The
Concept of Personality Revealed
Through The Pancanikaya
Ven.
Thich Chon-Thien
Institute of Buddhist Studies
Saigon, Vietnam, 1995
---o0o---
Part Four: Pancakkhandhà and Individual Problems
IV.1 Chapter 1
Individual
Desire
-ooOoo-
Mentioning the doubts about the Existence
of no-suffering and the desireless way of life, a thought arises in the
author’s mind that: just as questions about the Earth and the estimates
made by a fish sound very strange to a person, it is so for the questions
and estimates made by a person who has not experienced the operation of
wisdom and the desireless way of life. That thought reminds him of the
search for the truth of desire for things but not for the reasonable
answers to those doubts
Lord Buddha’s teaching regards only the
truth of suffering (dukkha), the cause of suffering that is desire for
sensuality, existence and non-existence (samudaya), the extinction of
suffering (nirodha) and the way to the extinction of suffering (magga) as
what He taught in His first discourse of "Turning the Wheel of Dhamma" at
the Deer Park. In this part of the work, the second Noble Truth is
discussed.
As introduced in (II.2.2.), in the
beginning, the first people existed were those came into existence from
the State of Abhassara Brahmà. They were mind - made, feeding on delight,
self luminous, moving through the air, glorious.... No male and female
were discriminated. Then, after a short period of time, the greediness of
manappeared; then desire for sensuality arose in them. They became more
and more greedy, owing to this, their body turned coarser and coarser; the
best looking human being was the one who desired for sensuality the least.
After that, came the period of time when males developed male sex-organs,
females developed female sex-organs, then their passions increased and
their body burnt with lust: sexual intercourses appeared. The first
intercourses were cursed by the masses; those who made love were thrown
dust, ashes, and were not allowed to live together with the masses in
villages for two months. When the phenomenon of sexual intercourse became
more popular, sexual life were accepted openly by the masses. Human
society were formed with its social organization from that time...
The above story about the formation of
human society is recorded in the Discourse on "On Knowledge of
Beginnings", Dìghanikàya, sutta No 27. It is declared by Lord Buddha
Himself through the vision of the Enlightened One. This is reality but not
speculation. With regard to that story, sensual and sexual desire is not
the basic instinct of human beings: it is but a degradation of human mind
when the greediness (lobha) of man is strongly developed by the operation
of ignorance (avijjà). Nowadays, sexual desire is being developed so
strongly that it becomes a very important need of man, and sexual actions
are being commercialized openly. This is a big problem to be discussed.
IV.1.1: SENSUAL DESIRE
Sensual desire belongs to craving, which,
as defined in (II.1.2.), includes craving for sense pleasures, for
existence and for non-existence, or includes six groups called craving for
things seen, for things heard, for odours, for tastes, for things tangible
and for ideas. Except the sphere of ideas, the first five spheres are
called sensual craving.
In the beginning men enjoyed self-delight,
the delight arising in their mind. Sensual pleasures came afterwards and
became their need, then their crucial need, then appeared as the meaning
of human life which controlled men’s mental activities. Since then, men’s
sensual desire turned to be the chief cause of a culture called culture of
sensuality. This culture, in its turn, has put strong influences on men’s
thoughts and feelings and brought up men’s sensual desire. In another
aspect of life, being impermanent, sensual pleasures cannot fulfill men’s
strong desire. The more men feel unsatisfied with sensual pleasures and
sexual pleasures, the more they thirst for them. Now, men’s sensual and
sexual desires together with their culture of sensuality make up a new
operation of feeling and thinking and force them to regard sensuality and
sexuality as basic instincts without seeing the way out. For this
operation, Lord Buddha twenty six centuries ago said:
" Monks, I know of no other single form
by which a man’s heart is so enslaved as it is by that of a woman.
Monks, a woman’s form obsesses a man’s heart. Monks, I know of no other
single sound bywhich a man’s heart is so enslaved as it is by the voice
of a woman.Monks, a woman’s voice obsesses a man’s heart. Monks, I know
of no other single scent... savour... touch by which a man’s heart is so
enslaved as it is by the scent, savour, and touch of a woman. Monks, the
scent, savour and touch of a woman obsess a man’s heart.
Monks, I know of no other single form,
sound, scent, savour and touch by which a woman’s heart is so enslaved
as it is by the form, sound, scent, savour and touch of a man. Monks, a
woman’s heart is obsessed by these things".
(1)
("N’aham, bhikkhave, annam ekarupam pi
samanupassàmi yam evam purisassa cittam pariyàdàya titthati yathayidam,
bhikkhave, itthiruùpam.
Itthiruùpam, bhikkhave, purisassa cittam
pariyàdàya titthatì ti.
N’aham, bhikkhave, annam ekasaddam pi
... ekagandham pi... ekarasam pi .. ekaphotthabbam pi .. samanupassàmi
yam evam purisassa cittam pariyàdàya titthati yathayidam, bhikkhave,
itthisaddo (itthigandho, itthiraso, itthiphotthabbam ).
N’aham, bhikkhave, annam ekaruùpam pi...
ekasaddam pi ... ekagandham pi ... ekarasam pi ... ekaphotthabbam pi ...
samanupassàmi yam evam itthiyà cittam pariyàdàya titthati yathayidam,
bhikkhave, purisaruùpam(purisasaddo, purisagandho, purisaraso,
purisaphotthabbam ). Purisaruùpam bhikkhave, itthiyà cittam pariyàdàya
titthatìti"). (2)
So, females and males are the original
causes of sensual and sexual desires of each other. These desires existing
in the condition of impermanence, cause their pleasures and sufferings in
which nothing sacred or mysterious is present. Human beings from the state
of life of no greediness, which is regarded as the wholesome way of life,
came to greediness; then from greediness came to sensual and sexual
desires which are considered as evil ones. Greediness, as discussed in the
operation of Dependent Origination, is the result of the operation of
wrong thought - which supposes that a human being has his own self or soul
- leading to evil states of mind as Lord Buddha taught:
" Monks, I know not of any other single
thing of such power to cause the arising of evil states not yet arisen or
the waning of good states already arisen as greediness. In him who is
greedy, evil states not yet arisen do arise and good states arisen do
wane. Monks, I know not of any other single thing of such power to cause
the arising of good states not yet arisen or the waning of evil states
already arisen as good states of wanting little".
(3)
("N’aham, bhikkhave, annam ekadhammam pi
samanupassàmi yena anuppannà và akusalà dhammà uppajjanti uppannà và
kusalà dhammà parihàyanti yathayidam, bhikkhave, mahicchatà.
Mahicchassa, bhikkhave, anuppannà c’eva
akusalà dhammà uppajjanti uppannà ca kusalà dhammà parihàyantì ti.
N’aham, bhikkhave, annam ekadhammam pi
samanupassàmi yena anuppannà và kusalà dhammà uppajjanti uppannà và
akusalà dhammà parihàyanti yathayidam, bhikkhave, appicchatà.
Appicchassa, bhikkhave, anuppannà c’eva
kusalà dhammà uppajjanti uppannà ca akusalà dhammà parihàyantì ti").
(4)
A person’s thought that every existing
thing has its own self means "I am", "I was", "I will be", "I should be",
or "May I be", etc. This thought implies the meaning of "craving for
existence" therefore Lord Buddha taught there are eighteen thoughts which
are haunted by craving concerning the inner self, and eighteen thoughts
which are haunted by craving concerning what is eternal to self as
follows:
"And of what sort, monks, is craving
that ensnares, that floats along, that is far - flung, that clings to
one, by which this world is smothered, enveloped, tangled like a ball of
thread, covered as with blight, twisted up like a grass - rope, so that
it overpasses not the Constant Round (of birth), the Down-fall, the way
of woe, the Ruin?
There are eighteen thoughts which are
haunted by craving concerning the inner self and eighteen which are
haunted by craving concerning what is external to self.Now of what sort
are the former?
Monks, when there is the thought: I am,
- there come the thoughts: I am in this world: I am thus: I am
otherwise: I am not eternal: I am eternal. Should I be: should I be in
this world: Should I be thus: Should I be otherwise. May I become: May I
become in this world: May I become thus: May I become otherwise. I shall
become. I shall become in this world, I shall become thus, I shall
become otherwise.
And of what sort, monks, are the
eighteen thoughts which are haunted by craving concerning what is
external to self?
When there is thought; By this I am,
there come the thoughts,
By this, I am in this world, ...
By this, I should be: ...
By this, May I become: ...
By this, I shall become: ..."
(5)
("Tanham vo, bhikkhave, desessàmi
jàlinimsaritamvisatam visattikam yàya ayam loko uddhasto pariyonadho
tantàkulakajàto gulàgundikajàto munjababbajabhuto apàyamduggatim
vinipatam samsàram nàtivattati, tam sunàtha sàdhukam manasikarotha
bhàsissàmìti. ...
Katamà, ca, bhikkhave, tanhà jàlinì
sarità visatà visattikà yàya ayam loko uddhasto
pariyonaddhotantàkulakajàto gulàgundikajàto.. nàtivattati?
Atthàrasa kho pan’ imàni, bhikkhave,
tanhàvicaritàni ajjhatikassa upàdàya, attharasa tanhàvicaritàni
bàhirassa upàdàya.
Katatamàni attharasa tanhàvicaritàni
ajjhattikassa upàdàya.
Asmìti, bhikkhave, sati, itthasmìti
hoti, evasmìti hoti, annathasmìti hoti, asasmìti hoti, satasmìti hoti,
santi hoti..., api ha santi hoti, ... bhavissanti hoti, ...
Katamàni atthàrasa tanhàvicaritaàni
bàhirassa upàdàya. Iminà asmìti, bhikkhave, sati, ... iminà santi hoti,
... iminà api ha santi hoti, ... iminà bhavissanti hoti, ...".)
(6)
From the above teaching, a person’s
thought is but self thought which is haunted by craving, and is operating
as craving. So he is regarded as craving from which sensual and sexual
desires arise. On the one hand, the person considers his desire himself
and is dipped in the desire and suffering, on the other hand, Lord Buddha
shows that that desire is not He, is not his, and is not his self: he
should leave it for peace of mind and happiness. The abandonment of desire
may happen immediately and effectively, or happen through a process. In
the case of abandonment process, the person should know which sensual
desire to be responded to, and how much of its requirement to be
responded. In doing thus, he can control his mind from being embued with
worries, and recognize clearly that the fulfilment of his sensual desire
and his happiness are two separate things. With this attitude of life he
enters into daily life and faces to the objects of sensual desire with a
great care.
