人wA腔叭∣○↓k8 EM4∣L久了ZJi∣ki叭
5ki/ZJ叭∣iII乞
VenerabIeWuIingisanAmericanBuddhistnunofthePureLand schoolofMahayanaBuddhism.Moreofherwritingcanbefoundat www.amitab}]a-pubIications.org
AmitabhaPubIications’Chicago,60532
•2006byAmitabhaPubIications
NopartofthisbookmaybeaIteredwithoutpermissionfromt}]e pubIisher.ReprintingisaIIowed『Ornon-profituse. PortheIatestedition’contactwww.amitabba-publications.org PrintedinTaiwan
l5l4l3l289l0lll2
ISBN:978-l-59975-355-3
TbeCorporationRepubIico『HwaDzanSociety 2P.’No333-l)Sec.4.HsinYiRoad’Taipei,Taiwan Tel:(886)-2-2754-7l78Fax:(886)-2-2754-7262 E﹣MaiI:hwadzan@h﹨﹨『adzan.tw
CoNTENTs
AcknowIedgmentVi BuddhismTodayl
HeWhoHasAccomplishedHisGoaI
TheGreatAwakeningl8 TurningtheD}]armaWbeeI28 ThePathtoLiberation38 KarmaandRebirth49
TheThreeDharmaSeals60
ThePourlmmeasurableMinds65
ThePivePrecepts72 TheSixParamitas80
TakingtheThreeRefugesll6 PureLandBuddhisml2l
8
躋 AcKNowLEDGEMENTs
Withdeepappreciation)IthankaIItbosewbohave contributedtothisbook:famiIy,friends,feIow students,andteacI]ers.Withouttheirsupportand patience,thisbookcouIdneverhavecomeintobeing lthankmyteacher,MasterChinKung’whoover thepastdecadehaswiseIytaug}]tmetheprinciples thatarewoventhroughoutthisbookIthankmyfel|ow studentsand廿iendswhobavesokindlytakenthetime toserveasconsuItantsandeditors.Anyerrorsthat remalnaremyown.
lamdeeplygratefU}tomyparents,MiItonand Eve>ynBoIender’whoprovidedtheopportunityfOrme tofOlIowmypathinthisIifetime.Withouttbem,this
book’mylife,wou>dneverhavebappenedMy gratitudetothemcanneverberepaid ShiWuIing
BuDDHlsMToDAγ
雛 BuDDHIsMToDAY
Oneday,afamousgovernmentofficiaI,wbowasaIso apoet’waspassingalongaroad.Hesawano>d
monkteachingBuddhism.ThiswashardIyunusua> exceptthattl]emonkwasseatedonatreebranch Theofficia>askedtheeIderlvmonkwbathewasdo-
ing.AfteraIl)themonkwasinaveryprecariousposition.OnewrongmoveandhecouIdfaIItohisdeath|
T}]emonkrepliedthattheofficial,spositionwas evenmoreprecarious』fthemonkmadeacareIess
move’bealonemightbekiIedButiftheofficiaI madeamistake’itcouIdcosttheIivesoftbousands. Theofficialconsideredtbisanddecidedthatit
wasaverygoodrepIy.HetoIdtbemonkt}Iatifhe couldexplaintheessenceofBuddhisminonesentence’tbenbewouldbecometbemonk>sstudent.
“EasyI”saidt}]emonk“TheessenceofBuddhismis
toavoidallthatiseviI)toembraceaIthatisgood, l
AWAKENTOTHEBUDDHAWlTHlN
andtopurifyonesmind�TheofficiaIscoffedWIs thata>I?Evenachildoftbreeknowsthat!IThe
monkrepIiedthatwhiIeitwastruethatacIdof threemayrealizeit,tI]erewasnocertaintytbata manofeightycouIdpracticeit. TbemasterinourstorywasabsoluteIyright.ltis
onethingtoknowwhatwearesupposedtodo;doing soisanentirelydifferentmatter.Butwithoutdoing wbatisgood,wewilIbeunabletobenefitotbersor ourseIves:WewiI>beunabIetohe}paIlbeingsfind
theirwaytogenuinehappinessandsecuretheirIiberationfromsuffering.
Howdowebegintorealizethetruth?Andthen howdowethinkandbehavewhenwehavedoneso>
WecanbeginbylookingathowBuddhismisviewed anddefinedtoday.ManypeoplerespectBuddhism foritsstrongetI]icalbeliefsystem,whicbfocuseson trainingonesownmindandbodyratherthanon controIingot}]ers.Buddhismisvaluedforitsteachings,wI]icbstressthedailyobservanceofcompassionforaIbeings,andforitsemphasisonunderstandingtheeternalprinciplesoflife’wbichwiIead ustoawakenourinnatewisdom.
Anyonecanpracticet}]evariousmeditationmeth2
BuDD!-{lsMToDAY
ods,asweIastbechantingofmantrasorofaBuddha’sname.AIoftbesewiIIheIptoincreaseones awarenessandconcentration,whichcanheIpIead onetoawakening’orsimplyenabIeonetoattaina caImerandc>earermind
BuddbismhasaIongbistoryofthepracticeof equanimityandpeace.AwarhasneverbeendecIaredinitsname.Andinawor}dwhichhasseen
untoldsufferingfromwar)abeIiefsystemthatfocusesonlookingwithintoovercomeonesown
shortcomings,notonconqueringotherpeople,is highIyrespected
UnderstandingandpracticingtheteachingswilI enabIeustofindtheanswerstoourquestionsandto 】earnhowto】eadmoremeaningfuIIives.LikeaⅡ goodteachings,whattheBuddbataughtcanbenefit alIpeopIe,BuddI]istsandnon-BuddhistsaIike.
Today,manypeopIeregardBuddhismasareIigion川emam-l/l/ebs〔erbCo//eg伽eDictiona!yde﹣ finesreIigionas“theserviceandworshipofGod” ButBuddhasarenotgods.Thepersonwhomwe knowastheBuddha,overmanyIifetimes,uncovered
thegoodness,compassion,andwisdomthat}ay withinhistruenature.Heachievedsupreme 3
AWAK厄NTOTHEBUDDHAWITHlN
enIigbtenmentandindoingsobecameanexampleof whatwe,too,canachieve:Wehavewithineachof usourtruenature’ourownBuddha-nature,tbatis
waitingtobefUIlyawakened. Once,theBuddhawasaskedifbewasagod.The BuddI]arepIiedthat,no’hewasnotagodThenwas heanangelPNo.Aspirit>No.Thenwhatwashe? TheBuddharepIiedthathewasawakened.Sincethe Buddba,byhisownexp>anation,isnotagod,wedo notworshipbim.Werespectandaregratefultobim forteachingustbeWaytobeliberatedfromtbecycleofbirt}],deathandrebirth,andtobecomeper-
fectIyenIightenedjustashewas. Religionisalsoconsideredabeliefinasupernatu-
ralpowerorpowersregardedasthecreatorandruler oftheuniverse.ButtbeBuddbaisneitber.
TheBuddhadidnotcreatetheuniverse.HaVng
observedtherealityofbasiceternaIprinciples’he expIainedthateveryt}]ingarisesfromourminds.ln effect,theuniverseisthecreationofallourthoughts andbehavior’notthecreationofanyonebeing. NeitberdoestbeBuddbagoverntheuniverse. ThenaturallawofcausaIitydetermineswhatwill
bappen.Simplyput,wereapwhatwesow>fwe 4
BuDDHlsMToDAY
planttheseedsforwbeat,wewillharvestwheat. Likewise,ifwepIanttheseedsforkindness,forexample,bycaringforotbers)wewiIreceivekindness
inturn.WehaveaIreadysowntheseeds,somegood andsomebadSomeIiedormantwithinus,justas others}]avealreadymatured
Webeartbeconsequencesofourtbougbts, speecb,andactionstbatweinitiatedinthepast.No otberbeing,nomatterhowwiseorcompassionate, canbeartheconsequencesonourbebaIf.WeaIone areresponsibIeforourindividua}>ives}ustasour }ivestodayarethedirectresuItsofw}]atwedidintbe
past,whatwedotodaywiI’simiIarIyandunequivocaIIy’createourfUture.
ltistbebeliefofmanyre】igionsthat}〕eavenandheⅡ arepermanentandeverIastingAsBuddbists,webeIievethatwhiIeourlivesint}]e}]eavenandl]ellrealms
areeonsIongandmaytberefOreseemeternaI,theyare not.Weriseandfa>ItbroughthereaImsofexistenceas ourgoodactionshelpustorisetobetterIifetimeswhiIe
ourbadbehaviorIiteraIIybringsusdown.Werise again,onIytofa}Iyetagain.Webavedonethis)over andoveragain’innumerabletimes.SomeIifetimesIast
justamatterofdays.OthersIastIongerthanwecan 5
AWAKENTOTHEBUDDHAWITHlN
possibIyimagine.ButwithinthereaImsofexistence,of wbichheavenandheIIareapart,nolifeispermanent. AndnolifetimeiseternalBecauseoftbisaimlessre-
cycling’Buddhistsseektotranscendthiscyc}ethroug}] awakening,throughenIightenment. WhatabouttheconceptofBuddhismasaphiloso-
pby?BystudyingBuddhisminthiscontext’people wiIikelyfaiItoacbieveIastingbenefitsbecausetbey willnotpracticetheteachings.Andwithoutpractice, noonecanachieveenlightenment.Also,phiIosophyis justonefieldstudiedinschool,whereasBuddbismac-
tualIyencompassesandtranscendseveIysinglefieId lnregardstotime,Buddbismencompassestbepast, present,andfUture.lnregardstospace’itencompasses everything:fromourdaiIylivestotheinfiniteuniverse. SoifBuddbismisneitherareligionnoraphi-
Iosophy,whatisitPBuddhismisawayofunderstandinglifeandtheuniverse,andofpracticingtbat understandingtoendunbappiness.Itisawayoflife andastateofmind.Buddhismisateaching:asys-
tematicIearningofeternaltruths. Inthesutras,whicharerecordedteachingsoftbe Buddha,andoccasionallyofbodhisattvas,wereadtbat
hewasspokenofasouroriginaIteacher.Thosewho 6
BuDDHlsMToDAγ
IistenedtoI]imwerecaIIedstudents.Whenthe
studentsaskedquestionso{tbeBuddha>hewouId oftenreplywithanotherquestion.Thiswastohelptbe studentsrealizetbeanswerfOrthemseIves.lftI]e
studentsdidnotthoroughIyunderstand,orifthey thoughttI]attheBuddha)s{UturestudentswouIdnot thoroughIyunderstand,theywouIdseekfUrtI]er clarificationbyaskingmorequestions.Tbesesesssions wereessentiaIIycIassroomdiscussionstbatfOIowed thepatternwecaIItheSocraticmethod,ametbod exemplifiedbytheGreekphi>osopherSocrates,wbo IivedinGreeceweIIaftertheBuddhaIivedinIndia. TheBudd}]adidnotconductceremonies.He
simpIytaughtandpracticedwhathetaugbt.Asa teacber,hesteppedoutoftheconfinesofthetimein
wbichbeIivedthroughbisconceptofequality.lnstead ofad}]eringtotbecastesystem,hetreateduntoucbab}eswitl]equalityandrespect.Heacceptedwomen asnuns’atatimewbenwomenwereregardedasanotberformofproperty.Hewasagainstanima}sacrifice
andappeaIedtopeopletorespectandnotharmany }ivingcreature.ThesewereveryprogressiveVewsfrom someonewhoIivedalmostthreemillenniumagα
7
AWAKENTOTHEBUDDHAWITHIN
摹 HEWHoHAs
AccoMPLIsHEDHlsCoAL
WhowastheBuddhaandhowhadsuchabeing cometoexist>Overtwenty-sixhundredyearsago,a
clannamedSakyaruIedoneoftbemanysmaIkingdomsinanareathatisnowinthefoothilIsofNepal Theking’sgivennamewasSuddhodanaandbisfamilynamewasGautama.Onenigbt’}]iswifeQueen Maya}]adadreamwhichshereIatedto}]erhusband Whendreaminterpreterswerebroughttotbepalace, theysaidthedreamforetoldthequeenbearingason whowouldeitherbeagreatkingorauniversal teacber.
Aftertbeprincewasborn,hewasnamedSiddhartha,whichmeans“hewhohasaccomplishedhis
goal’>Areveredascetic,MasterAsita,cametothe paIacetoseethecbiIdPirst’asmilebrightenedhis facewhenhesawthenewprince.Butthen,atear 8
HEWIoHAsAccoMPLlsHEDHlsGoAL
fellfromhiseyeandrolIedsIowIydownbisface.He begantoweep’witbmoretearsstreamingdown. Greatlyconcerned,thekingaskedifsometerrib>e misfortunewastobefaIhisson.MasterAsitarep}ied no.Onthecontrary,thechiIdwou>dgrowuptoone dayfindtheWaytoenIightenment.Butbe,Asita’ wouldnolongerbeaIive,andsohewept. >ustafewdaysafterSiddhartha)sbirth’thequeen diedandtheprincewasraisedbybisaunt,theking’s secondwifeSheloVngIycaredforSiddharthaasif bewereherownson.
WhenSiddhartbawasnineyearsoldhewentto theannualpIowingceremony.Hesawthepanting oxenbeing>ashedbytheirsweatinghandIerswhilethe sunb>azedoverheadAndasthepIowstoreintothe earth’hesawthewormsbeingcutupbytheplowing. SmaIbirdsswoopeddowntodevourthewrithing creatures.AIargerbirdHewdownandcaughta smalIerone.Siddbarthacontemplatedwbat}]ehad justseen.Evenasacbild,hewasbecomingawareof theharshreaIitiesofIife-aIivingbeingski>Ioneanothertosurviveandinthisthereissuffering. AsSiddbarthagrewup’hewasprovidedwitheverytbingayoungprincecduldhave:thefinestposses9
AWAKENTOTHEBUDDHAWlTHIN
sions,themostlearnedteacbers,andabeautifUlpalaceinwbichtolive.But,insteadofbecomingspoiled,
hishumbledemeanorinspiredtrustinothers. ThroughitaIl,beremainedrespectfuIandgentIetowardsaII.Andastimepassed,hisconcernfort}]ewelfareofotberstookrootandbegantogrowstronger. lnanefforttobringhispensiveson!sthoughts backtoamoreworldlyexistenceasweIastohis princelyresponsibi>itiesastbefutureruIer,theking decidedtbatSiddharthaneededtogetmarried. VariousgatheringsofyoungpeopIewerearranged andoneyoungwomaninparticuIar,Siddhartha’s cousin,theprincessYasodhara,stoodoutfromthe others.Shewasnotonlybeautifulinappearance,but badinnerstrengthaswellLikeSiddhartha,shewas
tboughtfulandcareddeepIyforthosewbosuffered frompovertyandiIness. TheprinceandprincessweremarriedTheyIived
inthreepa}aces:TheyenjoyedthesummerinapalacemadeofcooImarble.lnthewinter>theystayed
warminapalacemadeoffragrantwood.Themonsoonseasonwaspassedcomfortablyinabrickpalace withahighgreentileroof. SiddbarthaandYasodharawereprovidedwit}I l0
HEWHoHAsAccoMPL>sHEDHlsGoAL
everythingtheycouIdhavewantedTheywereprivilegedwiththefinestpossessions.Musiciansand dancerswerehousedinthepaIacestoentertainthe royaIcouple. T}lencametheeventsthatareknownastheFour
Sights.ThisaccountteIlsofhowtheshelteredprince issaidtohaveencountered,forthefirsttime,tbe
realityoftheuniversa}hardsbipsofoIdage’sickness’ anddeath,inspiteofhisfat}]er’sattemptstoshieId }]imfromtbem.HeaIsosawamonk,areligious seekeroftruth,whoradiatedpeaceandserenity. SiddbarthaIearnedthatnotonIyanimaIssuffer’ butthataIofbumanityissubjecttoaging’sickness’ deatb,andseparationfromIovedones.Siddbartba fe>ttbepainandlossundergonebyaIIbeings.Buthe coulddonothingtosavehispeopIefromtheinevitablepainthat}ayintheirfuture.Moreandmore’t}Iis gent}eandcontemplativeyoungmanfoundhimself beingdrawnintothisuniversa>probIem.Hewanted withallhishearttofindtbewaytoendt}]epainfor al>beings.
SiddharthawasdeeplytroubIedAIthoughhewas askilIedwarrior,heknewhecou>dnotsoIvehuman-
ity’sprob}emsbywarfare.Althoug}]bewast}]efuture ll
AWAKENTOTHEBUDDHAWlTHIN
king,beknewhecouldnotheIpendtbedistressof othersthroughpoliticaIdecisionsaIone.TheIearned princebecameincreasinglyawaret}]athecouldnot resoIvesufferingthroughworIdIyknowIedge. MorethaneverSiddharthafeltquestionsarise withinbim:Howdoesonefindlastingpeace>How
doesonemovebeyondt}]ereachofiI}nessand deathPHowdoesonefindtheWayforaIIbeings?It wasthefourtbencounteI-thememoryofthatserenemonk╴tbatgaveSiddharthahopethatt﹜﹞ere wasanansweroutthere,somewhere.
Onemorning,Siddharthawenttobisfatberand requestedpermissiontoleavehometobecomea monkKingSuddhodanamusthaveknownt}]attbis daymigbtcome,butsosoonPCou>dSiddharthanot wait?Hisfathersincerelyrespectedthetraditionof renouncingonesworIdIyIifetoseekamorespirituaI one.Butt}liswasusuaIydonewhenonewasoIder, notwbenonehasayoungfamilyandsomanyresponsibi>itiesasthefutureking|Siddbarthapersisted forhisfathercouldnotendSiddhartha’ssuffering
anymoretbanSiddbarthacou>dendhisfather’s. Siddharthaassuredbisfatberthathewouldreturn
wbenhehadfoundtheWay. l2
HEWHoHAsAccoMPLIsHEDHlsGoAL
ThatnightSiddhart}]awenttobisquarters.He gazedintenseIyathissIeepingnewbornson.YasodharaaIsoseemedtobeasIeep.HequietIyleftthe room.HeIovedtI]emintenseIysohe}]adtodowI]ateverbecouIdtofindtheWaytofreetI]emfrompain anddistress.KnowingthattbeywouIdbelovingIy takencareof)Siddl]arthaquietIyslippedoutofthe palacetofindthewaytoendsufferingforthem,for
tbosehewasresponsibIefor,andforaIbeings. Siddharthawasamanwitheverytl]ing:yout}]’ wealthandposition.HewasadmiredforbisclevernessandbraveryaswelIashiswisdom.Hehad provenhimseIftobetbegreatestwarriorintbe InatcbesthatwereI]eIdintbekingdom>butbewas aIsoknownfOrhiskindheart.Siddharthal]adabeau-
tifulwifewhoIovedbimandw}]0mheIovedS}]ebad
givenbirthtot﹜﹞eirson.But﹚berealizedthatwitI﹞aⅡ thathepossessedandwitha>Itl]atheknew,hecouId
notprotectthem廿omaging’sickness,anddeath. Siddhartbarenouncedhisexistenceasaprince whobyhisroyalbirth,unmatchedcapabilities,and
greatstrengthofcharacterwouIdhavebeenagreat king,andinstead,becameGautama,awandering seekeroftheWay.Hegaveupmaterialsecurityand l3
AWAKENTOTHEBUDDHAWlTHIN
futurepowertoIiveunderthetrees,andtoforage andbegforhisfoodHere>ectedfineclothesand >eweIstowearcast-offrags.HereIinquisbedf>eeting worldIylovetosearchfortheWaytopermanentIove andliberation,whichnomanhadfound. WhenGautamalearnedthatMasterAlaraKa-
lama,ahighlyrespectedteacberwasnearby,he madebiswaytothemaster’scenter.Gautamawas acceptedasastudentandquicklymasteredtbepracticehewasgiven.Hewentbacktothemasterwho thentaughthimhowtoattainthenextmeditative state.Buteventheattainmentofthisstatedidnot
proVdetheanswerstoGautamasquestionsofhow toendthecycIeofbirth’deatb,andrebirth>andhow toIiberatehumanityfrompainanddistress.GautamagratefuIIythankedthemasterforbisteachings anddeclinedaninvitationtoteachalongsidehim. HerespectfullytookhisIeaveandcontinuedtopracticeandsearchfortheanswers.
