Why do we meditate on impermanence? Why does Buddha speak so often in Sutras, on the “poison” of anger? Why do we see so many “angry” or even demonic Enlightened Buddhas in Mahayana and Vajrayana? In this feature, we discuss nine remedies for the poison of anger — from all traditions of Buddhism — and include three entire sutras (in English) on related topics, including:

• Discourse on the Five Ways of Putting an End to Anger
• Akkosa Sutra: Insult
• Vitakkasanthaana Sutta: The Discursively Thinking Mind

One of the most important missions of a practicing Buddhist is to transform the “poison” of anger. Anger is perhaps the most dangerous of the Buddhist “kleshas”, or poisons. For this reason, there are more practices in all schools and traditions of Buddhism for resolving, pacifying and transforming anger than any other of the principal kleshas or poisons: which include anxiety, fear, anger, jealousy, desire, and others.

Pithy advice from Buddha

Gautama Buddha and sutras and much to say on anger, from the simple to the complex, starting with pithy advice from Buddha in the Dhammapada (v 233):

“Conquer anger by non-anger. Conquer evil by good. Conquer miserliness by liberality. Conquer a liar by truthfulness.”

Anger is one of the great obstacles in Buddhist practice — and in daily life. The very heat of anger obscures our minds — and not just our own minds, but those we touch: online at Facebook or Twitter, those we interact with at work, and our relationships at home. Anger is contagious and dangerous.

Anger an “Out of control forest fire”!

In Buddhist teachings, anger is most often metaphorically compared to either an “out of control forest fire” or a “rampaging elephant.” Why these two? Simply because anger reacts and destroys quickly; we often don’t have time to control it — it tends to explode destructively outwards: angry words that hurt, angry fists that bruise, angry weapons that kill, angry actions that destroy relationships, angry reactions that destroy business deals.

It is worth remembering the story of Buddha calming the “rampaging elephant” with a simple gesture and a peaceful demeanor. With practice, the quiet, patient mind can overcome the destructive flash of anger.

Nine ways to end anger

Although Sutras discuss solutions to anger in great detail (see three full sutras below), the recommendations of the Buddha can be thought of as these five, led by mindfulness, which is chief among all anger-management solutions:

• Meditate mindfully in the present moment: Observing anger but not participating in it (Even psychotherapists use mindfulness to help patients manage anger.)
• Practice Metta and Karuna (Loving Kindness and Compassion): be attentive to the kindness of others, and overlook their unkindness. Practice metta kindness and compassion for all beings, putting your enemies first in your meditations
• Practice wisdom and discernment: (which includes patience, a form of wisdom). Analyze anger meditatively, understand its cause and effect; approach problems with patience — with time, anger fades
• Substitution method: Substitute something positive for the negative. In other words, if a person’s action angers you, analyze the person to find the positives you can focus on. (For example, a police chief angers a community because of a “no leeway” rule on traffic tickets; but if you analyze the police chief you see that your community has the lowest crime rate in the area.) In Tantric practice, substitution becomes “conversion” where afflictive emotions are converted into positive action and practice. (Classically, Yamantaka wrathful deity meditation for anger.)
• Meditate on impermanence: Nothing makes anger seem more unimportant than understanding death can take any of us, at any moment. It also helps us understand that anger itself is rising and falling, and impermanent.
• Truly comprehend Shunyata, Emptiness and Oneness: When we understand that ego is the only thing that separates us from “other” — that we are all One in this Universe — the very thing that gives rise to anger is gone. Ego, is the author of anger.
• Understand anger is your teacher: We’re here, in samsara, trapped by our poisons. When we take our poisons as our teacher — if we can learn from our anger, and the anger of others — we transform the anger into the path.
• Meditate on Karma: anger has repercussions. Remain mindful of karma in all of your activities. Anger inevitably leads to a downward and accelerating cycle of destructive karma.
• Practice transformation and Tantra visualizations: Tantric meditation — visualizing the emptiness of a phenomenon and practicing Yogic methods — are one of the fastest ways to transform anger, hate, greed, delusions or any other poison into the path. By personifying “anger” for instance, then transforming it into an “Enlightened form” we train our mind to transform the poison permanently.

Mahayana: Wisdom Solutions and Compassion Solutions

Or, you can think of this in Mahayana terms — wisdom solutions and compassion solutions. Wisdom solutions would include:

• mindfulness practice (even “live” on that angry phone call or meeting)
• analysis of anger meditation
• practicing patience

Compassion solutions would include:

• metta and loving kindness meditation
• substitution method: think of the positive aspects of a person or situation, to help put the negative in perspective.

It is worth reading through the three sutras in this feature. Those are the precious words of Dharma; no greater advice can be offered.There are also solutions to anger contained in Tantra (for example, Yamantaka practice is very powerful for “angry people”; or Chod practice, where we “feed our Demons.) All Buddhist traditions have extensive teachings on anger.

Karmic Consequences are Real

Still simmering from the latest fight at work or argument at home? Finding a quiet mind that evening, during your mindfulness session, may become elusive. Worse, if the anger gains momentum, there can be very negative karmic consequences. Regret only goes so far if your rage has already hurt someone. Then, there is the very real karmic consequence of “retribution.”

The Dalai Lama said, “Violence is old-fashioned. Anger doesn’t get you anywhere. If you can calm your mind and be patient, you will be a wonderful example to those around you.” [2]

A careless angry comment on Facebook can lead to hurt feelings — even dire consequences in the case of a clinically depressed person. Words expressing anger have ferocious power to damage, hurt, even kill. Anger leads to fights, accidents, homicides and war. And, in our daily practice, it makes a settled, peaceful mind nearly impossible. Or, it can just make you feel really lousy for weeks.

Sutric Solutions: Discourses on Anger

Many discourses and Sutras (Sutta in Pali) touch on anger, notably, the Madhyama Agama No.25 (full text with translation by Thich Nhat Hanh below) and the Akossa Sutra (full text also below.) Also, the Vitakkasanthaana Sutta (below.) To summarize, though, we can distill the Buddha’s methods down to five key recommendations that really work, even today, in our modern, chaotic, angry world.

Great masters such as Shantideva also taught anger management: “Anger is the greatest evil; patient forbearance is the greatest austerity.” The great teacher, and author of Bodhicharyavatara, basically informs us that forbearance and patience are a greater and more challenging austerity than fasting, prayers, practice, pilgrimages.

In other words, it isn’t easy to manage anger.

What Causes Anger from a Buddhist Point of View?

Buddhism is always about cause and effect. Karma is basically defined that way. How did Buddha describe the cause of anger? Lama Surya Das explains:

“The main klesha that fuels this whole dualism of attachment and aversion which drives us is ignorance, or delusion and confusion. From ignorance comes greed – avarice, desire, lust, attachment and all the rest. Also from ignorance comes anger, aggression, cruelty and violence.”

He goes on to explain: “These two poisons are the basic conflicting forces within us—attachment and aversion. They come from ignorance, and they’re really not that different: “Get away” and “I want” are very similar, just like pushing away and pulling towards; and both cause anger to arise. Anger is often singled out as the most destructive of the kleshas, because of how easily it degenerates into aggression and violence.”[2]

Psychology of Anger from a Buddhist Point of View

Buddhist teachings often align with psychotherapy and Psychiatry. Anger teachings certainly directly line up. Lama Surya Das explains: “anger is easily misunderstood. It is often misunderstood in our Buddhist practice, causing us to suppress it and make ourselves more ill, uneasy and off balance. I think it’s worth thinking about this.

Psychotherapy can be helpful as well. Learning to understand the causal chain of anger’s arising as well as the undesirable, destructive outflows of anger and its malicious cousin hatred can help strengthen our will to intelligently control it. Moreover, recognizing the positive sides of anger – such as its pointed ability to perceive what is wrong in situations, including injustice and unfairness – helps moderate our blind reactivity to it and generate constructive responses.” [2]

Buddhist psychology does differ in depth, however. As Ani Thubten Chodren explains:

“Science says that all emotions are natural and okay, and that emotions become destructive only when they are expressed in an inappropriate way or time or to an inappropriate person or degree….Therapy is aimed more at changing the external expression of the emotions than the internal experience of them. Buddhism, on the other hand, believes that destructive emotions themselves are obstacles and need to be eliminated to have happiness.”[2]

Mindfulness Always Works

Ultimately, mindfulness is the most-often recommended method. The often cited: “the past is gone, the future is not here yet” thought, combined with relaxing the mind into an observant state where we observe only the present moment. If angry thoughts arise in our meditation, we observe rather than react. Although it’s “easier said than done” it really does work. For this reason, daily mindfulness practice is a good strategy. This way, when needed to help us resolve anger, we can draw on well-practiced technique. There are even business books that teach how to be mindful during an “angry” meeting, how to retain control and manage emotions dynamically. Buddha, of course, taught these methods more than 2500 years ago.

Equally, Metta meditation, a Mahayana Buddhist practice, is very powerful as a remedy. If we practice compassion and kindness to all beings, on a daily basis, when faced with “evil” behavior, we are more likely to feel compassion instead of hate or anger. Metta affirmations do not say “May some beings be happy and free from suffering.” It says, “May ALL beings be happy.” This, includes our enemies.

Substitution, Analyze and Ignore Methods

One method to overcome the Discursive mind, explained in the Vitakkasanthaana Sutta (full text below), was explained by the Blessed One:

“The Bhikkhu attending to a certain sign if evil Demeritorious thoughts arise conductive to interest, anger and delusion, he should change that sign and attend to some other sign conductive to merit, then those signs conductive to interest, anger and delusion fade, and the mind settles and comes to a single point.”

The rest of the Sutra then explains what to do if the substitution doesn’t work, which break down into:

• analyze the anger: “When the dangers of those thoughts are examined those evil de-meritorious thoughts conductive to interest, anger and delusion fade.
• ignore the anger: ” When those evil de-meritorious thoughts conductive to interest, anger and delusion are not attended, they fade. With their fading the mind settles and comes to a single point.”

Discourse on the Five Ways of Putting an End to Anger

Translation by Thich Nhat Hanh from the Madhyama Agama No. 25 [1]

I heard these words of the Buddha one time when he was staying in the Anathapindika Monastery in the Jeta Grove near the town of Shravasti.

One day the Venerable Shariputra said to the monks, “Friends, today I want to share with you five ways of putting an end to anger. Please listen carefully and put into practice what I teach.”

The bhikshus agreed and listened carefully.

The Venerable Shariputra then said, “What are these five ways of putting an end to anger?

“This is the first way. My friends, if there is someone whose bodily actions are not kind but whose words are kind, if you feel anger toward that person but you are wise, you will know how to meditate in order to put an end to your anger.

“My friends, say there is a bhikshu practicing asceticism who wears a patchwork robe. One day he is going past a garbage pile filled with excrement, urine, mucus, and many other filthy things, and he sees in the pile one piece of cloth still intact. Using his left hand, he picks up the piece of cloth, and he takes the other end and stretches it out with his right hand. He observes that this piece of cloth is not torn and has not been stained by excrement, urine, sputum, or other kinds of filth. So he folds it and puts it away to take home, wash, and sew into his patchwork robe. My friends, if we are wise, when someone’s bodily actions are not kind but his words are kind, we should not pay attention to his unkind bodily actions, but only be attentive to his kind words. This will help us put an end to our anger.

“My friends, this is the second method. If you become angry with someone whose words are not kind but whose bodily actions are kind, if you are wise, you will know how to meditate in order to put an end to your anger.

“My friends, say that not far from the village there is a deep lake, and the surface of that lake is covered with algae and grass. There is someone who comes near that lake who is very thirsty, suffering greatly from the heat. He takes off his clothes, jumps into the water, and using his hands to clear away the algae and grass, enjoys bathing and drinking the cool water of the lake. It is the same, my friends, with someone whose words are not kind but whose bodily actions are kind. Do not pay attention to that person’s words. Only be attentive to his bodily actions in order to be able to put an end to your anger. Someone who is wise should practice in this way.

“Here is the third method, my friends. If there is someone whose bodily actions and words are not kind, but who still has a little kindness in his heart, if you feel anger toward that person and are wise, you will know how to meditate to put an end to your anger.

“My friends, say there is someone going to a crossroads. She is weak, thirsty, poor, hot, deprived, and filled with sorrow. When she arrives at the crossroads, she sees a buffalo’s footprint with a little stagnant rainwater in it. She thinks to herself, ‘There is very little water in this buffalo’s footprint. If I use my hand or a leaf to scoop it up, I will stir it up and it will become muddy and undrinkable. Therefore, I will have to kneel down with my arms and knees on the earth, put my lips right to the water, and drink it directly.’ Straightaway, she does just that.

My friends, when you see someone whose bodily actions and words are not kind, but where there is still a little kindness in her heart, do not pay attention to her actions and words, but to the little kindness that is in her heart so that you may put an end to your anger. Someone who is wise should practice in that way.

“This is the fourth method, my friends. If there is someone whose words and bodily actions are not kind, and in whose heart there is nothing that can be called kindness, if you are angry with that person and you are wise, you will know how to meditate in order to put an end to your anger.

“My friends, suppose there is someone on a long journey who falls sick. He is alone, completely exhausted, and not near any village. He falls into despair, knowing that he will die before completing his journey. If at that point, someone comes along and sees this man’s situation, she immediately takes the man’s hand and leads him to the next village, where she takes care of him, treats his illness, and makes sure he has everything he needs by way of clothes, medicine, and food. Because of this compassion and loving kindness, the man’s life is saved.

Just so, my friends, when you see someone whose words and bodily actions are not kind, and in whose heart there is nothing that can be called kindness, give rise to this thought: ‘Someone whose words and bodily actions are not kind and in whose heart is nothing that can be called kindness, is someone who is undergoing great suffering. Unless he meets a good spiritual friend, there will be no chance for him to transform and go to realms of happiness.’ Thinking like this, you will be able to open your heart with love and compassion toward that person. You will be able to put an end to your anger and help that person. Someone who is wise should practice like this.

“My friends, this is the fifth method. If there is someone whose bodily actions are kind, whose words are kind, and whose mind is also kind, if you are angry with that person and you are wise, you will know how to meditate in order to put an end to your anger.

“My friends, suppose that not far from the village there is a very beautiful lake. The water in the lake is clear and sweet, the bed of the lake is even, the banks of the lake are lush with green grass, and all around the lake, beautiful fresh trees give shade. Someone who is thirsty, suffering from heat, whose body is covered in sweat, comes to the lake, takes off his clothes, leaves them on the shore, jumps down into the water, and finds great comfort and enjoyment in drinking and bathing in the pure water. His heat, thirst, and suffering disappear immediately.

In the same way, my friends, when you see someone whose bodily actions are kind, whose words are kind, and whose mind is also kind, give your attention to all his kindness of body, speech, and mind, and do not allow anger or jealousy to overwhelm you. If you do not know how to live happily with someone who is as fresh as that, you cannot be called someone who has wisdom.

“My dear friends, I have shared with you the five ways of putting an end to anger.”

When the bhikshus heard the Venerable Shariputra’s words, they were happy to receive them and put them into practice.

Madhyama Agama 25
(Corresponds with Aghata Vinaya Sutta
[Discourse on Water as an Example], Anguttara Nikaya 5.162)

Akkosa Sutra

Insult

I have heard that on one occasion the Blessed One was staying near Rajagaha in the Bamboo Grove, the Squirrels’ Sanctuary. Then the Brahmin Akkosaka (“Insulter”) Bharadvaja heard that a Brahmin of the Bharadvaja clan had gone forth from the home life into homelessness in the presence of the Blessed One. Angered and displeased, he went to the Blessed One and, on arrival, insulted and cursed him with rude, harsh words.

When this was said, the Blessed One said to him: “What do you think, Brahmin: Do friends and colleagues, relatives and kinsmen come to you as guests?”

“Yes, Master Gautama, sometimes friends and colleagues, relatives and kinsmen come to me as guests.”

“And what do you think: Do you serve them with staple and non-staple foods and delicacies?”

“Yes, sometimes I serve them with staple and non-staple foods and delicacies.”

“And if they don’t accept them, to whom do those foods belong?”

“If they don’t accept them, Master Gautama, those foods are all mine.”

“In the same way, Brahmin, that with which you have insulted me, who is not insulting; that with which you have taunted me, who is not taunting; that with which you have berated me, who is not berating: that I don’t accept from you. It’s all yours, Brahmin. It’s all yours.

“Whoever returns insult to one who is insulting, returns taunts to one who is taunting, returns a berating to one who is berating, is said to be eating together, sharing company, with that person. But I am neither eating together nor sharing your company, Brahmin. It’s all yours. It’s all yours.”

“The king together with his court know this of Master Gautama — ‘Gautama the contemplative is an arhat’ — and yet still Master Gautama gets angry.” [1]

[The Buddha:]

“Whence is there anger for one free from anger, tamed, living in tune — one released through right knowing, calmed  and Such.

“You make things worse when you flare up at someone who’s angry. Whoever doesn’t flare up at someone who’s angry wins a battle hard to win.

“You live for the good of both  — your own, the other’s — when, knowing the other’s provoked, you mindfully grow calm.

“When you work the cure of both — your own, the other’s — those who think you a fool know nothing of Dhamma.”

When this was said, the Brahmin Akkosaka Bharadvaja said to the Blessed One, “Magnificent, Master Gautama! Magnificent! Just as if he were to place upright what had been overturned, were to reveal what was hidden, were to show the way to one who was lost, or were to hold up a lamp in the dark so that those with eyes could see forms, in the same way Master Gautama has — through many lines of reasoning — made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, and to the community of monks. Let me obtain the going forth in Master Gautama’s presence, let me obtain admission.”

Then the Brahmin Akkosaka Bharadvaja received the going forth and the admission in the Blessed One’s presence. And not long after his admission — dwelling alone, secluded, heedful, ardent, and resolute — he in no long time reached and remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing and realizing it for himself in the here and now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” And so Ven. Bharadvaja became another one of the Arhats.

Vitakkasanthaana Sutta

The Discursively Thinking Mind

I heard thus.

At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta’s grove in Savatthi. The Blessed One addressed the Bhikkhus from there.” Bhikkhus, by the Bhikkhu developing the mind five things should be attended to from time to time. What five: The Bhikkhu attending to a certain sign if evil Demeritorious thoughts arise conductive to interest, anger and delusion, he should change that sign and attend to some other sign conductive to merit, then those signs conductive to interest, anger and delusion fade, and the mind settles and comes to a single point. Like a clever carpenter or his apprentice would get rid of a coarse peg with the help of a fine peg. In the same manner the Bhikkhu attending to a certain sign, if evil Demeritorious thoughts arise conductive to interest, anger and delusion, he should change that sign and attend to some other sign conductive to merit, then those signs conductive to interest, anger and delusion fade, the mind settles and comes to a single point.

Even when the Bhikkhu has changed the sign and attended some other sign, if evil de-meritorious thoughts arise conductive to interest, anger and delusion, the Bhikkhu should examine the dangers of those thoughts. These thoughts of mine are evil, faulty and bring unpleasant results. When the dangers of those thoughts are examined those evil de-meritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to a single point. Like a woman, a man, a child or youth fond of adornment would loathe and would be disgusted when the carcass of a snake, dog or a human corpse was wrapped round the neck. In the same manner when the Bhikkhu has changed the sign and attended some other sign, if evil de-meritorious thoughts arise conductive to interest, anger and delusion, the Bhikkhu should examine the dangers of those thoughts. These thoughts of mine are evil, loathsome, faulty and bring unpleasant results. When the dangers of those thoughts are examined, those evil de-meritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to a single point.

Even when the Bhikkhu has examined the dangers of those evil de-meritorious thoughts conductive to interest, anger and delusion, if those evil de-meritorious thoughts conducive to interest, anger and delusion arise, he should not attend to them. When those evil de-meritorious thoughts conductive to interest, anger and delusion are not attended, they fade. With their fading the mind settles and comes to a single point. Like a man who would not like to see forms, that come to the purview would either close his eyes or look away. In the same manner when the Bhikkhu has examined the dangers of those evil de-meritorious thoughts conductive to interest, anger and delusion, if evil de-meritorious thoughts conductive to interest, anger and delusion arise, he should not attend to them. When those evil de-meritorious thoughts conductive to interest, anger and delusion are not attended, they fade. With their fading the mind settles and comes to a single point.

Even when the Bhikkhu did not attend to those evil Demeritorious thoughts conductive to interest, anger and delusion, if these evil Demeritorious thoughts conductive to interest, anger and delusion arise, he should attend to appeasing the whole intentional thought process. When attending to appeasing the whole intentional thought process, those evil Demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to a single point. Like it would occur to a man walking fast: why should I walk fast, what if I stand. Then he would stand. Standing it would occur to him: Why should I stand, what if I sit. Then he would sit. Sitting it would occur to him: Why should I sit, what if I lie. Thus abandoning the more coarse posture, would maintain the finer posture. In the same manner when attending to appeasing the whole intentional thought process, those evil de-meritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to a single point. .

Even when attending to appeasing the whole intentional thought process, those evil Demeritorious thoughts conductive to interest, anger and delusion arise, the Bhikkhu should press the upper jaw on the lower jaw and pushing the tongue on the palate should subdue and burn out those evil Demeritorious thoughts conductive to interest, anger and delusion. Then those evil Demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to a single point. Like a strong man taking a weaker one by the head or body would press him and trouble him. In the same manner the Bhikkhu should press the upper jaw on the lower jaw and pushing the tongue on the palate should subdue and burn out those evil Demeritorious thoughts conductive to interest, anger and delusion. Then those evil Demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to one point.

Bhikkhus, the Bhikkhu attending to a certain sign, if evil Demeritorious thoughts conductive to interest, anger and delusion arise, he attends to another sign conductive to merit, those evil Demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to one point .

When attending to the danger of those evil Demeritorious thoughts conductive to interest, anger and delusion, those evil Demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to one point. When not attending to those evil Demeritorious thoughts conductive to interest, anger and delusion, those evil Demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to one point: When attending to appeasing the whole intentional thought process, these evil Demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to one point, The Bhikkhu pressing the lower jaw with the upper jaw and pushing the tongue on the palate would subdue and burn out those evil Demeritorious thoughts conductive to interest, anger and delusion. Then those evil Demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to one point. Bhikkhus, this is called the Bhikkhu is master over thought processes. Whatever thought he wants to think, that he thinks, whatever thought he does not want to think, that he does not think He puts an end to craving , dispels the bonds and rightfully overcoming measuring makes an end of unpleasantness. .

The Blessed One said thus, and those Bhikkhus delighted in the words of the Blessed One.

NOTES

[1] The Five Ways of Putting an End to Anger, Thich Nhat Hanh. From the book Chanting from the Heart (Parallax Press, Rev.Ed., 2006)

[2] From PBS.org site, “Dealing with Anger” by Lama Surya Das

Saturday February 24, 2024 we celebrate Buddha’s Day of Miracles. Although it celebrates the 15 Days of Miracles Buddha performed on one occassion, his entire life was a marvelous spectrum of miracles. One early Sutta described the Wonderful and Marvelous Qualities of the Buddha, starting from his miraculous birth and describing all of his wondrous qualities.

[Full translated Sutta below.]

This sutra is a wonderful “recap” of some of the early miracles and wonders of the Buddha. His life began as a miracle: “Mindful and fully aware the Bodhisattva passed away from the Tushita heaven and descended into his mother’s womb.”

Celebrate the miracles and wonders of Shakyamuni Buddha and the Dharma on Saturday February 24. May all beings benefit!

Acchariya Abbhuta Sutta

Wonderful And Marvelous

Thus have I heard:
On one occasion the Blessed One was living at Savatthi in Jeta’s Grove, Anathapindika’s Park.

Now a number of Bhikkhus were sitting in the assembly hall, where they had met together on returning from their alms-round, after their meal, when this discussion arose among them: “It is wonderful, friends, it is marvelous, how mighty and powerful is the Tathágata! For he is able to know about the Buddhas of the past—who attained to final Nibbána, cut the tangle of proliferation, broke the cycle, ended the round, and surmounted all suffering—that for those Blessed Ones their birth was thus, their names were thus, their clans were thus, their virtue was thus, their state of concentration was thus, their wisdom was thus, their abiding in attainments was thus, their deliverance was thus.”

When this was said, the venerable Ánanda told the Bhikkhus: “Friends, Tathágatas are wonderful and have superb qualities. Tathágatas are marvelous and have splendid qualities.”

However, their discussion was interrupted; for the Blessed One rose from meditation when it was evening, went to the assembly hall, and sat down on a seat made ready. Then he addressed the Bhikkhus thus: “Bhikkhus, for what discussion are you sitting together here now? And what was your discussion that was interrupted?”

“Here, Venerable Sir, we were sitting in the assembly hall, where we had met together on returning from our alms-round, after our meal, when this discussion arose among us: ‘It is wonderful, friends, it is marvelous…their deliverance was thus.”

When this was said, Venerable Sir, the Venerable Ánanda said to us: ‘Friends, Tathágatas are wonderful and have superb qualities. Tathágatas are marvelous and have splendid qualities.’ This was our discussion, Venerable Sir, that was interrupted when the Blessed One arrived.”

Then the Blessed One addressed the Venerable Ánanda: “That being so, Ánanda, explain more fully the Tathágatas wonderful and marvelous qualities.”

“I heard and learned this, Venerable Sir, from the Blessed One’s own lips: ‘Mindful and fully aware, Ánanda, the Bodhisattva appeared in the Tushita heaven.’ That mindful and fully aware the Bodhisattva appeared in the Tushita Heaven – This I remember as a wonderful and marvelous quality of the Blessed One.‘

I heard and learned this from the Blessed One’s own lips: Mindful and fully aware the Bodhisattva remained in the Tushita Heaven.’ This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: ‘For the whole of his life-span the Bodhisattva remained in the Tushita heaven.’ This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: ‘Mindful and fully aware the Bodhisattva passed away from the Tushita heaven and descended into his mother’s womb.’ This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: ‘When the Bodhisattva passed away from the Tushita heaven and descended into his mother’s womb, then a great immeasurable light surpassing the splendor of the gods appeared in the world with its gods, its Maras, and its Brahmas, in this generation with its recluses and Brahmans, with its princes and its people. And even in those abysmal world interspaces of vacancy, gloom, and utter darkness, where the moon and the sun, mighty and powerful as they are, cannot make the their light prevail—there too a great immeasurable light surpassing the splendor of the gods appeared. And the beings born there perceived each other by that light: “So other beings, indeed, have appeared here.” And this ten-thousand-fold world system shook and quaked and trembled, and there too a great immeasurable light surpassing the splendor of the gods appeared.’ This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: ‘When the Bodhisattva had descended into his mother’s womb, four young deities came to guard him at the four quarters so that no humans or non-humans or anyone at all could harm the Bodhisattva or his mother.’ This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: ‘When the Bodhisattva had descended into his mother’s womb, she became intrinsically virtuous, refraining from killing living beings, from taking what is not given, from misconduct in sensual pleasures, from false speech, and from wines, liquors, and intoxicants, which are the basis of negligence.’ This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: ‘When the Bodhisattva had descended into his mother’s womb, no sensual thought arose in her concerning men, and she was inaccessible to any man having a lustful mind.’ This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: ‘When the Bodhisattva had descended into his mother’s womb, she obtained the five cords of sensual pleasure, and furnished and endowed with them, she enjoyed herself with them.’ This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: ‘when the Bodhisattva had descended into his mother’s womb, no kind of affliction arose in her; she was blissful and free from bodily fatigue. She saw the Bodhisattva within her womb with all his limbs, lacking no faculty. Suppose a blue, yellow, red, white, or brown thread were strung through a fine beryl gem of purest water, eight-faceted, well cut, and a man with good sight were to take it in his hand and review it thus: “This is a fine beryl gem of purest water, eight-faceted, well cut, and through it is strung a blue, yellow, red, white, or brown thread;” so too when the Bodhisattva had descended into his mother’s womb…she saw the Bodhisattva within her womb with all his limbs, lacking no faculty.’ This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: ‘Seven days after the birth of the Bodhisattva, his mother died and reappeared in the Tushita heaven.’ This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: ‘other women give birth after carrying the child in the womb for nine or ten months, but not so the Bodhisattvas mother. The Bodhisattvas mother gave birth after carrying him in her womb for exactly ten months.’ This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: ‘other women give birth seated or lying down, but not so the Bodhisattvas mother. The Bodhisattvas mother gave birth to him standing up.’ This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: ‘When the Bodhisattva came forth from his mother’s womb, first gods received him, then human beings. This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: When the Bodhisattva came forth from his mothers womb, he did not touch the earth. The four young gods received him and set him before his mother saying: “Rejoice, oh Queen, a son of great power has been born to you.” This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: ‘When the Bodhisattva came forth from his mother’s womb, he came forth unsullied, un-smeared by water or humors or blood or any kind of impurity, clean and unsullied. Suppose there were a gem placed on Kasi cloth, then the gem would not smear the cloth or the cloth the gem. Why is that, because of the purity of both! So too when the Bodhisattva came forth…clean and unsullied.’ This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: ‘When the Bodhisattva came forth from his mother’s womb, two jets of water appeared to pour from the sky, one cool and one warm, for bathing the Bodhisattva and his mother.’ This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: “As soon as the Bodhisattva was born, he stood firmly with his feet on the ground; then he took seven steps north, and with a white parasol held over him, he surveyed each quarter and uttered the words of the Leader of the Herd: “I am the highest in the world; I am the best in the world; I am the foremost in the world. This is my last birth; now there is no renewal of being for me. This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: ‘When the Bodhisattva came forth from his mother’s womb, then a great immeasurable light surpassing the splendor of the gods appeared in the world with its gods, its Maras, and its Brahmas, in this generation with its recluses and Brahmins, with its princes and its people. And even in those abysmal world inter-spaces of vacancy, gloom, and utter darkness, where the moon and the sun, mighty and powerful as they are, cannot make their light prevail – there too a great immeasurable light surpassing the splendor of the gods appeared. And the beings born there perceived each other by that light: “So other beings, indeed, have appeared here.” And this ten-thousand-fold world system shook and quaked and trembled, and there too a great immeasurable light surpassing the splendor of the gods appeared.’ That when the Bodhisattva came forth from his mother’s womb, then a great immeasurable light surpassing the splendor of the gods appeared… this too I remember as a wonderful and marvelous quality of the Blessed One.”

“That being so, Ánanda, remember this too as a wonderful and marvelous quality of the Tathágata: Here Ánanda, for the Tathágata feelings are known as they arise, as they are present, as they disappear; perceptions are known as they arise, as they are present, as they disappear; thoughts are known as they arise, as they are present, as they disappear. Remember this too, Ánanda, as a wonderful and marvelous quality of the Tathágata.”

“Venerable sir, since for the Blessed One feelings are known as they arise, as they are present, as they disappear; Perceptions are known as they arise, as they are present, as they disappear; Thoughts are known as they arise, as they are present, as they disappear – this too I remember as a wonderful and marvelous quality of the Blessed One.”

That is what the venerable Ánanda said. The Teacher approved. The Bhikkhus were satisfied and delighted in the venerable Ánanda’s words.

• Part 2 in this Miracles of Buddha series: the 15 Miracles of Shravasti>>

Buddha reluctant to perform miracles

With Enlightenment and realizations come siddhis (powers) — but Buddha consistently reprimanded his monks when they displayed powers of any kind. Why? Simplified reason: miraculous powers are unimportant and can actually become an attachment, keeping us in samsara.