For things seen, such as forms, sights,
cars, houses, clothes, ..., and even money, he cannot keep desiring for,
because they are so attractive and necessary to him. Facing those things
is facing two aspects of their existence: One is their satisfaction,
another is their danger caused by impermanence which will lead him to
suffering.
For things heard, such as music, the voice
and sound of his opposite sex..., they may allure him and make him lose
his self - control to fall into troubles. These things also have two
faces; one is their satisfaction, another is their danger caused by the
change which will bring him unsatisfaction
For good smells, good tastes and touches,
they also are very attractive: They may give him their satisfaction that
makes his mind burnt with thirst for pleasures: This is one side, the
other side is their danger caused by their change and transcience that
will lead him to sorrows, pain, lamentation, grief and woes.
According to the teaching of Lord Buddha,
understanding an existing thing means understanding its satisfaction, its
danger and the way to come out of its bond. So, understanding sensual
desire is understanding the satisfaction of form, sound, smell, taste, and
touch of males and females, their danger, and the way to come out of one’s
attachment to them which is the Eightfold Noble Path led by "right view"
and "right thought". It is not the problem to come to some definition of
sensual desire or to fulfill one’s sensual desire.
Among sensual desires, sexual desires are
the strongest that need to be discussed separately.
IV. 1.2. SEXUAL DESIRE
With regard to the story on "On Knowledge
of Beginnings" (Aggannasuttam) as mentioned, sexual desire is but human
beings’ greediness developed at its high level. This greediness influences
strongly on men’s mental, oral and bodily activities which are called
volitional actions (or Kamma). It is grasped by the intention (or
volition) of a person, so it may be controlled or destroyed by that
intention. For a Buddhist monk whose intention is to realize a
Brahmacariya life sexual desire is being abandoned thoroughly. For a
Buddhist layman or laywoman, whose intention is to live a family life in
sexual pleasure, sexual desire is available, except sexual misconduct, as
the following teaching says:
" What are the four defilements of
action that are abandoned? Taking life is one, taking what is not given
is one, sexual misconduct is one, lying speech is one. These are the
four defilements of action that he abandons. Thus Lord Buddha spoke".
(7)
(" Katam’ assa cattàro kamma-kilesà
pahìnà honti? Pànàtipàto kho, gahapati-putta, kamma-kileso, adinnàdànam
kamma-kileso, kàmesu micchàcàro kamma-kileso, musàvàdo kamma-kileso.
Imassa cattàro kamma- kilesà pahìnà hontì ti. Idamavoca Bhagavà".)
(8)
Regardless of living a Brahmacariya life
or a family life, a Buddhist should realize the truth of sexual desire to
deal with it . It is a desire of a very sweet feeling caused by a touch of
sex - organs, so it belongs to the operation of "ignorance" leading to
suffering. In other words, to the regard of wisdom it is suffering. No
mystery exists in it, except "ignorance". The change of life and of the
sex itself is its aspect of danger, including some terrifying problems
caused by it. The way to come out of its dangers is to come to the regard
of wisdom and the operation of wisdom. Understanding sexual desire is such
a regard of wisdom to be brought up. A person’s regard to sexual problems
and sexual desires is very important. From this regard his psychological
reactions and his behaviours towards them arise: enjoying them?
Controlling them? or abandoning them? and how? - So, one’s behaviours
towards sexual problems are not the "I", the "Mine" or the "My self". They
are not either any major part of what is called personality at all. They
exist as a dream which is present when ignorance is present, and absent
from man’s life when ignorance is absent.
IV.1.3: DESIRE FOR EXISTENCE
For those who are tired of desire for
sensual pleasures, they come to the desire for existence called rupatanhà
or bhavatanhà in Pàli. This is a higher and more delicate level of desire,
i.e., desire for a state of mind abiding in the First Meditation (Jhàna),
the Second Meditation, the Third or the Fourth Meditation. In thefirst
meditation, their mind abides in initial thought (vitakka), sustained
thought (vicàra), rapture (pìti), joy (sukha) and one - pointedness of
mind (ekaggatà); In the second one, their mind abides in rapture, joy and
one pointedness of mind; in the third one, in joy and one pointedness of
mind, and in the fourth, in one-pointedness of mind.
When engaging in sensual pleasures, a
person wishes that may the object causing his feeling of pleasure be
permanent: this is a manifestation of "desire for existence".
Such is the arising or existing of "desire
for existence"! Such is the satisfaction of "desire for existence!"
Impermanence is the aspect of suffering
"desire for existence" and "right view", "right thought" which sees the
truth of all above mentioned things open the way to come out of their
bonds. Meditative thoughts are only mental activities belonging to
aggregate of activities which is suffering, therefore a number of human
beings may leave "desire for existence" for "desire for non - existence".
IV.1.4. DESIRE FOR NON-EXISTENCE
Those who are tired of sensual desire and
desire for existence tend to come to desire for non - existence or
annihilation, because for them if existence is suffering, non - existence,
in their belief, will be happy. And, psychologically when a person is
tired of existence, he automatically thirsts for non-existence or
annihilation.
In reality, desire for anything is but a
desire belonging to the aggregate of activities, and so it will leada
person to suffering of some state in the Round of Rebirth - That state of
mind is appropriate to Aruàpa states.
The satisfaction, the danger and the "way
out" of the activities aggregate are those of "desire for non -
existence", of course.
In short, desire is the root cause of
suffering, and it itself is suffering as Lord Buddha declared in the
Discourse on "The Analysis of the Truths" (Saccavibhangasuttam) of the
Middle Length Sayings:
" And what, your reverences, is the
Ariyan truth of the arising of anguish? Whatever craving is connected
with again - becoming, accompanied by delight and attachment, finding
delight in this and that, namely the craving for sense pleasures, the
craving for becoming, the craving for annihilation - This, your
reverences, is called the Ariyan truth of the arising of anguish" (9)
("Katamanc’àvuso, dukkhasamudayam
ariyasaccam? Yàyam tanhà ponobhavikà nandiràgasahagatà tatra
tatràbhinandìni, seyyàthìdam : kàmatanhà, bhavatanhà vibhavatanhà idam
vuccat’ àvuso, dukkhasamudayam ariyasaccam".)
(10)
Wherefore? - As the writer discussed in
"the operation of Dependent Origination", no desire can exist by itself:
its existence is but the existence of the twelve causes of Dependent
Origination: This means suffering, sorrow, grief, lamentation, etc.
already exist in it: or, suffering, sorrow, grief, lamentation, ..., and
ignorance have made it up.
Moreover, "desire" always require the
presence of the subject and object of desire: the subject really is the
five aggregates, and the object also is the five aggregates which mean
suffering as discussed in "the operation of the five aggregates". If a
person understands the operation of aggregates, he will at the same time
understand the truth of "desire", regardless of desire for whatever. He
may come to the following conclusion for himself; the subject of desire is
something empty and impermanent; the object of desire also is something
empty and impermanent, so desire for whatever thing means an emptiness
desires for emptiness, or impermanence desires for impermanence: this has
nothing to do with him at all. In realizing that thing, he really
comprehends what desire is, and sees the way to come out of its bonds.
This truth can be seen by practising Insight (vipassana): in this case the
practician sees with wisdom the selflessness or emptiness of the five
aggregates; from this seeing, desireless thought arises in him together
with thought of liberation. Through this experience, he realizes that
desire does not exist in seeing the things with wisdom; it exists only in
regards to things dominated by ignorance.
Such is desire.
IV.1.5. REGARD OF WISDOM
The grasping of the five aggregates arises
from the regard of the perception of selfness. This regard is the original
cause of psychological reactions of a man towards things. When a person
regards good - looking forms, his craving for them arises; when he regards
bad – looking forms, his discontent thought arises; when he regards normal
forms, his illusion exists. All the above thought of craving, ill-will and
illusion are the causes of his immediate troubles.
Similarly, when a person thinks of things,
his thinking is considered as his regard to things: this regard is done by
his thought and influences strongly on his mind. Let us observe the fact
that a person is given a blow at his face, he feels painful physically in
a minute, but his thought of that blow causes him to feel much more
painful mentally. In the case of a person’s partner turned unfaithful to
him, he will feel so painful emotionally. So, for him, controlling his
regard to things will be much better than controlling his psychological
reactions. This interesting experience was taught several times by Lord
Buddha in different teachings, especially in the doctrine of the Four
Foundations of Mindfulness (satipathàna). This doctrine requires the
practician to follow and just observe his breathing - in and breathing -
out, his feelings, his thoughts and his mental objects (or the five
aggregates, the five hindrances, the Seven Factors of Enlightenment).
For breathing - in and breathing - out, in
observing and following them again and again, he will see directly what is
called breathing - in or breathing - out is but the movement of his
thought, his lung and a current of air. It is empty. And he also sees what
is called a man is but mental processes and physical processes joining
each other. There is no entity called the "I", the "Mine" or the "my
Self", all is empty. Seeing this, the practician becomesfree from craving
for them and experiences the peaceful state of mind regardless of the
conception of what a man really is.
For feelings, in observing and following
them again and again, he will see similarly: What is called a feeling also
is but mental and physical processes: it is selfless. Nothing called the
"I", the "Mine", or the "my Self" exists. Seeing this, he becomes tired
with feeling, and becomes free from it. His thought abides in rapture, joy
and peace then, regardless of any question about what happiness is, and of
any answer to it.
For thoughts, in observing and following
them again and again, he will see plainly what is called thought
appraising thing and creating values of things is but conditioned and
empty. If breathing - in or breathing - out stops working by any reason,
thoughts disappear, and a person’s life and his cherished dreams of life
turn senseless. Realizing this, he desires nothing: worries disappear and
peace of mind appear, regardless of any point of view on life: nihilism or
not nihilism.
For mental objects, the practician with
his peaceful mind analyses them and sees their emptiness: they themselves
show their truth of selflessness, impermanence and suffering. In seeing
that with Insight, he becomes detached from things, and starts the steps
of destroying ten fetters for deep vision.
The above practice of regard of wisdom is
Called "vipassana", in Pàli term, which means seeing things directly by
intuition, or obtaining inward vision or spiritual insight (11).
That regard of insight may be trained in
another way:
"Look upon the world as you would on a
bubble,
Look upon it as you would on a mirage,
The King of death does not see him |
Who thus looks down upon the world" (12) Dhp. 170
"Evam lokam avekkhantam maccurajà na
passati.
