamE because of her slim body. She married a She was a very hardworking nun and was always rich young man and a son was born to them. The son mindful and conscientious of her religious duties, and died when he was just a toddler and KisA GotamE was strove diligently for her spiritual development to purify stricken with grief. Carrying her dead son, she went her mind of all mental defilements. everywhere asking for medicine that would restore her One night, she lit some oil lamps. Having lit them, she son to life. People thought she had gone mad. But a went and sat down a short distance away. As she wise man seeing her pathetic condition, decided to send observed the flames, her mind focussed and she noticed her to the Buddha. He advised her, `Sister, the Buddha that while some flared up some others flickered out. is the person you should approach. He has the medicine With her mind concentrating on the flames as the object you want. Go to him.' Thus she went to the Buddha and of meditation, she meditated as follows, 'Even as it is asked with these flames, so also is it EFTA00286839 with living beings in this world: Some flare up, while honed things. The Buddha also commented, "Though others flicker out; only those who have attained Nir- one should live a hundred years without perceiving the vana are no more seen.' Deathless State (Nirvana), yet better indeed, is a single Through his supernormal power, the Buddha saw that day's life of one who perceives the Deathless State.' KisA GotamE was ripe for enlightenment. He sent forth his radiance and exhorted her to continue meditating on At the conclusion of the discourse, KisA GotamE the impermanent nature of all condi attained Arahanthood. EFTA00286840 Blessing Thirty-Four: The Attainment of Nirvana A. INTRODUCTION under examination in material terms. Especially A.1 Place of Blessing Thirty-four in the order of when enumerating guidelines for the discussion of things Dhamma we discovered that we should not Nirvana is the ultimate state of existence and the immediately reject items of Dhamma we don't highest state of mind a person can attain. It is some- immediately understand (see Bl. Thirty §C.I). The thing which makes Buddhism unique amongst the right attitude is to use the principle of 'live and let world religions. Not only to attain Nirvana, but even to live' when confronted by differences in Buddhist understand the concept of Nirvana is a challenge doctrine. Being 'democratic' in Buddhism is to because it requires a steadfast understanding of almost support any skilful means [kusala upAya] that all of the preceding Blessings studied in groupings encourages people to do wholesome deeds that Eight and Nine: conform to those propounded by Buddhism • Blessing Twenty-nine: The Sight ofa true monk: — whether it be practising the Noble Eightfold Path, Those with a mundane level of knowledge tend to form an the Three Trainings, the Six Directions, the Three understanding about the new things they encounter, in terms Modes of Merit-Making or avoiding the roads to of the experiences they already have. If a new thing has an ruin [apAyamukha]. We should give support and added dimension, it is hard for them to understand it in terms encouragement to anyone who is inspired to practise of their previous experience. It is like trying to describe the these skilful means rather than creating conflicts colours of a garden to someone who has been blind since over points of philosophy which might serve only to birth. This is why in Blessing Twenty-Nine we had to see a dissuade them from continuing with their practice. true monk to alert us to the existence of the transcendental — Even though different schools might differ in as with the tale of the turtle and the fish! (B1.29 5D.8) opinion concerning the higher philosophy by Understanding the qualitative differences between teachings referring to different parts of the scriptures, or have for practice and higher philosophy learned in Blessing differences of interpretation, surely we would be Twenty-nine is particularly important when studying Nirvanabetter to 'agree to disagree' on these subjects rather Blessing Thirty: Regular Discussion ofthe than to let these differences divide us? All spiritual Dhamma: Since the thirtieth blessing it has become harder cultivators are rather like long-distance travellers in and harder to explain the virtues the cycle ofrebirth [vallasaOsAra]. Even though we might differ as to the expectations of what we expect our destination to be like, we can still share the same path of progress together EFTA00286841 and help each other along the way! As long as we The previous blessing was not the last, however, stay with the Middle Way of practice, we can because simply to see the Four Noble Truths is not continue to make progress, and one day when we enough. You have to remove the defilements from all reach our destination, we will each be able to see the the bodies that are still defiled so that they are as pure nature of our destination for ourselves without any as the DhammakAya — something which is not easily need to differ in our opinions any more. If on the realized. To attain the DhammakAya is only like contrary we fight amongst ourselves over differences someone who has succeeded in their education up to the of opinion on the way, or we walk the way level of passing their entrance examinations to get into separately, it does nothing but waste valuable university. Managing to pass your entrance exam journey time. Moreover, if we refuse to walk the doesn't mean that you will go on to get your university path at all, or backslide on the path by refusing to degree. There are plenty of people who drop out at in keep the Precepts or meditate, spending all our time their first year, their second year or even in their third arguing about the characteristics of higher teachings, for sure, we will never arrive at our destination! year. It is the same for your practice of meditation. If you are able to attain the DhammakAya but don't continue to pursue your practice, you will slip back into • Blessing Thirty-two: Practising the Brahma-fariygur old ignorant ways. You have to practice further, The equivalence of states of mind [bhEmi] and realms of until you cannot only see the Four Noble Truths, but existence [Maya] discovered in Blessing Thirty-two holds become unified with them. This is why we must prac- true also in the present blessing. We will find in the presentise further until Nirvana can be attained. blessing that just as angelic states of mind have their equiva- lent realm of existence — liberated states of mind represented by the Arahant body of enlightenment [dhammalcAya] havel.2 Two levels ofBuddhist teachings their own equivalent state of being which is called Nirvanarlefore embarking on academic study of things like • Blessing Thirty-three: Seeing the Four Noble 'Nirvana', a few words of caution are necessary con- Truths: the Noble Truths have to be seen with the eye of thterning the best approach to the studies of higher DhammakAya because they cannot be seen with the humatteachings. Buddhist teachings can be categorized into eye. If the Noble Truths could be seen with the naked eye, two levels: surely undertakers would come to and end of defilements 1. Teachings for practice: such as the Noble Eightfold before anyone else — because they see dead people every path [ariyamagga], the Threefold Trainings [sikkhA], day! On the contrary, we are surrounded by birth, old age, the Four Bases of Sympathy [sa[gahavatthu], the Six sickness and death every day of our lives, but we fail to secicaraathma [din], the Three Modes of Merit-making the Noble Truths! Indeed, not even the angels, Brahmas or [pufifiakiriyAvatthu], the Four Foundations of Success formless-Brahmas can see the Noble Truths, unless they [iddhipAda]; practice meditation to the degree they can attain the 2. Teachings on Metaphysics [abhiprajfiA]: tran- DhammakAya. The reason why DhammakAya can see the scendental phenomena which are above the direct Noble Truths while the mundane inner bodies can't, is of_experience of mundane states of mind, such as heaven because the DhammakAya no longer has any admixture and hell, the law of Karma, Nirvana, cosmology or the defilements in the mind — this is why its aggregates are suPernatural. called Dhamma-aggregates [dhamma-khandha]. Only with such a pure body can one clearly see the Four Noble Truthklo special caution is required when discussing the 'teachings for practice' (apart from applying the right practice to overcome the right problem). However, when treating subjects of higher philosophy (the so-called `unfathomable' [acinteyya] A.ii.80) (such as whether there will be an end of the world or not; or whether the TathAgatha still exists or EFTA00286842 not after death) often the Buddha would intentionally what we can say about Nirvana for sure is that it does avoid giving a direct or comprehensive answer exist. Thus whatever we believe about the detail of - not because he didn't know the answer but because he Nirvana, as Buddhists, should take confidence in, is that knew if the enquirer had not practised to a sufficiently high the Buddha asserted that Nirvana does exist and it is the level, they would misunderstand or fail to believe his answer end of all suffering. As such, it is the ultimate goal in — thus in balance, a comprehensive answer might do more the pursuit of goodness of all Buddhists. damage than good. As students of Buddhism, it is therefore necessary for us to accept that the Buddha never gave detailed B. NIRVANA descriptions of subjects of metaphysics. lie would simply B.I Definition leave us with implications. It is our duty to fill in the details The word `Nirvana' (in the Pali language `nibbAna) through the results of our own practice. has a variety of meanings. Nirvana can be translated as `extinguishing' or it can mean 'escape'. Where Nirvana means 'extinguishing' it means the extinguishing of The lack of detail is a double-edged sword because defilements or of suffering. Where Nirvana means although it ensures a lack of dogmatism amongst those `escape' it means to escape from the three prisons of the who have not yet reached direct experience of Triple World. Looking at the translation of the word metaphysics in their own practice — it also leaves `Nirvana', it can have two shades of meaning room for interpretation. Even though we try to avoid being dogmatic — it is also a mistake to give no guidelines. In the majority of the Buddhist textbooks, • Nirvana as a state of mind of a person with no the higher stages of practice are generally not very further defilements or; clearly described, because all of these things are taken • Nirvana as a place where those who have freed their mind of all defilements can go to partake of eternal bliss. to be merely the results' of meditation. It is all very well leaving the student to discover things by them- selves — but for some people doubts might lead to B.2 Terminologies concerning Nirvana discouragement. They might worry, "Does Nirvana Given that the word 'Nirvana' leaves room for in- really exist or not?" or "Is Nirvana just a fairy story?" terpretation, usually in the study of Buddhism we make For such practitioners, some guidelines are useful, if what we are talking about clearer through the addition only to inspire them with the confidence to practice of pre-fixes. Thus, at this point it is worth pausing in until they can know Nirvana for themselves. Giving too order to clarify their definitions: many guidelines may be counterproductive for those 1. Nirvana as a state of mind [sa-upAdisesanibbAna]: who tend to think, "Now I know Nirvana is a reality, Sa-upAdisesa Nirvana is our experience of Nirvana as a there is no point trying to prove it for myself any more mental state — that is our living experience of Nirvana — I'll go back to bed instead of meditating." — that is, we don't have to die first and be reborn to attain it. We touch upon Nirvana in ow experience When studying Nirvana, it is thus necessary to take as when we have purified our mind from all defilements some form of guidance the little scriptural evidence the but our five aggregates [khandha] have not yet broken Buddha did give us. When speaking of Nirvana,the up. DhammakAya will be manifest inside ourselves Buddha did assert that Nirvana exists, but his imparting the same happiness to us as if we were really description of the characteristics of Nirvana consists of inside Nirvana as a realm of existence — but we are a series of negations (not confirmations) for the reasons still 'alive' in our human body. already mentioned. As a result of this lack of detail we can make no firm conclusion about certain characteristics of Nirvana from the scriptures (see also Z Nirvana as a realm of 'existence' [anupAdisesa- §B.3 below). However, nibbAna]: AnupAdisesa Nirvana is the Nirvana EFTA00286843 that exists as a realm outside ow body and mind. them are their Dhamma Bodies — but Dhamma Sometimes it is called 'posthumous' Nirvana Bodies more exquisite than any Dhamma Body you because you can only go there after the breaking up can perceive within yourself — Dhamma Bodies that of your five aggregates for the last time (you will not are self-sufficient with boundless happiness be reborn again). The DhammakAya which one has independent of any outside influence attained by becoming unified with Sa-upAdisesa — because the mind of those Buddhas has tran- Nirvana will be drawn through the centre of the body scended all suffering entirely, having attained the and enter upon AnupAdisesa Nirvana — the quest of true fulfilment of life. In this respect, the scriptures all Noble Ones. Nirvana is an empty area outside the explain (Pathama NibbAna Sutta [Ud.80]: Triple World which is beyond the reach of suffering. This place is the abode of all the bodies of enlightenment of all the fully-enlightened Buddhas, 0! Monks! There is the existence a sphere in paccekabuddhas and arahants who have attained which earth, water, fire, air, sphere of infinity of enlightenment in the past. Nirvana is full of all of space, sphere of infinity of consciousness, these 'DhammakAyas'. In that place there is only sphere of nothingness, sphere of neither happiness, because no suffering can reach there. perception nor non-perception, this world, the There is no rebirth, aging, sickness or death, because next world, the moon, the sun have no part. 0! everything is made up of Dhamma-aggregates. This Monks! I do not say that that sphere has place cannot support people or angels or Brahmas coming, going, existence, arising, falling away, because these things are not made up of in a place that has no abode, without feeling ... Dhamma-aggregates. Only DhammakAyas can enter this, is the end of suffering. thereon. This is the type of Nirvana that you can only attain when you are an arahant, paccekabuddha or fully-enlightened Buddha who passes away from this 4 Nirvana as thefinal destination [parinibbAna]: A world for the last time. When the five aggregates of last term which it is necessary to know to make sense his physical body break up at death, his Dhamma- of Buddhist texts is the word 'parinibbAna' kAya will be attracted directly into Nirvana. — which is usually used as a verb to indicate the action of entry into AnupAdisesa Nirvana for the final time by an arahant or by the Buddha. Some- 3. Nirvana as the location ofNirvana [Ayatana- times it is used as a noun to indicate the occasion of nibbAna]:/yatana Nirvana is the location of Nirvana. the final entry of an arahant of Buddha into /yatana Nirvana actually exists but it is not made up of AnupAdisesa Nirvana at death. normal elements like earth, water, wind and fire in the same way as things we can see with the naked eye. It is Although in the scriptures, a clear distinction is made neither in this world or another world. It is not the sun, between the terms `Sa-upAdisesa Nirvana' and the moon or the stars because all of those things are still 'AnupAdisesa Nirvana' (It.38), most of our knowledge within the Three Spheres [bhava] and are hence of the difference between these terms comes to only mundane ['okayed. Nirvana is outside the Three Spheres courtesy of the commentary by the Great Abbot of Wat and is trancendental [lokuttara]. In Nirvana there is no Paknam Bhasicharoen (Phramonkolthepmuni). Without movement, no coming or going. Those who have understanding this distinction, the more you read about attained/yatana Nirvana are able to see past Buddhas Nirvana in the textbooks, the more confused you will sitting deep in meditation [nirodha samApati] there, become. The reason is that most of the textbooks have more numerous than all the grains of sand in the four been based on interpretation of older texts rather than (cosmic) oceans. All that remains of being based on experience. Some texts even go so far as to say that Nirvana doesn't exist. They EFTA00286844 say that it is just a metaphor for having come to an end asaOhErato asalkuppaO of defilements. Some even say that animals can go to ... it cannot be taken away or changed Nirvana. This is no surprise because even heaven and Nd.56 hell, let alone something as lofty as Nirvana, have become subject to interpretation. Some believe that the . . and the Buddha taught that anything that is two realms are nothing more than states ofmind — permanent is no longer subject to suffering or `notself . they say that when you do good deeds, you feel relieved and fulfilled just as if you were in heaven; when you do YadaniccaO taO dukkhaO yaO bad deeds you feel guilty and anxious just as if you dulckha(5 tadanattA were in hell; and they would have us believe that there is nothing more to heaven and hell than states of mind whatever thing is (of the nature of) imper- — that the corresponding realms do not exist. At the manence is also (of the nature of) suffering; same time there are others who believe that heaven whatever thing is (of the nature of) suffering really exists as a realm with its angels and heavenly is also (of the nature of) no/not-self. mansions and that hell exists as a realm with its fire and S.iii.22 cauldrons of molten metal to incinerate its denizens. It Furthermore, the Buddha specifically said that Nirvana is therefore our good fortune to have clear guidance on Nirvana still available to us within living memory, so is of the nature of happiness [sukhaO] that our inspiration to cultivate ourselves until being NibbAnaO paramaO sukhaO able to attain Nirvana for ourselves is not misplaced. Nirvana is the highest happiness. Dh.57 Thus Nirvana is specifically said to be of the nature of happiness and permanence. However, it is only by B.3 The Characteristics ofNirvana implication that Nirvana is said to be of the nature of From the passage quoted from the PaEhama NibbAna `self or not of the nature of `not-self. The major debate Sutta above, we can see that there are three major concerning the characteristics of Nirvana concerns characteristics of Nirvana in contrast to the whether it is of the nature of 'self [atta] or 'non-self" characteristics of matter still within the grasp of the [anattA] is an issue which they have been unable to three Universal Characteristics [sAmaillia-lakkhaAtt]: agree upon since ancient times shortly after the time of the Lord Buddha's parinibbAna. This issue has been Nirvana as a with us throughout the history of the development of Conditioned Dhammas non-conditioned Buddhism. Even in the present day, there are academic such as the Five phenomenon (without scholars of the West and the East who are still debating Aggregates (with Three Three Characteristics) this issue. In fact, there are several separate issues Characteristics) concerning this issue which they are debating: impermanent suffering permanent happy self..? not/no-self I. The existence of the teaching of the existence of true self [nun] in Buddhist teachings: There are those who TABLE 34.1: Scriptural evidence for the Unit*ASe that there exists such a thing as `true self and Ni4alicticiePigiftted itt beCattatiOWEI inlikillfice 4iftintYdthhipaidwho believe that a 'true self doesn't exist. Pro- TiRkeKottMtMeristics [ti-lakkhaAa] — specifically it is ponents of 'true self in Buddhism appear to be greater permanent rather than impermanent: in numbers than opponents. Amongst their numbers are established western scholars such as Mrs. Rhys Davidsl. I. The three Universal Characteristics [sAmainia-lakkhaAaj arc the same as the Three Characteristics Iti-lakkbaikal EFTA00286845 miss i,B. He eulticrecsneresduarg of incomparable words in the scriptures, even the same ones, may have dedication and expertise in the study of Buddhist hundreds of different implications. In the case of the scriptures. Both had an important role to play in the words 'atta' and 'anattA' are no exception. Some say compilation of the Pali Text Society (PTS) edition of that the word `atta' means 'self in the same way that the Pali TipiEaka, which is recorded in Romanized 'atman' means 'self in Hindu teachings. Hindus teach script that there is a `self inside every one of us, which will — the edition of the Pali TipiEaka accepted by ultimately be re-united with the Great Being scholars throughout the world as the most au- [paramAtman]. They are afraid that if Buddhists thoritative. Among other scholars subscribing to the accept 'self then they will be giving in to same view are Christmas Humphreys' and Edward Brahminism. In fact, these fears are ill-founded Conze. Such scholars agree upon two major because the word 'atta' has many possible meanings. It arguments: can mean `imagined self ('me', 'my) or the higher I. That the Buddha never clearly denied that the concept of 'me' and 'my' for an angel or a god, which true self [atta] doesn't exist or that true self doesn't must be qualitatively very different. The word `Ma' exist in any level of the truth. can also mean 'true self in an ultimate sense, of the 2. That the original teachings of the Buddha im- sort that the Buddha advocated us to adopt as our plies that the true self exists in a state that is higher 'island' or `refuge'. than the level of the Five Aggregates [khandha] or conditioned phenomena. AttadEpA viharathi, attasaraAA They say that the Buddha never referred directly to analitiasaraAA, dhammadEpA the existence of a true self is because those who have dhammasaraAAa, analitiasaraiiA not attempted to practice meditation for themselves May you all take your self as your island. May might misunderstand that the `true self in Buddhism you take yourself as a refuge. Take no other was the same as the one in Hinduism. References for thing as your refuge. May Dhamma be your these arguments are found in texts as diverse as the island. May Dhamma be your refuge. Take no Pali . TipiEaka, the Sanskrit texts, the Chinese other thing as your refuge. TipiEaka, the Tibetan TipiEaka and texts in other MahAparinibbAna Sutta D.ii.72 languages. Even so there are still scholars who assert In this case `Mil obviously has a different meaning that there is no such thing as 'true self in the teach- from the word 'atta' as used in the case of 'imagined ing of the Buddha and equally they have their own self or the word `anal as used by the Hindus. Thus scriptural sources and arguments. in the study of the TipiEaka, it is essential to distinguish the definition of the vocabulary we meet 2. The real meaning of the words `atta' and `anattA': A independently for each occurrence. For the word lot of confusion arises in academic circles as the result 'anattA' we need to be no less careful. There are of scholars who encounter technical terms in the those who believe that the word 'anattA' means scriptures and assume that one word has the same 'no-self (i.e. self-lessness) and others who believe meaning in every place it appears in the scriptures. Each that it means `not-self time the Buddha preached he adapted his teaching to the (i.e. that which is not a self). It is the same as character and needs of the listener. Thus the use of looking at the word 'manusso' which means 'person'. The word `amanusso' also exists. Should it mean 'no-person' (i.e. person-lessness) or 1. late president of the Pali Text Society (1922-42) in Steven Collins 'not-person' (i.e that which is not a person)? This (1997)Selflen Person: Imagery and thought in TheravAda Buddhism, Cambridge: Cambridge University Press, p.7 gives a different angle when we look at the usage of 2. late president of the Pali Text Society (1959-81) in Peter Harvey the word `self - for example, when (1995) The Selfless Mind, Curzon Press, p.17 3. Buddhism (1959) Penguin Books. p.88 4. Buddhist Thought in India, (1962) George. Allen and Unwin, p.39 EFTA00286846 the Buddha taught that the Five Aggregates all the ingredients to get the end product you require. [khandha] are not the 'self, the implication is that the real 'self is elsewhere, outside of the Five Aggregates. Thus the Buddha taught us that real Precept Meditatio Wisdo 'self is our refuge, and that you can attain true `self level of practice s n m by the practice of the Four Foundations of Dhammakaya Ciotrabht perfect reasonable reasons Mindfulness [satipaEEhAna]: seeing the body in the ble Seeing the Four Noble perfect perfect reasons body, feeling in the feeling, mind in the mind and Truths hie dhamma in the dhamma. This issue attracts a great Arahantship perfect perfect perfect deal of controversy. In order to attain the DhammakAya at the initial level 3. In the words, `sabbe dhammA anattA' (all phe- [cfrlairfikilagoabteratidytttainittg W Porticennnhlevels of nomena are 'anattA'), what is the scope of the word Precepts perfectly, even if your meditation and your 'dhamma' (phenomena)? Some commentaries include wisdom are not so well developed (see Table 34.2 Nirvana amongst the `phenomena' (NdA.8,219 above). If you develop your meditation further you [Mahachula Royal Institute edition]), others not (ibid. will soon be able to see the Noble Truths (Precepts part 7, p.62). In the latter the scope of `phenomena' perfect, meditation perfect, wisdom reasonable) and if extends to nothing more than the Five Aggregates but all Precepts, meditation and wisdomare perfect then does not include Nirvana. you have the chance to attain Nirvana. As your wisdom improves you will be able to attain the For each of the arguments put fonvard, there are many DhammakAya of an arahat.When an arahant passes supporting references from primary sources in various away, his physical body will be buried or cremated. languages. There is analysis of each in comparison with His DhammakAya will enter upon AnupAdisesa the principle teachings of Buddhism. Them are Nirvana. There will be no further rebirth for them. In conclusions of possible implications and conclusions conclusion, if you want to attain Nirvana, you have to from each side of the argument — for example, if there attain Nirvana that is inside yourself. Only those who happened to be no 'self how can we explain the have practised the whole of The Manual of Peace from operation of the laws of karma between one lifetime the first blessing onwards (emphasizing strict practice and the next? There is no concensus of opinion to the of the Noble Eightfold Path), have a chance of contrary, but does nothing to quench the ferocity of the attaining). debate. C. THE PRACTICALITY OF ATTAINING NIRVANA Cl Sequentialpracticefor the attainment ofNirvana C.2 Nirvana: Accessible to all For sure, if you are to attain any of these forms of Buddhism is not an exclusive religion. Anyone who Nirvana, you have to practice the Noble Eightfold Path has cultivated as many good deeds as the Buddha or perfectly. You need possess all eight components at the the arahants can, like them, enter upon Nirvana. same time: Right View, Right Intention, Right Speech, Anyone who practises the Noble Eightfold Path Right Action, Right Livelihood, Right Effort, Right properly will eventually attain it for themselves. Thus, Mindfulness, Right Concentration. Put another way, once we know Nirvana exists, and know the method, you need to practice the Precepts (Right Speech, Right we should make the requisite effort to attain it — in Action, Right Livelihood), Meditation (Right Effort, accordance with the guidelines laid out in this blessing Right Mindfulness, Right Concentration) and wisdom — by practising good deeds incorporating the Noble (Right View, Right Intention) perfectly. It is like when Eightfold Path, keeping of the Precepts, practising you are cooking, you need to add meditation and accruing