Still, Buddha regularly displayed miracles, right from his stunning birth — already walking and speaking as a newborn — to his paranirvana. Did Buddha have miraculous powers? As an Enlightened Being, the answer is yes, and these powers included “mundane” siddhis such as telepathy, Omniscient vision of past and future (including his own past lives), exorcism and many others.

To celebrate the “Buddha’s 15 Days of Miracles” — beginning on lunar New Year (February 10, 2024), Losar, and ending 15 days later on Buddha’s Day of Miracles (March 24, 2020) — we will run a series focusing on some of the more fascinating miracles of Shakyamuni Buddha.

Miracles serve many purposes in spiritual writings. Some people accept them as literal, the Enlightened mind is capable of transcending time and space. Others take them as symbols. The white elephant descending to Buddha’s mother in a dream is one of these. Buddha often used powers simply to highlight a teaching point — such as calmness in the face of a charging elephant — or to capture an audience for an important teaching. The later is the case with the Miracle of Vesali, found in the Ratana Sutta (full Sutta below.)

The Miracle of Vesali

In this miracle, found in the Ratana Sutta, called The Jewel Discourse or Jewel Sutra, tells a tale of woe. The city of Vesali has endured famine, pestilence and evil spirits for three years. They ask Buddha for help.

“With the arrival of the Master, there were torrential rains, which swept away the putrefying corpses. The atmosphere became purified the city was clean.”

Purification is the precursor for receiving blessings, merit and teachings from the Buddha. The city, now cleansed, gathers for an important teaching called the Jewel Discourse.

“Whatever treasure there be either in the world beyond, whatever precious jewel there be in the heavenly worlds, there is naught comparable to the Tathágata (the perfect One). This precious jewel is the Buddha. By this (asseveration of the) truth may there be happiness.”

Ratana Sutta

The Jewel Discourse

The occasion for this discourse, in brief, according to the commentary, is as follows: The city of Vesali was afflicted by a famine, causing death, especially to the poor folk. Due to the presence of decaying corpses the evil spirits began to haunt the city; this was followed by a pestilence. Plagued by these three fears of famine, non-human beings and pestilence, the citizens sought the help of the Buddha who was then living at Rajagaha.

Followed by a large number of monks including the Venerable Ánanda, his attendant disciple, the Buddha came to the city of Vesali. With the arrival of the Master, there were torrential rains, which swept away the putrefying corpses. The atmosphere became purified the city was clean.

Thereupon the Buddha delivered this Jewel Discourse (Ratana Sutta) to the Venerable Ánanda, and gave him instructions as to how he should tour the city with the Licchavi citizens reciting the discourse as a mark of protection to the people of Vesali. The Venerable Ánanda followed the instructions, and sprinkled the sanctified water from the Buddha’s own alms bowl. As a consequence the evil spirits were exorcised the pestilence subsided. Thereafter the Venerable Ánanda returned with the citizens of Vesali to the Public hall where the Buddha and his disciples had assembled awaiting his arrival. There the Buddha recited the same Jewel Discourse to the gathering:

1. “Whatever beings (non-humans) are assembled here, terrestrial or celestial, may they all have peace of mind, and may they listen attentively to these words:
2. “O beings, listen closely. May you all radiate loving-kindness to those human beings who, by day and night, bring offerings to you (offer merit to you). Wherefore, protect them with diligence.
3. “Whatever treasure there be either in the world beyond, whatever precious jewel there be in the heavenly worlds, there is naught comparable to the Tathágata (the perfect One). This precious jewel is the Buddha. By this (asseveration of the) truth may there be happiness.
4. “That Cessation, that Detachment, that Deathlessness (Nibbána) supreme, the calm and collected Sakyan Sage (the Buddha) had realized. There is naught comparable to this (Nibbána) Dhamma. This precious jewel is the Dhamma. By this (asseveration of the) truth may there be happiness.
5. “The Supreme Buddha extolled a path of purity (the Noble Eightfold Path) calling it the path which unfailingly brings concentration. There is naught comparable to this concentration. This precious jewel is the Dhamma. By this (asseveration of the) truth may there be happiness.
6. “The eight persons extolled by virtuous men constitute four pairs. They are the disciples of the Buddha and are worthy of offerings. Gifts given to them yield rich results. This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.
7. “With a steadfast mind, and applying themselves well in the dispensation of the Buddha Gotama, free from (defilements), they have attained to that which should be attained (Arahantship) encountering the Deathless. They enjoy the Peace of Nibbána freely obtained. This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.
8. “As a post deep-planted in the earth stands unshaken by the winds from the four quarters, so, too, I declare is the righteous man who comprehends with wisdom the Noble Truths. This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.
9. “Those who realized the Noble Truths well taught by him who is profound in wisdom (the Buddha), even though they may be exceedingly heedless, they will not take an eighth existence (in the realm of sense spheres). This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.
10. “With his gaining of insight he abandons three states of mind, namely self-illusion, doubt, and indulgence in meaningless rites and rituals, should there be any. He is also fully freed from the four states of woe, and therefore, incapable of committing the six major wrongdoings. This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.
11. “Any evil action he may still do by deed, word or thought, he is incapable of concealing it; since it has been proclaimed that such concealing is impossible for one who has seen the Path (of Nibbána). This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.
12. “As the woodland groves though in the early heat of the summer month are crowned with blossoming flowers even so is the sublime Dhamma leading to the (calm) of Nibbána which is taught (by the Buddha) for the highest good. This precious jewel is the Buddha. By this (asseveration of the) truth may there be happiness.
13. “The Peerless Excellent one (the Buddha) the Knower (of Nibbána), the Giver (of Nibbána), the Bringer (of the Noble Path), taught the excellent Dhamma. This precious jewel is the Buddha. By this (asseveration of the) truth may there be happiness.
14. “Their past (kamma) is spent, their new (kamma) no more arises, their mind to future becoming is unattached. Their germ (of rebirth-consciousness) has died, they have no more desire for re-living. Those wise men fade out (of existence) as the flame of this lamp (which has just faded away). This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.
15. “Whatever beings (non-human) are assembled here, terrestrial or celestial, come let us salute the Buddha, the Tathágata (the perfect One), honored by gods and men. May there be happiness.
16. “Whatever beings are assembled here terrestrial or celestial, come let us salute the perfect Dhamma, honored by gods and men. May there be happiness.
17. “Whatever beings are assembled here terrestrial or celestial, come let us salute the perfect Sangha, honored by gods and men. May there be happiness.”

The heart of Buddha’s teachings is the Eightfold Path — a prescription for our own personal path to realizations based on positive karmic conduct.

That does not stop the Buddha from analytical logic and debate. After the first teachings, Buddha spent decades teaching the path — a key method of teaching, as demonstrated in the Magga-vibhanga Sutta — and other sutras (suttas) — was analysis.

Clarity through analysis

Buddha taught with Questions and Answers. He taught with debate. He taught with deconstructive analysis.

The Buddha taught with logic, analysis, and discourse because he understood how we learn as human beings, and he wanted his teachings to be accessible to everyone.

The Buddha believed that through critical thought and careful deliberation, we can unlock the true potential of our minds and achieve enlightenment. Through the practice of analytical meditation — a process of deep contemplation in which we break down complex ideas into their constituent parts so that we can understand them more clearly — we can gain access to the insights for a breakthrough. We can obliterate the habits and actions that create obstacles on the path. In doing so, we can become more mindful and better equipped to navigate through our daily lives with wisdom, compassion, and clarity.

Don’t take the teachings on faith

Ultimately, Buddha’s teachings — as demonstrated in the Magga-vibhanga Sutta analyzing the Noble Eightfold Path — show us that through careful thought and critical analysis, we can uncover the deeper truths of existence and find lasting peace within ourselves.

Buddha didn’t ask us to believe everything he said. He asked us to think for ourselves. Buddha’s words of wisdom, engage in logical discourse and deconstructive analysis, and dedicate ourselves to the practice of analytical meditation so that we may ultimately achieve enlightenment.​

The most often cited sutta focused on “proof” and analysis in Buddha’s teaching is the Kalama Sutta. In it, Buddha said:

“Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumor; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a notion that has been pondered over; nor upon another’s seeming ability; nor upon the consideration, ‘The monk is our teacher.’ Rather, when you yourselves know that these things are good; these things are not blamable; undertaken and observed, these things lead to benefit and happiness, then and only then enter into and abide in them.”

Buddha is saying that we should not take anything on faith — even the Buddha’s own teachings. We should question everything and think for ourselves. Only when we have critically examined an idea and found it to be true, good, and helpful should we adopt it as our own.

Buddha’s advice is just as relevant today as 2500 years ago

Buddha’s call for questioning authority and thinking for ourselves is just as relevant today as it was 2,500 years ago. In a world where fake news, confirmation bias, and echo chambers are rampant, it is more important than ever that we learn to think for ourselves and engage in critical analysis. If we can do that, Buddha said, we will find true happiness and peace.​

How does Buddha demonstrate this in his own teachings? Many of his teachings are in the form of debate. Others, as in the Magga-vibhanga Sutta (in full below), are in the form of logical analysis.

Either way, Buddha asks us to be logical, discerning, and intelligent. He didn’t ask for blind faith. He asked for meaningful dialogue, right conduct and an open mind to his teachings.

 Magga-vibhanga Sutta — Analysis of the Noble Eightfold Path

I have heard that at one time the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There he addressed the monks, “Monks!”

“Yes, lord,” the monks responded to him.

The Blessed One said, “I will teach & analyze for you the noble eightfold path. Listen & pay close attention. I will speak.”

“As you say, lord,” the monks responded to him.

The Blessed One said, “Now what, monks, is the noble eightfold path? Right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

“And what, monks, is right view?

Knowledge with regard to [or: in terms of] stress, knowledge with regard to the origination of stress, knowledge with regard to the stopping of stress, knowledge with regard to the way of practice leading to the stopping of stress: This, monks, is called right view.

“And what, monks, is right resolve?

Resolve for renunciation, resolve for non-ill will, resolve for harmlessness: This, monks, is called right resolve.

“And what, monks, is right speech?

Abstaining from lying, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter: This, monks, is called right speech.

“And what, monks, is right action?

Abstaining from taking life, abstaining from stealing, abstaining from sexual intercourse: This, monks, is called right action.

“And what, monks, is right livelihood?

There is the case where a disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood. This, monks, is called right livelihood.

“And what, monks, is right effort?

(i) There is the case where a monk generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen.

(ii) He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the abandoning of evil, unskillful qualities that have arisen.

(iii) He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the arising of skillful qualities that have not yet arisen.

(iv) He generates desire, endeavors, activates persistence, upholds & exerts his intent for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen. This, monks, is called right effort.

“And what, monks, is right mindfulness?

(i) There is the case where a monk remains focused on the body in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world.

(ii) He remains focused on feelings in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world.

(iii) He remains focused on the mind in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world.

(iv) He remains focused on mental qualities in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world. This, monks, is called right mindfulness.

“And what, monks, is right concentration?

(i) There is the case where a monk—quite secluded from sensuality, secluded from unskillful qualities—enters and remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation.

(ii) With the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance.

(iii) With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’

(iv) With the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. This, monks, is called right concentration.”

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.

Video: Stumbling on the Buddha and the Eightfold Path. What would it have been like to stumble on the Buddha as he sat with his first five disciples to “Turn the Wheel of Truth” and the Noble Eightfold Path? Join our editor Lee Kane as imagines the scene — beautifully visualized with a sumptuous video visualization. Come with us now, to that serene scene in Deer Park, and meet the Buddha. Watch and listen in, as he shares his timeless wisdom.

“Magga-vibhanga Sutta: An Analysis of the Path” (SN 45.8), translated from the Pali by Thanissaro Bhikkhu. Access to Insight (BCBS Edition), 30 November 2013, http://www.accesstoinsight.org/tipitaka/sn/sn45/sn45.008.than.html .

(Bio at bottom of feature.)

As a Buddhist monk, I have some misgivings about the way in which mindfulness is understood and used today. My biggest concern is the misunderstanding of mindfulness, which can often lead to the abuse of it. Allow me to begin with a teaching of the Buddha from the Anguttara Nikaya:

“O monks, there are two kinds of sickness: one physical and one mental. It is possible that a person can stay one day, two days, one year, ten years, fifty years or more, without having any physical disease; but, it is rare to find someone who does not suffer from mental illness, even for a brief moment; except those who have already awakened.”

In another well-known Buddhist phrase, it states “sabbeputtanjhana umattaka” (sah-bay-poo-tan-jah-nah) (oom-ah-tah-kah) – “all beings are insane or mad.” To be sure, this statement may seem rather drastic, but in the context of the Buddha’s teaching, this phrase speaks to the insanity of the useless activities that everyone does. However, the Buddha was quick to teach that this “insane-like-state-of-mind” need not be permanent:

“The mind, in its natural state, is pure, but it is only polluted (contaminated) by external factors.”

—Pabhassara Sutta

This is our ray of hope! The contaminated mind (e.g., useless thoughts, beliefs, opinions, and activities) is not permanent – it can be purified, back to a natural state.

From Sanathavihari Bhikkhu’s Youtube channel (20 minutes of breathing meditation). To visit the channel page>>

Understanding Mindfulness

There is a lot of information on mindfulness. A quick Google search reveals endless websites, articles, books, Podcasts, YouTube channels, etc. on the topic. Yet these sources rarely consider the Buddha’s original teachings on mindfulness. Generally speaking, modern society’s understanding of ‘mindfulness’ is based on a mundane (common) meaning. This misunderstanding of the true meaning of mindfulness inadvertently imposes limitations on the effectiveness and potential of mindfulness. What’s more, without any knowledge on the origin of the concept, more limitations emerge, thus restricting and repurposing the whole meaning of mindfulness.

In order to get any real benefit from mindfulness meditation practice, we need a clear understanding of what mindfulness actually is. From the standpoint of the creator of the concept, the Buddha, the mundane meaning of mindfulness is like a car or a bicycle without wheels. In other words, with the common meaning of the word, the foundation of what makes mindfulness work is missing altogether. You can certainly sit inside of a nice vehicle, but you can’t actually go anywhere without wheels. The same is true when one practices mindfulness without any understanding of the purpose or the method.

Proper Application of Mindfulness

Despite the encouraging results of current mindfulness studies, the mere integration of mindfulness practice does not guarantee positive results for every single person. For instances, those who suffer from afflictions such as generalized anxiety disorder (GAD), major depressive disorder (MDD) or bipolar disorders (I & II), frequently require specialized assistance from qualified providers. This means that a monk alone, even one very experienced in mindfulness practice, may not be a viable source when the need for professional help is present. In an article published in 2017 in the Journal for the Association for Psychological Science [1], researchers stated the following:

“During the past two decades, mindfulness meditation has gone from being a fringe topic of scientific investigation to being an occasional replacement for psychotherapy, tool of corporate well-being, widely implemented educational practice, and ‘key to building more resilient soldiers.’ Yet the mindfulness movement and empirical evidence supporting it have not gone without criticism. Misinformation and poor methodology associated with past studies of mindfulness may lead public consumers to be harmed, misled, and disappointed. Addressing such concerns, the present article discusses the difficulties of defining mindfulness, delineates the proper scope of research into mindfulness practices, and explicates crucial methodological issues for interpreting results from investigations of mindfulness.”

Many different types of interventions or methods of therapy are integrating mindfulness; developing different ways of applying mindfulness, as well as providing distinct definitions for the methods. As taught by the Buddha, the definition of mindfulness, the method of practice, and the purpose of it, is singular. Understanding mindfulness, according to the Buddha’s teaching, would resolve any issues with regard to the determination of what mindfulness is.

Buddhist Mindfulness Goal and Psychotherapeutic Goals

What is the goal of mindfulness meditation from a Buddhist practitioner’s perspective? The goal is to train the mind by focusing on the four foundations of mindfulness (cattaro satipaṭṭhānā), e.g., the breath for better focus, clearer thinking, and ultimately the cessation of all mental afflictions i.e., Nirvana. Science has even discovered that subtle physiological changes take place during meditation practices, such as a decrease in heartrate, lower blood pressure, and lowered brain activity (in some regions). In other words, the cultivation of various wholesome mental factors such as samatha, vipassana, or mindfulness, with the goal of “internally steadying” or stabilizing the “unstable mind”, resulting in a state of quiescence and tranquility.

But a Buddhist practitioner seeks to go beyond mere tranquility – the practitioner aims to understand the nature of mind (the organism in the environment) in direct connection with the things that condition suffering. The goal of secular/clinical science, and in particular psychopathology the physiological results stemming from mindfulness. This approach often utilizes only one aspect of the practice in order to achieve the targeted goal, i.e., symptom reduction by way of the physiological responses produced by mindfulness meditation.

Mindfulness meditation is contemplative, meaning that it is a practice that employs or invokes focused attention. The practitioner becomes deeply emersed in observing the aspects of one’s own mental and physical experience. In other words, the practitioner becomes familiar with one’s own totality of experience. Some psychological sciences have drawn from the Buddha’s teachings, but isolate only particular aspects of the practice. Therefore, the goal of mindfulness meditation from a scientific standpoint should not be confused with the goal of mindfulness meditation from a Buddhist practitioner.

An example that highlights these differences comes from a 2015 study [2] wherein the effects of mindfulness meditation were compared to the use of various antidepressants. The study concluded that mindfulness meditation produced similar attention-related benefits to that of medication alone. When the effects of mindfulness meditation were compared to the psychological methodology known as Cognitive Behavioral Therapy (CBT), the results of applying CBT outperformed mindfulness meditation. This is where the confusion between science and Buddhism occurs: although CBT ‘outperformed’ mindfulness meditation, the results sought by science stop short of the results sought by a Buddhist practitioner. To wit, the results from a scientific standpoint are inconclusive from the Buddhist perspective.

Further, in a 2019 meta-analysis [3] centered on the effects of mindfulness-based cognitive therapy (MBCT) for the treatment of current depressive symptoms, moderate effect sizes were found. This finding suggests that MBCT may be of comparable efficacy to other therapies that are ordinarily offered for current depressive symptoms at post-treatment.

As a result of the adoption of certain elements of Buddhist mindfulness meditation, science has created a methodology for the treatment of various mental health issues. This methodology is known as Mindfulness Based Therapy or MBT. Labels such as this cause confusion about mindfulness meditation, creating the concept that Buddhist mindfulness meditation is the same as the scientific concept. For example, a study conducted in 2010 [4] concluded that MBT was effective for improving symptoms of anxiety and depression. Within the results of this study are the real clues to understanding the difference between mindfulness meditation from a Buddhist perspective and science. While science seeks to merely alleviate the symptoms, the Buddhist practitioner seeks to eradicate the root cause of the symptoms. The efficacy of mindfulness meditation that has been integrated into the various methodologies developed by clinical psychology is severely limited to treating symptoms. Conversely, the efficacy of Buddhist mindfulness meditation focuses on removing the cause/root that creates the symptoms in the first place. But, the general public, and even many lay Buddhist practitioners, simply do not understand this.

Where it all began

To understand what mindfulness meditation is, one must first understand where this phrase originated. Most web sources define Buddhist breath meditation as Anapanasati (ah-nah-pah-nah-sah-tee), but this is really an oversimplification. The “mindfulness” part of mindfulness meditation comes from the Pali word sati (sah-tee). However, many of the words use by the Buddha have multiple meanings depending on the context in which he used them. Sati is one of those words. It can either mean “attention” or it can mean “mindfulness.” However, in relation to the practice of meditation, the word sati has a much deeper meaning and refers to one’s “mindset,” rather than just the common concept of being mindful, attentive, or focused.

In order to properly engage in mindfulness meditation, in true Ānapānasati/Satipaṭṭhāna, one must have a particular “mindset.” This means that in addition to merely paying attention to the breath, one intentionally focuses on the moral and immoral implications of one’s thoughts, speech and actions. This means that one intentionally gives rise to a way of thinking that is aimed at gradually removing greed (lobha), anger (dosa) and ignorance (moha) from one’s mind. A common misconception is the idea that one must remove “all thoughts” during mindfulness meditation. However, the key to correct sati is to be aware of negative, unbeneficial thoughts that stain our speech and actions, and stop them as they arise. Indeed, the entire point of mindfulness meditation is to replace bad thoughts with good thoughts, i.e., direct one’s attention towards “good things”, and move away (asati) from “bad things.” This is what is called keeping the sati mindset.

When engaging in mindfulness meditation, the goal is two-fold: the removal of bad thoughts that arise (samvara, pahāna) and the cultivation of good thoughts (bhāvanā, anurakkhana). In the Buddha’s teachings these two mental activities are called akusala and kusala, respectively. Akusala, or bad moral thoughts and deeds, causes stress and suffering. Kusala, or good moral thoughts and actions, leads to a calm mind at a fundamental level. Consistent akusala thoughts and deeds, particularly those that are highly immoral, produce consequences that can result in an unfavorable rebirth.

The word anapanasati, from which the concept of breath meditation originates, is a construct of several Pali words. The first is “ana,” and the second is “apana,” which means taking in and putting out. Combining these two words with sati, has a meaning of air entering-going out-mindfulness (attention). The deeper contextual meaning is that a practitioner maintains their thinking mind (mindset) on good moral dhamma, known as kusala dhamma, while at the same time intentionally identifying and getting rid of bad moral dhamma, known as akusala dhamma.

Buddhist Temples and Meditation Centers are not a replacement for Professional Mental Health services

As a Buddhist monk, I take interest in people’s suffering. I become concerned when I see that the actions and beliefs of people restrict their understanding of spiritual concepts, such as mindfulness. I recognize that many people believe that if they simply go to the temple, they will somehow be free from mental problems. Benefits of correct mindfulness practices are many, but the use of alternative methods, such as decontextualized mindfulness, for achieving mental well-being are limited, from a Buddhist perspective.

Benefits may happen, but Buddhist temples are not mental health clinics, nor are they meant to be. Sure, there is documented evidence showing that being part of a religious group and attending religious places can help with people’s overall well-being by providing a sense of purpose and meaning. It has even been shown to help people that are experiencing physical illnesses, such as cancer[5]. But mental well-being is not the entire purpose of a temple. Monks and temples are not suitable replacements for clinics centered on the treatment of mental health issues.

When dealing with mental health issues, there really is not much room for haphazard treatments and using Buddhist concepts as an alternative to professional help is the incorrect use of the Buddha’s teachings. To be sure, I have both seen in others and experienced personally the beneficial effects that meditation has on mental and physical health. I do, however, also recognize that these benefits do not always have the same effects for those with mental disorders and can at times even be detrimental.

Ethics and Responsibilities

People can become very excited and encouraged by the Buddha’s teachings, and this is a good thing. However, selecting only certain teachings, such as mindfulness, cherry-picked based solely on your point of view, is not the way to practice, mindfulness meditation or otherwise. While it may be true that modern science has positive things to say about mindfulness, without a clear understanding of what mindfulness actually is, and its purpose, the approach is incorrect. Approaching mindfulness practice absent of these factors, the true benefits are lost.

It is clear that the Buddhist concept of mindfulness differs greatly from the concepts of mindfulness developed by the psychological sciences. This brings us back to the phrase “sabbeputtanjhana umattaka” (sah-bay-poo-tan-jah-nah) (oom-ah-tah-kah), mentioned at the beginning of this paper. While modern psychological sciences have derived benefits for mental health patients through the application of certain elements of Buddhist mindfulness, they are unable to discover the end to all dukkha (suffering/ unsatisfactoriness).

As a Buddhist monk, I teach the Buddha’s concepts of mindfulness to lay practitioners. But, at times people come to temple expecting to be cured of mental disorders through mindfulness meditation. While Buddhist mindfulness meditation can be effective up to a certain degree for these individuals, sometimes the level of mental afflictions that a person presents with is such that it requires the aid of professional mental health interventions.

As Buddhists, we have a deep degree of responsibility to teach ethically and direct people to methods that are the most beneficial. Therefore, the manner in which we promote mindfulness meditation must be done with honesty and integrity. As monks and Buddhist practitioners, we must be transparent and direct when teaching and promoting these practices. Equality important, however, is the necessity to be compassionate toward those with mental afflictions.

The Buddha teaches us to be a “kalyana mitta” (kahl-lee-ah-nah) (mee-tah), i.e., someone who helps others make progress. Part of being a kalyana mitta means recognizing, with compassion, that some persons may require medical intervention in addition to mindfulness meditation. Knowing and understanding the correct concept of mindfulness meditation will help us to help others and be a true kalyana mitta.

Notes

[1] Van Dam NT, van Vugt MK, Vago DR, et al. Mind the Hype: A Critical Evaluation and Prescriptive Agenda for Research on Mindfulness and Meditation. Perspectives on Psychological Science. 2018;13(1):36-61. doi:10.1177/1745691617709589.

[2] Kuyken W, Hayes R, Barrett B, Byng R, Dalgleish T, Kessler D, Lewis G, Watkins E, Brejcha C, Cardy J, Causley, A., Cowderoy, S., Evans, A., Gradinger, F., Kaur, S., Lanham, P., Morant, N., Richards, J., Shah, P., & Sutton, H. (2015). Effectiveness and cost-effectiveness of mindfulness-based cognitive therapy compared with maintenance antidepressant treatment in the prevention of depressive relapse or recurrence (PREVENT): a randomized controlled trial. Lancet, 386 North American Edition (9988), 63–73. https://doi-org.msmc.idm.oclc.org/10.1016/S0140-6736(14)62222-4

[3] Goldberg, S. B., Tucker, R. P., Greene, P. A., Davidson, R. J., Kearney, D. J., & Simpson, T. L. (2019). Mindfulness-based cognitive therapy for the treatment of current depressive symptoms: a meta-analysis. Cognitive Behaviour Therapy, 48(6), 445–462. https://doi-org.msmc.idm.oclc.org/10.1080/16506073.2018.1556330

[4] Hofmann, SG, Sawyer, AT, Witt, AA, & Oh, D. (2010). The Effect of Mindfulness-Based Therapy on Anxiety and Depression: A Meta-Analytic Review. Journal of Consulting & Clinical Psychology, 78 (2), 169–183. https://doi-org.msmc.idm.oclc.org/10.1037/a0018555

[5] Religion, Spirituality, and Physical Health in Cancer Patients: A Meta-Analysis, Heather S. L. Jim PhD,James E. Pustejovsky PhD,Crystal L. Park PhD,Suzanne C. Danhauer PhD,Allen C. Sherman PhD,George Fitchett PhD,Thomas V. Merluzzi PhD,Alexis R. Munoz MPH,Login George MA,Mallory A. Snyder MPH,John M. Salsman PhD.  Volume121, Issue21 10 August 2015 https://doi-org.msmc.idm.oclc.org/10.1002/cncr.29353

You may wonder why our feature image for pancabala is a monk creating an elaborate sand mandala over several days of diligent and skilled work. This single image seems to exemplify all of the five strengths perfectly: the faith required to spend days (energy) mindfully concentrating on the wisdom of Dharma. Perhaps no other visual could have fully accomplished all five so emphatically — and it also demonstrates that the ancient Pali teachings on Pancabala empower all traditions of Buddhism: Theravada, Mahayana, Chan/ Zen, Vajrayana and all the schools or paths. 

Buddha taught in Bhāvanānuyutta sutta (the Mental Development Discourse):

‘Monks, although a monk who does not apply himself to the meditative development of his mind may wish, “Oh, that my mind might be free from the taints by non-clinging!”, yet his mind will not be freed. For what reason? “Because he has not developed his mind,” one has to say. Not developed it in what? In the four foundations of mindfulness, the four right kinds of striving, the four bases of success, the five spiritual faculties, the five spiritual powers, the seven factors of enlightenment and the Noble Eightfold Path.

Pancabala: the five strengths or powers

The Five Strengths are also known as the five powers (pañcabala), the five faculties (pañcindriya), or the five strengths of concentration meditation (samadhippakkhiyadhamma).

The five strengths (pañcabala) are:

1. śraddhā (faith),
2. vīrya (energy),
3. smṛti (mindfulness),
4. samādhi (concentration),
5. prajñā (wisdom).

According to Sutta, the Buddha taught that if we develop these five qualities or strengths, they will ultimately lead us to enlightenment. In a little more detail, the five are (in more detail in sections below):

1. Faith (or trust): We need faith in Buddha and his teachings in order to follow his path. This is not blind faith — Buddha taught us to always verify everything and use discerning wisdom. Once we trust in the Buddha’s teachings — based on discerning logic — ongoing faith gives us courage and hope when things are difficult. It is like a light that shows us the way in the dark. It helps us overcome obstacles to practice.

• For a previous feature on the topic of faith and devotion — and how faith can make you happier see>>

2. Energy (diligence, vitality): We need energy to keep going when things are tough — as it inevitably will be in the practice of Buddhism. It is for this reason you often hear notable Buddhist teachers talking about “obstacles”. The moment we decide to “sit” and meditate, or study sutra, or practice Sadhana, we realize the commitment is extraordinary — the energy and vitality required is life-changing. Where dos our vitality and energy come from? In part, from faith in the teachings — driven by logic. The practice itself, is self-sustaining, as the more you practice, the more “vitality” and energy you’ll find you have available.

• Many practices in Buddhism focus on developing energy, such as “walking meditation” and kung fu practice for Shaolin practitioners and Vajrayana “activity yogas.” For a feature on “Dharma in Motion” see>>

3. Mindfulness: We need mindfulness to be aware of our thoughts, emotions, and actions — to help us concentrate and develop wisdom. Mindfulness helps us to see things as they really are, without being swayed by our likes and dislikes. Remaining in the present moment, mindfully, helps us remove the obstacles of fear and stresses of life — giving us “energy.”

• For a full section of features on Mindfulness and the benefits of the practices, see>>

4. Concentration: We need concentration to focus our mind on Buddha’s teachings and put them into practice. Concentration is like a magnifying glass that allows us to see things more clearly. Of course it’s far more than this, but we’ve covered this extensively in our many features on meditation.  [For our full section, with many features on meditation and concentration, see>>]

• For a previous feature on concentration as the key to unlocking cognitive abilities and other health benefits, see>>

5. Wisdom: We need the wisdom to discern the truth for ourselves, and initially, to see the truth of Buddha’s teachings and how they apply in practical ways to our lives. Above all, Buddhism is a path of self-exploration, of scientific inquiry. Buddha taught, in many sutras, that we should seek the truth for ourselves. He can point the way, but we must discern for ourselves.

• A good example of modern Wisdom are the many Buddhists who are relating to the teachings in scientific terms. See our special section, The Scientific Buddhist>>

The Chariot of the Five Strengths

The Five Strengths are sometimes compared to a chariot (faith is the axle, energy is the reins, mindfulness is the driver, concentration is the wheels, and wisdom is the charioteer). This analogy illustrates how all of the Five Strengths are necessary for us to make progress on the path.

The Five Strengths are also sometimes compared to a house (faith is the foundation, energy is the walls, mindfulness is the roof, concentration is the door, and wisdom is the owner). This analogy shows how all of the Five Strengths are necessary for us to have a well-rounded practice.

No matter how you look at it, developing these five qualities is essential if we want to make progress on Buddha’s path.

Buddha said:

“Concentration is the one thing needful, for without concentration wisdom cannot function at all.”

This means that we need to develop our concentration in order to develop wisdom. But it also means that we need wisdom in order to develop concentration. So they are two sides of the same coin.