Yathà bubbuàlakam passe, yathà passe marìcikam" (13)
Or it is trained as the following teaching
shows:
" He who knows that this body is like
froth,
And has learnt that it is as unsubstantial as a mirage,
Will break the flower- pointed arrow of Màra,
And never see the King of death". (14) (Dhp. 46)
("Phenupamam kàyamimam viditvà
Marìcidhammam abhisambudhàno
Chettvàna màrassa papupphakàni
Adassanam maccuràjassa gacche".) (15)
The above verses imply similar senses
that:
- regarding things as transcience,
impermanence, and selflessness will help the practician calm down his
fire of desire until the moment it is extinguished completely.
- regarding his own body in the same
way, the practician will realize nothing called the "I", the "Mine" or
the "my Self" exists and will desire for nothing.
The above regard going with wisdom will
break the operation of ignorance leading to birth - and - death: This is
the meaning of "the King of death does not see him". It must be cultivated
day after day without a break as Lord Buddha said:
" ... Consider some person who abides
seeing impermanence in all compounded things, conscious of it, aware of
it at all times continually, without a break, marking it mentally,
fathoming it by wisdom; and destroying the cankers, he enters and abides
in the cankerless mind - emancipation...; this, monks, is the first gift
- worthy person.
Consider some person who abides seeing
ill in all compounded things...; seeing no - self in all things...,
seeing happiness in the cool, conscious of it, aware of it, at all
times...; this, monks, is the first gift - worthy person".
(16)
(" Idha, bhikkhave, ekacco puggalo
sabbasankhàresu aniccànupassì viharati aniccasannì anicca - patisamvedì
satatam samitam abbokinnam cetasà adhimuccamàno pannàya pariyogàhamàno.
So àsavànam khayà... pe... Ayam, bhikkhave, pathamo puggalo àhuneyyo
pàhuneyyo dakkhineyyo anjalikaranìyo anuttaram punnakkhettamlokassa.....
Idha, bhikkhave, ekacco puggalo sabbasankhàresu dukkhànupassì
viharati... pe... sabbesu dhammesu anattànupassì viharati... nibbàne
sukhànupassì viharati, sukhàsannì sukhapati samvedì satatam samitam...
So àsavànam khàyà... pe... Ayam, bhikkhave, pathamo puggalo àhuneyyo...
pe... anuttaram punnakkhettam lokassa".)
(17)
Praising the person seeing suffering,
impermanence and selflessness in all compounded things means praising his
regard to things which causes the destruction of all sufferings. That is
his regard of wisdom seeing things as they really are.
In the here-and-now, everybody is
completely free to be the master of his regard to things, to be the master
of the train running to the station of peace and happiness. It is that
regard of wisdom which is what human beings are expecting, because it
shows the truth of the world, happiness of human beings, and brings to
light all mysteries in life.
However, for worldly people, their regards
are always hindered by the five hindrances (restlessness, torpor, desire,
ill-will and doubt) and a lot of evil thoughts, such as self-pride,
jealousy, anger, worry etc., Which are governed by self-thought and
self-perception. At this stage of mind, the practician needs to practise
bare-attention with which he is just aware of what the things really are
without any psychological intervention.
At a higher stage of mind, a worldly man’s
regard works together with his meditative thoughts and wisdom, so his
regard then is called the regard of clear vision, clear insight or wisdom
which can see the truth of man and life regardless of any conception of
personality or reality.
So here emerges the problem of seeing
existing things as they really are by the regard of wisdom instead of the
search for any theory of personality or any conception of reality.
Together with the above regard to things,
a number of Buddhist spirits of individualized education are necessary to
be introduced in the next chapter.
REFERENCES:
(1) : Gradual Sayings, Vol. I, PTS,
London, 1989, pp. 1-2.
(2) : Anguttara-Nikàya,Vol. I, PTS, London, 1961, p. 1.
(3) : Gradual Sayings, Vol. I,..., pp. 9-10.
(4) : Anguttara-Nikàya, Vol. I,..., p. 12.
(5) : Gradual Sayings, Vol. II, PTS, London, 1992, p. 225.
(6) : Anguttara-Nikàya, Vol. II, PTS, London, 1955, pp. 211-212.
(7) : "The Discourse on Singàlovàda", tr. by Maurice Walshe,..., p.462.
(8) : "Sinigàlovada-Sutta", Digh-Nikàya, Vol. III, PTS, London, p.181.
(9) : "Analysis of The Truths", Middle Length Sayings, Vol. III, PTS,
London, 1990, p. 298.
(10) : "Saccavibhanga-Sutta", Majjhima-Nikàya, Vol. III, PTS, London,
1977, pp. 250-251.
(11) : "Pàli-English Dictionary", T.W. Rhys Davids & William Stede, PTS,
London, 1989, p. 627.
(12) : Dhammapada, tr.by F.Max Muller,..,verse 170.
(13) : Dhammapada, Devanàgari, Delhi Uni.,..., verse 170
(14) : Dhammapada, tr.by F. Max Muller,..,verse 46.
(15) : Dhammapada, Devanàgari, Delhi Uni.,..., verse 46.
(16) : Gradual Sayings, Vol. IV, PTS, London, 1989, p. 9.
(17) : Anguttara-Nikàya, Vol. IV, PTS, London, 1958, pp. 13-14.
IV.2 Chapter 2
The Five
Aggregates and Individualized Education
-ooOoo-
As discussed in (IV. 1.5),
training a man for his regard of wisdom requires various spirits of
education very human, practical and realistic, although such a theory of
personality as usual is not available here.
IV.2.1: INDIVIDUALIZED EDUCATION
With regard to individual
differences in the spheres of physics, psychology, spirituality, social
class and capacity, individualized education is needed in schools of
modern time. Lord Buddha was the one who taught people on the basis of
spirits of individualized education in response to various temperaments of
men: Precepts (or Sìla) applied for lay people are different from those
applied for monks and nuns. Speeches used to teach dhamma to worldly
persons are different from those used to teach the learned.
In Kindred Sayings, Vol.
V, PTS, 1990, pp. 364-365, it is recorded that:
" Monks, the Aryan Truth
of "This is Ill" has been pointed out by me. Therein are numberless
shades and variations of meaning. Numberless are the way of illustrating
this Aryan Truth of "This is Ill".
The Aryan Truth of "This
is the arising of Ill" has been pointed out by me...
The Aryan Truth of "This
is the ceasing of Ill" has been pointed out by me...
The Aryan Truth of "This
is the Practice that leads to the ceasing of Ill" has been pointed out
by me...". (1)
("Idam dukkham
ariyacaccan ti, bhikkhave, mayà pannattam / tattha aparimànà vannà
aparimànà vyanjanà aparimànà samkàsanà itipidam dukkham ariyasaccan ti
//
Idam dukkhasamudayam //
la /
Idam dukkhanirodham //
la //
Idam dukkhanirodhagàminì
patipadà ariyasaccanti, bhikkhave, mayà pannattam // tattha aparimànà
vannà aparimànà vyanjanà aparimànà samkasanà itipidam
dukkhani-rodhagàminì patipadà ariyasaccan ti")
(2)
When introducing "passion"
to peasants or worldly men, Lord Buddha used simple words spoken by them
in daily life. He said:
_" As rain breaks
through an ill-thatched house,
Passion will break through an unflecting mind". (3) (Dhp. 13)
*("Yathà agàram
ducchannam vutthi samativijjhati
Evam abhàvitam cittam ràgo samativijjhati).(4) (Dhp. 93)
_" As rain does not
break through a well- thatched house,
Passion will not break through a well- reflectingmind." (5) (Dhp. 14)
*("Yathà agàram
succhannam vutthi na samativijjhati,
Evam subhàvitam cittam ràgo na samativijjhati".) (6)
The picture of an
ill-thatched and well-thatched house is very close to the peasants: it
will be very easy for them to understand what Lord Buddha means.
For the learned lay people
or monks, Lord Buddha used the language spoken by them, such as:
"The eye of a man,
brethren, is the ocean. Its impulse is made of objects (or forms). Whoso
endureth that object-made impulse, of him, brethren, it is said, "he
hath crossed over that ocean of the eye, with its waves and whirlpools,
its sharks and demons, the brahmin hath crossed and gone beyond. He
standeth on dry ground.
The tongue of a man,
brethren, is the ocean... The ear... The nose... The mind... "
(7)
("Cakkhu, bhikkhave,
purisassa samuddo tassa ruùpamayo vego // yo tam ruùpamayam vegam sahati
ayam vuccati, bhikkhave, atari cakkhusamuddasmim sàvattam sagàham
sarakkhasam tinno pàragato thale titthati bràhmano // la // Jivhà,
bkikkhave, purisassa... // ... // Mano, bhikkhave, purisassa samuddo...
//") (8)
Or such as:
" .. Brethren, the all
is on fire. What all, brethren, is on fire? The eye, brethren, is on
fire, objects areon fire, eye-consciousness is on fire, eye-contact...
that also on fire. On fire with what? - On fire with the blaze of lust,
the blaze of ill-will, of infatuation, birth, decay, death, sorrow, etc.
So I declare? (9)
("Sabbam, bhikkhave,
àdittam, // Kinca, bhikkhave sabbam àdittam // Cakkhum, bhikkhave,
àdittam // ruùpà àdittà // cakkhu vinnànam àdittam // Cakkhusamphasso
àditto // yam pidam cakkhusamphassapaccayà uppajjati vedayitam sukham và
dukham và adukkhamasukham và // tam pi àdittam // Kena àdittam //
Ràgagginà dosagginà mohagginà àdittam// Jàtiyà jaràya maranena sokehi
paridevehi dukkhehi domanassehi upàyàsehi àdittanti vadàmi // pe //
Jivhà àdittà //...//
rasà... // Jivhàvinnànam... //... Mano àditto dhammà àdittà manovinnànam
àdittam...//") (10)
This language sounds very
philosophical and thoughtful. It may keep a deep attention of the learned.
All the above examples
imply the same doctrine of wisdom, although they are spoken in different
languages. This is the meaning of the expression that: "Lord Buddha taught
His wonderful Dhamma in different ways to different groups of listeners"
In Khuddakanikàya, the
stories about Therà and Therì were recorded that : Lord Buddha did teach
them in different ways to destroy their fetters. This says themeaning of
individualized education: each person has his own Kamma, and so he needs a
separate way to deal with that Kamma. In other words, each individual
thinks with his own mind and goes with his own legs.
Self-responsibility:
A system of individualized
education demands educational spirits of self-responsibility,
self-confidence, self-support, self-control. self-acceptance,
self-awareness, etc... Without them, it cannot work.
For self-responsibility,
Lord Buddha did ask people not to depend on Him or on any external power.