AfterawhiIe,heIearnedthatanotberteacher,
MasterUdakkaRamaputta’wascloseby.Gautama wenttohimandrequestedtobecomeastudent. ThistimeasweIl,hequicklyIearnedfromhis teacher.HetranscendedaIordinarypIanesofconl4
HEW}-IoHAsAccoMPLlsHEDHIsGoAL
sciousnessandremainedinastateofgreattranquiIity.Butwhenhecameoutofmeditation>tbeprobIemsoflifeanddeathwerestiIthere.Hethanked
t}]emasterforbisteachingsandpoIitelydecIinedtbe offertoremainandbecomethenewmasterupon MasterUdakIKaRamaputta’sdeath. Atthispoint,Gautamahadpracticedunderthe guidanceoftwooft}]emostrespectedteachersof meditation.HehadmasteredeverytbingtheycouId teacbBut,bestiIIhadnotIearnedbowtopermanentIyendsufferingHereaIizedthathehadreacbed thepointwberehemustdiscovertbeWayhimseIf AfteraperiodofsoIitarypractice’hewasjoined byfiveasceticswhobecamehiscompanions.Over theensuingmontbstheyIivedinagroupofcaves andinnearbyforests.AsGautamaintensifiedbis practiceheateonIyahandfuIoffoodaday.Tben, Gautamareducedbisfoodintaketo}essthana
mouthfuIaday. Hesatinmeditationandignoredtbeb>azingbeat
andfreezingcoldHisbodybecameemaciated.His boneswereasbrittIeasdrysticks,hisribswereIike exposedrafters,andhisvertebraewereIikebeadson astring.HiseyessankdeepintohisskullHishair l5
AWAKENTOTHEBUDDHAWITHIN
felloutathistouchWhenhetouchedt}Ieskinon
hisstomach,becouIdfeeIhisbackbone.Thefive
asceticswbowerewithhimcou>dnotmatchhisrigorouspractlce·
Then,oneday,whiIemeditatinginacemetery, GautamasuddenIyreaIizedthatthetraditionalreli-
giousteachings’hisattainmentofe>evatedstatesof meditation,andhispracticeofextremeausterities hadaIIfaiIedtodisclosetbesoIutiontoendpainand distressforthebenefitofa>lbeings|Ifhediedfrom alI]isexertions,whatwouIdI]ehaveaccomplished forothers?
Hetboughtofthepeacethathehadknownin ear}iermeditations.Mindandbodybot}]neededto beheaIthytobeabIetofindthewaytoen>ightenment.One)smindneededtobepeacefuIandfocused.One’sbodyneededtobestrongandhea}thy. Tbenextmorning,Gautamawenttotheriverto bathe.Whenhefinishedbemanagedtodraghimself uptheriverbank,buthehadonIygoneaIittleway when}]ecolIapsedfromsheerweakness.Hemight havediedhaditnotbeenforapassingviIlagegirl,on herwaytomakeofferingstotheforestgods,who gavehimsomerice-miIkAshedrankmoreofthe l6
HEWHoHAsAccoMPLlsHEDH<sGoAL
milk,someofhisstrengtbgradualIyreturned,andhe begantoseetheunityamongaI>t}]ings.Mindand bodyareinterconnectedThewisdomoftheuniverse wastobefoundineac}]andeveryceII.Self-inflicted deprivationwasnottbeanswer.Therewasalready enougbpainintheworId Gautamadecidedtogiveuphisausterepractices andtoliveintheforestneartheriver;HehadreaI-
izedâ&#x20AC;&#x153;theMidd>eWay/>whichbridgesasceticdenial andsensua>attachmentinabaIancedmiddIe
groundHiscompanionssawhimeatingmorefood, talkingwitbthegir}whosometimesbroughtitto him,andnoIongerfoIIowingtbetraditiona>waysof austerepractice.Theybe}ievedthathehadabandonedhisseekingoftheWayandreturnedto worldlypIeasures.Sothefiveleftbim,deeplydisappointedathisseemingweaknessandlackofresoIve. Gautamacontinuedtomeditatealone.HereaI-
izedthateverythingwhichcameintoexistence,>iving andnon-living,wasinterconnectedtoeverything eIse.Nothingexistedonitsown.Hea>sounderstood tbatnotbingwaspermanentandtbateverythingwas changingcontinuously.
l7
AWAKENTOTHEBUDDHAWITHIN
締 THEGREATAwAKENlNG
Gautama,sthougbtskeptreturningtohisquestions: Howdoesoneendunhappinessandpain?Howdoes oneprotectlovedones廿omsicknessanddeath?ln﹣ dulgingoneselfinsensualpleasureswascertainlynot thesolution.
Thetraditiona>be}iefshadIikewisefailedtoproVdetbewaytoendsuffering.Manypriestsdistanced themselvesfromthepainaroundtI]em.Theysacrificedanimalswhileignoringthecriesofpainand terrorastheanimalsdesperateIystruggledtoIive.AII life,}]umanandanimaI,wastobeprotectedand cberished.Thus,tbetraditionaIbeliefswerenotthe answereither.
Gautamaalsounderstoodtbathissittinginmeditationasinstructedbvtbetwomastershadnotenα
abledhimtoeIevatehimselfaboveworldlypain.As
soonasheIeftbiscontemplativestate’bereturned l8
THEGREATAwAKENlNG
toaworIdofbirth’aging,sickness,anddeath.He badnotyetfoundthewaytoendthem. Extremedisciplinesandintensedeprivationwere a>sonottheanswers.ltwasthougbttbatifonepracticedsevereausterities,onecouIdachieverebirthin heaven.ButevenaIifetimeinheavenwouIdendone
daybecausetbeheavenIyrealmsarestiIIwithinthe cycleofrebirthAndbesides>tbeunhappinessand painofthosewhoremainedonearthwouldstiIlcontinueunabated
Torturingone>sbodyresuItsinthemindbeingafHictedasweIl>notinitsfindingpeace.SowhiIetbe bodyisnottobeindu>ged,itshouIdnotbeabused either.Itismuchwisertoproperlycareforones bodysothatitisabletocarryonea}ongtbepatbto enligbtenment. Gautamasasceticpractice,whichsougbttoremove desire,hadresolvednothingMindandbodyarenot separate.TheyareintrinsicaIIylinkedtoeacbother. No’abusingone>sbodywouIdnotbelponetofindtbe answereither.Aftersixyears>Gautamarea}ized,justat thepointofdeath,thatwhatbehadacbievedinhis practicewouIdonIybenefitbimse}f,temporarily.All aroundhim’humanitywasstiIsuffering. l9
AWAKENTOTHEBUDDHAWlTHlN
GautamawouldhavetofindtheWayhimseIf.It seemedtolieinamorebalancedapproacbtomeditation.Hewouldlaterusetheexampleofalute:lf thestringsoftheluteweretootight,thesound wouldbeunpleasantandthestringswouIdmost IikelybreakIftheyweretooloose,tbesoundwould notbeharmonious.TbestringsneededtobeproperIytunedtoproduceapleasingsound>ustasthe beautyofalutecanonlyrevea>itselfwhenthe stringsareproperIytunedâ&#x20AC;&#x2122;t}]eattainmentofserenity canonlybefoundwhenoneâ&#x20AC;&#x2122;sIifeiswellbalanced. OneneededserenityasweIascompassionand wisdomtoendbumanity>spainandunhappiness. Understandingwhatheneededtodo,theoncefuture kingsatdownonapi>eofgrassbeneaththetreehe hadoftensatunderandslowlyassumedameditation position.Hevowedthatevenifonlybisskin,sinews, andbonesremained,andhisbIooddriedupandflesh witheredaway,hewouldnotstirfromhisseatuntiI behadattainedsupreme,perfectenIigbtenment. HebeardthegentIesoundsofbirdsandinsects andtbemurmuroftheriver.Hefeltasoftbreeze
againstbisskinTheairsmelIedfreshHeIigbtly closedhiseyes.SIowIythebreezediedandthe 20
THEGREATAwAKENlNG
soundsaroundhimbecamemerewhispers. Perfectlycalmontheoutside,alertanddeterminedwithin,bewasready.Ashemovedwitbease deeperinto}]ismeditation,Maracame.MaraisaII thatisnegativewithinusandariseswhenwewishto awakenfromourseeminglyendlesssleep.Mara broughtforthmanydemonsincludingthoseofegotism,doubt,passion,pride’andignorancetodestroy GautamasresoIveandattainment.GautamasubduedthemaIl
HemoveddeeperstiI}intomeditation’intoastate unfathomab}etoordinarybeings.Asifbewasona highmountainIookingdownateveryriverhebad evercrossedandeveryrockhehadscaledontheway toreachingthesuInmit)hecIearIysawa>}hispast Iives.Theywerejoinedbyaseeming}yunbreakable karmicchainthatboundbimtocountIessbirtbsand
rebirths’witboutrewardorrespite. HemoveddeeperstiIintohismeditativestate
andsawformationandcessation.HeIookedbeyond thisworldtoothergaIaxiesthroughouttbeuniverse andsawworldstakeform,exist’andthenendHe
sawinnumerabIebeingspassingthrougbcountIess
lifetimes,stiIost,stiIwandering.Hesawtheeter2l
AWAKENTOTHEBUDDHAWITHIN
nallawofcauseandeffectthatgovernedallworlds, incIudingours,workinginaIaspectsofourlives:He understoodhowcurrentactions,speech,thougbtseverytbing-determinedthefuture.Goodproduces
goodEvilincursevilCausesmatureintoresu>ts that,inturn,becomenewcauses.
Thundercracked,}ightningtorethesky’andrain poureddown,soakingGautama,whoremainedmotionlessthroughout.Hecontinuedbisinwardquest. Hesawtbattbepoisonsofgreed,anger,arrogance’ anddoubtareaIlrootedinourignorance.Withgiving,wecanletgoofgreedWithpatience,wecan dissolveanger.Withwisdom,wecansweepaway ignorance,arrogance’anddoubt.
Peoplebebaveastheydobecauseofpast thougbts,words,andactions,buttbeydonotknow this.OnepersonwilIactoutofignorancewhi>eanotberwillreactfromthesameignorance,andsothey
becomemoretightlyboundtoeachotber.Allbumanity-aIlbeings-areboundbythatslim,inVsibIe cbainthatstranglesallwhodonotsee.Thischainis ignorance.Andonlytheswordofwisdom,which ariseswbenoneisseIfless,canseverit.Whenone
letsgoofego,oneseesthatweareaIone,thatwe 22
THEGREATAwAKENlNG
areallinterrelated
Gautamatranscendedtheordinary>eve>sofconsciousness.Pinal>y,befoundtheanswersbehad beenseeking.Theywouldbecomethecoreofhis
teachings-thePourNobleTruths.Lifeissuffering. Sufferingiscaused.SufferingcanendThewaytoits endliesalongthepathofdiscipIine,concentrationâ&#x20AC;&#x2122; andwisdom.
ThebIackcloudsclearedThethunderandIigbtningceasedAshe>ookedupandgazedattheskyâ&#x20AC;&#x2122; heknewhehadfoundtheWaytosupremeenlightenment.lgnoranceleadstocraving,cravingtorebirth,rebirthtosuffering.Sufferinghasacauseand anend
NoIongerwouldhehavetobereborn.Porhim, thechainnolongerexisted.Hebadsevereditwith
theswordofwisdom.Hewasfu>>yIiberatedThis washislastbirth
Hesmiledashegazeduponthenewdawn.There wasnomorepain,nomoresorrow,onIyinfinite peaceandaprofound,unconditionaIloveforaI>be-
ings.Now,afterhisinnumerabIeIifetimeswandering throughthevaIey,hisgrowingdiscontentasthe princenamedSiddbartha,hissixyearsofstrivingas 23
AWAKENTOTHEBUDDHAWITHIN
thewanderingseekerGautama,andhisnigbtof awakening,hehadfinaIyreachedthesummitand foundtheWaytoteacha>Ibeingshowtoendtheir painandunhappiness.Hewasnow((Buddba,â&#x20AC;?fuI}y awakened.
Gautamaremainedintheforestforforty-nine
daysandtboughtofbowtoteachotherswbatbehad justexperiencedHehadfinallyperceivedeveryt}ling andindoingsoeIiminatedtbeignorancethatbound bim.ButtherestofbumanitywasstiIItrappedin
ignorance.Beingabletoseeonlyaminuteportionof reaIity,theywereeasilymisledbymisperceptions andpersonalviews.Theycou>dnotyettruIysee. Theydidnotyetrealizethateveryonehaswithin themseIvesthesamenaturethathe,theBudd}Ia,
bas.Today,westilldonottruIysee.lndeed,every liVngbeingbastbistruenature.Thus,aI}beingsare, bynature,equalBynatureâ&#x20AC;&#x2122;nohumanissuperiorto anyanimaIoranylivingbeing.LikeGautama,humanityhastheabiIitytodiscovertheundistorted trutboftheuniverse.lfpeoplecandiscoverthis truth,theytoocanliberatetbemselves. Andsoitwastimetoteacbwbathehadlearned.
Heuseddifferentmethodstoteacbdifferentpeople. 24
THEGREATAwAKENlNG
Toteachthosewhowere}earned,heusedlogicand bisunderstandingofthereIigiousteachings.Por tbosewbowereintuitive,heusedimagesandactions,notspeechPortI]osewhoweresimp}e,he spokeonIyafewnecessarywords.Andforthosewho weresuffering,heshowedthataIIbeingsunderwent painandunhappiness. ItwastimetoIeavetI]epeaceoftheforest.Pirst’ heIookedforMasterAIaraKa}amaandMaster
UdakkaRamaputta,andthen’hisfiveformercompanions,forI]eknewtheywerereadytounderstand whathecouldteacbtheln.WearingtherobeprovidedbythegirIwhoI]adgivenhimtherice-miIk’he setout.
Ont}]eway,tbeBudd}]ametamonkwbohad beenastudentoft}]etwomastershewasseeking. HeIearnedfromthemonkthatbotbofbisformer
teachershaddiedRegretfUIy,itwastoolateto sharewhathehadIearnedwitbthetwoaccom-
plishedmasterswbosogenerouslytaughthimeverythingtheyknew.Hethenenquiredaboutthefive asceticsandlearnedwheretheywerepracticing.The BuddhaheadednorthtofindtheIn
AftermanydaysofwalkinghereachedDeerPark, 25
AWAKENTOTHEBUDDHAWITHIN
wherethefivewerestayingWhentbeysawhimapproachingtheydiscussedwhattodo.Theyrememberedhowhehadstoppedhisausterepractice,begun toeatmore,andinteractedwiththelocaIpeopIe. TbeyhadrejectedandIefthim.Nowherehewas again|TheydecidedthattheywouIdpaynoattention tohimandnotevenstandtoproperlygreethim. ButastbeBuddhaapproacbed,tbeywereunable toignorehim.Hisappearancewasradiant,hisbearingdignifiedyetgent}e.Thefiveasceticshad achievedmuchunderstanding.Perhapstbeyrealized thatthiswasnoIongeranordinaryman.Tbey quickIytookhisbeggingbowlandgavebimastooIto sitonandsomefreshwatertodrinkOnlytbendid tbeysitdownonthegroundaroundbim. TheBuddhatoIdthemthathehadfoundwhat
theywereseeking.Atfirst,noonespoke.Thenthey questionedhowcouldonewhohadabandonedhis asceticwaysandbeguneatingmorefoodhavepossib}yfoundtheWay? TheBuddhaaskediftheybadeverheardbiInlie orpreviousIyclaimthatbehadachievedtheWay. TbeyrepIiedthattheyhadnot.Thenwouldthefive IistentohimsohecouIdtelIthemwbathehad 26
THEGREATAwAKENlNc
Iearned?TheyrequestedtheBuddbatoteachthem. TheBuddhatoIdthemtbatw}]athebadIearned
wasnottheresu}tofanyanalyticaItbinking,butof havingseenreality.TbosewI]oseektheWaysI]ouId neitherimmersethemseIvesinsensualpIeasuresnor deprivetI]eirbodiesofessentiaIneeds,butfolIowtI]e patbofmoderation.HeexpIainedtl]ataI}beingsw}]o liveinthisworldaresub>ecttofourbasictruths.The firstthreearethatsufferingexists,itiscaused,andit hasanend
Thefourthtruthexplainshowtoendsuffering throughtheproperpracticeofdiscipIine,concentration’andwisdom.Thiscourseofconductneither
deniesnoravoidssuffering.ltfacessufferingand transformsit.Thepracticeofdiscipline,concentration’andwisdomwiIuItimateIyleadonetoIiberation,peace’andjoy.
27
AWAKENTOTHEBUDDHAWlTHIN
辮 TuRNlNGTHEDHARMAWHEEL:
THEFouRNoBLETRuTHs
lnlife,thereissufferingSufferingiscaused.SufferingcanendThewaytoitsendistbrougbthepracticeofdiscip>ine’concentration,andwisdom. ItmightseempessimisticfortheBuddhatosay thatinIifethereismucbunbappiness.Butbedidnot leaveitatthat,forIikeagooddoctor,hediagnosed tbefundamentaIprobIemofIifeanddecIaredit:Life involvessuffering.Likeagooddoctor,hewantedto heIpallbeingssothattheywouIdattaintbeunderstandingtbatwouldleadtoawakeningand,thus’obtainpermanentreleasefromthisdistress.Hewasnot concernedwithwor>dIyorspirituaIspeculationbut withl]owtobeIpaIIbeingsachieveIiberation. AndIikeacaringdoctor’heoptimisticaIydeterminedthatacureexists,andprescribedtherequisite treatmentasembodiedintbePourNobIeTruths: 28
TuRN<NGTHEDHARMAWHEEL
rightunderstandingandproperpractice.TI]ePour NobIeTruthsproVdetbesolutiontoourunhappiness. Weneedtounderstandandabandonsufferingandits cause,andembracetheproperwayofliving.This statementissureIyoneofoptimism,notpessimism. UponhearingtbatinIifethereismuchsuffering,
peopIeoftensaythattl]eydonotMsuffer.”Welnight understandbettertbemeaningofsufferingifwe thinkofitasdescribingIifeasneverbeingcomplete|ysatisfactory.WeveryoftenfeeIsomedegree ofphysicaIormentaIdiscomfort.Atothertimesin
ourlives,weaIIundergogenuinepain.InitiaIIy)we experiencetbetraumaofbirth;Iater,weencounter
diseaseandi>Iness.ManyofuswiIgothroughaging, andnoneofuswiIescapedeathWeareaIlsubject tot}]eemotionaIhardshipsofpainandgriefaswe undergothementaldistressoffai>ingtoattainwhat wewish.AI>toooften’wefindourseIvesbavingto toIeratethepresenceoftI]osewedisIil(eor’perhaps, evenbate.AndeventualIywewiIlbeseparatedfrom aIlthosewelove.TbeseareaIlformsofsuffering.As Siddharthahad>earned,evenakingisheIp>essinthe faceofaginganddeath
RegardIessofwbetberwesayIifeentailspainorit 29
AWAKENTOTHEBUDDHAWITHIN
isnevercompIetelysatisfactory’aIbeingsaresubject todistress.Simplyput,tbingsusuaIydonotgoaswe wishPorexampIe,wemayfindourse}veshavingto moveawayfromthoseweIove.Oftenatwork,we needtointeractwithorreporttopeop}ewbodonot thinkthesamewaywedo,and,thus’ourworkpIace becomesapIaceofantagonismandstress.Orwe mayhavetowatchheIplessIyast}]oseweIovemust endureaniInessforwhichthereisnocure.
Oursufferingisthedisappointment,bitterness, andheIpIessnesswefeelWhentbingsdonotgoas wewish,IifeisveryoftenunfuIfilling’andevenifit isnotpainful,itiscertainIyunsatisfactory.Whenwe dogetwhatwewish,wefindthatgoodthingsand goodtimesdonotlast. ForexampIe,forthosewhohavenotbeenabIeto eattheirfavoritefoodforalongtime’thesuddenappearanceofitcanbringgreathappiness.Uponseeingthefoodanddetectingitsaroma,wewil>smiIein anticipation.TheconsumptionofitbringspIeasure aswesavortbetaste.Memoriesofthepastenjoy-
mentofitcomefIoodingbackRememberingthe
peopleweusedtosbareitwithbringsafeelingof contentn]ent.
30
TuRN{NGTHEDHARMAWHEEL
ButwhatifweovereatPWithinourenjoymentIies tbeseedofdistressaswegiveintooursensesand eattoomuchNoIongerhappyâ&#x20AC;&#x2122;wenowfeeIuncomfortableandmayevenbecomeiII.Happinessturns intodispIeasurebecausehappinesscontainswithinit futurediscontent.Andevenifwedonotovereat, evenreasonabIeeatingonlytemporarilystopsour discomfort.Verysoonwearehungryagainanddistressedagain.Andthelossofourrecenthappiness becomesanothersourceofdistress.