wisdom. EFTA00286847 D. ILLUSTRATIVE EXAMPLES within a short time attained Arahanthood. al Ex. Valgisa Thera Vatthu (DhAdv.226ff) Later, when the other brahmins came back, one asked him Once in RAjagaha there was a brahmin by the name of whether he had acquired the skill. Vaigisa said, "You all had Valgisa who could tell the afterlife destination of a corpse better go now. There is no need for me to learn the skill any simply by tapping its skull. The brahmins were very proud more. I will no longer be going along with you." On overhear- of Valgisa and took him to many villages where people ing this, the other monks asked the Buddha, "Venerable Sir! flocked to him and paid handsomely to find out from him Vaigisa claims to have attained Arahanthood. Is it true?" The where their various dead relatives had been reborn. Buddha replied, "Monks! Ile really knows the death and rebirth of beings. He is an arahant" On one occasion, Vaigisa and his pasty came to a place not far from the Jetavana monastery. Seeing many people who Thus, as a result of this tale, we learn that Nirvana is were going to the Buddha, the brahmins invited them to come not just a higher level of heaven — it is outside the to Vaigisa who could tell where their relatives had been re- Triple World system completely — if it were just born. But the people said to them, "What does Vaigisa know! another level of heaven Valgisa would have been able Our Teacher is one without a rival, he alone is the to find the afterlife destination of the arahant. Enlightened One." As a result there was a heated argument between the people and the brahmins. Finally one person said, D.2 EX. Kutumbiyaputta-Thsa Them (MA.L188,#) "Come now! let us go and find out which of the two knows A young man called Tissa heired from a wealthy more, Vaigisa or the Buddha." So they all went to the KuEumbiya family of SAvatthE. He renounced a Jetavana Monastery. legacy of forty crores and became a monk dwelling in the forest. His younger brother's wife who had inherited the wealth in his place was afraid that he might give up The Buddha, knowing their intention, instructed a monk his vocation as a monk and come home asking for his to gather together five skulls, one of a person reborn in fortune back. She could not sleep in peace and therefore hell, one of a person reborn in the animal world, one of decided to send five hundred ruffians to kill him.The a person reborn in the human world, one of a person ruffians went to where Tissa was meditating in the reborn inthe devaworld and one of an arahant. Having forest and surrounded him. Tissa asked them why they found the five skulls the monk placed them in a row. had come. The ruffians replied that they had come to When Valgisa was shown the skulls, he could tell kill him. He didn't resist, but begged them to spare his where the owners of the first four skulls had been life for one further night (to give him enough time to reborn; but when he came to the skull of the arahant, he strive for enlightenment). The ruffians asked who was at a loss. The Buddha asked, "Vaigisa don't you would guarantee that he would not run away in the know? I know where the owner of that skull is." night. Because there was no-one else who could be his Valgisa then urged the Buddha to teach him the skill by witness, he picked up a stone and used it to break both which he would have the ability to tell where that his own thigh-bones as a token that he would not particular person was reborn. The Buddha told him that attempt to escape — asking them whether that would be the condition of learning such and ability was to enter sufficient guarantee. The ruffians, however, were not the Holy Order. entirely satisfied and built a fire nearby on the place where the monk normally did his walking meditation Valgisa reluctantly agreed to join the monastic order. and slept there. During the night he overcame his pain He told his brahmin friends to come back for him later and, reflecting on the purity of his own self-discipline, when he had learned the skill. As a monk, he was instructed by the Buddha to contemplate the thirty-two meditated for the whole of the night to became an parts of the body. He diligently practised meditation as amhant at dawn. instructed and EFTA00286848 The Tenth Group of Blessings "The Fruits of Having Practised until reaching an end of defilements" Having rid ourselves even of the subtlest defilements as a result of our practice in in Group IX culminating in the Attainment of Nir- vana (Blessing Thirty-Five) — the only remaining work on the Bud- dhist path of progress, is to receive the fruits of our labours. Group X is entitled 'the fruits of having practised until reaching an end of defilements'. In fact, there is no practice left to do in this grouping, and the remaining blessings are more a description of the fruits of one's practice. It is like having washed oneself thoroughly, all there is left is the feeling of cleanliness and refreshedness. This grouping contains four blessings: • Blessing Thirty-Five: A Mind Invulnerable to Worldly vicis- situdes • Blessing Thirty-Six: The Sorrowless Mind • Blessing Thirty-Seven: Freedom from Subtle Defilement, • Blessing Thirty-Eight: The Blissful Mind The Group describes the qualities of a mind freed from the influ- ence of defilements. The first of these we are to examine in this chapter is the state of invulnerability to worldly vicissitudes. EFTA00286849 Blessing Thirty-Five: A Mind Invulnerable to Worldly Vicissitudes A. INTRODUCTION A.2 The point ofstudying vulnerability for those who A.I The Place of Blessing Thirty-Five in the order of have notyet attained things The subject matter of this blessing concerns invul- Cultivation of invulnerability has already largely been nerability to the temptations of the world. Some might dealt with in Blessing Twenty-Four (5E.3) although ask whether there is any point in studying this blessing some tips are given here for how to minimize your for people who have not yet become arahants vulnerability to worldly vicissitudes for those whose — but in fact, by studying the invulnerability to the mind is not yet at the transcendental level. Having temptations of the world as one of the possible results practised all the forgoing blessings, you will have of persevering with meditation practice, it is hoped to attained a body of enlightenment within yourself which be inspiration to readers to practice further until they has an appearance like a living Buddha of crystal at the can attain such invulnerability for themselves. The centre of one's body. Your doubts about reality and objective is not to 'be invulnerable' without having world will be almost completely overcome, having used attained DhammakAya, the Four Noble Truths and the DhammakAya to examine the nature of the world, Nirvana, because without these things, your especially the Four Noble Truths. You will be able to invulnerability is not yet watertight. understand for yourself the answers to so many of those questions that are useless to have explained to you by A.3 Definitions anyone else. If you can attain the ability to see the Four The title of this blessing in Pali `phuttassa- Noble Truths, and see Nirvana for yourself, the next lokadhammehi cittaO yassa na kampati is 'In- outcome of your practice is that your mind starts to vulnerability (lit. untouched) to the vicissitudes of the become invulnerable to the temptations of the world. If world'. To define each of the constituent terms in turn: you are an arahant, you will be completely invulnerable to the temptations of the world — however, if you have • The Mind: When talking about the attained the DhammakAya at any other level, although invulnerability of the mind, by 'mind' we mean our you will still be vulnerable to the temptations of the good quality of mind; world, you will only be partially vulnerable. • Invulnerable: Invulnerable means not being dulled by aversive consequences such as loss of fame, loss of possessions or loss of loved ones. It also means not being elated by desirable consequences. If your mind is affected in either of the two ways mentioned, then it is still vulnerable. EFTA00286850 • vicissitudes of the World [lokadhamma]: These arc B. WORLDLY VICISSITUDES features of life in the world which are fraught with B.1 Varieties of Worldly Vicissitudes uncertainty and which no-one can avoid for as long as There are a total of eight types of vicissitudes in the they live in the world. The varieties of the vicissitudes world (A.iv.157). These eight are divided into two are examined in more detail below. It is just like it is the groups — the first group of desirable [iEEhAramaAa] nature of the ocean to have waves on it. If anyone goes vicissitudes which can make the mind elated: to sea then they must meet with waves. If you go into I. Wealth [lAbha]: this is anything which we gain or the forest, then you cannot avoid trees because it is the which comes to us as profit, such as possessions, a nature of the forest to have trees. The nature of the spouse, land, houses or jewelry; world is to have vicissitudes which are always 2. Honour [yasa]: This is receiving promotion to a fluctuating for the better or the worse. If we allow these better position or status or being accorded more fluctuations to dictate our mood, our quality of mind powers; will be like a roller-coaster! In fact, there is only one 3. Praise [pasaOsA]: This is receiving compliments type of person who is not affected by the vicissitudes of or flattery or a tribute; the world and those are the arahants. Their mind has 4 Happiness [sukha]: This is receiving comfort sufficient self-confidence and steadfastness to be or convenience of body or mind. The second group of equanimous or indifferent in the face of worldly vicissi- vicissitudes is the opposite to all of the above because tudes. Even though they too are subject to worldly they are all undesirable [aniEEhAramaAa]: vicissitudes, their mind is not upset by unpleasant vicissitudes and it is not elated by desirable vicissitudes. The mind of such a person sees all vicissitudes as things I. Loss of Wealth [alAbha]: You lose what you used that will not last forever, and lends them no more to own — whether it is your wealth, your house, your land, your spouse, your children or your importance than they deserve. jewelry; 2. Loss ofHonour [ayasa]: This means demotion or being fired or having your powers withdrawn; 3. Malicious Gossip [nindA]: This means being criticized for your faults, or someone talking about AA Why make our minds invulnerable to worldly your faults to your face or behind your back; vicissitudes? The Buddha warned of the dangers of acquiring the 4. Suffering [dukkha]: This is hurt or torture of desirable vicissitudes when one doesn't know how to the body or mind. For all of these desirable things, prevent oneself from becoming attached to them. He before we have them, we spend years worrying about compared acquired wealth in such a case as being like how to gain them. Once we have got them,we are fish bait (BaOisa Sutta S.ii.226), a hunter's dart possessive and scared that we will lose them. If we lose (Kumma Sutta S.ii.226), a thombush entrapping them, we spend years lamenting their loss. When ordi- long-haired sheep (DEghalomi Sutta S.ii.228) and turns nary people encounter the vicissitudes of the world, those previously of good conscience into those who they cannot but help be elated or disappointed. For the would rather tell a lie than lose what they have acquired enlightened ones however, encountering the same (MAtarE etc. Suttas S.ii.242ff.),It is for this reason that vicissitudes, they cause no disturbance to the mind. if we are not yet invulnerable to such vicissitudes, we When the arahants are praised or insulted, their the have to train ourselves in contentment (as explained in suffering is different to that of a mundane person Blessing Twenty-Four, §E.3). because the suffering of illness affects only their body. They have their 'bunker' inside the EFTA00286851 depths of mind which they can use to shelter from in fact this is not the case. If you don't believe it, try suffering the whole of the time. The happiness of the taking photos of yourself as a demonstration world is no temptation to the arahant who already — you are born as a baby (take a first picture), take knows the superior happiness of Nirvana. another picture after a month, after a year, at It is like a millionaire with assets of $100 million is teenage, in middle-age, in old age. If on the last day offered a 'free gift' of $5. He will feel indifferent. It is of your life you were to compare all the pictures that like the ocean full of water feels indifferent if two or have been taken throughout your life you will find three drops more of rain should fall. An arahant is like that there are no two pictures alike. This is true, not a millionaire of happiness. If you offer him a little more just for people, but for all things in the world is this insignificant piece of happiness, it is unlikely to interest characteristic applicable. Everything is in flux. There him. If he hears the praise or condemnation of others he is degradation and deterioration built into everything will feel indifferent because he knows what the truth is around us. Metal rusts. Paint blisters. Cloth frays. — there is no need for him to listen to the opinions of This is true, not only for material objects, but even others about what the truth might be like. Praise and abstract phenomenon in the world. Last year they gossip is no more than the sound of a crow or a dog said they loved you, but this year, that seems to have barking to someone who would prefer to discuss the changed. Last year, they looked beautiful in your Dhamma. If he were to obtain a new robe or some nice eyes, but this year, that seems to have changed. Even food or a new kuti to live in — all of these things are if you try weighing the most precious of materials functional but the happiness they give is insignificant like your gold ring, you will find that year by year, compared to the happiness of reaching an end of the weight will systematically decrease. The price of defilements.They are nothing compared to the the gold sometimes goes up and sometimes goes requisites available in the heavenly world which they down. Even if you were to sell the ring back to the have already seen and had the chance to compare the shop tomorrow, there is nothing to guarantee the things of the world with. price that you will recover the amount of money for which you bought the ring. Even the state of our mind is impermanent. When you pass your entrance R2 The Three Universal Characteristics exams to go to university you make up your mind to Everything in the world has its own characteristics. work so hard for your degree that you will get a Some characteristics are unique — some are shared 'first-class honours. However after seven-days of with others. Gold, for example, has the characteristic diligence, you change your mind in favour of the that when it is pure, it will have a yellow colour and night life. At the end of the year you get thrown out will sparkle. It is hard to alloy it with other elements. of university...! So much for steadfastness of mind! Iron has the characteristic that it is a hard metal but it rusts easily. Mercury is a fluid metal that is heavy. These are the specific qualities of certain materials. People have their own characteristics too. They are able to speak and move about and can be knowledgeable Z Suffering [dukkhatA]: The second Universal about things. However, for all their differences, there Characteristic is suffering. Normally we understand are three characteristics that are shared by all things in suffering as pain, but the word 'dukkhatA' in the Pali the world. It was these that the Lord Buddha called the has the wider meaning that it is the quality of things that Three Universal Characteristics [sAmaftfialaldchaAa] they 'have decay as their nature' with all the shades of (S.iv.I, Dh.277-29): meaning (already discussed in Blessing Thirty-Three, Wen without self [anattatA]: The third Uni- I. Impermanence [aniccatA]: The first Universal versal Characteristic is 'not-self. Nothing in the world Characteristic is impermanence. Sometimes we think has implicit identity. You look at a meditation mat and that material things are unchanging, but ask what about the meditation EFTA00286852 mat makes it a mat. If you were to take it apart into ultimate result attainable through good deeds. all its components, you will just be left with a pile of The reason why such people are confused is that they components — there is no particular part which don't realize that certain things exist that are not subject makes it a `mat'. If you look at it with a microscope to the Three Characteristics — that are permanent, all you can see is a collection of cells. You cannot happy and true self — the characteristics of Nirvana even see the components any more. In the same way (described in Blessing Thirty-Four, §B.3) people look at their own bodies and they say "This is me", "This is what makes me who I am". However, if they were to look closely at their body and see that C. BECOMING LESS VULNERABLE TO VICISSITUDES it is just a collection of organs, bones, tissues and C.1Some principles nerves, it will make them wonder what about their In general, the more uncontrollably people laugh when body makes them who they really are. The word they are elated, the louder they will cry when they are sanattatk has a second important meaning and that disappointed. If people only smile slightly when they is the quality of something that is 'outside your are pleased about something, when they are control'. From the point of view of practice this is a disappointed the trauma will be only minor. We must very important definition. You might notice when continually remind ourselves not to allow ourselves to you sit for meditation that you cannot stop yourself be too elated or disappointed when we encounter the from feeling aches and pains. You cannot even keep vicissitudes of the world, and before long, the resulting your mind on the thing you want to concentrate on stability of mind will soon lead us to attain the for your meditation. Even if you don't want to look DhammakAya for ourselves, attain the Four Noble old, you cannot stop the signs of aging from Truths and attain Nirvana. appearing on your body. Your hair turns grey C2 Some things to remindyourself without you being able to stop it. All you can do to Even the best of people, the Buddha himself, still had to stop it from changing colour is to dye it. Your hair encounter vicissitudes. Thus don't be too upset if you falls out without you being able to stop it. All you too encounter such vicissitudes — just minimize the can do to save yourself from baldness is to buy a damage they do to your mind. The people of old gave wig. the general advice that if you are put under pressure by the vicissitudes of the world, you should soften the Whether the Buddha arises in the world or not, these blow by reflecting that: Three Characteristics are the nature of things in the • The darker it gets the later it must be. The later it world. However, if it wasn't for the teaching of the gets, the closer it gets to dawn. Darkness in this world Buddha, we might never realize. can lastfor twelve hours at the most In the thirteenth Don't take the teachings that way however — some hour it must reach the dawn. people hear the teachings that everything in the world is Even if you are at breaking point as the result of the impermanent and they think to themselves, "Why pressure you have been put under, know that before bother to invest one's time and effort in doing any good much longer you will be close to an end of suffering. deeds?" If you don't understand this point correctly you The word for 'hindrances' or 'obstacles' in the Pali, will be like many Buddhists who use this teaching as an 'upasakka' actually means 'close to heaven'. Even excuse for doing whatever they like — killing, stealing, the unpleasant things of the world are subject to the corruption and lying — why? — because they believe that there is no lasting effect from any of their actions. Universal Characteristics — just as they have come They forget that the Buddha taught that if you do good into being, before long they must decay; you will receive good fruits from your actions. If you do evil deeds, you will receive evil results from your • the good things coming to you are not forever. action and that DhammakAya and Nirvana are the Instead of becoming elated one should reflect that when the vicissitudes have worked in our favour, such good fortune cannot last for ever. EFTA00286853 Even wealth, honour, praise and worldly happiness shining forth its light for the benefit of the manyfolk. has suffering and change as its nature. Because of Sakka, the king of heaven, felt a warming of his throne as the lack of such elation and disappointment, they the result of Visayha's generosity and thought Visayha's manage to escape the clutches of birth, old age, generosity was surely intended to outshine his own death, pain, feeling slighted and despair. goodness. He feared to lose his own position — so Sakka • everything that evolves must also decay: When thiecided to use his powers to reduce Visayha to poverty Three Universal Characteristics are the reality of the worldovemight so that he would no longer be able to give Buddhists have long had the tradition to remind themselve%ifts to others. Sakka saw to it that all of Visayha's wealth that it is the nature of everything in the world to evolve, to disappeared leaving nothing to give away. sustain and then to decay. No-one can stand in the way of this process. It is no use flying to create eternity in this world. ring up to find all his wealth gone, Visayha reflected to even Buddhist teachings with all their powers can last forexg.wik "If our life is without giving, it is an empty life Even alter 2,500 years there are already those who have thmeed. We cannot quit from our giving."Ile told his wife to doubts about whether Buddhism is genuine because people'o and search the entire house for anything that could memories are subject to the Three Universal Characteristi cssibly be used as a gift. The wife scoured the house and • don't take the vicissitudes personally: The eight found only a scythe, a yoke-bar and a rope forgotten by a vicissitudes will happen to people no matter whether they servant by the gate. These she brought to her husband. attain the stages of Buddhist sainthood or not. Don't think tnat just because someone is a Buddhist saint, nothing unpleasaV nisayha said,"Never in my life have I been reduced to cutting will happen to you. For all ofus who have not yet attained grass - but today I'm going to have to learn to become a DhammakAya, the Noble Truths and Nirvana, of course °if ass-cutter in order to have fodder to sell, so that we can mind is still not completely invulnerable to the vicissitudesildre something to give." the world — but if we know that we are not alone in being victim to such vicissitudes, and that even those who are mdkvin8 spent the day cutting grass he amassed enough fodder fortunate than us still suffer from them, somehow it will narked! and made the promise to himself that he would keep us feel better about them. half the earnings acquired to support himself and his wife, while giving away the other half. That day, however, there was a particularly large number of paupers who came begging — so by force of habit he gave away everything he had — that day he and his wife going without any food themselves. The same thing happened for six consecutive days. On the seventh day, Visayha was carrying a sheaf of grass in the fierce heat of the midday sun when his fatigue and hunger got the better of him and he fell to the ground in exhaustion. D. ILLUSTRATIVE TALES D. I Er. Visayha JAtaka (J.340) When the Buddha was still pursuing perfections as the bodhisattva, he was born in the family of bankers and had the name 'Visayha'. He was extremely wealthy but Sakka had been following the banker around unseen was of the habit always to give alms. He gave alms and at this point made himself visible to Visayha, daily to 600,000 persons in six parts of the city. He floating in the air before him and calculated to give would not only give alms in large amounts, but he Visayha's generosity its final blow with the taunt, would give only refined things and delicacies — of the "Before you were wealthy — but you have squandered same quality that he used himself. He would give away your wealth on the poor — and now look at you! If only vast quantities of alms each day and was thus a refuge you are to cling on to your wealth, before long you can to paupers and those in suffering alike. He was like the return to your usual wealth! Promise me that from now moon on you will put an end to this foolish generosity!" EFTA00286854 Hearing the voice, Visayha recovered consciousness enough food to go round. Verafija, as one of the ad- and challenged Sakka, saying,"Who do you think you ministrators of the province, was so busy solving the are?" problems of the starving people in the province that he "I am Sakka — king of heaven" completely forgot to look after the Buddha and the "Normally Sakka is one for practising generosity, observing community of five-hundred monks who had the precepts and the quarter moon days and practising the accompanied him. The Ven. MoggallAna offered his seven virtues that make one the king of heaven frattapada] services to the Buddha saying, "The Brahmin is too (namely: I. cherishing one's parents; 2. respect for elders in busy to be able to look after us. May I fly away to one's family; 3. speaking politely; 4. speaking to engender another continent (world) to look for alms there, to bring such alms back and feed our hungry harmony; 5. being generous to banish stinginess; 6. speaking community?" the truth, and; 7. banishing anger) but Your Majesty is telling me to stop my generosity — which contradicts everythingthat The Buddha said, "There is no need to go to so much brought your own greatness — if you are truly Sakka, Your trouble". Majesty is acting out of keeping with your own nature! May "Then shall I penetrate down deep into the earth to find no wealth ever accrue to me which makes me possessive of it! the `ambrosia' that is buried there and bring it back to Whatever practice is virtuous or supreme which I have done feed our community?" in the past, may I always continue — may I never stop. Even The Buddha said, "No, don't do that. Show a little though I have to cut grass for a living, I will continue with my patience." generosity until my dying day!" "Why do we need to be patient?" The Buddha replied, "Even, if you were to access the ambrosia from under the ground and the word spread around, before long people would stop offering almsfood Sakka could not succeed in dissuading Visayha from his to the monks in order to see which monk is an arahant generosity — so he asked instead, the reason for Visayha's able to access such ambrosia. It would be a disaster for the determination to cultivate giving. Visayha said that his monks who are not yet arahants. Be patient just for three generosity was in no way aimed to attaining the position of months so that the monks to come in the future will not the king ofheaven suffer as the result." — but in order to accrue perfections with the view to attain enlightenment as Buddha — to lead all beings out Eventually the monks survived to the end of the rainy of suffering. season on the 'red rice' usually used for feeding horses. Hearing Visayha's answer, Sakka could not help but be The happiness for the Buddha didn't come from the happy — and he patted Visayha's back, so replenishing food he ate but from the purity of the mind arising from Visayha with superhuman power. Sakka restored all enlightenment. Visayha's wealth and more, so that there was always D.3 Er. LakuAlaka Bhaddhiya Thera (DhA.ii.148ff) wealth in Visayha's house for endless giving to his dying day... Bhaddiya was one of the bhikkhus staying at the D.2 a Buddha left hungry by Brahmin Veranja Jetavana monastery. Because of his short and childlike Having discussed the Dhamma witha certain Brahmin stature he was known as LakuAlaka (the dwarf). called Verafija (as related in Blessing Thirty §E.4) the LakuAlaka Bhaddiya was very good natured — even brahmin was so impressed that he invited the Buddha young hhikkhus would often tease him by