He taught:
" Self is the lord of
self, who else could be the lord? With self well subdued, a man finds a
lord such as few can find" (11)
(Dhp. 160)
("Attà hi attano nàtho
ko hi nàtho paro siyà, Attano'va sudantena nàtham labhati dullabham.")
(12)
And:
" Make thyself an
island, work hard, be wise! When thy impurities are blown away, and thou
art free from guilt, thou wilt enter into the heavenly world of the
Ariyans" (13) (Dhp. 236)
("So karohi dìpamattano
khippam vàyama pandito bhava,Niddhantamalo anangano dibbam
ariyabhuùmimehisi") (14)
Or:
" All that we are is the
result of what we have thought: it is founded on our thoughts, it is
made up of our thoughts. If a man speaks or acts with an evil thought,
pain follows him as the wheel follows the foot of the ox that draws the
carriage". (15) (Dhp. 1.)
("Manopubbangamà dhammà
manosetthà manamayà, Manasà ce padutthena bhàsati và karoti và, Tato nam
dukkhamanveti cakkam va vahato padam".)
(16) (Dhp. .1)
Dhammapada, Verse No 2,
says similarly: if a man acts or speaks with a pure thought, happiness
follows him like his shadow that never leaves him.
All the above teachings
imply the emphasis on the spirit of self-responsibility. Without it, the
law of Kamma does not work, and Buddhism has nothing to do with human
beings. Without it, no system of social law could be implemented, and
human society immediately falls into disturbances. Without it, no system
of education can be formed either. Self-responsibility is therefore one of
the root spirits of Buddhist education as well as non - Buddhist
education.
It should be noted here
that: Lord Buddha taught the truth of selflessness of every existing thing
on the one hand, and asked a person to regard things as not "he", not
"his" and not "his self" so that he can abandon craving and grasping - the
causes of his suffering, on the other hand. He taught the self-spirits of
education so that the person himself can develop his capacities for his
liberation and happiness. No contradiction exists therein. This is the
only way for him to achieve his purpose of life: wisdom and happiness, and
to achieve the truth of selflessness: the ultimate Noble Truth, because
the other self-perception ways having been tested by human beings just
cannot resolve their fateful suffering.
That spirit of
self-responsibility therefore helps a person get out of the phenomenon of
alienation and really proves that the non-self-perception way of life is
extremely close to individuals and human society.
Self-confidence:
Besides
self-responsibility, the practice of wisdom regard asks the practician to
have self-confidence being sure that with his own effort he can realize
truth and happiness in the here - and - now.
The meaning of taking
refuge in oneself, as Lord Buddha taught above, is the meaning of
self-confidence.
The fact Lord Buddha
declared in the Assembly of Sangha the attainment of Arahantship of those
who got it implies the encouragement of self-confidence and the awakening
of self-confidence in those who had not attained the highest Sainthood.
This will help them improve their self-control shaken by a lack of
self-confidence. Lord Buddha said:
" If a man's faith is
unsteady, if he does not know the true law, if his peace of mind is
troubled, his knowledge will never be perfect."
(17)
("Anavattathitacittassa,
saddhammam avijànato, Pariplavapasàdassa pannà na paripurati." )
(18)
When the Kàlàmas wavered
among various points of view of non-Buddhist masters, they came to Lord
Buddha for advice, Lord Buddha spoke:
" Now look you, Kàlàmas.
Be ye not misled by report or tradition or hearsay be not misled by
proficiency in the collections, nor by mere logic or inference, nor
after considering reasons, nor after reflection on and approval of some
theory, nor because it fits becoming, nor out of respect for a recluse
(who holds it). But, Kàlàmas, when you know for yourselves: these things
are unprofitable, these things are blameworthy, these things are
censured by the intelligent; these things, when performed and
undertaken, conduce to loss and sorrow, then indeed do ye reject them,
Kàlàmas." (19)
("Alam hi vo, Kàlàmà,
kankhitum alam vicikicchitum. Kankhàniye va pana vo thàne vicikicchà
uppannà.
Etha tumhe, Kàlàmà, mà
anussavena mà paramparàya mà iti kiràya mà pitakasampadànena mà
ditthinijjhànakkhantiyà mà bhavyaruùpatàya mà samano no garu ti, yadà
tumhe, Kàlàmà, attanà va jàneyyàtha- ime dhammà akusalà ime dhammà
sàvajjà ime dhammà vinnugarahità ime dhammà samattà samàdinnà ahitàya
dukkhàya samvattantì ti atha tumhe, Kàlàma, pajaheyyàtha.")
(20)
The above teaching is but
a guidance suggesting the Kàlàmas to turn back to their true experience of
life and to be confident in themselves.
Indeed, in daily life, a
person can continue surviving without confidence in others, but without
self-confidence he cannot survive; otherwise, he exists as a body without
soul.
In a religious life, every
task done for liberation, the release of suffering, requires the presence
of right view, right thought and right effort which never lack of
self-confidence. A stream Enterer (sotagami), the first fruit (phala) of
Sainthood, is defined as the one who has unshaken confidence in Buddha,
Dhamma, Sangha and sìla (precepts), so he must have confidence in himself
and his effort.
The fact that Lord Buddha
enlightened in this life through His own effort has a meaning of
establishing self-confidence for human beings: with his own effort, a
human being can attain what Lord Buddha attained under the Bodhi-tree.
And, even the Noble Truth of Dependent Origination Lord Buddha realized
gives individuals a confidence that a man's suffering and ignorance are
conditioned: they are unreal and may be changed if he has right thoughts
and actions.
The above statements all
imply the meaning of establishing self- confidence.
Self-awareness:
With self-responsibility
and self-confidence, a person starts practising his regard of wisdom to
extinguish his troubles. The regard asks him to be aware of existing
things around him without attachment to them. So, from his observing and
analysing things his awareness isreinforced: this is the existence of
self-awareness.
In the course of his
practice of the mentioned regard, he will see the impermanence,
egolessness and suffering of the five aggregates. This seeing is meant his
self-awareness which helps him detach from his desire for impermanent
things and his troubles. When this practice is cultivated again and again;
his "self-awareness" will be at a level called wisdom (pannà). In other
words, in worldly men, self-awareness really is "right view" and "right
thought"; in meditations, it is called medetative vision; and in Saints,
it is called wisdom or perfect wisdom.
On the basis of awareness,
the practician develops his "self-control" of Activities aggregate
(meaning controlling his mind, his speech and his body) and his task of
the blowing off his impurities as Lord Buddha said:
" The wise who control
their body, who control their tongue, the wise who control their mind,
are indeed well controlled." (21) (Dhp. 234)
("Kàyena samvutà dhìrà
atho vacàya samvutà,
Manasà samvutà dhìrà te ve suparisamvutà") (22)
" The disciples of
Gotama are always well awake, and their mind day and night always
delights in compassion." (23) (Dhp. 300)
("Suppabuddham
pabujjhanti sadà Gotamasàvakà,
Yesam divà ca ratto ca ahimsàya rato mano.") (24) (Dhp. 300)
" The disciples of
Gotama are always well awake, and their mind day and night always
delights in meditation." (25)
(Dhp. 301)
("Suppabuddham
pabujjhanti sadà Gotamasàvakà,
Yesam divà ca ratto ca bhàvanàya rato mano.") (26)
Self-awareness is the soul
of a person's regard of wisdom indeed: it is the start and also the
destination of that regard. In other words, self-awareness is the first
and last purpose of practising Dhamma.
It is this which is the
object of the search for truth of man, but not any nature of personality.
Self-acceptance:
In the case a person's
awareness is not strong enough or is absent from his regard to things,
especially his regard to the inside parts of his five aggregates, his
wrong view and thought, as of his kamma, arise in his mind and lead him to
wrong deeds and to troubles. This is the time when he becomes unsatisfied
with himself: his body, his descent, knowledge or social position, etc.
So, for preventing the arising of wrong thoughts and deeds in that case,
the person should learn to accept what he is and what he has. This is the
meaning of self-acceptance.
For his body, a person
always wishes for a good looking form with beautiful face, complexion,
etc. If his body appears not good looking as what he wants, he feels so
painful. For his descent, if he was born in a family of low caste, he
feels terribly disappointed. For his knowledge and social position, if he
does not have high knowledge and high rank to be admired or respected, he
may feel so sad... In addition to those things, hornours, praises,
advantages,.., may cause him shaking. Therefore, Lord Buddha declared:
"Monks, these eight
worldly conditions obsess the world; the world revolves round these
eight worldly conditions. What eights?- Gain and loss, fame and
obscurity, blame and praise, contentment and pain. Monks, these eight
worldly conditions obsess the world, the world revolves round these
eight conditions..." (27)
("Atth'ime, bhikkhave,
lokadhammà lokam anuparivattanti, loko ca attha lokadhamme
anuparivattati Katame attha?
Làbho ca alàbho ca yaso
ca ayaso ca nindà ca pasamsà ca sukhanca dukkhanca. Ime kho, bhikkhave,
attha lokadhammà lokam anuparivattanti, loko ca ime attha lokadhamme
anuparivattatì ti.") (28)
The above worldly
conditions are impermanent. Even when a person gets "gain, fame, praise
and contentment" his fear of change may cause his mind agitated and
worried. So, to keep his mind in peace he must know how to accept what he
is. Otherwise, the worldly conditions will happen to him as a strong wind
blowing and striking at the root of his meditation tree and causing
disaster in his mind.
Spirit of Practicalness
A person's trouble may be
caused by his wrong thought of things: he thinks of things that should not
bethought of, or does not think of things to be thought of as the
following teaching mentions:
" The past should not be
followed after, the future not desired. What is past is got rid of and
the furure has not come. But whoever has vision now here, now there, of
a present thing, knowing that it is immovable, unshakable, let him
cultivate it. Swelter at the task this very day. Who knows whether he
will die tomorrow?
There is no bargaining
with the great hosts of Death. Thus abiding ardently, unwearied day and
night, He indeed is "Auspicious" called, decribed as a sage at peace."
(29)
(" Atìtam nànvàgameyya,
nappatikankhe anàgatam Yad atìtam pahìnan tam, appattanca anàgatam.
Paccupannan ca yo dhammam, tattha tattha vipassati, Asamhìram
asamkuppam,tam vidvà manubruhaye. Ajj'eva kiccam àtappam; ko jannà
maranam suve? Na hi no samgaran tena, mahàsenena maccunà. Evam vihàrim
àtàpim, ahorattam atanditam Tam ve bhaddekaratto ti, santo àcikkhate
munìti.") (30)
The discourse on
"Bhaddekaratta" explained the meaning implied in the above teaching. With
regard to this discourse, a person thinks of his material shape in the
past, thinks of his feeling, his perception, his activities, his
conciousness in the past, and delights therein: this is the meaning of
following after the past that should not be done.