P>easurefromanyworIdIyactivityineVtablyturns intodistresswbeneveritgoesbeyondtbeboundsof moderation,whetheritiswaIIKing,reading,eating thatfavoritefood,oranyot}]erinterestthatween>oy. WhenwebeginwaIldng>initialIyitisveryenjoyable, butafteracertainamountoftimeitcanbecomeex-
haustingandpainfulAftermany}]oursofreading ourfavoriteautI]or}sIatestbook,oureyesbecome tiredWefeelstifffromIackofmovement,andwe
feeltbeneedtomovearound.Thus,pIeasurecanin itseIfbecomediscontent.Butapainfulexperience doesnotnaturaIybecomepIeasant.Tocounteract thepain,oneneedstochangewbatoneisdoing. Sufferingisinherentineverythingwithinourexis3I
AWAKENTOTHEBUDDHAWITHIN
tence.Tbus,thisisthefirsttruth:lnIifethereissuf-
fering.Whatisitscause?lgnoranceandgreed.lgnoranceistbelackofunderstandingtbataIcondi-
tionedtbingsareimpermanentandarevoidofan everlastingindividuaIidentity·GreedisthecraVng andattachmentformaterialthingsorpleasantexperiencesoranythingelse.WeprobabIytbinkthat wearenotgreedy;itisotherswhohavegreed:We onIyhavereasonablewishes.
lfyoufeelthatalIyourneedsarereasonabIe, pIeasereconsider·Thinkofoneofyourmosttreasuredpossessions.Pictureitinyourmind.Now,think ofgivingitaway.Whatdoyoufee>?Ifyouare}ike mostofus’youwilIfindthatitisverydiscomforting toconsidergivingawayatreasuredpossession.This isattacbment.Attac}]mentsareouremotionaIde-
siresforpeople’pIeasures,ideas,andsoon.Ourattachmentsand,therefore,ourcraVngsIeadusto
thinkthatcontrollingothersorhavingthingswiIl makeushappy. Butsoveryoften,everytimeweacquiresome-
thing,itsappealsoonfades.Wethenwouldlikea newerversionoradifferentcoIororafanciersty>e·
Thisisgreed. 32
TuRMNGTHEDHARMAWHEEL
ltisIiketakingachiIdtoatoystore.ThechiId
doeseverythingpossibIetogethisparentstopurchaseaparticuIartoy.Outofgenerosity>ormore likeIyfrustration’theparentbuystbetoyfortbenow happychi}d.ButafteronIyafewdays’thetoyvery oftenwiIlbegintoIoseitsappeaI’andsoon’thecbi>d }osesa}>interestinitandwantsanotl]ernewtoy.As adults,webehaveinexactIythesamemannerexcept ourtoysaremoreexpensive.Buttheprincipleisthe same:WearerareIysatisfied.Whenwetrytofind
happinessthroughideas,possessions,orotherpeople,wewillneverattainhappinessbecausewbatwe wanttoaccumuIateare’bytheirverynature’transitoryandimpermanentldeaschangeorgooutoffavor;possessionsbreak’get}ost,oraretakenfromus. PeopIedieorsimplyIeaveus. AIIofushavegreed,desires>andattacbmentsfor
things,peopIe,life’andmore.Why?Wearedeluded) andinourunawarenesswedonotseethingsasthey realIyare.Itis>ike}ookingatthereflectionoft}]e mooninthewaterandthinkingitistbereaImoon. WedonotseethereaIity.Wedonotunderstandthat weareonewithtbeuniverseWedonottrulyunderstandcausaIityandwhythingshappen.Wedonot 33
AWAKENTOTHEBUDDHAWlTHlN
understandthatwearedrowninginourseIfisbness andignorance,orthateverythingisimpermanent
andconstantIychanging·Wedonotunderstandthat IifeentaiIssuffering’tbatitiscausedbycraVng,tbat sufferingcanend,andthatthewaytoitsendisthe pathofproperpractice. OurIackofunderstandingisanunderlyingcause ofwhywearestilIunhappy,stiIdiscontent.Our lackofawarenessbIindsustothetruthItis}ikebe-
ingawakenedbyastrangesoundinthenight:Inour ignorance,wethinktbatitisanintruderandwe panic.UponrealizingitisonIyabranchtapping againstawindow,werelax.lnourignorance)wedo notknowwhatisrealWethoughttheintruderwas reaIandpanicked,butwewerewrong’ AndifwetbinkthatweareindividuaIsandthat
wehavease}f,weareagainwrong.lfwehavea “self’”whereisit?Isitinourheart?Inourmind? SomewhereeIseinourbody>AsBuddhists,webeIievetbatthereisnoindependentseIf.Weareinterrelatedtoeverythingintheuniverse.UntiIwerealize thistbroughourownexperience,wewilldoevery-
thingwecantoprotectour<<self’”tomakeour“self” morecomfortable>tokeepour“seIf’a>ivelongeI-aIl 34
TuRNlNGTHED<-<ARMAWHEEL
becausewedonotyetreaIizethatweareal>one.We
arestilIdeIuded’stiIlignorantAndignorancegives risetoattachments,cravings,jealousy,bitterness,and more.Whenourgreedisnotsatiated,wegiveriseto theheartofangerofwhichtherearemanyfOrms. Whenwedonotgetwhatwewant,webecome annoyedWhenwelosewhatwehave,webecome
resentfulWhenweareunabletobewithpeop}ewe like,webecomeirritatedThesearealIformsofan-
ger.Angerhasitsrootsintbediscriminatoryand mistakenideaof“lamanindividual.>’Asaconse-
quence,wefeeltheneedtoprotectourideasand possessions’theneedtoprotectwhoweareindiVduaIIy.lgnoranceIeadsustothinkintermsofgain or>oss,ofpIusesandminuses,andsowefeelthe needtoprotectwhatisours,whetheritisathing,an idea,oraperson. T}]isconceptof“mine”IeadstoseIfishness’which inturnresultsinourwanting>eitherofwhatwedo notbaveormoreofwbatweaIreadyhave.Thisis greedandwhenourgreedisnotsatiated’wefeeIresentmentandanger.Whenangerremainsun-
cbecked’itwilIintensi吋intohatredthatinevitabIy growsstrongeruntilkilIingbecomesunavoidable35
AWAKENTOTHEBUDDHAWITHlN
aI>becauseofaHawedconcept,aIbecauseof“l” Greedthatisnotsatiatedresu>tsinanger.Greed andangerarisebecauseweareignorantanddonot knowthatcravingleadstomorecraVng.This,the Buddbasaidisthesecondtruth:Sufferingiscaused TheBuddhadidnotjustteIIuswhattheproblem was-thatlifeentailsdistress,thatourlivesarefiIed
withdissatisfaction,thatweareunbappymuchofthe time-andthenIeaveitatthat.Hewentonandex-
pIainedthattbisiscausedbyourowngreedThis greedcomesfromourignorance.Andt}]enhetoIdus unequivocaIlythattbereisawaytoendthissuffering WecandothisbyeIiminatingourselfishness. Whenourgreedandattachmentsnolongerexist, sufferingceases’andthestateofNirvanaisattained NirvanaisthestateinwhichwearepermanentlyliberatedfromourunI]appiness.lntbisstate,tbereis notboughtof“me”orMmine,}’andtbereisnomore greed,anger’andignorance.lnstead’thereispeace’ Iove,wisdom,andaleveIofcompIetehappinesstbat wecannotimagineorbegintodescribe. TbeBuddhadidnotteIIusaboutsufferingtotake tbejoyoutofourIives.Hedidnotintendtbatwe shouldfeeltbatlifewasdepressingorunbearableor 36
TuRNINGTHEDHARMAWHEEL
hope}ess.Hejustwantedtos}]akeusoutofour comp>acencv.HebopedthatwewouIdawakenand
rep>aceourcurrentstateofignorancewithoneof understandingTodenythatsufferingexistsispointless.ButtobecomeimmersedinfeeIingsofhopeIessnessisequaIyfutiIeWeneedtofoIIowtI]e MiddIePatbandfindaninnerba>anceâ&#x20AC;&#x2122;toneither
drowninnorignoredistress,buttostrivetoovercomeourunsatisfactoryexistence.Thus,wenowreaIizetbethirdtruth:Sufferingcanend. Thewaytoitsendisthefourtbtruth:Practice.
Differenttraditionsandteacbersmayexplainthe practiceinsIigbtIydifferentways,buttheessenceof practiceisdiscipline,concentration,andwisdom.
37
AWAKENTOTHEBUDDHAWITHlN
çś´ THEPATHToLlBERATIoN:
DIsclPLINE,CoNcENTRATIoN,ANDWlsDoM
ByacknowIedgingtheexistenceandsourceofsuffering,wecanceasetocreatefurtberunhappinessby practicingmoralseIf-discipline.ThisenabIesusto attainthemeditativeconcentrationthatgivesriseto intuitivewisdom.
AswitheverytbingtheBuddhataught,moraldiscipline,meditativeconcentration,andintuitivewisdomarenottberesuItofbispersonaIopinionsor
arbitraryjudgments.Theyarederivedfromtbestandardofwhatiscorrect,bonest,andbeneficialFor
example>tosaythatIyingiswrongisnotapersonaI opinionltismoraI>ywrongbecauseitisdeceitfulIf wesaysomethinguntrueorwesimpIyexaggerate something,theotberpersonwi}lreactimproperly becausewehadgiven}]iminaccurateinformation. Lyingismora}Iywrongbecausewhatwesaidwasnot 38
THEPATHToL!BERATloN
correctandwewerenotI]onest.AIso)lyingisnot beneficialtoeitherthespeaIKerortbelistener.The seedsforbeinghurtinthefuturehavebeenreinforcedintl]espeal<er’andtheseedsforsadnessor bitternesshavebeensownintheIistener.These
standardsofwhethersomethingiscorrect,bonest, andbeneficiaIcanenabIeustodevelopdiscipIine, meditativeconcentration,andwisdom.
TobeginourpracticewecanstartwitbsomebasicunderstandingFirst)wecantesttoseeifsuffer-
ingexists,andifitiscausedbycravingandbyexpectations.Whenweexperienceeventsnotgoingthe wayweanticipate’wbengoodtimesdonotlast’
wbenthoseweIovearenotalwayswithus,andwe fee}tbat,yes>IifeisIarge>yunsatisfactory>weareexperiencingthereaIityofdiscontentment.Butwe cannotstopthere. Pormany,itbecomesIogicaIforonetowantto embarkonthepatbtogenuinehappiness.ThePour NobIeTruthsareintbemseIvesstatementsofcausaI-
ity.Wehavecravingandexpectations,whichweanticipatewiIImakeushappy.lfweweretojustIand thisnew>ob’orifonlythiswonderfulpersonwereto faIlinIovewithus,>ifewouIdbewonderfuI.But, 39
AWAKENTOTHEBUDDHAWITHIN
whenthesedesiresarenotfuIIed>distressarises.
Whenweremainstuckinanoldjob,orthereisno onetomeetuswbenwegobomeatnight>weun-
dergodisappointmentandIonelinessbecauseour expectationsremainunfulfilled. Butwhatifweobtainedwhatwewanted>Inevi-
tabIy,thingswiIIbecomeunsatisfactoryw}]enour otberexpectations’ofwhichtherearemany’arenot met.Thenewjobrequiresustowork>onghoursand thereareconstantdeadIineswebavenohopeof
making.ThewonderfuIpersonfaIsinIovewithus, butafterawhiIewedisc0verthatheisnotreaIythat
wonderfulPerhapshishabitsareannoyingorhe doesnotreaIIyIistentous. Tbus,whenourwishesandexpectationsarenot
met,unhappinessiscreated.Andevenw}]enour hopesarefuIfiIed’thehappinesswiIatsomepoint begintofadewhenourexpectationschange.Consequently,discontentmentiscreatedyetagain.Inevitably’weendupunhappyandunsatisfied,ifnot fromonething,thenfromanother,al>becauseof expectationstbatarisewhenwehaveattachments andcraving.
ToreduceourcraVngandeIiminateourattach40
THEPATHToLlBERAT<oN
ments,wecanpracticenonattachment.Thinkofit asIettinggo.ltdoesnotmeanwithdrawingfromsocietytoleadareclusiveIife.AnditmostcertainIy doesnotmeanneglectingourresponsibiIitieseitber. WestiIlneedtodothebestwecaninwbateverwe
aredoing,whetherwearemeetingt}]atdeadIineat workorwashingthedishesathome.Thetruespirit oflettinggoisthedetacbmentfromdesiresandexpectations.ltisourgreedthatcreatessuffering. Whengreedisreduced,discontentwilIikewise Iessen
IfwekeepteIIingourseIvestI]atwewantsomethingbecauseitwiImakeushappy,wearereinfOrcingthatdesireandincreasingourunrealisticexpectations.Onceweunderstandcausa}ity,wewillrealize tbatwhatwehavenowandwiI]aveinthefutureis
whatwehavedestinedourselvestoreceive,from
whatwedidinthepast.Thishappenswhetberor notwedesireit.Butwitbnodesire,weavoidpotentialdisappointments.
Whenwenolongerl]avecraVngandexpectations,wewilInotundergodisappointmentsdueto ourunfulfi}Ieddesires.Notbeingdisappointedhelps ustobebappier.lfsomethingenjoyablehappens>of 4l
AWAKENTOTHEBUDDHAWITHIN
courseweappreciateit,forunexpectedhappinessis tbebestofaIkindsofhappiness.ButmoreimportantIy,witboutexpectation,thereisnodisappointment.Howcanwemisswbatweneverthoughtof havinginthefirstplace? InitialIy,inourpracticeofnonattachment,wewiⅡ focusonrelievingourowndissatisfactionbytraining ourseIvestoIetgoofattachmentsandexpectations. Gradually,wewiIdeveIopthewishtohelpthose aroundustoaIsoendtheirsufferingAswekeepexpandingthiscaringtoothers’wewilIbeincreasing ourloving-kindness.NolongerthinkingsoIeIyofourseIves,wewiIlseekbappinessforaI’andthereby practicecompassionandnotharmotbers.Eventually,ourheartofloⅥng﹣kindnessandcompassionwiⅡ encompassalIotberbeings. Lettinggotransformsgreedandattachment.Loving-kindnesstransformsanimosityandbitterness’ andharmIessnesstransformsinconsiderationand
crue}ty.Greed,iIlwiI,andthougbtlessnessarise fromignoranceandourfaiIuretounderstandcausality.Wecaneliminateourignorancewithwisdom. Butwheredowebegin>
WebeginwithmoraIseIf-discipline,withtraining. 42
THEPATHToL>BERAT<oN
OnabasicleveI’weabstainfrom(l)killing;(2) stealing;(3)sexua>’orsensuaI’misconduct;(4)Iying; and(5)takingintoxicantsOnabroaderbasis’we behaveinamoralandethicalwayineverythingwe do.ThesefivetrainingswiIlbecoveredinmoredetaiIintbesectionontbeprecepts;butIwouldliketo touchontbembrieHyhereinshort. BynotkiIIing,werevereaIife,andhavecompassionandrespectnotjustforotherpeopIebutaIsofor animaIs’insects’pIants)andtbeearthwhichsupportsus.Byourveryexistence)wearetakinglives. AswewaIk,westeponinsects.ToproducetbefOod weeatandthewaterwedrink,miIlionsofother
animaIandmicrobio>ogicaI}ivesaredestroyedWe cannotstopeatingordrinkingwater,butwecan makecertainwedonotwasteanything.Understandingourimpactonothers,wecanusewbatweneed, butnomorethanthat.
NotkiIingaIsohasaInoresubtleaspect:We shou>dnotkiItbeseedsofgoodnessinothersor harmanotheremotionaIy.WhiIeourthougbtsand actionscanbedamagingtoothers’itisourspeech thataItooeasilycommitsthisoffense.Ourcareless, sarcastic,orangrywordscandeepIywoundachild,a 43
AWAKENTOTHEBUDDHAWITHlN
Iovedone’orafriend.Weneedtouseourspeecb
wiseIyandspeakfromtheheartthatwisbestohelp others.
BynotsteaIing,werespectthepropertyofothers. Wedonottakeoruseanytbingwithoutpermission oftheowner.ThisseemssimpIeenough,butthis trainingaIsomeanstl]atwedonottakethatbook whichis>yingunclaimedinarestaurant.Neitherdo wekeeptbeextradollarthattheclerkmistakenIy gavetousnordowetakethingsfromwherewework forpersonaIuse· Bynotcommittingsexual,orsensual,misconduct, wedonotinduIgeinsensuaIpIeasures,understandingthattodosonotonIyincreasesourattacbments andcraving,butourdiscontentasweIl BynotIying’wespeaktruthfuIIy’understanding thepowertbatourwordscanbave.Wecbooseour wordswiselyrealizingthatgreatharmcanresultfrom ilI-considered,untrutbfulspeech
Bynottakingintox1cants’wedonottakesubstances tbataffectourabiIitytothinkandbehavecIearlyataII times,andthatbarmourbodies.Remainingclear}]eadedbelpsustonotbarmot}]ersorourseIves. Thesecondcomponentofproperpracticeis 44
THEPAT}-lToL<BERATIoN
meditativeconcentration>nmeditativeconcentra-
tion,wefocusourattentiononwI]ateverwearedo-
ingatthemoment:worI(ing’pIayingagamewithour children,IisteningtoafriendorIovedone>orchantingaBudd}]a!sname.T}]erearenodistractionsor worries,nodoubtsordrowsiness’nodiscriminations
orattachments:Weremainunaffectedbyourenvironmentandmaintainacalm,undisturbedmind
InitiaIly,thisstatewiIIbringjoyandasenseofease EventualIy,itwiIenabIeustoseethingsasthey truIyare. Wecantbinkofourmindasamirror,whichre-
flectseverytI]ingperfectIy.Butthismirrordoesnot judge,norisitattachedtotbeob>ectthatisseenref>ectedinit.Wbateverisinthemirrorisreflected
clearlyandpureIy.WetrytodotbesameinourpracticeofmeditativeconcentrationTheobjectiveisto seew}]atappearsinthemind’buttonottryto}]oId ontowhatarises.Wbenweaccomplishthis)wewiII no>ongerbepuIIedinonedirectiononemomentand tbeninanotberdirectionthenext.WbentI]e
t﹜﹞oughtpasses,wewiⅡnotmissit.OurmindwiⅡ returntoacaImandclearstate.
lneverydaylife,wecanconcentrateonwbatever 45
AWAKENTOTHEBUDDHAWlTHlN
wearedoingWewiI|beawareofwhatisbappening aroundusbutwewiIlnotbedistractedordisturbed
byit.lndaiIyIife,wecanpracticemeditativeconcentrationineverythingwedo’whetberweareworking,wateringthegarden’ordriVngourcar.We cboosetbeobjectoractiVtyofourattentionand tbenremainfocusedonit.
ThemoreweareabIetoconcentrate,thebetter ourliveswilIbecome.Asourawarenessincreases, wewiIImakefewermistakes.OurfrustrationwiⅡ
diminishandwewilIbecomehappier.Ourobjective inthiskindofconcentrationistoreacha>eve>where
wenoIongerworryaboutwhathappenedyesterday orfearwhatmayhappentomorrow.WewiIltbusfeel moresecure.Also’whenwenoIongerfindourse>ves beingswayedbywhatevertboughtsorfeeIingsthat happentoarise,wewilIremaincalm. Wealsostrivetoattainmeditativeconcentration
inourBuddhistpractice.Somemethodsrequirethe guidanceofateacber,whileotherscanbepracticed onourown.Onourown)wecanconcentrateonim-
permanence.ThiswiIIenabIeustounderstandthat nothingremainstbesame,andthatcravingandignorancekeeppuI>ingusbackintounhappiness. 46
THEPATHToLlBERATloN
InthepracticeofconcentratingonnoseIf’wewiⅡ realizethateverythingisinterrelated.Thereisno you,nol;tbereis>ustoneThispracticewilIheIpus toreduceconflictswithothersandtonoIongerexperienceIoneIinessandaIienation.lnstead,wewiII knowtheunityofaIlbeings. ThepracticeofconcentratingonNirvanawiⅡ helpustofindthisultimatereality.NolongerwiII wefeelthattbereismoretoIifethanwhatweare
experiencingatanymomentandthatwearemissing outonsomethingmoremeaningfulouttbere. ThepracticeofconcentratingonaBuddha’sname wi}IheIpustobecomeonewiththeperfectcompassion,perfecthappiness,andperfectpeacetbatistbe Buddba.AswerealizethatweareaIreadyonewith theonewhoisperfect,wenoIongerfeeItbatweare goingtotaketbejourneybyourseIves>nitiaIy,tbe goalsofunderstandingu}timatereaIityandattaining perfectionmayseemfarbeyondourreacbButthe pathtoreacht}]emIiesatourfeet.Proceedingonit requiresmoraIdiscipline,meditativeconcentration, andintuitivewisdom.
ThefinaIcomponentofproperpractlcelslntultlve wisdomlntuitivewisdomisnotaninteIectuaIpur47
AWAKENTOTHEBUDDHAWITHlN
suitnorisitameasureofacademicintelIigence.ltis insightfu>knowingandunderstanding’anditarises fromwithinuswhenourmindsareclearandcaIm.
InitialIy,whenwestartthepracticeofmoraldiscipline,meditativeconcentration,andintuitivewisdom,ourmotiveswiIbemoreseIf-centeredTbisis
perfectIynorma>andareasonabIepIacetostartfrom asweseektoimproveourse>ves’withtheaimofimproVngour>ivesand,then’offreeingourselvesfrom suffering.GraduaIywewiIbegintogeneratethe wishtohelpothers.WbiIewefocusonreducingour ownfeelingsofdissatisfaction,wewiImakeprogress-whichisobVous}ygood.ButwewiI>really begintostrengthenourpracticewhenwegenerate tbeaspirationtobelpaI>othersalongthepathas weI.