Two Types of Strengths: moral and mental

The Five Strengths are often divided into two groups: the first three (faith, energy, and mindfulness) are called the moral virtues or wholesome states (Sanskrit: kusala-dhamma, Pali: sīla-kusalā), while the last two (concentration and wisdom) are called the mental virtues or supra-mundane states (Sanskrit: lokuttara-dhamma, Pali: lokuttara-kusala).

The first three are called moral virtues because they lead us to do good deeds. The last two are called supra-mundane states because they take us beyond the world of our everyday experience.

It is important to note that all Five Strengths are necessary for us to make progress on Buddha’s path. We cannot develop one at the expense of the others. They all need to be developed in harmony if we want to achieve enlightenment.

In Mahayana, especially, this would involve all of the Bodhichitta practices — considered of equal importance to Wisdom practices. Lama Tsongkhapa taught the three most important foundations of practice were renunciation, Bodhichitta, and Shunyata (wisdom discerning emptiness). Renunciation is the practice of moral virtues and Bodhichitta is an application of loving-kindness, metta and the Bodhisattva ideal — both aspects of what could be thought of as “moral virtues. The last principle path refers to  wisdom. [For a feature on the Three Principal Paths, see>>]

According to the Wisdom Library describing the Maha Prajnaparamita Sastra:

Pañcabala (पञ्चबल) or Bala refers to the “five strengths” and represents one of the seven classes of the thirty-seven auxiliaries to enlightenment (bodhipākṣika), according to the 2nd century Mahāprajñāpāramitāśāstra chapter XXXI.—Accordingly, “when a mind of sharp knowledge (tīkṣṇajñāna-citta) is acquired, there is “powers” (bala)”. Also, “when the five faculties (pañcendriya) have been developed (vṛddha), they are able to intercept the afflictions (kleśa): this is like the power of a big tree (mahāvṛkṣa) that is able to block off water. These five faculties, when they have been developed, are able to gradually penetrate the profound Dharma (gambhīradharma): this is called ‘power’ (bala).

“Also, “when the five faculties (pañcendriya) have increased and are no longer troubled by the affictions (kleśa), they take the name of strengths (bala). See what has just been said about the five faculties. The five faculties (pañcendriya) and the five strengths (pañcabala) come under the aggregate of volition (saṃskāra-skandha), are always associated, are mental events accompanying the mind; they arise with the mind, endure with the mind and perish with the mind. When one possesses them, the mind is in right concentration (samyaksamādhi); when one does not possess them, the mind falls into wrong concentrations (mithyāsamādhi)”.

The five strengths (pañcabala) have the function of checking (parihāṇa), that is to say, they check the arising of thoughts of desire, hatred and ignorance; they are like a fence around a field, like a lock on a house. When one has acquired them, one no longer falls into the wrong concentrations. This is why they are called “powers” (bala).

Faith – Shraddha

Of the five strengths, Shraddha, or Faith is the most difficult one, for anyone not born and raised as a Buddhist. Faith is earned. It is about trust in the teachings — and in yourself — rather than blind faith in arbitrary doctrine.

Barbara O’Brien — a Zen Buddhist practitioner and author of Rethinking Religion — described the issue of faith from a western perspective:

“Western Buddhists often recoil at the word faith. In a religious context, faith has come to mean stubborn and unquestioning acceptance of dogma. Whether that’s what it’s supposed to mean is a question for another discussion, but in any case, that’s not what Buddhism is about. The Buddha taught us to not accept any teaching, including his, without testing and examining it for ourselves.”

So, if you’re not comfortable with the word faith, think of it instead as trust. Trust in the Buddha’s teachings, and trust in your ability to apply those teachings to your own life and see for yourself that they work. Once you do, use your trust in Buddha’s teachings to propel and empower the remaining four strengths on the path: vīrya (energy), smṛti (mindfulness), samādhi (concentration), and prajñā (wisdom).

It is important to realize that faith does not mean blindly accepting everything you hear. The Buddha was very clear that his teachings should not be accepted on faith alone. They should be put into practice and tested against one’s own experience. This is how we develop our own understanding and wisdom.

The Buddhist scriptures often use the analogy of a goldsmith testing purity of gold by cutting, heating and hammering it. In the same way, we need to put the Dharma to the test in our own lives to see if it is genuine. Only then can we have faith in it.

Energy – Vīrya

Of the five strengths, vīrya is probably the one that most westerners can relate to. We are a culture that values productivity and achievement. We are used to being constantly on the go, juggling multiple tasks and commitments. This can be both good and bad. On the one hand, it keeps us busy and motivated; on the other hand, it can lead to burnout and stress.

In Buddhism, vīrya is not just about working hard. It is also about working smart. It is using our energy wisely so that we are not just running around like a chicken with its head cut off, but actually making progress on our spiritual journey.

One way to do this is to focus on quality rather than quantity. For example, instead of meditating for hours every day, it is better to meditate for a shorter time but with more concentration and mindfulness. In the same way, it is better to perform one act of generosity with a pure heart than to perform many acts without any thought or feeling.

Another way to use our energy wisely is to make sure that we are not wasting time and effort on things that are not helpful or productive. This includes things like gossiping, watching too much TV, surfing the Internet for hours at a time, or engaging in other activities that do not help us grow spiritually.

Mindfulness – Smṛti

Of the five strengths, smṛti is probably the one that is most familiar to westerners — thanks to rapid adoption of this concept as a ‘de-stressing’ method. We are a culture now that values self-awareness and mindfulness. We are used to being constantly bombarded with stimuli from the outside world, and we have become adept at filtering out the noise so that we can focus on what is important.

In Buddhism, smṛti is about maintaining awareness of our thoughts, words and deeds throughout the day. It is about keeping our mind focused on the present moment, so that we are not carried away by distractions or pulled into states of mind that are harmful or unhelpful.

One way to develop smṛti is to practice meditation. This will help you to still your mind and become more aware of your thoughts and emotions. It is also helpful to develop a daily routine that includes time for reflection and self-examination. This can be done through journaling, setting aside time each day for silent contemplation, or talking with a trusted friend or spiritual mentor.

Another way to develop smṛti is to pay attention to your daily activities and see if there are ways in which you can be more present and mindful. For example, instead of rushing through your meals, take the time to savor the taste and texture of your food. Instead of working on autopilot, take the time to really focus on your task at hand. And instead of letting your mind wander when you are talking with someone, really listen to what they are saying.

Samādhi (concentration)

Samadhi, like all the five strengths, is interconnected with the other five. We need concentration, for example, to help us discern wisdom (Prajna) and avoid delusions (Moha). Concentration is also necessary to develop mindfulness (Smriti) and energy (Virya).

Concentration can be defined as the ability to focus the mind on a single object or task. In Buddhism, concentration is not just about mental focus; it is also about emotional stability. When our mind is concentrated, we are less likely to be swayed by our emotions, and we are more likely to act in a wise and helpful way.

There are many different ways to develop concentration. One way is to practice meditation. This can be done through techniques such as mindfulness meditation, where you focus your attention on your breath or a mantra; or through concentration meditation, where you focus your attention on a single object, such as a candle flame or a crystal.

Another way to develop concentration is through yoga or tai chi. These practices help to still the body and mind, and can be very helpful in developing concentration.

Wisdom – Prajñā

Of the five strengths, prajñā is probably the one that is most misunderstood by westerners. We are a culture that values knowledge and intellectual achievement. We are used to thinking of wisdom as something that can be learned from books or acquired through formal education.

In Buddhism, prajñā is not just about acquiring knowledge. It is also about understanding the true nature of reality. It is about seeing things as they really are, rather than seeing them through the lens of our own biases, preconceptions and delusions.

One way to develop prajñā is to study the teachings of the Buddha. This will help you to understand the basic principles of Buddhism and how to apply them in your own life. It is also helpful to read books or articles that challenge your assumptions and broaden your perspectives.

Another way to develop prajñā is to meditate on the teachings of the Buddha. This will help you to really digest and reflect on what you have learned. And it will also help you to develop a deeper understanding of your own mind and how it works.

Bodhipakkhiyādhammā

In addition to the five strengths, Buddha very carefully and logically mapped out the path to Enlightenment in multiple methods and techniques — clearly designed for “self study” and meditation (rather than dogmatic faith-oriented instruction). We’ve covered these in other features, and will cover each in more depth. They include:

Four establishments/presences of mindfulness (cattāro satipaṭṭhānā)

Main article: Satipatthana

1. Mindfulness of the body (kāyānupassanā, S. kayānupasthāna)
2. Mindfulness of feelings (vedanānupassanā, S. vedanānupasthāna)
3. Mindfulness of mental states (cittānupassanā, S. cittanupasthāna)
4. Mindfulness of mental qualities (dhammānupassanā, S. dharmanupasthāna)

Four right exertions/efforts/strivings (cattāro sammappadhānā)

Main article: Four Right Exertions

See also: Vīrya

1. Effort for the preventing of unskillful states to arise
2. Effort for the abandoning of the already arisen unskillful states
3. Effort for the arising of skillful states
4. Effort for the sustaining and increasing of arisen skillful states

Four bases of spiritual power (cattāro iddhipādā)

1. Intention or will (chanda, S. chanda)
2. Effort (viriya, S. vīrya)
3. Consciousness (citta, S. citta)
4. Skill of Analysis (vīmaṁsa or vīmaŋsā, S. mimāṃsā)

Five spiritual faculties (pañca indriya)

1. Conviction^[7] (saddhā, S. śraddhā)
2. Effort (viriya, s. vīrya)
3. Mindfulness (sati, S. smṛti)
4. Concentration/Unification (samādhi, S. samādhi)
5. Wisdom (paññā, S. prajñā)

Five Strengths (pañca bala)

1. Conviction (saddhā, S. śraddhā)
2. Effort (viriya, S. vīrya)
3. Mindfulness (sati, S. smṛti)
4. Concentration/Unification (samādhi, S. samādhi)
5. Wisdom (paññā, S. prajñā)

Seven Factors of bodhi (awakening, understanding)

1. Mindfulness (sati, S. smṛti)
2. Investigation (dhamma vicaya, S. dharmapravicaya)
3. Effort (viriya, S. vīrya)
4. Joy (pīti, S. prīti)
5. Tranquillity (passaddhi, S. praśrabdhi)
6. Concentration/Unification (samādhi, S. samādhi)
7. Equanimity (upekkhā, S. upekṣā)

Noble Eightfold Path

1. Right Understanding (sammā diṭṭhi, S. samyag-dṛṣṭi)
2. Right Intention (sammā saṅkappa, S. samyak-saṃkalpa)
3. Right Speech (sammā vācā, S. samyag-vāc)
4. Right Action (sammā kammanta, S. samyak-karmānta)
5. Right Livelihood (sammā ājīva, S. samyag-ājīva)
6. Right Effort/Energy (sammā vāyāma, S. samyag-vyāyāma)
7. Right Mindfulness (sammā sati, S. samyak-smṛti)
8. Right Concentration/Unification (sammā samādhi, S. samyak-samādhi) [3]

NOTES

[1] Wisdom Library: Maha Prajnaparamita Sastra >>

[2] Shradda: Faith in Buddhism by Barbara O’Brien on Learning Religions >>

[3] Bodhipakkhiyādhammā>>

By Josephine Nolan

Rāhula was born just after Siddhartha had renounced the world to become a monk, so he only spent minimal time with his father. Even so, the lessons he learned from his father would stay with him for the rest of his life.

In this feature, we’ll look at some of those lessons and how they can help us live our own lives in peace.

Rāhula before birth

Like most Buddhist stories, Rāhula’s legend begins even before he is born. Siddhartha Gautama Buddha was born into a wealthy and influential family, but he soon became disillusioned with the material world — after seeing the four sights of suffering: a man bent with old age, a person afflicted with sickness, a corpse, and a wandering ascetic. Determined to save all beings — including his own family — from this terrible suffering, Siddartha famously determined to renounce his luxurious life in the palace to become a wander sage in search of Enlightenment.

Rāhula was — according to legend — conceived in a 6-year timespan when Siddhartha was in the process of awakening.

There are many theories as to why this is so, but most scholars agree that the lengthy gestation period was caused by bad karma.

Rahula’s previous life as a king

On one account, Rāhula was a king called Sūrya in a past life. This king, who had a hermit as a brother, was more preoccupied with power and wealth than his family. The brother, Candra, has vowed only to eat what was given to him by the people or face punishment.

When he failed to hold up his vow and stole some water, the king refused to issue a sentence but locked his brother in the palace gardens. For six days, he forgot about Candra and left him in the garden. As a result of this negative karma ripening, Rāhula took six years to be born.

Another version states that it was Yaśodharā who had bad karma. In one of her previous lives she was once an unruly daughter to a cow herder. She had refused to help her mother carry milk pails, so she had to carry them herself for six leagues. As a result, she was reborn as Yaśodharā, and her son was born only after a six-year pregnancy.

There has been some dispute about whether or not Siddhartha Gautama Buddha actually had a son. Some say that he never did, while others claimed he had several sons — although the sutras only tell of Rahula.

Rāhula is born

For six long years, Siddhartha was not ready for his quest for enlightenment and was still attached to his wife and life as a prince. Siddhartha realized that he could not achieve enlightenment while various attachments still held him back — father, wife, children, people who loved him.

One day, he was told that Yaśodharā would give birth to a son. Children and other attachments, to the sages, were considered hindrances in the quest for Nirvana; and for the sake of children, Siddartha wished to attain enlightenment — to save all beings from suffering.

According to the Pāli tradition, Yaśodharā gave birth to Rāhula on the same day that Siddhartha left the palace to become a renunciate.

The prince has taken one last look at his sleeping wife and child before quietly leaving them behind — for years. Some accounts claim that Siddhartha had already decided to leave long before Yaśodharā became pregnant. His son’s birth was merely an opportunity for him to put his plan into action.

Rahula — the impediment

Siddartha was 29 years old and renounced his life of luxury to become a homeless wandering renunciate searching for the truth. This would later be known as the ‘Great Renunciation’ [2]

Because the prince saw his son as a “hindrance” to his goal, he and his father, King Śuddhodana, named him Rāhula. That roughly translates to “fetter,” “shackle,” or “impediment.” This wasn’t meant to be a negative connotation but rather a reminder for Siddhartha to be aware of what could hold him back from his goals.

The child was to be raised in a wealthy royal household by his mother and grandparents while Siddhartha continued his search for enlightenment. Siddhartha’s departure caused great pain for Yaśodharā and the royal family. Yaśodharā is said to have become a nun herself eventually — following Siddartha’s Dharma teachings — but the details of her life after Siddhartha’s departure are relatively unknown.

As for Rāhula, he grew up without knowing his father except through the stories told by his mother and grandparents.

Siddhartha attains Buddahood

Between 6 and 15 years after Siddhartha’s departure, he attained Buddhahood.

Most historians claim it was around the 7-year mark. Legend has it that he was meditating under the Tree of Awakening, now known as the Bodhi tree when he was challenged by Mara, the demon of Death and Desire. Mara tempted Siddhartha with images of wealth and pleasure, but Siddhartha remained focused on his meditation. [3]

Mara attacked Siddhartha with everything he had, but the arrows turned to flowers before they could reach Buddha. After challenging his enlightenment, Mara conceded defeat, and Siddhartha won his life’s battle. He called on the Earth to witness his achievement.

His first thought — Rahula

At the moment of his enlightenment, the first thing Siddhartha thought of was his son. He realized that he had abandoned Rāhula to pursue the noble quest for the benefit of all beings, including his son. Siddhartha dedicated the rest of his long life to helping others, guiding many to find the same enlightenment that he had found.

After his enlightenment, the Buddha traveled back to his hometown of Kapilavastu to teach the Dharma to his son. The Pāli tradition claims that Yaśodharā only took Rāhula to see his father seven days after the Buddha’s arrival.

Rahula asks for his inheritance

When they finally met, Yaśodharā insisted her son ask for his inheritance since the Buddha had no use for material things anymore. Rāhula followed the Buddha around after that, reportedly excited to finally meet the man behind the legend.

The Buddha would leave his son his inheritance, but not the palace and riches as Yaśodharā might have expected. He transmitted to him the Four Noble Truths and the Eightfold Path he attained at the Tree of Awakening. The Buddha gave Rāhula his first Dharma lesson and Ordained him into the Sangha, making him the first novice monk.

• To learn more about the Four Noble Truths and Eightfold Path, see>>

As a spiritual path based on teaching, many scholars see this moment as the beginning of Buddhism as we know it.

The lessons Rāhula learned from his father

The Buddha taught many lessons to his son, but one, in particular, stands out. In the Ambalatthika-Rahulovada Sutta, the Buddha gives Rāhula a sermon on the importance of telling the truth to live a moral life.[4] As a certified prankster,  Rāhula thought it would be funny to provide erroneous directions to a layman searching for the Buddha.

The Buddha had him fill a tub of water and ordered his son to wash his feet, which he was pleased to do. After the fact, the Buddha used the leftover water in the dipper to teach his lesson. He compared the little bit of water to “whatever there is of a monk in anyone who feels no shame at telling a deliberate lie.”

The Buddha then went on to explain how lying was an action and that our actions have consequences. He used the analogy of emptying a cup of water to explain how a lie can cause a liar to become progressively emptier inside. Shortly after this encounter, it is said that Rāhula attained Buddhahood. He was only 18 years old.

“It is I, Rāhula”; “I see,” said the Buddha

Another famous interaction between Rāhula and his father occurred during a rainstorm at the monastery. Keep in mind that the conditions here were primitive for renunciates — far from the luxury of the royal palace in Kapilavastu. The monks had limited indoor space and were often forced to share crowded sleeping arrangements.

On this particular day, the monks had gathered inside to wait out the storm. An older monk had taken Rāhula’s usual sleeping spot, so he had to find somewhere else to rest.

He ended up lying sleeping in the latrine, which was the only dry spot left. Siddhartha was known for not showing his son any special treatment, and this day was no different.

The Buddha entered the latrine and saw somebody lying on the ground, half-covered in a blanket.

“Who is there?” he asked.

Rāhula replied, “It is I, Rāhula”

“I see,” said the Buddha. He then left Rāhula to continue his nap amongst the waste in the latrine.

This story is often interpreted as an example of the Buddha’s equanimity. No matter who you are or what your circumstances are, everyone gets equal treatment. This is one of the many lessons that Rāhula learned from his father.

Mindfulness

The Buddha also taught his son about the importance of mindfulness. He instructed Rāhula to meditate on the breath and be aware of the present moment. It’s a practice that is still common among Buddhists today. It was also a crucial tool for Rāhula during his own spiritual journey.

The Buddha believed that mindfulness was the key to breaking the cycle of rebirth. He compared the mind to a monkey, constantly jumping from one thought to another. The only way to tame the monkey mind is through mindfulness and meditation.

Not-Self

Another important lesson that Rāhula learned from his father was the concept of not-self. This philosophical concept is at the heart of Buddhism. The Buddha taught that everything is constantly changing and that there is no such thing as a permanent self. This can be a difficult concept to wrap your head around, but it is an integral part of Buddhist teachings.

For example, the soul is often seen as a permanent, immutable entity. But the Buddha taught that the soul is just a collection of thoughts and emotions. It is constantly changing and is not something that we can hold onto. This lesson was a crucial part of Rāhula’s spiritual journey.

Rāhula’s Life After Enlightenment

Not much is known about Rāhula’s life after his 18th birthday when he achieved enlightenment. The Pāli tradition claims that he continued to live with his mother, helping her run the monastery. Yaśodharā is said to have attained Nirvana soon after her son. Rāhula’s death is similarly shrouded in mystery. The Pāli tradition claims that he died of old age, surrounded by his disciples. Some scholars believe that he may have died much earlier – even before his father.

The most likely explanation is that he died young, like many of Siddhartha’s other disciples. This was a time of great political upheaval in India, and life expectancy was relatively low. Rāhula’s story might have been lost to history if it wasn’t for his pivotal role in the early days of Buddhism.

Rāhula’s Legacy

Rāhula became one of the most important figures in Buddhism. He is revered as a symbol of perfect youth and as an example of filial piety. His story is still relevant today, nearly 2,500 years after his death. Rāhula’s legacy extends beyond his role in early Buddhism. He is also remembered as a great teacher in his own right.
Initially, Rāhula only taught within the monastic community. But later in life, he began teaching laypeople as well.

Final thoughts — Rahula’s inspiration!

Even though he lived a mysterious life, Rāhula left a lasting legacy. He was the first person to be ordained into the Sangha and is considered one of Buddhism’s most important early figures. Thanks to his father’s teachings, Rāhula was able to achieve enlightenment at a young age.

His story inspires Buddhists everywhere, proving that anyone can attain Nirvana, no matter their age. The story of a father passing down his wisdom to his son is a timeless one, but the story of Rāhula and Siddhartha Gautama is unique. It shows us that even the most enlightened among us are not immune to the trials and tribulations of life. What matters is how we respond to them.

Thanks to the Buddha’s teachings, Rāhula was able to find peace and enlightenment in the midst of a chaotic world. And that is a lesson that we can all learn from.

What do you think? Was Rāhula’s life a tragedy or a triumph? Let us know in the comments!

Notes and Citations

[1] Rahula on Wikipedia>>

[2] Great Renunciation, Arts and Culture>>

[3] Buddha triumphs over Mara>>

[4] Acess to Insight>>

[5] Image credit Rahula asks for his inheritance: By Hintha – Own work, CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=11385832

We often see monks of all Buddhist traditions laughing. Rinpoche’s, monks, nuns, teachers, the Dalai Lama — they all have a ready belly laugh. Are they just happy? Or, is happiness itself, the teaching?

In the “Sutra on Happiness” Shakyamuni Buddha taught the “great happiness.”

“To be humble and polite in manner,

To be grateful and content with a simple life,

Not missing the occasion to learn the Dharma

This is the great happiness.”

— Shakyamuni Buddha

Laughter, demonstrating happiness, is indeed, teaching.

Have you noticed how the Dalai Lama projects authority through laughter, with his charming chuckle and warm smile at every stop, in every situation?

He’s always ready with the joke that makes large crowds gasp for breath as they laugh.

This isn’t just an act of empathy with the people around him. Laughter connects us to the very universe itself at a deep level. This power is not limited to enlightened teachers.

In the so-called Happiness Sutra, the Mangala Sutta, Shakyamuni Buddhis is asked:

“Many gods and men are eager to know
what are the greatest blessings
which bring about a peaceful and happy life.
Please, Tathagata, will you teach us?”

The entire sutra is then dedicated to the many ways to be happy, with pithy topics such as:

“To live honestly, generous in giving,
to offer support to relatives and friends,
living a life of blameless conduct —
this is the greatest happiness.

In monasteries, although there are serene scenes of calm silence and meditation, you are as likely to hear great belly laughs as monks debate Dharma:

Budai, the Laughing Monk

Most famous of all the monks in China, was Budai, the so-called “Laughing Monk” who is the “model” of the “laughing Buddha” statues commonly seen in souvenir shops. This is not actually Maitreya, or a Laughing Buddha” it is the monk called Budai, who was supremely devoted to Maitreya Buddha. (Chinese: 布袋; pinyin: Bùdài; Korean: 포대, romanized: Podae; Japanese: 布袋, romanized: Hotei) was a Chinese monk who is often identified with and venerated as Maitreya Buddha in Chan Buddhism. With the spread of Chan Buddhism, he also came to be venerated in Vietnam, Korea, and Japan.

His laugh, is almost iconic of the Happy Buddhist.

Regardless of tradition, from Japan to China to Thailand to Canada to Cambodia — all Buddhist temples — you are as likely to hear laughter as silent meditation. Buddha taught laughter and happiness. As with the “famous flower sermon” where Buddha held up a simple flower so that his disciple could understand, laughter is an equally potent teaching tool. It is also a blueprint for Buddhist living.

In an essay, “The Laughing Buddha Humour and the Spiritual Life“, Dennis Sibley writes:

“Humour lies at the heart of Buddhist thought and practice. Indeed, according to Buddhist history, it was a central factor in the enlightenment experience of the monk Kashyapa. As you may recall, during one of his discourses the Buddha fell silent and held up a single golden flower. Kashyapa responded not with ideas or words but with a smile. From this smile, this spontaneous opening of the heart-mind, this direct transmission of the truth from one being to another, came the Zen tradition.”

Types of Laughter in Buddhism

There are even Sanskrit terms in the teachings for the different types of laughter (from “Smiling Buddha, Did he Laugh?):

1. Atihasita, uproarious laughter accompanied by doubling over
2. Apahasita, loud laughter that brings tears to the eyes
3. Upahasita, a more pronounced laughter associated with some body movement
4. Vihasita, a broader smile accompanied by modest laughter
5. Hasita, a smile which slightly reveals the tips of the teeth
6. Sita, a faint smile. This one is also known as the Buddha smile, denoting an inner attitude of detachment “in the world, but not of the world.”

Laughter Teaches Emptiness

For those who “fear” the emptiness of enlightenment —often misunderstood to mean nothingness of extinction—laughter teaches us what true emptiness is. In that moment of pure laughter, our mind is still. It is empty. But it is bliss. It is also full of everything, boundless, empty of ego.

Laughter, in Buddhism, is a very powerful daily meditation. I think of the innocent child, always laughing and giggling, smiles coming as naturally as tears, but everything spontaneous and real. Isn’t this the goal of meditation? To seek what is the inner truth. What is real. To be in touch mindfully with the real you?

Tibetan teacher Longchenpa similarly aligns laughter with emptiness, albeit in a light-hearted way:

“Since everything is but an apparition, perfect in being what it is, having nothing to do with good or bad, acceptance or rejection, one may well burst out in laughter.”

The Childlike mind

Laughter brings us closer to the child-like mind. The child’s mind is not a greedy, grasping mind. The laughter of a child is full of wisdom. What happens between childhood and maturity, that we lose the spontaneous, ready, daily, hourly, minute-by-minute willingness to laugh? Stress, life, struggles, more stress, worry, clinging, on and on. But those who endured far more suffering than most of us—from Mahatma Gandhi to Mother Theresa to the Dalai Lama—were always the ones able to laugh and smile in any situation.

Laughter can make it easier to settle the mind for the serious business of meditation.

Mangala Sutta, the Happiness Sutra

Among my favorite Sutras is the Mangala Sutra (Sutta), the Happiness Sutra. Although there are great commentaries, this Mangala Sutta is full of easy-to-follow advice. It makes a wonderful daily chant. Here, is the translated English version from the great Thich Nhat Hanh in verse form with rhythm, making it easy to chant as a daily or regular practice. For a commentary, I recommend “Awakening of the Heart: Essential Buddhist Sutras and Commentaries” by Thich Nhat Hanh. [1]

May all beings be happy and free from suffering. Here is the Mangala Sutra in full.

I heard these words of the Buddha one time when the Lord was living in the vicinity of Savatthi at the Anathapindika Monastery in the Jeta Grove. Late at night, a deva appeared whose light and beauty made the whole Jeta Grove shine radiantly. After paying respects to the Buddha, the deva asked him a question in the form of a verse:

“Many gods and men are eager to know
what are the greatest blessings
which bring about a peaceful and happy life.
Please, Tathagata, will you teach us?”

(This is the Buddha’s answer):

“Not to be associated with the foolish ones,
to live in the company of wise people,
honoring those who are worth honoring —
this is the greatest happiness.

“To live in a good environment,
to have planted good seeds,
and to realize that you are on the right path —
this is the greatest happiness.

“To have a chance to learn and grow,
to be skillful in your profession or craft,
practicing the precepts and loving speech —
this is the greatest happiness.

“To be able to serve and support your parents,
to cherish your own family,
to have a vocation that brings you joy —
this is the greatest happiness.

“To live honestly, generous in giving,
to offer support to relatives and friends,
living a life of blameless conduct —
this is the greatest happiness.

“To avoid unwholesome actions,
not caught by alcoholism or drugs,
and to be diligent in doing good things —
this is the greatest happiness.

“To be humble and polite in manner,
to be grateful and content with a simple life,
not missing the occasion to learn the Dharma —
this is the greatest happiness.

“To persevere and be open to change,
to have regular contact with monks and nuns,
and to fully participate in Dharma discussions —
this is the greatest happiness.

“To live diligently and attentively,
to perceive the Noble Truths,
and to realize Nirvana —
this is the greatest happiness.

“To live in the world
with your heart undisturbed by the world,
with all sorrows ended, dwelling in peace —
this is the greatest happiness.

“For he or she who accomplishes this,
unvanquished wherever she goes,
always he is safe and happy —
happiness lives within oneself.”

Mahamangala Sutta, Sutta Nipata 1

NOTES

[1]  Awakening of the Heart: Essential Buddhist Sutras and Commentaries, Thich Naht Hanh

• Paperback: 544 pages
• Publisher: Parallax Press; Original edition (December 21, 2011)
• Language: English
• ISBN-10: 1937006115
• ISBN-13: 978-1937006112

Buddha didn’t endorse a perpetual pursuit of knowledge, to the point of creating doubt — but he did teach the path of logic and investigation. The goal of an inquiring mind is discriminating wisdom — not perpetual doubt. Even when Gautama Buddha sat under the Bodhi tree, assailed by Mara’s endless debates and temptations, in the end he simply touched the ground — his ultimate argument: “the earth is my witness.” He had decided for himself, with meditation and logic. Mara’s illusions were fruitless. The role of investigation and logic is to remove doubts, not to reinforce them.

When Venerable Malunkyaputta asked the Buddha difficult questions on the soul and the cosmos, Buddha simply told him these were distractions and not important. He said Malunkyaputta was like the person who says,

“I won’t have this arrow removed until I know the given name and clan name of the man who wounded me.”

What’s important is that the arrow is poisoned. That’s Dharma. It is not important that we know the name of the person who fired the arrow.

Buddha did not teach faith

Buddha did not teach faith. Period. That doesn’t mean we can’t have faith in Buddhism — or Dharma — only that the faith is earned through logic, practice and practical methods. This is clearly stated in the discourses and Suttas.

Most Buddhists classify Buddhism as “philosophy” rather than “religion” — and this is not an incorrect premise. Buddhism, like philosophy, explores and investigates principles, knowledge, and conduct.

Ehipassiko — encouraging investigation

One of the six qualities of Buddhist Dhamma (Dharma in Sanskrit) is Ehipassiko, or to “encourage investigation.” From the Anguttara Nikaya (11.12) — which is one of the five major collections of Buddhist discourses — the fourth of the “Six qualities of Dhamma”:

“Ehipassiko: The Dhamma welcomes all beings to put it to the test and to experience it for themselves.” [1]

In the Kalmatta Sutta (Sutra) Buddha’s position on intellectual exploration and free inquiry are explicitly stated:

“Do not believe in something because it is reported. Do not believe in something because it has been practiced by generations or becomes a tradition or part of a culture. Do not believe in something because a scripture says it is so. Do not believe in something believing a god has inspired it. Do not believe in something a teacher tells you to. Do not believe in something because the authorities say it is so. Do not believe in hearsay, rumor, speculative opinion, public opinion, or mere acceptance to logic and inference alone. Help yourself, accept as completely true only that which is praised by the wise and which you test for yourself and know to be good for yourself and others.”

Buddha taught from his own experience

Buddha didn’t elaborate on the teachings of previous teachers, even though he sought ought countless teachers in his early life. His teachings — Buddha Dharma — were based on his own Enlightenment experience. The teachings are experiential. He invited our own experience and exploration. He did not teach Dogma. Of course, once we accept the truth of his teachings — assuming that we do in the course of our own practice — faith can then be a method and technique which is valid and empowering.