The person thinks of his
future and a thought arises in his mind that: "may my body, my feeling, my
perception, my activities, my consciousness be thus in the future" and he
delights therein: this is the meaning of desiring future that should not
be done.
As to the present things,
he should regard his body, his feeling, his perception, his activities,
his consciousness as not his self, or self not having them, or they are
not in the self, or the self not in them: this is the meaning of having
vision of persent things he should practise day after day.
So, the above teaching
really shows individuals the practical way to live in peace of mind: if a
person practises it one day, he will be a sage at peace in one day; if he
practises it day after day, he may become a true sage, who completely
destroys the cause of all troubles and sufferings, and abides in happiness
for good.
In the case of a worldly
man who just can practise it partly, he may reduce his immediate troubles
to the least, and save a lot of energy for use for his jobs.
In the author's opinion,
following after the past or desiring the future is living with the image
of reality, but not living in reality; this is an unrealistic and
unpractical way of life. Living in the very present moment is living a
true life which can help a man see things as they really are: this is a
realistic and practical way to live: this also is the meaning of the
spirit of practicalness taught by Lord Buddha.
Spirit of middle way:
Another spirit of
education taught by Lord Buddha to help individuals avoid two extremes of
life for vision, knowledge and calm is the spirit of middle way. In His
first discourse of Noble Truths He said:
"Monks, these two
extremes should not be followed by one who has gone forth as a wanderer.
What two?
Devotion to the
pleasures of sense, a low practice of villagers, a practice unworthy,
unprofitable, the way of the world (on the one hand), and (on the other)
devotion to self - mortification, which is painful, unworthy and
unprofitable.
By avoiding these two
extremes the Tathàgata has gained knowledge of that middle path which
giveth vision, which giveth knowledge, which causeth calm, special
knowledge, enlightenment, Nibbàna.
And what, monks, is that
middle path which giveth vision,.., Nibbàna?
Verily it is this Aryan
eightfold way, to wit; right view, right thought, right speech, right
action, right living, right effort, right mindfulness, right
concentration. This, monks, is that middle path which giveth vision,
which giveth knowledge, which causeth calm, special knowledge,
enlightenment, Nibbàna." (31)
("Dve me, bhikkhave,
antà pabbajitena na sevittabbà // Katame dve // Yo càyam kàmesu
kàmasukhallikànuyogo hìno gammo puthujjanìko anariyo anatthasamhito //
yo càyam attakilamathànuyogo dukkho anariyo anatthasamhito // Ete te,
bhikkhave, ubho ante anupagamma majjhimà patipadà Tathàgatena
abhisambuddhà cakkhukaranì nànakaranì upasamàya abhinnaya sambodhàya
nibbànàya samvattati //
Katamà ca, bhikkhave,
majjhimà patipadà Tathàgatena abhisambuddhà cakkhukàranì... nibbànàya
samvattati // Ayam eva ariyo atthangiko maggo // seyyathìdam //
sammàditthi... sammàsamàdhi // Ayam kho sà, bhikkhave, majjhimà patipadà
Tathàgatena abhisambuddhà cakkhukaranì nanakaranì upasamàya abhinnàya
sambodhàya nibbànàya samvattati // ")
(32)
Even to the practice of
"right effort", which is the most important task in completing other
tasks, the practician should do in time and in the spirit of middle-way.
Otherwise, the practice will become unworthy and unprofitable, as Lord
Buddha showed:
" At such time, monks,
as the mind is sluggish, then is the season for cultivating the limb of
wisdom that is norm - investigation,.. energy,.. zest. Why so? Because,
monks, the sluggish mind is easily raised up by such conditions."
" At such time, monks,
as the mind is elated, then is the wrong season for cultivating the limb
of wisdom, that is norm - investigation,.. energy,.. zest. Why so?
Because, monks, the elated mind is hard to be calmed by such
conditions." (33)
("Yasmim ca kho,
bhikkhave, samaye lìnam cittam hoti // kàlo tasmim samaye
dhammavicayasamhojjhangassa bhàvanàya kàlo viriyasambojjhangassa
bhàvanàya kàlo pìtisambojjhangassa bhàvanàya // Tam kissa hetu // lìnam,
bhikkhave, cittam tam etehi dhammehi susamutthàpayam hoti // ...
Yasmim, bhikkhave,
samaye uddhatam cittam hoti // akàlo tasmim samaye
dhammavicayasambojjhangassa bhàvanàya // akàlo viriya... // akàlo
pìti... //
Tam kissa hetu //
uddhatam bhikkhave cittam tam etehi dhammehi duvupasamayam hoti //")
(34)
The above teaching is
excellent advice by Lord Buddha for individuals practising Dhamma. It
always requires wisdom (or right view and right thought) to follow a
person's mind to know where it is to choose which path is appropriate for
the immediate practice - knowing where one's mind also means self -
understanding.
Spirit of analysis:
The middle way of practice
is also lighted up by other interesting spirits such as analysis,
criticism and creativeness.
It must be said that Lord
Buddha's method of teaching Dhamma is analysis based on reality. This
method is far different from those which are based on pure reasons of soul
- theories. The Four Noble Truths preached for the first time at Deer
Park, Benares, started from reality: "life is suffering", then analysed in
fouraspects: suffering which is birth, old-age, sickness, death,
separating from what one likes, being with what one dislikes not getting
what one wants, in short, five aggregates are suffering; the cause of
suffering which is craving or the arising of Dependent Origination; the
cessation of suffering which is Nibbaàna; and the way to the cessation of
suffering which is the Eightfold Noble Path.
The doctrine of Dependent
Origination, the truth of this world, and the five aggregates making up
what is called a man were analysed thoroughly by Lord Buddha.
Analysing the
understanding an existing thing, Lord Buddha showed that: a man should
know its existence, the cause of its existence, its ceasing, and the way
to its ceasing (in many discourses).
For the dhammas which can
only be seen directly by perfect wisdom, Lord Buddha advised individuals
not to think of them, such as:
" Monks, there are these
four unthinkables, not to be thought of, thinking of which one would be
distraught and come to grief. What are the four?
Of Buddhas, monks, the
range is unthinkable; world - speculation (Lokà - cintà)..."
(35)
("Cattàr'imàni,
bhikkhave, acinteyyàni na cintetabbàni yàni cintento ummàdassa
vighàtassa bhàgì assa. Katamàni cattàri?
Buddhànam, bhikkhave,
buddhavisayo acinteyyo na cintetabbo yam cintento ummàdassa
vighàtassabhàgì assa; jhàyissa, bhikkhave, jhànavisayo...,
kammavipàko..., lokacintà...")
(36)
For states of mind, such
as lust (lobha), malice (dosa) and illusion (moha), He analysed and showed
that one can understand them by seeing them with the eye of wisdom, but
not with belief, argument or reflection on reasons... He taught:
"Herein, brethren, a
brother beholding an object with the eye, either recognizes within him
the existence of lust, malice and illusion, thus: "I have lust, malice
and illusion, or recognizes the non-existence of these qualities within
him, thus: "I have not lust, malice and illusion". Now as to that
recognition of their existence and non - existence within him, are these
conditions, I ask, to be understood by belief, or inclination, or
hearsay, or argument as to method, or reflection on reasons, or delight
in speculation?
- "Surely not, Lord".
Are these states to be
understood by seeing them with the eye of wisdom?
-." Surely, Lord".
(37)
("Idha, bhikkhave,
bhikkhu cakkhunà ruùpam disvà santam và ajjhattam ràgadosamoham Atthi me
ajjhattam ràgadosamohoti pajànàti //asantam và ajjhattam ràgadosamoham
Natthi me ajjhattam ràgadosamohoti pajànàti // yantam, bhikkhave,
bhikkhu cakkhunà ruùpam disvà santam và ajjhattam ràgadosamoham Atthi
me... Natthi me... // api nu me, bhikkhave, dhammà saddhàya và veditabbà
ruciyà và veditabbà anussavena và veditabbà àkàra - parivitakkena và
veditabbà ditthinijjhà nakhantiyà và veditabbà ti // No hetam bhante //
Nanu me, bhikkhave,
dhammà pannàya disvà veditabbà ti //Evam bhante //")
(38)
It is similar for hearing
a sound with the ear, smelling a scent with the nose, tasting a savour
with the tongue, contacting a tangible with the body, and cognizing a
mental state with the mind.
In Gradual Sayings (Vol I,
PTS, 1989, pp. 178-179), Lord Buddha analysed the conditions expressed by
the one who is competent or incompetent to discuss, and advised His
disciples to follow the following basic points:
- If a person is asked a
question, and he can give a categorical reply to the question requiring
it, a discriminating reply to the question requiring it, a counter -
reply to the question requiring it, or he does not waive a question
which should be waived, such a person is really competent to discuss.
And inversely.
- If a person is asked a
question, and he does not abide by conclusions, whether right or wrong,
he does not abide by an assumption, does not abide by recognized
arguments, does not abide by usual procedure, such a person really is
incompetent to discuss. And inversely.
- If a person is asked a
question, then he evades the question by another, or he turns it off the
point, or he displays his vexation, malice or sulkiness, such a person
is actually incompetent to discuss. And inversely.
- If a person is asked a
question, then instead of giving reply he loads with abuse and beats
down the questioner, laughs him to scorn and catches him up when he
falters, such a person is actually incompetent to discuss.
- If he does not do
anything of the above, he really is competent to discuss.
The above are typical
cases of analysis among so many cases taught by Lord Buddha. All of them
will bring men insight into things, but not knowledge coming from the
experience of sense organs.
Spirit of criticism:
Together with the method
of analysis, Lord Buddha taught a spirit of criticism. This spirit
estimates the object analysed whether it is right or wrong, wholesome or
unwholesome, acceptable or unacceptable, suitable to Dhamma or not; etc.
after process of analysis.
In the teaching for the
Kàlamas mentioned before, it runs that, "... Be ye not misled by
report..." the Tathàgata asked His disciples to criticize things on the
basis of their observation, analysis and wisdom. He asked them, in "the
discourse on Inquiring" (vìmamsakasuttam) (Middle Length Saying, Vol, No
47) to observe and check Him whether He is a Fully self - awakened One or
not. He said:
"Monks, an inquiring
monk, learning the range of another's mind, should make a study of the
Tathàgata so as to distinguish whether He is an Enlightened One or not.
..