48
KARMAANDREB>RTH
芒蠻﹤ KARMAANDREBlRTH
WhentheBuddhaspokeofvariousuniversaIphenomenaandeternaIprincipIes’hewasteachingwbat hehimseIfhadIearnedtl]rougbobservationanddirectexperience.Hetaugbtthateverythingisimpermanent,theexistenceofsuffering,howitiscaused’ andhowtoendit.ThewaytoendaIthatisunsatisfactoryandpainfulinourIivesistofoIowthepatb ofdiscipline,concentration’andwisdom.Practicing witbdiligenceonthispathonecanattainliberation fromdistressandunhappiness. TheBuddhaaIsospokeofthelawofcausa>ity: Wereapwhatwesow.Goodresultsingood,andbad incursbadWebavecreatedourIivesandarethus
responsib>efortbem.Sincewearetheoneswho
havecreatedour>ives’weaIonecanchangethem. UnderstandingthatunhappinessiscausedbycraVng andexpectations,wecanbegintochangeourIives 49
AWAKENTOTHEBUDDHAWITHIN
byeIiminatingthesenegativeemotionalhabitslfwe havenoexpectationsofsomeoneorofcertaincircumstances’wewiInotbesubjecttodisappointmentandwilInotreactwithannoyanceoranger. Andifwearenotimmersedinfrustrationandre-
sentment,wecanremainca>m.
TbeIawofcausalityisnotaman-madelawora judgmentbyanexternalforcethatimpingesupon ourIives:Causalityisanatural>aw’asnaturalasa ba}lbouncingbacktomeafterIhadthrownit againstawalI.AstbephysicistSirIsaacNewton said,everyactionmusthaveanequaIandopposite reaction.SimpIyput,wereapwbatwesow.Since causalityisanaturaI}aw,thereisnojudge’jury,or rulingbodythatdeterminesourconsequences:Our pasttboughts,speech,andactionsdetermineour Iivestoday.Andjustasourlivestodayaretheresult ofourpast,whatwesay’think’anddotodaywiIl shapeourfuture. TheBuddhaexplainedthatpbenomenaarecreatedbythebeartlfwespeakoractwithanimpure beart,thensufferingwiIlfoIIowus’assure>yasacart folIowstheoxenthatpuIIitlfwespeakoractwitha serenebeart’thenhappinesswi}Ifo>>owusjustIike 50
KARMAANDREBlRTl-l
ourshadowdoes.
Forme,personally,thekarmicexpIanationofwhy thingshappenhasalwaysmadesenseltwaswbat firstdrewmetoBuddbism.ItmaynotyetproVdetbe answersyouseekâ&#x20AC;&#x2122;butformeitdidWhydosome peopIehavesucbdifficuItliveswhiIeothersseemto haveeverythingt}]eycou}deverwant?Wbyisthere somuchunbappinessintheworId?Dothingshappen randomIyoristhereapatterntoexistence> PromaBuddhistperspective,theIawofcausaIity exp>ainstbatthingshappentousbecauseofwhatwe havedoneinthepast.WeareresponsibIeforourseIves.Hence,wecannotbIameanotberforthecircumstancesinwhichwefindourseIves.Understand-
ingthis,wewiIlgraduaIIyIearntostopblamingothers,ourenVronmentâ&#x20AC;&#x2122;evenourparentsforwhathappenstous.TheinequalitiesinIifeareduetoour ownpastthoughts,speech,andactions.Theseresult int}]efamilythatweareborninto)thepersonwe marry,thechiIdrenwehave,andeventheenVronmentinwbichweIive. Karmaisanactionoracombinationofactions
performedbyusandwhichinvariablyproducesresults.Theseactionsmaybegood,bad,orpure.Good 5l
AWAKENTOTHEBUDDHAWITHIN
karma>eadstofavorab}eresu>tsandrebirthint}]e
bigherreaImsofrebirth.BadkarmaleadstobadresultsandrebirtbintheIowerreaImsofrebirth.Pure
karmaleadstoenIightenmentandenablesoneto transcendthecycIeofrebirth. KarmicactionscanbecreatedbyanindividuaIor jointlybyagroupTheconsequentresultscanbe goodorbadandhelptodeterminethefutureofthe individuaIorindiVdualswhocreatedt}]em.WhiIe
thecausewiIalwaysproducearesult’wbentbatresuItwilloccurcannotbepredicted.IftherightconditionsdonotmanifestforawhiIe,theresuItwiIie
dormantforaslongasittakesthoseconditionsto n]ature.
RegardIessofthetimeframeinvolved,thecausaI linkisclear.Thoughtsofgreed,animosity,cIosedmindedness’andofpIeasingourseIvesattbeexpense ofotherswilIresuItinadverseconsequences. ThougbtsofseIessness)considerationforothers, andunderstandingwiIeadtogoodresuIts.Ourgoal istoeliminatetheselfishandnegativeactions’and toincreasethepositiveones.Ateveryinstantinour lives,wecandecidewhatwewiIlthink,say,ordoin thenextmoment.ButunfortunateIy’mostoftbe 52
KARMAANDREB>RTH
timewedonotconscious>ymakesuc}]decisions,eitherbecauseweremainunawaret}]atwecanorare
notusedtodoingso,or,alltoooften,wearesimply too}azy. Oureveryactionisprecededbyathought>butwe aresopreoccupiedwithourseIvesandsodistracted bytheceaseIessbombardmentofourthoughtsthatit wouldseemthatweactwithoutthinking.Toolate werea>izethat,onceagain,wehaveactedautomaticalIyoutofnegativehabitsand,consequentIy, plantedanot}]erharmfulseed EverythingwedopIantsaseedinourn]ostsubtIe consciousness.A}ltheseedsIiedormant,waitingfor theproperconditionstomatureJfwe’asgardeners’ plantaseedinrichsoilwhereitwillreceiveIotsof sunIight,wateritproperIy’andtakecareofit,that
seedwillgrow.lfwepIacetheseedinabagand storeitinaceIlar,nothingwiIbappen.Likewise,a>l oftheseedsinourconsciousnessarewaitingfortbe rigbtconditions-karmicversionsofthesoil’ sunlight,andwater-tomature.Whentbeseedmatures,thecausebringsfortbaresult.Butitdoesnot endthere.
Causeandeffectisacontinuouscycle.Acause 53
AWAKENTOTHEBUDDHAWITHIN
triggersaresult.TbatresuItthenbecomesanew cause,wbichwiIItriggeranotberresult,andonand onitgoes.ThischainnotonIyaffectsusbutothers aswelI.Wedosomethinganditaffectssomeone aroundus·Intheirresponsetoouraction’theyaffect someoneelse.Thiscreatesawave-Iikeresponseof causeandeffecttbatmovesoutwardsinanever-
wideningcircIe)justIikewI]atresuItswhenasingle dropofwatersplashesintheocean:Therippleeffect resuItsinaIItbeotherdropsofwaterintbeocean moVng
Eacbofushasplantedacombinationofgood seedsandbadseeds.Thus,withineachofusliesthe
seedsforbothIoVng-kindnessandtreacbery,forbotb goodnessandunwbo>esomeness,andforbothtoleranceandanimosity.WbichonesmaturetodaywiI> dependonourindividualconditions.ltwouIdbe helpfuItorememberwhenwearetemptedtocriticize anotherforherdisIoyaltythatitcouldhavejustas easiIybeenusinherpIace.WehaveaIIplantedthe seedsfordeceptionandaggression.lfwebadencounteredsimilarconditions,weprobablywouldbave actedIikethosewewereabouttocriticize.Sowbile
wedonotcondoneordismisstheirbehavior,wemust 54
KARMAANDREBlRTH
reaIizetheneedtohavewisdom’topracticecompassion,andtokeepeverythinginaproperperspective. Thiscana}sobeIpustovaIueour‘<goodkarma, thatwhicbmakesusinteIIigent,skiIfUl’andwhoIesome’andtonotdepIeteit.lfwekeepenjoyingthe wholesomenesswecreatedwithoutaccumulatingany more,wewiIleventuaIlyuseitalIup.Sincegoodness bringsgoodness,itbecomesevenmoreIogicaIto practicewbatweIearnedofdiscipIine,concentration, ))
andwisdom.Thisiswherewecanusethestandard
ofwhatiscorrect,honest’andbeneficial
Thisresponsibilityoftakingtheinitiativetosow goodseedsforourselvesdoesnotappIyonlytoBuddhists.The}awofcausalityisanaturaIlaw,liketbat ofgravity.Somemaysayt}]attheydonotbeIievein gravity,butifapersonwhobeIievesingravityanda personwhodoesnotbeIieveinitboth>umpoffadivingboard’donotexpecttbatonIyonewiIIfal>wbiIe theotherhappiIynoatsaroundintheair.ThenaturaI lawofgravitytakesover,anditappliestoaII.Tbey wiIIbothspIashintothewater.AndjustIikethelaw
ofgravity’weareaIIsubjecttothe>awofcausality. ThisshouIdnotbedepressingbutIiberating,forit meanswearenot}]opeIessIystuckwithourkarma. 55
AWAKENTOTHEBUDDHAWITHIN
Wecanchoosetonurtureonegroupofseedsover another.
SometimeswecanseecausaIityfunctioning aroundus.Intheexampleofjumpingoffthatdiving board>thecauseisthejumpingandtheresuItisfa|-
Iingintothewater.Atothertimestbelinkbetweena causeanditsresultisnotasapparent.Tbisbringsus
toanotherimportantconcepttbattheBuddhaspoke of:rebirthThissbouIdnottobeconfusedwithrein-
carnation.RebirthistbecausaIinkfromonelife-
timetothenext’asthemostsubtleIevelofcon-
sciousnesspassesfromoneIifetothenext,Iikea river日owing廿omoneplacetoanotber.Ontbeotber hand,reincarnationisgeneraIlydefinedastbe movementoftbesouIfromone}ifetot}]enext.
ReincarnationisnotsoIeIyanEasternconcept.
PythagorasrememberedhispreVousbirthPlatorememberedanumberofbisformerIives.Otherwest-
ernphiIosophers,suchasEmmanueIKant,bave spokenofreincarnation.ltbasbeenreportedthatin tbeUnitedStates,thirtymiIionpeoplebeIievein reincarnationandalittIeoveronehaIfofitspopu>ace tbinkitisadistinctpossibility.
TheBuddbaexperiencedtherealityofcausality 56
KARMAANDREBlRTH
andrebirthonbisnightofen}ightenment.Henot onIysawhisownIivesbuttbelivesofcountlessothersasweIlHe>aterexpIainedtbatonourlongjourneyofIife,aswewanderaimlesslyfrombirthto birth,therebavebeenmoretearsshedforusthan thereiswaterintheoceans.
Youmaynotbelieveincausalityandrebirth,but regardless,}ikegravity,theywiIlstiIIbethereandcan provideanswersastowhygoodpeopIemayundergo endlessdifficuIties,wbileotherswhoareselfisband
uncaringen>oygreatweaItI]andpower.Causa>ity andrebirthcana>soexpIaintbeexistenceofgeniuses;forexamp>e’MozartandRembrandt,orwhy onechildisloVngandfiIiaI,whilehissiblingisde-
ceitfuIandungratefuI·MozartandRembrandtmay bavebeencreativegeniuseswho}Iadstrongpassions fortheirartandwbofoundtl]emseIvesagainbeing puIedbytbatkarmaintoalaterIifetimewheretbat talentresurfacedAndsib}ingsaremoreaproductof theirownindiVdualpastkarmathanoftheircurrent envlronn]ent.
Tbosewhoareundergoingdifficulties,despite theircurrentgoodness,hadcreatedthecausesfor thosedifficultiesintheirpastIivesand’onrareocca57
AWAKENTOTHEBUDDHAWlTHIN
sions,ear}ieroninthisIifetime.Now’theconditions
forthatpersontoundergodifficuItconsequences havematuredTheyarereapingwhattheysowedin tbepast. ThosewhoseIfishlyenjoygreatwealthwithout practicinggenerosityintbiscurrentIifetimeare coastinga}ongont}]eirpositivekarmatbattheyhad createdinthepast.ButtbeircurrentseIf-centered be}]aVorwiIlcausethemtoquickIyrunthrougbthat karma,Iikeapersonwhokeepswritingcbeckswitboutdepositingmoremoneyintothebank.Atsome point,becausetberearenotadditionaIcausesthat createwealthandgoodfortune,theircurrentstoreof positivekarmawiIIbedepIeted,andsuddenIythey wiIIbegintoexperiencemanyprob}ems. Wedonotneedtoknowwhattheexactcircum-
stancesareorwhattheprecisecauseandeffectislt istbeproperunderstandingofthegeneralconceptof thelawofcausalitythatcanhelpustobecomebetterpeopIe,andthisiswhatweneedtofocuson· UponseeingthosewhoareexperiencingdifficuIties, wearewrongtosimpIydismissthembythinkingthat theircurrentadversitiesaretheresultoftheirown
pastactions,andthusthehardshipsareessentialIy 58
KARMAANDREB>RTH
theirownfauIt.Withrigbtunderstanding’wewiIIdo theopposite.WewiIIfeeIcompassionforthemand }]avethewisdomtoknowhowtobetterheIpthem. WhattheydidinanotI]erIifetimeorevenearIier inthislifetimehasIongpassedfromtheirconscious mind’orhasbeenforgotten,justasourformeractionsarelikewise>ongforgottenbyus.TbisshouId hardlybesurprisingconsideringhowIittIewerememberofwbatwedidon}yyesterdaylHereand now’inthislifetime,peopIewhoareundergoing greatdifficuItiesfeeIthattbeyarehe>plessvictims> puIedtbiswayandtbatbycircumstancestbeyseem unabIetochangeorcontroI. Wecannotjustsaythatthisistbeirkarmaanduse t}]isasanexcusetodonothingPorustobIameand dismissthemistoactoutofignoranceandarrogance. lnstead,knowingabouttheexistenceofsufferingand causality’wecanchoosetobenonjudgmentaland usecompassionaswetrytounderstandandhelp them.Wecanthinkaboutwbattheyareundergoing andremindourselvesthatifwedonotwis}]tofind
ourselvesinsimilarcircumstances,weneedtopracticegenerosity)}oVng-kindness,andcompassion.
59
AWAKENTOTHEBUDDHAWlTHlN
ć&#x2021;¸ THETHREEDHARMASEALs
EveryBuddhistteachingbearstheThreeUniversal DharmaSeals.WithoutaIlthreeseaIstbeteachingis notaBuddbistteaching.lntheMahayanatradition, thetbreeseaIsareimpermanence)noseIf,andno wishImpermanenceandnoseIfbelongtoourworId ofexistence>toourlimitedVewofreaIity.T}]estate ofwishlessness-Nirvana-istheultimatereality. TbefirstD}]armasealstressesthatalIfabricated
thingsareimpermanent.TheseincIudeourthougbts andfeelingsâ&#x20AC;&#x2122;ourselves,ourworId,andeverytbing aroundus.Ourthougbtsandfeelingsareinaconstantstateofflux.Onemomentwemaybehappily Iaughingandinthenextmiserableassometbingthat issaiddeeplyhurtsus.
WeareconstantIychanging:OurbodyceIlsare continuouslyregeneratingthemselves.Wecansee thisinageneraIsensewhenweIookinamirror. 60
THETHREEDHARMASEALs
Whatweseeint}]emirrorisnotwhatwesawayear ago.Itissimilar,butnotexactIythesame. KnowingtbatafIowerwiIInotbearoundforever, orthatthepersonweIovewillnoIongerbewithus onedaywiIlremindustocberishourtimewitht}]em
andnottaketbemforgranted.ReaIizingtbatawonderfulmomentwiIIsoonbegonewiIImotivateusto appreciateitnow.WedonotwanttoregretIaterthat wemissedanopportunitybecausewethougbtthat
therewouIdbeanotherchancetoenjoyitIater. UnderstandingthatnothingispermanentwiIheIp ustoacceptthefactthatpeopIeandthethingswe Iovewillnotbewithusforever.WewilItbusvalue
themevenmore.Also,knowIngt}]ateverything cbanges,incIudingunhappiness,givesusthebopethat unpIeasantcircumstancesmayimprovefOrthebetter, thatnegativeconditionsmayIaterturnpositive. ThesecondD}]armaseaIexplainsthatnothing thatexistshasanindiVduaIseIf.Whenwelookin
tbatmirror,weperceivewbatwethinkofas“self.’’
WeIookaIitt>edifferentthanwedidayearago,but weperceiveourseIvesasbeingthesameperson.But oncewetbinkof“me,”itbecomesnaturaItot}]inkof
(<you”and“others.”Thatishowdiscrimination,witb 6l
AWAKENTOTHEBUDDHAWITHIN
aIitsinberentiIs,starts.EventuaIy,wediscrimi-
nateagainsteveryoneandeverything.But『﹜iscom﹣ posedofmineralsandelementstbatusedtobe someoneorsometbingeIse.One}]undredyearsago, ‘T’didnotexist.Onehundredyearsfromnow)‘T> willnolongerbehere>atleastnotinthisform.Part ofthepbysicaI『maybeinacloud,anotherpartin afIower’oranotherpartinanewbook╴nomore“l.” Atsometime,eacbofuswiIdie.Ifweunder-
standtbatthroughouttheuniversethereisonlyone beingandthatwearethereforeaIIpartofoneanotber)thatwearenotindividuaIs,thatourcompo-
nentpartswiIlseparateandre-form,andthatour lovedonesareaIreadyonewithus,tbenwewiIInot beoverwbelmedwithsadnesswhenthepbysical separatlonoccurs.
HearingthatnothingbasanindividuaIseIfmight beverydifficuIttoaccept.Perhapswecanappreciatethisconceptmoreifwelookatanexamplethat demonstratesinterconnectivity’suchaspoIlutionTo
poIutetheenVronmentortopoIIuteonepartofour bodyistopoIuteandharmthewholeofourselves. Whenoneorganinourbodyisnourisbed,polluted, orhurt,ourwholebodywilIbeaffectedsimilarIy. 62
THETl-lREEDHARMASEALs
Likewise,beingpartofasingIe,biggerentity,to nourishourseIvesistonourishaIIbeings. UnderstandingtbatthereisnoindependentseIf andthatweareaIIinterreIatedandpartofoneanotherwiIIbringusasenseoftogetbernessandpeace, whiIeviewingourse>vesasindividuaIscanIeadto feeIingsofisoIationorsuperiority.lfwefeeIweare separatefromeverythingandeveryone’wemightbe unabIetoconnectwitbothersandwi>Ibecome
caughtupinself-pity.Ontheotherextreme,feeling tbatweareseparatefromothers’wemightbeginto tl]inktl]atweImowtbebestwaytodothingsand thatothersarenotasbrightaswearePeeIingsuperiorcanIeadtotbe>ustificationthatitisrighttoimposeourviewsonothersandthatcontroIingothers isjustifiabIe. TheThirdDharmaSeaIisNirvana,t}]estateof
wishIessness.NotapIaceorastateofnothingness’ Nirvanaisastatethatisbeyondsuffering’beyond cravingforworldIyexistenceorsensuaIinduIgence ltistheextinctionoftheideasofseIfandother,
birthanddeatb’gainandIossltisthecessationof
thinkingthatlcanattainI]appinesseventhoug}] othershavenotorthatthedistressofothersistbeir 63
AWAKENTOTHEBUDDHAWITHlN
concern,notInlne.
UnderstandingthatthewaytoultimateIiberation isNirvana,wewillunderstandtbatgenuinehappinessisnottobefoundinamaterialisticâ&#x20AC;&#x2122;self-
centeredexistence.Itisachievedtbroughcompassion,moraIself-discipIine,meditativeconcentration, andinnatewisdom.OnIybypassingtoastatebe-
yondanythingwecannowimagineorattempttodescribewiIlwetruIybeĺťżeeandbeabIetobelpotbers tobefreeasweII.