pulling his and the whole monastic community to stay in his nose or his ears or by patting him on the head. Very province for the duration of the Rainy Season. The often they would jokingly say, 'Uncle, how are you? Buddha accepted the invitation but a short time later in Are you happy, or are you bored with your life here as a that province, the harvest failed and there was a famine bhikkhu?' Bhaddiya never retaliated in anger, or abused in the area. There was hardly them. In fact he was al EFTA00286855 ways serene and pleasing to the eye. rock is not shakeable by wind so also, an arahant is When told about the patience of Bhaddiya, the Buddha unperturbed by scorn or by praise.' Only then did the said, 'An arahant never loses his temper, he has no other monks come to know that Bhaddiya had long desire to speak harshly or to think ill of others. He is before attained arahantship and was invulnerable to like a mountain of solid rock. As a solid worldly vicissitudes. EFTA00286856 Blessing Thirty-Six: Sorrowlessness A. INTRODUCTION cissitudes of the world: which are all features of life in A.1 True love andpossessive love the world which are unavoidable — but to which you Second only to wisdom, compassion [karuAA) — or true can make your mind invulnerable by attaining love — is considered one of Buddhism's key virtues. The arahantship — allowing one to see the desirable and further we can extend our mind, the more broadly and undesirable things of the world as subject to the Three impartially we will be able to spread ow love. Compassion Universal Characteristics. is not a virtue to make you a narrower or more egoistical This blessing deals with making oneself invulnerable to person. On the contrary, it will lead to a breaking down of the second category of suffering which is avoidable — the barriers between yourself and the rest of the world. For those that resemble sorrow. As we shall see, °rattans such love comes naturally. sorrowlessness is a fruit of attaining arahantship — but even though we may not have reached arahantship However, for those who are still unenlightened, the love ourselves, it doesn't stop us from drawing some we experience, although called by the same name, is conclusions (see 5C. below) for how to reduce potential possessive in its nature. Possessive love is subject to the sorrow in our life — even if we cannot completely three Universal Characteristics and cannot last forever. eradicate it. It also re-inforces our egoism unlike its enlightened A.2 Definitions: Sorrow & Sorrowlessness equivalent, `compassion'. However, worst of all, The word 'sorrow' or ssoka' has already been in- possessive love has a painful withdrawal symptom troduced since the Four Noble Truths of Blessing called `sorrow' — the nature of which we will discover Thirty-three. It is a term which refers to the suffering later in this blessing. state of a mind that is torn by dryness. A mind of sorrow is a mind that feels dry and cracked like the earth in a Because an arahant has no further possessive love he is land suffering from drought. It is like a leaf that has thus free of sorrow. Thus sorrowlessness is another of become so dry that it has lost its life and freshness. the four characteristics of an arahant described in Group Sorrow arises when someone encounters an undesirable X. In fact 'sorrowlessness' is closely concerned with virtues discussed in the immediately preceding Bless- situation which makes us feel burned out and helpless. ings. In Blessing Thirty-three we talked about two types The antonym for sorrow, the word `sorrowless' (or in of suffering — the inevitable and the miscellaneous the Pali 'asoka') refers to the mind that is not vulnerable (largely avoidable). In Blessing Thirty-Five we have to sorrow — and is the title for this blessing. already been introduced to the vi EFTA00286857 B. NATURE OF SORROW Thus if anyone wants to live sorrowlessly in the world, B./ Cause ofSorrow they should avoid absent-mindedly falling in love and life will be that much easier. The problem of the untrained mind is that it tends to pick up Possessive love doesn't just refer to people, but loving indiscriminately on all the negative emotions of perceptions anything to the point you become attached coming to us through the senses. The mind will not stay still but will constantly try to find some new perceptual food to— whether it be your house or your car. Anything that has anything to do with love is like a thorn that one day feed the senses. However whatever sort of thing it senses, it will produce sorrow. will not stay with that thing for long, but will soon be on the move searching for something new. If you listen to some In spite of our common sense, and in full awareness of pleasant music, after only a few minutes you will become the perils of falling in love — however, circumstances bored and start looking for something tasty to eat instead.sometimes get in the way of our better judgement. Before you have eaten much, you think to yourself that you Many women decide they could better use their time devoting their time to their work or to their spiritual would rather lie down and take a sleep. Before you have been development, but they cannot stand be labeled an 'old asleep for very long, you would rather go outside and take a walk. There is never any satisfaction with any particular maid' by their relatives so half-heartedly go looking for sensation. love. Some parents want to put an end to their responsibility for looking after their children so they There is only one sort of sensation with which the mind rush them to get married. never gets bored — and that is when one falls in love with someone or something. Such possessive love B.2 The Degree ofSorrow causes the mind to be fixated firmly with no more With relation to possessive love, Buddha taught: wandering. Once the mind has attached itself to pos- "If you love a hundred (of them) you will have sessive love it can no longer get itself free. In such a a hundred measures of suffering; state of mind, any day you don't get a glimpse of your If you love 90 you will have 90 measures of suffering; lover, you feel that you have no appetite. Even to hear If you love 80 you will have 80 measures of suffering; their voice on the telephone, to see a glimpse of their If you love 70 you will have 70 measures of suffering; face, or to catch sight of their house can help to satisfy If you love 60 you will have 60 measures of suffering; you. If they love you in return, the suffering remains If you love 50 you will have 50 measures of suffering; within the limits of toleration — but what if they don't If you love 40 you will have 40 measures of suffering; love you in return? Or what if they start out by loving If you love 30 you will have 30 measures of suffering; you and later change their mind — or love someone If you love 20 you will have 20 measures of suffering; else — or die? It is at this point that the mind will If you love 10 you will have 10 measures of suffering; become so dry that it will feel like it will tear in two. If you love 5 you will have 5 measures of suffering; Now if you hear a love song, you would rather cry. If you love 4 - 3 - 2 -I of them, you will have 4 Now if someone invites you to go and see a romantic 3 - 2 -1 measure(s) of suffering. If you love noth movie, you would rather stay at home. From a mind ing and no-one when you will not have suffer that used to be interested in absorbing many different ing about anything. Such a person will be with stimuli, now it has had such an overload from the out suffering and without regrets as to their life. stimulus of falling in love that it no longer wants to In fact the existence of suffering, despair and absorb any stimuli at all. Thus, sorrow is like a with- sorrow in the world is only brought about be drawal symptom from possessive love — in the words cause of the love we have for physical things. of the Buddha: When there is no further physical thing that we Piyatejhayate soko love (be it ow body, people, animals or posses Sorrow is caused by things that are dear to us sions) there will be no further suffering, despair DhA.iii.277 and sorrow. Whosoever can put aside their love EFTA00286858 for such physical things will attain happiness cape the eight vicissitudes of the world — but sorrow is in this world. Those who wish to evade sorrow something we can choose to avoid. In fact we could in this world would be better to avoid falling choose to walk away at any time but, most people fail in love with the physical things of the world." to make that choice. The thought to cultivate oneself Ud.(verse 176) towards enlightenment has not even occurred to most people. Some are even afraid to practice meditation in If you want to conclude in more colloquial Ian case their defilements run out. They are afraid they will guage: have no love left for anyone in the world any more — The more your possessive love, the more the which is rather a misunderstanding of the true meaning sorrow. The less your possessive love, the less of love. They pin all their hopes on the happiness of the sorrow. If you have no possessive love, marriage, only later to be disappointed. Thus, if you there will be no sorrow. The more your pos want to take the choice to reduce your sorrow, if you sessive love, the more the tears. The end of still love things, you should try to reduce such attach- possessive love is the end of tears. ments before you experience the resulting sorrow. What can you do though, if your mind still feels the need to C PRACTICES FOR MINIMIZING SORROW love things? There are several ways: The minds of those who have already attained Nirvana (i.e. those who have already attained the DhammakAya Arahant) will be insulated from sorrow. For those who have attained the I. Distinguish between possessive love and true love: DhammakAya Gotrabht, for as long as they can maintain you should cultivate true love while avoiding their mindfulness, they will not experience sorrow. However, possessive love as much as possible. It is not that even with such a high attainment, such people cannot keep Buddhists cannot express appreciation for things or their mind in Nirvana twenty-four hours-a-day. There will be people they like — but you should not allow your times when their mindfulness is disturbed and they will be left attraction for things to err into the possessive form of vulnerable to sorrow. It is only the araharit who is sheltered love. The surest way to know that love has started to from sorrow for the whole of the time. For the anAgAntE, become possessive is that it will tend to disembody sakidAgAmE and sotApana, the protection is not continuous. your mind (especially by causing your mind to be Sorrowlessness lasts for only as long as they can maintain full drawn further and further away from the centre of your mindfulness. body); Z Love yourself truly: This is not an invitation to egoism — but instead of loving other people, why don't Strictly speaking, on the subject of `sorrowlessness' in you try loving yourself instead? If you love yourself a this Blessing, there is not much left to say. It is a result lot, then you have to express your love for yourself. that arises as the result of coming to an end of The best way to express love for yourself is to put effort defilements. However, for those who are not yet into doing the maximum of wholesome deeds for amhants, there is still much to be learned from yourself by: sorrowlessness because if we know enough we can Avoid the evil things you have not yet done; reduce our vulnerability to sorrow for the things we Give up evil things you have already done; already love and we can avoid exposing ourselves to Start doing the good things you have not yet sorrow for the things we do not yet love thereby . If done, and; continue doing the good things you you don't yet have transcendental attainment at your have already started to do; disposal — not to fear — there are still behavioural and 3. Meditate regularly: You should also meditate a lot attitudinal changes you which you can use to reduce and in that way you will be less likely to be caught in your liability to sorrow. the sticky glue of passion; 4. Cultivate self-discipline: By keeping the Five As mentioned in the introduction, we cannot es Precepts you will be able to protect yourself from EFTA00286859 antisocial behaviours coming from your possessive wood. Next it would try to pull the wood off using its love. Moreover, if you can keep the Eight Precepts other hand — but the other hand would get stuck to the you will be able to start to throw off the ties that wood as well. Accordingly, it would try to kick its bind you to the stickiness of possessive love at its hands free with one foot — but its foot would get stuck roots. The best sort of protection from such sorrows to the wood. Of course, it would try to kick its hands is the life of a monk. Thus if you think you want to free with the other foot — but its other foot would get avoid all sorrow, you should be quick to ordain! stuck to the wood as well. There was only one more thing it could do — to try to bite itself free. It would try 5. Recollect death and cultivate mindfulness of body: By to bite the wood, but its mouth would get stuck to the wood. Finally, it would roll around in a ball on the recollecting death and cultivating mindfulness of the deterioration ground and wait for the hunter to come and collect it. of the body, it will gradually reduce the tendency of the mind to When talking of falling in love, people are no more thirst for sensual stimulation. If you practice the recollection of sensible than birds or monkeys. The expression on the death habitually it will help you in your practice of meditation face of the trapped monkey and the expression on the because it will stop your mind becoming distant from your body. face of a jilted lover are exactly the same ... It will allow you to escape from the trap of the senses. If you am in love, then your mind is fixated on something external to the body for long periods of time. However, if you recollect death D.2 Er. Mallika Sutta (S.i. 75) habitually, it will release your mind from the attachment to love Queen Mallika was the favourite queen of King and because you consider the state of yourself, it will teach your Pasenadi of Kosala — and a woman renowned for her mind to stay habitually within your body, instead of continually wisdom. One day the king asked his queen, "Who do being hungry for new sorts of sensual stimuli. Thus if you ask the you love the most in the world?" In his mind he wanted real reason for organizing funerals, in fact it is not the occasion the queen to answer, "You of course!" The queen for people to get together to cry tears of sorrow answered after a great deal of deliberation, "I have been thinking about your question and I observe that all the animals in the world love themselves above all others — and I think that I am just the same!" — but as the occasion for everyone to recollect on D.3 Ex. Death of VisAkhA's grandchild the implications of death for themselves. Instead of (DK/1311.278ff) being sorry for the deceased, in future we can train VisAkhA had been a stream-enterer [sotApana] since ourselves to be sorryfor ourselves instead. the age of seven. As a stream-enterer she had attained the DhammakAya and had seen the Four Noble Truths With the help of these practices, even though you are in the physical body, but not yet in the angelic body or not yet an arahant, your mind will be better centred any of the higher ones. Her attainment, as with all within the body and less easily enamoured by attraction stream-enterers was to be able to uproot three of the ten for things that must eventually lead to sorrow. fetters [saOyojana] in her mind, namely: I. False view of self-view [sakkayadiEthi] D. ILLUSTRATIVE EXAMPLES 2. Doubt [vicikicchA]: meaning specifically doubt D.1 Metaphor: Monkey-trap concerning the action of the karma. In the olden days hunters had an ingenious way to catch 3. Belief in Superstition [sElabbata-paramAsa]: monkeys. They would leave a piece of wood covered in glue lying next to a fruit tree. Monkeys eating the fruit belief in ritual and superstition. The other seven forms would accidentally touch the sticky wood and its hand of fetters including sensual desire [kAmarAga] in her would get stuck firmly to the mind had still not been EFTA00286860 destroyed or uprooted. When VisAkhA was a young to plough the field. A neighbour passed the Bodhisattva woman, she married. She had ten sons and ten daughters on the way to the homestead and the Bodhisattva told — a total of twenty children in all. Because she had so him to give the message to his wife that she should only many children, before long she had a lot of grandchildren. send one portion of food for the packed lunch that day One day, her favourite granddaughter DattA died. Even as instead of two. When those at home received the a stream-enterer, she forgot herself and went crying to the message, they guessed what had happened. All of them Buddha. came rushing to the field and saw the son lying dead. However, like the Bodhisattva, the mother, sister, wife The Buddha asked, "VisAkhA, you once wished your and servant did not cry, but helped to cremate the son. children and grandchildren to fill the whole of SAvatthE, didn't you?' As they were cremating the corpse, an old Brahmin "That is correct," said VisAkhA. with a radiant complexion appeared from nowhere and "Do you know how many people day each die in the asked, "Whose body is this you are cremating?" town of SAvatthE?" "Some days ten people, some days nine, some days eight, "My son's," replied the Bodhisattva. some days seven, some days six, some days five, some "Normally a father must cry at the death of his son — days four, some days three, some days two, some days one or at least his mother or sister or wife or servant must — at least one person dies each day in SAvattht," said cry." VisAkhA who had a good general knowledge ofher town. "We have our reasons for not crying," explained the Bodhisattva and he continued," because when the life of "When there is a death every day in SAvatthE, it is someone's body is expended it is like a snake which must better that you save your tears because otherwise you slough off an old skin. I see my son as no more than a snake will have someone to cry for every day." With the help shedding its skin. Therefore I have no sorrow. My son will of the Buddha's reminder, VisAkhA realized that the have another life ahead of him - if he has been good he will more love you have for all your children, the more tears have a good birth. If he has done evil he will have an you will have to shed when they die. unfortunate birth. Even if I were to cry, it would make no difference to my son's afterlife destination." The father was D.4 Er. UrAga JArtaka (1354) not crying because he didn't love his son, but because he could love him but also let go. When the Buddha was still pursuing Perfections as the Bodhisattva, he was born as a Brahmin farmer. At that time he enjoyed a harmonious family life. He had a young The mother did not cry either. She said, "When my son son and a young daughter. Later, his household expanded was born, no-one invited him to come. When he left us, he with the addition of a son-in-law and a servant. didn't say farewell. He has gone in the same manner that he came. When this is the reality, what is the point of One day he was ploughing in a field some distance crying over spilt milk. Even if I were to cry, my son would from his home together with his son, who was weeding have no way of knowing — because he has already gone and burning the weeds. The bonfire made a lot of elsewhere." smoke — some of which went into the burrow of a snake. The snake could not breath so it came out of its The little sister didn't cry. She said, "If I were to cry it burrow and bit the son. By the time the father realized, would just spoil my looks. It would just make me ill so his son was already dead from the poison. they would have to waste time looking for a doctor. It would just make me emaciated for no good reason. It Normally a father would cry at the death ofhis son, but for the Bodhisattva, he saw that there was nothing more would just increase the worries of the rest of the family he could help with, so he continued — so why cry? No-one is going to be any happier as the result of my crying." EFTA00286861 The wife said, "There is no more use crying than there is When you are a child and you get a cold, just by taking a nap use in a child crying for the moon that has set on the you can soon recover. However, by the age of twenty it might horizon. Even though we have come together for this take you all night before you are able to get over your cold. cremation, it doesn't make any difference to the feelings By the age of thirty, it takes two or three days to get over your of the deceased because he has already gone wherever he cold. By the age of forty, it takes four or five days to recover. must go." By the age of fifty, to get over a cold might take a week or The servant said, "You cannot pick up the pieces of a even two weeks for some people. By the age of sixty, it might broken pot and make it what it used to be. In the same take a month to get over a cold. By the age of seventy, you way, it is no more use crying over a dead body — do we feel as if you have had a cold continuously. By the age of think it would bring them back to life again? He has eighty, if you get a cold, you feel as if you are going to die! If already gone wherever he must go." you remind yourself of death often, if you fall in love it won't be for long and it won't be with too much attachment because Even the servant had a metaphor and an explanation for you will always have the feeling that the 'Grim Reaper' is her lack of sorrow — so how could they train stalking you wherever you are going and that will help to put themselves to think like this? It turned out that your life in perspective. wherever the brahmin farmer went, he would teach his wife and children and even his servant, "You should make the recollection of death ha- bitual. You have to think of death habitually be- However, it is noticeable from this particular tale that cause death is for sure. Life is not certain. Our the Bodhisattva, even though he had trained himself in aggregates are not permanent and they are of a the recollection of death to this degree, still was nature to decay. Therefore you should never be attracted to have a family of his own and not to remain reckless towards the accumulation of merit both by single. However, if his wife were to die, he wouldn't day and night. Make recollection of death your waste any time grieving. Thus if you practice the habit." recollection of death, if you are still not in love, you will not be drawn into the potential sorrow of such a It turned out that on that occasion, the old man who relationship. If you are already in love then at least you had come to ask them the questions was Sakka, the will be able to maintain your own 'personal space'. king of heaven in disguise. In the case of the Brahmin farmer, the whole of the family looked upon death without any sorrow because D.5 EX. PatAcArA TherE (DhA.ii.260ff) they recollected death habitually. The recollection of PaEAcArA was the daughter of a rich man from death will have the effect of minimizing the number of SAvatthE. She was very beautiful and was closely things in life that will cause us sorrow. If you do your guarded from suitors by her parents. One day, however, she fell in love with a man-servant and eloped with him morning and evening chanting on a daily basis you will to a village far away from SAvatthE. In due course she remember the words at the end of the evening chanting: became pregnant. As the time for giving birth drew near, on several occasions she asked permission from 'We are of a nature to age, we have not gone her husband to return to her parents in SAvatthE for the beyond aging; we are of a nature to sicken, we have birth (in accordance with the tradition of the time). Her not gone beyond sickening; we are of a nature of a husband, however, fearing that he would be beaten up nature to die, we have not gone beyond dying;' by her parents, discouraged her from going. One day, however, while her husband was away, she set out If you do your chanting with true recollection every day alone for the home of her parents. Her husband and sit for meditation too, you will soon find that you managed to catch up with her on the way and pleaded start noticing the changing state of your own body in with her the direction of deterioration. EFTA00286862 to return home, but she refused. Unfortunately she pletely mad. She did not even notice that her clothes went into labour there and then, she gave birth to a son had fallen from her and that she was half-naked. She in the forest. After the birth of her son, she returned went about the streets, shouting out, 'Woe is me!' home with her husband. Not long afterwards, she became pregnant again and she At this time the Buddha was preaching at the Jetavana made the same request to her husband as before but again was monastery, and he saw PaEAcArA at a distance; so he willed turned down. As the time forgiving birth to her second child that she should come to the congregation. The crowd seeing drew near again she set out for the home of her parents in her coming tried to stop her saying, 'Don't let the mad woman SAvatthE, taking her son with her. Iler husband followed her come in.' However, the Buddha told them to make way for and caught up with her on the way; but as it started to rain her. When PaEAcArA was close enough to hear him, he told heavily, she went into labour again.The husband went to look her to control her mind and to keep calm. As she became for a suitable place to give birth but while he was clearing a aware of herself, she realised that she did not have her skirt on little patch of land, he was bitten by a poisonous snake, and and quietly crouched down. Someone gave her a piece of died on the spot. Meanwhile, while PaEAcArA waiting for cloth to cover herself. She then told the Buddha how she had his return, gave birth to her second son. In the morning, she lost her sons, her husband, her parents, and her only brother. searched for her husband, but found only his corpse. Full of grief, and blaming herself for the death of her husband, she continued on her way to her parents. The Buddha consoled her, 'PaEAcArA, have no fear; you have now come to one who can protect you and can really guide you. Throughout this round of existences, Because it had rained incessantly the whole night, the the amount of tears you have shed on account of the river was so swollen it was not possible for her to cross death of sons, husbands, parents and brothers is the river carrying both sons at once. Thus, she left the voluminous.' Then, the Buddha expounded to her the elder boy on the near bank of the river, while crossing Anamatagga Sutta (S.ii.178ff.),which dealt with the river with her baby, leaving him on the far bank. countless existences, and she felt relieved and calmed. She then went back for the elder boy. While she was The Buddha added that one should not worry too much midstream, a hawk hovered over the baby thinking it about those who were gone, but that one should purify was a piece of meat. She shouted to frighten away the oneself and strive to realise NibbAna. On hearing this hawk, but all was in vain; the hawk carried the baby discourse PaEAcArA realised the uncertainty and away. Meanwhile, the elder boy heard his mother futility of existence and attained stream-entry. shouting from the middle of the river and thought she was calling for him. He attempted to cross the river PaEAcArA became a bhikkhuAi. One day, she was himself but was carried away by the strong current. cleaning her feet with water from a water-pot. As she Thus, PaEAcArA lost both her sons as well as her poured the water for the first time, it flowed only a husband. short distance and disappeared; then she poured for the She wept and lamented loudly, 'A son is carried away second time and the water went a little farther, but the by a hawk, another son is carried away by the current, water she poured for the third time went the farthest. As my husband is also dead, bitten by a poisonous snake!' she looked at the flow and the disappearance of water Later, she met a man from SAvatthE and fearfully poured out successively for three times, she