Monks, should study the
Tathàgata in regard to two things: things cognisable through the eye and
through the ear, thinking: "Do those impure states cognisable through
the eye and ear exist in the Tathàgata or not?..."
Monks, Tathàgata should
Himself be further questioned hereon: "Do these impure states cognisable
through the eye and ear exist in the Tathàgata or not?..."
Monks, if anyone in whom
faith in the Teacher is established, rooted, supported by these methods,
by these words, that faith is called reasoned, based on vision,
strong... Thus, monks, does there come to be study of the Tathagata's
dhamma, and thus does the Tathàgata come to be well studied in the
proper manner." (39)
("Vìmamsakena,
bhikkhave, bhikkhunà parassa cetoopariyàyam àjànantena dvìsu dhammesu
Tathàgato samannesitabbo, cakkhusotavinneyyesu: ye sankilittha
cakkhusotavinneyyà dhammà samvijjanti và te Tathàgatassa no va ti...
Tatra, bhikkhave,
Tathàgato va uttarim patipucchitabbo: Ye sankilitthà cakkhusotavinneyyà
dhammà samvijjanti và te Tathàgatassa no va ti...
Evam kho, bhikkhave,
Tathàgate dhammasamannesanà hoti, Evanca pana Tathàgato dhammatà
susamannittho hotì ti.") (40)
The above quotation proves
Lord Buddha, on His way of educating men, concerned much about the spirit
of criticism. This spirit will help His disciples improve their "self -
awareness", "self - understanding", "self- confidence", their capacity of
analysis, and their vision. This sounds very wise and human.
Spirit of creativeness:
Being with the wisdom
regard, self - awareness, spirit of criticism,.., creativeness is another
distinguished spirit of Buddhist education.
The wisdom regard to
things existing in "self - awareness" always sees things as they really
are in the very present moment. These things are flowing on and on without
any pause: this means they always are new at each moment: the subject of
the regard is new, and its object is also new. This is the condition of
the seeing of creativeness.
Charles E. Skinner in his
book titled "Educational Psychology'' wrote:
" Creative thinking
means that the predictions and/or inferences for the individual are new,
original, ingenious, unusual. The creative thinker is one who explores
new areas and makes new observations, new predictions, new inferences")
(41).
With regard to this
definition of creative thinking, or creative thinker, the Buddhist way of
life led by the wisdom regard ; or by right view and right thought; really
is a way of life of creativeness.
It may be said without
doubt that the individual's characteristics of self-confidence,
self-awareness, self-support, self-responsibility, criticism, analysis,
actually are those of a creative thinker. When a person's task of
cultivating his regard to things is done, the five hindrances (panca
niìvaranàni) and the ten fetters (dasa kilesà) hindering his mind from the
truth of things are gradually destroyed, and his mind becomes free: this
free mental state really is a state of creativeness. When his mind abides
in the third and fourth meditation, his regard can see in the depth of the
existence of things and discover new areas of them: this is a regard of
creativeness.
Such is the spirit of
creativeness of the way of life taught by Lord Buddha.
Spirit of meditation:
The wisdom regard
mentioned will be reinforced and the source of creativeness of mind will
be awakened by the practice of meditation which is the main task of the
Buddhist Way (Magga) to liberation.
Meditation is understood
as calming individual's desire and immediate troubles. It transforms the
five hindrances (restlessness, torpor and sloth, sensuous desire,
ill-will, sceptical doubt) into the five meditative mental factors
(thought-conception, discursive thinking, rapture; joy, equanimity-
happiness-one pointedness in the "first meditation; rapture; joy,
equanimity-happiness- onepointedness in the "second meditation"; joy,
equanimity-happiness-onepointedness in the "third meditation"; equanimity
- happiness - one pointednessin the "fourth meditation"). And all evil
thoughts arising from the five hindrances also are calmed or destroyed.
In the "fourth
meditation", the wisdom regard or vipassana is developed fast and
comfortably.
So, meditation responds to
the following purposes of life:
- Calming immediate
troubles of a person practising it.
- Opening a source of
creativeness which is a very important factor contributing to the
construction of human culture and civilization.
- Developing the wisdom
regard for ceasing the cause of suffering.
- Seeing the truth of
the existence of men and things.
This is why Lord Buddha
taught His disciples that:
" The Bhikkhu whose body
and tongue and mind are quieted, who is collected, and has rejected the
baits of the world, he is called quiet."
(42) (Dhp. 378)
("Santakàyo santavàco
santavà susamàhito,
Vantalokàmiso bhikkhu upasanto'ti vuccati"). (43)
And:
" The bhikkhu, full of
delight, who is happy in the doctrine of Buddha will reach the quiet
place (Nibbàna), happiness consisting the cessation of natural
inclinations.) (44) (Dhp. 381)
("Pàmojjabahulo
bhikkhuâ pasanno buddha- sàsane, Adhigacche padam santam sankhàruùpa
samam sukham. " (45) (Dhp. 381)
So, during the period of
time of practising meditation for wisdom regard, an individual lives in
the fresh air of mind with happy feelings and gets rid of all troubles,
worries withering the flowers of young generations
In addition to the above
things, the practice of following breathing in - and breathing out may
help worldly men improve their capacity of memory and observation which is
very interesting to students in schools; the practice of following and
observing their mind will help them see their mental problems as the
result of a task of self - therapy.
In short, the way of
Buddhist meditation, including Calm (samatha) and Insight (vipassanà) is
the way of seeing, developing and cultivating one's mind. Without it, a
person cannot understand what he really is, and cannot resolve his
psychological problems for peace and happiness in the here - and - now, as
Lord Buddha affirmed:
" There is, monks, this
only way to the purification of beings, for the overcoming of sorrow and
distress, for the disappearance of pain and sadness, for the gaining of
the right path, for the realization of Nibbàna: that is to say the four
foundations of mindfulness."
(46)
("Ekàyàno ayam,
bhikkhave, maggo sattànam visudhiyà sokapatiddavànam samatikkamàya
dukkhadomassànam atthagamàya nàyassaadhigamàya nibbànassa sacchikiriyàya
cattàro satipatthanà.") (47)
But being with the
practice of it - meaning the practice of Four Foundations of Mindfulness,
cattàro satipatthàna - is the real meaning of a significant life to live:
it is the way of return to oneself for taking refuge in oneself but not in
any other man or superpower; it is the way to be an island for oneself.
During His last days before parinibbàna, Lord Buddha solicitously taught
Ànanda, his closest disciple, that:
"Therefore, Ànanda, you
should live as islands unto yourselves, being your own refuge, with no
one else as your refuge, with the Dhamma
as an island, with the Dhamma as your refuge, with no other refuge?
Here, Ànanda, a monk abides contemplating the body as body, earnestly,
clearly aware, mindful and having put away all hankering and fretting
for the world, and likewise with regard to feelings, mind and mind -
objects. That, Ànanda, is how a monk lives as an island unto himself,..
with no other refuge. And those who now in my time or afterwards live
thus, they will become the hightest, if they are desirous of learning."
(48)
("Idh' Ànanda,
bhikkhu kàye kàyànupassì viharati àtàpì sampajàno satimà vineyya loke
abhijjhà- domanassam, vedanàsu... pe... citte... pe..., dhammesu
dhammànupassì viharati àtàpì sampajàno satimà vineyya loke abhjja-
domanassam, evam kho, Ànanda, bhikkhuattadìpo viharati attasarano ananna
-sarano, dhammadìpo dhammasarano anannasarano.") (49)
This is the only way for
everybody: When this way is put into practice, many different results will
come to different practicians because of their different temperaments,
capacities, volitions, efforts, determinations, etc., called their old and
new Kammas. So, Kamma is another subject to be examined for understanding
a man's activities.
IV.2.2: INDIVIDUALIZED EDUCATION
Verse No. 1 and verse No.
2 of Dhammapada as quoted in the part of "Spirit of Self- responsibility"
of this work, imply the meaning of Kamma which says:
* Man's thought put on an
action of body, speech or mind is the root cause of his deed defining his
deed is either good or evil. The result of it will be happy or painful
accordingly.
* Man's kamma is called
evil, if it is caused by craving, ill - will or illusion.
* Man's kamma is called
good, if it is caused by desirelessness, compassion or wisdom.
* Unwholesome deed will
actually lead the doer to woe - states of existence.
* Wholesome deed will lead
the doer to happy states of existence.
* Between the cause of a
deed and its result exists a short or long period of time, according to
the kind of kamma.
* No external power gives
reward or punishment to a man's deed.
* The doer of deeds also
is the receiver of their results as Lord Buddha declared:
" I am the result of my
own deeds; heir to deeds; deeds are matrix; deeds are kin; deeds are
foundation; whaterver deed I do, whether good or bad, I shall become
heir to it - this ought to be often contemplated by woman and man, by
house dweller and by one gone forth."
(50)
("Kammassako'mhi
kammadàyàdo kammayoni kammabandhu kammapatisarano, yam kammam karissàmi
kalyànam và pàpakam và, tassa dàyàdo bhavissàmiti abhinham
paccavekkhitabbam itthiyà và purisena và gahatthena và pabbajitena và.
Kathan ca, bhikkhave, atthavasam paticca - jaràdhammo'mhi jaram anatìto
ti abhinham paccavekkhitabbam itthiyà và purisena và gahatthena và
pabbajitena và.") (51)
Some non-Buddhists claim
that according to the Buddhist doctrine of Kamma this life is nothing but
the result of kamma having been done in previous lives: it is
predetermined or predestinate. But, in reality, it does not appear as
simple as such. There are two kinds of kamma which are called old kamma
and new kamma as the following teaching mentions:
" And what, brethren, is
action that is old? - The eye, brethren, is to be viewed as action that
is old, brought about and itentionally done, as a base for felling. And
so with the tongue and mind. This, brethren, is called "action that is
old"
And what is action that
is new?
The action one performs
now, brethren, by body, speech and mind, that is called "action that is
new" And what, brethren, is the ceasing of action? That ceasing of
action by body, speech and mind, by which one contacts freedom, that is
called "the ceasing of action".
And what, brethren, is
the way leading to the ceasing of action?
It is this Aryan
Eightfold Path, to wit: right view,.., right concentration."
(52)
("Katamam, bhikkhave,
purànakammam // cakkhum, bhikkhave, purànakammam abhisankhatam
abhisancetayitam vedaniyam datthabbam // pe // Jivhà... // la // Mano...