Just as we wouldn’t have faith in Einstein’s theory of relativity — not without accepting the credibility of the scientist or the foundation upon which he built his theories — we should not feel compelled to accept, with faith, Buddha’s teachings. Only, after we accept the teachings as a valid method for our own experiments, should we accept methods from our credible source, with a “measure” of faith.

What’s important is important, what isn’t

The Buddha’s teaching on Ehipassiko does not, on the other hand, mean that we can put aside our practice for an endless pursuit of answers. What’s important is to satisfy ourselves the Dharma is valid for us — then to practice. Life is to short to accomplish both endless inquiry and fruitful practice.

What’s not important

Buddha taught practice and path — the Eightfold Path. Even though he taught contemplation, meditation and logical deduction, he made it clear that some things are not important to the quest for Enlightenment. He refused to answer four questions:

• Is the cosmos finite in space?
• Is the universe finite in time?
• Is the self the same or different from the body?
• Does the Buddha exist after death? (Since He has achieved Nirvana.)

Thich Nhat Hanh, in a commentary on the Sutra, explained:

“The Buddha always told his disciples not to waste their time and energy in metaphysical speculation. Whenever he was asked a metaphysical question, he remained silent. Instead, he directed his disciples toward practical efforts.”

• Read more about the four questions Buddha wouldn’t answer here>>

Faith in specific teachings?

When we accept specific teachings — after we have concluded they are logical — then it is not a matter of faith. For example, in the Anguttara Nikaya, at 10.13, the ten hinderances to Enlightenment are explained. Does that mean we have to accept this on faith? No. But, if we have accepted the Teachings as our foundational base, then we can assume other teachings from the Buddha were also true. For example, if we understand Einstien as a genius, we can appreciate and give instant credibility to his theories. In science, new theories are built on the foundation of previous theories. (Otherwise, we cannot advance.)

Interestingly, the ten hindrances mentioned in the teachings are stated as “beliefs” — for example, “belief in a permanent personality.” The language gives us a clue not to have faith in such things. In fact, the second of the hindrances is “extreme skepticism,” so clearly the opposite of free exploration is also an obstacle on the path.

In that discourse, the ten hindrances are:

• Belief in a permanent personality or ego
• Extreme skepticism
• Clinging to rituals and ceremonies
• Attachment to sense desires
• Hate and anger
• Craving for the form world
• Craving for the formless world (no extremes!)
• Conceit
• Restlessness
• Ignorance

Ignorance, of course, brings us back to “free exploration” and “testing for our selves.” Yet, we are cautioned not to allow this to become “extreme skepticism.”

No fundamentalism

Buddha went further by stressing in Anguttara Nikaya 2.25 that the Dharma is not a fundamentalist teaching:

“Monks, these two slander the Tathagata [Buddha]. Which two? He who explains a discourse whose meaning needs to be inferred as one whose meaning has already been fully drawn out. And he who explains a discourse whose meaning has already been fully drawn out as one whose meaning needs to be inferred. These are two who slander the Tathagata.”

What about Deity practices?

One area that non-practitioners misunderstand in the context of “faith” is deity practice in Vajrayana and Mahayana Buddhism. Surely, that feels like “religion” and “faith?” It can be a matter of faith in the method, the lineage or the teacher,  but not dogmatic faith. In Deity practices, we learn to use the visual mind to help break down ‘illusory’ appearances. We deliberately build ourselves up as a “perfect deity” only to break it down into Emptiness (or Oneness.) It is a highly profound method, not in the least superstitious or faith-derived. For students prone to superstition, it can be problematic, but as advanced practice, it can be very effective.

Of course, at this stage of advanced practice in Vajrayana, the student will have Guru devotion. This “faith”, however, is based on our prior exploration of our teacher, the teachings and the lineage. The faith, again, is earned. At a certain point, when we feel comfort, we can enjoy the “fast track” methods of Vajrayana — by using some presumptive “faith” in the lineage teachings — proven by centuries of successful practitioners — but always ground in the ultimate understanding of Emptiness.

While Vajrayana certainly appears to be ritualistic and faith-oriented, it’s actually the opposite. The entire “construct” of a “sadhana” in deity practice is designed to help trick our minds into realizing all phenomena are not as they appear — and that the ultimate nature of reality is Emptiness or Oneness of all phenomena.

NOTES

[1] Anguttara Nikaya 11.12 quoted from The damma.com https://www.thedhamma.com/anguttaranikaya.htm

In almost any “Buddhist” philosophical argument — for instance, “why should I meditate?” or “Is there a soul?” or “what happens after death?” or even, “what is the true nature of self?” — the impeccable logic of Dependent Co-Arising is the “go-to” Dharma teaching.

Buddha said:

“Whoever sees Dependent Co-Arising, he sees Dhamma;
Whoever sees Dhamma, he sees Dependent Co-Arising.”

Virtually all Buddhist understanding and teachings arise (pun intended) from the comprehension of Pratītyasamutpāda — Dependent Co-Arising (or more specifically, Interdependent Co-Arising), which is defined by the great Zen teacher Thich Nhat Hanh as:

“The general or universal definition of pratityasamutpada (or “dependent origination” or “dependent arising” or “interdependent co-arising”) is that everything arises in dependence upon multiple causes and conditions; nothing exists as a singular, independent entity.”

It’s not as simple as that. When Ananada, believing he understood the teaching intellectually, said, “It’s amazing, lord, it’s astounding, how deep this Dependent Co-Arising… and yet to me it seems as clear as can be.”

Buddha immediately challenged him:

“Don’t say that, Ananda. Don’t say that. Deep is this Dependent Co-Arising, and deep its appearance. It’s because of not understanding and not penetrating this Dhamma that this generation is like a tangled skein[4], a knotted ball of string, like matted rushes and reeds, and does not go beyond transmigration, beyond the planes of deprivation, woe, and bad destinations.” [1]

In saying this, Buddha was, at least in part, pointing to the importance of practice, rather than simply understanding intellectually. It is through practising Dharma (the Eightfold Path, notably “right mindfulness, right concentration”) we comprehend Dependent Co-Arising. It is through comprehension of Dependent Co-Arising we ourselves Awake to Dharma. (Dhamma in Pali, Dharma in Sanskrit.) 

The cyclical links of Dependent Co-Arising

In Sutra, the most commonly cited “definition” of Dependent Co-Arising is:

“If this exists, that exists; if this ceases to exist, that also ceases to exist.”

Yet, Buddha went far beyond the scope of this simple statement, teaching us the great Twelve Links of Dependent Co-Arising (see section below) that clearly illustrate the interwoven complexity of interdependence. None of these twelve links has its own “independence” or nature and they are all interdependent and cyclical. The twelfth link circles back to the first.

They are, briefly: ignorance, mental formation, consciousness, form, six senses, contact, feeling, grasping, clinging, becoming, ageing and death (which links back to ignorance at the beginning).

Ignorance leads to mental formation which leads to consciousness, which leads to name and form, which leads to the six senses, which leads to contact, which leads to feeling, which leads to grasping (desire), which leads to clinging, which leads to becoming, which leads to  birth, which leads to aging and death, which circles back to the first link — ignorance.

When Gotama, the Shakyamuni Buddha, attained Enlightenment (Anuttara-Samyak-Sambodhi: Supreme Perfect Enlightenment), he freed Himself from these links. Without ignorance, there was no more name, grasping, clinging, birth, aging, and death. Buddha, the Enlightened One, in his teachings pointed us to the same path to freedom — a path that requires daily practice.

Buddha and Modern Science Align

Many of Buddha’s ancient teachings align well with modern science (align, rather than agree, since Scientists have various opinions and theories). [See this recent feature The bridge between science and Buddhism>>]

One reason Scientists and intellectuals tend to be drawn to Buddhism is the flawlessly logical teachings of the Buddha. He taught cause and effect centuries before Newton’s Law was developed (albeit conditioned causality rather than phenomenal causality) and Dependent Co-Arising long before Max Planck and Quantum Physicists developed the concept of “matter originates and exists by virtue of consciousness.” [2]

It’s interesting to compare modern science’s view (not necessarily a universal one, but a currently top of mind one) with the Buddha’s:

Physicist John Wheeler: “Useful as it is under ordinary circumstances to say that the world exists ‘out there’ independent of us, that view can no longer be upheld.” [See BW for source>>]

Albert Einstein said: “Our separation of each other is an optical illusion of consciousness.”

Cognitive Scientists Professor Hoffman: “I call it conscious realism: Objective reality is just conscious agents, just points of view.” [See BW for source>>]

The Buddha’s teaching in its simplest form (which is vastly more elaborate in the full Maha-nidana Sutta below this feature — full English translation): “if this exists, that exists”

Thich Nhat Hanh, the great Zen master explains that it is easy to assume that Depedent Co-Arising is a teaching on cause-and-effect: “that can be misleading, because we usually think of cause and effect as separate entities, with cause always preceding effect, and one cause leading to one effect. According to the teaching of Interdependent Co-Arising, cause and effect co-arise (samutpada) and everything is a result of multiple causes and conditions…”

As an example of the intricacy of Buddha’s teaching (in which he explores all the links of Dependent Co-Arising), Buddha taught:

“Thus, Ananda, from name-and-form as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-and-form. From name-and-form as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging. From clinging as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, aging, death, sorrow, lamentation, pain, distress, and despair come into play. Such is the origination of this entire mass of stress.”

Dependent Co-Arising the foundation of most teachings

Thanissaro Bhikkhu, who translated the Maha-nidana Sutta to English (from Pali) described it as

“One of the most profound discourses in the Pali canon. It gives an extended treatment of the teachings of Dependent Co-Arising (paticca samuppada) and not-self (anatta) in an outlined context of how these teachings function in practice.” [3]

Although one can basically benefit from and live the teachings of the Buddha, such as the Eightfold Path, without an understanding of Depedent Co-Arising, to really benefit from practice (especially “right mindfulness, right concentration”), it is vital to be familiar with the principle of the twelve links.

Note: From here-on, we’ll standardize on Dependent Co-Arising, even though Interdependent Co-Arising is closer to the true meaning, and Dependent Arising is most often used in translation. We capitalize to underscore it’s importance as a core teaching.

The Twelve Links of Dependent Co-Arising

With flawless logic, arising from Enlightened insight, which in turn can be used to elaborate on other teachings — such as the Four Noble Truths (and profound teachings such as Shunyata or “Emptiness”) — Buddha taught the twelve links of Dependent Co-Arising:

1. Ignorance (avijja) — the condition for the arising of mental formation.
2. Mental Formation (Volitional Formations) (sankhara) — the condition for arising of consciousness.
3. Consciousness (vinnana) — the condition for the arising of name (labels) and form.
4. Name and Form (nama-rupa) — (sometimes translated as mind/body) the condition for the arising of the six senses (perception).
5. The Six Senses (salayatana) — the condition for arising of contact or interactions (the psychological process whereby we interact)
6. Contact (or interaction) (phassa) — the condition for the arising of feeling.
7. Feeling (vedana) — the condition for arising of grasping (wanting)
8. Grasping (wanting or craving) (tanha) — the condition for the arising of “clinging”
9. Clinging (upadana): the condition for the arising of “becoming”.
10. Becoming (bhava) — the condition for the arising of birth.
11. Birth (jati) — the condition for the arising of aging and death.
12. Aging and death (jara-marana) — the condition for arising of ignorance (back to 1)

Why it’s important: The Dalai Lama explains

The Dalai Lama explained (Oct 15, 2014) why Dependent Co-Arising is important to our success in practice:

“Following on from this, Buddha stated that the presence of fundamental ignorance leads to karma, or action. Our undesirable experiences of suffering, such as pain, fear, and death, are all basically effects produced by corresponding causes. So in order to put an end to these sufferings, we have to put an end to the relevant sequence of causes and effects. Buddha explained how, within the framework of the twelve links of dependent origination, the earlier elements in the causal sequence give rise to the later elements. He also explained the process of reversing the twelve links of dependent origination. In other words, by putting an end to the earlier elements, we can eliminate the later elements. So, by completely cutting the causal root—eliminating our fundamental ignorance—we will finally come to experience total freedom from all suffering and its origin.”

The Cycle of links

Often, the links are described in terms of three groupings:

• Defilements (klesha): in this group ignorance, grasping and clinging
• Actions (karma): in this group mental formation and becoming
• Suffering (dhukka): in this group all the rest, consciousness, name form, the senses, contact, feeling, birth, aging and death.

The cycling theme is famously depicted in the Tibetan “Wheel of Life” or “Wheel of Suffering tangkas. These ferocious-looking images feature a great Samsaric beast biting into a wheel. The wheel, on the outside perimeter, has symbolic, pictorial representations of the 12 links:

1. Blind woman: first link of ignorance (top of tangka just under the beast’s mouth): blindness represents “ignorance.”
2. Potter: second link of mental formations, because the potter forms a shape out of clay (karma) setting into motion.
3. Monkey: the third link of consciousness: the monkey is often associated with the mind in Buddhism (monkey mind = unsettled mind), and here represents primitive consciousness forming
4. People sailing in a boat: fourth link of the form: the boat represents form and the people represent mental aggregates
5. House with six windows: the six windows represent the six senses: eye, ear, nose, tongue, touch, and mind.
6. Embracing couple: an amorous pair stands in as a very intimate symbol for “contact” (or interaction). This pleasurable contact leads to “feeling”
7. Eye pierced by an arrow: “Feeling” is most graphically represented by a person sitting in pain, holding her eye which has been penetrated by a single arrow. Although all feelings are encompassed in the 7th link, they ultimately all lead to clinging, craving, and pain.
8. Drinking alcohol: a person drinks beer, clinging to the pleasures and addictions of “Craving” which arose as a result of “feeling.”
9. Monkey reaching for fruit: the monkey again, this time grasping for yummy fruit, representing “Grasping” or “wanting.”
10. A pregnant woman: represents “becoming” as she is just about to give birth.
11. A mother with child: a naked woman nursing a child, graphically stands in for “Birth”, which ultimately, in a short time, leads to aging and dying and death.
12. A dying person slumped on a rock: the loneliness of dying and death. Ultimately, in death, ignorance is reborn, and the cycle beings again.

Video animation of Dependent arising that maps out the interdependencies of the links:

Maha-nidana Sutta: The Great Causes Discourse

Dependent Co-arising

I have heard that on one occasion the Blessed One was living among the Kurus. Now, the Kurus have a town named Kammasadhamma. There Ven. Ananda approached the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there he said to the Blessed One: “It’s amazing, lord, it’s astounding, how deep this dependent co-arising is, and how deep its appearance, and yet to me it seems as clear as clear can be.”

[The Buddha:] “Don’t say that, Ananda. Don’t say that. Deep is this dependent co-arising, and deep its appearance. It’s because of not understanding and not penetrating this Dhamma that this generation is like a tangled skein, a knotted ball of string, like matted rushes and reeds, and does not go beyond transmigration, beyond the planes of deprivation, woe, and bad destinations.

“If one is asked, ‘Is there a demonstrable requisite condition for aging and death?’ one should answer, ‘There is.’

“If one is asked, ‘From what requisite condition do aging and death come?’ one should say, ‘Aging and death come from birth as their requisite condition.’

“If one is asked, ‘Is there a demonstrable requisite condition for birth?’ one should answer, ‘There is.’

“If one is asked, ‘From what requisite condition does birth come?’ one should say, ‘Birth comes from becoming as its requisite condition.’

“If one is asked, ‘Is there a demonstrable requisite condition for becoming?’ one should answer, ‘There is.’

“If one is asked, ‘From what requisite condition does becoming come?’ one should say, ‘Becoming comes from clinging as its requisite condition.’

“If one is asked, ‘Is there a demonstrable requisite condition for clinging?’ one should answer, ‘There is.’

“If one is asked, ‘From what requisite condition does clinging come?’ one should say, ‘Clinging comes from craving as its requisite condition.’

“If one is asked, ‘Is there a demonstrable requisite condition for craving?’ one should answer, ‘There is.’

“If one is asked, ‘From what requisite condition does craving come?’ one should say, ‘Craving comes from feeling as its requisite condition.’

“If one is asked, ‘Is there a demonstrable requisite condition for feeling?’ one should answer, ‘There is.’

“If one is asked, ‘From what requisite condition does feeling come?’ one should say, ‘Feeling comes from contact as its requisite condition.’

“If one is asked, ‘Is there a demonstrable requisite condition for contact?’ one should answer, ‘There is.’

“If one is asked, ‘From what requisite condition does contact come?’ one should say, ‘Contact comes from name-and-form as its requisite condition.’

“If one is asked, ‘Is there a demonstrable requisite condition for name-and-form?’ one should answer, ‘There is.’

“If one is asked, ‘From what requisite condition does name-and-form come?’ one should say, ‘Name-and-form comes from consciousness as its requisite condition.’

“If one is asked, ‘Is there a demonstrable requisite condition for consciousness?’ one should answer, ‘There is.’

“If one is asked, ‘From what requisite condition does consciousness come?’ one should say, ‘Consciousness comes from name-and-form as its requisite condition.’

“Thus, Ananda, from name-and-form as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-and-form. From name-and-form as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging. From clinging as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, aging, death, sorrow, lamentation, pain, distress, and despair come into play. Such is the origination of this entire mass of stress.

Aging and Death

“‘From birth as a requisite condition come aging and death.’ Thus it has been said. And this is the way to understand how from birth as a requisite condition come aging and death. If there were no birth at all, in any way, of anything anywhere — i.e., of devas in the state of devas, of celestials in the state of celestials, of spirits in the state of spirits, of demons in the state of demons, of human beings in the human state, of quadrupeds in the state of quadrupeds, of birds in the state of birds, of snakes in the state of snakes, or of any being in its own state — in the utter absence of birth, from the cessation of birth, would aging and death be discerned?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for aging and death, i.e., birth.

Birth

“‘From becoming as a requisite condition comes birth.’ Thus it has been said. And this is the way to understand how from becoming as a requisite condition comes birth. If there were no becoming at all, in any way, of anything anywhere — i.e., sensual becoming, form becoming, or formless becoming — in the utter absence of becoming, from the cessation of becoming, would birth be discerned?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for birth, i.e., becoming.

Becoming

“‘From clinging as a requisite condition comes becoming.’ Thus it has been said. And this is the way to understand how from clinging as a requisite condition comes becoming. If there were no clinging at all, in any way, of anything anywhere — i.e., clinging to sensuality, clinging to precepts and practices, clinging to views, or clinging to doctrines of the self — in the utter absence of clinging, from the cessation of clinging, would becoming be discerned?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for becoming, i.e., clinging.

Clinging

“‘From craving as a requisite condition comes clinging.’ Thus it has been said. And this is the way to understand how from craving as a requisite condition comes clinging. If there were no craving at all, in any way, of anything anywhere — i.e., craving for sensuality, craving for becoming, craving for no becoming — in the utter absence of craving, from the cessation of craving, would clinging be discerned?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for clinging, i.e., craving.

Craving

“‘From feeling as a requisite condition comes craving.’ Thus it has been said. And this is the way to understand how from feeling as a requisite condition comes craving. If there were no feeling at all, in any way, of anything anywhere — i.e., feeling born of contact at the eye, feeling born of contact at the ear, feeling born of contact at the nose, feeling born of contact at the tongue, feeling born of contact at the body, or feeling born of contact at the intellect — in the utter absence of feeling, from the cessation of feeling, would craving be discerned?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for craving, i.e., feeling.

Dependent on Craving

“Now, craving is dependent on feeling, seeking is dependent on craving, acquisition is dependent on seeking, ascertainment is dependent on acquisition, desire and passion is dependent on ascertainment, attachment is dependent on desire and passion, possessiveness is dependent on attachment, stinginess is dependent on possessiveness, defensiveness is dependent on stinginess, and because of defensiveness, dependent on defensiveness, various evil, unskillful phenomena come into play: the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies.

“And this is the way to understand how it is that because of defensiveness various evil, unskillful phenomena come into play: the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies. If there were no defensiveness at all, in any way, of anything anywhere, in the utter absence of defensiveness, from the cessation of defensiveness, would various evil, unskillful phenomena — the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies — come into play?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for the coming-into-play of various evil, unskillful phenomena — the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies — i.e., defensiveness.

“‘Defensiveness is dependent on stinginess.’ Thus it has been said. And this is the way to understand how defensiveness is dependent on stinginess. If there were no stinginess at all, in any way, of anything anywhere, in the utter absence of stinginess, from the cessation of stinginess, would defensiveness be discerned?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for defensiveness, i.e., stinginess.

(Similarly back through the chain of conditions: stinginess, attachment, possessiveness, desire and passion, ascertainment, acquisition, and seeking.)

“‘Seeking is dependent on craving.’ Thus it has been said. And this is the way to understand how seeking is dependent on craving. If there were no craving at all, in any way, of anything anywhere — i.e., craving for sensuality, craving for becoming, craving for no becoming — in the utter absence of craving, from the cessation of craving, would seeking be discerned?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for seeking, i.e., craving. Thus, Ananda, these two phenomena [the chain of conditions leading from craving to birth, aging, and death, and the chain of conditions leading from craving to quarrels, etc.], as a duality, flow back into one place at feeling.

Feeling

“‘From contact as a requisite condition comes feeling.’ Thus it has been said. And this is the way to understand how from contact as a requisite condition comes feeling. If there were no contact at all, in any way, of anything anywhere — i.e., contact at the eye, contact at the ear, contact at the nose, contact at the tongue, contact at the body, or contact at the intellect — in the utter absence of contact, from the cessation of contact, would feeling be discerned?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for feeling, i.e., contact.

Contact

“‘From name-&-form as a requisite condition comes contact. Thus it has been said. And this is the way to understand how, from name-&-form as a requisite condition comes contact. If the qualities, traits, themes, & indicators by which there is a description of name-group (mental activity) were all absent, would designation-contact with regard to the form-group (the physical properties) be discerned?”

“No, lord.”

“If the permutations, signs, themes, and indicators by which there is a description of form-group were all absent, would resistance-contact with regard to the name-group be discerned?”

“No, lord.”

“If the permutations, signs, themes, and indicators by which there is a description of name-group and form-group were all absent, would designation-contact or resistance-contact be discerned?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for contact, i.e., name-and-form.

Name-and-form

“‘From consciousness as a requisite condition comes name-and-form.’ Thus it has been said. And this is the way to understand how from consciousness as a requisite condition comes name-and-form. If consciousness were not to descend into the mother’s womb, would name-and-form take shape in the womb?”

“No, lord.”

“If, after descending into the womb, consciousness were to depart, would name-and-form be produced for this world?”

“No, lord.”

“If the consciousness of the young boy or girl were to be cut off, would name-and-form ripen, grow, and reach maturity?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for name-and-form, i.e., consciousness.”

Consciousness

“‘From name-and-form as a requisite condition comes consciousness.’ Thus it has been said. And this is the way to understand how from name-and-form as a requisite condition comes consciousness. If consciousness were not to gain a foothold in name-and-form, would a coming-into-play of the origination of birth, aging, death, and stress in the future be discerned?

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for consciousness, i.e., name-and-form.

“This is the extent to which there is birth, aging, death, passing away, and re-arising. This is the extent to which there are means of designation, expression, and delineation. This is the extent to which the sphere of discernment extends, the extent to which the cycle revolves for the manifesting (discernibility) of this world — i.e., name-and-form together with consciousness.

Delineations of a Self

“To what extent, Ananda, does one delineate when delineating a self? Either delineating a self possessed of form and finite, one delineates that ‘My self is possessed of form and finite.’ Or, delineating a self possessed of form and infinite, one delineates that ‘My self is possessed of form and infinite.’ Or, delineating a self formless and finite, one delineates that ‘My self is formless and finite.’ Or, delineating a self formless and infinite, one delineates that ‘My self is formless and infinite.’

“Now, the one who, when delineating a self, delineates it as possessed of form and finite, either delineates it as possessed of form and finite in the present, or of such a nature that it will [naturally] become possessed of form and finite [in the future/after death], or he believes that ‘Although it is not yet that way, I will convert it into being that way.’ This being the case, it is proper to say that a fixed view of a self possessed of form and finite obsesses him.

“The one who, when delineating a self, delineates it as possessed of form and infinite, either delineates it as possessed of form and infinite in the present, or of such a nature that it will [naturally] become possessed of form and infinite [in the future/after death], or he believes that ‘Although it is not yet that way, I will convert it into being that way.’ This being the case, it is proper to say that a fixed view of a self possessed of form and infinite obsesses him.

“The one who, when delineating a self, delineates it as formless and finite, either delineates it as formless and finite in the present, or of such a nature that it will [naturally] become formless and finite [in the future/after death], or he believes that ‘Although it is not yet that way, I will convert it into being that way.’ This being the case, it is proper to say that a fixed view of a self formless and finite obsesses him.

“The one who, when delineating a self, delineates it as formless and infinite, either delineates it as formless and infinite in the present, or of such a nature that it will [naturally] become formless and infinite [in the future/after death], or he believes that ‘Although it is not yet that way, I will convert it into being that way.’ This being the case, it is proper to say that a fixed view of a self formless and infinite obsesses him.

Non-Delineations of a Self

“To what extent, Ananda, does one not delineate when not delineating a self? Either not delineating a self possessed of form and finite, one does not delineate that ‘My self is possessed of form and finite.’ Or, not delineating a self possessed of form and infinite, one does not delineate that ‘My self is possessed of form and infinite.’ Or, not delineating a self formless and finite, one does not delineate that ‘My self is formless and finite.’ Or, not delineating a self formless and infinite, one does not delineate that ‘My self is formless and infinite.’

“Now, the one who, when not delineating a self, does not delineate it as possessed of form and finite, does not delineate it as possessed of form and finite in the present, nor does he delineate it as of such a nature that it will [naturally] become possessed of form and finite [in the future/after death], nor does he believe that ‘Although it is not yet that way, I will convert it into being that way.’ This being the case, it is proper to say that a fixed view of a self possessed of form and finite does not obsess him.

“The one who, when not delineating a self, does not delineate it as possessed of form and infinite, does not delineate it as possessed of form and infinite in the present, nor does he delineate it as of such a nature that it will [naturally] become possessed of form and infinite [in the future/after death], nor does he believe that ‘Although it is not yet that way, I will convert it into being that way.’ This being the case, it is proper to say that a fixed view of a self possessed of form and infinite does not obsess him.

“The one who, when not delineating a self, does not delineate it as formless and finite, does not delineate it as formless and finite in the present, nor does he delineate it as of such a nature that it will [naturally] become formless and finite [in the future/after death], nor does he believe that ‘Although it is not yet that way, I will convert it into being that way.’ This being the case, it is proper to say that a fixed view of a self formless and finite does not obsess him.

“The one who, when not delineating a self, does not delineate it as formless and infinite, does not delineate it as formless and infinite in the present, nor does he delineate it as of such a nature that it will [naturally] become formless and infinite [in the future/after death], nor does he believe that ‘Although it is not yet that way, I will convert it into being that way.’ This being the case, it is proper to say that a fixed view of a self formless and infinite does not obsess him.

Assumptions of a Self

“To what extent, Ananda, does one assume when assuming a self? Assuming feeling to be the self, one assumes that ‘Feeling is my self’ [or] ‘Feeling is not my self: My self is oblivious [to feeling]’ [or] ‘Neither is feeling my self, nor is my self oblivious to feeling, but rather my self feels, in that my self is subject to feeling.’

“Now, one who says, ‘Feeling is my self,’ should be addressed as follows: ‘There are thesethree feelings, my friend — feelings of pleasure, feelings of pain, and feelings of neither pleasure nor pain. Which of these three feelings do you assume to be the self?’ At a moment when a feeling of pleasure is sensed, no feeling of pain or of neither pleasure nor pain is sensed. Only a feeling of pleasure is sensed at that moment. At a moment when a feeling of pain is sensed, no feeling of pleasure or of neither pleasure nor pain is sensed. Only a feeling of pain is sensed at that moment. At a moment when a feeling of neither pleasure nor pain is sensed, no feeling of pleasure or of pain is sensed. Only a feeling of neither pleasure nor pain is sensed at that moment.

“Now, a feeling of pleasure is inconstant, fabricated, dependent on conditions, subject to passing away, dissolution, fading, and cessation. A feeling of pain is inconstant, fabricated, dependent on conditions, subject to passing away, dissolution, fading, and cessation. A feeling of neither pleasure nor pain is inconstant, fabricated, dependent on conditions, subject to passing away, dissolution, fading, and cessation. Having sensed a feeling of pleasure as ‘my self,’ then with the cessation of one’s very own feeling of pleasure, ‘my self’ has perished. Having sensed a feeling of pain as ‘my self,’ then with the cessation of one’s very own feeling of pain, ‘my self’ has perished. Having sensed a feeling of neither pleasure nor pain as ‘my self,’ then with the cessation of one’s very own feeling of neither pleasure nor pain, ‘my self’ has perished.

“Thus he assumes, assuming in the immediate present a self inconstant, entangled in pleasure and pain, subject to arising and passing away, he who says, ‘Feeling is my self.’ Thus in this manner, Ananda, one does not see fit to assume feeling to be the self.

“As for the person who says, ‘Feeling is not the self: My self is oblivious [to feeling],’ he should be addressed as follows: ‘My friend, where nothing whatsoever is sensed (experienced) at all, would there be the thought, “I am”?'”

“No, lord.”

“Thus in this manner, Ananda, one does not see fit to assume that ‘Feeling is not my self: My self is oblivious [to feeling].’

“As for the person who says, ‘Neither is feeling my self, nor is my self oblivious [to feeling], but rather my self feels, in that my self is subject to feeling,’ he should be addressed as follows: ‘My friend, should feelings altogether and every way stop without remainder, then with feeling completely not existing, owing to the cessation of feeling, would there be the thought, “I am”?'”

“No, lord.”

“Thus in this manner, Ananda, one does not see fit to assume that ‘Neither is feeling my self, nor is my self oblivious [to feeling], but rather my self feels, in that my self is subject to feeling.’

“Now, Ananda, in as far as a monk does not assume feeling to be the self, nor the self as oblivious, nor that ‘My self feels, in that my self is subject to feeling,’ then, not assuming in this way, he is not sustained by anything (does not cling to anything) in the world. Unsustained, he is not agitated. Unagitated, he is totally unbound right within. He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’

“If anyone were to say with regard to a monk whose mind is thus released that ‘The Tathagata exists after death,’ is his view, that would be mistaken; that ‘The Tathagata does not exist after death’… that ‘The Tathagata both exists and does not exist after death’… that ‘The Tathagata neither exists nor does not exist after death’ is his view, that would be mistaken. Why? Having directly known the extent of designation and the extent of the objects of designation, the extent of expression and the extent of the objects of expression, the extent of description and the extent of the objects of description, the extent of discernment and the extent of the objects of discernment, the extent to which the cycle revolves: Having directly known that, the monk is released. [To say that,] ‘The monk released, having directly known that, does not see, does not know is his opinion,’ that would be mistaken. [1]

Seven Stations of Consciousness

“Ananda, there are these seven stations of consciousness and two spheres. Which seven?

“There are beings with diversity of body and diversity of perception, such as human beings, some devas, and some beings in the lower realms. This is the first station of consciousness.

“There are beings with diversity of body and singularity of perception, such as the devas of the Brahma hosts generated by the first [jhana] and some beings in the four realms of deprivation. This is the second station of consciousness. [2]

“There are beings with singularity of body and diversity of perception, such as the Radiant Devas. This is the third station of consciousness.