64
THEFouRIMMEAsuRABLEMlNDs
蠻 THEPouRIMMEAsuRABLEMlNDs
Howcanwehelpotberstofindhappiness>Oneway istbroughtbepracticeofthePourImmeasurabIe Minds.TbefirstmindisthatofIoving-kindness, whichisofferinghappinesstoothers.Thesecondis themindofcompassion’whichistheintentionand wishtore>ievethesufferingofothers.Tbirdisjoy, wbichisfeltwhenbeingsexperiencebappiness.And fourthisequanimity:beingneitheraversetonorattachedtoanythingWeshouIdunderstandthatwe cannotcauseotherstotranscendsufferingortofeeI happinessorjoy’butwecanstiI]avethewishthat aIlbeingswiIIbeab﹜etoaccompIishsuch廿eedom andjoyfulness. ldealIy’oneday)wewilInaturaIywanttopractice aIfourbecauseofourIoveforaIbeings>butrealisticaIy,untilthatday’weneedtostartfromwherewe areandfromwbatwecanreIateto.Thus,ourprac65
AWAKENTOTHEBUDDHAWITHIN
ticeofthePourlmmeasurabIescanbeginwithwantingotherstobeI]appy.GraduaIIythiscanprogressto wantingthemtoattainjoy.HappinessisaphysicaI state;joyamentaIone.Theattainmentofjoy,asweⅡ ast}]ewisbforotherstoattaintbestateof]oy’isa higber-Ievelac}]ievement,bighert}]antl]econdition ofp}IysicaIyfeeIinggood WecanstartthispracticewithtbosewhoarecIosesttous:ourfamilyand廿iends.Wecantbenextend ittothoseweknowandIike)andgradual}ykeepon expandingtbispracticeoutwardsuntiIwefeelIovingkindness,compassion,>oy,andequanimityforalIbeingsinourworId,andeventuaIyforaIbeings
throughouttheuniverse.Ultimately,thecapacityof ourmindtocareforaIlbeingsbecomesimmeasurabIe.Thenourmindembracestheexpanseofspace andencompassesthevastnessoftbeuniverse. Thesefourstagesareakintobowafiregrows
fromstrengthtostrengthPirst’tostartthefire,we needpaperandthorough}ydrykindIingwoodTbere mustbenodraftandwemustcarefuIIytendourfire> focusingonitcompIetely.Asitbeginstoburnmore strong}y,wecanadd}argerpiecesofwood,whichin turnincreasesthefire.Eventually,whenourfireis 66
THEFouRlMMEAsuRABLEMlNDs
blazingintenseIy’evenaddinglargelogsthatarenot yetdrycanstiIlfueIthefire.
Thefirstmindisloving-kindness.ThisistbepracticeofseIessness,whereweconstantlyseektobenefitothersandtoheIpotherstofindhappiness.When wewishtohurtanother,weareexperiencinganger. WaitingforanopportunitytoinfIictI]armonthatperson,wearee)叩eriencinganimosity.Whenanimosity continuesforaIongtimeitbecomeshostility.When weactuponthesethoughtsthroughspeechoractions,theI]ostilitybecomescrueIty.Tocounterthese destructiveemotions,weneedloving﹣kindness︿ Toofferhappinesstoothers,weneedtoknow whattheywant,andforthisweneedtoIistenand understand.lfsomeonetelIsusthattheydonot needorwantsomethingbutweinsistongivingitto tbem,weareonlyofferingfrustrationandirritation, nothappinesslftheywisbfornothing,thengiving themnothingistheofferingofhappiness·Weshould trytogiveotherswbattheywishforasIongasitis notharmfuI,evenifwhattbeylikeissomet}]ingwe donot.OurpersonaldesiresoropinionssimpIydo nota}waysrefIectwhatotherpeopIewant. Soofteninourwishtomakeothershappy,we 67
AWAKENTOTHEBUDDHAWlTHlN
prOjectwbatwelikeontothem.Ourintentionsmay begood,butwithoutwisdomthebestofintentions canbackfire’exasperatingothersanddisappointing ourselves.Toofferhappiness,weneedtosetaside tbethinkingthatotberswisbforwhatwewishand, instead,provideotberpeopIewithwhattheytruIy wishfor.
Thesecondmindiscompassion,orthewishand intentiontoaIIeVatethesufferingofothersltcounterssorrowandanxietyltistheunconditionaIcare andconcernforaIIIivingbeings,theabiIitytorealize thataIIbeingsexperiencedistress’notjustourselves orthosewecarefor.AIItoooftenwefindourseIves
trylngtoeasethepainofthoseweloveandcarefor’ butcompIeteIydisregardingtbepainofotherpeople whomwedonotcarefororevendislike.IdeaIIy,our
compassionshouIdbefeItequa}Iytoall ThispracticecanbeverypowerfulManyofus havesomeoneinourliveswboseemsdeterminedto
causeusprob}ems.Forinstance,thispersonmight beasupervlsorwhoasksushowwewoulddoacertaintaskWewouldspendtimesearchingforthe bestwaytoaccomp>ishtbetaskandthenpresentour recommendation.ButineVtably’tbesupervIsor 68
THEFouRlMMEAsuRABLEM>NDs
woulddisregardoursuggestionanddoashewishes. Thiscanbeextremelyfrustrating. ButifwetakethetimetoIookcarefuIy,wemight weIseethatoursupervisoris,inturn,underagreat deaIofpressurefromhissuperVsorwhoconstant>y Iosesbertemper.UndertheconstantthreatofverbaI abusewbenanythinggoeswrong’oursuperVsorwiII naturaIIydowbathefee}smostsafewitbHeis someonewbotrulyneedsourcompassion,forheis constantlyworriedaboutbeingcriticizedorembarrassed,especiaIyinfrontofothers.Byunderstandingbistruesituation,wecanbegintofeeIsome compassionforhisconstantdistress. Inthisandothersituations,wecantrytohave compassionbyunderstandinghowtheot}]erperson isfeeling·ltisnotnecessarytohaveexperiencedexact}ywhattheyaregoingtbroughortobecomeimmersedintbesituationwiththem.WewiIIaccom-
pIis}]nothingifweempatbizesocompIetelyt}]atwe areunabIetoeffective>yhe>pthemlnstead,weneed toremainclearinourthinkingandreactions. lfsomeoneisdrowning,jumpinginnotknowing howtoswimwiIInotheIpWhatweneedtodoisto saveberfromdrowningTodothis>itisnotneces69
AWAKENTOTHEBUDDHAWlTHIN
sarytoexperiencethesamesituationastheoneshe isexperiencing.Weneedtocalmlyfindawaytofix thesituation,usingourownexperienceandwisdom toguideus. T}]ethirdmindisthatofjoy’whichiswantingalI beingstobefreefromunhappinessandbeingsincereIyhappy’withoutanytraceofjea>ousy’when theyaccomplisbtbisjoycounterssadnessltist}]e stateofgreatcontentmentandease. AI>toooften)wewishtocontroIothers.Webe-
comeirritatedwhent}]eyfaiItobehaveaswewish.If otherstbenpraisethemfortheirbehaVor’webecomeevenmorefrustrated.ButweshouldIearnto
feelhappyforthemlfthepersonisgenuineIyhappy inwhattheyhavechosentodoandtheiractions havenotharmedanyone,then,yes,weoughttofeel joyfortbem. Thefourthmindisequanimity’whichis}ettinggo. Itcountersattachmentandaversion.ltistostop
cIingingandtonolongerjudgeordiscriminateltdoes notmeanthatwedonotlove.ltmeansthatwelove
equaIlyandimpartially,Iikeamotherwholovesallher children.LoVngeveryoneof}]erchiIdren,amotheris loveforonechi}disnotIessenedLoVngallberc}]il70
THEPouRlMMEAsuRABLEMlNDs
drenwitbequanimitydoesnotmeansbeisindifferent towhathercI]iIdrenfeeIordo.ShesimpIylovesthem aIunconditionaIIyandwithoutexpectations. EquanimityinIoveisnon-possessive.ltisIiketI]e sunsbiningonaIIbeingsequaIIy.Tbesundoesnot
differentiate’decidingtoshinemoreonthisperson andIessonthatpersonNeitI]erdoestI]esuncIing tothoseitsbineson>tshinesonaIitseeswitI]
warmthandbrigI]tness-equaIIy. Whenwecanvieweveryonewithequanimity,we wiIunderstandthatpeopIearewhotbeyare.Ifwe expectthemtoconformtoourideaIs)wewiII smothert}]emanddestrovtbem.ltwouIdbemucb
betterto>ustacceptpeopleastheyare’withoutany ofourpre-conceivedviewsandpersonaljudgments. OuronIywishshouIdbefort}]emtobefreefroln suffering’andtobehappyandfilIedwith>oy. DeveIopingthePourlmmeasurabIeMindsrequiresmuchtime’entbusiasm,anddedication.AI-
thoughourPourMindstodaymayseemtobevery smaIandnarrowIyfocused’tbeirgraduaIexpansion toencompassthewhoIeuniversewillbringusimmeasurablejoy.
7l
AWAKENTOTHEBUDDHAWITHIN
ćż° THEPIEPREcEPTs
MostpeoplewanttoIiveasafe,healthy,andhappy Iife.HowdoweproceedtowardtbisideaI?TheBuddhaprovideduswithfivepreceptstoguideusonour waytoindividuaIIiberation.NotjustforBuddhists, thesepreceptsarebasictotheworId!smajorspirituaI traditionsandethicaIteachings. ThefirstpreceptistorefrainfromkiIing.ltisnot theprincipIeitse>fthatpeopIedisagreeonbutrather itsinterpretation.SomebeIievethatabstentionfrom
kilIingonlyreferstonottakingtheIifeofanother bumanbeing.OthersfeelthatitiswrongtokilIboth peopIeandcertainanimaIs,butallrighttokillinsects.StiIothersbeIievethattointentionaIlytake tbeIifeofanyIiVngbeingiswrong.AIItheseareinterpretationsofnotkiIling. lnBuddhism,notkiIIingisthereverenceforal} lifeandisfoundedoncompassion.AlIanimalsfear 72
THEFIEPREcEPTs
deatbandexperiencepainwhenhurt.Understanding this,wecantrytobemindfulofeverythingthatwe aredoing:WedonotwanttoinadvertentlykilIor burtanotber>ivingbeingPorexamp>e,wecantryto beawareofwherewearewalkingsowedonotcareIessIysteponIiVngcreatures.Bykeepingourhomes cleanweattractfewerinsectsandmice’whichre-
ducestheIikeIihoodofhaVngtodeaIwitbremoving tbem.Ifwedohavemice’wecanusetrapsthatcapturethemaliveandthenffeetheminasafearea.
Whygotoallthistroub}e?Whynot]ustkiIt}]em andbedonewithit>lsn)titnaturaltokilllowerIife
formsIikeanimalsandinsects?lnourignoranceand arrogance,weincorrectIybelievethatwearesuperior toanimals.Butwitbineverybeingisatruenature identicaItothatofaIIBuddhas.TheseenIigbtened beingshaveuncoveredtheirtruenature.Oursremainburieddeepwithinus.WhenwefinaIyawaken anduncoverourtruenature,we,too,wiIattain enlightenmentandbecomeBuddbas.
Sinceallbeingsbavethisnature’weare,bynature,equaltooneanother.OurIivesaredifferent
duetothedifferentcausbswepIantedinourinnumerableIifetimes.AIIthesecausesarestoredinour 73
AWAKENTOTHEBUDDHAWlTHlN
mostsubtIeconsciousness.Whencertainconditions
areright,certaincauseswiIlmature,bringingfOrth correspondingconsequenceswbiIeaIItheotherswiⅡ remaindormant.lnthislifetime,thecauseswe
plantedtobetbepersonweare}]avematuredThe causesananimaIplantedtobebornastI]atparticularanimaIhave>ikewisematured.NexttimeourroIes couIdbereversed|
Asweprogressinourpracticeofcompassionand nokilIing’theobjectiveisnottogiverisetoasingIe thoughtofirritation,muchIesstoanger.Compassion mustbeexperiencedandfe>t’notjustunderstoodon aninteIectuaIevelOnIywhencompassionand gentlenessareanactivepartofourbeingwiIIwe stopreactingoutofangerandbatred.Leftunchecked,angerandbatredwiIIeventuaIIyresuItin kiIling.Onlywhenloving-kindnessisafunctioning partofuswiIlweendtbewarswithinandbetween eachofusandattainpeaceforaIl OftenwbendiscussingtbepreceptofnokiIing, peopleaskifaIIBuddhistsarevegetarian.No,notall Buddhistarevegetarians.SomeBuddhistsfoIlow whatarereferredtoasthethreepuremeatrules. Tbeseru>essaythatpeopIearenottoeatmeatif 74
THEFIEPREcEPTs
t}]eysawtheanimaIbeingkiIIedforthem,ifthey heardtbeanimaIbeingkiIIedfortI]em,orifthey suspectthattheanimaIwaskilledforthemtoeat. Thedecisiontoeatmeat,tofoIowthethreepure meatrules,ortodecidetobecomeavegetarianora veganoftenisinHuencedbymanyfactors. Butnomatterwhatthereasonisfordecidingto becomevegetarianorvegan-compassionfOrthe sufferingofothers,respectforaIbeings’enVronmentaIconcerns,personalhealthconcerns╴many studieshaveconcIudedthatvegetariansgeneraIy enjoybetterheaIthandliveIonger. Thesecondpreceptistorefrain仕omtakingwhat isnotgiven.Bynottakinganythingwitboutpermission,wewiIbefreeofnaggingthoughtsofhaving donesomethingwrongEvenifanob>ectappearsnot tobeIongtoanyone,takingitwillbreaktbisprecept. NotsteaIihgaIsoincIudesthingsIikepayingothersa reasonabIeandfairwageforworkthatisdone,treatingothersfairIyinabusiness’andreturningborroweditemsinatimeIyfashionJustasthedeeper meaningofabstainingffomkiIingiscompassion’the deepermeaningofnotstealingisgiving.
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TbethirdpreceptisusuaIyinterpretedasrefrainingfromsexuaImisconduct.ButthispreceptisactuaIyaddressinganysensuaIindulgence:cravingfor food,sensations,andmuchmore-notjustsexuaI
misconduct.SensuaIindulgencedistractsusfrom ourinwardsearchtofindlastinghappinessandfreedom.ItwastesourenergyandleavesuswithescaIatingwishes.WeshouIdnotaIlowourseIvestobe controIledbyoursenses;instead,weneedtore廿ain fromindu>gingoursenses.ThiswilIheIpustofeel moreincontrolofourlives’tobemoreselfconfident.
ThefourthpreceptistorefrainfromteIIinglies. Weshouldnotdeceiveotbersforourbenefitorfor
tbebenefitofthosecIosetous.lnsteadofseparating
peoplewithcarelessspeech,wecanusespeec}Ito bringotberstogether’creatingunderstandingand barmony.
NotlyingaIsomeansthatwespeakattberigbt timeandinaccordancewitbthefacts.WeareIogical
andsaywbatisusefulWeshouldnotgossipor boast.ByfoIowingthisprecept,wewillfindourse}vesusingwordsthatarecorrect,honest’and beneficialThiswi}Istopusfromcreatingnegative 76
TI-{EFlvEPREcEPTs
consequencesforourselves.Becausewearebonest
andthougbtful,wewiI]avethetrustandrespectof otbers.Andbynotoffendingothersorcausingdissension’wewiIgeta>ongweIIwithpeopIe. lnourpracticeofalwaysspeakingtruthful>y,we needtoaIsousewisdomandcompassion.What shouIdwedowhenafriendasksushowweIikeher
newhaircutPOrw}]enyouaredrivingtomeet 廿iendsfordinnerandyourhusbandasksifwbatbe iswearingisokay.ltistooIatetodoanything,and compIetehonestywiIlnotbehelpfuIatthispoint.lt wouldbekindertonotsaythatthehaircutistoo shortort}latthesbirtisanunbecomingcoIor· lfourgenuineintentionistoavoidhurtingthe otherpersonandnottoflatter,thenwemightrespondtbatthehaircutandtheshirtarefine.Afterwards,wecantrytofindawaytosaytbatt}]eformer
haircutwasmorefIatteringand’perhaps,theshirtis notverybecoming.Porthis,weneedtofindtherigl]t time·
PreceptsarenottobeadheredtomereIyonaIiteraIbasis.WeneedtounderstandtheirIogic,soasto betterjudgebowtowiseIyfoIIowthemJfweunderstandtbeintentionbehindaprecept,wewiIIbebet77
AWAKENTOTHEBUDDHAWlTHIN
terabIetoadheretoitsinherentmeaningwhenencounteringchaIIengingsituations.
Onegoodexampleofapreceptthatiseasierto folIowifoneisawareofitsunderlyingpurposeistbe fiftbpreceptofrefraining廿omintoxicants.Thispre﹣ ceptisnotuniversaIIyhe>d,buttheBuddbagaveitto usintbebopethatwewou>dnottakeanythingthat wouIdimpairourjudgmentorthatwou>dIeadusto harmothersorourseIves.
Itisalreadydifficultforustoabstaincompletely fromkiIing’stealing,sexuaImisconduct,and}ying. AIofthemencompassourthoughts,andverbaland physicaIbehaVorinsomecombination.Altboughwe canusuaIymanagetocontroIourbehaviortosome degree,restrainingourtboughtsismoredifficult. Wbenimpairedjudgmentandreflexesreduceour mentaIrestraint,whichiswhathappenswhenwe indu>geinintox1cants,thentakingthemcanresuItin ourbeedlesslybreakingotherprecepts. SomepeopIemayask,{‘Whatiswrongwit}]drinkingoneglassofwineorhavingabeerwithfriends?’) Theymayfee}thatitisokayandbeIievethatone drinkdoesnotimpairtbeirjudgment.Butothers
migbtrespondthattbisissettingabadexampIefOr 78
THEPIEPREcEPTs
ourchildrenandthosewit}]usandtI]at,uItimately, itimpactsourabilitytoawaken. NotsmokingisalsoincIudedunderthisprecept. StudiesarenowindicatingthatsmokingtobaccoaIterst}]ebraininasimiIarmannertocertaindrugs,so smokingcanactuaI}yimpairour】udgment』naddi﹣ tion’smokingisanaddictivesensoryindulgence,and addictionskeepusfromawakeningandourgoaIofa puremind WeaIsoneedtobewaryoftheconsumptionoftoxinsinwhatweseeandhear.ThetoxlnsofVoIence,
hatred,andfearinteIeVsionprograms,moVes’books, andthelnternetarejustasinfIuentiaIanddamaging WeneedtobecarefUIinwbatweconsuInethrough eacbofoursenses,andtomakewisechoicesinwhat wereadandview.
Preceptsarenotdesignedtopreventusfrombav-
ingagoodtime.TheyheIpustofindanddeveIopthe innerstrengtbtothinkandconductourseIvescorrectly.BylmowinghowtobemoremindfuIinour thoughts’speech’andconduct’wewiIeeIfreerand
IessworriedaboutbebavingimproperlyorinadvertentIyhurtingothers.
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神 THESlxPARAMITAs
HowcanwegetalongbetterwithothersPWhatcan wedotostopbeingsoseIf-absorbed?Andhowdo we,instead,developthemindofcompassionand joyPWecanfoIIowtheexamplesofbodhisattvas’be-
ingswhoareawakened,whonoIongerfeeljeaIousy orsadness,andwhoarededicatedtoalleVatingtbe sufferingofallbeingsbyshowingthemthewayto liberation.Tbesebeingspracticethesixparamitas,or
perfections’of(l)giving)(2)moraldiscipIine’(3) patience’(4)diIigence’(5)meditativeconcentration’ and(6)wisdom.
ThefirstoftheparamitasisgiVng.Givingcount-
ersgreed,andensuresthatinthefuturewewiIhave ampleresourcestocontinuebeIpingot}]ers.TheunderlyingmeaningofgivingisIettinggo. Therearethreebasickindsofgiving.Pirst,wecan givemateriaIresourcessucbasfood’money,cIoth80
THESIPARAMIT>\s
ing’andsoon>ustasimportantistogiveofourseIves:ourtime,energy,orskilIs.Second)wecan teachotberswhatweknow,sbouIdtbeywisI]to Iearn.Tbird,wecaninspirefearlessnessinothers, whicboccurswhenwerelievethemoftheirworries
andapprehensions ThegivingofweaIthcanbeofmateriaIresources orourtimeandenergy.Whatwehavetbatotbersdo not’wecanfreelygivetotbem·Wbenweseeothers withanurgentneed,wecantaketheinitiativeand providetbemwitbwbattbeyneed,beitamateriaI objectorassistanceinwhattheyaredoinglfwesee someonewhoiswit}]outfood,wecaninitiaIyprovidethemwitbfood,andthentrytofindwaysto beIpthembecomeself-sufficient. Asourgivingbecomesincreasinglyunconditiona>, wewiIlbegintofeelmorespirituaIIyliberatedTbe morewegiveaway,thefewerpossessionswebaveto worryabout.Soon,wewiIIreaIizethatweneedvery litt>etobetrulycontent.Porexample,thosewitb abundantweaIthworryagreatdeaIaboutprotecting theirpossessionsfromtheftandloss.Aftergiving,we wiIIfindourworriesreducedandourmindscalmer.