pondered, asked after her parents. The man replied that due to a "even so do mortals die, either in childhood, in middle violent storm in SAvatthE the previous night, the house age or in old age". The Buddha, seeing her through his of her parents had fallen down and that both her supernormal powers from the Jetavana monastery sent parents, together with her only brother had died, and forth his radiance and exhorted her, `PaEAcArA, you had been cremated. On hearing this tragic news, are now on the right path, and you now have PaEAcArA went com EFTA00286863 the true perception of the aggregates [khandha] of life. monk gave the boy a warning. He warned, "There is a One who does not perceive the impermanence, type of animal that lives in the town that is very unsatisfactoriness and insubstantiality of the component frightening. The animal looks just like you, but it has things is useless even if he were to live for a hundred long hair, red cheeks and red lips. Such animals have years.' Soon after, PaEAcArA attained Arahanthood strange effeminate habits. Whatever you do, don't get and was later to be praised by the Buddha as the close to any of these animals. They are worse than foremost amongst the nuns for knowing the Vinaya. tigers! If you don't follow my advice, you will never get back to our temple alive. Keep your distance." D.6 a Tigers in the Town (traditional) The two of them went into town and the town was full of the Once upon a time, there was an old Chinese monk who sort of tigers that the monk had warned him of. The boy built a temple deep in the forest at the top of the looked at die 'tigers' but he didn't find them at all frightening. mountains. The monk had stayed inside the temple he To him they looked quite attractive. Whenever the monk was had built without going anywhere else for almost the not watching him, he would stare at every 'tiger' that passed. whole of his life. One day the monk found an orphaned On the way back to the temple, the boy was not his usual boy in the forest. The monk brought up the child until cheerful self, but hung his head, dragged his feet and would he was a teenager. Like the monk, the boy had spent hardly speak at all. The monk asked him, "Is anything nearly the whole of their life in the temple. The only wrong?". contact they had with the outside world was when they had monks come to visit them from other temples. All his life, the boy could not remember having met anyone The boy replied, "I am thinking about tigers". else but monks. The monk thought to himself, "Here we go again — after bringing up a boy the whole of his life in One day the monk needed to go on some errands in the seclusion, he is still making the same mistake as the rest nearby town and he needed to take the boy along too, to of them!" The boy's mind was so dry, that he could help carry things. Thus on the day before they had to hardly enjoy his life any more. This is the dryness of make the journey, the mind that we mean by `sorrow'. EFTA00286864 Blessing Thirty-Seven: Freedom from Subtle Defilements A. INTRODUCTION already come to an end of defilements — but for the A.1 Place of Blessing Thirty-Seven in the order of benefit of the general reader, we take the opportunity in things this Blessing to examine the nature of the subtle The subject matter of this blessing is in fact a result of defilements and give some possible advice for practising all the previous blessings from not associating with uprooting them. fools up until the practise of the Brahmafaring. As a result of A.2 Definitions training, the mind becomes progressively more refined until Defilements are like pollutants or impurities found in one can see the Four Noble Truths — in the same way that the the mind which stop the mind from working in its Buddha did. Ultimately we must work on ourselves until there normal efficient way. They are equivalent to bacteria or are no remaining defilements in the mind. Even for the viruses in the body — external carriers of disease which Buddha, it was not possible to achieve such attainments cause the body the suffer from various illnesses. The instantly. Even in his final lifetime it took six full years. Pali word used to refer to this blessing is 'virajaO' Having become enlightened, as a result of his teaching, others which literally means 'stainless', 'faultless' or 'freedom too were able to come to an end of defilements. from defilements and passion'. In the commentaries it is used specifically to mean freedom from the subtlest of defilements. Attaining freedom even from such Defilements, like litter, have gross and subtle forms. subtle defilements is beneficial because for as long as Gross litter can be picked up and put in a trash can — such subtle defilements are still present, the mind will fine litter is more difficult to detect. In the same way, lose its lustre — the subtle defilements will penetrate, the defilements of the mind have subtle forms which encapsulate and infiltrate the mind making the mind can be compared to fine dust so small that that it cannot lose its radiance. The mind which is free of subtle even be seen with normal eyesight. Such defilements defilements is indeed free of all defilements, whether are equivalent to the dust that clings to a mirror, making they be gross, medium or subtle. All have been it dull — you only notice such dust when you can clean completely uprooted and no longer hold sway over the away such dust so that you can see clearly in the mirror functioning of the mind. So definitively have the again. defilements been eradicated from the mind that they can never grow back. Thus the mind is pure and chaste and It is the absence of these subtle defilements which is radiant as is the case for the mind of an arahant. the subject matter of this blessing. Of course, such a state is the result of the practice of those who have EFTA00286865 B. DEFILEMENTS pules by forgiveness even if the disputes are with B.1 Comparison ofDifferent Groups those who should really be asking your forgiveness. In all there are three types of defilements — greed, hatred and delusion — each of which has its iden- • Ignorance has the character of being very damaging tifying characteristics: and also it takes a long time to remedy its action. The most frightening thing about ignorance is that we don't Seriousness of Duration of know that we don't know. It is like a blind man who Defilement Family Potential Potential has lost his way. The worldly and spiritual retributions Damage Damage for ignorance are both serious. If one does something Greed/Desire Slight Long-lived without understanding, one will keep on making the Hatred/Anger Grave Short-lived same mistakes without end. Ignorance is also the root of I noranceiDelusion Grave Long-lived desire and hatred. It is very hard even to know where to start dealing with ignorance if one has not yet attained in a HAW& ditztriDamage Characteristics ofDifferen4he DhammakAya. Even when you have attained the • Desire has therkagelellitftsflEit being very DhammakAya, to eradicate ignorance still takes a lot of damaging but requiring a long time to recover from its effort. Some stream-enterers [sotApana] need to negative effects. Once we have made a mistake regarding practice further for up to seven lifetimes before they desire, it will be a long time before we can remedy everything get completely free of their ignorance. to be as it was before. As a clear example, think how long it takes to recover from a broken heart — or the sorrow described in Blessing Thirty-sh. The effects of desire (in thg absence of aggression) are not particularly damaging eithe Classification ofDefilements spiritual or in worldly ways — with incest and theft being For each of the three families of defilements — greed, about the most extreme consequences. hatred and delusion — there are gross, medium and • Hatred and anger are very damaging but it doesnsPbtle levels of the defilements (as illustrated in the take long to recover from them. However, under the sway Bible on the right): hatred, there is no end to the violence and cruelty one can cThis blessing primarily concerns the subtle de- One can even go as far as to kill one's own teacher and filements, however, by way of comparison, we will parents. The worldly retribution for violence is severe — yawl by describing the grosser defilements — moving can be put in prison all your life or executed. Spiritual through each family of defilements in decreasing order retribution is also severe — especially for the serious actioof seriousness. such as killing an arahant, or one's parents. The grasp of B.2.1 Greed Group [rAga]: The group of defilements hatred and anger are usually short-lived, however. If one angry, often all that is needed is for someone to say sorry,moreed and desire includes all defilements which have the tension is gone. Sometimes anger disappears as quick] y.aa ansitive attachments generating love, passion or desire. it comes — and one cannot even remember what one was In approximate order of decreasing seriousness, greed supposed to be angry about. Sometimes one cannot imaginerifi desire come in the following varieties: retrospect how one could have done something one did whilst one was angry. Thus if you have collected up spite from con- Desiring things in a Dishonest Way [lohha]: flicts in your past, be quick to settle those dis This is the desire which if given the opportunity, would cause one to use dishonest means to get the object of the desire. It is when one lets one's greed get out of hand to the point it starts to erode one's better judgement to the point one would steal or use aggression to get someone else's possessions. Suppose you want to obtain something that belongs to someone else — by EFTA00286866 Greed Hatred Delitsion Desiring Kings in a Dishonest Vengefulness I hyApAdal Wrong View imicchA ditthil Way [loblial Open Covetousness Directed Anger [dose] Delusion Imohal [abhijhAvisrunalobha] Discrete Undirected Anger [kadha] Covetousness [abhijjhA] Wanting to obtain things by unscrupulous earnings [pApicchA] Wanting in excess of your fair share ImahicchAl Lust IkAmarAgal Deviousness [mAyA] Subtle Grasping for the Sensual Irritability IpAtighal Dislike False View ofIndividuality Realms [kAmarAga] Grasping [anti] [salckayadiEEhi] Doubt for the Form Realms [vicikicchA] Adherance to [rEparAga] Grasping, for the Superstitions Formless Realms larEparAga l [sElabbatapArAmasa] Conceit [mAna] Absent-Mindedness [uddhacca] Ignorance lavijjAl TABLE 37.2 Henry'. Medium & Subtle Defilements in the Three Defilement Groups Blessing Thirty-Seven: Freedom from Subtle Defilements 413 EFTA00286867 honest means you could save up to buy it (such a vantage of others; feeling is not desiring for things in a dishonest I Lust [kAmarAga]: This is being attracted obses- way) — however, even if you have a big salary, sively to someone or something — like someone who is but you think to cheat someone else in order to get attracted to someone of the opposite sex (even if he never the thing you want, instead of paying for it — such mentioned his love to anyone). Some people might ask a feeling is desiring things in a dishonest way; whether such love is wrong, because it doesn't take advantage of anyone else — in fact it may not be harmful to anyone, but I Open Covetousness [abhijjhAvisamalobha]: This fists a defilement, a subtle one. It is of no harm if the object of the desire for something so strong that you can no longer kir r love is not already married — but as we have learned in the desire to yourself. You cannot stop yourself from show sing Thirty-Six, wherever there is love, tears must follow. an interest, from staring at the thing you want or even usin g E ven if you have only ever loved your lawful wedded spouse unscrupulous means to get what you want; and have never taken an interest in anyone else, it is still 2 Discrete Covetousness [abhijjhA]: This is the desHewise to harbour this defilement of sensual pleasure in your for something which is strong, but not so strong that you mind, because it may cause you problems some time in the cannot conceal your interest; future; 3 Wanting to obtain things by unscrupulous earnags Deviousness [mAyA]: This is when you would like [pApicchA] this sort of greed doesn't go as far as stealing to get something but you are too embarrassed to ask for it things, but means when people use money of uncertain origlicectly — therefore you find an indirect way of obtaining to pay for what they desire. They pay using earnings accruedhat you want — like saying, "I guess you don't use this any in an unscrupulous way. It is like someone who wants to galore? If you leave it lying around it will probably go rusty!" rich and he will do any sort of work to achieve his end — in order that someone gives you something they own but even if it means selling drugs or stolen goods or gambling eithich you want. You wouldn't have the courage to ask for going into prostitution to earn their living. Besides indirectitch a thing directly. It also includes all the daft things young bringing harm to society, of course such desire will detractP0ople do in front of a mirror before they go courting a from one's credability; boy-/girlfriend; 4 Wanting in excess ofyourfair share [mahicchAP Graspingfor the Sensual Realms [kAmarAga]: This This is when one's greed gets out of hand to the point one is when you still have an attraction for sensual pleasure which loses one's consideration for others. It is like someone who'll cause you to be reborn in the sensual sphere; takes more than their fair share of food on the table — or a4 Graspingfor the Form Realms [rEparAga]: This is member of a group who shares a taxi with them but who when you still have some attraction for the pleasures of the refuses to contribute his fair share of the taxi fare at the encf9ffn absorptions. When one meditates to the degree one the journey. It is also illustrated by the sort of person who attains the first absorption or higher, one attains happiness goes into a business partnership, but who is reluctant to pa re4t t: t money cannot buy. Of course, the happiness of complete for anything extra if he knows that the returns will be sha . oration from defilements is superior to this — but some However, his reluctance soon disappears if the profit ever people who attain such meditation think that it is the ultimate, comes to him personally! It is not stealing, or income frombecause some people who attain this level can even perform unscrupulous livelihood, but it is still taking ad miracles. Therefore they don't try to make EFTA00286868 any further progress. Their spiritual progress gets you turn down the volume, I would like to meditate stuck at this point and they lose sight of their now?" When her daughter says, "Why do you have to long-term goal. However, to have attained form meditate now?" although the mother is not angry, she absorptions to become deluded by is still far superior will be irritated by her daughter's lack of co-operation. to attaining nothing at all!; Although irritability per se is of negligible harm, you 10. Graspingfor the Formless Realms [arEparAga]: If have to overcome it because it has the potential to you attain the formless absorptions but you become developing into filly-fledged anger; elated by your attainment instead of training yourself further then you will be subject to this subtle defilement 5. Dislike [arati]: This is the sort of feeling of awk- and be unable to make any further progress; wardness when you have a slight difference in taste from another person but you have to share in their activities or share the same workplace. Thus you would R2.2 Hatred Group [dosa]: Hatred includes all the prefer not to share in the same activities as this person. defilements which react with aversion to unpleasant If you still have such a feeling, your mind is still under stimuli. It can mean the thoughts or expressions of the sway of the subtle defilements of the mind. aggression towards others, their possessions or their reputation — and includes anger and illwill. In approximate order of decreasing seriousness, hatred B.2.3 Ignorance Group [moha]: Delusion is ignorance comes in the following varieties: or drunkenness especially that which causes us not to know the difference between what is good or bad for L Vengefulness [byApAda]: This is anger, grudges, our quality of mind. It is not an ignorance of arithmetic spite or the wish to destroy others that is so strong that or computers. It is an ignorance of the spiritual values if you don't succeed in destroying someone today, you in life which are essential for everyone to know — and will make sure you succeed on a future occasion. It is which include the knowledge of right and wrong, like water boiling so violently that it will spit out of the appropriate and inappropriate behaviours. It is a sort of container and scald the people nearby; blindness of the mind. It doesn't depend on your level of education or even if you can read and write — but it 2. Directed Anger [dosa]: This is anger itself with the depends on your attitude to the world. Someone who is thought to kill the object of your anger or burn down well educated might even be more subject to delusion their house or kick them or insult them or discredit than his uneducated counterpart because they think their them. This is like water at a rolling boil, where you can graduation certificate is a substitute for wisdom. In hear the sound of the bubbles breaking; approximate order of decreasing seriousness, delusion comes in the following varieties: 3. Undirected Anger [kodha]: This again is anger, but not yet with the accompanying thought of how to express the anger. It is the sort of anger that comes from I. Wrong View [micchA diEEhi]: This is the most biting your tongue when you are eating or inadvertantly coarse form of delusion. It includes the belief that good stubbing your toe. You have not yet put the blame on is evil or that evil is good or that heaven and hell don't anyone — it is just a feeling. This is like the fizz of exist or that we have no debt of gratitude to our parents. water that is starting to simmer; We have already covered the importance of discretion since the first blessing —and as we have seen it is the 4. Irritability [paEigha]: This is not so serious as anger, sort of delusion that opposes any sort of self-develop- but it is the feeling of fiction in one's mind when there ment in the cycle of existence. Even the serious is aversion present. When a mother wants to sit for misdeeds [anantariyakamma] such as killing our own meditation and her daughter has the radio turned up parents, or arahants are not so serious loud, she will say, "Can't EFTA00286869 as wrong view because some day you can escape the form of bullying. If we think we are superior even effects of the karma. However, there is no light at though we are inferior, then our mistake of attitude the end of the tunnel for those with wrong view; will be even worse. Instead of comparing ourselves with others, we should compare ourselves today 2. Delusion [moha]: This is delusion which obstructs with how we were yesterday or last week and look our understanding of the difference between right and for any improvements. wrong. 7. Absent-mindedness [uddhacca]: This is restlessness 3. False View ofIndividuality [sakkayadiEEhi]: This is of mind of the sort you experience when you try to the view that you are superior to others. In fact our keep your mind on the object of meditation, but your individuality is on many different levels and for as long mind wanders onto every other subject under the sun. as our view of ourselves extends no further than the physical body, we will be caught up in false view of 8. Ignorance [avijjA]: This is lack of true knowledge or individuality; possession of the wrong sort of knowledge in a person. 4. Doubt [vicikicchA]: This is doubt as to whether the This is the lack of knowledge about the important law of karma really works or not. It is doubt as to matters of 'where we have come from', 'why we are whether it is really possible to make progress in here', 'when we will die' and 'where we will go when meditation or whether it is really possible to become we die'. For such knowledge, you need to attain the enlightened; DhammakAya to get any real answers — not just the 5. Adherence to superstitions [sElabbata- initial DhammakAya, but the DhammakAyas of the parAmAsa]: This means being caught up in su- higher Buddhist saints. perstitious rites and rituals (ones without reasons). Some people believe that eating certain foods will allow them to gain salvation — for others ritual bathing in B.3 Conclusion as Fetters some sacred river, fortune tellers, spirit worship or The subtle defilements can also be concluded in the other forms of superstition are seen as a refuge from form of the Ten Fetters [saOyojana] which are suffering. The only way to come to a real end of such sequentially uprooted by each of the stages of Buddhist beliefs is to attain the DhammakAya. Until you manage sainthood as already discussed in Blessing Thirty-three to attain the DhammakAya, you will find that you will (see §C.1, Table 4). always be believing the last thing you heard. B.4 Why we can't afford to tolerate the subtle defilements 6. Conceit [mAna]: There are three ways in which Although the subtle defilements on the face of it seem people may be conceited about themselves: harmless, we cannot afford to tolerate their presence of I. Assuming themselves to be of the same status as mind. It is just like a spark which can cause the whole others of a city to burn down. The Buddha thus taught us to see danger even in the smallest things [aAumattesu 2. Assuming themselves to be of lower status (in- vajjesu bhaya-dassavE]. Even though all these mental feriority complex) taints might be considered minor — no more than 'rust' 3. Assuming themselves to be of higher status in the mind, we have to try to get rid of them because (superiority complex) In fact, all three are wrong. If othenvise they will be damaging to us in the future. For we assume ourselves to be superior to others, and by most people, the mental taints are so subtle that they virtue of our skills or experience or behaviour we are feel that it doesn't really matter whether they are there superior to them, we cut off our opportunity to or not. They are like tiny bacteria which can cause improve ourselves further. It will make us reckless. much more serious diseases. Often if we are still living If we assume ourselves to be superior but in fact we the household life with a husband or wife and children, are just the same as them, then it is a it is difficult to appreciate the clan EFTA00286870 gers of these taints. However, when we leave the (see Blessing Twenty-Three), being wary of com- household life and dedicate ourselves to mental paring yourself with others, checking yourself for training, we see that these taints cannot be ignored. false views, associating with good friends (see Thus you have to be careful of defilements of all levels. Blessing Two) and avoiding flatterers (see Blessing You cannot afford to overlook even the smallest. The One), being thorough in all that you do, not finding best security is to uproot all — until no further remain. fault with others, cultivating respect (see Blessing Twenty-two)and training yourself in gratitude (see Blessing Twenty-Five) since childhood. B.5 Overcoming the Subtle defilements Most of the ways of overcoming the subtle defilements have been dealt with in detail in the preceding C. ILLUSTRATIVE EXAMPLES Blessings: CI Metaphor: Droplet of water on a lilypad • Greed can be overcome by practising contentmentlust as a droplet of water skates around on a lily pad (see Blessing Twenty-Four) and by getting life properly in without sticking — for those who have attained perspective through meditation; Nirvana, even the subtlest of defilements can no longer Stinginess can be overcome by practising genero-a6tifach to the mind. (see Blessing Fifteen): Sensuality needs to be transcended by: contentme2 Ex Monks overestimate their attainment with one's own spouse, giving up frivolous behaviour, usiiPhAjit funerals to your benefit, accociating with good friends (see In the time of the Buddha there was a group of monks Blessing Two), loving yourself unselfishly (see Blessing who had been practising in isolation in the forest, Thirty-Six), spreading loving kindness limitlessly, staying keeping their Precepts strictly and practising hard. They single, keeping the Eight Precepts and staying celibate (seehad been practising for so long that they became Blessing Thirty-Two) and persistence (see Blessing convinced that they had already overcome all the Twenty-Seven). defilements in the mind. They thought they had no • Anger has different ways of overcoming it de- remaining greed, hatred or delusion. All the monks felt pending on which situation you meet it in: if you are so angftlfilled and left their practice in the forest to return to that you have lost control of your temper, it is better to the temple. They planned to visit the Buddha. The Bud- withdraw amicably and come back later, while recomposinaha knew through his meditation that this group of your mindfulness — if you am still in control of your temPftionks had overestimated their attainment and in fact you should say or do nothing harmful while thinking clearl d still not reached an end of defilements! The Buddha through the full range of options and outcomes available t°told /panda to wait for the monks at the gate of the you for overcoming the problem causing your anger — in %%pie and tell them to go to stay in the cemetery meantime, if you are of a personality liable to anger, you instead of coming to see the Buddha immediately. In should try to cultivate loving kindness, train yourself in the cemetery there was the corpse of a beautiful woman patience (see Blessing Twenty-Seven) and try to avoid who had just recently died. When the monks saw the associating with angry people (see Blessing Clue); corpse of the woman they would be attracted by her • False View needs to be overcome by cultivating wisdom, meditating more, overcoming doubts while giving(former) beauty. The monks would then know that there Buddhist teachings the benefit of the doubt. were still subtle defilements remaining in their minds Conceit needs to be overcome by being humble and they would know that they needed to practice further. In this case, without the right circumstances to magnify the subtle defilements into a recognizable emotion, the small defilements in the minds of these monks had remained hidden without them realizing it. EFTA00286871 C.3 Er. The Revenge of the KAOE Ogress two had not come to me today, your enmity would have (DhA.i.37ff) continued endlessly. Enmity cannot be appeased by Once there was a householder whose wife was barren. Being enmity; it can only be appeased (other by unable to bear a child and afraid that she would be mistreated loving-kindness.' Reflecting on the admonition, both by her husband or her mother-in-law, with the best of realised the futility of their hatred, admitted their intentions she arranged for her husband to marry a second mistakes and resolved to help each other mutually from woman. In spite of her original goodwill, on two occasions, as that day on instead of continuing with their senseless soon as she knew the second wife was pregnant, the barren feud. wife gave the other food mixed with miscarriage-inducing C.4 a KAma JArtaka(J.467) drugs. When it came to the woman's third attempt, she wife There was once a king who had two sons. When the kept the pregnancy secret. Ilowever, when the barren wife king passed away, the older prince did not want to take came to know about it, again she caused an abortion. Even- the throne. He renounced the throne to his younger tually the second wife died in childbirth. Before her death, the brother and went to live as a regular citizen in the unfortunate woman was filled with hatred and vowed border country. The action of the older prince looked vengeance on the barren wife and her future offspring. Thus like renunciation, but in fact, the prince had not yet the feud started. overcome his desires. A local millionaire knew that the ex-prince would not be very gifted at earning a living, so he helped by supporting him in every way. The Next lifetime, the second wife was born as a villager millionnaire had his conditions. He told the ex-prince to near SAvatthE. She kept a hen (the barren wife of the tell his