// Idam vuccati, bhikkhave, purànakammam //
Katamanca, bhikkhave,
navakammam // yam kho, bhikkhave, etarahi kammam karoti kàyena vàcàya
manasà idam vuccati, bhikkhave, navakammam//
Katamo ca, bhikkhave,
kammanirodho // yo kho,bhikkhave, àyakammavacìkammamanoka-mmassa nirodhà
vimuttim phusati // ayam vuccati, bhikkhave, kammanirodho //
Katamà ca, bhikkhave,
kammanirodhagàminì patipadà//Ayam eva ariyo atthangiko maggo .// Ayam
vuccati, bhikkhave, kammanirodhagàminì patipadà // ").
(53)
As the definition of old
and new kamma quoted above, old kamma is what has made up this body of the
five aggregates with its relation to the surroundings, such as: family,
social class, country, etc., being born as a male, or female with good
looking or bad looking body, with nice complexion or not, with graceful or
ungraceful face, with a high I.Q. quotient or a low I.Q. quotient,
receiving good education or not, etc. These things are out of a person's
mind.
The new Kamma is defined
as what a man has done, is doing and will do in this life through his
body, speech and mind. The intention, effort, desire, will to live,
determination, etc., of a person are mental agents of his new Kamma. These
things can cause him suffering or happy according to his regard to things.
So, all causes of the
circle of birth - and - death created in the past or in the present are
what a man is facing in the here - and - now: they all exist only in the
sphere of the five aggregates. This is the reason why Lord Buddha's
disciples can attain Arahatship by destroying all defilements arising from
aggregates only. And this is the meaning of considering the five
aggregates as an immense ocean of suffering to be acrossed.
The gravest result the old
kamma has left for a human being in this life is his habit of thirsting
for things, and of thinking of things as having a permanent self (or soul)
which has created the current human culture full of troubles. If a person
brings up his self - thought and desire, he will strengthen his old Kamma
and go further in suffering. If he stops them, he will come to cease his
old and new Kamma for freedom and happiness. In fact, he appears
completely free in the very present moment to make any choice he wants
between what he should do and what he should not. It is the present moment
which is when he copes with his desire arising from his thought caused by
the attraction of things. This desire invades his mind. He should know the
way to fight against it as it is taught by the following teaching:
" ... Anyone, monks,
knowing and seeing eye as it really is (ear, nose, tongue, body,
mind)... while he, observing the peril, is not attached, bound or
infactuated, the five groups of grasping go on to future diminution...
He experiences happiness of body and happiness of mind."
(54)
("Cakkhunca kho,
bhikkhave, jànam passam yathàbhuøtam, ruùpe jànam passam yathàbhuøtam,
cakkhuvinnànam jànam passam yathàbhuøtam,.. Tassa asàrattassa
asamyuttassa asammuølhassa àdìnavànupassino viharato àyatim
pancupàdànakkhandhà apacayam gacchanti... So kàyasukham pi cetosukham pi
patisam vedeti.") (55)
Here, the author
recognizes that Lord Buddha's teaching on the doctrine of Kamma really
emphasizes an individual's new Kamma, or mental, oral, bodily actions,
leading to ceasing Kamma itself. His teaching is centered on seeing the
truth of dependent origination of the five aggregates and detaching from
them for true happiness, but not on the search for personality as an
entity.
In daily life, people tend
to assimilate themselves with conditioned aggregates, therefore they fall
into suffering caused by change. If they see their wrong view they will
come to the cultivation of the aggregates for the release of their
suffering
IV.2.3. CULTIVATION OF THE FIVE AGGREGATES AND EDUCATION
As discussed before, Kamma
is volitional action. Volitional action is activities aggregate. The
operation of activities aggregate is that of the five aggregates. So Kamma
actually is the operation of those aggregates.
The Buddhist Way (magga)
releasing the bondage of Kamma means releasing the bondage of the five
aggregates. This suggests that the cultivation of aggregates is the task
for liberation which has two things to do:
- Controlling a person's
habits of things as having a permanent self from which desire for things
arises.
- Developping his regard
to things as non - self from which desireless thought arises.
This task is therefore for
the cessation of his troubles and sufferings which is the cherished dream
of a man, and is the root purpose the branch of modern educational
psychology aims at. All teachings of Lord Buddha recorded in Pàli
Suttapitaka are centered on this great point.
Once, Sàriputta Mahàthera,
the Chief disciple of Lord Buddha Gotama, explained:
"And what, your
reverences, is right view? Whatever, your reverences, is knowledge of
anguish, knowledge of the arising of anguish, knowledge of the stopping
of anguish, knowledge of the course leading to the stopping of anguish:
this, your reverences, is called right view.
And what reverences, is
called right aspiration (or right thought)? Aspiration for renunciation,
a spiration for non - malevolence, aspiration for harmlessness: this,
your reverences, is called right aspiration." (56)
("Katamà c'àvuso,
sammàditthi? - Yam kho, àvuso, dukkhe nànam dukkhasamudaye nànam
dukkhanirodhe nànam dukkhanirodhàgàminiyà patipadàya nànam : ayam
vuccat'àvuso, sammàditthi.
Katamo c'àvuso ,
sammàsamkappo? -Nekkhammasamkappo abyàpàdasamkappo avihimsà - samkappo:
ayam vuccat'àvuso, sammàsamkappo.")
(57)
The meaning of "right
view" declared in the above quotation implies the meaning of right view
used for counselors and psychotherapists in mordern schools whose role is
helping a client understand his troubles, the cause of his troubles, the
cessation of his troubles and the way to the cessation of them.
The meaning of "right
aspiration", or thought forrenunciation, thought for non-malevolence, and
thought for harmlessness, is the motive force in a person's deeds leading
to peace of mind. This will open an operation of the five aggregates to
mental peace.
Sàriputta Mahàthero
continues explaining:
" And what, your
reverences, is right speech?
Refraining from lying
speech, refraining from slanderous speech, refraining from harsh speech,
refraining from gossip, this, your reverences, is called right speech.
And what, your
reverences, is right action? Refraining from onslaught on creatures,
refraining from taking what has not been given, refraining from going
wrongly among the sense pleasures, this, your reverences, is called
right action.
And what, your
reverences, is right mode of livelihood? As to this, your reverences, a
disciple of the ariyans, getting rid of a wrong mode of livelihood.
This, your reverences, is called right mode of livelihood".
(58)
("Katamà c'àvuso,
sammàvàcà? Musàvàdà veramanì, pisunàya vàcàya veramanì, pharusàya vàcàya
veramanì, samphappalàpà veramanì: ayam vuccat' àvuso, sammàvàcà. Katamo
c'àvuso sammàkammanto? - Pànàtipàtà veramanì, adinnàdànà veramanì,
kàmesu micchàcàrà veramanì: ayam vuccat' àvuso, sammàkammanto.
Katamo c'àvuso, sammà -
àjiìvo? - Idh'àvuso, ariyasàvako micchà- àjìvam pahàya sammà - àjìvena
jìvikam kappeti: ayam vuccat'àvuso, sammà - àjìvo".)
(59)
The above actions called
good deeds will help a person control a lot of troubles arising from his
mind. Inversely, if a person does evil deeds he will receive bad results
in this life and in the next existence which are suffering. On the basis
of doing good deeds he practises meditation and easily attains
concentration by his right effort:
" And what, your
reverences, is right endeavour? As to this, your reverences, a monk
generates desire, endeavours, stirs up energy, exerts his mind and
strives for the non - arising of evil unskilled states that have not
arisen... for the getting rid of evil unskilled states that have
arisen... for the arising of skilled states that have not arisen.. for
the maintenance, preservation, increase, maturity, development and
completion of skilled states that have arisen. This, your reverences, is
called right endeavour". (60)
("Katamo c'àvuso,
sammàvàyàmo? Idh'àvuso, bhikkhu, anuppannànam pàpakànam akusalànam
dhammànam anuppàdàya chandam janeti vàyamati viriyam àrabhati cittam
pagganhàti padahati; uppannànam pàpakànam akusalànam dhammànam pahànàya
chandam janeti... padahati; anuppannànam kusalànam dhammànam uppàdàya
chandam janeti... padahati; uppannànam kusalànam dhammànam thitiyà
asammohàya bhiyyobhàvàya vepullàya bhàvanàya paripuriyà chandam
janeti... padahati; ayam vuccat'àvuso, sammàvàyàmo".)
(61)
Right endeavour, according
to the above teaching, is a mental force to stop the cause of mental
troubles, and to make arisen skilled thoughts. Without it, the task of
meditation is difficult to be done, and the Way (Magga) is hard to be
performed. Concentration is therefore necessary to be supported by "right
effort" and the later is listed in the group of samàdhi: right effort,
right mindfulness and right concentration.
With right effort, the
practician comes to practise right mindfulness, or the Foundations of
mindfulness dissussed in (IV.2.1: Spirit of meditation), for bare
attention, keen observation, calm and awareness. In concentrations, he can
wipe out his evil thoughts. In the fourth meditation, sensual desires are
ejected, and Insight (vipassana) is developed: he can know and see things
as they really are, abide in a free state of mind and a feeling of
happiness. Here, if Insight is well-developed, his regard of wisdom to
aggregates may completely destroy his defilements for perfected Wisdom or
Enlightenment.
In short, the above
factors of the task of cultivation relate closely to each other, in which
"right view" is the most important factor being considered as the starting
point and destination of the practising the Way. With ragard to their
relationship, Lord Buddha taught:
" As to this, monks,
right view comes first. And how, monks, does right view come first? ...
Right thought, monks, proceeds from right view; right speech proceeds
from right thought, ... ; right concentration proceeds from right
mindfulness; right knowledge proceeds from right concentration; right
freedom proceeds from right knowledge. In this way, monks, the learner's
course is possessed of eight components, the perfected one's, of ten
components". (62)
("Tatra, bhikkhave,
sammàditthi pubbangamà hoti. Kathan ca, bhikkhave, sammàditthi
pubbangamà hoti? Sammàditthassa, bhikkhave, sammàsamkappo pahoti;
sammàsamkappassa sammàvàcà pahoti; ... sammàsamàdhissa sammànànam
pahoti; sammànànassa sammàvimutti pahoti. Iti kho, bhikkhave, atthan-
gasamannàgato sekho patipado dasangasamannàgato arahà hoti".
(63)
In short form, the above
Eightfold Path may be expressed in three groups: Morals or Sìla (right
speech, right action and right livelyhood), Meditation (right effort,
right mindfulness and right concentration or Samàdhi), and Wisdom or Pannà
(right view and right thought) which are three basic steps of cultivation
of one's mind. These steps are so important that Lord Buddha repeated them
several times during His last days inlife:
" This is morality, this
is concentration, this is wisdom. Concentration, when imbued
withmorality, brings great fruit and profit. Wisdom, when imbued with
concentration, brings great fruit and profit. The mind imbued with
wisdom becomes completely free from the corruptions, that is from the
corruption of sensuality, of becoming, of false views and of ignorance".