“There are beings with singularity of body and singularity of perception, such as the Beautifully Lustrous Devas. This is the fourth station of consciousness.

“There are beings who,with the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, [perceiving,] ‘Infinite space,’ arrive at the dimension of the infinitude of space. This is the fifth station of consciousness.

“There are beings who, with the complete transcending of the dimension of the infinitude of space, [perceiving,] ‘Infinite consciousness,’ arrive at the dimension of the infinitude of consciousness. This is the sixth station of consciousness.

“There are beings who, with the complete transcending of the dimension of the infinitude of consciousness, [perceiving,] ‘There is nothing,’ arrive at the dimension of nothingness. This is the seventh station of consciousness.

“The dimension of non-percipient beings and, second, the dimension of neither perception nor non-perception. [These are the two spheres.]

“Now, as for the first station of consciousness — beings with diversity of body and diversity of perception, such as human beings, some devas, and some beings in the lower realms: If one discerns that [station of consciousness], discerns its origination, discerns its passing away, discerns its allure, discerns its drawbacks, discerns the escape from it, would it be proper, by means of that [discernment] to take delight there?”

“No, lord.”

(Similarly with each of the remaining stations of consciousness and two spheres.)

“Ananda, when knowing — as they actually are — the origination, passing away, allure, drawbacks of — and escape from — these seven stations of consciousness and two spheres, a monk is released through lack of clinging, he is said to be a monk released through discernment.

Eight Emancipations

“Ananda, there are these eight emancipations. Which eight?

“Possessed of form, one sees forms. This is the first emancipation.

“Not percipient of form internally, one sees forms externally. This is the second emancipation.

“One is intent only on the beautiful. This is the third emancipation.

“With the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, [perceiving,] ‘Infinite space,’ one enters and remains in the dimension of the infinitude of space. This is the fourth emancipation.

“With the complete transcending of the dimension of the infinitude of space, [perceiving,] ‘Infinite consciousness,’ one enters and remains in the dimension of the infinitude of consciousness. This is the fifth emancipation.

“With the complete transcending of the dimension of the infinitude of consciousness, [perceiving,] ‘There is nothing,’ one enters and remains in the dimension of nothingness. This is the sixth emancipation.

“With the complete transcending of the dimension of nothingness, one enters and remains in the dimension of neither perception nor non-perception. This is the seventh emancipation.

“With the complete transcending of the dimension of neither perception nor non-perception, one enters and remains in the cessation of perception and feeling. This is the eighth emancipation.

“Now, when a monk attains these eight emancipations in forward order, in reverse order, in forward and reverse order, when he attains them and emerges from them wherever he wants, however he wants, and for as long as he wants, when through the ending of the mental fermentations he enters and remains in the fermentation-free awareness-release and discernment-release, having directly known it and realized it in the here and now, he is said to be a monk released in both ways. And as for another release in both ways, higher or more sublime than this, there is none.”

That is what the Blessed One said. Gratified, Ven. Ananda delighted in the Blessed One’s words.

NOTES

[1] Maha-nidana Sutta: The Great Causes Discourse (in its entirety above.)Max Planck, 1944; Das Wesen der Materie [The Nature of Matter], speech at Florence, Italy (1944) (from Archiv

[2] Max Planck, 1944; Das Wesen der Materie [The Nature of Matter], speech at Florence, Italy (1944) (from Archiv zur Geschichte der Max-Planck-Gesellschaft, Abt. Va, Rep. 11 Planck, Nr. 1797)

[3] “Maha-nidana Sutta: The Great Causes Discourse” (DN 15), translated from the Pali by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 30 November 2013

[4] A “skein” is a length of thread or yarn, loosely coiled and knotted, commonly meant to mean a tangled or complicated arrangement, state, or situation.

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He sought the answers from the deities in heaven: “Having prepared his mind, the priest entered into a trance in which the path to the gods became revealed to him, and he drew near to where the four great kings of the gods were. There, in turn he challenged the four great kings, Ishvara, Yama (death himself), and finally he challenged Brahma [the Supreme Being, Creator] himself with the question. Brahma’s answer only to be sent back to earth to ask the Blessed One, the Enlightened Buddha. A profound teaching on emptiness is wrapped in this wonderful story and dialogue [1], with it’s almost humorous confrontation between a human priest and Brahma. Kevaddha asked:

“Where do the four states of aggregation, the solid state, the watery state, the fiery state, and the state of air, utterly cease?’

When he had thus spoken, the great Brahma opened his mouth and spake as follows: ‘I, O priest, am Brahma, the great Brahma, the Supreme Being, the All-Perfection, the All-Perceiving One, the Controller, the Lord of All, the Creator, the Fashioner, the Chief, the Victor, the Ruler, the All-Father.’

A second time the priest asked his question, and the great Brahma gave him the same answer, saying: ‘I, O priest, am Brahma, the great Brahma, the Supreme Being, the All-Perfection;’ and he did not cease until he had enumerated all the titles applied to him.

Having patiently listened to Brahma, the priest repeated his question a third time, and added: ‘I am not asking you, my friend, Are you Brahma, the great Brahma, the Supreme Being, the All-Perfection, the All-Perceiver, the All-Father, and whatever titles and accomplishments you may have in addition; but this, my friend, is what I ask you: ‘Where do the four states of aggregation, the solid state, the watery state, the fiery state, and the state or air, utterly cease?’

The great Brahma remained unmoved, and answered a third time, saying: ‘I, O priest, am Brahma, the great Brahma, the

Supreme Being, the All-Perfection, the All-Perceiver,’ enumerating again all the titles applied to him. “Now the priest rose and said: ‘Are you truly a living being, or an automaton, that you can do nothing but repeat a string of words?’

And now the great Brahma rose from his seat and approached the priest, and leading him aside to a place where he could not be overheard by any of the gods, spake to him as follows: ‘The gods of my suite and all the worshipers of the world that honor me with sacrifice and adoration, believe that Brahma sees all things, knows all things, has penetrated all things; therefore, O priest, I answered you as I did in the presence of the gods. But I will tell you, O priest, in confidence, that I do not know where the four states of aggregation, the solid state, the watery state, the fiery state, and the state of air, utterly cease. It was a mistake, O priest, that you left the earth where the Blessed One resides, and came up to heaven in quest of an answer which cannot be given you here. Turn back, O priest, and having drawn near to the Blessed One, the Enlightened Buddha, ask him your question, and as the Blessed One shall explain it to you, so believe.’

Thereupon the priest, as quickly as a strong man might stretch out his bent arm, disappeared from the Brahma heaven and appeared before the Blessed One; and he greeted the Blessed One and sat down respectfully at one side, and spake to the Blessed One as follows: ‘Reverend Sir, where do the four states of aggregation, the solid state, the watery state, the fiery state, and the state of air, utterly cease?’

When he had thus spoken the Blessed One answered as follows: ‘Once upon a time, O priest, some sea-faring traders had a land-sighting bird when they sailed out into the sea; and when the ship was in mid-ocean they set free that land-sighting bird. This bird flies in an easterly direction, in a southerly direction, in a westerly direction, and in a northerly direction, and to the intermediate quarters, and if it sees land anywhere it flies thither, but if it does not see land it returns to the ship. In exactly the same way, O priest, when you had searched as far as the Brahma world and found no answer to your question you returned to the place whence you came. The question, O priest, ought never to have been put thus: Where do these four states of aggregation cease? The question ought to be as follows:

“Oh! Where can water, where can wind, Where fire and earth no footing find? Where disappear all mine and thine, Good, bad, long, short, and coarse and fine, And where do name and form both cease To find in nothingness release?”

The answer, however, is this:

“’Tis in the realm of radiance bright, invisible, eternal light, and infinite, a state of mind, there water, earth, and fire, and wind, and elements of any kind, will nevermore a footing find; there disappear all mine and thine, good, bad, long, short, and coarse, and fine, there too will name and form both cease, to find in nothingness release.”

Then the priest understood that the world of matter is restless and remains restless, but peace of heart is a condition of mind which must be acquired by self-discipline, by wisdom, by devotion. The gods cannot help; nor even can Brahma himself, the Great Brahma, the Supreme Being, the Lord and Creator. Sacrifice is useless and prayer and worship are of no avail.

But if we desire to attain the highest state of bliss, which is Nirvâna, we must follow the Blessed One, the Teacher of gods and men; and like him we must by our own effort become lamps unto ourselves and resolutely walk upon the noble eightfold path.

NOTES

[1] Carus, Paul. Amitabha: A Story of Buddhist Theology (Annotated) (Kindle Locations 269-281). . Kindle Edition. Kevaddha’s story is an abbreviated account of an ancient Buddhist Pali text. The verses as well as other details are almost literally translated. Cf. Henry Warren’s Buddhism in Translations, pp. 308-313.

“Monks, even if bandits were to sever you savagely limb by limb with a two-handle saw, he who gave rise to a mind of hate towards them would not be carrying out my teaching” — Shakyamuni Buddha [4]

By guest writer Lee Clarke

The word “Ahimsa” is from the Sanskrit language and means ‘non-harm/injury’ and is commonly translated into English as “non-violence”. It is a doctrine in the four Indian religions of Buddhism, Hinduism, Jainism and Sikhism and is defined by the Encyclopaedia Britannica as “the ethical principle of not causing harm to other living things.”[1]

Ahimsa: non-violence, a key teaching in Sutra

In Buddhist thought, Ahimsa is also an important concept, the first precept of Buddhism is to avoid doing harm to other living things. The website ‘Buddha.net’ defines the first precept as follows:

‘To undertake the training to avoid taking the life of beings. This precept applies to all living beings not just humans. All beings have a right to their lives and that right should be respected.’[2]

Buddhism teaches us non-violence towards others; violence towards other living things is contrary to the teachings of the Buddha. Historically, Buddhists have, on the whole, adhered to this precept.

The Buddha taught us to overcome and avoid suffering. Therefore, we cannot impose suffering on others. Killing not only causes suffering for the person who is killed but also causes suffering for their family and friends who have lost their loved one. It is also the seed of future suffering, with bad karmic consequences for the killer.

Buddha taught compassion and love

The Buddha also taught us to show love and compassion to others in place of hate and violence, and not just love for our friends but equally for our enemies, or those who seek to do us harm. One cannot become enlightened without compassion; killing is the fundamental opposite of compassion. The only exception might be — in the opinions of some — a mercy killing such as euthanasia for terminally suffering beings, or defending another innocent being from harm. But when I refer to killing, I am referring principally to war, murder and killing.

Non-Violence in Buddhist Sutra

The Buddha spoke about non-violence in many sutras, some of which I list below. The Buddha taught through his activities and actions as much as through his words.

In the Dhammapada for example, the Buddha says:

“That one I call a brahmin who has put aside weapons and renounced violence towards all creatures. Such a one neither kills nor helps others to kill…That one I call a brahmin who is never hostile to those who are hostile toward him, who is attached among those who are selfish and at peace among those at war”.[3]

A ‘Brahmin’ is a member of the highest and priestly caste of Hinduism, The Buddha rejected the caste system; what he is declaring here is that the “Superior caste” — the Brahmin — is one who doesn’t kill and isn’t hostile to anyone, rather than someone born into the caste.

There are countless passages in Sutra, where the Buddha is even more explicit — that killing is wrong even where it looks like there is no other choice.

“Monks, even if bandits were to sever you savagely limb by limb with a two-handle saw, he who gave rise to a mind of hate towards them would not be carrying out my teaching”.[4]

This statement seems to be the most extreme form of non-violence possible. The Buddha is clearly saying here that even if someone is killing you, hating him would be contrary to the Dhamma. To many non-Buddhists and maybe even some Buddhists themselves, this seems illogical. How can one not hate — and not only that, have compassion for — someone who is hurting them, or who wants to kill them? But in order to do this, it would obviously require the highest compassion. How should Buddhists react to people such as killers?

It is clear from the teachings of the Buddha mentioned above, that Buddhists should embrace non-violence towards others and condemn killing and harming others as something terrible that will also result in bad karmic consequences for the killer.

Buddha’s pacifist action heals the serial killer

The story of Angulimala is one of the most famous in the Buddhist cannon and one of the stories I believe that we can learn most from to apply to today’s world. Angulimala became a serial murderer, killing innocent people and terrorising many others. He chopped off their fingers and made them into a necklace and thus became known as “Angulimala” (translates as Finger Necklace).

He was a wanted criminal by the state, killer of 999 people. He was someone who was viewed as irredeemable evil, with no hope that he could become better. The Buddha refused to believe this and went to talk to Angulimala, even though he was warned by almost everyone not to do so. Angulimala saw the Buddha coming and ran towards him in waving a knife. However, no matter how fast he ran, and even though the Buddha was walking at his normal pace, Angulimala couldn’t catch up to the him. He eventually called out to the Buddha to stop.

“I have stopped Angulimala, you stop too,” Buddha replied.

Angulimala asked how it was possible since the Buddha was still walking. Buddha famously replies:

“Angulimala, I have stopped forever, I abstain from violence towards living beings. But you have no restraint towards things that live. That is why I have stopped and you have not”.

Angulimala relents and realising the error of his ways, he takes refuge in Buddha, and becomes a monk. He changed his name to “Ahimsaka” (non-violent one) to reflect his new identity and change of heart.

Later, King Pasenadi looks for Angulimala, sees the Buddha and warns him about the serial killer. The Buddha then asks the king, what he would do if he saw that Angulimala had changed, abandoned violence and become a monk to which the king replies that he would be very pleased and even support Angulimala. The Buddha then shows him the newly named Ahimsaka to which the King, in shock, congratulates him and the Buddha saying:

“Venerable sir, we ourselves could not tame him with force and weapons, yet the Blessed One has tamed him without force and weapons”.

Ahimsaka’s life as a monk is far from easy. Often, when he went for alms he was attacked by people who remembered him and what he did in his former life. However, he takes all this as it comes and does not retaliate towards his attackers. The Buddha tells him that this is the result of his actions and that him being attacked is his karmic debt being paid off. Ahimsaka later became enlightened and became an arhat, after years of purifying the negative karma of his violent past.[5]

Although the story of Angulimala teaches us many things, its main point is that no one is inherently evil and that no one is beyond redemption. The Buddha challenges someone who practices extreme violence with non-violence and wins. As the King admits, his armies had not been able to beat Angulimala with violence but the Buddha had done it with compassion. As Indian Peace Activist Satish Kumar writes:

“The real challenge is to talk to those who are violent, those who disagree, those who oppose and who intend to harm. External violence is only a symptom, a manifestation of some deeper cause. Only in dialogue can the perpetrators of violence and the victims of violence discover its root cause. And find ways to heal the discord.”[6]

From this story of Angulimala — and many other similar stories — it is clear that Buddhists must avoid killing and creating suffering. Equally, we should not hate someone who creates our suffering. We might object and disagree with the negative action, but we should view all sentient beings as redeemable.

Because of these teachings, for example, (in my opinion) Buddhists should also be against the death penalty because it goes against the principle of Ahimsa. I, as a Buddhist, of course think that criminals and wrong-doers should be imprisoned to pay for their crimes, in the same way that Angulimala had to pay for his. Some criminals end up being forgiven by the families of their victims and end up making up for their actions. They must have at least the chance to do this and from a Buddhist perspective, repay their karmic debt.

What to do about war and soldiers?

The Dalai Lama wrote:

“Of course, war and the large military establishments are the greatest sources of violence in the world. Whether their purpose is defensive or offensive, these vast powerful organizations exist solely to kill human beings. We should think carefully about the reality of war. Most of us have been conditioned to regard military combat as exciting and glamorous — an opportunity for men to prove their competence and courage. Since armies are legal, we feel that war is acceptable; in general, nobody feels that war is criminal or that accepting it is criminal attitude. In fact, we have been brainwashed. War is neither glamorous nor attractive. It is monstrous. Its very nature is one of tragedy and suffering.”[1]

Buddhists are generally opposed to war; it goes against the fundamental teachings of Buddhism and the first precept. However, Buddhists are against the practice of war — not against the soldiers fighting in it.

As the Dalai Lama also says later on, the vast majority of soldiers join to defend the country, or establish themselves in a good career — not to kill. In short, soldiers join with good intentions. Therefore, it is unacceptable to claim that soldiers are somehow responsible for murder. Buddhists are against killing and war — not the people fighting the wars.

Non violence is still an action — with positive karmic results

Why is this concept so important? Because, refraining from killing isn’t enough. Reducing suffering of others also requires “action” — karma in Sanskrit. If we are to decrease suffering, we cannot let injustice continue unopposed. Therefore, non-violent resistance against oppressors, aligns best with Buddhist teachings. In the sixties, this might result in a “sit in protest” against war, or the civil rights movement. Today, we might think of the Occupy movement.

A recent study by Chenoweth and Stephan actually indicates that non-violent resistance is more effective than violent revolution. Non-violent revolution was effective in 60% of cases in comparison with violent revolution which was only effective 23% of the time in the cases studied. [9]

Ahimsa has been a part of Buddhist tradition since ancient times. In modern times, Ghandi made the concept famous.

Ahimsa is one of the greatest gifts from India to the rest of the world taught by the Buddha, Mahavira of the Jains, Guru Nanak of the Sikhs and the ancient sages of the Hindu tradition.

Guest contributor to Buddha Weekly Lee Clark: “I’m a Buddhist, Quaker, Humanist, existentialist and pacifist. Budding professor of religion. Love many subjects, bilingual third year uni student.” On Twitter>>

NOTES

[1] Editors of Encyclopedia Britannica ‘Ahimsa’ at https://www.britannica.com/topic/ahimsa [Accsessed 21^st April 2018]

[2] Buddha.net, ‘Buddhist Ethics’ at https://www.buddhanet.net/e-learning/budethics.htm [Accsessed 21^st April 2018]

[3] Eknath Easwaran (trans) ‘The Dhammapada’ (Nilgiri Press: California,United States, 2008) P.250

[4] Bhikkhu Bodhi (trans) ‘The Buddha’s teachings on social and communal harmony: An Anthology of Discourses from the Pali Cannon,’ (Wisdom Publications: United States, 2016), P.60

[5] Bhikkhu Nanamoli and Bhikkhu Bodhi (trans) ‘The Middle Length Discourses of The Buddha: A New Translation of the Majjhima Nikaya’. (Wisdom Publications: Boston, United States, 1995), Pp. 710-717 in Donald S Lopez, Jr (editor) ‘Buddhist Scriptures’ (The Penguin Group: London, UK, 2004). Pp. 252-261

[6]Satish Kumar ‘The Buddha and the Terrorist: The Story of Angulimala’ (Green Books Ltd: Devon, UK, 2005) Pp. 10-11

[7]The Dalai Lama ‘The Reality of War’ at https://www.dalailama.com/messages/world-peace/the-reality-of-war [Accsessed 21^st April 2018]

[8] Mahatma’ Gandhi, ‘The Essential Writings’ (Oxford University Press: Oxford, UK, 2008) Pp. 316-320

[9] Douglas T Kenrick P h D ‘Non-violent versus violent revolutions: Which way wins?’at https://www.psychologytoday.com/us/blog/sex-murder-and-the-meaning-life/201404/violent-versus-nonviolen revolutions-which-way-wins [Accessed 21^st April 2018]

Of all the Suttas, one of the most important taught by the Buddha is the Satipatthana Sutta — The Discourse on The Only Way.

Although this discourse on Arousing Mindfulness is considered to be the main method of training for Vipassana, it is actually the main foundation practice of all other methods and practices in all schools, traditions, methods and lineages of Buddhism. For this reason, Buddha called it “the Only Way.”

Satipatthana is a compound in Pali of “sati,” which means mindfulness; and “paṭṭhāna”, meaning foundation. Literally, “sati” or mindfulness is the “foundation of all Buddhist practice.”

Mindfulness is the key to understanding and practicing Buddhism in general, as it allows us to see things as they are, in the present moment, regardless of the focus of our practice. Mindfulness seems like the “simplest” of teachings, yet it is actually the deepest, most profound teaching.

Without mindfulness, there is no progress in any method of meditation — Vipassana, Samatha, Satipatthana, Vajrayana visualizations, Completion Practices, Mahamudra, Dzogchen. For this reason, the Buddha himself called this “the Only Way.”

One Sutta to Rule them all

To paraphrase the ring in the Lord of the Ring, Satipatthana Sutta is the One Sutta to Rule them all — in the sense that Buddha called it the “Only Way” and its method are the foundation of all other practices.

At its simplest level, the practice of mindfulness helps us to focus on our own experience and learn from it, rather than getting lost in our thoughts or reactions. In this way, we can begin to let go of our attachments and delusions and find true peace and happiness. Yet, mindfulness goes far beyond this in scope. It is literally the engine that makes all methods of meditation possible.

For a Buddhist — if you were asked to choose only ONE sutta that you could refer to in your practice, regardless of your tradition or school, this would probably be the top choice. This teaching is the foundation of all others in many ways.

Why the “Only Way”?

Why is this “the only way”? Because Buddha himself said that ultimately,

“This is the only way, O bhikkhus, for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of suffering and grief, for reaching the right path, for the attainment of Nibbana, namely, the Four Arousings of Mindfulness.”

As Bhikkhu Bodhi explains in his commentary on this Sutta,

“What the Buddha shows in the sutta is the tremendous, but generally hidden, power inherent in this simple mental function, a power that can unfold all the mind’s potentials culminating in final deliverance from suffering.”

How can it deliver from Suffering?

In essence, Mindfulness is being aware of what is happening in the present moment. This could be our thoughts, feelings, sensations, or the external environment. Mindfulness allows us to see things as they are, without judgement or attachment. When we are mindful, we are not lost in our thoughts or reactions. We are fully present and able to learn from our experience.

At its simplest level, the practical mundane level, the practice of mindfulness can be helpful in many ways. For example, it can help us to:

• Become more aware of our own thoughts and emotions
• Deal with stress and anxiety
• Handle difficult situations more calmly and effectively
• Improve our relationships
• Live more fully in the present moment

Going beyond these obvious notions — which are well known to most people aware of mindfulness — it impacts every single practice we engage in, regardless of our tradition.

Mindfulness is foundational to all practices

Mindfulness is, in fact, the ultimate key to virtually all Buddhist practices. It doesn’t matter if you practice Mahayana, Theravadan or Vajrayana, Chan, Zen, Pureland, or an eclectic mix. All practices, ultimately, wrap around “mindfulness.” Even devotional Buddhism — such as focusing on the name mantra of Amitabha as a sole practice — is only successful in the presence of mindfulness (staying purely focused on Amitabha!) Without exaggeration, you can say any and all practices rely on the foundation of mindfulness:

When we practice meditation on the breath, that is mindfulness — Mindfulness of Breath.

When you visualize an Enlightened Buddha, we do this with minduflness — Mindfulness of Buddha Form.

When we meditate on impermanence, we remain mindful — Mindfulness of Impermanance.

When we engage in sutta recitation — for example, reciting this Discourse on the Only Way — we do it mindfully — Mindfulness of Recitation.

When we practice Generation Stage Practices in Vajrayana — mindfulness is the foundation practice we build upon — Mindfulness of the Role Model.

When we practice Completion Stage Practices in Vajrayana — without mindfulness it simply doesn’t work — Subtle Mindfulness of Bliss and Emptiness.

Just sitting — Mindfulness of Body.

Praying for blessings — Mindfulness of Blessings.

Debating Dharma topics — Mindfulness of Dharma.

Mahamudra of Dzogchen — The Great Mindfulness.

Tummo practice — Mindfulness of Subtle Body.

In fact, mindfulness is the engine of any vehicle we decide to “drive” in Buddhism — to use a mechanical metaphor.

The Four Arousings of Mindfulness

Buddha spoke about the “Four Arousings of Mindfulness”, which are:

• Body
• Feeling
• Consciousness
• Mental Objects

Buddha gives numerous examples and methods in this amazing Sutta, including no less than nine meditations on cemeteries (cremation grounds). Why so morbid? Body meditations have to include mindfulness of impermanence.

Exercising the Power of Mindfulness

Bikkhu Bodhi explains:

“To exercise this power, however, mindfulness must be systematically cultivated, and the sutta shows exactly how this is to be done. The key to the practice is to combine energy, mindfulness, and clear comprehension in attending to the phenomena of mind and body summed up in the “four arousings of mindfulness”: body, feelings, consciousness, and mental objects.”

Satipatthana as a Practice

Satipatthana is a practice, not just the name of a Sutta. As you increase your mindfulness, the power of this practice grows. Eventually, mindfulness becomes so strong that it can penetrate any object or experience, no matter how subtle.

This is why mindfulness of Mind is at the top of the list. Mind is the most fundamental and pervasive factor in our experience. It is the lens through which we see everything. As we become more mindful of Mind, we can see things as they truly are, without distortion or delusion. Yet, Mindfulness of mind is only one of the many methods discussed in the Sutta.

Bikkhu Bodhi sums it up well:

“In brief, then, satipatthana leads to clear comprehension (sampajañña), which in turn leads to a deep realization of the Four Noble Truths and the end of suffering.”

The Vast Scope of the Sattipattha Sutta

How vast is Satipattha Sutta in scope. It covers nearly every important foundation aspect of practice. Here’s the breakdown:

The Contemplation of the Body

•   The Section on Breathing

•   The Section on the Modes of Deportment

•   The Section on the Four Kinds of Clear Comprehension

1. Clear comprehension in going forwards and backwards

2. Clear comprehension in looking straight on and in looking away from the front

3. Clear comprehension in the bending and the stretching of limbs

4. Clear comprehension in wearing shoulder-cloak and so forth

5. Clear comprehension in the partaking of food and drink

6. Clear comprehension of cleansing the body

7. Clear comprehension of walking and so forth

•   The Section of Reflection on Repulsiveness

•   The Section of the Reflection on the Modes of Materiality

•   The Section on the Nine Cemetery Contemplations

The Contemplation of Feeling

The Contemplation of Consciousness

The Contemplation of Mental Objects

•   The Five Hindrances

◦   1. Sensuality

◦   2. Anger

◦   3. Sloth and torpor

◦   4. Agitation and worry

◦   5. Doubts

•   The Aggregates

•   The Sense-bases

•   The Factors of Enlightenment

◦   1. Mindfulness

◦   2. Investigation of mental objects

◦   3. Energy

◦   4. Joy

◦   5. Calm

◦   6. Concentration

◦   7. Equanimity

•   The Four Truths

The One Sutta every Buddhist should study

The Satipatthana Sutta sums up the foundation of all other “practical” or “method” teachings in Buddhism. Mindfulness is the engine that drives all vehicles or traditions.

The Discourse on the Arousing of Mindfulness — The Satipatthana Sutta

Today, more than ever, Buddha’s advice seems to be helpful guidance for world leaders and even business leaders. He advises a king, for example, in the Pabbatopama Sutta:

“If, lord, such a great peril should arise, such a terrible destruction of human life — the human state being so hard to obtain — what else should be done but Dhamma-conduct, right conduct, skillful deeds, meritorious deeds?”

Buddha, in fact, lists the ten virtues of a lay leader, politician, or business leader — the tenfold guidance that would be considered sage advice for modern-day leaders of countries, offices, or organizations:

1. Charity
2. Morality
3. Altruism
4. Honesty
5. Gentleness
6. Self-Control
7. Non-Anger
8. Non-Violence
9. Patience
10. Respect of Others.

Politicians may have difficulty with Ajjaya, or Honesty. Joking aside, Buddha advises leaders and householders (lay followers) in very practical terms in many suttas. One perfect piece of advice, from the Adiya Sutta[2] is live your lay life and political life in such a way that you can honestly say:

“I have done what will not lead to future distress.”

Buddha on Politics and Economics

According to one scholarly paper titled “Buddha on Politics, Economics and Statecraft”:

“While the primary purpose of Buddha’s teachings is the liberation of individuals from pervasive suffering, his teachings also acknowledge the interdependence of the individual with society, polity, and economy. Buddha’s teachings sought to mediate these relationships constructively. Although largely unknown in the West, Buddha was an original and important social, political, and economic philosopher, and a rationalistic, humanistic, and democratic one at that.”[1]

Tenfold Virtues of a Leader

In the Dasavidha-rājadhamma, Buddha teaches the Ten Virtues of a Political or Business Leader. Although it is difficult for a political leader, world leader or business leader to exemplify all ten of these virtues at all times, these are the ideals. If there was an ideal political leader, this is what that person would look like:

“Dānaŋ sīlaŋ pariccāgaŋ ājjavaŋ maddavaŋ tapaŋ akkodaŋ avihimsañca khantiñca avirodhanaŋ”

or

“Charity, Morlity, Altruism, Honesty, Gengleness, Self-Control, Non-Anger, Non-Violence, Patience and Uprightness.”

1) Dana or Charity: be liberal and avoid selfishness, be prepared to sacrifice your own pleasure for the well-being of society and others.
2) Sila or Morality: leaders must practice both physical and mental morals — and most importantly, be an example for others.
3) Pariccāga or Altruism: practicing generosity to all citizens or team members, avoiding selfishness.
4) Ajjava or Honesty: Buddha advises to perform one’s duties with loyalty and sincerity to others, and to be honest and maintain absolute integrity.
5) Maddava or Gentleness: leaders should have a gentle temperament, without arrogance, never defame others, and be kind and gentle,
6) Tapa or Self Control: performing duties without unruly passion or indolence and demonstrating a simple life as an example for others.
7) Akkodha or Non-Anger: Retaining equanimity, a calm mind, and being be free from anger or hatred of any kind,
8) Avihimsa or Non-Violence: exercise non-violence, and refrain from vengeance.
9) Khanti or Forbearance / Patience: practice patience, and
10) Avirodhana or Uprightness: respect public opinion in the interests of promoting peace and harmony and avoid prejudice or promoting public discord.

All good advice for our modern politicans, business leaders, community leaders, and ourselves.

Buddha’s Precise Advice for Leaders

In the Cakkavatti Sihananda Sutta, he advised in very practical and precise terms:

“A good ruler should not harbor any form of hatred against any of his subjects.”

and

“A good ruler must possess a clear understanding of the law to be enforced. It should not be enforced just because the ruler has the authority to enforce the law. It must be done in a reasonable manner and with common sense.”

and

“A good ruler should act impartially and should not be biased and discriminate between one particular group of subjects against another.”

Buddha’s leadership advice is often highly practical — not surprising considering his upbringing as a prince. Before he became the Enlightened One, he was trained extensively in governing, martial arts and other skills by his father the King. Practicality is also thematic in Buddhist teachings. Buddha taught the middle way, without extremes.

Although clearly, Buddha’s teachings were not focused on politics and leadership, he was non-the-less a social reformer. Among other things, for his time, he was outspoken on the unfairness of the caste system, wealth distribution between the rich and poor, and he strongly advocated for the status of women in society.

What leader in history exemplified the Buddhist ideal?