little brother not to collect taxes in their area, so previous existence) and every time it laid an egg, the that the millionnaire could use these funds to support woman would destroy it. The hen became very angry the ex-prince instead. The ex-prince did as he was ad- and as a result, it was reborn as a cat and the woman vised and the king exempted them from taxation. was reborn as a hen in the same house. The cat ate up Everyone was happy, but the defilements in the mind of the eggs of the hen. In their next existence, the hen the prince gradually became more powerful. The became a leopard and the cat became a deer. The neighbouring provinces got jealous and asked to be leopard ate up the deer as well as its offspring. Thus exempted from paying taxes in the same way. As the their feud continued for several existences. special incomes of the ex-prince increased, his greed became insatiable. He wanted to go back to being the When it came to the time of the Buddha, one of them king again. His younger brother would not agree at was born as a woman and the other as an ogress first, but later allowed him to return as king. The king [yakkhiAE]. On one occasion, the woman was had done many good deeds in the past and Indra the returning from the house ofher parents to her own king of the gods wanted to teach him a lesson, to put house near SAvatthE accompanied by her husband and him back on the correct path of life. Indra appeared to young son. While they were resting by a roadside pond, the king in human guise and told the king, "There are her husband left her to bathe himself. During his another three domains greater than the ones you have absence, the woman was approached by the ogress in which you have not conquered."Before the king could ask, Indra disappeared. The king became dissatisfied human guise. Despite, the ogress's transmutation, the woman still recognised her — and fled with her child with what he had. He wanted to invade border ter- straight to the monastery where the Buddha was ritories and conquered three neighbouring provinces. expounding the Dhamma. She put her child at the The king was so impassioned to acquire the three Buddha's feet. The ogress, in hot pursuit of the woman, domains he had never seen that he became ill just was unable to enter the monastery. Nonetheless, the thinking about them day and night. No doctor Buddha summoned the ogress to his presence. He admonished both of them for their long and bitter feud, 'If you EFTA00286872 could cure the king of his illness. esty sleep in four beds?" At that time, the Bodhisattva had just finished his "No, only one!" replied the king. studies and volunteered to cure the king. He found out "When your majesty eats does your majesty fill your what the cause of the illness was and healed the king stomach four times?" without medicine, but by using questions to make the "No, to be hill just one meal at atime is enough!" king regain his mindfulness. The Bodhisattva knew the "Then why does your majesty want to rule four king had one kingdom but wanted govern another throe kingdoms when you already have a kingdom of your — a total of four. He asked, "When your majesty sleeps own?' does your maj The king was miraculously cured of his illness. EFTA00286873 Blessing Thirty-Eight: The Blissful Mind A. THE DIFFICULTY OFFINDING BLISS IN the meaning of life?" or "When we die where do we LIFE go?" Because we have no solutions to the fundemental A.I The Darkness of Unknowing questions that give meaning to life, the assumptions on Besides being the last blessing of the series, the subject which we base our life are no more than guesswork. matter of this Blessing is the SUMMUM bonum of the whole Sometimes we guess correctly, sometimes not. of The Manual of Peace — like the sense of relief of a Tragically, the errors we make only serve to worsen the traveller who has reached his destination safely or like a darkness — and we continue to be haunted by the mariner who has reached the far shore. It is a relief dangers that lurk there. because all along our journey, we have been amidst It makes no difference how influentual you are in dangers which have constantly threatened the chances of worldly ways. Even if you are the most powerful king, reaching our destination. emperor or millionaire in the world, it doesn't help you to escape from the inner ignorance of the eternal Especially, for as long as the night is dark, in the absence of questions of life, and so you cannot evade the fears that light, we have no idea how many dangers surround us. lurk in the darkness of life. Because we don't know, we fear. Even a familiar place like A.2 Dangers lurking inthe darkness our own bedroom can become a frightening place as soon as We can divide all the sorts of dangers we encounter in the lights go out. However, if we have a little light to throw life into two main categories (note the similarity here on the situation — whether it be literal light like that of a with the categories of suffering mentioned in Blessing torch or a spotlight, or more profoundly the inner brightness Thirty-three [Os.I]): that arises as the result of meditation — the darkness of unknowing will be chased away. The dangers that lurk in the L Built-in Dangers: Everyone without exception darkness will be vanquished at the same time. In a word, co-exists with dangers since the day they are born wherever there is darkness, there is also danger — wherever — dangers which no-one can avoid sooner or later there is illumination there is safety. meeting — and even the fear of meeting them can cripple our efforts to cultivate good deeds in our lives — these dangers corresponding to: Our mind also has a darkness inside. It is darkness that has been with us for innumerable lifetimes the danger of birth [jAti-bhaya]; the danger of old-age [jarA-bhaya] — it is a darkness that blocks our ability to answer the eternal questions, such as: "Why were we were born", the danger of illness [byAdhi-bhaya]; "where have we come from?" or "What is the danger of death [maraAa-bhaya]. EFTA00286874 2. External Dthegellifiltrapreerdiactfietivirmpaginv reality - which is why we refer to them as the third we sttNislittqtsefti124/410itheatifitiOiAri.salid us in the shackle . ..; %%lira that wtheffitifiaittthceemlitegtillintyvipme.ftencaik the shackle of ignorance [avijjAyoga]: This is the dangatqffigfif[.t wkritiyhtaiiAAa]; imprisonment in one's own delusion — delusion that • 3 pegilligtilkiiiiViteiaigefiqffittirgititiltilitiSrelittfprevents one from realizing the Sadhamma (truth baftthltaphottAitithaSeibakefrEllad neighbours; necessary for attaining enlightenment). One's ignorance • natural disasters e.g. flooding, earthquakes, is the result of a deficit on internal illumination — not volcanos or forest fire; being able to see the path to self-liberation. Thus • evil retribution i.e. when the retribution of evilignorance is counted as the fourth of the shackles. deeds we have done in our past eventually catches up with us. B. BLISS A.3 The Four Shackles 'Bliss', the subject of this final blessing is the sense of The reason why we find ourselves surrounded on every relief and liberation in the mind which arises when one side by suffering and why we cannot break free of has, through the acquisition of wisdom (internal light) these, being born only to die, life after life, is because surrounded the influence of all dangers and fetters we are shackled by bonds or shackles [yoga] (D.iii.230, previously mentioned. A.ii.10) which imprison us in the three realms of B.1Definitions existence. These bonds are not physical but act by The quality of mind described by the Pali word limiting the access to the wisdom in our minds. These 'IchemaO' from which this Blessing takes its name, is bonds are four in number: translated as 'blissful'. The meaning of this word goes I. the shackle ofsensual-indulgence [kAmayoga]: For as long as we are still partial to hearing beautiful music, deeper than simply happiness, however— with two tasting delicious food, wearing well-cut clothes, seeing characteristics which explain the arising of such bliss: beautiful images, touching soft things, having an attractive spouse or filling our house with possessions, I. invulnerability to danger: for those who have this shackle will tightly bind us, ensuring that we never attained complete enlightenment, all four forms of stray from the sensual sphere (check) in our future shackles mentioned above have been cracked open. The lives; mind is thus free — with no further limitation, 1. the shackle ofattachment to the absorptions encroachment or awkwardness. No further danger can [bhavayoga]: This shackle may occur when we interfere with the mind — through the virtue of having become attached to our mental attainments at the one's mind permanently immersed in the eternal bliss level of the form- and formless-absorptions. As soon of Nirvana; as a person breaks free of the shackle of sensual 2. endowment with knowledge: a second way of indulgence, they will usually be ensnared by this one understanding the bliss of the mind found in this instead. If one dies while still caught in this shackle, blessing is that the mind has gained knowledge so instead of being able to go to Nirvana at death, one far-reaching that no further form of delusion can will be reborn in the Brahma-world; obscure one's wisdom. This special wisdom coming to one as a result of enlightenment can be summarized in 3. the shackle of views [diEEhiyoga]: This is being several different ways. entrenched in one's own erroneous views — such as B.1Knowledge accessible to the blissful mind believing that one has no debt of gratitude to one's B.1.] The Threefold Supraknowledge [tevijjAil parents, believing in the non-reality of this world and the next or believing one can escape suffering by doing (D.iii.220, A.v.211) rites and rituals — such views only add to the darkness The Threefold Supraknowledge is insightful wisdom in the mind, obscuring acquired during the final stages of enlightenment and includes the following three sorts of knowledge: EFTA00286875 lowing one to summarize any subject of the Dhamma without losing the core meaning; 1 analytic insight into language [nirutti- paEisambhidA]: masterful insight into language allowing one to know the meaning of all forms of human and animal communication; 2 analytic insight into wit [paEibhAAapaEi- R2.2 The Sixfold Mental Powers [abhifitiA] sambhidA]: the gift of quick-wittedness in expounding (D.iii.28I, the Dhamma allowing one to `think on one's feet' and The sixfold mental powers are another way of de- answer questions `on the spot'; scribing the by-products of the wisdom of the en- lightened: magicalpowers [iddhividhA]: the ability to perform certain miracles to do with changing the naturc• BORN TO PURSUE PERFECTION of objects — such as floating in the air, transmuting than these sets of supranormal knowledge are fruits which body, enlarging or shrinking oneself or making oneselfnay accrue to a greater or lesser extent to those earnest in invisible; their Dhamma practice. It is for this reason that all of us 2 supranormal audition [dibbasota]: being ablcltauld try to put all thirty-eight blessings into practice — hear sounds not audible to others if we practise truly, before long we will avail ourselves of 3 reading the minds ofothers VetopariyaftAA4,-e knowledge of the core of Buddhism and have a knowing what others are thinking; knowledge of the supranormal in the footsteps of the 4 the ability to recollect one's own previous Buddha and all the arahants. existences [pubbenivasanussatifkkAa]; 5 the ability to recollect theprevious existenceff we practice more and more, we will start to ofothers [cutEpapAtailAAa]; understand for ourselves the answers to the eternal 6 the knowledge ofan utter end to all defilements questions of life. We will begin to know for ourself our [AsavakkhayaliAAa] purpose in life and as we see how the Buddha practised virtues (which are none other than those outlined in this series of thirty-eight blessings) we will realize too that For the sixfold mental powers, the first five are worldly to practice in his footsteps is our real task in life. As [lokiya] accomplishments, the sixth alone being humans we were not born to indulge in materialism, or transcendental [lokuttara] — this last being something even to find a place for ourselves in heaven. Like the that can only be achieved by one's own efforts and Buddha, our aim in life should stop nowhere short of which is impossible to replicate or know from listening Nirvana. Our true aim in life is encapsulated in the to others' experiences. Reaching this level in one's eternal words of the Great Abbot of Wat Paknam: practice, one will know for oneself. B.2.3 The FourfoldAnalyticalInsights [pati- sambhidA] (A.it160) These are mental abilities Born in search of the Triple Gem — but when you concerned with the teaching of Dhamma to others. find them disperse them! Craving cheats us, falsity They are attained by those who have reached an end of deludes us and ensnares our roiling, tortured mind defilements: — put an end to craving, escape falsity, remove analytic insight into consequences [attha- paEisambhidA]: the masterful wisdom allowing one to yourself from sensuality, follow the threefold enlarge upon any subject of the Dhamma; aggregates without let, complete the sixteen tasks: 2 analytic insight into causes [dhamma- until invulnerable to hardship — you can call it paEisambhidA]: the masterful wisdom al Nirvana if you like ..." EFTA00286876 D. ILLUSTRATIVE EXAMPLES Kappina and his ministers to cross to the other side. In D.1 Metaphor: Releasedprisoner this manner they crossed the three rivers. Whenever a prisoner is released from confinement and In his meditation, the Buddha perceived MahAKappina's can escape the reach of instruments of torture, the approach and travelled through the air to the banks of the freedom he feels will bring him happiness that fills both CandabhAgA where he seated himself under a Banyan his body and mind. In the same way, those who attain tree facing them and sent forth radiance as a signal to Nirvana who have escaped the touch of all defilements MahA-Kappina. When MahA-Kappina and retinue met up and fetters, will also have a mind suffused with bliss. with the Buddha and had paid respect, the Buddha taught them the Dhamma and they eventually became arahants, joining the order of monks. D.2 Er. MahA-Kappina Thera (J.iv.180, A.L25, SMAX.440, Vsm.393) AnojA and her courtiers renounced the world in a similar Once, during the time of the Buddha, a king called way and crossed he three rivers as their husbands had MahA-Kappina with his queen AnojA reigned in the done to meet the Buddha. The Buddha made the womens' frontier kingdom of KuldchuEavatE. Every morning, husbands invisible to them so that they would be no MahA-Kappina would send out messengers from the four distraction as he preached the Dhamma gates of the city to seek news from passing traders as to — and the women too could become stream-enterers, the arising of an Enlightened One in the world. entering the order under UppalavaAAa BhikkhuAE. One day, after the Buddha had arisen in the world, a MahA-Kappina Thera spent his days in the extasy of group of traders from SAvatthE were visiting deep meditation and was so MI of happiness that he KukkhuEavatE. They told King MahA-Kappina of the constantly repeated the words 'Oh! The Happiness. Oh! arising of the Buddha. Just hearing the word `Buddha' The Happiness' [aho sukhaO aho sukhaO] which made King MahA-Kappina swooned from rapture. The trad- the other monks suspect that he was longing for the ers mentioned the word 'Buddha' a total of three times pleasures of kingship he had left behind, until the — the king swooning each time he heard the word — Buddha dispelled their doubts. and the same happened when the traders mentioned the arising of the Dhamma and the Salgha — he swooned a C.3 Ey. SakamAna Sutra (Si 7) total of nine times. Once during the midday rest period, there was a large Without further ado, the king renounced the throne and gathering of forest animals and the sound of all their after rewarding the the merchants handsomely, left the cries was a fearful racket. One angel took a dislike to palace in search of the Buddha, accompanied by all his the horrendous sound finding it got on their nerves. ministers. The group set off in the direction of However, hearing the same sound, the response of the SAvatthE, but in their way were three rivers which they Buddha was completely different. He declared, "Even must cross on horseback: the AravacchA, the when all the forest animals gather together at lunchtime NElavAhana and the CandabhAgA. Each time they and make such a noise, I am still happy because after reached the bank of one of the rivers, MahA-Kappina my almsround and having eaten, it is my time of would make an act of truth saying "if the teacher for meditation." Understanding that which constitutes true whom we are seeking is truly a fully-enlightened Bud- happiness, even perceiving the same things as another dha, let not even the hooves of our horses be wetted person, one's better understanding of reality will al- when crossing the river". Miraculously, the river be- ways allow one to respond in the most positive manner came temporarily solid like land, allowing MahA- appropriate. EFTA00286877 A Aadiya Sutta 192 abandon in hard times, friend who doesn't 43 ability, doing to fullest 115; myth of latent 177; vs. knowledge INDEXES I - 113 abortion, prohibited by Buddhism GENERAL 166 absent-minde dness 229, 380,413,416 absolving sins 198 absorptions attainment, acting profession, pitfalls 253 buddhist debate 385 for monks action, humility of 264; right 245; aim in life 92; lack of clear 92; loss 103; 324; shackle purified 247 prerequisites for highest 96; three levels of 422 active learning 254 93; universal 92 abstain from acts, treating monks with kindly 191 aim in spiritual development 92 evil, addictive drugs, as intoxicant 235 alcohol, as origin of disease 74: as unsuitable non-recklessn adherence to superstitions 416, 413 gift 188-9; benefits of not drinking 236: ess reminds admitting failings, helps learning 254 damage arising next lifetime from drinking us to 246 adoption, usually reluctant 144 235, 236: dealing in 216; distraction to work abstaining adultery 106; absolutely not committing 20079; drinking 94, 107: found in roads to ruin from as defilement of action 199; as grol99; knowingly drinking 125; medical use unwholesome unwholesomeness 228; committing 128; notrmissible 235; not drinking 122, 124; not ness 22532, committing 121,122, 123-4 knowingly drinking 121; omitted from 228-30 defilements of action 199; restraint from abstinence, advice, following encourages others to drinking 233-242; social damage from 233 indispensable give it 313; formative influence on for Buddhists discretion 333; patience is not ignoring 234; 304 Christian affairs, taking responsibility for 42 alms, giving daily 87 history of 233 after giving, intention 190 almsgiving every morning 308 abstract afterlife destination, dictated by habitual almsround, coma monastic income spiritual state ofmind 359; evidence for 359 128; monks pass on 66; sole monastic concepts, livelihood 191 afterlife realms, proof for existence of alone, contented to be 271 hard to learn 359 altruism, rare 281; required for progress 331 abused age, recollecting to develop conscience in society 142 children 230 amenable dhamma teachings 66-67; 147-8 aggregates, conventional versus definitions 70-1; household level 71; academic aggregates 381; dhamma- 386 local level 71; national level 71; knowledge, aggression caused, mark of neighbourhood level 71 doesn't keep external-based happiness 274; amenable food 66, 67; household level one out of provoking 114; unwholesomeness at 68-9; in the household 173; local level prison 37 social level 228; vengeful 167 68; national level 68; neighbourhood accepting aggressive, thinking 114 level 68 what you are aging, suffering of 373 amenable location 65, 66, 67, 96; 271 access, agreeing to disagree, attitude in components 68-72; creating 74; amenable location 72 accidental killing 123 accommodati on, overcoming attachment to EFTA00286878 household level 68; inner & outer 73- apprentice, rapport with trainer 253 228 4; living in 67-76; local level 68; apprenticeship 116 attainment, deterioration of previous national level 68; neighbourhood approach to work, appropriate 179 133; falling away from 133; merit level 68; relative importance of appropriate spending 41 leading to 84 factors 73 appropriate, contentment with what is attention, capturing listener's 136 amenable neighbours 66, 67; definitions 272-3 attentive learning 107, 108 69; household level 70; local level 69; approval, merit doesn't imply 78 attitude; of respect 59; to possessions national level 69; neighbourhood level arahant 356, 381; body of enlightenment 276 69-70 380; gift to 191; worthy of respect 55 attitudes, changing one's 374 amenable resting place 173 attracting favourable circumstances 78 amenable sleeping place 173 arbitration, workplace 219 attraction, in development of greed 275 analysis, retrospective 180 arguments, causing 136 attractive gift 189 analytical insights [pa.tisambhidaa), armies, restraint from talk of 336 attractiveness, irrelevant to successful fourfold 423 armour, merit as protective amour 84 marriage 171 anarchists, absence of 66, 69 arrogance 264-5; avoiding 115; damage to audience size, should not be motive for angelic body 356, 378, 379 others 263; damage to self 263; damage to giving sermons 294 angels, respect towards 173 society at large 263; harm of 263-4; audience, not compromising by one's anger, accumulation of 167; banishing 400; overcoming 265; source of stubbornness sermon 294 gravely damaging but short-lived 412; not 316; worthy role model protects from 52 aunts as extended family 206 expressing in a dhanutut discussion 335; austerities, categories of 349; monk overcoming 229, 417; patience in the face artful application, six components of must practise 323; the practice of of 305 114; three categories 114 347-56 angered, by decent conversation 30; not artful speech 131-8; basis of spiritual austerity 349-352; self-mortification 349; easily 42-3 dialogue 331; defined 133; qualities of blessings one to thirty as groundwork to animal kingdom, suffering of birth in 134; those who don't appreciate 135 347; defined 349; ten virtues of a ruler 373 201; necessary virtues for practising animals, gift to 190; gratitude to 285 artfulness in application 113-8; 351-2; thirteen forms of intense 349-51; to announcing parent's goodness, by our cultivating 114-6; definition 113.4; remove defilements 347 example 147 instilling 115-6 annoyance 380; defilement of the artfulness in knowledge 102-11; author, physical skilfulness 114 formless-brahma body 356 definition 104 average person, between extremes of annoying one's aging parents, avoiding artfulness in usage 119-29; definition good & evil 39 146 120-1; objectives of study 119-20 avoidance, defined 228 answering back 311; not 312, 313 artificial morality 226 avoidance, levels B ea(planned 229; answering questions, four ways 334 asking questions, helps learning 254 situational 228-9; tfaykateatal 229 anxieties, reduced 83; unwholesomenesaisaissination 217 personality level 228 assistance, not giving those who lack avoiding evil, the mar ?05 gratitude 284 awareness 120; of 'lilies 248 any-bed users' practice 351 associating with good friends 40; to awkwardness, u rareness at apologizing quickly 264 overcome sensuality 417 personality level 2 appearance worsened, unwholinomeractariatien 44-7; with fools, worthy role Aztec civilization, fall 254 c sli ing, personality level 228 model reduces possibilities of 52; with alien to the wise, cultivating 48 appearance, improved personal 83 association, definition 31; principles of buddhism appearances, obsession with 106 45-6 271; appetite, overcoming slavery to one's assuming one is right 265 overcome by 350 astrology, causing prevarication 179 patience 303; application, artfulness 113-8 attachment 404; to rites and rituals 380; overcoming application, initial 180 in development of greed 275; letting go excuses 354 application, sustained 180 by centring 189; neither in whole nor in bad company, appreciating debt of gratitude, practical part 352-3 associating ways 145 attainer made noble, the noble truths with 107 bad appreciation of others' virtues, bowing 372 deeds; in the helps 53 attainment obstructed, unwholesomeness at lifestyle guise of good appreciation, of debt of gratitude 141 level 95; dilution of 228; not evened out by good deeds 228 bad friends, distraction to work 179 EFTA00286879 bad habits, defilements as residue of birth, danger of 421; suffering of 373; others' virtues 53; effectiveness 534; 348; dhanuna talks remind us of our suffering of being cleaned up after 373 helps us appreciate others' virtues 331 53; parents worthy of 148; to a monk bail, helping extended family who need birthday, abstaining from sex on 366 257, 326; 208 biting the hand that feeds 284 bowl-eater's practice 350 bank account, emotional 171 black arts, unsuitable for monks 325 brahmacariya, barbaric society 70 blaming others 104 brahma-faring 125; defined 357; basic needs, four 207 blessing eighteen, in the sequence of the discontentment with 133; in everyday life battered children 147-8 blessings 213 363-6; practising 3656; practising the battle, restraint from talk of 336 blessing nine, relation to previous 357-70 beasts of burden, letting retire instead of blessings 119 breadth, knowledge in 108 slaughtering 285; not working in blessing seventeen, place in the breaking precepts, because of lack of midday sun 285 sequence 205 wise ones 46; effort invested in 124; beauty, measure of a person's worth blessing six in order of thinks 91, ingratitude of 124 261; misuse of 287 objectives 91 bribery 217 bedclothes, as a token of respect 58; as blessing, importance of first 27 bright side, looking on the 306-7 suitable gift 188 blessings of life, as an ethical system brightness; in mind 105; self-discipline beds, as suitable gift 188; restraint from 22; definition 21; extracurricular leads to 120 talk of 336 recompense 19; historical origins of 20; broken families 168 before giving, intention 190 popular in Thailand 19 brothels, frequenting 94; running 216 beggars, always having something to blessings, definition 21, sixth group of brothers, object of respect 258 give 208 223 brushing-off of discretion 28 behaving habitually in a good way 40 bliss, defined 422; difficulty in finding brush-off, giving others is the source of behaviour, habits dictate future 348; 421-2; summum bonum of all blessings stubbornness 315 improved 83; wise one defined in terms 421 Buddha images, anointing as sign of of 39-40 blissful mind 421-424 respect 256-7; respecting 256 being a refuge to a friend 45 blocking monks' way 257; others' way Buddha, as object of respect 256-7; being influenced by a fool 32 259 encountered vicissitudes 398; faith in being open, helps learning 254 boastfulness, avoiding 115 existence of 93; gift to 191; inspires being without self, as universal boasting 129; of dhamma knowkdge in practitioners not to backslide 283; characteristic 397-8 front of a teacher 257; alien to dhamma recollection of when bowing 54; three believing in what you do 114 discussion 335; not suitable for monk 323, worthy qualities of 55; worthy of respect belongs to doer, character of merit 78 325; source of stubbornness 316 54-5: more numerous than grains of sand benchmarks for personal potential 270 in the ocean 388 benefactors, available 66, 69; needed to bodies of knowledge, die without Buddhism; founded on correct speech establish new town 69 respect 254 131; heart of 246; perpetuated by benefit of the doubt, giving dhamma bodies, inner 378, 379 discipline of monks 127 teachings 335 bodily organs, sacrificing 192 Buddhist duty to support religion 1912 benefit, brought by parents 148; for body & mind, constitutes human being present lifetime 71; latent 283 37 budget, family 192 recognizing in others 283 body of enlightenment 380; characteristics burned out, feeling 403 benefiting from things, requires knowing 378-81 burning money, at chinese funerals 174 their usage 254 body, independent of mind 247; sound business, reinvesting in 192 benefits, allocating 218; inability to 136 businessman's view of profit in life 27 recognize 284, in the present lifetime 40 bonds 422 businessmen, amenable