LackingmateriaIob>ectstogive’wecangiveofour 8l
AWAKENTOTHEBUDDHAWITHIN
abilitiesandenergy.Whenweseeotherswhoneed assistance,wecanpitchinandheIptbem.Wedonot needpossessionsorweaItbtopracticethiskindof giVngWecanjustseIfIess>yheIpotberstbroughour actions.Butforsomepeople,giVngofthemselvesis moredifficultthangivingmaterialo坷ects.Tobeab】e togiveofourtimerequiresustostopthinkingofourselvesandto>instead,focusonsomeoneelse.Por
exampIe,insteadofwatchingagameonteIeVsion, wemightgooutsideandplayagamewitbourcbiIdrenorheIpaneIderIyneighborwithsomeyardwork Inaddition,wbenwecommittodoingsomething,we needtofOIowthroug}]onourpromises.Whenwe bavedifficultygivingofourselves,wearefaIlingback intoselfis}]nesslnitiaIIy,giVngmightseemdaunting> butwitbpracticeitwiIbecomemorespontaneous, andconsequently’moreIiberating Teachingisanotherformofgiving.Byteaching others,wearebelpingtbemtoIearnhowtorely moreonthemseIves.WegivemateriaIresourcesto trytosolveimmediateneeds.But,ifwewanttosoIve needsthataremorefar-reaching’weteach.Itisnot necessarytohaveexceptionalskiIs.WecansimpIy teacbwbateverwearegoodat. 82
THES<xPARAMIAs
Butwhenweteach,weshouldnotho}danything backConsiderthesituationwbereoursupervisor teIsustoteachanewempIoyeeour>obHowmany ofuswilIhesitatePWemightthink,“lfIteachthis personeverytbing,hewiIlreplaceme.AndwbatifI donotgetpromoted〉lmayIosemyjoblltl﹞inkIwiⅡ boldbacksomeimportantinformation.Thiswayl wiIstayindispensableandmyjobwilIbesecure. Or>wemaybeaskedforourrecipetothatwonderfulIasagnaweaIoneknowhowtobake.Alongtbe sameselfishlines>wemightthink)“lflteachthis personhowtomakemylasagna,peoplewon>trave aboutmineasmucbl>Ieaveoutanimportantingredient.Thenl’Ikeepmyreputationasawonderful cookI”Thisisnotgiving.ThisisseIfis}mess.When otberswishto}earn,weshouIdteacbthemeverythingwecan.OnIytbenisitgenuineteaching. lnthegivingofteaching,thebighestformofsuch giving廿omtheBuddhistperspectiveisteachingoth﹣ ersaboutcausality’aboutthetruthoftheexistence ofsufferingandthewaytoendit’andthewayto>ib,•
erateoneselffromthecycIeofrebirthTeachingotberseverydayskiIIswilIbringhappiness,butitwillbe short-IivedTeachingotbershowtobecomeself83
AWAKENTOTHEBUDDHAWITHIN
sufficient’tberebymakingitpossibleforthemto provideforthemseIvesandtheirfamilies,wil>enable themtohaveself-respectandtocarefortI]osethey IoveaswellasthosewhoneedheIpButteaching otherstobepermanentlyfreefromsufferingwiIl bringthemgenuineandlasting]oy. The>astkindofgivingisthatoffearlessness.Tbis formofgivingremovestheinsecurities,worries,and fearsofotbers,whethertbe‘<other”ishumanornon-
buman.Ashumans,weareafraidofmanythings: IosingthoseweIove,beingaIone’becomingiI,dying.WeworrythatwewiIlnotbeabIetoproVdefor ourfamiIiesandourselves.WeworrythatwewilInot liveuptotheexpectationsofothersandtoourown se}f-image·Whenweseeotberswhoare}ikewise afraidoruneasy,wecanhelptoaIeviatetheirdiscomfort.TbegiVngofcouragecanbethesharingof akindword,tI]egivingofourstrengthandstabi>ity) orourunderstanding.EvenasimpIesmiIeisaform ofthegiVngoffearlessness,sinceitcanIessenanother’sfears.Whenwerelievetheworriesandfears
ofothers,andhelpthemtofeelmoresecure,they wi}lbeab|etofindpeaceandself-respect. Whateverwedo>wesbouIdfocusonthatperson. 84
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Whenweactwithabsolutesincerity>thesmallestact orafewencouragingwordscanworkwonderstoaIIeVatetheapprehensionsofothers. Wecanalsogivenon-fearbyheIpingwounded animals,bynotparticipatinginactivitiesinwhich animaIsareharmed,andbyreducingourconsumptionofmeatandfishCivingfearIessnessisenabling alIbeings,not>usthumans,tofee}saferarounduslt isthepracticeofrespectingalIformsofIife. WhetherwegivemateriaIpossessionsorourtime andabilities,wearepracticingthegivingofweaIth. AsBuddhists’webelievethatthosewhohavewea>th
nowweregenerousintbepastandthosewhogive weaItbnowwiIIhaveweaIthinthefuture.Ifwe
teachotberstoday,wewiIlbewiseinthefuture.By givingfearlessness,wewiIIhaveIong’healtIWlives. ThegivingofintangibIes-offearlessness,ofteaching,ofourabilitiesandenergy-costsusnothing, butithasthepotentiaItochangeourse>vesandto helpothers. Butifwegivewitbsomeexpectedreturninmind, thenwhatwewiIbereceiVngwiIbeIimitedWhen welearntogivewithoutthoughtsofwhatwewiIIreceive’thereturnwillbemuchgreaterbecausewe 85
AWAKENTOTHEBUDDHAWlTHIN
wiIbegivingfromourtruenature. Oneofourmajorcba>lengestobecomingawakenedisgreed,whichresultsinclingingtothings, people,andideas.Thebestwaytocountergreedis throughgiving.IdeaIIy,wewouldwanttostartwitb whatismostdifficuIttogive,butsincethisisvery I]ardformostofus,wecanstartmoremodestly. W}]atisimportantishowwegivelfwefeelthatwe bavemadeasacrifice’thenwehavenottruIygiven. Neitherhavewegivenifweconstantlytbinkofwhat wegave,orevenwisbthatwestilIbadit.Wemay havegiveninthephysicaIsense,butmentaIyand emotionaIy)wearestilIc|ingingtotheob]ecLTbisis nottrueglVng
If,ontheotherhand,wespontaneousIygive somethingtosomeonejustbecauseitseemssorigbt forherandwiIImakeherhappy,andthenwedonot thinkoft}Ieobjectagain,wewiIlbepracticingtrue
giVng.InitiaIly,inourpracticeofgiving,wewillbe happythatwehaveI﹞eIpedotbers.Intime,wewiⅡ naturallygivewithoutanythoughtsofhaVnggiven, ofsomeonebaVngreceived’orofwhatwasgiven.At thatpoint,wewiIlfee}thejoyofactingfromourtrue nature,thenatureofperfectseIessness.TheBud86
Tl﹣﹛ESⅨPARAMIT八s
dhatoldusthatintheuItimatestateofgivingtoothers,wewiIInottodweIlonthoughtsofhavinggiven, onwhatwasgiven’oroftberecipient.ldeaIIy,upon giving,weletgophysicaIly,menta>Iy,andemotionaIly.Atfirst>tI]iswiIIbeextremeIydifficultforusto do;but,graduaIIy,wewiIIceasetomisswbatwehad givenandthen,atsomepoint,wewiIIevenforget tbatwehadgiven. lnthepracticeofgiving’weneedtogivewhatwilI maketheotberpersonl]appy.TogivethoughtIessIy isnottruegiVngPorexampIe’itisnottboughtfulto giveourfamousbirthdaycaketoapersonwhois watchinghisdietTeIIinghimthathesbouIdjust enjoyitbecauseoftbespecia>occasionlacksconsideration.lfjustapictureofabirtI]daycakewiIImake bimhappy,thenweshouldgivethepictureandforgetabouttherealcake.
Themannerinwhichwegiveisa>soveryimportant.Weshou{dnotgiveinawaythatembarrasses therecipientorincreasesoursenseofimportance.It shouIdnotmatterwbetberwelikeordisliket}]ere-
cipient.WearetogivenonjudgmentaI>yandwithout differentiatingbetweenthoseweIikeandtbosewe
donot.WhenwesaythatwewiIlgivesomething,we 87
AWAKENTOTHEBUDDHAWITHIN
shoulddosoassoonaspossibIeandnotpurpose>y maketbeotherpersonwait.Also,weshouldnotexpecttheotberpersontofeeIindebtedtous· Thereisnopointinboldingontoourextrapossessions;afteraII>p0ssessionsareoursforarelativeIy shorttime‧Give廿eeIynow,accordingtoourabili﹣ ties,andenjoythegoodnessandjoythatourgeneros-
itybringstoothers.WerealIyneedverylittIeforourselves.OncewebaveproVdedforourfamiliesand metourpersonalresponsibiIities,wecanpracticegiv-
ingtorelievethesufferingandunbappinessofotbers. Thesecondparamitaismoraldiscipline,whic}] countersworryandunhappiness,andenabIesusto continueonourwaytoawakeninglnamoreliteraI sense,itmeansabidingbytheprecepts,wbich,for Buddhists,canrefertothefiveprecepts,thebodhisattvaprecepts,orthemonasticprecepts.Ina broadersense,tbesecondperfectionmeansethicaI bel]avior,suchasfoIowingtbecustomsandlawsof wbereverweare.InitiaIly>aswebeginourpracticeof discipline,wecanfocusonrefrainingfromharming others.Gradually,wewiIbegintodevelopandincreaseourVrtue.Theultimateformoftbispractice istobenefitothers﹄ 88
THESIPARAMITAs
ProperIypracticingmoraIdiscipIinerequiresusto usegoodjudgmentandwisdomtodeterminewhatis appropriateorinappropriateByallowingourseIvesto beledbyourdesiresandactingimpu>siveIy,wecan easilybarmothersandourseIves.Actionsthatbenefitothersnowandinthefutureareappropriate;actionsthatbringonIyshort-termbenefitbutwbich harmothersintbefutureareinappropriate. ExploitingournaturaIresources,suchasbycarryingoutwidespreaddeforestationwitI]outmaking provisionsfOrtheplantingofnewtrees’isonesuch harmfuIaction.A}soinappropriateareactionsthat aredonetobenefitsoleIyourseIves,especiallytbose attheexpenseofothers. ToguideusinourcuItivationofnon-barmfulbehavior,wecanobservetheTenVirtuousConducts.
ThesearediVdedintothreema>orcategories:pbysical,verba},andmentaI.PhysicaIIy,weareprohibited fromkiIIing,stealing)andengaginginsexuaImisconduct.Thesehavebeendiscussedintheprevious chapteronthefiveprecepts.VerbaIy,weareprohibitedfromlying,usingharshspeech’divisivespeech, orenticingspeechMentaIy’weareprohibitedfrom givingrisetothoughtsofgreed’anger’andignorance. 89
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Lyingisdeceptiveanddishonest.Weneedto speakon}ytruthfulandthoughtfUlwords.TheBuddhasaid:
IfyouknowanythingthatjshurtfuI anduntrue,donotsayit. IfyouknowanythingtbatisheIpfu> butuntrue,donotsayit. Ifyouknowanythingthatishurtful buttrue,donotsayit. lfyouknowanytbingthatisbothbeIpfulandtrue, findtherighttime· WeIiebecauseweareattachedtoourideas,pos-
sessions’andotherpeopIeWe“modify”thetruthto protectourself-image.We“embroider”thetruthand maketbingssoundbetterorworsethantheyarebecausewewanttobepraisedbyothers’orperhaps becauseweareafraidofappearingincompeten仁We donotvaIuethetruthinourspeechbecauseweare ignorantanddonotyetunderstandtheconsequencesofouruntruthfuIwords. IfwewishtopracticethoughtfuIandcaring
speech,wedonotuseabusivespeecIikeshouting, 90
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nordoweusebadlanguage.TospeaI(harsbIytootherscandestroytheirpeaceofmindandthatofalI thosewhoarearoundus.Wea}sodonotwasteour
timegossipingaboutothersordiscussingtrivialmattersltwouIdbemucbwisertousetI]attimeengaginginactivitiesthatincreaseourpeaceofmind」ike
goingforawaIk,watchingthecloudsfIoatby>sitting quiet}yinmeditation,orc}]antingaBuddha’sname. WeaIsoneedtorefrainfromdivisivespeecbThis iswhen,forexampIe,whiIewearespeaI(ingwithone person,weteIII]imtbatsomeonee>sesaidsometbing untrueaboutbim.TI]en)wbiletaIkingtotheother person,wesaytbefirstonecriticizedher.Wehave
spokendivisiveIyandwitboutreaIizingitsownthe seedsforconfIict.
lnsteadofusingwordstodeceiveothers’wecan askourseIvesifwhatweareabouttosayiscorrect, honest,andbeneficiaItotheotherpersonToaccomp>ishthis,weneedtobeawareofwbatweare saying』fwearemindfu】ofourspeech’wewilInot careless}ysaysometbingincorrect>untrue,orharm-
fulIfwearepayingattentiontowhatwearesaying andtohowtheIistenerisreacting,wewiIIbeableto seeifweupsetorirritatedtheperson.WewiIthen 9l
AWAKENTOTHEBUDDHAWITHlN
beabletostopbeforewemakethesituationworse. Insteadofcreatingmoreconflictandpaininthis worId,wewiIbeabletofosterharmonyandpromote mutualcooperationaswedevelopthepatienceto knowwhentospeakwiseIyorwhentosimpIyremain siIent.
lnaIIofourspeech’wecanstopourselvesfrom harmingotbersbyrefrainingfromusingseIf-servlng, careless,orinappropriateIanguage.UsuaIy,we speakwithoutfirstthinkingaboutwbatweareabout tosayorhowitwiIlaffectotbers·WeshouIdtryto remembertousethestandardofwhatiscorrect,}]on-
est,andbeneficialto]udgewhatweareabouttosay. TheBuddhatoIdusthatspeechkarmaisoneof ourmostcommonlycommittedoffenses;andtbus ourspeechkarmacreatesmoreproblemsforus. WhiIeourthoughtsdOaffectotbers,theyaresubtler, andthustbekarmicconsequencesarelighter.And whilewemaytbinkofdoingsomething,tbeopportunitytopbysicallyactonthethoughtmaynever presentitself.So’wehavenaturalroadbIocksinthe creationofphysicaIkarma.Butspeec}]karmaisso easytocommit.WesimplyopenourmouthsandaII theunkind’thoughtless>andangrywordscometum92
~
THESIPARAMI)\s
blingout.Speakingissoeasy’butaIsosopotentialIy harmful.
OurphysicaIandverbalbebavior,tbefirstand secondcomponentsoftheTenVirtuousConducts,
canbegoodorbaddependingonourthoughts’ whichisthethirdcomponent.ltisourthoughts, whichusualIyarisefromvaryingdegreesofgreed, anger,andignorancethataretl]eprecursorsofour bebaVor.
Greed-ourcravingformaterialthingsandpleasantexperiences’andmuchmore-comesfromour
preoccupationwithself.WhatbeginsasseIfpreservation,ourneedtomeetbasicrequirementsof sheIter,food,andclotbing,quick>yexpandstoour desiringthatwbichwedonotneedandmoreofwhat wea}readyhave.WeequatetheaccumuIationof thingswithhappinessandsuccess,andsofaIintoa
cycIeofwanting,obtaining,andmorewanting. Anger,IikeaIInegativeemotions’seemstohappensonaturaIIyandspontaneousIy.InitiaIIy>wedo notevennoticeit.ItfeeIssonormaItous-t}]eemo-
tionsofbeingangry’beingirritated,andbeingdispleased.IthappenssoquickIythatwehardlynotice therisingrage.Butbeforeeveryactionwecommit 93
AWAKENTOTHEBUDDHAWlTHIN
andpriortoeverywordwespeak)tbereisaprecedingthougbt.InourIackofmindfuIness,wedonot noticethethoughtofwI]atweareabouttosayordo. lfwecancatcbthethoughtasitarises,wewiIbe abIetorefrainfromactingoutofanger.IdeaIIy,by }]avingabeartofloVng-kindness,compassion,]oy, andequanimity’wewilIstopangerfromarising. W}]yisitsoimportanttoeliminateourangerP
MightnottI]eexpressionofourangergetitoutof oursystem,sotospeakPNo,becausevoicingoractingonourangerdoesnoteradicateit.Onthecontrary,itIeadstoevenmoreanger. OurangerwithaparticuIarpersongoesbacka }ong,longtime-asBuddhists,webe>ieveitgoes backoveruncountabIelifetimes.Mostofthetime
whenwearespeakingwitbanother>wefaiItobe mindfulofwhatwearesaying.WemaycareIesslysay somethingandhurtanother’sfeelingswithoutrealizingitlnsodoing’wehavejustcontributedtopIant-
inganotherseedofangerintheconsciousnessofthe otherperson.
Therecipientoftheangryoutburstmaynotthink anyt}]ingofit,atleastnotuntiIwemeetagain,and thatseedmatures.Tbisnexttimetheotherperson 94
THESIPARAMlTAs
wiIsaysomethingtouswithjustasIig}]ttraceof aniInosity.Again,thisincidentisregisteredinbotb ourconsciousness.TI]isenmityispassedbackand fortbeac}]timeourpat}]scross,andeachtimeitincreasesandgrowsmoreserious.AtsomepointitwiII turnintohatred.EventuaIIythathatredwiIIexpIode andoneofuswiIIasboutattheotherphysicaIIy. Thisiswhyvoicingourangertoe}iminateitdoes notworkItonlyaIIowstbeangertogrow.Angeris nottobeactedupon,butfaced,acknowIedged,understood’andthenreIeasedWI]enourangerandour seIf-centerednessaregraduaIIyreduced,wewilIget aIongbetterwithothersandwewiIIbegintofindour beartsofIoving-kindness’compassion,andjoy. lfyouwanttoseetI]eproofoftI]is’IookcarefuIIy intothefaceofsomeonewhoisaIwaysangry.Then gazeuponapersonwhoisserene.Decidewhicbone
youwouIdIiketoIookIike’wI]icI]oneyouwouIdlike tobe
Asweimproveinourpracticeofdiscipline,we wiIgraduaIylessenwI]attbeBuddhacaIledthe threepoisonsofgreed,anger,andignorance,which weallhavetoson]edegree.lfleftuncbecked,this greedandangerofourswiIgrowandspread,even95
AWAKENTOTHEBUDDHAWITHlN
tual>yconsumingus.Notunderstandingwhatishappening,weallowthistohappenbecauseweareignorant.ThisignoranceisnotthelackofintelIigenceor aderogatorycommentaboutsomeoneâ&#x20AC;&#x2122;sabilities.IgnoranceisaIackofunderstandingoftheunderlying trutbsofwhatishappeningtousandaroundus. ltisnotknowing,or,perhaps,notbeIievingin causalityorintheimpermanentnatureofeverything thatiscreated.Itisbelievingthatweexistindependentlyofeverythingaroundus,ratherthanrealizing tbateverytbingisinterdependentltisthinkingtbat happinesscomesfromoutsideofus:tbatitliesin otherpeople,possessions,orideas.Itistbebelief thatitisokaytodifferentiatebetweentbosewelike anddislike,thatitiscorrectto>ookoutforourselves
attheexpenseofothers,andthatitisreasonableto judgeothersbasedonpersonalopinionandnoton facts.
Whenwethinkandactfromignorance,itbecomesineVtabIethatwewi}Imakemistakesandnot
knowhowtofixourprobIems.Aswebegintore-
placeourignorancewithunderstanding,wewillfind thatourgreedandangerslowlydissolve.Thisisbow wecangetalongbetterwitbot}]ers,becomeIessseIf96
THESⅨPARAMlT八s
absorbed’anddeveIopthemindofjoy. T}]ethirdparamitaispatience,w}]ic}]counters angerandhatred,andhelpsustoavoidarguments andtoachieveourgoaIs.Weneedpatienceina>most everythingwedo.lnschooI’weneedpatienceto persevereinourstudies.Atwork,patienceheIpsus toproper>yaccomp!ishourtasks.Athome,patience isthefoundationforinteractingweIwithfamiIy members.Patienceenablesustogetalongmore harmoniouslywitht}]osearoundus.ItaIowsusto recognizeourbad}]abitsandtoimproveourse}vesby changingthosehabits. Practicingpatiencegivesusthecourageandinner strengthtoactwiseIyinthefaceofadversityltaIIowsustoremainunrufHed)tounderstandwhy thingshappen,andtostopblamingothersforour probIemsltistheabilitytostaywithadifficultand
chaIlengingundertakingwithoutcomplaining,being disappointed’feelingresentfu>,orgivingupprematurely.
WhatisthebiggestcbaIlengetopatience?Anger. Whendifficultiesarise>weareusualIysurprisedand withouttbinkingofwhatweareabouttodo’weoftenactoutofanger.Thisgoesagainsttbeessenceof 97
AWAKENTOTHEBUDDHAWlTHlN
theBuddha!steachings,whichisnotonlytoavoid doingbarmbuttoprovideheIpasweI.lnanger,we Iashoutatotbers,harmingeveryoneandeverytbing aroundus-asweIIasourselvesdNothingisresoIved
Nooneishe}pedlnstead,wecreatemorecausesfor angerinourfuture,addtothesufferingofothers, andIosetheopportunitytobelpanotherbeing. Tbeharmfuleffectsofimpatience,intolerance,
andangercanstiIbeunderstoodevenifyouarenot yetabletofullyconsiderthesufferingofotI]ersbeforey0urown.Whenthefireofangerburnswithin, ourfaceliteraIybecomesred>ourfeaturesbecome contortedâ&#x20AC;&#x2122;andourenrageddemeanorupsetsot}]ers. Wecannotsleep,findreIief,orcaImdownPriends andacquaintancesavoidus.EventhosewhoIoveus IeaveWearealone.Allbecausewegaveintoanger.