No leader is perfect. To uphold the greater good of society — or a business or company — inevitably involves some “negative karma.” To enforce civil may involve punishment. What leader, then exemplified the idea. The best known would be King Asoka, who in the Third Century B.C. was held up as the Buddhist Emperor. Although he began in violence and was certainly not perfect, he resolved to change and became a “Buddhist” King, following the tenfold virtues taught by a few hundred years prior. Venerable K. Sri Dhammananda Maha Thera wrote:

“Emperor Asoka, a sparkling example of this principle, resolved to live according to and preach the Dhamma and to serve his subjects and all humanity. He declared his non-aggressive intentions to his neighbors, assuring them of his goodwill and sending envoys to distant kings bearing his message of peace and non-aggression. He promoted the energetic practice of the socio-moral virtues of honesty, truthfulness, compassion, benevolence, non-violence, considerate behavior towards all, non-extravagance, non-acquisitiveness, and non-injury to animals. He encouraged religious freedom and mutual respect for each other’s creed. He went on periodic tours preaching the Dhamma to the rural people. He undertook works of public utility, such as founding of hospitals for men and animals, supplying of medicine, planting of roadside trees and groves, digging of wells, and construction of watering sheds and rest houses. He expressly forbade cruelty to animals.” [4]

Duty to Provide Material Security

Buddha’s advice in terms of economics is very practical. From the paper “Buddha on Politics, Economics and Statecraft”:

“Nonetheless, Buddha warned against ignoring physical needs and eschewing material pursuits, and recommended balanced progress in material and spiritual well-being—a so-called “Middle Way” between physically destructive asceticism and soul-crushing material indulgence as the way to happiness. The goal of Buddhist economics is to provide material security and economic stability for individuals and society and sustainable growth. The state must guarantee the physical needs of individuals in the form of the “four essentials”: food, clothing, shelter, and medicine, as these constitute the foundation for other pursuits such as moral development and the acquisition of wisdom….

…For the state, poverty is the primary threat to individual and societal advancement and providing sufficiency in the four material requisites for all is the first purpose of a political-economic system. Both the individual and the state have a duty to protect and promote the welfare of all citizens.” [3]

One example of a sutta with “pithy” advice for leaders was the Pabbatopama Sutta, the Simile of the Mountains.

“Bhikshus, a person who studies that way can be compared to a man trying to catch a poisonous snake in the wild. If he reaches out his hand, the snake may bite his hand, leg, or some other part of his body. Trying to catch a snake that way has no advantages and can only create suffering. Bhikshus, understanding my teaching in the wrong way is the same. If you do not practice the Dharma correctly, you may come to understand it as the opposite of what was intended…” — the Buddha, in The Sutra of Knowing the Better Way to Catch a Snake.

“The sutra reminds us that if we are skillful and careful in learning and practicing the Buddha’s teachings, then we can experience peace and joy right in this present moment,” wrote the great Zen teacher Thich Nhat Hanh. “The Buddha taught the Sutra on Knowing the Better Way to Catch a Snake because many people, including many monks and nuns in Buddha’s own time, misinterpreted his teachings. One example of this is the teaching of the Three Dharma Seals of impermanence, no-self and nirvana. These three insights are wonderful keys for unlocking the door to reality, but they continue to be misunderstood from generation to generation.”

[Full Sutra Knowing the Better Way to Catch a Snake below article]

In the Sutra, the Bhikshu Arittha was called out by his brother Bhikshu’s for misinterpreting the Buddha’s teachings:

“Yes, friends, it is true that I believe the Buddha does not regard sense pleasures as an obstacle to the practice.”

When corrected by the other monks, he stood by his misinterpretation, so intensely, that the worried brothers took him to see the Buddha Himself for clarification.

Buddha corrected him, gently:

“There are always some people who study only to satisfy their curiosity or win arguments, and not for the sake of liberation. With such a motivation, they miss the true spirit of the teaching. They may go through much hardship, endure difficulties that are not of much benefit, and eventually exhaust themselves.”

Thich Nhat Hanh, in his commentary in Awakening of the Heart: Essential Buddhist Sutras and Commentaries, elaborated with an example on the teachings on emptiness: “Many people think that the Buddha believed in nonbeing, annihilation, the destruction of feelings and intensions, and the dissolution of identities. This isn’t so. The Buddha taught that we must go beyond pairs of opposites, such as being and non-being, becoming and annihilation.”

The famous story of the woman and the raft

“This sutra is full of openness, playfulness, and non attachment from views. In reminding us to use great care and skill while studying and practicing his teachings, the Buddha uses another wonderful parable. He reminds us that if we use a raft to cross a river, we need to give up the raft when we’ve made it to the other shore. Instead of continuing to carry it with us, we leave it on the shore for others to use.”

In the Sutra, Buddha used one of the most famous Buddhist parables, the woman and the raft. Desperate to cross the river, a woman builds a raft and with great difficulty arrives on the other shore — metaphorically representing the difficult journey into the Dharma towards the destination of realizations, and ultimately Enlightenment. But, Buddha cautioned His students:

BUT, AFTER ARRIVING ON THE OTHER SIDE, SHE THINKS, ‘I SPENT A LOT OF TIME AND ENERGY BUILDING THIS RAFT. IT IS A PRIZED POSSESSION, AND I WILL CARRY IT WITH ME AS I CONTINUE MY JOURNEY.’ IF SHE PUTS IT ON HER SHOULDERS OR HEAD AND CARRIES IT WITH HER ON LAND, BHIKSHUS, DO YOU THINK THAT WOULD BE INTELLIGENT?”

The bhikshus replied, “No, World-Honored One.”

The Buddha said, “How could she have acted more wisely? She could have thought, ‘This raft helped me get across the water safely. Now I will leave it at the water’s edge for someone else to use in the same way.’ Wouldn’t that be a more intelligent thing to do?”

Buddha was explaining to his students that they shouldn’t remain attached to the very teachings that took them to Enlightenments Shore. Thich Nhat Hanh explained, “It is necessary to let go of all the true teachings, no to mention teachings that are not true. This is the spirit we need if we want to understand the Buddha’s teachings.

“May the Sutra of Knowing the Better Way to Catch a Snake sweep away the fog of words and notions in us so that the sun of the true teaching can shine brightly on the field of our understanding mind.”

Misunderstanding the Buddha’s teachings

Bhikshu Arittha was willful on more than one occasion. He had previously been suspended from the order for teaching or speaking wrong views. Prior to that, in the Arittha Sutta (Pali Canon) Artittha is the first to say he understands the Buddha’s teachings on mindfulness of breathing, when it’s clear he does not.

“I have the feeling that although Bhikshu Arittha was willful, he was non unintelligent,” explained Thich Nhat Hanh in his commentary. “In my opinion, Arittha’s misunderstanding stems from his failure to see the difference between attachment to sense pleasures and the joy and happiness that arise from a peaceful mind. On many occasions, the Buddha taught that joy and happiness are nourishing to us, while indulging in the sense pleasures can cause us suffering.” In other words, pleasures themselves are not the cause of suffering, but attachment to them is.

He adds, “But the practice of the Dharma does not exclude the enjoyment of the fresh air, the setting sun, a glass of cool water, and an appreciation of family and friends. Enjoying things in moderation doesn’t bring us suffering or tie us with the bonds of attachment. Once we recognize these things are impermanent, we have no problem enjoying them. In fact, real peace and joy are only possible when we see clearly into the nature of impermanence.”

Yet, it is equally true that the Buddha spoke of the five sense pleasures (money sex, fame, overeating, and sleeping too much) as “obstacles to the practice.”

As always, the Buddha taught the middle way. “If we get a reasonable amount of sleep every night, that cannot harm our practice. In fact, deep and refreshing sleep will help our practice. But if we spend a large part of each day sleeping, that is an obstacle.” Precious human birth is short, the journey to Enlightenment is long.

“It is possible that Bhikshu Arittha was unable to draw a line between the joy and happiness of a peaceful mind and indulging in sense pleasures,” postulates Thich Nhat Han.

[Full Sutra Knowing the Better Way to Catch a Snake below]

Sutra on Knowing the Better Way to Catch a Snake

This translation of the Discourse on Knowing the Better Way to Catch a Snake has been prepared by Thich Nhat Hanh from the Arittha Sutra (Madhyama Agama 220) in Pali, and the Alagaddupama Sutta, (Majjhima Nikaya 22) in Chinese.

I heard these words one time when the Buddha was staying at the Anathapindika Monastery in the Jeta Grove, near Shravasti. At that time, the Bhikshu Arittha, who before being ordained had been a vulture trainer, had the wrong view that according to the teachings of the Buddha, sense pleasures are not an obstacle to the practice. After hearing this, many bhikshus went to Arittha and asked, “Brother Arittha, do you really believe that the Buddha teaches that sense pleasures are not an obstacle to the practice?”

Arittha replied, “Yes, friends, it is true that I believe the Buddha does not regard sense pleasures as an obstacle to the practice.”

The bhikshus scolded him, “Brother Arittha, you misrepresent the Buddha’s teachings and even slander him. The Lord has never said that sense pleasures are not an obstacle to the practice. In fact, he uses many examples to teach that sense pleasures are an obstacle to the practice.

You should abandon your wrong view.” Although the bhikshus counseled Arittha in this way, he was not moved to change his view. Three times they asked him to abandon his wrong view, and three times he refused, continuing to say that he was right and the others were wrong.

Having advised him like this to no effect, they stood up and left. They went to the Buddha and recounted all that they had seen and heard.

The Buddha summoned Arittha, admonished him, and taught all of the bhikshus, “Monks, it is important to understand my teachings thoroughly before you teach or put them into practice. If you have not understood the meaning of any teaching I give, please ask me or one of the elder brothers in the Dharma or one of the others who is excellent in the practice about it.

“There are always some people who do not understand the letter or the spirit of a teaching and, in fact, take it the opposite way of what was intended, whether the teachings are offered in the form of verse or prose, predictions, verse summaries, interdependent origination, similes, spontaneous utterances, quotations, stories of previous births, wonderful occurrences, detailed commentaries, or clarifications with definitions.

“There are always some people who study only to satisfy their curiosity or win arguments, and not for the sake of liberation. With such a motivation, they miss the true spirit of the teaching. They may go through much hardship, endure difficulties that are not of much benefit, and eventually exhaust themselves.

“Bhikshus, a person who studies that way can be compared to a man trying to catch a poisonous snake in the wild. If he reaches out his hand, the snake may bite his hand, leg, or some other part of his body. Trying to catch a snake that way has no advantages and can only create suffering.

“Bhikshus, understanding my teaching in the wrong way is the same. If you do not practice the Dharma correctly, you may come to understand it as the opposite of what was intended. But if you practice intelligently, you will understand both the letter and the spirit of the teachings and will be able to explain them correctly. Do not practice just to show off or argue with others. Practice to attain liberation, and if you do, you will have little pain or exhaustion.

“Bhikshus, an intelligent student of the Dharma is like a man who uses a forked stick to catch a snake. When he sees a poisonous snake in the wild, he places the stick right below the head of the snake and grabs the snake’s neck with his hand. Even if the snake winds itself around the man’s hand, leg, or another part of his body, it will not bite him. This is the better way to catch a snake, and it will not lead to pain or exhaustion.

“Bhikshus, a son or daughter of good family who studies the Dharma needs to apply the utmost skill to understanding the letter and the spirit of the teachings. He or she should not study with the aim of boasting, debating, or arguing, but only to attain liberation. Studying in this way, with intelligence, he or she will have little pain or exhaustion.

“Bhikshus, I have told you many times the importance of knowing when it is time to let go of a raft and not hold onto it unnecessarily. When a mountain stream overflows and becomes a torrent of floodwater carrying debris, a man or woman who wants to get across might think, ‘What is the safest way to cross this floodwater?’ Assessing the situation, she may decide to gather branches and grasses, construct a raft, and use it to cross to the other side.

But, after arriving on the other side, she thinks, ‘I spent a lot of time and energy building this raft. It is a prized possession, and I will carry it with me as I continue my journey.’ If she puts it on her shoulders or head and carries it with her on land, bhikshus, do you think that would be intelligent?”

The bhikshus replied, “No, World-Honored One.”

The Buddha said, “How could she have acted more wisely? She could have thought, ‘This raft helped me get across the water safely. Now I will leave it at the water’s edge for someone else to use in the same way.’ Wouldn’t that be a more intelligent thing to do?”

The bhikshus replied, “Yes, World-Honored One.”

The Buddha taught, “I have given this teaching on the raft many times to remind you how necessary it is to let go of all the true teachings, not to mention teachings that are not true.”

~

“Bhikshus, there are six bases for views. This means that there are six grounds of wrong perception that we need to drop. What are the six?

“First, there is form. Whether belonging to the past, the future, or the present, whether it is our own form or the form of someone else, whether subtle or gross, ugly or beautiful, near or far, such form is not mine, is not me, is not the self. Bhikshus, please look deeply so that you can see the truth concerning form.

“Second, there are feelings.

“Third, there are perceptions.

“Fourth, there are mental formations. Whether these phenomena belong to the past, the future, or the present, whether they are our own or someone else’s, whether they are subtle or gross, ugly or beautiful, near or far, such phenomena are not mine, are not me, are not the self.

“Fifth, there is consciousness. Whatever we see, hear, perceive, know, mentally grasp, observe, or think about at the present time or any other time is not ours, is not us, is not the self.

“Sixth, there is the world. Some people think, ‘The world is the self. The self is the world. The world is me. I will continue to exist without changing even after I die. I am eternal. I will never disappear.’ Please meditate so you can see that the world is not mine, is not me, is not the self. Please look deeply so you can see the truth concerning the world.”

~

Upon hearing this, one bhikshu stood up, bared his right shoulder, joined his palms respectfully, and asked the Buddha, “World-Honored One, can fear and anxiety arise from an internal source?”

The Buddha replied, “Yes, fear and anxiety can arise from an internal source. If you think, ‘Things that did not exist in the past have come to exist, but now no longer exist,’ you will feel sad or become confused and despairing. This is how fear and anxiety can arise from an internal source.”

The same bhikshu then asked, “World-Honored One, can fear and anxiety from an internal source be prevented from arising?”

The Buddha replied, “Fear and anxiety from an internal source can be prevented from arising. If you do not think, ‘Things that did not exist in the past have come to exist, but now no longer exist,’ you will not feel sad or become confused and despairing. This is how fear and anxiety from an internal source can be prevented from arising.”

“World-Honored One, can fear and anxiety arise from an external source?”

The Buddha taught, “Fear and anxiety can arise from an external source. You may think, ‘This is a self. This is the world. This is myself. I will exist forever.’ Then if you meet the Buddha or a disciple of the Buddha who has the understanding and intelligence to teach you how to let go of all views of attachment to the body, the self, and the objects of the self with a view to giving up pride, internal knots (samyojana), and energy leaks, and you think, ‘This is the end of the world. I have to give up everything. I am not the world. I am not me. I am not the self. I will not exist forever. When I die, I will be completely annihilated. There is nothing to look forward to, to be joyful about, or to remember,’ you will feel sad and become confused and despairing. This is how fear and anxiety can arise from an external source.”

~

The Buddha asked, “Bhikshus, do you think the Five Aggregates and the self are permanent, changeless, and not subject to destruction?”

“No, reverend teacher.”

“Is there anything you can hold onto with attachment that will not cause anxiety, exhaustion, sorrow, suffering, and despair?”

“No, reverend teacher.”

“Is there any view of self in which you can take refuge that will not cause anxiety, exhaustion, sorrow, suffering, and despair?”

“No, reverend teacher.”

“Bhikshus, you are quite correct. Whenever there is an idea of self, there is also an idea of what belongs to the self. When there is no idea of self, there is no idea of anything that belongs to the self. Self and what belongs to the self are two views that are based on trying to grasp things that cannot be grasped and to establish things that cannot be established.”

“Such wrong perceptions cause us to be bound by internal knots that arise the moment we are caught by ideas that cannot be grasped or established and have no basis in reality. Do you see that these are wrong perceptions? Do you see the consequences of such wrong perceptions in the case of Bhikshu Arittha?”

~

The Buddha continued, “If, when he considers the six bases for wrong views, a bhikshu does not give rise to the idea of ‘I’ or ‘mine,’ he is not caught in the chains of this life. Since he is not caught in the chains of this life, he has no fear. To have no fear is to arrive at nirvana. Such a person is no longer troubled by birth and death; the holy life has been lived; what needs to be done has been done; there will be no further births or deaths; and the truth of things as they are is known. Such a bhikshu has filled in the moat, crossed the moat, destroyed the enemy citadel, unbolted the door, and is able to look directly into the mirror of highest understanding.

“Bhikshus, that is the Way of the Tathagata and those who have attained liberation. Indra, Prajapati, Brahma, and the other gods in their entourage, however hard they look, cannot find any trace or basis for the consciousness of a Tathagata. The Tathagata is a noble fount of freshness and coolness. There is no great heat and no sorrow in this state. When recluses and brahmans hear me say this, they may slander me, saying that I do not speak the truth, that the monk Gautama proposes a theory of nihilism and teaches absolute nonexistence, while in fact living beings do exist. Bhikshus, the Tathagata has never taught the things they say. In truth, the Tathagata teaches only the ending of suffering in order to attain the state of non-fear. If the Tathagata is blamed, criticized, defamed, or beaten, he does not care. He does not become angry, walk away in hatred, or do anything in revenge. If someone blames, criticizes, defames, or beats the Tathagata, how does he react? The Tathagata thinks, ‘If someone respects, honors, or makes offerings to a Tathagata, the Tathagata would not on that account feel pleased. He would think only that someone is doing this because the Tathagata has attained the fruits of awakening and transformation.’ ”

Having heard the Buddha speak thus, the bhikshus, with great joy, put the teachings into practice.

Arittha Sutra, Madhyama Agama 220

Alagaddupama Sutta, Majjhima Nikaya 22

Aversion

One of the unique aspects of Buddhist sutra is its relevance in modern times. Buddha may have lived and taught 2500 years ago, but, if you read almost any Pali Sutta, it feels like modern-day sage advice.

An early and profound, short sutra, the Akkosa Sutra, seems as valid and useful today as it was more than two thousand years ago. It could even be applied to social media flaming, fake news, and anonymous insults.

Today, we cope with insults online, hate, social media flaming, Fake News, political flashpoints, anger and pride. Buddha shows us not only how to deal with the toxicity, through this short sutra, but also that this is nothing new. Fake news, hatred and insults have always been with us.

Listening to the soothing, realistic, profound words of the Thus Gone Buddha, Shakyamuni, the Enlightened One, brings a feeling of peace and, perhaps, allows us to deconstruct the flames, fakes and flashpoints.

Buddha’s advice (in modern gist): If I don’t accept your insults — it belongs to you, not to me. It’s all on you. You sent the hatred, insult, and prejudice outwards — and yikes, it bounced right back at you, because — guess what — Buddhists can be made of teflon. (Sometimes.)

The reason we have difficulty with this teaching — as extraordinarily simple as it seems — is we are not Buddhas, we’re just Buddhists. We are bound to our egos. We have pride. Even if a perfect stranger insults us, our ego starts that instant dialogue

“How dare he, I am…”

“How could she, I am…”

“She doesn’t even know me…”

“I don’t deserve that…”

Basically, the “I” gets in the way of ignoring the insult. The “I” or ego is the sticky cheese on our teflon frying pan. Still, it can be reassuring to listen to the sheer logic and rationality of the Buddha’s compassionate words.

The compassion of Buddha’s teaching

There’s more to this humble sutra than logic and rationality —  the insult “that I don’t accept from you. It’s all yours, Brahmin. It’s all yours.” The other side of this story is compassionate teaching. Buddha could have walked away, smiling, ignoring the Brahmin as an example of what he meant.

No — instead, Buddha used a calm, friendly example — a classically patient and compassionate method — to teach the Brahmin. It wasn’t about fault. In fact, it becomes clear that the Brahmin’s own insecurity and anger, and inferiority complex triggered his insults. His insults, in this case, were a cry for help.

Modern-day application — Right Speech, the Precept

Even though we know that responding to an insult could escalate the anger — it’s extremely difficult to resist. We may rationally know that “the insulter owns the insult” if we don’t accept it. In karmic terms, they own the bad karma. If we respond in kind, we own the bad karma. How do we avoid all of this, assuming we’re not as rational and logical as Buddha when our emotions run high?

Well, for example, our boss is yelling at us for no reason, calling us stupid. Do we yell back? No, we smile, nod, and understand he or she’s having a bad day. Or, our spouse is insulting us because we burned the toast? Do we snap back? No, the next morning we make the toast, perfect, just the way he/she likes it. A Facebook stranger insults our post. Do we respond in kind? No, probably we ignore the comment. We don’t remove it, respond to it, or debate it. If we feel we have to respond, maybe we say, “I understand your point, and thank you for commenting. Personally, I see it this way, but I do understand what you’re saying…”

Practicing Right Speech in negative situations

Dogen, in Moon in a Dewdrop, wrote, “‘Kind speech’ means that when you see sentient beings you arouse the mind of compassion and offer words of loving care. It is contrary to cruel or violent speech…. You should be willing to practice it for this entire present life; do not give up, world after world, life after life. Kind speech is the basis for reconciling rulers and subduing enemies. …You should know that kind speech arises from kind mind, and kind mind from the seed of compassionate mind…. kind speech is not just praising the merit of others; it has the power to turn the destiny of the nation.” [1]

Ultimately, if we respond negatively to an insult — even an unjust one — it is our attachment to our ego that is flaring up. If we follow the precept of “right speech” we will not fan the flames. If we listen to Buddha’s advice in Akkosa Sutra, we will “not accept the insult.” Or, since we are not Enlightened Buddhas, we could post the Akkosa Sutra as our reply to their comment:-) If so, copy and paste below:

Akkosa Sutra

[Translation from>>]

I have heard that on one occasion the Blessed One was staying near Rajagaha in the Bamboo Grove, the Squirrels’ Sanctuary. Then the Brahmin Akkosaka (“Insulter”) Bharadvaja heard that a Brahmin of the Bharadvaja clan had gone forth from the home life into homelessness in the presence of the Blessed One. Angered and displeased, he went to the Blessed One and, on arrival, insulted and cursed him with rude, harsh words.

When this was said, the Blessed One said to him: “What do you think, Brahmin: Do friends and colleagues, relatives and kinsmen come to you as guests?”

“Yes, Master Gautama, sometimes friends and colleagues, relatives and kinsmen come to me as guests.”

“And what do you think: Do you serve them with staple and non-staple foods and delicacies?”

“Yes, sometimes I serve them with staple and non-staple foods and delicacies.”

“And if they don’t accept them, to whom do those foods belong?”

“If they don’t accept them, Master Gautama, those foods are all mine.”

“In the same way, Brahmin, that with which you have insulted me, who is not insulting; that with which you have taunted me, who is not taunting; that with which you have berated me, who is not berating: that I don’t accept from you. It’s all yours, Brahmin. It’s all yours.

“Whoever returns insult to one who is insulting, returns taunts to one who is taunting, returns a berating to one who is berating, is said to be eating together, sharing company, with that person. But I am neither eating together nor sharing your company, Brahmin. It’s all yours. It’s all yours.”

“The king together with his court know this of Master Gautama — ‘Gautama the contemplative is an arhat’ — and yet still Master Gautama gets angry.”

[The Buddha:]

Whence is there anger
for one free from anger,
tamed,
living in tune —
one released through right knowing,
calmed
and Such.

You make things worse
when you flare up
at someone who’s angry.
Whoever doesn’t flare up
at someone who’s angry
wins a battle
hard to win.

You live for the good of both
— your own, the other’s —
when, knowing the other’s provoked,
you mindfully grow calm.

When you work the cure of both
— your own, the other’s —
those who think you a fool
know nothing of Dhamma.

When this was said, the Brahmin Akkosaka Bharadvaja said to the Blessed One, “Magnificent, Master Gautama! Magnificent! Just as if he were to place upright what had been overturned, were to reveal what was hidden, were to show the way to one who was lost, or were to hold up a lamp in the dark so that those with eyes could see forms, in the same way Master Gautama has — through many lines of reasoning — made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, and to the community of monks. Let me obtain the going forth in Master Gautama’s presence, let me obtain admission.”

Then the Brahmin Akkosaka Bharadvaja received the going forth and the admission in the Blessed One’s presence. And not long after his admission — dwelling alone, secluded, heedful, ardent, and resolute — he in no long time reached and remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing and realizing it for himself in the here and now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” And so Ven. Bharadvaja became another one of the Arhats.

NOTES

[1] Lecture on Buddhist Precept of Right Speech>>

By Michael Carr

[Biography bottom.]

For modern Buddhists, it can be difficult to comprehend or recite in Pali dialect — the language of the Buddha. [In the case of Tibetan Buddhist texts, try to read in Tibetan.] The very first Buddhist teachings were, of course, passed on orally, until followers began to transcribe them into the various Indo-Aryan languages, including Pali, Gāndhārī, and the complex variety of Sanskrit.

The Language of Wisdom

While it is only natural to do our best to understand Buddha’s words, taking the extra effort to read and recite in the original language can be meditative and illuminating. This goes beyond the benefits of comprehension of the linguistic aspects.

Learning a sacred language can be a personal journey. Like any spiritual practice, the most important virtue is patience. Take your time and explore the sacred texts — line after line — not only seeking the translated meaning, but going deeper into the underlying messages.

Suggestions for learning to read in the native language

• Read various translations in your native language. Even if you do not know any foreign language, it is still important to understand the Dharma message. It is also beneficial to see how various translators approached the original books about Buddha. See how the different wording may tell you a bit more if you think and analyze. See various notes, read about how the author came to some conclusion, and find similarities.
• Approach professional translators with original texts. If you have a particular book that you would like to read word-by-word in original, you can think about asking native speakers for help. It will include the glossary and the translator’s notes that will let you engage in a wonderful journey that will help you understand the original content much better. Remember that it is your dedication and readiness to explore that will assist you!
• Share community meetings and engage in analysis. Talk to your Buddhist leaders in the local community and participate in discussions to know where to start. It might be different for each person, yet it would be safe to assume that any spiritual journey starts with a clear mind and being open to evaluate and analyze without bias and prejudice. Once you achieve some peace and learn to listen, the words of wisdom will reveal themselves to you in more than one language.
• Study the artworks and manuscripts to reveal an understanding. While each book will talk to you through the lens of the author, the manuscripts and the artworks will keep silent and wait for you to explore. Stay calm, listen with your inner being and connect the visual art with the written word. You do not have to “understand” because there is no point that would tell you to stop thinking and continuing with your journey. Just think about learning to understand some Chinese characters or finding connections in the Vessantara Jataka and see that it is not the destination but the journey that counts.

The Role of Buddhism & Printing Technologies

No words can fit the impact of Buddhism on woodblock printing and the transcription of the words of wisdom. As it took the various transmission forms to express the sacred teachings of the Buddha, it has paved the way for numerous manuscripts and books. It was the diversity of printing that also expressed the philosophy and the rebirth. Both illustrations and the texts created the perfect harmony that erased the boundaries between the languages by allowing the wisdom to speak through the ages.

Once we die, the opportunity to change is gone. This is why Buddha taught “meditation on death” as an important motivational technique. Sadly, according to the world clock, 83,942 people died today and 28,757,898 died this year. Our opportunity to practice Buddha Dharma is limited by our mortality.

UPDATED WORLD POPULATION, June 29, 2021: 12:31 noon ET:

Buddha, speaking of “four types of people,” was not profiling personalities, personas or psychological classifications; nor, was he judging people. Shakyamuni describes the “four types of people” in terms of their destination, their  karmic consequences. Not, what they are now, but what they will become based on their good — or evil — conduct. And, implied in this (and expounded upon in other Suttas) the path to overcome the “darkness.”

The four could be summarized, albeit too simply, as:

1. A person already in “darkness” who because of misconduct is headed for greater “darkness.”
2. A person already in “darkness” who because of virtuous conduct is headed for “light.”
3. A person already in “light” who because of negative actions and conduct is headed for “darkness.”
4. A person already in the “light” who conducts themselves with virtue is headed back into the “light.”

It’s not for nothing we call it Samsara — a cycle of suffering.

Someone born into billions might be born in the light, but because of being spoiled by this wealth, become greedy, selfish, and, sometimes, evil. There are good people who become politicians, then become corrupted by power, and are headed for “darkness” in consequence. There are people with nothing at all, who are sleeping on the street, but who — seeing another person in distress — will stop to help that person. But, there are also people in poor circumstances, so angry with their situation, they spiral down and down into “darkness.”

Despite 7.8 billion people in the world, Shakyamuni Buddha’s words of 2500 years ago (give or take) are still true today. These four cover it all in Dharma and Karma terms. Likewise, the child born into billions (mentioned above) could be kind and virtuous and give themselves to helping others. Then, they, born into the “light” can be assured of staying in the light.

Don’t believe in Karma? It’s difficult to not believe in cause and effect when our entire universe is a result of cause/effect. Every action has a reaction. If you’re rude to someone, chances are they’ll be rude back — or worse. Get angry and hit someone, you might end up in jail. Karma is part of our lives, whether we are Buddhist or not.

Karma is not destiny: you can steer back out of “darkness.”

Yet, more importantly, it’s a recipe for changing this karmic destination. If we are one of the few who practice Buddhism — up to 22% of the world according to some predictions, 14% of the population according to more conservative sources — who live by the Dharma, we can realize that “darkness” does not have to be our destination. It’s never too late, even for a condemned and evil person, to start doing virtuous deeds. Nor does one have to be Buddhist — virtue is enough to build the causes for “light.”

The billionaire mentioned above, seeing his/her legacy of destruction, can donate a fortune to charity and mitigate their negative karma. It’s not balancing the books — it’s not that simple — but it’s a simple formula. Virtuous deeds help mitigate negative deeds. Avoiding negative deeds is one step towards the light. Undertaking virtuous, charitable, compassionate acts is to actually stride towards the light.

The Ten Non-Virtues

Buddha taught the ten non-virtues to help us navigate our path to light. They are simple and straight-forward, but often we “put them off” — oh a little lie now won’t hurt, I’ll make up for it later. The reality is, that purifying all of this negativity requires vast virtue. For example, the great Tibetan Milarepa, who murdered people in revenge for his family, had to give years of hard labour to purify the negativity, then practice Dharma for the rest of this life.

The ten non-virtues are (in modern talk):

1. Killing
2. Stealing
3. Sexual misconduct (refers generally to adultery or cheating)
4. Lying
5. Divisive talk
6. Harsh talk
7. Idle Talk (gossip)
8. Craving (coveting)
9. Ill-will (wishing bad things on others)
10. Wrong view: it is wrong view that leads us to commit the first nine misdeeds.

“There are these four types of people to be found existing in the world. Which four? One in darkness who is headed for darkness, one in darkness who is headed for light, one in light who is headed for darkness, and one in light who is headed for light.

“And how is one the type of person in darkness who is headed for darkness? There is the case where a person is born into a lowly family — the family of a scavenger, a hunter, a basket-weaver, a wheelwright, or a sweeper — a family that is poor, with little food or drink, living in hardship, where food & clothing are hard to come by. And he is ugly, misshapen, stunted, & sickly: half-blind or deformed or lame or crippled. He doesn’t receive any [gifts of] food, drink, clothing, or vehicles; garlands, perfumes, or ointments; bedding, shelter, or lamps. He engages in bodily misconduct, verbal misconduct, & mental misconduct. Having engaged in bodily misconduct, verbal misconduct, & mental misconduct, he — on the break-up of the body, after death — reappears in the plane of deprivation, the bad destination, the lower realms, in hell. This is the type of person in darkness who is headed for darkness.