location for 67 bonuses, paying 218 butchery 216 betrays homeland, because of lack of boredom; of marriage 174; of one's wise ones 47 marriage partner 174 Cr cabaret better quality, gift of 188 born, empty-handed 70; those competing 114; eight beyond control, as universal characteristic to be 286; those invited to be 286 precepts 398 prohibits bias, avoiding 202; endangers gratitude borrowing from others 91 watching 126 287; lack of 200-201; refraining from boss, giving as a 188; spouse like a 169 calibrating 200 bottom pinched 367 discretion 27 biased personality 167 bowing 259, 264; connects us with callous answering, source of stubbornness 315-6 candles, as a token of respect 58; as EFTA00286880 suitable gift 188 child, development of respect in 255; comfort zone, dhamma doesn't allow us cane sugar, consumption allowed after parental duty to instil with virtue 73 to protect 331 midday 125 child's debt of gratitude to parents 1435 common sense about the world 27; capital punishment, humanest 125 giving way to emotions 348 capital, working 192 childbirth, suffering of undergoing 373; communal, gift 186 career setback, because of family unnatural 373 companions, associating with evil 94 problems 139 childhood, loss of self-sufficiency 207 comparison of different groups 412 careful, non-recklessness more than 246 childishness, avoiding 106 compassion 120, 148, 199; as true love children sensitive to parental example 33; 403; basis of wholesome speech 134; carefulness 247 abused 147-8; care for parents with filial dhamma taught on the basis of 333; casinos 217 piety 142; have parents as role model 51; recollecting the Buddha's when bowing caste system 263 should listen to parents in dhamma 54; teaching out of 294; worthy quality of catalyst, mindfulness as 248 conversation 338; violence in front of the Buddha 55 catalysts, the four 85-6 one's 167 compassionate intention, giving out of catastrophe in student-teacher China, vengeance across generations 193 relationship 107 264 compatibility, virtues of 170 Catholic way of purification 197 choicest rice, given to monks on alms competing to be born 286 causes, analytic insight into 423 188 competition, avoiding 274; reduced by caution when associating with fools 32 chores, helping parents with daily contentment 270 celebrities, as role models 51 chores 146 complacency 263, 265 celibacy 357, 367; idealized in Buddhism Christian charity vs. buddhist generosity complaints, tolerating parent's 146 165; practising 367; preferable to 186 complete in themselves, everyone 165 remarriage for widow 367; vs. marriage Christianity, rebirth in early 362 complexion, radiant 84; result from 165-6; chronic false view, because of lack of giving 193 centre of body 229, 230 wise ones 46 compliments, thanking others for 265 centring mind, to let go of attachments church, financed by state 191 compromising yourself, when giving a 189 circumstances, catalytic 86, 96 sennon 294 cessation of suffering, the noble truth of cities, restraint from talk of 336 conceit 416, 413; overcome by associating 376 civilization, depends on unifying vision with good friends 417; overcome by chambers of a millionaire's heart, four 254 avoiding flatterers 417; overcome by 40 claims to spiritual attainments, checking oneself for faLsc views 417; champions, restraint from talk of 336 punishable by disrobing 127 overcome by humility 417; overcome by changing continuously, nature of mind clarifying congregation's under- not comparing oneself to others 417 234 standing, duty of monks 55 chanting 81; beneficial even if meaning clean gift 189 concentration, right 245; talk about 135; not known 297; books 57; daily 308, 323; clean slate at birth 77 worthy subject of dhamma debate 336 every evening 87; persuading spouse to cleansing the mind, function of merit 82 practice 173-4; together in family 73 concern for the object of respect 59 climate, not extreme 66, 68 condemnation, unwholesomeness at character deterioration 228; developing close family 206 lifestyle level 228 83; strengthening one's 197; weaknesses cloth, as suitable gift 188; result of conditional: help for extended family of 197 giving 193; as a token of respect 58 206; love, repaying debt of 286 charisma, character of true monk 323 clothes, overcoming choosiness about conditioned versus non-conditioned charnel-ground dweller's practice 351 349-50; restraint from talk of 336 phenomena 389 chastity 357 clothing, as suitable gift 188; honouring confession: as a way of purification chatted up, being 367 parents with gift of 146; result of giving 197; role in Buddhism 198; rules chatter, idle 129, 132, 200; not 193 entailing 127 succumbing because non-drinker 236; clouded mind, unwholesomeness at confidence 41, 71, 92 near pagoda 257 mind level 227 confiding friend 43 cherishing ones spouse, damage of not clumsiness, unwholesomeness at conflict: giving without 193; in 167-8 personality level 228 proportion to community size 305; cherishing; one's parents 141-51, 400; Cobain, unworthy role model 51 patience in the face of 303 rationale 141 collective merit 85 congratulation, leading to influence 85 child and parent, reciprocal relationship colonization, vulnerability to 263 conscience: awareness of builds patience between 147-8 combat, suffering of wounds in 373 306; inaccuracy 37; protects EFTA00286881 human dignity 199 craving 375 speech 132; repaying 286-7; should be conscientiousness in responsibilities 172 crawling animal, next-lifetime repaid to the death 286; consequence of alcohol 236 underestimating 143 consequences, analytic insight into 423 creative thinking 114 debt problems, incurred by working consideration: loss of in development creator god, redundant 359 stress 220 of greed 275; wise 247 criminals: absenciD [ark 68; view of debts, paying off parents' 146; consistency 45: of a relationship 171; to profit in life 27; prevarication about paying 95 reflectifins to duty 209 criticism, accepting Ram 313: always a deceit 128 constant friend 43 risk to give 312; foclavraciertg because of decency, favouring 42 Constantine the great 362 inability to take 301 tIly n • out, 13; inviting decent talk, those angered by 30 contact with someone knowledgeable 313, 317: openness o. Y-'Tr t bllecting to decision making: affected by defilements 107 develop conscience 5. tsKilytk$ revealing 348; affected by unwholesomeness 227; contagious misapprehension, fools as hidden treasure 316Prg grisidcrations improved 83 bearers of 29 giving [34-5 bk measure of dedicating merit to deceased 145, 146, contagiousness of habits 28 va whleunes 2l4-5 lurking in the 147 contentment 269-80: to be alone 271; to do darkness 421- dedication, in learning 109 nothing 271: with one's spouse 166, I99, 2; built-in deep thought obstructed, unwhole- 366, 417; with what you get 272; cultivating crossroads, human4altN#19191 someness at mind level 227 276-7; defined 271: for monks 324; crudeness, ungRilesomeness at defeat, rubs entailing 127 misunderstood 271: monks displaying lack of personality level 228meolon defecating out of sight of Buddha 256 325; talk about 135; types 271-3; with what cruelty 106: as mcfathltillTantifilan 227; deference, lowering one's head in 264 is appropriate 272-3; with what you already avoiding 303; onfiliS thatOrhettlth 84; defilement groups, different characteristics have 271-2; worthy subject of dhamma preoccupation wit1029bIstt animals 128; of 412 debate 336 family 206 defilements 347-8: allowing to precipitate cultivation 114 Dawkins 142 reveals hidden realms 359: classification of continued application of mind 356 cultured, characterdtertod friend 336 412; conflict with profound truth 301: contraception, not prohibited by custom: complianeuteds120; indicator definitions 411; difficulty in removing 348-9: buddhism 166 of ethical work 216ethatfieb,125; refusal freedom from subtle 411; fruits of having control, of distance in relationships to comply with loctli9beaming, reached an end of 393; gradual removal of 178; resentment of 177-8 next-lifetime 349; hard to see 348: heavy, medium and conventional aggregates 381 consequence subtle 413; intense removal of 349; practice conversing on the Dhamma 326; on of alcohol for eradication of 345; removing 348: worldly subjects, monks 325 236 dead, removing by austerity 347; residue of bad Conze, Edward 390 attempting to habits 348; restrained by discipline 126; subtle cooling, self-discipline leads to 121 kill 381; taken for granted 348-9: transcending cooperation, maximized by contentment 270 105; versus defilements of action 347; way to something already 123 remove is elusive 349; why we can't afford to core virtues 92 tolerate the subtle 416-7 deaf ear, not corruption 128, 197, 201, 217: at high turning 312 level, because of lack of wise ones 47; dealing in the because of lack of wise ones 46; in the roads to ruin, defilements of action 106, 119, 128, name of gratitude 287 because of cosmetics, eight precepts prohibits 201: avoiding 199; compromised by lack of wise wearing 126 working stress 219; expression 103; cosmology, as Buddhist metaphysical ones 47 v.s defilements 347 degradation, as teaching 386 death: daily universal characteristic cottage garden. available 66. 69 recollection 397 counsellor, character of good friend 336 of 265, 406, delegating appropriate work 218 courteousness, makes a family worthy 408; danger delinquent, persuading others to be 104 of help 210 of 421; delusion 416, 413: defilement of courting, distraction to work 179 imminence of angelic body 356; defilement of the cousins as extended family 206 291; suffering formbrahma body 356; gravely covetousness 129: defilement of physical of 373 debate, damaging and long-lived 412 body 356 agreeing to demonstrating, not suitable for monks craftsmanship, artful use 119 disagree in 322 Buddhist 385; live & let live attitude in buddhist 385 debt of gratitude: in unwholesome EFTA00286882 den of thieves, amenable location 72 2934 discretion: catalytic 86: comes from denial, patience in the face of 305 Dhamma teachings: amenable 66, 67, transactions with real people 27: concerning dens of vice, absent 66 70-I; giving the benefit of the doubt 335; life path 27; dictates as person's future 51: departed, budget for dedication to 192 listening regularly to 291-9; mocking 57; differentiates people 51; doesn't come dependency 91 most important of amenable factors 73; unpackaged 27; effect of a 'hero' on 51-2: depletable, character of merit 78 overview 245; undervaluing 60; worthy of formation 27-8; formative influences on 27, depression 135 respect 57 333: importance 27; importance of properly depth, knowledge in 108 calibrating 27: inaccuracy 37; process of desecration of religious property 60 Dhamma: appropriate occasions to listen to acquiring 28: the brushing off of 28: wise one design, physical skilfulness 114 292-3; as abstract concept 331: as object of defined in terms of 39 desire: bias because of 200; in teaming respect 257; defined 333: hard to open up 106; slightly damaging but long-lived mind to 331; lifcspan curtailed by 412 inappropriate discussion 332; must be discussing dhamma 331-43: beneficially desiring things in a dishonest way 412, discussed beneficially 332; not detracting 332; so as not to detract from value of 332; 413 from value of 332; outcomes of listening to making ourselves worthy of 321 despair, suffering of 374 the 296-7; practising rather than talking 338; destiny, four pathways of 95 progressively deeper 205: regular discussion disease: absence of infectious 66, 68; destructive thinking 114 of the 331-43; six characteristics of 333; to invulnerable to 84 deterioration, as universal characteristic 39 be discussed for the dhamma 337 disgust, not allowing to perturb mind 307 detriment to society, bringing no 119 disharmony, from arrogance 263; developing conscience 230 Dhammakaaya: must be attained to be unwholesomeness at social level 228 deviousness 414, 413: difficult to uproot invulnerable 395; allows one to understand dislike 415, 413 53; not succumbing because nondrinker the reality of life and the world 345: eye of disloyalty to homeland, because of lack 236; unsuitable for monks 325 378; not maintaining causes backsliding of wise ones 46 386 disposition, built up across lifetimes 291 devotion, of parents in raising children Dialogue: defined 333; spiritual 33143 144 die in one's place, friend who would 43 disrobing: because of insulting 133; of Dhamma books: reading 81; treating different, self-discipline leads to monks 127; carefully 257 something 120 distance, psychological 31 Dhamnta debate 334: governing diligent acquisition 40 distant past 79 principles 336-7; participants 336; dilution: of bad deeds 228; of bad distilled in mind, character of merit 78 self-preparation for 334-6; subject 336; karma 197 distortion of teachings, unsuitable for timing 336 direct answer 334 monks 325 Dhamma discussion: aim to bring forth directed anger 415, 413 distraction, because of insulting 133 wisdom 335; family 337-8; in everyday life disability at birth 64 districts, restraint from talk of 336 337-8; in the time of the Buddha 337; in disappointment: proportional to elation 398fistrust, enemy of marriage 171 traditional buddhist society 337; suffering of 374; unwholesomeness divided answer 334 practicalities of organizing 334-7; should lifestyle level 228 divine abidings 148 limit scope 337; to be conducted in just way divisive speech 129; avoiding 40 337 disasters: absence of 66, 68; helping divorce 167: becoming more common Dhamnta lectures: listening attentively extended family who suffer natural 208 174; stone-walling predicts 170 257; never missing 257 doctors, accessible 66, 69 Dhamnta listeners, marks of a good discipline 119: for discipline's sake doing few good deeds but expecting 294-5 127t; householders' 121-2; monastic miraculous outcomes 244 Dhamma practice 197-203: in everyday 122; variety 121; vs. self-discipline 121 doing good deeds: the patience to 305; life 201-2; in the sequence of the you never did before 3534 blessings 198; overcoming obstacles discontentment: danger of 275t; objects doing no evil you never did before 353 202 of 275; patience in the face of 305; doing nothing but expecting results 244 Dhamma sermons, giving 81; listening social consequences of 274-6; with domestic violence 167 to 81; not wriggling during 332; purpose brahmafaring 133 donations, embezzlement of religious 291 discouragement, in students 103 donations 60; should not be motive for Dhamma talk: giving a 3334; reminds discovered by a noble, the noble truths giving sermons 294 us of our bad habits 331 372 doubt 229, 230, 380, 406, 416, 413: Dhamma teachers, marks of a good discrete covetousness 414, 413 Buddhist metaphysics only designed EFTA00286883 to alleviate 387; eradicated by faith possessive love 406 distraction to work 179; not 291; hearing sermons when Eightfold Path 377, 391: following 366; indulging in 122, 126 succumbing to 292 meditation most important link of 257 enthusiasm, in learning 109 downpayment, generosity as 186 environment: affects peoples' virtue 65; drawing the line 248 eighth precept 126 influences ethical learning 22 dressing, appropriately 114, 265; elation: not allowing to perturb mind environmental: considerations in provocatively 278 307; proportional to disappointment 398 metaphysics 65; exploitation 104 drink, restraint from talk of 336 equanimity 148: moderates gratitude drinking: companion 31; defined 235; elders, object of respect 258; respect for 287 quitting 236-7 400 erotic pictures, as unsuitable gift 189 drinks, as suitable gift 188 electioneering, unsuitable for monks establishing congregation in drug: abuse 104; addiction 103; as 325 wholesomeness, duty of monks 55 unsuitable gift 189; smuggling, spoils electricity supply 66, 68 eternal questions 423; blocked by reputation ofall Thais 207; taking 94; embezzlement of religious donations 60 ignorance 421 drunkenness: acceptable to judeo- emergency, budget for funds in case of ethical learning, principles of 21 christians 233; even without alcohol 192 ethics: disregarded 274-5; working 235 emotional bank account 171, 206, 216: 2145 during giving, intention 190 for extended family 208-9 every man to themselves, in society 142 Dutiya Jana sutta 194 emotional trauma, risk of sexual evil behaviour, prohibiting yourself duty, consistency to 209 relations 166 from every sort of 32 dying, empty-handed 70 emotions: dictating actions instead of evil intention, source of stubbornness common sense 348; not allowing to 315 E monopolize mind 247; picking up on evil: avoiding 94, 245; making a clean ear, speech pleasant to 136 negative 404 break from past 32; mindfulness of earnest in practising dhamma teachings, employees: duties 218-9; avoiding those abstaining from 258; protecting oneself lacking 57 without gratitude 284; tend not to share from past 198; relapse into 225 earning a living, easy 66, 68 knowledge 253 eating: after midday, not 122; distraction employer, duties 218; worthy of respect evolving things, must some day decay to work 179; to excess, not suitable for 56 399 monk 323 empty promises 31 exaggerating 128 economic: by-products, negligible 213; emulable, character of good friend 336 example: of our nearest & dearest, equation, Buddhist 213; equivalence 213; encouragement: shortage of 207; to influences discretion 28; parents being fairness 104, 107; hardship, for family husband & in-laws 173; an 145 168; non-events 213; outlook, western encroaching on monks 257; on others exclusivity: of gift 186; spiritual 20, 24 213 259 excuses 31: being full of is source of economics: Buddhist 213-4; fair 119 end of the world, unfathomable by stubbornness 315 education: as object of respect 257; thought 386 exemplifying virtue, duty of good giving 41; sex 168; system 66, 68; endangering others, not suitable for teacher 255 worldly insufficient 19 monk 323 exhaustive, quality of blessings of life educational objects, worthy of respect endearing speech 171 system 20, 23 57 endearing things, eventually cause expecting: fortunate outcomes but effort: four types of 3534; in unwholesome sorrow 404 behaving wickedly 244; miraculous speech 132; invested in breaking a precept endearingness 40: character of good outcomes, but doing few good deeds 124; not being earnest 179; required. mark friend 336; of parents 148; 244; results without the work 244 of external-based happiness 274; right 245; ends, knowledge applied for expenditure, skilful 276 willingness to expend 271 unwholesome 29 experience: mark of personal potential enemies minimized, benefit of not 270; measure of a person's worth 262; egotism, versus loving oneself truly 405 drinking 236 speaking from 294 Egyptian civilization, cause of fall 254 enemy, spouse like a 168 explanation, duty of good teacher 255 eight precepts 122, 245: components enlightenment, body of 378, 379 exposure to hateful things, suffering of 125; vs. five precepts 125; vs. Sabbath enmity, not appeased by further enmity 374 self-discipline 122; to cultivate 418 expressing respect: defined 52-3; contentment 277; to overcome enterprises: wrong livelihood 215; purpose 52-4; to those worthy of respect promiscuity 349; uproots wrong livelihood in private 215-7 51-64; v.s respect 255; with body, entertainment: as unsuitable gift 189; speech and mind 58 EFTA00286884 F facilitating further teaching 312 failure in life extended family: apprpiprialfittiers to help problems 167; recollecting to withheld 60 208; budget for genegiAliStki2j4elping is develop conscience 230; tradition, finding fault, avoiding 48 major investment ?WesAiralping may err on giving out of 187 fire, should never underestimate a small favouritism 205: Mt . e im i err on famous families' children, hard to get 295 nepotism 205: helpips i so urgent 205: independent reputation 261 first absorption, prince Siddhartha's If how to find 206; j atizi fa helping fantasies, sexual 168 attainment of 358 206-8; looking afterbi 1. practicality of fanning, physical skilfulness 114 first blessing, importance of 27 looking after 208-lOicreporrdra everyone as fashionable values 19 first precept 123 one's 207 father, defined 144 fishermen, amenable location for 67 214 faith 41, fault finding 254: abstaining from 312 fishing 128 external appearan141_ 9/ ' t betray a fault, finding 48, 104, 116, 253 five precepts 120, 121-2, 245: components fool 30; recognizinTMe 30 faults: more easily detected by outsiders 1224: protects from the unfortunate realms external-based hapjMeti 311; not letting obscure favours received 360; reduces antisocial behaviours 405: vs. eye of the Dhammlaya 378 from others 286 eight precepts 125 eye, speech pleasatIV*134961 faulty analysis of situations, eyes closed, preaclflifeWilli 295 unwholesomeness at mind level 227 five virtues [paftcadhamma] 120: eyesight, result froAPOirm19193 favour, never reclaiming one owed 287 cultivating 199-200; indicator of ethical eradicates favouring: self-discipline & orderliness work 215 doubt 291; 43; the honest & decent 42; the flattery 31: avoiding 265 giving out of improper 30 flesh, dealing in 216 193; in favouritism 205 flexibility of mind, function of merit to speaker, lack favours: appreciating 283; forgetting bring 82 of 135; others' 284; giving to procure future 187; flowers: as a token of respect 58; as instilled by giving to repay 187; honouring goodness suitable gift 188; restraint from talk of discipline of of one who has done a 283; initiating 281; 336 monks 127; repaying 283 fluctuations of mind, daily 38-9 in Triple fear bias because of 200; eradicated by followers, measure of a person's worth Gem, faith 291; giving out of 187; in learning 262 encouraging 106-7; of coming death 373; of the food supply, good all year round 66, 68 parents consequences of doing evil 199, 230 food: amenable 66, 67, 68-9; as suitable towards 147; gift 188; for the body 178; for the mind ordained in feeling a liking for fools 32 178; greed for 275; restraint from talk of spite of feeling slighted, suffering of 374 336; result of giving 193; self-sufficient lacking 325; feet: pointing one's 58; thinking on 66,69 turtle-head 41 one's 334 fools 29: avoiding the influence of 31-2: bearers of fellow congregation members as contagious misapprehension 29; behaviour towards false friend: extended family 206 others 31; caution when associating with 32: deeper fools as 31; female animal to male animal, unsuitable meaning of not associating with 295; feebleness of 29; in positions gift 189 identified by words & actions 30; in the outside world of influence female prisoners, prohibited to men 123 33; inside 33; knowing your potential when associating 47 false view feng shui 65 with 32; knowledge dangerous to 1054; misunderstand 129, 296: fetters 229-30, 356, 381, 406: profit in life 42; not associating with 27-35; not worthy defilement of defilements concluded as 416 of respect 57; protecting ourselves from 29; putting in physical body field of merit, parents as a child's first quarantine 31; reappearing because of lack of patience 356; early 148 301: recognizing 29-31: unrecognizable by external signs of 103; fifth group of blessings 183 appearances 30: varieties of 33; vs. wise man 37-9; entrenched fifth precept 124 worthy role model distances one from 52 59; humility fighting: not suitable for monk 322; ensures when insulted, not 307 freedom from filial piety 141: but doesn't listen to 264; parents' advice 284; children take care of overcome by parents with 142; fundamental of virtues wisdom 417; 142; helps meditation progress 142 source of stubbornness financial: independence 104; support forest-dweller's practice 350-1 316; worsened in workplace 219 false view of individuality 416, 413 EFTA00286885 G gains, not teaching out of motivation for 294 forfeiture & confession, rules entailing fruits of having prrativigthit§ireaching personal 186; pure 190; quality of 127 forgery 217 forgetting favours an end of defileintsuk 186; quality of 188; to a saint 190 received 284 forgetting good deeds, fuel, as suitable silk {coon gifts: homage through 54; wives should respect as way to avoid 53 forgiveness fulfilment, result v, 47$:eying 193; be given 172 41-2, 80, 186: result of 193 form realms, mark of inner- press 274 ginger, consumption allowed after attachment to the 380 form sphere 356, fun of the Dliammil ne8h "gg 257 midday 125 360: happiness of 363 form-absorption function in society` qoaI Who's 270 giver, pure 190 356 formation of discretion 27-8 funds, shortage ofP1 giving: a discourse on the dhamma SI; for form-brahnta body 356, 378, 379 funeral, helping ugahetpily who giving's sake 187; more than is asked, have a 208; real p up friend that 43; resources 171, 208, things formless realms, attachment to the 380 formless sphere 356, 360: happiness of future, brightness son discretion to fools 33; to those who give to us 173; 363 formless-brahnta body 356, 378, 51 appropriate amount 191; importance of sacrificial 185-6; nothing to those who give us 379 formless-plane ofmind 358: Prince bathing in nothing 173; results of 192; Siddhartha's attainment of 358 198 formless-pleasure, craving for 375-6 gang-fighting giving up frivolous behaviour, to form-plane ofmind 358: Prince 103, 265 overcome sensuality 417 Siddhanha's attainment of 358 garden, globalization, blessings of life cope form-pleasure, craving for 375 cottage 66, 69 with 20 fortune-tellers, cause prevarication 179 gardening, Gnostics 362 fortune-telling: pseudo-science of physical GNP, misleading as economic indicator statistics 128; unsuitable for monks 128, skilfulness 276 323, 325 four bases of sympathy, as 114 garlands, god, blaming 375 Buddhist teaching for practice 386 four restraint from gold & silver, not handling 122 chambers of a millionaire's heart 40 four talk of 336 good & evil: ability to discriminate 25; foundations of success 180: as buddhist gene, selfish average person between the extremes of teaching for practice 386 four virtues of 142 39 the householder 192 fourth group of generosity 40, good actions, non-recklessness reminds blessings 139 fourth precept 124 fraud 41, 45, 79, us to do 246 197 free, mark of inner-based happiness 80,185-196, good conduct, makes a family worthy of 274 frequenting games & shows 31 199, 365: help 210 frequently meeting up with a wise one abstract 186; good deeds: assisting others to 80; 44 friend: being someone others feel basic virtue continuing even when insulted 307; having privileged to call a 197; constant 43; 185-6; benefit done in one's past 77-89; mindfulness of giving as a 188; helpful 43; of wise of not doing 258; performing continuously 32 counsel 43; protective 43; spouse like a drinking 236; 169; sympathetic 43; who gives more good fortune, congratulating others on categories than is asked 43; who is a refuge 43 their 44 186; concrete friends as extended family 206; budget good friends: associating with 40; 186; for generosity to 192; formative characteristics of 336 cultivating influence on discretion 333; measure of good health, from not torturing animals 187-90; a person's worth 262 friendship, 84 defined 186; good qualities, identifying in others 254 destruction by alcohol 235; result of degree of good, self-discipline leads to 120 encouraging others to make merit 84; 192; goodness: comes as pan of the wise one's 43-4 encouraging exemplifier 25; doesn't come parents unpackaged 25 towards 147; goodwill of critics, appreciating 313 in ten virtues goody-goody, reluctance to be 177 of a ruler 201; go-slows 219 leading to gossip: as worldly vicissitude 396; wealth 85; avoiding 200; behind back 31; malicious mark of 129; not succumbing because personal non-drinker 236; not suitable for monk potential 270; 323; restraint from on a daily basis 248; overcomes greed 349; perfection of 190; persuading EFTA00286886 H habits: contagious 28, 38; dictate future talk of 336 consequence of tgatkoka36 form-brahma body 356; defilements Coffman, John 170 gun-running 217 348; of 415; gravely damaging but government, just 66, 69 prevarication short-lived 412; in learning 106 grace: character of true monk 323; about having done good deeds in one's past physical 83 improving 77-89, 96 gradual removal of defilements 349 having heard much, basis of spiritual bad 95 graduates, uselessness of fresh 113 dialogue 331 habitual grandparents as extended family 206 health: destruction by alcohol 235; evil-doers, grasping: defilement of the formbrahma drunkenness concerning good 235; of body body 356; for existence 230: for the form identifying 25 & mind 73; result from giving 193; realms 414, 413; for the formless realms habitual state safeguarding 114; too precious for 414, 413; for the sensual realms 414, 413 of mind, may recklessness 244; undermined, risk of dictate sexual relations 166; ungrateful to body to gratitude 40. 