Wehaveacboicehere.WerealIydo.Wedonot havetoaIIowtbistohappen.Wbetherwearean awakenedbeingor,moreIikely,simpIyanordinary
personwhodreadsthefeelingof}osing}]ertemper again,wecanmakeacomInitmenttoourseIves,a commitmenttothepracticeofpatience.Obviously, thisisextremelydi{ficulttodoatfirst.WewiIhave tokeepremindingourseIvesbowangerfeeIsand 98
THESIxPARAMlTAs
whatitIookslike,andthencontrastitwitbhowse-
renityfeelsandappearstoothers. Pirst’weobjectiveIyconsiderarecenttimewe wereangryandthenrememberbowwefeltatthat time.Next,werememberthefeelingsofcontentmentandserenitythatweexperiencedwhenwe wereen>oyingtimewithourfamiIyorgoodfriends, orperhapsatimewhenweweretakingawalIKona sun-drencheddayintbefa}Iorlisteningtosome soothingmusic.PinaIIy,wecboosetocommittothe cultivationofpatience.TI]isisdoneconsciousIyand’ ideaIIy’continuousIy.Sooften’ourangerisautomatic.Solnetbingbappensandinourmindlessreaction,weareinstantlyangry.Theonlywaytocounter t}]isistoremaininacontinuousstateofpatience. Also,wecantelIourselvesthateverythingisimpermanent.ThisnotonlyappIiestoen>oyabIesituations
buttothosethataredifficultaswellPainful,tryIng timeswiIatsomepointendThiswiIlhappenmucb morequicklyifwedonotkeepfuelingthefirewith ouranger.
lnsteadofbecomingangryinaIt}]oseinfuriating situations)whatcanwedo?Wecanremindour-
seIvesthatourreactionsdonotneedtobeblindIy 99
AWAKENTOTHEBUDDHAWITHIN
automatic.Wecanchoosehowtorespond.Ifitis alreadytoolateandwehavelostourtemperâ&#x20AC;&#x2122;wecan remindourselvesthatwecanstiIIaIterthesituation.
ExpIainingawayourerraticemotionsbyte}Iingourselvesthatwearerightandaretherefore>ustifiedin gettingupsetaccompIishesnothing.Insteadâ&#x20AC;&#x2122;calm downandtalktotbeotherperson.Thisway,wewiII baveac}]ancetoresolvetheprobIem.Tobehappy, wejustneedtoIetgoofourunhappiness. Wbatdowedowhenwearefacedwitbasitua-
tionwherecalmlogicandnotretaIiatingwithmore angerjustseemtoInakethesituationevenworse? Onewayistowithdrawandtrytofindabettertime totalkwiththeperson.Evenwhenwemanageto reachamoreadvancedstateinourcultivationofpatience,wberewecanremainca>minthefaceof
someone>sfrustrationandanger,wearenothelping t}]emifweremaint}]erefuelingtheirpainand,thus, theirsuffering.ThereisenoughmiseryintheworId already.Withdrawandtrytodeterminewhatwe havedonetocontributetothesituation.Next,sin-
cereIydeterminebownottorepeatthemistake. Tben,findtherightopportunitytotalkcaImlywith theotherperson. l00
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ToactoutofangeristoactVoIentIy.Butwehave beendiscussinghowtofindhappiness.Whendoes vioIencemakeareasonabIepersonhappy>Never.
ReasonabIepeopIeonIywishforhappinessandgoodness.ThroughgivingandethicaIbehavior,wecan createmuchjoy.Butittakest}]ecuItivationofpatiencetosafeguardthisgoodness,andprotectitfrom thefiresofangerandviolence. PracticingethicaIbehaVormayresuItinourbeginningtofeeIrestrictedbyruIesandrequirements. lfweapproacbourpracticefromanincorrectperspectiveâ&#x20AC;&#x2122;itmightweIIseemrigidandforbiddingSo, tohelpusavoidthisproblem,tbeBuddhawiseIy taughtdiIigenceâ&#x20AC;&#x2122;thefourtI]ofthesixparamitas. Diligence,orenthusiasticeffort>isthe>oythatwe bringtoourpracticeandtoaIlthatiswortI]whilein ourIives.ItisthetruedelighttbatarisesfTomdeep withinuswhenwearedoingwI]atiswholesome.lt enablesustokeepgoingwhenwefee|tiredoroverwhelmedltisrefreshingandinspiring.Cultivating enthusiasticeffortcountersIazinessandbringsjoyto ourIivesaswefeeIasenseofaccompIisbment,of finishingwhatwestart. LazinessisoftenreveaIedasprocrastination.We l0l
AWAKENTOTHEBUDDHAWITHIN
becomeinvoIvedintriviaIactivitiesandeventuaIy
endupinIowspiritswhentheresuItsdisappoint. Weknowwehavetodosomethingbutsomebowwe keeppostponingit,orweaIowourselvestobedistracted.Porexample,itsuddenlybecomesvitaIlyimportanttomovethefIowersont}]edining-roomtable toasIightlydifferentposition.AftercompIetingthis Mcriticaltask/)wesitdowntowhatwearesupposed todo.Inafewmoments,werememberthatthe
bookshelfurgent}yneedsrearranging-anotber“cruciaI”accomp}ishment.Weagainsitdownbutt}]en decidethatweshouldcaIafriendandteIIhimaII
aboutthenewemployeeatwork. Afterseveralmoresuch“essential”activities,tbe
timethatwebadaIIocatedtodoouroriginaltaskis
gone.Whenwetbinkofwhatweneededtodoand whatwasactuaIydone,ourmoodsinks.Wedonot feelanyreaIsenseofsatisfaction{romcompIeting thosead-hoctasksthatwehaddeemedtobe“cru-
ciaI,”forwbatweactuaIIywantedtodoremainsunfinished.Aswethinkaboutit)tbeoriginaItaskstilI Ioomsbeforeusandnowseemsinsurmountab>e.We
becomeupsetwithourselvesforprocrastinatingand feeldespondentbecausethetaskstiIneedstobe l02
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done.Lackingenergy’wefeeIdefeatedanddisappointed.Atthispoint)wemightturnontbetelevisionandbeginHippingfromonec}]anneltoanother orengageinsomeotherpointIessactivity.Theseare aIlformsoflaziness.
SohowdowecounterIazinesspThroughacommitmenttowhatwefeeIisimportantandenough enthusiasticefforttoseeittI]rougI]tocompletion. Pictureagainthescenarioontaskavoidance.Youare lyingonthesofaandflippingchannels.TheteIephoneringsanditisyoursupervisor.Heasksifyou couldgotodinnerinthirtyminutestodiscussa promotiontobecomeheadofyourdepartmentanda doub>ingofyoursa>ary.WouIdyoustiIlfeeIazy? MorethanlikeIy)youwouIdbeoverfIowingwithent}]usiasmandeIationasyourusI]todressfordinner| WhatweteIourseIvesaboutanygivensituation wi}IdetermineourreactiontoitlfwepersuadeourseIvesthatwehavepIentyoftimetodosometbing, thatitisnottbatimportant,andthatitcanwaituntil tomorrowornextweek,thenwearefoolishIywasting time.TheBuddhaonceaskedastudenthowmuch
timeapersonbasleft.Thestudentanswered,“Afew moredays.”TbeBudd}]apromptedhimtothink l03
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again.Tbestudentponderedthequestionfurtber andthenrepIied,“Afewhours.’’“Tbinkagain>”encouragedtheBuddha.“Abreath>’>“ExcelIent.),AIIwe cancountonisthismoment-wecannotaffordto wastetlI]e.
Thisrealizationisnotmeanttobedepressingbut encouraging.Whenwewastetime’weusuaIlyfeel uncomfortabIeaswecompareourplanstot}]ereaIity ofwhatwasaccomplishedPerhapswebadtold someonewhatwewantedtodo,andtheyweredependingonustodoso.OurIazinessandprocrastinationmayresuItinafriendbeingdisappointed,a childorspousebeingmadetowaitwhilewetryto dosometbingattheIastminute,oraco-workerbavingtoworkbardertomakeupforourmissinga deadline.
Previously,tbequestionwasposedofbowwecan attainhappiness’findlove’andreceiveothers’respect.Wecannotattainthemthroughlaziness.Neithercanweattainliberationfromsufferingbybeing lazy.Weneedentbusiasticeffort,perseverance,and dedicationinourpracticeandineverythingthatwe do.Todevelopenthusiasticeffort’wemustovercomeIazinesswithrightthoug}]tsandunderstanding l04
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thatwillengenderpIoperattitudesandacorrect frameofmind.
Withourpersonalrelationsbips,trytoremember bowwewerefeeIingwhenwedisappointedour spouseorchiIdren.Orthinkofhowsupreme>yimportanttheyaretous,ormorecruciaIy,howimportantwearetothem.Withourwork,wecanfocuson
tbeseriousnessofnotbeingadependableemployee oremployer.Withourpractice,wecancometothe rea>izationofthevaIueoftheopportunitytopractice andunderstandtheconsequencesofwastingyetanotherlifetime.Theseandsimilartecbniqueswil} graduallyhelpustodiscoverhowtocounterour negativehabits. Havingreducedorevenovercomelaziness,we mayfindthatwestillindu}geourseIvesintrivialactivities.WestiIIen>oyHippingbetweenteleVsion cbanneIs,havinglongconversationswitbfriendsor co-workersaboutotberbiendsandco-workers,and
countlessothernondescriptactiVties.SuchtriviaI activities,bythemselvesâ&#x20AC;&#x2122;arenotintrinsicallywrong. They}]armusonlybecauset}]eydistractusfromaccompIishinggoaIsthatwehavesetforourselves:to bemorecaringoftbosewelove;tocultivatelovingl05
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kindness,compassion’joy,andequanimity;tobelp others;tobemorepatient;andmuchmore. EnthusiasticeffOrtbringsjoytoourIivesaswe feelasenseoffuIImentinfinishingwhatwe startedTrivialactiVtiescanfeellikewortbwhileac-
tiVtiesifwearenotcarefulTheywiIdistractus fromfinisbingwhatwestartedandrobusofthejoy t}]atcomesfromsuchaccomplisbments· Howdowedeterminewhetheranactivityis worthwhileortriVal?Wecanaskourselveswhatis
theintentionorthemotivationforwhatwearedo-
ing.lfthemotivationistoheIpotbersandtoenable themtofindtruehappiness,tbenourtimespententhusiastica>lyinperfectingourskiIsthatwilIbring themjoyiscommendable.Butifourintentionis soIelytobenefitourselves,then,inspiteofourbard work,wearenottruIypracticingenthusiasticeffOrt, nomatterboweagerandenthusiasticweare. Tobringhappinesstootbers,weneedtounderstandthecausesofsufferingandunhappiness.We ourselvesneedtobediscip}inedandpatient.Once ourheartsandmindsknowgentlenessandpeace, ourverbalandphysicalbehaviorwilIchange.Gradua>Iy,tI]epeacefuInessthatisincreasingwithinuswilI l06
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berefIectedinwbatwedo.
TbeBuddhaexplainedthateverylivingbeingbas thesametruenature-tbesameabilitytoawaken andbecomeenIightenedTbeBudd}]awasoncelike us:anordinarypersonwhounderwenttbesufferings ofbirth,oIdage,sickness>anddeathButhelearned howtoliberateoneselffromsuffering.Howdidhe dotbisPHesincereIydevelopedtheaspirationto leavesufferingbehindandtoIayasideunwho>esome tboughts.HewasdeterminedtoliveaIifeofnot harmingothers.AIifeofheIpingothers.Alifeofdiscipline,understanding,andpatience. AfterhehadattainedsupremeenIightenment>he explainedthatittookhiminnumerabIeIifetimesto reacbthepointw}]erel]ewasonenigbtawayfrom enIightenment.Hearrivedatthatpointthrough manypracticesofperfection.OneoftbemwastI]e practiceofenthusiasticeffort.Howdidheprogress? Onestepatatime-ă&#x20AC;&#x2018;ustashedid,wecantoÎą Thefifthparamitaismeditativeconcentration. OurpracticeandtrainingindiscipIineandnotbarmingotherswilIenableustoIessenourharmfulverbal andphysicalbehaviorsandeventual}yendthem.Our mindswiIbecomecaImerandlessagitatedWhen l07
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ourmindsarethussettIedwewilIbebetterableto concentrate.
Ourconcentrationwillinitiallyreduceand,tben, gradual>yeliminateournegativethoughtsandemotionalbehaVor.Wewillthengainmeditativeconcentration,whichwiI}enableustouncoverourinnate
wisdom·Thus,discipIine,meditativeconcentration, andwisdomworktogetherandarecomplementary. Developingconcentrationcountersourmyriad wanderingthoughtsandheIpsustofOcus.Webecomelesseasi}ydistractedbyothersorcircumstances.WebeginourpracticebycaImingthemind andfocusingourattentionbnonetbingforacertain Iengtboftime.Ineverydayactivities’wecanpractice concentrationinwhateverwearedoing. MostofushaveexperiencedbeingtotaIlyabsorbedinataskween>oyverymuchBeforewebegantheactivitywemightbavefelttired,butassoon aswebecameengrossedintheactivityourweariness dissolvedOrwemighthavebeenhungrybeforewe started,buttbattoopassedunnoticed.Atsomepoint someoneorsomethinginterruptedus,andwewere surprisedtoseetbatsomuchtimehadpassed Thisisconcentration,astateofsing>el08
THESⅨPARAMⅡ八s
mindednessthathasfewdistractions.Thereareno
worryingtboughtsandnotboughtsoftimeorof whereweare.Duetoourfocusedattentionandtbe
reductionofaimIesswanderingthoughts’thisisa stateinwhichwemayevenfeelmoreenergeticthan beforewebegan.Bybecomingcalmandfocused, anyonecanachievethisconcentration,andthusdevelopasereneandstablemind.WecanuseconcentrationinmanyactiVtiesatworkandathome,and
withfamiIyandfriends. Tohelpusattainamorespiritua}stateofconcentration’therearemanythingswecanfocuson:a Hower,thesoundofabird,ourbreatb,AmituofOthenameofaBuddha.Eachofthesecanhe}pus
findvaryingdegreesofpeaceandhappiness.Whatevertypeofmeditationwepractice,wewillfindtbat wewi>>benefitmuchmoreifwepracticetoattaina specificgoa>,suchasonebefittingourBuddhist practIce.
WhereisagoodpIacetodeepenourpracticeof concentration>WherewecanliveasimplebutcontentedlifewithoutbeingdistractedbyfrivolousactiVtiesorunnecessarysensestimuIi,asthesewill
justdistractusanddep>eteourenergy.WeaIsoneed l09
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goodfriendswhowiIproperlysupportusandpatientlyhelpusdiscoverourshortcomings’friends wboarecommittedtoachievingtbesamegoaIswe are·WhataretbepersonaIcriteriaforsuchpractice? AwhoIesomeIifesty}et}]atdoesnotharmotbers,enthusiasmandjoyinwhatweundertake,bonestyin everythingwedo,andasinceredeterminationto seekliberationforotbersandourselves.
Ourpracticeofmeditativeconcentrationwi>Ilead ustotheIastofthesixparamitas,wisdom.Wisdom countersignorance)andenablesustoknowhowbest tohelpotbersandtoimproveourselves’including ourabilitytogeta}ongwel>withothers.Thiswisdom isnotthatwbichisgainedthroughintensestudyand analysisofmanydiversesubjects.ThatwouIdbe seekingwisdomfromexternaIsources.Tbewisdom thatwearespeakingofisintuitivewisdom. TbeBuddbaexperiencedthisintuitivewisdomafterhesatdownonacushionofgrass,Iigbt>yclosed hiseyes,andenteredastateofmeditation.Asbe wentdeeperanddeeperintothatmeditativestate, heleftstudy,analysis,andbispreVouspracticeof deprivationbehind}]im.Hewentdeepwithinhimselfandreachedtbestatewherebesawtberealityof ll0
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whatwasbappeningwithinbim,aroundbim,and
througbouttheuniverse.HefinaIIyexperiencedthe trueandcompletereaIity,arisingasitdid,fromdeep withinhim.Byattainingasereneandstab}emind’ hewasabIetoachievesingle-mindedconcentration. UndistractedbyexternaIconditionsandnolonger disturbedbyemotionsorpointlessthoughts,l]e eIiminatedthepoisonsoft}]emindanduncovered whathe,forinnumerabIeIifetimes’hadbeenseek-
ing:Perfectwisdom.Hereacheditandenteredit. ThiswisdomenabIedhimtorealizet}]atthereis
noindependentseIf,andthateverytbingispartof oneentity.CausaIityofanyeventinonebeing’sIife hasthepotentiaItoaffectthecausaIityofbeings tbroughouttheuniverse’justasthemovementof onedropofwaterinanimmenseoceanwiIlresuItin themovementofeverydropofwaterinthatocean. WeareaIone.WhenweIookacrosstheroomand
seetbatpersonwhomwearesoangrywitbandwbom weaImostwishtostrike,itisthesameasbeingvery angrywithourselvesandwantingtohitourselves. DoesourIefthandbecomeangrywithourright hand>DotheyfightoverwhowilIopenthedoorwe wishtogothrough>Dotheydebatewhichonewill lll
AWAKENTOTHEBUDDHAWITHIN
pickupacupofcoffee?Doessometbingbelongto mylefthandbutnottomyright?Wecanseeand understandtheabsurdityofsuchdualities.Butour understandingstopsthere.Wedoarguewiththe personwboisstandingnexttous.Wedofigbtover whowi}lbefirst.Wedodebatetheuseofandthe
ownershipofpossessions.Weseedualitiesbetween ourselvesandeveryonee>sebecausewearefarfrom understanding.Wehavenotyettouchedourtrue wisdom.
Lackingwisdom,weIookatrealitybutdonotsee it.ltisasifweareviewingitthroughatinyblurred window.Wethinkthatweseethewholetrutb.An-
otherpersonIooksthroughhistinyblurredwindow andisequaIIyconvincedthathehasseenthewho>e trutb.Altboughwhatweeachseeisdifferent’and tbereforeresultsindifferentVewpoints’weareeacb convincedtbatwealoneareright.Wedebate,argue,
andfigbt.ConvincedofourinfaIibi>ity’wemayeven kiIorourbeIiefs.IfonIywehadjustcommunicated betterandsharedwhatweeachhadseenthrough
ourrespectivewindows,wemigbthaveunderstooda littlemore.