(64)
("Iti sìlam iti samàdhi
iti pannà, sìlaparibhàvito samàdhi mahapphalo hoti mahànisamso, samàdhi
-paribhàvità pannà mahapphalà hoti mahànisamsà, panna - paribhàvitam
cittam sammadeva àsavehi vimuccati seyyathìdam kàmàsavà bhavàsavà
ditthàsavà avijjàsavà ti".) (65)
In principle, all
teachings of Lord Buddha recorded in Pancanikaàya are aimed at releasing
human beings' troubles in this life. They have a function of helping an
individual see the way to make arise the skilful thought, to release the
opposite evil thought controlling his mind: for example, the five
meditative mental factors releasing the five hindrances; compassion or
mettà (or adosa) releasing ill - will (dosa); detachment or greedilessness
(alobha) releasing greediness (lobha); wisdom or non- illusion (amoha)
releasing illusion (moha); perception of selflessness, impermanence and
suffering releasing conceit "I am" etc.. This task called the cultivation
of the five aggregates or mind - development is done by the individual
himself and by his effort itself in the present. The individual really is
mentally free performing the task in the here - and - now. He just starts
from his present conditions of life which depend on his body, health,
knowledge, emotion, social position, etc., especially from his thirst for
things: On the one hand, he continues going on his present way of life, on
the other hand, should be aware of the dangers of his desire for things
caused by impermanence, and should observe and analyse with his wisdom
what is going on with his thoughts and feelings. In doing this, his
thought of detachment from things observed will arise in his mind and
bring him liberation of mind and of wisdom.
For a laywoman or a layman
who has duties to do in daily life for herself // himself, for her // his
family, company or religion, and country, Lord Buddha practically
introduced many steps of the way of cultivation. The first and basic step
for her // him is, according to the discourse on Sigàlaka (Dìghanikàya,
Sutta No 31), to abandon four wrong deeds: not taking life, not taking
what is not given, not doing sexual misconduct, and not lying speech; not
doing what is caused by attachment, ill - will, folly or fear; not to
waste his substance either by the six ways which are strong drink,
haunting the streets at unfitting times, attending affairs, gambling,
keeping bad company, and habitual idleness.
In addition to the above
things, a laity should live in the six good relationships of his family
and society: between parents and children, between husband and wife,
between teacher and student, among relatives and neighbours, between monk
and laity, and between employer and employee. These relationships are
based on human love, loyalty, sincerity, gratitude, mutualacceptance,
mutual understanding and mutual respect which relate closely to
individuals' happiness in the present.
On the basis of the task
suggested above, a laity can improve his mind -develpoment by practising
the Four Foundations of Mindfulness or practising just mindfulness of body
together with compassion as showed in the discourse of Compassion or
Loving - Kindness (Mettàsutta) in Suttanipàta of the Khuddakanikàya,
generally as follows:
* Practising mindfulness
of compassion when he is lying, standing, sitting or walking.
* Wishing all beings joy
and happiness to make arise thought of loving - kindness in his mind.
* Wishing all beings not
wishing each other ill or harm.
* Concerning about other's
pain and protecting them from suffering as a mother's doing for her only
child.
All the tasks mentioned
above are very helpful for the development of the wholeness of man, and
may have good contributions to the formation of a new course of human
culture and education. On the side of a practician, he is strongly
influenced by the qualities of the culture and education of the society he
is living in. This is to be discussed more.
Education for the
cultivation of the five aggregates:
What a child is after his
mother gave a birth to him is the result of his old kamma, according to
the teaching of Lord Buddha on "new and old Kamma" discussed before. What
of education he has received from his family and society will put strong
influences on his way of thought, attitude of life, desire, aspiration and
deeds which are of what is called new Kamma. It may be said that what a
person does or will do by mind, speech or body is what culture and
education of his society suggest him to. In this life, he appears as an
"educational being" rather than "a reasonable animal" defined in the old
days. On the other side, it is self - thought of individuals which has
shaped the course of education and culture of a society. This
interrelationship says something different to the development of the five
aggregates leading to happiness which requires a non - self way of thought
and desire. To help individuals cultivate their mind on this way of life,
all means of communication in the present society - such as books,
magazines, newspapers, radio - broadcast, movies, etc.; - Which strengthen
self - thought and sensual and sexual desire need to be adjusted or
reduced to a considerable level; all means of communication awakening non
- self thought and desire need to be maintained and developed. This
requires education to do the same thing: there is no need to build up any
theory of personality as a self, but new critical studies are needed,
which are:
* Critical studies on
physical body and health for a knowledge of troubles arising from it.
* Critical studies on
sensuality and sexuality for aknowledge of dealing with them for a
physiopsychological balance and peace of mind.
* Critical studies on
perception, thought, knowledge for a realization the true value of all
values in life.
* Critical studies on
behaviours, psychology, psychiatry getting along the way of development of
the five aggregates.
* Critical studies on
sociology, ecology, anthropology, sciences, literature and education for a
knowledge of conditions of life for happiness of man.
All those studies aim at
the same purpose that is building up a good society for man to live in
happiness, and therefore building up a new culture.
REFERENCES:
(1) : Kindred Sayings,
Vol. V, PTS London, 1990, pp.364-365.
(2) : Samyutta Nikàya, Vol. V, PTS, London, p. 430.
(3) : Dhammapada, tr.by F.Max Muller,..,verse 13
(4) : Dhammapada, Devanàgari, 1st Edition, 1977, Department of Buddhist
Studies, Delhi University, verse 13.
(5) : Dhammapada, tr.by F.Max Muller,..,verse 14.
(6) : Dhammapada, Devanàgari,..., verse 14.
(7) : Kindred Sayings, Vol. IV, PTS, London, 1980, pp 97-98.
(8) : Samyutta-Nikàya, Vol. IV,... PTS, London, 1990, p. 156.
(9) : Kindred Sayings, Vol. IV,..., p. 10.
(10) : Samyutta-Nikàya, Vol. IV,..., p. 19-20.
(11) : Dhammapada, tr.by F.Max Muller,.,verse 190.
(12) : Dhammapada, Devanàgari,..., verse 190.
(13) : Dhammapada, tr. by F.Max Muller,.,verse 236.
(14) : Dhammapada, Devanàgari,..., verse 236.
(15) : Dhammapada, tr. by F.Max Muller,..,verse 1.
(16) : Dhammapada, Devanàgari,..., verse 1.
(17) : Dhammapada, tr.by F.Max Muller,..,verse 38.
(18) : Dhammapada, Devanàgari,..., verse 38
(19) : Gradual Sayings, Vol. I, PTS, London, 1989, pp. 171-172.
(20) : Anguttara-Nikàya, Vol. I, PTS, London, 1961, p. 189.
(21) : Dhammapada, tr. by F.Max Muller,..,verse 234.
(22) : Dhammapada, Devanàgari,..., verse 234.
(23) : Dhammapada, tr. by F.Max Muller,..,verse 300.
(24) : Dhammapada, Devanàgari,..., verse 300.
(25) : Dhammapada, tr. by F.Max Muller,..,verse 301.
(26) : Dhammapada, Devanàgari,..., verse 301.
(27) : Gradual Sayings, Vol. IV, PTS, London, 1989, p. 107.
(28) : Anguttara-Nikàya, Vol. IV, PTS, London, 1960, pp. 156-157.
(29) : Middle Length,Vol. III, PTS, London, p.1990, pp. 233.
(30) : Majjhima-Nikàya, Vol. III, PTS, London, 1977, p. 193.
(31) : Kindred Sayings, Vol. V, PTS, London, 1990, pp. 356-357.
(32) : Samyutta-Nikàya, Vol. V, PTS, London, 1976, p. 421.
(33) : Kindred Sayings, Vol. V,..., p. 96.
(34) : Samyutta-Nikàya, Vol. V, PTS, pp. 113-114.
(35) : Gradual Sayings, Vol. II, PTS, London, 1992, p. 89-90
(36) : Anguttara-Nikàya, Vol. II, PTS, London, 1955, p. 80.
(37) : Kindred Sayings, Vol. IV, PTS, London, 1980, pp. 88-89
(38) : Samyutta-Nikàya, Vol. IV, PTS, London, 1990, p. 139.
(39) : Middle Length Sayings, Vol. I, PTS, London, pp. 381-382.
(40) : Majjhima-Nikàya, Vol. I, PTS, London, pp. 318-320.
(41) : Charles E. Skinner, "Educational Psychology", Ninth Printing in
India, 1992, p. 529.
(42) : Dhammapada, tr. by F.Max Muller,..,verse 378.
(43) : Dhammapada, Devanàgari,..., verse 378.
(44) : Dhammapada, tr. by F.Max Muller,..,verse 381.
(45) : Dhammapada, Devanàgari,..., verse 381.
(46) : Long Discourses, tr. by Maurice Walshe,..., 1987, p. 335.
(47) : "Mahà-Satipatthàra Suttanta", Dìgha-Nikàya, Vol. II, 1982, p.
290.
(48) : Long Discourses, tr.by Maurice Walshe,.., p. 245.
(49) : Dìgha Nikàya, Vol. II,..., p. 100.
(50) : Gradual Sayings, Vol. III, PTS, London, 1988, p. 59.
(51) : Anguttara-Nikàya, Vol. III, PTS, London, 1958, p. 72.
(52) : Kindred Sayings, Vol. IV,..., 1980, p. 85.
(53) : Samyutta-Nikàya, Vol. IV,.., 1990, pp. 182-183.
(54) : Middle Length Sayings, Vol. III,..., pp. 357.
(55) : Majjhima-Nikàya, Vol. III,..., pp. 288-289.
(56) : Middle Length Sayings, Vol. III,..., pp. 298.
(57) : Majjhima-Nikàya, Vol. III,..., p. 251.
(58) : Middle Length Sayings, Vol. III,..., pp. 298.
(59) : Majjhima-Nikàya, Vol. III,..., p. 251.
(60) : Middle Length Sayings, Vol. III,.., pp. 298-299.
(61) : Majjhima-Nikàya, Vol. III,..., p. 251-252.
(62) : Middle Length Sayings, Vol. III,..., pp. 119.
(63) : Majjhima-Nikàya, Vol. III,..., pp. 75-76.
(64) : Long Discourses, tr. by Maurice Walshe,..., 1987, p. 234.
(65) : Dìgha-Nikàya, Vol. II,..., 1982, p. 98.
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