281-9: abused as corruption 287; afterlife destroy 285-6 appreciating our debt of 142; benchmark for destination hearing teachings 108 judging strangers 142; benefit of not drinking 359 heart of Buddhism 246 236; bolsters respect 282-3; debt of 141; debt of habituation to heaven: as afterlife destination, helping in unwholesome speech 132; defined 283; unwholesome parents towards 146-7; as buddhist degrees of 283-4; developing in everyday life ness, nature metaphysical teaching 386; attained by 286-7: development in children 286-7; ofmind 234 receiving monk al home 326; generosity expressing facilitates receiving criticism 313; for hair-dye, first step to 185; giving to reborn in 187; favours received 281; important factor in eight precepts guiding a friend in the direction of 43; cherishing parents 141; in the cultivation of prohibits misunderstood in modem literature 389; virtue 282-3; instilling from early age 284. wearing 126 seven virtues of the king of 400 286-7; makes family worthy of help 210; hallucinations necessity of 142; not employing those who lack , next-lifetime heavenly birth, not true aim in life 423 284; not helping those who lack 284; objects of consequence hell: as Buddhist metaphysical teaching 386; 284-6; pitfalls 287; setting example to ones of alcohol 236 falling into because of insulting 133; children 142; vs. respect 2845 handicapped mindfulness of suffering in 258; child, risk of misunderstood in modem literature 389; sexual non-recklessness reminds us about 246; relations 166 recollecting to develop conscience 230; hands, suffering of birth in 373; themselves, those holding in a who can't be bothered 38 Great abbot of \Vat Paknam 388, 423 gesture of Great Seth 362 respect 259 greed: defilement of angelic body 356; help: accepting only when really necessary handsomeness defilements of 412; overcome by being 286; conditional for extended family 206; , misuse of generous 349; overcome by contentment one-off 206; spiritual 209-10; 417; overcoming 229; removing from the 287 hands-on unconditional for close family 206 knowledge mind 80; slightly damaging but long-lived 412; symptomology of 275 105 helpful friend 43 handwriting, helpfulness 171: dhamma taught on the grim-reaper 408 messy 115 basis of 333 gross unwholesomeness 228-9 hanging out helping & acting for their welfare 45 group eight, introduction to 301 on the street helping hand, lending a 209 group of blessings, first 25 103 hankering helping: ourselves before helping groupings of blessings, relationship 22 after others 205; society as a monk 368; wise grudge, bearing a 374 impossibilitie ones in times of need 44 guarding required, mark of s, avoiding helplessness 403 external-based happiness 274 270 happiness Hemingway, unworthy role model 51 guiding a friend in the direction of 356: as Hendrix, unworthy role model 51 heaven 44 worldly hereafter, profit in life for 41 gullibility 92: makes it too easy to vicissitude hereditary sin 142 accept criticism 314; next-lifetime 396; benefit hero, effect on one's discretion 51-2 of not drinking 236; brought to monastic community by discipline 126; EFTA00286887 I ideals, underestimat ed 104 idle chatter 40, hesitation before giving 194 human status, recqggcting to develop impermanence 397 hiding faults, source of stubbornness conscience 230 ignorance impoliteness when making an offering 316 human strengths, tIsigus812 64 hindrances 229, 398: freedom from, for humane culture, obi iv expressing importance of discretion 27 monks 324; overcome by meditation respect to perpetuatisiVgecaust improper, favouring the 30 229 humble person, charigmtics 264-5 improvement 116 Hindu: conduct 120, 121; purification humility 80, 186, 2 iyal-l: impurity, as mind malfunction 227 198; reincarnation 362; concept of self humility, allows to iscrpci crfacism 3123; inanimate, objects gratitude to 285 390 basis of spirittirata, Sit oiAe 331; incense: as suitable gift 188; lighting holistic, quality of blessings of life characteristics 264; gritiso 264; leading to 244 system 20, 23 high social standirg v & family incest 123, 124: gravest consequence of Holy Sites of buddhism, respecting 256 worthy of help 210; s. 262-3 desire 412 holy-life 357 defiler tents incompatible working hours, distraction to homage: risking one's life to pay 61; Humphreys, Chrisflifaib5J0 work through gifts 54; through practice 54 hunger: of spirit 93$5110 mind 19 inconsiderate, disadvantages of being home location: choosing 72-3; improving hungry-ghosts, suffiltVig&IPSinh in 373 253 amenability 73 hun, of love 404 and independence: of body and mind 247; home visit, by a monk 326 husband: as close Ifflifirksjoil06; cherishingost at certain times oflife 206-7 homosexuality, no genetic explanation one's 165-176; tUrdeitintent with 271India's colonization by Britain 263 142 duties to wife 171-teaming indolent sleeping habits, avoiding 126 honesty: of population 66, 69; 106; shackle Indonesian constitution 122 favouring 42 hypocrisy, lying aserial 124 inefficient study 103 honour: as worldly vicissitude 396; Flyppolitus 362 source of inferiority complex 416 attained by receiving monk at home stubbornness inflexibility of mind, unwholesomeness 326; destruction by alcohol 235; merit 314; at mind level 227 doesn't imply 78 unwholesom influence of fools: avoiding 31-2; honouring parents, while alive 146 eness at worthy role model protects from 52 Horner, I.B. 390 personality influence: attained by receiving monk at hospitality: as filling in gaps 258; as level 228; home 326; on formation of discretion 27 object of respect 258; budget for 192; uprooting 81 material 258; spiritual 258; to monks 257; ignoring: ingratitude: blindness to virtue 141; training one's subordinates in 258 another's degrees of 284; expressed by breaking a respect 256; precept 124 house interior, well planned 66, 68 good advice, initial application of mind 356 household leader, responsible 66, 70 not patience initial body of enlightenment 356 household: proper care of 172; violence injustice: patience in the face of 307-8; 304 ill, 167; wife given responsibility for 172 unwholesomeness at social level 228 helping householder, four virtues of 192 in-laws, proper care of 172, 173 extended house-to-house seeker's practice 350 inner bodies 378, 379 family who housing, honouring parents with gift of inner bodies of experience 358 are 208 146 inner environment, amenable 73 how alcohol affects the mind 234-5 ill-chosen inner experience versus sphere of human being, constitutes body and mind words, mental experience 356 37; made of two parts 347 inappropriat insecticide, selling 216 human body 378, 379 e from an insight 378, 379 human dignity in Buddhist economics old person inspiration: to perform virtue, running 214; responsibility for 103-4 209 out of 167; mark of personal potential human environment, influence ethical illegality, 270 learning 22 indicator of inspiring pictures 114 human life, preciousness of 95 non-ethical instability of mind, unwholesomeness at human realm, as crossroads 95 work 215 mind level 227 human relations, objective of expressing illness: instilled behaviour, from a fool 32 respect to train oneself in 255 danger of instilling oneself with basic virtues 251 421; grave instruction, thorough 107 human rights, difficulties of 37 because of insult: less difficult to tolerate than insulting 133; loss of self-sufficien cy 207; recovered front slower with age EFTA00286888 K Kamanita 322 karma, dilution of bad 197; faith praise 306; not succumbing because Joplin, unworthy rO2Rp4419%1 L non-drinker 236; to face vs. behind joy 356: maintainka the mind full of airy, reciprocal relation with monks back 132 304 superficially 91 insulting: speech 129; those of virtue, just society, result gaiiiitliA amentation, suffering of 374 retribution of 133 justice 66' 69 transfer and-measuring, corrupt 217 integrity, in ten virtues of a ruler 201 anguage, analytic insight into 423 between lives intellectual resources, artful use 119 ast word, wanting is source of 391; intelligence: destruction by alcohol stubbornness 315 retribution, 235; no gene for 77; result from giving latent benefit 283 defunct 197 liftinsive removal of defilements 349 late-serving refuser's practice 350 intention: strength, in breaking precept keenness in work 177, law and order, breakdown of 263 124-5; to give 187-8; behind words 1334; law of karma, as buddhist metaphysical important starting point for abstention 179-80 keeping eight teaching 386 228; pure 190; right 245; strength of, in law: compliance with 119; just 66, 71 unwholesome speech 132 precepts 366: laxity, concerning monastic conduct 325 to overcome interaction without transaction 33 sensuality lay-jobs, monks volunteering for 325 interest, lacking genuine 253 417 keeping laypeople, way to overcome stubbornness interfering in others' affairs 30 five precepts 316-7 internal: environment, protecting 74; 41, 79, 81, laziness 92, 94, 107, 271: as ingratitude support, for dying parents 146 365 Ki.mdada 177; avoiding 115; distraction to work interpersonal level, purification at a 197 sutta 193 179; not tolerated by buddhism 177; Kierkegaard overcoming 351 intoxicants 235: not consuming 122; 121 killing leading to roads ofruin 31 not knowingly consuming 121; restraint 106, 128: leaning on others 91 front drinking 233-242 people 128; learn Dhamma, lack of interest to 60 invited to be born 286 punishable by learned: becoming 108-9; vs. wise 105- invulnerability: to worldly vicissitudes disrobing 6 395-401; rcquirj jAtawminment of 127; leantedness104: 93, 102-11 dhammakaaya 395;stiagekeiblictainment of absolutely not learning: atmosphere of 66, 71; attentively four noble truths 39Ai effiShattainment of 200; as 107; enthusiasm 103; material & spiritual nirvana 395; usefuiS%l 10fillieven before defilement of complementary 109; never tiring of 103; enlightenment 395;319 Aswouality of action 199; as process 1079; respectfully 107 bliss 422 damage from gross alcohol 233 unwholesome leave for employees 218 IQ, stunted progreaaps, of high 67 legacy, being worthy of 145, 146 ness 228; Irenaeus 362 irritability 230, 303 4r4;if 85 pcsbntrolling avoiding brings long lethargy, cured by sport ISO letting go, of a gift 189 life 84; not levels of mind versus realms of Islamic law 120, I existence 357-362 gibbornness 121, 122, 123 316 kind words 45 liberation: principles of 362-3; requires jewellery: kings: object sense-restraint 353; talk about 135; eight of respect worthy subject of dhamma debate 336 precepts 258; should lies: avoiding 40; not telling 45, 121, prohibits never 122; not succumbing because non- wearing 126; underestimate wearing drinker 236; telling 132 a young 295; life: adjusting to cheerfully 272; aims and expensive restraint from priorities 92; curtailed 373; experience 77; 278 job talk of 336 extension, result of giving 193; laying satisfaction knowing: down one's 192; making a mess of one's 276: in how to say 27; setting oneself up properly in 91-8 Buddhist something economics 114; what to lifespan, drunkenness concerning long 214 joining say 114; 235 in: with fools where you 32, 33; with stand 270-1 wise ones 44 knowledge: Jones, accessible to unworthy the blissful role model mind 422-3; 51 accurate 22; EFTA00286889 lifestyle: merit function at level of 835; helps learning 254 skilfulness 114 success at the level of 78 losing sleep, avoiding 272 manpower, shortage of 207 light, result of giving 193 loss of: honour, as worldly vicissitude market gardeners' agreement 123 limitation, principle of 121 396; wealth, as worldly vicissitude 396 market, proximity 66. 68, 72 limits of knowledge, admitting one's marriage 170: boredom with 174: breakdown, 335 lottery 94: form of gambling 128; analyzing 174: cannot be sustained by physical line, knowing where to draw 120 tickets, wrong for monks to sell 128; attraction 364; challenge of 171; happiest day liquor, unsuitable gift 54 tips, not suitable is first 364; legal registration of 170; listeners, marks of a good dhamma love: hurts Ste ve 403; maintaining relationship 171-4: misunderstood 2945 possessive vs. true ;Ste 3 168; not advocated by buddha 165; not listening attentively 108, 313: patiently, loved ones, sepa Yidi pa compulsory in western culture 165; of no character of good friend 336; to dhamma loving kindness 40, 1it'%'3! can appease interest to those at brahma level 358: opting sermons 81; to inappropriate things 307; to enmity 418; Dhamigati, Ur a; the basis for celibacy after children left home 165; spiritual teachings, encouraging parents of 333; overcolitiltA'. 417; partner, boredom with 174; pinning one's towards 147: to the dhamma, appropriate overcomes temper 43149;seilignateon of 190; hopes on 405; principles of happy 173; occasions 292; Co the dhamma. basis of undermined by setIKaig9Ndl 3.1§ requires responsibility 166: tolerated by spiritual dialogue 331: to the dhamma, math. buddhism 166; vs. celibacy 165-6; vs. living objectives 291; to the dhamma, outcomes loving yourself trul are of 66, together 166; western attitudes to 165 296-7; to others opinions 136 low: mind radi !Wilt laces 57; potential ofmind PPliNfialil mind 227; -down people 284 maintaining: listening regularly to dhamma teachings loyalty: in repayiWatatittaltitifsratitude 291-9; defined 292 286; to one's boarellOPtowards wise masquerading as a monk 368 litter, helping pick up 365-6 ones 44 backsliding mass media, values portrayed by 166 live & let live, attitude in buddhist lucky charm 20, 2886; good mastery, function of merit to bring 83 debate 385 lust 413, 414 habits you matchmaking services: as unsuitable livelihood: almsround as sole monastic luxuries, avoidingdIshabg over 271 gift 189; unsuitable for monks 325 191; avoiding wrong 215-8; lack of lying, absolutely ptigsain5ti yourself material: aim in life exclusively 93, 94; harmony in earning 168; pure for a monk three times, to lie tumult:1%10Na 124 motivation to accept criticism 314; needs, 324; purity of 127-8; right 245; selecting 247 making supply monastic community with 191; 201; unwholesome 104 way for a objects, gill of 80, 186; pauper 274; liver disease, damage from alcohol 233 monk 326-7 possession, sacrificing 192; profit in life, livestock, rearing for slaughter 216 making defined 40-1; pmr.p...ity vs. amenable living: in an amenable location 67-76; yourself location 678; solutions to immaterial in someone else's house 91; together vs. known to a problems 348 marriage 166 wise one 44 local law, compliance with 120 male animal material/spiritual aim in life 94 location: accessible from other countries materialism, not true aim in life 423 to female 66, 68; amenable 66, 67, 68; catalytic 96; mattress, laziness induced by soft 126 animal, Dhamma amenability 67; factors for maturity, spiritual 281 unsuitable gift amenable 67; general amenability 67; meal, communal within family 73 making it amenable 74 189 mealtime, communal 66, 71 malfunction, long term plan, resolution as 189 meaning in life eroded, risk of sexual longevity 84 ofmind 227 relations 166 long-life:from avoiding killing 84; result malicious meat-eating, acceptable for beasts who from giving 193; too precious for gossip 129: as have died of old age 285 recklessness 244 worldly mechanics, physical skilfulness 114 long-sighted knowledge 108 vicissitude media irresponsibility, discourages lay looking after one's extended family, 396 generosity 191 defined 206 management, medical: ethics 253; profession, pitfalls looking: at inappropriate things 307; knowledge 253; professions, wrong livelihood in down on others 230; down on yourself 253 217; use of alcohol 235 295; down on yourself, not 271; down, manifesting medicine, honouring parents with gift on one's wife 171; down, on sermon true respect, of 146 content 294-5; for good in people, objective of meditating 245: before dhamma expressing respect 255 manners: in meeting with a monk 326; consistency in 264; physical EFTA00286890 discussion 335; every evening 87; 5; overcoming shyness to accrue 878; ministers, restraint from talk of 336 regularly to develop patience 307; to persuading others to share 84; minor faults, blinding one as to virtues facilitate benefit from criticism 317 prevarication 91; quality of 79; rejoicing 48 meditation centre, debt of gratitude to in 81, 186; speed of taking effect 85-6; mirror, inner, for personal potential 270 ten major ways to accrue 80-2 ; three miscarriage, risk of sexual relations 166 meditation object, mindfulness of 258; major ways to accrue 79; transfer of misconduct, sexual 172 non-recklessness reminds us to recollect 80-1, 186; visible to advanced misery, reducing one's 374 246 meditators 78 misfortunes: not laughing at others' 44; meditation progress, helped by filial mess, making one's life a 27 unwholesomeness at lifestyle level 228 piety 142 metaphysical: answers, only implied by meditation retreat, sometimes requires Buddha 387; teachings, Buddhist 386 mistaken killing 123 solitude 250 metaphysics of buddhism, designed mistreating: children 147-8; friends, meditation 79. 81. 93, 199. 377: antidote to only to alleviate doubts 387 because of lack of wise ones 46 wandering mind 229; as object of respect 257-8; midday sun, not letting beasts of burden mistresses 278 cultivating in earnest 2574; daily 92, 277; work under 285 misunderstanding of marriage 168 encouraging parents towards 147; every evening Middle Way 376 misuse of rank or position, because of 308; fear of 405: foundation of patience 307; military, wrong livelihood in 217 lack of wise ones 46 helped by reflection on death 406; important for millionaires in Buddhist times 195 mockery: doesn't dissuade to do good monks 368; maintaining one's mind in 295; most millionaire's heart, four chambers of deeds 304; ofDhamma teachings 57 important link of eightfold path 257; necessary for 40, 94 moderation: contentment as knowing 274; enlightenment 257; necessary for relinquishing mind: blissful 421-424; cleansing 82; day-to-day helping only those who know 279; in sense-attachment 363; necessary to practising fluctuations 38-9; differences from one person to eating, to cultivate contentment 276; not in austerity 351; on a daily basis 248; overcomes the next 38; effect of quality differences 38; effect all things 376 defilements 303; overcomes hindrances 229; of quality on wisdom 38; food for 178; giving to overcoming defilements 105; progress by improve quality of 187; habitually pure, wise one modest dress, necessary for Dhamma disinterest in results 269; regular 116, 202. 405; 42; hard to open to the dhamma 331; humility of discussion 335 risking one's life for 250; striving in 353; upgrades 265; hunger of 19; independent of body 247; monarch, object of respect 258 mind quality 38 instilling knowledge in 103; levels of 357-8; monarchs, righteous 66, 70: worthy of maintaining state of 247; malfunction 227; merit respect 56 function at level of 82-3; nature of 347; not monastic code of conduct: following allowing to succumb to emotions 247; not allowing 324; restraint according to 127 to wander 247: purified by generosity 185-6; monastic community: discipline brings qualities of mind without defilements 393; quality peace 126; offering a meal to 88, 191; medium unwholesome 229 improved, character of merit 78; quality of 38; supplying with material needs 191; meeting of the order, rules entailing an quality, upgraded by meditation 38; raising quality worthy of respect 55-6 initial & subsequent 127 82: sound 136: speech pleasant to 136; success at monastic discipline 367-8t: meeting up with fools 31 the level of 77: unwholesomeness at 227; components 127-8t; objectives 126-7 memorizing knowledge 108 wandering, as medium unwholesomeness 229 monastic life: protects from sorrow mental: deficiency from alcohol 233, 406; training in contentment 277 236: powers, sixfold 423; suffering, money: as a token of respect 58; patience in the face of 305; work in worshipping 104, 107, 276 Buddhism 214; skilfulness 114 mercenary monks: budget for support to 192; 31 merit 78-9: accruing 79-82; caution in giving out of sympathy for 187; studying 86-7; characteristics 78-9; happiness, spiritually derived 323; collective 85; confusion about english term needs, attending 257; not worthy of 78; dedicating merit to deceased 145, 146, mindfulness 199, 247-8: as non-recklessness respect, characteristics 325; pass on 147; deserves gratitude 285; effects 258; benefit of not drinking 236; benefits almsround 66; receiving at one's home publicly visible 78; functions 82-5; 247; cultivating 406; for monks 324; 326; receiving full benefit from 325; gratitude to 285; implies being deserved functions 247-8; metaphors for 248; recognizing teaching 321-2; reciprocal 78; knowing how to accrue 87; knowing properties 247; right 245; worthy role model relation with laity 191; should meditate facilitates 52 368; should never underestimate a the importance of 87; motivation to accrue 87; mundane vs. transcendental 79; young 295; striving for nirvana, worthy minding your own business 304 of respect 55; treating badly 326; outcomes of 84 ministering to congregation in kindness, treating with respect at one's home 326; duty of monks 55 way to EFTA00286891 0 obedience, to teacher 107 objects of respect: overcome stubbornness 316 new town, establishing requires norm, self-disciphg@m122584; monkeys, three 304 benefactor 69 normal state, patOrshat maintaining Monroe, unworthy role model 51 next life, profit for 71-2 256-8 objects, moodiness, leading to bad complexion nightlife 94 normal, role mot kacinscorhat we 84-5 Nirvana, accessible to all 391: as a realm °insider 51 respect 57-8 moon, unworthy role model 51 existence 387-8; as a state of mind 387: as rune-self 390 moral: approaches to unwholesomeness destruction 388: characteristics 389-91; defined! associating witnieb-35 226-7; support for fools 32 387; generosity as path to 185; location of 381)01-SW390 sattt 56 morale, obstacle to Dhamma practice misunderstood in modem literature 389; modonms, ordaining are s sor. prohibited to obsemhousne 202 understanding pioneered by Ptiramonkolthepmtnien 123 .ss morality: artificial 226; deterioration 60; 388; must be attained to be invulnerable 39thusing, physical slat 114 natural 226; pocsessions appropriate to practicality of attaining 391; terminologinenure influences l ite ma nment 65 ones level of 273; theistic 226 concerning 387-9; the attainment of 385-392 nutgall, consuml nifigliced after midday 125 osters Morrison, unworthy role model 51 skilfulness mortal blunders, because of insulting 115 obsession 133 with mother, spouse like a 169 no remaining refuge for congregation appearances mothers, working 172 60 106 obstacles motivation, initial 180 noble eightfold path 245 398: mouth, one is ampkyr 31 noble in themselves, the noble truths overcoming mudslinging 129: aookes127,t; source 372 92 obstinacy, of stubbornness 3161n see only noble silence 334 reflecting on mugging 128 two realms of noble thought obstructed, unwholesomeness the harm of multi-factorial, quatiofteafeblfiSsings of at mind level 227 316 occasion, life system 20, 23-4amedroppin noble truths: becoming unified with 386; chosen to multi-level, qualitx bc5bkatling4 of life defined 371-2; invisible to those who have not mention system 20, 23 wellbeing, attained dhammakaaya 381; method of seeing something mundane merit 79 undermined 378; must be attained to be invulnerable 395; 134 murder, with no wiwqrorsiii20 overlooked for aeons 372; seeing the four occupational music, eight precepvt igo(ppits playing 371-84 training, too 126 215 precious for mutual danger, onlyalieWngOn the case noise, lack of disturbing 66, 68 recklessness 0131 contentment non-anger, in ten virtues of a ruler 201 244 offering myrobalan, consueliohgllowed after non-association, practising in everyday to a monk midday 125 natural: life 32-3 326 disasters, non-discriminatory, quality of blessings off-limits, danger of of life system 20, 23 monks going non-gratitude to parents, theories 1423 422; morality to places that 226 nature vs. are 325 old non-greed 40 nurture non-hatred 40 age, dichotomy spirituality in non-recklessness 245-7: as object of 65, 77 near respect 258; benefit of not drinking 236; 94 old folks, death defined 245; importance of in dhamma tell children experience overview 245-6; more than being careful jaataka stories 359 need vs. 246 337 old maid, want, non-recklessness in the dhamma 243 no dishonour discerning 250: components 246-7; cultivating 248; 367 old man, 128, 192 defined 246 non-returner 356, 381: body with young needs, budget of enlightenment of 380; worthy of wife 170 old for immediate respect 55 non-violence, in ten virtues of people, tend 192; giving a ruler 201 to talk a lot away things 146 old-age: surplus to danger of 192; the four 421; looking basic 207 after parents neighbours, in 146; loss of amenable 66, self-sufficienc 67, 69-70 y 207 older nepotism 197, generation, 201, 205 role in EFTA00286892 P Paccekabu ddha: Sits to virtue 301; basisolegraral dialogue inspire schoolchildren to study 283; most happiness 274 332; characterisikkgeatrifth stage accessible example of virtue 141; object of peer-pressure 51, 53 of patience 311:IntifigrAiotives for respect 258; rationale for cherishing 141; people: danger of 422; rare sorts of 314; defined 31t ilding a 62. repaying deceased 147; role model for 281; varieties of 39 opposites highli ifignincquality of young children 51; should dominate peoples' worth measure of 261-2 blessings of life sym Aga dhamma conversation 338; telling lies 51; perfection, pursuing 423 ordain, persuadingThperson to'209 theories of non-gratitude to 142-3; to the perfectionism, causing procrastination ordained, despite lultai rg: 325 whole world 147; with filial piety, cared for 177 ordaining: for one; ;iran 147; with by children 142; worthy of respect 56 perfume: eight precepts prohibits an aim in mind 324' Y wearing 126; restraint from talk of 336 ct orderliness, favou ordinand, low-qua e t' partial perception, non attachment to permanent property, result of giving 193 ordination: benefi flerary 277; 352 helping extended pin qi, N'have an partiality, because of lack of wise ones persistence 366 208; taking 367 a' a' 47 person keeping: the precepts, gift to origin of sufferintiikkiki6le truth of passive learning 254 190; no precepts, gift to 190 375-6 114 panic, past 79: good deeds, recollecting to personal: gift 186; purification at a 197; origin of unwholes0WItinktn2M develop conscience 230; having done potential 270; service, to teacher 107 orphans, helping aktRka3family who good deeds in one's 77-89; recent vs. personality: biased 167; developing 83; are 208 paranoia, distant 79 merit function at level of 83; success at outcomes of genen9s14t;lifsitiottrf 192-3 path to the cessation of suffering, the the level of 78; unwholesomeness of outlaws, absence otifiteaogkence noble truth of 376-8 228 outsiders, help us Okairtnifite our faults patience 303-10: as interactive virtue 301; at persons worthy of respect 54-6 311 236 parent the fifth level, openness to criticism as 311: persuading others: to do evil 30; to OvAdapAtimokkhnia4lild, basis of spiritual dialogue 332; bolstered by share merit 84 overcoming previotet4114diabits 353 respect 282; characteristics 303-4; fool pessimistic world view 167 overestimating oneettlfia551psource of reappearing because of lack of 301: photographs of respected people 57 stubbornness 315 between foundation of wisdom 303; founded on photography, physical skilfulness 114 overlength dltamrimAscussion to be meditation 307: in ten virtues of a ruler 201: Phramonkoldrepmuni, greatest modern avoided 336 parental: in the face of hardship 305; in the face of understanding of Nirvana 388 advice 284; mental suffering 305; in the face of physical responsibility suffering 305: in the face of temptation 306: physical attraction 364; care 144; to be an levels of 305-6: training oneself in 306-7: disappointment 374; health of population example 33; misunderstandings 304-5; necessary to 2134; strength 29; suffering, patience in time, worth practising austerity 351: strengthened 83 the fact of 305; work in Buddhism 214; skilfulness 114 more to children than physical body 356: deserves gratitude money 73 patricide cults 143 285-6 parental role patron, needed to establish new town 69 pick-pocketing 215 103 parents picture of yourself, as unsuitable gift 143: patronizing: another's respect 256; being 189 announcing 138; speech 265 piety, filial 141 goodness of patrons, available 66, 69 pillar of society 183 141, 147; as paupers, two types 274 pitfalls, in a body of knowledge 253 close family paying respect to place in society, knowing one's 270 206; beating paying respect, method 58-60; to those planes of mind 358: subdivisions children out worthy of respect, consequences of not within 358; vs. spheres of existence of anger 51; 59-60 MOititi avoidance 229 cherishing peace: brought to monastic community byplumbing, physical skilfulness 114 141-51, 400; discipline 126; envoy, characteristics of apoisons: as unsuitable gift 189; dealing contentment 135-6 in 216 with 271; peaceful: action 322; society 85; speech polite manners, suitable for monk 323 expectations 323 polite speech 400: necessary for of 145-6; peacefulness mark of inner-based dhamma discussion 335 helping irresponsible 148; how to treat aging 146; -in-law as close family 206; EFTA00286893 politesse: basis of wholesome speech 6, 308, 335, 351; make the mind overcome by keeping eight precepts 134; facilitates receiving criticism 313 cheerful 321; most practical method of 349; prohibited by buddhism 166 avoiding evil 229; must be properly promises: to make a gift, breaking 187; politics: internal of problem families kept to attain dhammakaya 391; empty 31 205; not suitable for monk to speak of persuading spouse to keep 173; pure, promotion, hankering after 271 323 benefit of not drinking 236; proper care of household 172 poor taste, unwholesomeness at seriousness of breaking 124-5; proportional to: effort, character of merit personality level 228 underpinning virtue for a human 199 78; intention strength, character of merit population, honest 66, 69 preciousness of life, ignored by 78 position, measure of a person's worth butchers 216 prostitutes 217: because of lack of wise 262 pregnancy: care during 143-4; loss of ones 47; immoral sexual partner 124; positive: aspects, looking for 52; self-sufficiency 207; risk of sexual protecting: a friend 45; parents, while development, sign of 21; light, seeing relations 166 alive 146 the world in 80 premarital sex 128 protection: from fools 29; from possessions: administering 276; present life, benefit in 40, 71,94 potential 248; front past evil 198; appropriating your 31; greed for 275 Presley, unworthy role model 51 peettaaitaiend 43 possessive love, sorrow as withdrawal pretentiousness 262: avoiding 270, 274 protest, when learning discipline 121 of 403 prevarication 115, 179: about improving provisions to take with one, generosity posthumous nirvana 388 bad habits 95; about setting oneself up in as 185 post-prandial sleaze 92 life 95; strategics for non- 179-80; warning provocation: alien to dhamma discussion potency, possessions appropriate to about 94 335; turning a blind eye to 307 ones 273 potential of mind, function of merit to pride: cultivating 271; humility ensures provocative dressing 278 increase 82-3 freedom from 264 provoking others, not suitable for monks potential, knowing your own when printing, physical skilfulness 114 322 associating with fools 32 priorities: in repaying debts of gratitudepseudo-openness to criticism 314 poverty: absence of as economic 286; lack of clear 92; setting 92 pseudo-patience 304 indicator 276; spiritual 68; two types psychological distance 31 274; vs. happiness 273-4 priority families to help 210 public sector, wrong livelihood in 217 power: four storehouses of 29; greed prison, not exempted from the learned public speaking, buddhist principles of for 275 37 136 practical: knowledge about ordination problems, bringing into the family of publicizing one's own goodness, 367-8; quality of blessings of life external 173 objective of expressing respect 255 system 20, 24 process of acquiring discretion 28 pundit 37 practice for purity 198-200: vs. pure procrastination 177-81 pure practice 200-201: vs. practice for practice 201 profession, choice of 113 purity 201 practice, getting down to 44-5; homage professionals, increasingly opt for pure: mark of inner-based happiness through 54 celibacy 165 274; monks duty to be 191; wise one's practising Dhamma 198 profit for next life 41, 71-2 mind habitually 42 praise: as worldly vicissitude 396; profit in life 27: material 40-1; purification: Buddhist 197; Catholic 197; attracting 84; before criticism 134-5; for misunderstood by fools 42; spiritual Hindu 198; of actions 247; of one's wife 171; for students 107; merit 41-2; wise one defined in terms of 402 non-Buddhist religions 197-8; of the mind doesn't imply 78; mom difficult to tolerate by generosity 185-6; on a interpersonal than insult 306; unreliable measure of profit, degree ofanticipated 187 level 197; on a personal level 197; on a values 2145; to face 31; profound matters, good friend able to social kvel 197 preacher's ability, looking down on 295 treat 336 purify the mind, the patience to 305 preaching 81: with eyes closed 295 progress in life 21: hankering after 271; purifying: oneself 189, 228 preceptor, object of respect 258 obstructed by unwholesomeness at purity 40 precepts 71, 93, 121-2, 245: avoidance social level 228 purity: behaving in accordance with having requested the 128; breaking 167; progressive society, result of merit 85 200; of livelihood 127-8; recollecting compromised by working stress 219; progressive, quality of blessings of life the Buddha's when bowing 54; worthy equivalent to defilements of action 199; system 20, 22-3 quality of the Buddha 55 indicator ofethical work 215; Prohibition, The American 233 purpose: creating in everyday life 92; in jeopardized by drinking alcohol 234; promiscuity 275: avoiding 166; life 65 keeping 41, 79, 81, 87, 114, 122 encouraged by mass media 166; putting others down 264 EFTA00286894 R radiance of mind: function of merit to bring putting up with this Ofigefice husband & wife 172-3 recklessness giving to improve one's 187 243-4 recognition of Dhamma message, requisites, offering to a monk 326; more reflection on 128 Lamm quickly attained by Dhamma listeners resentment: by employees 219; of wafiris r 296 control 177-8 rp2, 5 recollecting: death, to overcome resolution: example of 189; making a sensuality 417; one's previous lives 423; 189 others' previous lives 423; meditation resource management for generosity 1 robe object 246; teachings 58; 192 538; refined: gifts 189; work 114; working resourcefulness, from limitation 121 35iencres 116 resources, giving 171 iir,se one reflecting: on knowledge memorized respect 52. 253-60: basis of spiritual dialogue 108; on the Dhamma 44; on the 331; bolstered by gratitude 282-3; bolsters I'8 in requisites 128 patience 282; commanded by parents 148; reflection, wise 295 refreshment, cultivating to facilitate benefit from criticism offering to a monk 326 refuge: to 316-7; developing in a child 255; expressing 52-3. oneself, benefit of not 58,114; for elders 400: for generosity 186; giving drinking 236; friend who is a 43; out of 193; looking at a monk in 326, 327; mental helping extended family who lack 58; method of paying 5860; no expectation of 208 material return 52: no ulterior motive 52: not refusal: gentle 209; to comply with irrelevant to present day 51; objectives of regulations 30 expressing 2554: objects of 256-9; persons regret: later, recollecting to develop worthy of 544: physical 58; purpose 52-4; 62 conscience 230; not harbouring 189; relative importance of types of 54; sign of ys, PA ear risk of sexual relations 166 developed virtue to express 256; supports bodies regulations refusal to comply with 30 of knowledge 254; two kinds of 54; to those 120A 292 tee reincarnation vs. rebirth 362 reinforcing worthy of respect 51-64; verbal 58; vital to others' goodness, objective spiritual kamer 254; vs. expressing respect 255; ofexpressing respect 255 reinventing the vs. gratitude 284-5; vs. humility 262-3; e wheel 253 reinvestment in business 192 rejoicing in merit 81,186 relapse into evil IS 225 relationships: control of distance in sin 178; -80 8864a ce in the workplace 218-20; rushing into 404 relatives, restraint from talk of 336 respectability: benefit of not drinking BM relinquishing, as a relay 363 reluctance: 236; character of good friend 336; preaching to rid the mind destruction by alcohol 235; from respect K sArla for giving 186 of 81; sign of disrespect 312; to be respectful learning 107 gEtINs.r 3 disciplined 121 remarriage, inadvisable respecting fools 32 levels of for widow 367 remembering: duty of a responsibilities: awareness of 248; mind 357-362 student 107; conscientiousness in 172 reasons: what one has to say 136 reminder, responsibility for human dignity 1034; having the mindfulness as timely 248 removing shoes from filial piety 145, 146; required in patience to 256, 257 renunciation, not for everyone marriage 166 give 208-9; 165 repaying debt of gratitude: to others restraining congregation from evil, duty must be given of monks 55 for dhamma 281, 286; to our parents 145-7 repaying restraint: according to monastic code taught 293-4 parents, spiritually 146-7 repayment, of 127; from drinking intoxicants 233242; reawakening debt of gratitude 141 reputation: of the senses 127, 352-3 to value of damage, risk of sexual retiring old beasts of burden, not Dhamma, relations 166; defending one's boss's slaughtering 285 easier for 218; famous families' children hard retribution: evil 422; recollecting to Dhamma pushed to get independent 261; develop conscience 230 listeners 296-7 rebirth 362: escaped through generosity 185; in early Christianity EFTA00286895 S Saarnafifia phala Sutta 323,324,325 Sabbath 292: retrospective analysis 180 running water, anuyaltl,thieroppn 72 seeking audience with the Buddha, way revelation, self-discipline leads to 120 e, necessary of paying respect 256 reverence, leading to high social to practising selective absorption of others' habits 28 standing 85 austerity 351 selectiveness, topic of speech 136 revision of Dhamma, by preaching 81 self control, lack of is source of sacrificing Rhys-Davids, Mrs. 390 stubbomness 315 little to get rice, monks on alms given choicest 188 self view 380 more 31 richness: of heart, from filial piety 142; self: Buddha never dcnicd true- 390; Sadhamma: spiritual 68 Buddha never referred directly to 390; clouded by dcnicd by some Buddhist scholars 390; right action 245, 377 right concentration 245, 377 insulting 133; Hindu concept of 390; original teachings right effort 245, 377 deluded into show existence of true- 390 right intention 245, 377 false right livelihood 120, 213, 245, 377 attainment self-awareness 247: for monks 324 right mindfulness 245, 377 133 safety, self-catalysing, quality of blessings of right speech 245, 377 student's 107 life system 20, 23 right view 22, 40, 245, 377: absolute saingaarava self-centredness: reduces with age 281; possession of 200; from filial piety 145; brahmin 348 worthy role model protects from 52 neighbours of 72; worthy role model saingha, as self-confidence: lacking, next-lifetime facilitates 52 object of consequence of alcohol 236; lying righteousness, in ten virtues of a ruler respect 257 causes loss of 124 201 saint, gift to a self-development, worthy role model rights, others' 201 190 saluting facilitates 52 rigid speech 265 a monk 326 self-discipline 41, 71, 119-29, 377, 4056: as rising to receive teacher 107 same quality, virtue of compatibility 170; attaining 128-9: rituals, come from religious gift of 188 breakdown of 59; encouraging parents misunderstanding of defilements 348 Sappurisadaa towards 147; favouring 43; for monks 324; in roads of min: addiction to 104; avoiding na Sutta 193 ten virtues of a ruler 201; mark of personal the six 200; being led to 31; extricating savages, potential 270: must practice to benefit 120: oneself from 145, 146; four 94; prohibiting those without objectives of study 119-20; a daily basis 248: yourself from every sort of 32; recourse to precepts 199 talk about 135: vs. discipline 121: worthy 168; refuge to those with working stress saving up: subject of dhamma debate 336 219-20; six 94; total infatuation with 60 new things to tell a friend 43; to buy self-importance 265: humility ensues roads, good 66, 68 freedom from 264 something, roaming the streets at night 31, 107 selfish gene 142 not greed 414 robber: protecting house where he has selfish views, objective of expressing saying: received a favour 284; spouse like a respect to reduce 255 nothing 133; 168-9 selfishness, nature of young children too much 133 robbers, restraint from talk of 336 281 robing both shoulders 256, 257 scholarships, self-mortification versus austerity 349 roman civilization, cause of fall 254 helping self-possession 247 romance, distraction to work 179 extended self-purifying 40 room for improvement, recognizing family who self-sacrifice 192 one's 292 need 208 self-sacrifice 71-2, 93: as virtue of rubbing cream, as suitable gift 188 schoolchildre compatibility 170; in ten virtues of a ruler, ten virtues of 201 n, study for ruler 201 rules: entailing acknowledgment 127; teacher's self-serving friendship 31 entailing an initial & subsequent meeting sake 283 self-sufficiency 91, 206-7 of the order 127; entailing confession 127; schools, self-view 406 entailing defeat 127; entailing forfeiture & proximity of sense attachment, relinquishing requires confession 127; refusal to comply with 30 73 meditation 363 Schumacher, sense desire 229 running away, when insulted, not 307 E.F. 213 sense-doors 352 scope: of dhamma discussion 337; of what to talk about 136 Scott Fitzgerald, EFTA00286896 sense-pleasure: craving for 375; shamelessness, not succumbing because skills, developed from knowledge 114- preoccupation with 293; ten ways of non-drinker 236 shelter: as suitable gift 5; pro's & con's 114 consuming 188 188; result of giving 193 shepherding slaughter of old beasts of burden, sense-restraint 127, 352-3: as austerity others to lead life properly 42 shoddiness ungrateful 285 347; for monks 324; necessary to 115; not succumbing to 201 slaves: giving as a 188; spouse like practising austerity 351 169; dealing in 216 senses, thirst of 404 sleep, barely necessary those attaining sense-stimuli, reducing attachment to 2 shoddy workmanship, intentional 219 formless-absorptions 358 125 shoes: as suitable gift 188; removing sleepiness, eight precepts reduces 126 sensual grasping 230, 380 sleeping apart, husband & wife 125 sensual indulgence, shackle of 422 256, 257 shop-lifting 128, 215 sleeping: indulgent habits 122; to sensual indulgence, unsuitable for shopping, husband should take wife excess, not suitable for monk 323; monks 325 distraction to work 179 sensual obsession, promoting 114 172 shops, proximity 72 shoulder, chip on sloth 229 sensual plane of mind 358 one's 374 show off, not discussing slum, amenable location 72 sensual sphere 356: happiness of 362 dhamma to 333 showing congregation the smiling, before criticizing 135 sensuality, attitude to 363-5; overcoming way to smoking, prohibited by fifth precept 124 417 snake, should never underestimate a sensuous sphere 360 heaven, duty of monks 55 showing due small venomous 295 sentimentality in learning 106 respect to a friend's family members 45 social: consequences of discontent 2746; separation from loved ones & treasured shows: as unsuitable gift 189; contract, reinforces virtue 281, 282; things 374 degeneration, because of lack of wise ones sequential: practice for the attainment frequenting 31,94, 107 shrine, respecting 47: equality, difficulties of 37; hardship, of nirvana 391; quality of blessings of a temple's main 257 shunning, cure for unwholesomeness at social level 228; social life system 20, 22-3 stubbornness 317 shyness, to accrue merit harmony 85, 119; infrastructure 66, 68; sequentially, Dhamma must be 87-8 Si"ngalovaada suite 45, 107, 145, instability 263; level, purification at a 197; expounded 293 146, potential 270-1; progress, depends on sermon: as a mirror to look at one's 147, 150, 171, 191 sick care for altruism 142; standing, result of respect 85 virtues 292; content, looking down on employees 218 sick, looking after parents 294-5; never letting one pass by 293; when 146 sight of a true monk 321-30 purpose of Dhamma 291; persuading silent, keeping 334 silver spoon, being society, barbaric 70; crying out for wise spouse to listen to 173 born with 261 sin: hereditary 142; ones 46; every man to themselves attitude service 80, 365 transmissible 226 sincerity towards a wise 142; merit function at level of 85; pillar of serving: one's parents 146; one's teacher one 44 singing: profession, pitfalls 253; 183; success at the level of 78; throwaway 107 eight 174 setting oneself up properly in life 91-8: soft drug industry 217 helping extended family who are 208; precepts prohibits 126 single-parent soldiers: afterlife destination 217; prevarication about 95; families 174 sins, absolving 198 sister, amenable location for 67 seven-days apart, why Sabbaths are 292 spouse like a little 169; object of solidarity 66, 69: boosts family's collective merit 207 seventh precept 126 respect 258 sitter's practice 351 sitting solitude, necessary sometimes on sex education 168 with composure 257 situational avoidance meditation retreat 250; talk about 135 sexiness, irrelevant to successful 228-9 situations, insightful analysis 83 six marriage 171 directions: as Buddhist teaching for sons as close family 206 sexual: attraction, harm of 167; sorrow 403: as withdrawal symptom of discrimination in Buddhism 166-7; possessive love 403; can be avoided 405; fantasies 168; intercourse 127; misconduct practice 386; fulfilling one's duties in cause of 404; degrees of 404-5; monastic 172; relations 166, 366; restraint 120the 200; sixth group of blessings 223 life protects from 406; nature of 404-5; sixth precept 125-6 skilful: means 385; practices for minimizing 405-6; suffering sexually transmitted disease, risk of thinking 114; of 374; unwholesomeness at social level sexual relations 166 228 shackles, four 422 resolutions should be 189 sorrowlessness 403-10 shady trees, not damaging or abusing skilfulness 113-8: cultivation 114-6; soul, lies to the 22 285 instilling 115-6; six components 114; spacious building, amenable location 72 shame of doing evil 199, 230 three categories 114 speaking: from experience 294; EFTA00286897 habitually in a good way 40; harshly, state of well-being, catalytic 96 subdivision of rooms, amenable absolutely not 200; out against others state, finances church 191 location 72 who malign a friend 44 status, possessions appropriate to one's subject, learning appropriate 108-9 speech: artful 1314; Buddhism founded 273 subordinates, accepting criticism from on correct 131; components of 1334; debt staying celibate, to overcome sensuality 312 of gratitude in unwholesome 132; divisive 417 subtle defilements: equivalent to dust 132; endearing 171, 2089; harsh 132; stealing 106, 128; absolutely not 200; nun a mirror 411; overcoming the 417 ill-considered 228; impediments 236; defilement of action 199; as grossubtle desire, defilement of the polite 400; right 245; skilful 83; sound unwholesomeness 228; in development oformless-brahma body 356 136; strength of intention in unwholesome greed 275; not 121, 122, 123, 124; officdubtle ignorance, defilement of the 132; unwholesome 131-2; wrong 127 supplies 218; punishable by disrobing 127 fomtless-brahma body 356 subtle unwholesome 229-30 spending, appropriate 41 step-parents 144 success: attracting 84; at work 179-80; sphere of mental experience vs. inner stepping over respected objects 57 explaining the different peoples' 77; experience 356 stem teaching 333 four foundations of 180; influences on spheres of existence 360-1; stewardship 40 37; in life 27, 77-8; of marriage 171 subdivisions within 361; vs. planes of still mind, can overcome craving 376 suffering 373: as universal characteristic 397; mind 35960 stinginess: overcome by generosity as worldly vicissitude 396; inevitable 373-4; spirits, blaming intervention by 375 417; speaking to banish 400 miscellaneous 374-5; of birth, old age, spiritual: aim in life, exclusively 93, 95; care, stone-walling, predictor of divorce 170 sickness & death 246, 258; patience in the received front parents 144-5; development, storehouses of human power 29 face of physical 305; revelling in 272; the aim in 92; dialogue 331-43; disappointment strategies for abstinence 228-30 noble truth of 373-5 374; entropy, backsliding 37; furtherment stream-enterer 356, 381: body of 119, 244; gift-horse, not overlooking 243; enlightenment 380 sugar, consumption allowed after happiness 371; health, in Buddhist economics streets: restraint from talk of 336; midday 125 214; help for extended family 209-10; roaming the 107 suicidal celebrities, unworthy role knowledge 19, 80, 103, 186; Teaming 254; strength: of knowledge 29; of thought models 51 maturity 28; motivation to accept criticism 29; of virtue 29; physical 29; result suicide: emotional blackmail 52; way to 314; pauper 274: poverty 68: practice, from giving 193 fame 52 sharing 173-4: profit 41-2; richness, strengths, the four human 29 Sukarno 122 environment of 68: teachers as extended strict daily routine, suitable for monk superiority complex 135, 416 family 206: teachings, giving 42 323 supernatural, as buddhist metaphysical strikes 219 teaching 386 strip-tease 114 superstition, belief in 406; striver's, outlook on the world 346, 354 superstitious objects, not worthy of spiritual/material aim in life 93 striving: in meditation 347, 353; respect 58 spirituality in old age 94 necessary to practising austerity 351; support: for parents 145, 146; religion, sport, good for the lethargic 180 talk about 135; worthy subject of buddhist duty to 191-2; lack of financial spouse: as close family 206; categories Dhamnta debate 336 60 of 168-70; cherishing one's 165-176; strong people, no need to show off 264 supra-knowledge pevijjaaj, threefold contentment with 199, 271, 366 stubbornness 314-6, 380: categories of 422 spreading secrets, friend who doesn't 43 314-5; dealing with 317; degrees of 313; supramundane plane ofmind 358 humility ensures freedom from 264; not supranormal powers 423 spur of the moment, avoidance on the patience 304; overcoming for laypeople surroundings: amenable 73; obstacle to 128 316-7; overcoming for monks 316; dhamma practice 202 stability of mind 398: function of merit punishment for 317; reasons for 315-6; surveying, corrupt 217 to bring 82 restrained by discipline 126 survival of the fittest 65 standing on one's own two feet 91, 94 suspicion: due 248; enemy of marriage standing respectfully before a monk students: disillusioned 103; ideal 103; 171; of critic, source of stubbornness 326-7 nature of 106-7; praising 107; problems 316 standing up for those who speak well of and risks 1034; training properly 107; swearing, avoiding 40 a friend 44 sympathetic: friend 43; joy 148 started, never getting 179 student-teacher relationship: lubricant sympathy: for monks, giving out of state of mind: maintaining 247; in 254; undermined 107 187; four bases of 208-10 self-discipline as 121 study, inefficient 103 EFTA00286898 T level 228; source of stubbornness 315 throwing respected objects 57 Tibetan taking: advantage of others 119; temperance, Christian history of 233 debate 338 time, too precious for responsibility for own affairs 42 temple: attending from youth 95; recklessness 244 time-limited gift, result talk: praiseworthy 135; unconducive construction, doesn't make a true monk of giving 193 timing, appropriate, basis of 336 323; debt of gratitude to 285; giving wholesome speech 134; catalytic 86, 96; talking: about one dhamma mastered in someone a life to the 209; proximity of 73 doing work with right 179; giving with practice 338; a lot, nature of old people correct 193; wrong for work 178-9 tiring 146; temporary ordination, benefits of 277 one's aging parents, avoiding 146 title, tamarind, consumption allowed after temptation: by wealth, not suitable for referring to others by appropriate 265 midday 125 monk 323; conflict in the face of 303; toadying to your behaviour 31 tobacco as tastes, function of merit to upgrade 83 less easily succumbing to 282; patience intoxicant 235 token of respect 58 Tathaagatha's existence, unfathomable in the face of 306 tolerance, blessings of life foster 20 by thought 386-7 ten commandments 120, 121 tolerating parent's complaints 146 topic, teach, monks duty to 191 ten precepts 122, 245 evading can be source of stubbornness teacher to oneself, being a 28, 121, 333 ten ways of consuming sense-pleasure 316; not letting Dhamma discussion drift teacher, ceremony of paying respect to 188 off 335-6 torpor 229 torturing: animals, 265-6; inspires schoolchildren to study Tenfold Path ofUnwholesomeness 227 leading to ill-health 84; before death 125; 283; obedience to 107; object of respect Tenfold Path of Wholesomeness 201, townships, restraint from talk of 336 258; rising to receive 107; serving 107 202: fulfilling 200 territory, not rugged 66, as fashionable values 20 68 terrorists, absence of 66, 69 theft, cmarks' moralitytrau gravearad,e-secrets, leaking of 219 traditions, teachers: depreciation of profession 103; consequence of desire 412 theistic honouring family 145, 146 traffic jams, duties 255; inner & outer 47-8; marks of a 226 theoretical knowledge 104-5 thieving thinking: aggressive 114; creative I i4; a8sence of 86, 68 trainer, rapport with good dhamma 293-4; recollecting to 128 rentice 253 training: post-ordination, develop conscience 230; worthy of respect destructive 114; habitually in a good way 4388 'Acre important than ordination itself 367; 56 not comprehensive, unwholesomeness at the student properly 107; giving up teaching: ability, more quickly attained by mind level 227; not thorough, dhamma listeners 296; gently or sternly unwholesomeness at mind level 227; skilfui/ecauseof insulting 133; parental 148 333; parental 148; respect for 312; the 114; to steal, absolutely not 200 third grouatransaction, interaction without 33 congregation, duty of monks 55 r transcendental: aggregates 381; of blessings 101 third precept 123-4 attainment, inaccessible 59; avoidance Thomas, unworthy role model 51 thorough teachings: following all available 366; for knowledge 108 thoroughness, engendering 128, 229; happiness 363, 371; merit 79 practice, Buddhist 386; putting into 248 thought: comprehensive 83; deep 83; transcending: defilements 105; values, practice 257; recollection of 58; study elaborating without end 247; issues quality of blessings of life system 20, 24 necessary to practising austerity 351; two unfathomable by 386; meditation antidote tliransfer of merit 80-1, 186: levels of Buddhist 386-7 ?usunderstanding by Chinese 174 negative 229; noble 83; not letting get out o hand 247; strength of 29; thorough 83; transgressions: committing monastic 133; teamworking 265: discord, affected by treating monks with kindly 191 threats 265 minor 127 transmission of sin 226 defilements 348 three characteristics 389: misunderstood 39rans8crt: helping extended family who tearing out pages, from Dhamma books ack 208; result of giving 193 trauma, risk three cycles with twelve components 379, 57 381 three modes of merit-making, as of sexual relations 166 travel fare, as teasing 265 threefolauitable gift 188 treacherers 284 treasured Buddhist teaching for practice 386 technique, wrong for work 179 training 377, 378: as Buddhist teaching for things, separation from 374 treating teenagers, peers as role models 51 profound matters, character of good friend practice 386; intensity at different levels of telephone line, amenable location 72 336 tree-root dweller's practice 351 television: eight precepts requires attainment 391 throwaway society 174 selection when watching 126; modem family life centres around 337 telling lies 106, 128: as defilement of action 199; as gross unwholesomeness 228; avoiding 40 temper: controlling 83, 303: overcome by loving-kindness 349; unwholesomeness at personality EFTA00286899 trees: for shade 66, 68; not cutting down shady 285; not making a miss under shady 285 tricksters, wrong livelihood 217-8 Triple World 371: as a prison 362 triple-robe wearer's practice 350 truancy 104 true love and possessive love 403 true monk 322: identifying 323 trusting a person, not their defilements 288 truth 120, 199, 400: basis of wholesome speech 134; conflicts with defilements 301; twisting 201 turning towards wholesomeness 65 turtle-head faith 41 twin pulpits 338 two feet, standing on one's own 71 two-hundred and twenty-seven precepts 122 EFTA00286900