Butwithoutwisdom’weeacbviewourtinydisll2
THESIPARAM>TAs
tortedpieceofrealityandtakeitforthetruestateof reaIity.Wethinkweperceivethewholetruth throughourfivesenses-oureyes,ears,nose, tongue,andbody-aswesee’hear,smeI,taste,and toucbourtinypieceofreality.WeautomaticalIy concIudewhatweperceivetobethecompIeteand truereaIity. Asaresult,aIofourthoughtsarebasedon blurredbitsofrea}ity,misperceptionsofwhatwe mistakeforthecompIetetrutb.OurbasicaIIy日awed conclusionsIeadustodiscriminate,therebydeveIopingasenseofegoorself.Wethinkthat‘T>refersto ourseIves,that<{you”referstoanotherperson,and tbat“they”referstoeveryoneelseWebegintojudge othersandfindmostofthemwantingThosewelike orlove,wepraiseasgood;otherswedislikeorhate, wecondemnasbadWedonottrulycareaboutthe peopIeandthingst}]atfaI}inbetween. Wehaveexpectations,andwhentheyarenot met’wesufferdisappointment.Butwhentheyare met,wedevelopnewexpectationsasthesituation
changes.WebecomeemotionaIyattacbedandcling totboseweIoveandthingsweIike.WefinddisturbingandrepeIIentthosepeopleandt}lingswehate ll3
AWAKENTOTHEBUDDHAWlTHlN
anddisIike.Wearenevercomp>etelycontent.Going throughlifewitbaIIitsupsanddownsfeelsIikean emotionaIroIercoaster.Evenwhenwefindour-
se}vesthinkingthatIifeisgood,wesensetbatwe migbtbeatapeakandworryaboutpIummeting downonceagain. WeputothersandourseIvesthroughtbisemotionaIroIIercoasterbecausewehavenotyetuncoveredourwisdom.Perhapswewerefortunateenough tohavetouchedthisinsightforabriefmomentwhenourmindsweresereneandstable,w}]enour
thoughtswereonbenefitingothers,andwhenour enthusiasmandjoywerestrongwitbinuslnthatone instant,wehadaglimmerofwhatwascorrect,honest,andbeneficialBut,inaf>asb,itwasgoneagain. Everythingweneedisalreadywithinus.Webave beentalkingaboutfindinghappinessandlove.We havebeensearcbingwithoursenses-lookingfOr happinessandloveâ&#x20AC;&#x2122;listeningforthem,tryIngtobreathein,savor>ortouchthem.Buttbatbasnot
worked.Uponcloserproximityâ&#x20AC;&#x2122;whatwetbougbtwas bappinessandlovewasjustatemporarysenseindulgence,nottherealthing.TbeydidnotIastltwasas theBuddhasaid:adropofdew,afIashoflightning, ll4
THESIPARAMlTAs
Oneminute,theyareinourhands.Thenextinstant, theyaregone.Why> Inourignorance>inourIackofunderstandingof whatisrealIybappening,weIookforhappiness, goodness,andpeaceintbewrongpIaces.Theyare
notoutsidesomew}]erewaitingforustofindthem: TheyareinsideofourseIves.Theyareintheheartof everybeing.TI]eyarethesameineverybeing.Happiness,goodness,andpeacearewhowerea}Iyare. Theyareourtruenature,ourBuddha-nature.How dowefindourtruenature>Unconditiona}giving, moraltraining,deep-feItpatience,andenthusiastic effortwiIenableustodeveIopmeditativeconcentration.Withmeditativeconcentration)wewiI>touch
ourinnatewisdom.Ifwebegintopracticethesesix paramitasinevenjustsomesmaImeasureeverydayâ&#x20AC;&#x2122; startingwithtoday,graduaIy,wewiIlbegintolookin therightdirection,andeventuaIIywewiIIawakento theperfectgoodness,perfectcontentment,andperfectjoythatarealreadywithinourtruenature,our Buddha-nature.
ll5
AWAKENTOTHEBUDDHAWITHIN
一蒼卡 TAKlNcTHETHREEREFuGEs
AtsomepointinourIearningandpractice,wewiII likelywishtoformallycommitourselvestotheBuddhistpathTodothis,wetakerefugeintheThree }eweIsoftbeBuddba’Dharma’andSangha.When wedoso,wearenottakingrefugeinsomeoneor somethingoutsideofourse>ves.TheThree>ewels representVrtuesthatareaIreadywitbineachofus; thus’takingrefugeintheThree>ewelsistoreturnto thesanctuaryofourowntruenature,toourowninnateVrtuesandgoodness. WhenwetakerefUgeintheBuddha,weareleavingblindfaithanddelusionbehindusasweseekto awakenanduncoverthetruenaturewithinus.The
Buddhawasanordinarymanwhoattainedsupreme enlightenment.Hewiselyunderstoodtbecausesof painandunhappiness,andcompassionatelysbowed usthepathbehadtakensothatwetoomightbreak ll6
TAK<NGTHETHREEREPuGEs
freefromsuffering. EacbofushasthesametruenatureastheBud-
dba.EachofushasthepotentialtoIookwithinand returntotbattruenatureTl]echoicetodosoisen-
tireIyuptous.TotakerefugeintheBuddhaisto makeacommitmenttoourse>ves,toourinnerBud-
dba-nature.TbatcommitmentsaysthatwewilIdo everythingwecantoawakenandtouncovertheinnergoodness,compassion,andwisdomtl]atIiedeep withinus.
WbenwetakerefugeintheDharma>wearereturningfromincorrectVewstorightviewsandcorrectunderstanding.Ourpresentlackofawareness andpropercomprehensionhaveobstructedusfrom seeingtbereaIityofIifeandcausedustolookateverythinginadistortedway,asifwewerelookingat thingsthroughatinyblurredwindow.Whenour mindsbecomepureandourmisconceptionsarerepIacedwithrightunderstanding,wewiIIgiveriseto wisdomandbeabletoseeeverythingclear}y.Since sutrasarerecordsoftheBuddhaâ&#x20AC;&#x2122;steachingsanddescribethetruthoftheuniverse,wecanusethesutras
asguidelines.lfourthinkingcoincideswithwhatis inthesutrasâ&#x20AC;&#x2122;thenourcomprehensioniscorrect. ll7
AWAKENTOTHEBUDDHAWITHlN
OnlywhenwecIearIyseethewhoIecanour Vewpointsandunderstandingbewise.Theteachings ofallBuddhasfIowfromtheirtruenatures.They teachushowtoletgoofbenefitingso>e>yourselves, toattainpurityofmind’toseeIifecIearly,andtobecomeenlig}]tened.Uponhearingtheteachings,we shouIdberespectfuIandremindourselvestocuItivaterightunderstandingandproperVews. WhenwetakerefugeintheSangha,tbecommunityofthosewhopracticetbeteachings,wearereturning仕ompoIIutionanddissensiontopurityof mindandharmony.Asweassociatewiththosewbo practiceunderstandingandIoving-kindness,andwho feelandpracticeaswedo,wewiIbegintoIearn fromthem.
Currently,ourminds,spirits’andbodiesareimpure.TbeBuddhataughtustbateverythingisareflectionofthemind.Everythingthereforearisesfrom tbemind;inotherwords,fromourthoughtsand feelings.WhenourmindsbegintocIear,al>owingus toseeandunderstandwhythingshappen,wewiIl stopjudgingothersandceasewantingthemtomeet ourexpectations.Wewillgraduallyfindcontentment withwhatwehave.Asweinteractwithothersand ll8
TAKINGTHETHREEREPuGEs
bandlesituationsmore}]armoniously’wewiIlbegin tobecontentwithwhoweare.
SincereIytakingrefugeintheThree】ewe}swiⅡ helpusrestoretbeperfectwisdomandvirtuesofour truenaturesothatwecanattaincIarity,廿eedom, andgenuinehappiness. ltisbesttotaketheThreeRefugeswitbamonasticwhoyouthinkwiIIl)eagoodmentortoyou: someonewbomyoucanIearnfrom>seekassistance 廿om,andbeassociatedwith.lf,however》youhave noaccesstoamonkoranun)youcantaketberefugesyourselfasanaIternative.Whenyoutaketbe refugeswithamonkornun,rememberthat}]eorsbe issimplypassingonthevowtoyouandserVngasa witness.YouarenottakingrefugeintbatindividuaI. lamoftenaskedwhylbecameaBuddhist’whyl
tookrefugeint}]eThee}ewelsBuddhismisIogical and,forme’itfeeIsright.TheBuddbabimselfexemplifiedcompassion,joy’andequanimity;thus,be practicedwbathetaught-hewashonest.HeadvisedusnottobIindIybeIieveanyonebuttoconsider
carefulIywbatthatpersonissaying-hewasopenmindedHespokeofendingthewarswitbineacbof ustofindpeacewithout-hewasinsightfuI.He ll9
AWAKENTOTHEBUDDHAWlTHlN
taugbtthatourlivesaretheresuItofwhatwehad previousIythought,said,anddone-heexperienced, espoused,andepitomizedtberealityoftbeoneness oftheuniverse.Ultimately,tbereasonthattbeBuddbaIslogica>approachfee>srightfOrmeistbatBuddhismappeaIstomyinnermostnatureâ&#x20AC;&#x2122;whatInow reaIizeismyBuddha-nature.
l20
PuRELANDBuDDH<sM
髦響 PuRELANDBuDDHlsM
Tbenextquestionthatlamoftenaskediswhat schoolIpractice.MypracticeisthePureLand
schoolofMahayanaBuddhism,whichiswidelypracticedinAsia.TboughstiIlinitsformativeyearsin theWest,itsrootsextendallthewaybacktoancient lndia.
Wegeneral>ythinkintermsofonIyoneBuddha: Sakyamuni’w}﹞o}ivedabout2500yearsagαBut’ sinceanysentientbeingcanawakenandinnumerablenumbershave,thereareinnumerabIeBuddhas.
SakyamuniBuddI]a’afterhisenIightenment’explainedthathesawnotonlyhispastlifetimesbut alsohowthefuturewouIdunfo}d
SakyamunisawpeopleinourtimehaVngmore affIictions,worries,andwanderingthoughts.Our deep-seatedbadhabits,bavingbecomeevenmore entrenchedoverthousandsof>ifetimes,makeIiberatl2l
AWAKENTOTHEBUDDHAWlTHIN
ingourseIvessoIelybyourowneffortsa>mostimpossibIe.Heknewtbattoendone’sprob>emsandattain lastingbappinessmanypeop}ewouIdneedtbehelp ofanotherBuddha:Amitabha,tbeBuddhaoflnfinite
LightandInfiniteLife. AlmostaIloftheteachingsbySakyamuniwere theresu}tofhisbeingaskedaquestion.Inadeparture廿omthenorm’andwhenthetimewasrigbt, Sakyamuniinitiatedtheteachingtbatintroduced AmitabhaandhisPureLandThisspontaneous teachingbySakyamuniisoneofthereasonsthis teachingissospecial Inthisteaching’Sakyamunirecountedhowthe bodhisattvaDbarmakara’afterwitnessingt}]esuffer-
ingofsentientbeings’spentthousandsofmilIionsof yearsstudyingaIltheBuddhaIands.Dharmakara t}]enmadeforty-eigbtvows,thefulfiIImentofwbicb wouldcreatetheWesternPureLandofUltimate
Bliss.HedecIaredthathewouldnotattainBuddha-
hoodunIesshisvowsforaperfectPureLand,where
aI}beingswouldadvancealongtheBuddhistpath andneveragainfallbackintosamsara,wereaccom-
p}ishedOncehisvowswereaccomplis}]ed,DharmakaraBodhisattvabecameAmitabhaBuddha.Heis l22
PuRELANDBuDDHlsM
nowteachingtheDharmainbisPureLandand
he}pingalIwhoaretruIysincereintbeirpersonaI vowstoberebornthere.
WithheIpfromAmitabha,wedonothavetorely solelyonourseIvestoattainenlightenmentaswe wouIdwithothermethods.lnPureLandBuddhism,
werelyontheBuddhasandbodbisattvastohelpus’ Thus,relianceonseIfandonanotI]erarecombined
aswerequestbywayofourmindfuIchantingthat AmitabhaBuddba,throughthestrengthofhisvows, he>pustobereborninthePureLandaswebreathe ourIastbreatbinourpresentbody. Amitabhaalsovowedthatonceweattainthisre-
birth’wewiIIaIwaysprogressinourpracticeand IearningWewiIIbeabletocontinueourpracticein thePureLandor,whenwecbooseto,returntothis
andotberworldstoheIpothers.Wedosowitbout beingaffectedbyunfavorableenVronmentsorour formerbadhabitslfwewish,wewilIbeabletodo
thisevenbeforeweattainsupremeenlightenment. AmitabhaBuddha>sPureLandhasinnuInerabIe
wondersandadvantages’aIIofwhicharisefromthe greatvows,deeds,andpurityofalIthebeingsthere. Throughhisvows,Amitabhahelpsallbeingscreate l23
AWAKENTOTHEBUDDHAWlTHlN
tbecausestoplanttherootsofgoodness.Withbis deeds,becreatestbeconditionsforbeingstoaccumulatemerits.Withhispurity,hehascreatedaperfectland,onet}]atisfreefrompoIlution’anger,and intolerance.ltisa>andofpeaceandserenity.Itisa worldofequality’joy’andbeautylncomparison>our wor>disoneofdelusionandsuffering,filIedwith worryandanxiety. PorcountlesspeopIe,PureLandpracticeistbe mostsuitableforseveraIreasons.Pirst,itisreIativeIy easytopracticeinaImostanyenVronment:a}one, witbotherpractitioners,orevenamidthehustIeand bustleofeverydaylife. Second,therearenodifficultentrycriteria.Even ifone)sabiIitiesandknowledgearemodest,withbe}ief,vows’andpractice,wewillbereborninthePure LandBe>iefmeansthatweneedtobelieveinthe
Buddhasandtheirteachings,andincausaIity.We needtobe>ieveinourse}vesandthatwehavethe
sametruenatureastheBuddha.Weneedtobelieve
thatbylivingamoraIIifeandbeingmindfu>ofAmitabbaBuddha,wewiIbebornintotheWestern PureLandandbecomeaBuddhainonelifetime.
Andthird’duetothevowsofAmitabha,achievel24
PuRELANDBuDDHlsM
mentthrougbt}]ismet}]odcanbeattainedmore
quicklyandmoreeasilythanwithotherpractices. Wecanunderstandthisbetterthroughananalogy. Wecometoariverthatwewisbtocross.Wecan
swimacrossbutourbaggageisveryheavyandtbe wateristreacberousIydeepAIternatively,wecanget onaboatthatwiIIquicklyandsafeIytakeusandour baggagetotheothershore.SymbolicaIIy,the“other shore”istheachievementofenlightenment.The baggagewecarryisourdeep-seatedbadhabitsand negativekarmasaccumuIatedoveruncountableIife-
times,andtheboatisAmitabhaBuddha|scompassionatewiIlThetickettoboardtheboatisbeIief’ thesincerevowtobereborninthePureLand,and
practice’whichinc}udesleadingamoral}ifeand mindfuIychanting“Amituofo.’’ T}]esimplestwaytopracticePureLandisby c}]anting“Amituofo.”AmituofoisthenameofAmitabhaBuddhainChinese.ltdoesnotmatter
whetherwechantinChineseorinanvotberlan•
guageas>ongaswedoitproperIy.Whenwechant’ thesoundofl‘Amituofo”arisesinourminds.Andas weutter“Amituofo,>,ourmindsconcentrateonand
embracethatsound.Wbilecbanting’dososincerely l25
AWAKENTOTHEBUDDHAWlTHlN
andcontinuously.
Asonekeepschantingandtbemindfocuseson thesoundof“Amituofo’,>errantt}]oughtsarerepIaced withpurethoughts.Inthisway,wealsocreateIess negativekarma.AfterAmitabhahasbeeninourmind continuousIyforaIongtime,ourtruenature-our Buddba-nature-wiIgradua}Iybeuncovered AmitabhaBuddhaisthewiseandcompassionate teacherwhounderstandseverything,andwhoisaIways
thinkingofus,lifetimeafterlifetimeafterlifetime. WearethestudentswhoaretryIngtolearnand practiceJustasagoodteacberIistenstothecalIsfor belpfromastudentIookingfortherightanswers,if webaveunwaveringbeIief,vowtobereborninthe PureLand,andbehavemoral>yandsincereIypractice,Amitabhawillrespond.Heislikethemother whoa>waysthinksofherchiId.Ifthechilddoesnot inturnthinkofhismother,herthougbtswi}Inot
heIp.ButifheaIsothinksofher,theywiIeventually bereunited.Insuchaway)AmitabhaisaIways thinkingofus,waitingforourtboughtstoturnto him’sothatwemaycometogether. Whenwecbanttothepointofsingle-mindedness withthesolethougbtofAmituofo,wesuccessfuIly l26
PuRELANDBuDDHlsM
formaconnectionwithhim-infact,webecome onewithbim.lntI]atinstantweareinthePure
Land-fartotbewestanddeepwithinus.Aswe breatheourlastbreathint}]isworId’ifwecanfOrm thisconnection-thisonenesswithAmituofo-we wiIIattainournextrebirthintbeWesternPureLand
andIeavesufferingbehindAndoncetbere,wewill haveaIIthetimeweneedtocontinueourpractice andIearning’forwewiIbeinthecompanyofAmitabI﹞aBuddbaandaⅡthebodbisattvas.TI﹞eywiⅡ helpuslearnaIItbewaystowiselyandcompassionatelyheIpotberbeings. ThisiswhyIhavecI]osenthePureLandpathPor meitisthemostsuitabIe.ItfeeIsabsoIutelyrigbt. TheoIdmonkint}]estoryatthebeginningofthis booksummarizedtbeteacbingoftheBuddhaas “AvoidaIIthatiseviI,embraceaIIthatisgood’and
purifyourmind)|How>Pindanewway.Awakento anewapproach.AteverymomentofourIiveswe
haveacboiceEverythingwedowiIIimpactotl]ers. EverythingwilIeventuaIlycomebacktous. Wecancontinuetoactbasedonourerratic
thoughtsandbepuⅡed廿anticaIIyonewayandthen another.Or,wecancaImourmindandbroadenour l27
AWAKENTOTHEBUDDHAWITHIN
heartwithcompassion,discipline,concentration, andwisdoInWecandiscovertheinnategoodness thatisalreadywithineachoneofus. WecanawakentotbeBuddbawithin
l28
Wayst0ReachUs www.amitabha-galleIy·org www。chinkungorg 4〃s〃α〃α/UI/ AmitabhaBuddhistAssociationofNSW T:2﹣96¢3﹣7588F:2﹣9643﹣7599 AmitabhaBuddhistAssociationofPerth
T:8-9306-8l20F:8-9306-8366
AmitabhaBuddhistAssociationofOLD T:7-3273-l6g3F:7-3272-0677E:amtb@amtb-qld.org.au AmitabhaBuddhistRetreatCentre
T:7-4l7l-042lF:7-4l7l-04l3www.abrc.org·au PureLandLeamingCenteroftheNT T:8-8927-4988F:8-8947-3736E:josephine@tchia.com
PureLandLearningCenterofVictoria T:3-989l-7093F:98gl-7093E:purelandvic@yahoo.com PureLandLeamingCollege(Tbowoomba) T:7﹣4637﹣8765F:7﹣¢637﹣8764www.amtb﹣aus.org
oJ〃α咖/I/ AmitabhaBuddhistAssociationofOttawa T:6l3-723-g683F:6l3-723-63l6www.amtb-ottawa·ca
Amitabha(SixHarmony)BuddhistOrganization T:4l6-265-9838F:g05﹣9¢7﹣l870E:amtb6hcan@yahoo.ca AmitabhaBuddhistSocietyofMontreal T:5l4-257-l770F:5l4-525-6846E:amtbmtl@hotpopcom
AmitabhaBuddhistSocietyofTbronto T:4l6-293-0024F:4l6-292-606l
InfiniteLightAmitabhaOrganizationofCanada T:4l6-893-3366/265-9838F:905-947-l870E:infamtb@yahoo.cz
U〃加αK﹚〃g吻腕〃4/
BuddhistEducationFoundation(UK) T:l7l-586-6923F:l7l-794-8594www.buddhisteducation.co.uk
HD叫KO〃g/8夕2/
HongKongBuddhistEducationFoundation T:23l4-7099F:23l4-l92gE:amtbhkl@budaedu.org.hk ⅢtJ/t叭血/U〃
AmitabhaBuddhistSociety(Malaysia) T:03﹣404l-4l0lF:03﹣¢04l﹣2l72www.amtb﹣m.org.my/emid.shtml s加g叩O『e/bJ/
AmitabhaBuddhistSociety(S) T:6744-7444F:674¢﹣4774E:abss@amtb.orgsg SingaporeBuddhistLodge T:6737-2630F:6737-0877E:sbl@sblorgsg Zh加α〃/88d∕
TheCorporationRepublicofHwaDzanSociety T:02-27547l78F:02-2754-7262www.amtb’oIg.tw Ⅷα加〃α/b6〃
AmitabhaBuddhistSociety T:662-7l9-5206F:662-7l9-4356
〔/〃加αMα肥$q/別碗e〃cα/I/
AmidaSociety T:626-286-5700F:626-286-7988E:amida@amtb-la·org AmitaBuddhismSociety-Boston
T/F:508-580-4349E:amtbboston@yahoo.com AmitabhaBuddhistAssociationofStateWashington T:425-25l-68Z2F:425-656-9789
AmitabhaBuddhistLibraryinChicago
T:630﹣¢l6﹣9422F:630﹣¢l6-6l75www.amitabhalibrary.org AmitabhaBuddhistLibraryof叭∕ashingtonD.C T:202-257-9533F:30l-g27-g596E:amtbmd@hotmail·com AmitabhaBuddhistSocietyofHawaii T/F:808-523-8g0g
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AmitabhaBuddhistSocietyofMichigan T:73斗-995﹣5l32F:734﹣9g5﹣5l32
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T:7l8-96l-7299F:7l8-96l-8039E:amitabha-ny@yahoo.comtw AmitabhaBuddhistSocietyofPhiladelphia T:856-424-25l6F:856-489-8528E:amtbphila@hotmailcom
AmitabhaBuddhistSocietyofSeattle T:206-624-g378
AmitabhaBuddhistSocietyatUK www.ku.edu/~amtb
AmitabhaBuddhistSocietyofUSA T:408-736-3386F:408-736-3389www.amtb-usa.oIg
AmitabhaEducationalCenter(Hawaii) T:808-262-5279E:amimofbl8l8@gmail.com W:amitabhaeducationalctr路weebly.com
AmitabhaSocietyofLasVegas T:707-252-3042F:707-87l-3542
AtlantaAmitabhaBuddhistSociety T:770-923-8955F:770-g25-06l8Emietoville@bellsouthnet DallasBuddhistAssociation
T:972-234-440lF:972-234-8342www.amtb-dba.org