“And how is one the type of person in darkness who is headed for light? There is the case where a person is born into a lower class family — the family of a scavenger, a hunter, a basket-weaver, a wheelwright, or a sweeper — a family that is poor, with little food or drink, living in hardship, where food & clothing are hard to come by. And he is ugly, misshapen, stunted, & sickly: half-blind or deformed or lame or crippled. He doesn’t receive any [gifts of] food, drink, clothing, or vehicles; garlands, perfumes, or ointments; bedding, shelter, or lamps. He engages in good bodily conduct, good verbal conduct, & good mental conduct. Having engaged in good bodily conduct, good verbal conduct, & good mental conduct, he — on the break-up of the body, after death — reappears in the good destination, the heavenly world. This is the type of person in darkness who is headed for light.

“And how is one the type of person in light who is headed for darkness? There is the case where a person is born into an upper class family — a noble warrior family, a priestly family, a prosperous householder family — a family that is rich, with much wealth, with many possessions, with a great deal of money, a great many accoutrements of wealth, a great many commodities. And he is well-built, handsome, extremely inspiring, endowed with a lotus-like complexion. He receives [gifts of] food, drink, clothing, & vehicles; garlands, perfumes, & ointments; bedding, shelter, & lamps. He engages in bodily misconduct, verbal misconduct, & mental misconduct. Having engaged in bodily misconduct, verbal misconduct, & mental misconduct, he — on the break-up of the body, after death — reappears in the plane of deprivation, the bad destination, the lower realms, in hell. This is the type of person in light who is headed for darkness.

“And how is one the type of person in light who is headed for light? There is the case where a person is born into an upper class family — a noble warrior family, a priestly family, a prosperous householder family — a family that is rich, with much wealth, with many possessions, with a great deal of money, a great many accouterments of wealth, a great many commodities. And he is well-built, handsome, extremely inspiring, endowed with a lotus-like complexion. He receives [gifts of] food, drink, clothing, & vehicles; garlands, perfumes, & ointments; bedding, shelter, & lamps. He engages in good bodily conduct, good verbal conduct, & good mental conduct. Having engaged in good bodily conduct, good verbal conduct, & good mental conduct, he — on the break-up of the body, after death — reappears in the good destination, the heavenly world. This is the type of person in light who is headed for light.

“These are the four types of people to be found existing in the world.” [2]

NOTES:

[1] World Clock, population live count. https://www.worldometers.info/world-population/

[2] Translation of Sutta: Tamonata Sutta: Darkness” (AN 4.85), translated from the Pali by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 3 July 2010, https://www.accesstoinsight.org/tipitaka/an/an04/an04.085.than.html

Thanissaro Bhikkhu, who translated the sutra below, cautioned in his commentary:

At first glance, the four frames of reference for satipatthana practice sound like four different meditation exercises, but MN 118 makes clear that they can all center on a single practice: keeping the breath in mind. When the mind is with the breath, all four frames of reference are right there.

 

These four mindfulnesses are an important teaching in Tibetan Mahamudra. Normally, the teacher begins with instructions in meditation on breath and “mindfulness.” Then, often the teacher, especially on a retreat, will separately guide meditations on the four mindfulnesses: body, feelings, mind, mental qualities. In part 2 of Buddha Weekly’s coverage of a weekend Mahamudra event, Venerable Zasep Tulku Rinpoche said:

“You should refer to the Mahasatipatthana Sutta, the Great Mindfulness Sutta, which taught how to establish mindfulness of body (Kaya), sensations (Vedana), mind (Citta) and mental contents (Dhamma).”

Maha-satipatthana Sutta: The Great Frames of Reference

translated from the Pali by

Thanissaro Bhikkhu

I have heard that on one occasion the Blessed One was staying in the Kuru country. Now there is a town of the Kurus called Kammasadhamma. There the Blessed One addressed the monks, “Monks.”

“Lord,” the monks replied.

The Blessed One said this: “This is the direct path for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of Unbinding — in other words, the four frames of reference. Which four?

“There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He remains focused on feelings… mind… mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

A. Body

“And how does a monk remain focused on the body in & of itself?

[1] “There is the case where a monk — having gone to the wilderness, to the shade of a tree, or to an empty building — sits down folding his legs crosswise, holding his body erect and setting mindfulness to the fore [lit: the front of the chest]. Always mindful, he breathes in; mindful he breathes out.

“Breathing in long, he discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’ Or breathing in short, he discerns, ‘I am breathing in short’; or breathing out short, he discerns, ‘I am breathing out short.’ He trains himself, ‘I will breathe in sensitive to the entire body.’ He trains himself, ‘I will breathe out sensitive to the entire body.’ He trains himself, ‘I will breathe in calming bodily fabrication.’ He trains himself, ‘I will breathe out calming bodily fabrication.’ Just as a skilled turner or his apprentice, when making a long turn, discerns, ‘I am making a long turn,’ or when making a short turn discerns, ‘I am making a short turn’; in the same way the monk, when breathing in long, discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long’ … He trains himself, ‘I will breathe in calming bodily fabrication.’ He trains himself, ‘I will breathe out calming bodily fabrication.’

“In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. Or his mindfulness that ‘There is a body’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on the body in & of itself.

[2] “Furthermore, when walking, the monk discerns, ‘I am walking.’ When standing, he discerns, ‘I am standing.’ When sitting, he discerns, ‘I am sitting.’ When lying down, he discerns, ‘I am lying down.’ Or however his body is disposed, that is how he discerns it.

“In this way he remains focused internally on the body in & of itself, or focused externally… unsustained by anything in the world. This is how a monk remains focused on the body in & of itself.

[3] “Furthermore, when going forward & returning, he makes himself fully alert; when looking toward & looking away… when bending & extending his limbs… when carrying his outer cloak, his upper robe & his bowl… when eating, drinking, chewing, & savoring… when urinating & defecating… when walking, standing, sitting, falling asleep, waking up, talking, & remaining silent, he makes himself fully alert.

“In this way he remains focused internally on the body in & of itself, or focused externally… unsustained by anything in the world. This is how a monk remains focused on the body in & of itself.

[4] “Furthermore… just as if a sack with openings at both ends were full of various kinds of grain — wheat, rice, mung beans, kidney beans, sesame seeds, husked rice — and a man with good eyesight, pouring it out, were to reflect, ‘This is wheat. This is rice. These are mung beans. These are kidney beans. These are sesame seeds. This is husked rice,’ in the same way, monks, a monk reflects on this very body from the soles of the feet on up, from the crown of the head on down, surrounded by skin and full of various kinds of unclean things: ‘In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.’

“In this way he remains focused internally on the body in & of itself, or focused externally… unsustained by anything in the world. This is how a monk remains focused on the body in & of itself.

[5] “Furthermore… just as a skilled butcher or his apprentice, having killed a cow, would sit at a crossroads cutting it up into pieces, the monk contemplates this very body — however it stands, however it is disposed — in terms of properties: ‘In this body there is the earth property, the liquid property, the fire property, & the wind property.’

“In this way he remains focused internally on the body in & of itself, or focused externally… unsustained by anything in the world. This is how a monk remains focused on the body in & of itself.

[6] “Furthermore, as if he were to see a corpse cast away in a charnel ground — one day, two days, three days dead — bloated, livid, & festering, he applies it to this very body, ‘This body, too: Such is its nature, such is its future, such its unavoidable fate’…

“Or again, as if he were to see a corpse cast away in a charnel ground, picked at by crows, vultures, & hawks, by dogs, hyenas, & various other creatures… a skeleton smeared with flesh & blood, connected with tendons… a fleshless skeleton smeared with blood, connected with tendons… a skeleton without flesh or blood, connected with tendons… bones detached from their tendons, scattered in all directions — here a hand bone, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, there a back bone, here a rib, there a breast bone, here a shoulder bone, there a neck bone, here a jaw bone, there a tooth, here a skull… the bones whitened, somewhat like the color of shells… piled up, more than a year old… decomposed into a powder: He applies it to this very body, ‘This body, too: Such is its nature, such is its future, such its unavoidable fate.’

“In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. Or his mindfulness that ‘There is a body’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on the body in & of itself.

(B. Feelings)

“And how does a monk remain focused on feelings in & of themselves? There is the case where a monk, when feeling a painful feeling, discerns, ‘I am feeling a painful feeling.’ When feeling a pleasant feeling, he discerns, ‘I am feeling a pleasant feeling.’ When feeling a neither-painful-nor-pleasant feeling, he discerns, ‘I am feeling a neither-painful-nor-pleasant feeling.’

“When feeling a painful feeling of the flesh, he discerns, ‘I am feeling a painful feeling of the flesh.’ When feeling a painful feeling not of the flesh, he discerns, ‘I am feeling a painful feeling not of the flesh.’ When feeling a pleasant feeling of the flesh, he discerns, ‘I am feeling a pleasant feeling of the flesh.’ When feeling a pleasant feeling not of the flesh, he discerns, ‘I am feeling a pleasant feeling not of the flesh.’ When feeling a neither-painful-nor-pleasant feeling of the flesh, he discerns, ‘I am feeling a neither-painful-nor-pleasant feeling of the flesh.’ When feeling a neither-painful-nor-pleasant feeling not of the flesh, he discerns, ‘I am feeling a neither-painful-nor-pleasant feeling not of the flesh.’

“In this way he remains focused internally on feelings in & of themselves, or externally on feelings in & of themselves, or both internally & externally on feelings in & of themselves. Or he remains focused on the phenomenon of origination with regard to feelings, on the phenomenon of passing away with regard to feelings, or on the phenomenon of origination & passing away with regard to feelings. Or his mindfulness that ‘There are feelings’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on feelings in & of themselves.

(C. Mind)

“And how does a monk remain focused on the mind in & of itself? There is the case where a monk, when the mind has passion, discerns that the mind has passion. When the mind is without passion, he discerns that the mind is without passion. When the mind has aversion, he discerns that the mind has aversion. When the mind is without aversion, he discerns that the mind is without aversion. When the mind has delusion, he discerns that the mind has delusion. When the mind is without delusion, he discerns that the mind is without delusion.

“When the mind is restricted, he discerns that the mind is restricted. When the mind is scattered, he discerns that the mind is scattered. When the mind is enlarged, he discerns that the mind is enlarged. When the mind is not enlarged, he discerns that the mind is not enlarged. When the mind is surpassed, he discerns that the mind is surpassed. When the mind is unsurpassed, he discerns that the mind is unsurpassed. When the mind is concentrated, he discerns that the mind is concentrated. When the mind is not concentrated, he discerns that the mind is not concentrated. When the mind is released, he discerns that the mind is released. When the mind is not released, he discerns that the mind is not released.

“In this way he remains focused internally on the mind in & of itself, or externally on the mind in & of itself, or both internally & externally on the mind in & of itself. Or he remains focused on the phenomenon of origination with regard to the mind, on the phenomenon of passing away with regard to the mind, or on the phenomenon of origination & passing away with regard to the mind. Or his mindfulness that ‘There is a mind’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on the mind in & of itself.

(D. Mental Qualities)

“And how does a monk remain focused on mental qualities in & of themselves?

[1] “There is the case where a monk remains focused on mental qualities in & of themselves with reference to the five hindrances. And how does a monk remain focused on mental qualities in & of themselves with reference to the five hindrances? There is the case where, there being sensual desire present within, a monk discerns that ‘There is sensual desire present within me.’ Or, there being no sensual desire present within, he discerns that ‘There is no sensual desire present within me.’ He discerns how there is the arising of unarisen sensual desire. And he discerns how there is the abandoning of sensual desire once it has arisen. And he discerns how there is no future arising of sensual desire that has been abandoned. (The same formula is repeated for the remaining hindrances: ill will, sloth & drowsiness, restlessness & anxiety, and uncertainty.)

“In this way he remains focused internally on mental qualities in & of themselves, or externally on mental qualities in & of themselves, or both internally & externally on mental qualities in & of themselves. Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination & passing away with regard to mental qualities. Or his mindfulness that ‘There are mental qualities’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the five hindrances.

[2] “Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the five clinging-aggregates. And how does he remain focused on mental qualities in & of themselves with reference to the five clinging-aggregates? There is the case where a monk [discerns]: ‘Such is form, such its origination, such its disappearance. Such is feeling… Such is perception… Such are fabrications… Such is consciousness, such its origination, such its disappearance.’

“In this way he remains focused internally on the mental qualities in & of themselves, or focused externally… unsustained by anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the five clinging-aggregates.

[3] “Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media. And how does he remain focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media? There is the case where he discerns the eye, he discerns forms, he discerns the fetter that arises dependent on both. He discerns how there is the arising of an unarisen fetter. And he discerns how there is the abandoning of a fetter once it has arisen. And he discerns how there is no future arising of a fetter that has been abandoned. (The same formula is repeated for the remaining sense media: ear, nose, tongue, body, & intellect.)

“In this way he remains focused internally on the mental qualities in & of themselves, or focused externally… unsustained by anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media.

[4] “Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the seven factors for Awakening. And how does he remain focused on mental qualities in & of themselves with reference to the seven factors for Awakening? There is the case where, there being mindfulness as a factor for Awakening present within, he discerns that ‘Mindfulness as a factor for Awakening is present within me.’ Or, there being no mindfulness as a factor for Awakening present within, he discerns that ‘Mindfulness as a factor for Awakening is not present within me.’ He discerns how there is the arising of unarisen mindfulness as a factor for Awakening. And he discerns how there is the culmination of the development of mindfulness as a factor for Awakening once it has arisen. (The same formula is repeated for the remaining factors for Awakening: analysis of qualities, persistence, rapture, serenity, concentration, & equanimity.)

“In this way he remains focused internally on mental qualities in & of themselves, or externally… unsustained by (not clinging to) anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the seven factors for Awakening.

[5] “Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the four noble truths. And how does he remain focused on mental qualities in & of themselves with reference to the four noble truths? There is the case where he discerns, as it has come to be, that ‘This is stress… This is the origination of stress… This is the cessation of stress… This is the way leading to the cessation of stress.’

[a] “Now what is the noble truth of stress? Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful; separation from the loved is stressful; not getting what one wants is stressful. In short, the five clinging-aggregates are stressful.

“And what is birth? Whatever birth, taking birth, descent, coming-to-be, coming-forth, appearance of aggregates, & acquisition of [sense] spheres of the various beings in this or that group of beings, that is called birth.

“And what is aging? Whatever aging, decrepitude, brokenness, graying, wrinkling, decline of life-force, weakening of the faculties of the various beings in this or that group of beings, that is called aging.

“And what is death? Whatever deceasing, passing away, breaking up, disappearance, dying, death, completion of time, break up of the aggregates, casting off of the body, interruption in the life faculty of the various beings in this or that group of beings, that is called death.

“And what is sorrow? Whatever sorrow, sorrowing, sadness, inward sorrow, inward sadness of anyone suffering from misfortune, touched by a painful thing, that is called sorrow.

“And what is lamentation? Whatever crying, grieving, lamenting, weeping, wailing, lamentation of anyone suffering from misfortune, touched by a painful thing, that is called lamentation.

“And what is pain? Whatever is experienced as bodily pain, bodily discomfort, pain or discomfort born of bodily contact, that is called pain.

“And what is distress? Whatever is experienced as mental pain, mental discomfort, pain or discomfort born of mental contact, that is called distress.

“And what is despair? Whatever despair, despondency, desperation of anyone suffering from misfortune, touched by a painful thing, that is called despair.

“And what is the stress of association with the unbeloved? There is the case where undesirable, unpleasing, unattractive sights, sounds, aromas, flavors, or tactile sensations occur to one; or one has connection, contact, relationship, interaction with those who wish one ill, who wish for one’s harm, who wish for one’s discomfort, who wish one no security from the yoke. This is called the stress of association with the unbeloved.

“And what is the stress of separation from the loved? There is the case where desirable, pleasing, attractive sights, sounds, aromas, flavors, or tactile sensations do not occur to one; or one has no connection, no contact, no relationship, no interaction with those who wish one well, who wish for one’s benefit, who wish for one’s comfort, who wish one security from the yoke, nor with one’s mother, father, brother, sister, friends, companions, or relatives. This is called the stress of separation from the loved.

“And what is the stress of not getting what one wants? In beings subject to birth, the wish arises, ‘O, may we not be subject to birth, and may birth not come to us.’ But this is not to be achieved by wishing. This is the stress of not getting what one wants. In beings subject to aging… illness… death… sorrow, lamentation, pain, distress, & despair, the wish arises, ‘O, may we not be subject to aging… illness… death… sorrow, lamentation, pain, distress, & despair, and may aging… illness… death… sorrow, lamentation, pain, distress, & despair not come to us.’ But this is not to be achieved by wishing. This is the stress of not getting what one wants.

“And what are the five clinging-aggregates that, in short, are stress? Form as a clinging-aggregate, feeling as a clinging-aggregate, perception as a clinging-aggregate, fabrications as a clinging-aggregate, consciousness as a clinging-aggregate: These are called the five clinging-aggregates that, in short, are stress.

“This is called the noble truth of stress.

[b] “And what is the noble truth of the origination of stress? The craving that makes for further becoming — accompanied by passion & delight, relishing now here & now there — i.e., craving for sensuality, craving for becoming, craving for non-becoming.

“And where does this craving, when arising, arise? And where, when dwelling, does it dwell? Whatever seems endearing and agreeable in terms of the world: that is where this craving, when arising, arises. That is where, when dwelling, it dwells.

“And what seems endearing and agreeable in terms of the world? The eye seems endearing and agreeable in terms of the world. That is where this craving, when arising, arises. That is where, when dwelling, it dwells.

“The ear… The nose… The tongue… The body… The intellect…

“Forms… Sounds… Smells… Tastes… Tactile sensations… Ideas…

“Eye-consciousness… Ear-consciousness… Nose-consciousness… Tongue-consciousness… Body-consciousness… Intellect-consciousness…

“Eye-contact… Ear-contact… Nose-contact… Tongue-contact… Body-contact… Intellect-contact…

“Feeling born of eye-contact… Feeling born of ear-contact… Feeling born of nose-contact… Feeling born of tongue-contact… Feeling born of body-contact… Feeling born of intellect-contact…

“Perception of forms… Perception of sounds… Perception of smells… Perception of tastes… Perception of tactile sensations… Perception of ideas…

“Intention for forms… Intention for sounds… Intention for smells… Intention for tastes… Intention for tactile sensations… Intention for ideas…

“Craving for forms… Craving for sounds… Craving for smells… Craving for tastes… Craving for tactile sensations… Craving for ideas…

“Thought directed at forms… Thought directed at sounds… Thought directed at smells… Thought directed at tastes… Thought directed at tactile sensations… Thought directed at ideas…

“Evaluation of forms… Evaluation of sounds… Evaluation of smells… Evaluation of tastes… Evaluation of tactile sensations… Evaluation of ideas seems endearing and agreeable in terms of the world. That is where this craving, when arising, arises. That is where, when dwelling, it dwells.

“This is called the noble truth of the origination of stress.

[c] “And what is the noble truth of the cessation of stress? The remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving.

“And where, when being abandoned, is this craving abandoned? And where, when ceasing, does it cease? Whatever seems endearing and agreeable in terms of the world: that is where, when being abandoned, this craving is abandoned. That is where, when ceasing, it ceases.

“And what seems endearing and agreeable in terms of the world? The eye seems endearing and agreeable in terms of the world. That is where, when being abandoned, this craving is abandoned. That is where, when ceasing, it ceases.

“The ear… The nose… The tongue… The body… The intellect…

“Forms… Sounds… Smells… Tastes… Tactile sensations… Ideas…

“Eye-consciousness… Ear-consciousness… Nose-consciousness… Tongue-consciousness… Body-consciousness… Intellect-consciousness…

“Eye-contact… Ear-contact… Nose-contact… Tongue-contact… Body-contact… Intellect-contact…

“Feeling born of eye-contact… Feeling born of ear-contact… Feeling born of nose-contact… Feeling born of tongue-contact… Feeling born of body-contact… Feeling born of intellect-contact…

“Perception of forms… Perception of sounds… Perception of smells… Perception of tastes… Perception of tactile sensations… Perception of ideas…

“Intention for forms… Intention for sounds… Intention for smells… Intention for tastes… Intention for tactile sensations… Intention for ideas…

“Craving for forms… Craving for sounds… Craving for smells… Craving for tastes… Craving for tactile sensations… Craving for ideas…

“Thought directed at forms… Thought directed at sounds… Thought directed at smells… Thought directed at tastes… Thought directed at tactile sensations… Thought directed at ideas…

“Evaluation of forms… Evaluation of sounds… Evaluation of smells… Evaluation of tastes… Evaluation of tactile sensations… Evaluation of ideas seems endearing and agreeable in terms of the world. That is where, when being abandoned, this craving is abandoned. That is where, when ceasing, it ceases.

“This is called the noble truth of the cessation of stress.

[d] “And what is the noble truth of the path of practice leading to the cessation of stress? Just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

“And what is right view? Knowledge with regard to stress, knowledge with regard to the origination of stress, knowledge with regard to the cessation of stress, knowledge with regard to the way of practice leading to the cessation of stress: This is called right view.

“And what is right resolve? Aspiring to renunciation, to freedom from ill will, to harmlessness: This is called right resolve.

“And what is right speech? Abstaining from lying, from divisive speech, from abusive speech, & from idle chatter: This is called right speech.

“And what is right action? Abstaining from taking life, from stealing, & from illicit sex. This is called right action.

“And what is right livelihood? There is the case where a disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood: This is called right livelihood.

“And what is right effort? There is the case where a monk generates desire, endeavors, arouses persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen… for the sake of the abandoning of evil, unskillful qualities that have arisen… for the sake of the arising of skillful qualities that have not yet arisen… (and) for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen: This is called right effort.

“And what is right mindfulness? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He remains focused on feelings in & of themselves… the mind in & of itself… mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. This is called right mindfulness.

“And what is right concentration? There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This is called right concentration.

“This is called the noble truth of the path of practice leading to the cessation of stress.

“In this way he remains focused internally on mental qualities in & of themselves, or externally on mental qualities in & of themselves, or both internally & externally on mental qualities in & of themselves. Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination & passing away with regard to mental qualities. Or his mindfulness that ‘There are mental qualities’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the four noble truths…

(E. Conclusion)

“Now, if anyone would develop these four frames of reference in this way for seven years, one of two fruits can be expected for him: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.

“Let alone seven years. If anyone would develop these four frames of reference in this way for six years… five… four… three… two years… one year… seven months… six months… five… four… three… two months… one month… half a month, one of two fruits can be expected for him: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.

“Let alone half a month. If anyone would develop these four frames of reference in this way for seven days, one of two fruits can be expected for him: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.

“‘This is the direct path for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of Unbinding — in other words, the four frames of reference.’ Thus was it said, and in reference to this was it said.”

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.

NOTE

1. Translation of Sutra: Maha-satipatthana Sutta: The Great Frames of Reference” (DN 22), translated from the Pali by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 30 November 2013, https://www.accesstoinsight.org/tipitaka/dn/dn.22.0.than.html

“We need to have some kind of system for measuring how we consume, produce, and share. So there will always be money in any complex society. And any human who wants to pay the rent has to learn the rules of budgeting,” says Ethan Nichtern, a renowned Buddhist teacher.

His words remind us that although accumulating wealth is no path to happiness, everyone – including lay or secular Buddhists – need to thrive in society, meeting their needs such as food and housing, but even to save for a rainy day. Making and spending money itself isn’t a problem in secular Buddhism. Only an excessive love of money, attachments, greed and craving — or just an inability to manage it wisely — are obstacles to the Buddhist Path, and the way of happiness.

 By Sally Keys

Teachings from the Sigalovada Sutra

One of the definitive works when it comes to practical advice on how to live a householder’s life (i.e. a non-monastic Buddhist), and manage money is the Sigalovada Sutra — which counsels lay Buddhists on a host of daily matters, including money, work, saving, family responsibilities. Concerning money management, the sutra recommends that one’s earnings be divided into four. “One part should be enjoyed, two parts invested in a business, and the fourth set aside against future misfortunes.” Interestingly, quite a large percentage is set aside for investment or entrepreneurship. The sutra recommends investment (or income that lies beyond a salary) — not just living exclusively off monthly pay. By removing the “stress” and suffering of financial woes, the lay Buddhist is better able to practice generosity, right livelihood — a precept —and ethics. Financial security reduces the pressure to generate negative karma. 

Living within our means help us follow the Eightfold Path

The sutra does not refer to credit. Indeed, its rules assume that you will have enough both to meet monthly expenses and set aside a significant amount for future security and investments. Or course in modern times, debt is very much a fact of life. What the sutra shows us is how to live within our means to allow us to follow the Buddhist Precepts, the rules of abstinence from taking life, taking what is not given, unchastity, false speech, and so on.

 We can look to The Buddhist Eightfold Path, which provides our core teachings to reduce or eliminate suffering. These include Right Mindfulness – which encourages us to remain mindful of the “Dhammas” or teachings that are beneficial to the path — including, in the Sigalovada Sutra, to spend wisely and mindfully. Thus, we might draft a budget, use modern apps like Mint or PocketGuard to identify potential excess expenditure, and look at credit in a mindful manner too. Instead of choosing the first credit card they see, mindful spending would involve analyzing different options and opting for credit cards with lower interest or more favorable terms as a whole. 

Right Livelihood and Right Effort

In Right Livelihood and Right Effort, two practices explained in the Eightfold Path, we are encouraged to live honestly, and to live happily with what they have. This can help avoid excessive cravings for luxury and the temptation to gain possessions in an unlawful or selfish manner. The concept of Right Livelihood goes further, encouraging us to shun extreme materialism and to exercise generosity with those in need. 

The idea that we should live in a minimalistic fashion is more a monastic ideal, than a Buddhist concept, which is made clear in sutras dedicated to secular Buddhist living. Money and working and lay lifestyle is not prohibited; what is discouraged is greed, attachments and the unethical conduct that arises because of them. As long as lay practitioners and their business ventures are mindful and have an honest basis, there is nothing wrong with saving for a good future. Buddhists can appreciate ancient sutras while making their way through the modern world with all its conveniences – including handy apps that can keep them on the right track! 

Sigalovada Sutta

The Discourse to Sigala

The Layperson’s Code of Discipline

Translated from the Pali by Narada Thera

Thus have I heard:

On one occasion the Exalted One was dwelling in the Bamboo Grove, the Squirrels’ Sanctuary, near Rajagaha.

Now at that time, young Sigala, a householder’s son, rising early in the morning, departing from Rajagaha, with wet clothes and wet hair, worshipped with joined hands the various quarters — the East, the South, the West, the North, the Nadir, and the Zenith.

Then the Exalted One, having robed himself in the forenoon took bowl and robe, and entered Rajagaha for alms. Now he saw young Sigala worshipping thus and spoke to him as follows:

“Wherefore do you, young householder, rising early in the morning, departing from Rajagaha, with wet clothes and wet hair, worship, with joined hands these various quarters — the East, the South, the West, the North, the Nadir, and the Zenith?”

“My father, Lord, while dying, said to me: The six quarters, dear son, you shall worship. And I, Lord, respecting, revering, reverencing and honoring my father’s word, rise early in the morning, and leaving Rajagaha, with wet clothes and wet hair, worship with joined hands, these six quarters.”

“It is not thus, young householder, the six quarters should be worshipped in the discipline of the noble.”

“How then, Lord, should the six quarters be worshipped in the discipline of the noble? It is well, Lord, if the Exalted One would teach the doctrine to me showing how the six quarters should be worshipped in the discipline of the noble.”

“Well, young householder, listen and bear it well in mind; I shall speak.” — “Very good, Lord,” responded young Sigala.

And the Exalted One spoke as follows:

“Inasmuch, young householder, as the noble disciple (1) has eradicated the four vices in conduct, [1] (2) inasmuch as he commits no evil action in four ways, (3) inasmuch as he pursues not the six channels for dissipating wealth, he thus, avoiding these fourteen evil things, covers the six quarters, and enters the path leading to victory in both worlds: he is favored in this world and in the world beyond. Upon the dissolution of the body, after death, he is born in a happy heavenly realm.

(1) “What are the four vices in conduct that he has eradicated?  The destruction of life, householder, is a vice and so are stealing, sexual misconduct, and lying.  These are the four vices that he has eradicated.”

Thus spoke the Exalted One.  And when the Master had thus spoken, he spoke yet again:

Killing, stealing, lying, and adultery, these four evils the wise never praise.

(2) “In which four ways does one commit no evil action?  Led by desire does one commit evil. Led by anger does one commit evil.  Led by ignorance does one commit evil. Led by fear does one commit evil. [2]

“But inasmuch as the noble disciple is not led by desire, anger, ignorance, and fear, he commits no evil.”

Thus spoke the Exalted One.  And when the Master had thus spoken, he spoke yet again:

Whoever through desire, hate or fear,

Or ignorance should transgress the Dhamma,

All his glory fades away

Like the moon during the waning half.

Whoever through desire, hate or fear,

Or ignorance never transgresses the Dhamma,

All his glory ever increases

Like the moon during the waxing half.

(3) “What are the six channels for dissipating wealth which he does not pursue?

(a) “Indulgence in intoxicants which cause infatuation and heedlessness;

(b) sauntering in streets at unseemly hours;

(c) frequenting theatrical shows;

(d) indulgence in gambling which causes heedlessness;

(e) association with evil companions;

(f) the habit of idleness.

(a) “There are, young householder, these six evil consequences in indulging in intoxicants which cause infatuation and heedlessness:

(i) loss of wealth,

(ii) increase of quarrels,

(iii) susceptibility to disease,

(iv) earning an evil reputation,

(v) shameless exposure of body,

(vi) weakening of intellect.

(b) “There are, young householder, these six evil consequences in sauntering in streets at unseemly hours:

(i) he himself is unprotected and unguarded,

(ii) his wife and children are unprotected and unguarded,

(iii) his property is unprotected and unguarded,

(iv) he is suspected of evil deeds,[3]

(v) he is subject to false rumors,

(vi) he meets with many troubles.

(c) “There are, young householder, these six evil consequences in frequenting theatrical shows:

“He is ever thinking:

(i) where is there dancing?

(ii) where is there singing?

(iii) where is there music?

(iv) where is there recitation?

(v) where is there playing with cymbals?

(vi) where is there pot-blowing?[4]

(d) “There are, young householder, these six evil consequences in indulging in gambling:

(i) the winner begets hate,

(ii) the loser grieves for lost wealth,

(iii) loss of wealth,

(iv) his word is not relied upon in a court of law,

(v) he is despised by his friends and associates,

(vi) he is not sought after for matrimony; for people would say he is a gambler and is not fit to look after a wife.

(e) “There are, young householder, these six evil consequences in associating with evil companions, namely: any gambler, any libertine, any drunkard, any swindler, any cheat, any rowdy is his friend and companion.

(f) “There are, young householder, these six evil consequences in being addicted to idleness:

“He does no work, saying:

(i) that it is extremely cold,

(ii) that it is extremely hot,

(iii) that it is too late in the evening,

(iv) that it is too early in the morning,

(v) that he is extremely hungry,

(vi) that he is too full.

“Living in this way, he leaves many duties undone, new wealth he does not get, and wealth he has acquired dwindles away.”

Thus spoke the Exalted One.  And when the Master had thus spoken, he spoke yet again:

“One is a bottle friend; one says, ‘friend, friend’ only to one’s face; one is a friend and an associate only when it is advantageous.

“Sleeping till sunrise, adultery, irascibility, malevolence, evil companions, avarice — these six causes ruin a man.

“The man who has evil comrades and friends is given to evil ways, to ruin does he fall in both worlds — here and the next.

