Duality and Discrimination in All We See

As ordinary beings with far too many wanderings thoughts, discriminations, and attachments, we view everything dualistically. We do not view all phenomena as one. When our true wisdom manifests, we will know that all phenomena are one, not two.

Take the lid of a mug for example. It is concave on one side but it is convex on the other side. If people do not understand this truth, then two people standing on different sides of the lid will quarrel over whether the lid is concave or convex. This is because they look at the lid from different sides. When they see both sides of the lid, they will realize that concave is no different from convex. They are one, not two.

Bodhisattvas see both sides and are not attached to what they see. We see only one side, so we are attached to what we see. Eventually, when we see both sides, our wisdom will be perfect.

Buddhism teaches us to see every aspect of the Dharma Realms, space, worlds, all beings, all the mundane things that cloud our true nature. When we reach this state, everything will be harmonious.

~ Based on Ven. Master Chin Kung's 2003 lecture series on the Amitabha Sutra

Healing Anger

Having developed the wish that one would like to reduce one’s hatred and anger and overcome them, if one simply wishes or prays that anger and hatred no longer arise, or simply prays that they just disappear, this will not make it happen. In addition, if one tries to do something when hatred or anger has already arisen it is unlikely to have much effect since at that moment one’s mind is gripped by the intensity of anger and hatred. At that instant, to try to apply something to stop that arisal is a bit foolish; one is already almost out of control.

So the best method is first of all is to identify what factors normally give rise to anger and hatred.

~ The Dalai Lama, Healing Anger

It's Comfortable, But it's Still a Prison

 

city of iron

washed in dogwood bloom

gently resurrected  

 
These lines were written by Steven, a friend whose body is imprisoned but whose mind is trying to break free.

Actually, we're all imprisoned. Sometimes the walls and locked door are obvious; other times, we don't even notice they're there.

But as long as we are bound by our emotions, we’re imprisoned. The prison may be attractive. It may seem spacious, and it may contain everything we wish for. We may never even know we're imprisoned. And the more enjoyable our imprisonment, the more we cling to it and the less we feel the need to change.

But until we free ourselves of greed and anger, of egocentrism and  self-benefit, we will not be truly free. We will be in our own city of iron, impure, and without resurrection.

A Buddhist Perspective on Euthanasia

In this week's class at Sacred Waters, a question was raised about the Buddhist view on reducing suffering for the terminally ill and on euthanasia.

First, we need to understand that illness and dying are two of the eight sufferings. The Buddha often spoke about them: birth, aging, illness, death, separation from loved ones, association with those we dislike, unfulfilled desires, and the suffering due to the five aggregates. These eight permeate cyclic existence.

Watching those we love suffer also entails the awareness that we may soon lose them and all that we had wished to do will remain undone. So watching another being whom we love undergo a terminal condition can entail four of the eight sufferings. This is a time of great emotional upheaval as we struggle to take care of the other person and honor their wishes. At the same time, we have to deal with our own sense of loss and, very often, our guilt.

We have learned that each of us has created our own destiny by our past karmas, or actions. And on an intellectual level, we may accept that. But watching someone suffer, we react emotionally, not intellectually. It hurts too much to watch their suffering and stand by doing nothing. But as in all of that person’s life, illness and death have been destined just as their lives were destined. By them.

Even if we could act with the purest of intentions—solely from the wish to lessen their suffering without any consideration of our own— it is not our right to end the life of any being. Not even if we do so out of love.

The reality is that although we may think we are ending their suffering, we are merely delaying it. The seeds for suffering will remain in the person’s, or animal’s, consciousness. The seeds will reappear in another lifetime. And next time, the seeds may be worse. Or there might not be anyone present who cares about the person as much as we care now.

Out of love, out of respect, out of wisdom, we need to set aside our own suffering and concentrate on easing the suffering of the one we love, to help them lay to rest those seeds of suffering now.

With love, with respect, with wisdom, we can help them do what they need to do and then die when their time has come.

Teaching Buddhism

 

A few days before I left Australia a few weeks ago, the new owners of Country Focus newspaper came by to show us the copy for an article they had written on the center. In response to something they said, Charles recounted an event that had happened some time ago.

At the stall they have in the monthly Nanango market, Charles and Celine always put out a table of Buddhist books for free distribution. One Saturday, a man walked up and began leafing through Heart of a Buddha, a small, non-threatening book with about 100 pages.

Charles invited the man to keep the book, but the man dismissively tossed it back on the table. In about ten minutes the man returned and handed Charles a copy of the New Testament. Charles thanked the man, saying he would read it when he had a chance. Looking at Charles, the man hesitated, then picked up a copy of Heart of a Buddha, put it in his pocket, and walked away.

Having previously seen Charles’ calm reactions and his patience, I can easily picture his smiling and unruffled reaction to the man’s dismissive book tossing and ensuing return. As I listened to Charles’ account, I could not help but wonder how I would have reacted. Might a trace of irritation at a perceived rudeness have arisen? Would I have as patiently thanked the man for his presentation of the Old Testament and been able to honestly say I would read it when I had a chance?

People often ask me how to teach others about Buddhism. I always respond that we need to emulate the teachings.

This account is a perfect example of skillfully teaching Buddhism to others through the practice of it.