“Dice, women, liquor, dancing, singing, sleeping by day, sauntering at unseemly hours, evil companions, avarice — these nine [5] causes ruin a man.

“Who plays with dice and drinks intoxicants, goes to women who are dear unto others as their own lives, associates with the mean and not with elders — he declines just as the moon during the waning half.

“Who is drunk, poor, destitute, still thirsty whilst drinking, frequents the bars, sinks in debt as a stone in water, swiftly brings disrepute to his family.

“Who by habit sleeps by day, and keeps late hours, is ever intoxicated, and is licentious, is not fit to lead a household life.

“Who says it is too hot, too cold, too late, and leaves things undone, the opportunities for good go past such men.

“But he who does not regard cold or heat any more than a blade of grass and who does his duties manfully, does not fall away from happiness.”

“These four, young householder, should be understood as foes in the guise of friends:

(1) he who appropriates a friend’s possessions,

(2) he who renders lip-service,

(3) he who flatters,

(4) he who brings ruin.

(1) “In four ways, young householder, should one who appropriates be understood as a foe in the guise of a friend:

(i) he appropriates his friend’s wealth,

(ii) he gives little and asks much,

(iii) he does his duty out of fear,

(iv) he associates for his own advantage.

(2) “In four ways, young householder, should one who renders lip-service be understood as a foe in the guise of a friend:

(i) he makes friendly profession as regards the past,

(ii) he makes friendly profession as regards the future,

(iii) he tries to gain one’s favor by empty words,

(iv) when opportunity for service has arisen, he expresses his inability.

(3) “In four ways, young householder, should one who flatters be understood as a foe in the guise of a friend:

(i) he approves of his friend’s evil deeds,

(ii) he disapproves his friend’s good deeds,

(iii) he praises him in his presence,

(iv) he speaks ill of him in his absence.

(4) “In four ways, young householder, should one who brings ruin be understood as a foe in the guise of a friend:

(i) he is a companion in indulging in intoxicants that cause infatuation and heedlessness,

(ii) he is a companion in sauntering in streets at unseemly hours,

(iii) he is a companion in frequenting theatrical shows,

(iv) he is a companion in indulging in gambling which causes heedlessness.”

Thus spoke the Exalted One.  And when the Master had thus spoken, he spoke yet again:

The friend who appropriates,

the friend who renders lip-service,

the friend that flatters,

the friend who brings ruin,

these four as enemies the wise behold,

avoid them from afar as paths of peril.

“These four, young householder, should be understood as warm-hearted friends:

(1) he who is a helpmate,

(2) he who is the same in happiness and sorrow,

(3) he who gives good counsel,

(4) he who sympathizes.

(1) “In four ways, young householder, should a helpmate be understood as a warm-hearted friend:

(i) he guards the heedless,

(ii) he protects the wealth of the heedless,

(iii) he becomes a refuge when you are in danger,

(iv) when there are commitments he provides you with double the supply needed.

(2) “In four ways, young householder, should one who is the same in happiness and sorrow be understood as a warm-hearted friend:

(i) he reveals his secrets,

(ii) he conceals one’s own secrets,

(iii) in misfortune he does not forsake one,

(iv) his life even he sacrifices for one’s sake.

(3) “In four ways, young householder, should one who gives good counsel be understood as a warm-hearted friend:

(i) he restrains one from doing evil,

(ii) he encourages one to do good,

(iii) he informs one of what is unknown to oneself,

(iv) he points out the path to heaven.

(4) “In four ways, young householder, should one who sympathizes be understood as a warm-hearted friend:

(i) he does not rejoice in one’s misfortune,

(ii) he rejoices in one’s prosperity,

(iii) he restrains others speaking ill of oneself,

(iv) he praises those who speak well of oneself.”

Thus spoke the Exalted One.  And when the Master had thus spoken, he spoke yet again:

The friend who is a helpmate,

the friend in happiness and woe,

the friend who gives good counsel,

the friend who sympathizes too —

these four as friends the wise behold

and cherish them devotedly

as does a mother her own child.

The wise and virtuous shine like a blazing fire.

He who acquires his wealth in harmless ways

like to a bee that honey gathers,[6]

riches mount up for him

like ant hill’s rapid growth.

With wealth acquired this way,

a layman fit for household life,

in portions four divides his wealth:

thus will he friendship win.

One portion for his wants he uses, [7]

two portions on his business spends,

the fourth for times of need he keeps.

“And how, young householder, does a noble disciple cover the six quarters?

“The following should be looked upon as the six quarters.  The parents should be looked upon as the East, teachers as the South, wife and children as the West, friends and associates as the North, servants and employees as the Nadir, ascetics and Brahmins as the Zenith.[8]

“In five ways, young householder, a child should minister to his parents as the East:

(i) Having supported me I shall support them,

(ii) I shall do their duties,

(iii) I shall keep the family tradition,

(iv) I shall make myself worthy of my inheritance,

(v) furthermore I shall offer alms in honor of my departed relatives.[9]

“In five ways, young householder, the parents thus ministered to as the East by their children, show their compassion:

(i) they restrain them from evil,

(ii) they encourage them to do good,

(iii) they train them for a profession,

(iv) they arrange a suitable marriage,

(v) at the proper time they hand over their inheritance to them.

“In these five ways do children minister to their parents as the East and the parents show their compassion to their children. Thus is the East covered by them and made safe and secure.

“In five ways, young householder, a pupil should minister to a teacher as the South:

(i) by rising from the seat in salutation,

(ii) by attending on him,

(iii) by eagerness to learn,

(iv) by personal service,

(v) by respectful attention while receiving instructions.

“In five ways, young householder, do teachers thus ministered to as the South by their pupils, show their compassion:

(i) they train them in the best discipline,

(ii) they see that they grasp their lessons well,

(iii) they instruct them in the arts and sciences,

(iv) they introduce them to their friends and associates,

(v) they provide for their safety in every quarter.

“The teachers thus ministered to as the South by their pupils, show their compassion towards them in these five ways.  Thus is the South covered by them and made safe and secure.

“In five ways, young householder, should a wife as the West be ministered to by a husband:

(i) by being courteous to her,

(ii) by not despising her,

(iii) by being faithful to her,

(iv) by handing over authority to her,

(v) by providing her with adornments.

“The wife thus ministered to as the West by her husband shows her compassion to her husband in five ways:

(i) she performs her duties well,

(ii) she is hospitable to relations and attendants [10]

(iii) she is faithful,

(iv) she protects what he brings,

(v) she is skilled and industrious in discharging her duties.

“In these five ways does the wife show her compassion to her husband who ministers to her as the West.  Thus is the West covered by him and made safe and secure.

“In five ways, young householder, should a clansman minister to his friends and associates as the North:

(i) by liberality,

(ii) by courteous speech,

(iii) by being helpful,

(iv) by being impartial,

(v) by sincerity.

“The friends and associates thus ministered to as the North by a clansman show compassion to him in five ways:

(i) they protect him when he is heedless,

(ii) they protect his property when he is heedless,

(iii) they become a refuge when he is in danger,

(iv) they do not forsake him in his troubles,

(v) they show consideration for his family.

“The friends and associates thus ministered to as the North by a clansman show their compassion towards him in these five ways.  Thus is the North covered by him and made safe and secure.

“In five ways should a master minister to his servants and employees as the Nadir:

(i) by assigning them work according to their ability,

(ii) by supplying them with food and with wages,

(iii) by tending them in sickness,

(iv) by sharing with them any delicacies,

(v) by granting them leave at times.

“The servants and employees thus ministered to as the Nadir by their master show their compassion to him in five ways:

(i) They rise before him,

(ii) They go to sleep after him,

(iii) They take only what is given,

(iv) They perform their duties well,

(v) They uphold his good name and fame.

“The servants and employees thus ministered to as the Nadir show their compassion towards him in these five ways. Thus is the Nadir covered by him and made safe and secure.

“In five ways, young householder, should a householder minister to ascetics and Brahmins as the Zenith:

(i) By lovable deeds,

(ii) By lovable words,

(iii) By lovable thoughts,

(iv) By keeping open house to them,

(v) By supplying their material needs.

“The ascetics and Brahmins thus ministered to as the Zenith by a householder show their compassion towards him in six ways:

(i) They restrain him from evil,

(ii) They persuade him to do good,

(iii) They love him with a kind heart,

(iv) They make him hear what he has not heard,

(v) They clarify what he has already heard,

(vi) They point out the path to a heavenly state.

“In these six ways do ascetics and Brahmins show their compassion towards a householder who ministers to them as the Zenith.  Thus is the Zenith covered by him and made safe and secure.”  Thus spoke the Exalted One.  And when the Master had thus spoken, he spoke yet again:

The mother and father are the East,

The Teachers are the South,

Wife and Children are the West,

The friends and associates are the North.

Servants and employees are the Nadir,

the ascetics and Brahmins are the Zenith;

who is fit to lead the household life,

these six quarters he should salute.

Who is wise and virtuous,

gentle and keen-witted,

humble and amenable,

such a one to honor may attain.

Who is energetic and not indolent,

in misfortune unshaken,

flawless in manner and intelligent,

such a one to honor may attain.

Who is hospitable, and friendly,

liberal and unselfish,

A guide, an instructor, a leader,

such a one to honor may attain.

Generosity, sweet speech,

Helpfulness to others,

Impartiality to all,

as the case demands.

These four winning ways make the world go round,

as the linchpin in a moving car.

If these in the world exist not,

neither mother nor father will receive,

Respect and honor from their children.

Since these four winning ways

the wise appraise in every way,

to eminence they attain,

and praise they rightly gain.

When the Exalted One had spoken thus, Sigala, the young householder, said as follows:

“Excellent, Lord, excellent!  It is as if, Lord, a man were to set upright that which was overturned, or were to reveal that which was hidden, or were to point out the way to one who had gone astray, or were to hold a lamp amidst the darkness, so that those who have eyes may see.  Even so, has the doctrine been explained in various ways by the Exalted One.

“I take refuge, Lord, in the Buddha, the Dhamma, and the Sangha.  May the Exalted One receive me as a lay follower; as one who has taken refuge from this very day to life’s end.”

Shakyamuni Buddha is arguably the most quotable person in history, with millions of words contained in thousands of sutras. Regardless of the topic, we take it for granted there’s a “Buddha quote” to fit. Or — perhaps not.

It may surprise some Buddhists that there were four big cosmic questions the Buddha refused to answer.

The four questions could be translated into modern English as:

• Is the cosmos finite in space?

• Is the universe finite in time?

• Is the self the same or different from the body?

• Does the Buddha exist after death? (Since He has achieved Nirvana.)

The Impossible Questions: Cula Malunkyovada Sutta

In fact, there’s a sutra (sutta in Pali) dedicated specifically to these four questions he refused to answer:  Cula-Malunkyovada Sutta, so called because Venerable Malunkyaputta asked the questions of Buddha. In fact, he went so far as to say that if Buddha would not answer these questions, he would renounce his training. [The full Cula-Malunkyovada Sutta appears at the end of this feature.][1] (The four questions are often stated as fourteen or ten, but this is only because Malunkyovada gave true/false, both true, neither true logic variants.)

Did Venerable Malunkyaputta renounce when Buddha refused to answer? The sutra makes it clear that Buddha declined to answer — not that he could not answer. He considered the questions unimportant.

Today, we still wrestle with these cosmic questions, vast topics that still keep scientists and theologians struggling for answers. So, why did Buddha dismiss them as insignificant? Why did he refuse to even utter one word, not even a “yes” or “no.”?

Not answering — that is an answer in itself.  They weren’t “impossible” because there were no answers, but because to answer would have itself been the wrong answer.

Thich Nhat Hanh, in a commentary on the Sutra, explained:

“The Buddha always told his disciples not to waste their time and energy in metaphysical speculation. Whenever he was asked a metaphysical question, he remained silent. Instead, he directed his disciples toward practical efforts.”

Thich Nhat Hanh continued, “Questioned one day about the problem of the infinity of the world, the Buddha said, “Whether the world is finite or infinite, limited or unlimited, the problem of your liberation remains the same.” Another time he said, “Suppose a man is struck by a poisoned arrow and the doctor wishes to take out the arrow immediately. Suppose the man does not want the arrow removed until he knows who shot it, his age, his parents, and why he shot it. What would happen? If he were to wait until all these questions have been answered, the man might die first.” Life is so short. It must not be spent in endless metaphysical speculation that does not bring us any closer to the truth.” [2]

How Buddha Answered Malunkyaputta

The Buddha’s reason for not answering these provocative questions is straight forward enough:

“So, Malunkyaputta, remember what is undeclared by me as undeclared, and what is declared by me as declared… And why are they undeclared by me? Because they are not connected with the goal, are not fundamental to the holy life. They do not lead to disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening, Unbinding. That’s why they are undeclared by me.”

In other words, they simply had nothing to do with Buddha’s teachings on the cessation of suffering. Buddha makes that even clearer when he tells Malunkyaputta, emphatically: “And what is declared by me? ‘This is stress,’ is declared by me. ‘This is the origination of stress,’ is declared by me. ‘This is the cessation of stress,’ is declared by me. ‘This is the path of practice leading to the cessation of stress,’ is declared by me. And why are they declared by me? Because they are connected with the goal, are fundamental to the holy life. They lead to disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening, Unbinding. That’s why they are declared by me.”

The Trap of Dualism

One likely reason often cited as to why the Buddha would not answer is that any answer — regardless of what those answers were — would reinforce dualism: me-you, space-time, object and subject. So, Buddha not only left his answers “undeclared” because they have no benefit to practice, but also because they might actually set-back practice with notions of duality.

Buddha Nature, as expressed in Mahayana Sutras, is inherent to all of us, and is non-dualistic. In Zen this is often expressed as Oneness. In Sutra there is the doctrine of Anatta (non-self).

Malunkyaputta’s questions are all dualistic. He even expressed them this way. For example, he asked “Is the world eternal, or not?” — almost binary in its dualism. The very choices were dualistic in nature. They speak to relative reality. Clinging to relative reality and duality is one of the causes of our suffering.

Grasping for Infinity — Another Form of Clinging

In fact, the four big questions provoke thoughts of clinging and attachment. Why is it important that space or time are infinite? Do we want to feel like a part of us will exist forever? The question of self also stems from attachment — to a permanent, independent self. If so, we are feeling the very sense of attachment that Buddha taught us to overcome. Buddha taught Anatta (not-self). These questions would provoke attachments rather than help us relinquish them.

Perhaps the biggest attachment of all, for Buddhists, is to the notion that the Buddha, once liberated and Enlightened, exists after death. Clearly, the Dharma survived Tathaghata’s passing. So, if Buddha doesn’t exist dualistically after death, then, what are we bowing to when we approach an altar with an image of Buddha? If we pray to Buddha, who are we praying to? Out of respect we are bowing to what Buddha represented. Ultimately, we are bowing to the Buddha within ourselves, our own Buddha Nature. If we are Mahayana Buddhists we may be bowing to a Bodhisattva — an Enlightened Buddha who does not pass beyond — but not in the supernatural self-aware sense, since Mahayana Buddhism strongly emphasizes Oneness, or Emptiness. At a non-dualistic level we are also bowing to Oneness, the Oneness that is all things (the very complicated concept of Emptiness) — and all things does include the Buddha, ourselves, every atom in the “infinite” or the “non-infinite” universe (whichever it is.)

Infinite Space Example: Attached to Infinite “Me”

It was once thought the universe is finite and expanding from the big bang. New theories have it that there was something before the big bang. Most people think in terms of “infinite space.”

But what would infinite space really mean? It would mean, as pointed out on a Fraser Cain piece in Universe Today, that there are infinite numbers of “you’s” in the Universe. That you are infinite, too. And, if that’s the case, then the worry of attachment is very real. It can be reassuring to the point of attachment to think there are infinite me’s in the Universe, that those me’s will never end. Clearly, knowing this, is not helpful in the context of the cessation of suffering. Excited by the possibility of infinite me’s, we would cling to the hope of immortality.

Here’s the qutoe from the episode, “Is the Universe Finite or Infinite”:

“There are only 10 ^ 80 particles in the observable Universe, so that’s much less than the possible configurations of matter in a cubic meter. If the Universe is truly infinite, if you travel outwards from Earth, eventually you will reach a place where there’s a duplicate cubic meter of space. The further you go, the more duplicates you’ll find.

“Ooh, big deal, you think. One hydrogen pile looks the same as the next to me. Except, you hydromattecist, you’ll pass through places where the configuration of particles will begin to appear familiar, and if you proceed long enough you’ll find larger and larger identical regions of space, and eventually you’ll find an identical you. And finding a copy of yourself is just the start of the bananas crazy things you can do in an infinite Universe.” [3]

Infinite Time: New Theories of “Infinite Sequence of Time”

Oxford mathematician Marcus du Sautoy, echoing the “rumblings in the cosmological corridors”, explains that there may have been time before the Big Bang — contrary to the commonly accepted theory that the Big Bang started the cosmological clock.

New theories are putting forward notions of countless eons of time — a phrase you hear often in Mahayana Sutras, interestingly. Marcus du Sautoy, author of The Great Unknown, puts it this way: ” “it looks like time is going to run out and stop and each of these beginnings and ends might be able to be glued together to make an infinite sequence of time.” [4]

If, like space, time is infinite, the possibility of eternity is again provocative, enticing, and we begin to cling to happy notions of an everlasting life in Samsara.

Buddha Didn’t Answer For Good Reason

In other words, Buddha didn’t answer these questions for good reasons.

Fortunately, Venerable Malunkyaputta was “delighted in the Blessed One’s words” and did not disrobe as he had threatened.

Cula-Malunkyovada Sutta: The Shorter Instructions to Malunkya

translated from the Pali by

Thanissaro Bhikkhu

© 1998, licensed under Creative Commons [1]

I have heard that on one occasion the Blessed One was staying near Savatthi at Jeta’s Grove, Anathapindika’s monastery. Then, as Ven. Malunkyaputta was alone in seclusion, this train of thought arose in his awareness: “These positions that are undeclared, set aside, discarded by the Blessed One — ‘The cosmos is eternal,’ ‘The cosmos is not eternal,’ ‘The cosmos is finite,’ ‘The cosmos is infinite,’ ‘The soul & the body are the same,’ ‘The soul is one thing and the body another,’ ‘After death a Tathagata exists,’ ‘After death a Tathagata does not exist,’ ‘After death a Tathagata both exists & does not exist,’ ‘After death a Tathagata neither exists nor does not exist’ — I don’t approve, I don’t accept that the Blessed One has not declared them to me. I’ll go ask the Blessed One about this matter. If he declares to me that ‘The cosmos is eternal,’ that ‘The cosmos is not eternal,’ that ‘The cosmos is finite,’ that ‘The cosmos is infinite,’ that ‘The soul & the body are the same,’ that ‘The soul is one thing and the body another,’ that ‘After death a Tathagata exists,’ that ‘After death a Tathagata does not exist,’ that ‘After death a Tathagata both exists & does not exist,’ or that ‘After death a Tathagata neither exists nor does not exist,’ then I will live the holy life under him. If he does not declare to me that ‘The cosmos is eternal,’… or that ‘After death a Tathagata neither exists nor does not exist,’ then I will renounce the training and return to the lower life.”

Then, when it was evening, Ven. Malunkyaputta arose from seclusion and went to the Blessed One. On arrival, having bowed down, he sat to one side. As he was sitting there he said to the Blessed One, “Lord, just now, as I was alone in seclusion, this train of thought arose in my awareness: ‘These positions that are undeclared, set aside, discarded by the Blessed One… I don’t approve, I don’t accept that the Blessed One has not declared them to me. I’ll go ask the Blessed One about this matter. If he declares to me that “The cosmos is eternal,”… or that “After death a Tathagata neither exists nor does not exist,” then I will live the holy life under him. If he does not declare to me that “The cosmos is eternal,”… or that “After death a Tathagata neither exists nor does not exist,” then I will renounce the training and return to the lower life.’

“Lord, if the Blessed One knows that ‘The cosmos is eternal,’ then may he declare to me that ‘The cosmos is eternal.’ If he knows that ‘The cosmos is not eternal,’ then may he declare to me that ‘The cosmos is not eternal.’ But if he doesn’t know or see whether the cosmos is eternal or not eternal, then, in one who is unknowing & unseeing, the straightforward thing is to admit, ‘I don’t know. I don’t see.’… If he doesn’t know or see whether after death a Tathagata exists… does not exist… both exists & does not exist… neither exists nor does not exist,’ then, in one who is unknowing & unseeing, the straightforward thing is to admit, ‘I don’t know. I don’t see.'”

“Malunkyaputta, did I ever say to you, ‘Come, Malunkyaputta, live the holy life under me, and I will declare to you that ‘The cosmos is eternal,’ or ‘The cosmos is not eternal,’ or ‘The cosmos is finite,’ or ‘The cosmos is infinite,’ or ‘The soul & the body are the same,’ or ‘The soul is one thing and the body another,’ or ‘After death a Tathagata exists,’ or ‘After death a Tathagata does not exist,’ or ‘After death a Tathagata both exists & does not exist,’ or ‘After death a Tathagata neither exists nor does not exist’?”

“No, lord.”

“And did you ever say to me, ‘Lord, I will live the holy life under the Blessed One and [in return] he will declare to me that ‘The cosmos is eternal,’ or ‘The cosmos is not eternal,’ or ‘The cosmos is finite,’ or ‘The cosmos is infinite,’ or ‘The soul & the body are the same,’ or ‘The soul is one thing and the body another,’ or ‘After death a Tathagata exists,’ or ‘After death a Tathagata does not exist,’ or ‘After death a Tathagata both exists & does not exist,’ or ‘After death a Tathagata neither exists nor does not exist’?”

“No, lord.”

“Then that being the case, foolish man, who are you to be claiming grievances/making demands of anyone?

“Malunkyaputta, if anyone were to say, ‘I won’t live the holy life under the Blessed One as long as he does not declare to me that “The cosmos is eternal,”… or that “After death a Tathagata neither exists nor does not exist,”‘ the man would die and those things would still remain undeclared by the Tathagata.

“It’s just as if a man were wounded with an arrow thickly smeared with poison. His friends & companions, kinsmen & relatives would provide him with a surgeon, and the man would say, ‘I won’t have this arrow removed until I know whether the man who wounded me was a noble warrior, a brahman, a merchant, or a worker.’ He would say, ‘I won’t have this arrow removed until I know the given name & clan name of the man who wounded me… until I know whether he was tall, medium, or short… until I know whether he was dark, ruddy-brown, or golden-colored… until I know his home village, town, or city… until I know whether the bow with which I was wounded was a long bow or a crossbow… until I know whether the bowstring with which I was wounded was fiber, bamboo threads, sinew, hemp, or bark… until I know whether the shaft with which I was wounded was wild or cultivated… until I know whether the feathers of the shaft with which I was wounded were those of a vulture, a stork, a hawk, a peacock, or another bird… until I know whether the shaft with which I was wounded was bound with the sinew of an ox, a water buffalo, a langur, or a monkey.’ He would say, ‘I won’t have this arrow removed until I know whether the shaft with which I was wounded was that of a common arrow, a curved arrow, a barbed, a calf-toothed, or an oleander arrow.’ The man would die and those things would still remain unknown to him.

“In the same way, if anyone were to say, ‘I won’t live the holy life under the Blessed One as long as he does not declare to me that ‘The cosmos is eternal,’… or that ‘After death a Tathagata neither exists nor does not exist,’ the man would die and those things would still remain undeclared by the Tathagata.

“Malunkyaputta, it’s not the case that when there is the view, ‘The cosmos is eternal,’ there is the living of the holy life. And it’s not the case that when there is the view, ‘The cosmos is not eternal,’ there is the living of the holy life. When there is the view, ‘The cosmos is eternal,’ and when there is the view, ‘The cosmos is not eternal,’ there is still the birth, there is the aging, there is the death, there is the sorrow, lamentation, pain, despair, & distress whose destruction I make known right in the here & now.

“It’s not the case that when there is the view, ‘The cosmos is finite,’ there is the living of the holy life. And it’s not the case that when there is the view, ‘The cosmos is infinite,’ there is the living of the holy life. When there is the view, ‘The cosmos is finite,’ and when there is the view, ‘The cosmos is infinite,’ there is still the birth, there is the aging, there is the death, there is the sorrow, lamentation, pain, despair, & distress whose destruction I make known right in the here & now.

“It’s not the case that when there is the view, ‘The soul & the body are the same,’ there is the living of the holy life. And it’s not the case that when there is the view, ‘The soul is one thing and the body another,’ there is the living of the holy life. When there is the view, ‘The soul & the body are the same,’ and when there is the view, ‘The soul is one thing and the body another,’ there is still the birth, there is the aging, there is the death, there is the sorrow, lamentation, pain, despair, & distress whose destruction I make known right in the here & now.

“It’s not the case that when there is the view, ‘After death a Tathagata exists,’ there is the living of the holy life. And it’s not the case that when there is the view, ‘After death a Tathagata does not exist,’ there is the living of the holy life. And it’s not the case that when there is the view, ‘After death a Tathagata both exists & does not exist,’ there is the living of the holy life. And it’s not the case that when there is the view, ‘After death a Tathagata neither exists nor does not exist’ there is the living of the holy life. When there is the view, ‘After death a Tathagata exists’… ‘After death a Tathagata does not exist’… ‘After death a Tathagata both exists & does not exist’… ‘After death a Tathagata neither exists nor does not exist,’ there is still the birth, there is the aging, there is the death, there is the sorrow, lamentation, pain, despair, & distress whose destruction I make known right in the here & now.

“So, Malunkyaputta, remember what is undeclared by me as undeclared, and what is declared by me as declared. And what is undeclared by me? ‘The cosmos is eternal,’ is undeclared by me. ‘The cosmos is not eternal,’ is undeclared by me. ‘The cosmos is finite’… ‘The cosmos is infinite’… ‘The soul & the body are the same’… ‘The soul is one thing and the body another’… ‘After death a Tathagata exists’… ‘After death a Tathagata does not exist’… ‘After death a Tathagata both exists & does not exist’… ‘After death a Tathagata neither exists nor does not exist,’ is undeclared by me.

“And why are they undeclared by me? Because they are not connected with the goal, are not fundamental to the holy life. They do not lead to disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening, Unbinding. That’s why they are undeclared by me.

“And what is declared by me? ‘This is stress,’ is declared by me. ‘This is the origination of stress,’ is declared by me. ‘This is the cessation of stress,’ is declared by me. ‘This is the path of practice leading to the cessation of stress,’ is declared by me. And why are they declared by me? Because they are connected with the goal, are fundamental to the holy life. They lead to disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening, Unbinding. That’s why they are declared by me.

“So, Malunkyaputta, remember what is undeclared by me as undeclared, and what is declared by me as declared.”

That is what the Blessed One said. Gratified, Ven. Malunkyaputta delighted in the Blessed One’s words.

NOTES:

[1] “Cula-Malunkyovada Sutta: The Shorter Instructions to Malunkya” (MN 63), translated from the Pali by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 30 November 2013

[2] Zen Keys (Three Leaves Press), p. 42, Thich Naht Hanh and Philip Kapleau. ISBN 9780385475617

[3] Universe Today

[4] Business Insider: “An Oxford Mathematician explains who time existed before the Big Bang”

In this lovely Sutta, a young man, Hatthaka, comes accross the Buddha sleeping in the cold forest on a cattle track. Although the Sutta may not have specifically been about “being content wherever you are” it certainly profoundly conveys the foolishness of seeking out personal comforts and other attachments.

“Having cut all ties
and subdued fear in the heart, calmed,
he sleeps in ease,

having reached peace of awareness.”

Buddha describes how a house-holder, living in comfortable home, might not be as at ease as the Buddha sleeping on the cold ground. He describes the “fevers” that the Dharma help us overcome, in the context of the comfortable householder who is sick with delusions:

• Passion-born fevers
• Aversion-born fevers
• Delusion-born fevers.

In commentary, the Sutra is about many things, including, The four grounds for the bonds of fellowship, and “shared hardships” and “acting the same way behind a person’s back as to her face” are all themes in this small Sutta:

The Commentary defines consistency as sharing the same hardships and pleasures: eating together, sleeping together, observing the same precepts, not claiming any special privileges. Other traditional texts define consistency more in terms of reliability: acting the same way behind the other person’s back as one would to his/her face.

Yet, it is the lovely conversation between the young Hatthaka and the Buddha that makes this one of the most intimate and inspiring of Suttas.

The underlying theme of this Sutta is “grasping at the idea of self is the root of suffering.”

• Rupa (material form or just “form”)
• Vedana (feelings or “sensation”)
• Sanna (perceptions)
• Sankhara (mental formations)
• Vinnana (consciousness).

This gets to the heart of “self.” Who are we? Are we this? Are we that? Is the self the brain? The heart? The entire body? Some kind of nebulous field of energy? A soul? What is it that reincarnates into this Samsaric world? Generally, we refer to it as “mindtream” or continuity, but it is a difficult topic. (Even when we speak of rebirth, we understand this is also impermanent.) In Buddhist terms, the “I” or self is made up of those “five heaps” or skandas — form, sensation, perception, mental formations, consciousness — none of which are permanent. It is not a soul with an abiding “forever” self.

At Savatthi. There the Blessed One said, “Monks, suppose there were a river, flowing down from the mountains, going far, its current swift, carrying everything with it, and — holding on to both banks — kasa grasses, kusa grasses, reeds, birana grasses, & trees were growing. Then a man swept away by the current would grab hold of the kasa grasses, but they would tear away, and so from that cause he would come to disaster. He would grab hold of the kusa grasses… the reeds… the birana grasses… the trees, but they would tear away, and so from that cause he would come to disaster.

“In the same way, there is the case where an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma — assumes form (the body) to be the self, or the self as possessing form, or form as in the self, or the self as in form. That form tears away from him, and so from that cause he would come to disaster.

“He assumes feeling to be the self, or the self as possessing feeling, or feeling as in the self, or the self as in feeling. That feeling tears away from him, and so from that cause he would come to disaster.

“He assumes perception to be the self, or the self as possessing perception, or perception as in the self, or the self as in perception. That perception tears away from him, and so from that cause he would come to disaster.

“He assumes (mental) fabrications to be the self, or the self as possessing fabrications, or fabrications as in the self, or the self as in fabrications. Those fabrications tear away from him, and so from that cause he would come to disaster.

“He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. That consciousness tears away from him, and so from that cause he would come to disaster.

“What do you think, monks — Is form constant or inconstant?”

“Inconstant, lord.”

“And is that which is inconstant easeful or stressful?”

“Stressful, lord.”

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, lord.”

“…Is feeling constant or inconstant?”

“Inconstant, lord.”…

“…Is perception constant or inconstant?”

“Inconstant, lord.”…

“…Are fabrications constant or inconstant?”

“Inconstant, lord.”…

“What do you think, monks — Is consciousness constant or inconstant?”

“Inconstant, lord.”

“And is that which is inconstant easeful or stressful?”

“Stressful, lord.”

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, lord.”

“Thus, monks, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every form is to be seen as it actually is with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’

“Any feeling whatsoever…

“Any perception whatsoever…

“Any fabrications whatsoever…

“Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness is to be seen as it actually is with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’

“Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is fully released. With full release, there is the knowledge, ‘Fully released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'”

Citation: “Nadi Sutta: The River” (SN 22.93), translated from the Pali by Thanissaro Bhikkhu. Access to Insight (BCBS Edition), 30 November 2013,  .