wAk8

EM4LZJiki

5kiZJiII

VenerabIeWuIingisanAmericanBuddhistnunofthePureLand
schoolofMahayanaBuddhism.Moreofherwritingcanbefoundat
www.amitab}]a-pubIications.org

AmitabhaPubIicationsChicago,60532

2006byAmitabhaPubIications

NopartofthisbookmaybeaIteredwithoutpermissionfromt}]e
pubIisher.ReprintingisaIIowedOrnon-profituse.
PortheIatesteditioncontactwww.amitabba-publications.org
PrintedinTaiwan

l5l4l3l289l0lll2

ISBN:978-l-59975-355-3

TbeCorporationRepubIicoHwaDzanSociety
2P.No333-l)Sec.4.HsinYiRoadTaipei,Taiwan
Tel:(886)-2-2754-7l78Fax:(886)-2-2754-7262
EMaiI:hwadzanhadzan.tw

CoNTENTs

AcknowIedgmentVi
BuddhismTodayl

HeWhoHasAccomplishedHisGoaI

TheGreatAwakeningl8
TurningtheD}]armaWbeeI28
ThePathtoLiberation38
KarmaandRebirth49

TheThreeDharmaSeals60

ThePourlmmeasurableMinds65

ThePivePrecepts72
TheSixParamitas80

TakingtheThreeRefugesll6
PureLandBuddhisml2l


AcKNowLEDGEMENTs

Withdeepappreciation)IthankaIItbosewbohave
contributedtothisbook:famiIy,friends,feIow
students,andteacI]ers.Withouttheirsupportand
patience,thisbookcouIdneverhavecomeintobeing
lthankmyteacher,MasterChinKungwhoover
thepastdecadehaswiseIytaug}]tmetheprinciples
thatarewoventhroughoutthisbookIthankmyfel|ow
studentsandiendswhobavesokindlytakenthetime
toserveasconsuItantsandeditors.Anyerrorsthat
remalnaremyown.

lamdeeplygratefU}tomyparents,MiItonand
Eve>ynBoIenderwhoprovidedtheopportunityfOrme
tofOlIowmypathinthisIifetime.Withouttbem,this

bookmylife,wou>dneverhavebappenedMy
gratitudetothemcanneverberepaid
ShiWuIing

BuDDHlsMToDA

BuDDHIsMToDAY

Oneday,afamousgovernmentofficiaI,wbowasaIso
apoetwaspassingalongaroad.Hesawano>d

monkteachingBuddhism.ThiswashardIyunusua>
exceptthattl]emonkwasseatedonatreebranch
Theofficia>askedtheeIderlvmonkwbathewasdo-

ing.AfteraIl)themonkwasinaveryprecariousposition.OnewrongmoveandhecouIdfaIItohisdeath|

T}]emonkrepliedthattheofficial,spositionwas
evenmoreprecariousfthemonkmadeacareIess

movebealonemightbekiIedButiftheofficiaI
madeamistakeitcouIdcosttheIivesoftbousands.
Theofficialconsideredtbisanddecidedthatit

wasaverygoodrepIy.HetoIdtbemonkt}Iatifhe
couldexplaintheessenceofBuddhisminonesentencetbenbewouldbecometbemonk>sstudent.

EasyIsaidt}]emonkTheessenceofBuddhismis

toavoidallthatiseviI)toembraceaIthatisgood,
l

AWAKENTOTHEBUDDHAWlTHlN

andtopurifyonesmindTheofficiaIscoffedWIs
thata>I?Evenachildoftbreeknowsthat!IThe

monkrepIiedthatwhiIeitwastruethatacIdof
threemayrealizeit,tI]erewasnocertaintytbata
manofeightycouIdpracticeit.
TbemasterinourstorywasabsoluteIyright.ltis

onethingtoknowwhatwearesupposedtodo;doing
soisanentirelydifferentmatter.Butwithoutdoing
wbatisgood,wewilIbeunabletobenefitotbersor
ourseIves:WewiI>beunabIetohe}paIlbeingsfind

theirwaytogenuinehappinessandsecuretheirIiberationfromsuffering.

Howdowebegintorealizethetruth?Andthen
howdowethinkandbehavewhenwehavedoneso>

WecanbeginbylookingathowBuddhismisviewed
anddefinedtoday.ManypeoplerespectBuddhism
foritsstrongetI]icalbeliefsystem,whicbfocuseson
trainingonesownmindandbodyratherthanon
controIingot}]ers.Buddhismisvaluedforitsteachings,wI]icbstressthedailyobservanceofcompassionforaIbeings,andforitsemphasisonunderstandingtheeternalprinciplesoflifewbichwiIead
ustoawakenourinnatewisdom.

Anyonecanpracticet}]evariousmeditationmeth2

BuDD!-{lsMToDAY

ods,asweIastbechantingofmantrasorofaBuddhasname.AIoftbesewiIIheIptoincreaseones
awarenessandconcentration,whichcanheIpIead
onetoawakeningorsimplyenabIeonetoattaina
caImerandc>earermind

BuddbismhasaIongbistoryofthepracticeof
equanimityandpeace.AwarhasneverbeendecIaredinitsname.Andinawor}dwhichhasseen

untoldsufferingfromwar)abeIiefsystemthatfocusesonlookingwithintoovercomeonesown

shortcomings,notonconqueringotherpeople,is
highIyrespected

UnderstandingandpracticingtheteachingswilI
enabIeustofindtheanswerstoourquestionsandto
earnhowtoeadmoremeaningfuIIives.Likea
goodteachings,whattheBuddbataughtcanbenefit
alIpeopIe,BuddI]istsandnon-BuddhistsaIike.

Today,manypeopIeregardBuddhismasareIigionemam-llebserbCoegeDictiona!yde
finesreIigionastheserviceandworshipofGod
ButBuddhasarenotgods.Thepersonwhomwe
knowastheBuddha,overmanyIifetimes,uncovered

thegoodness,compassion,andwisdomthat}ay
withinhistruenature.Heachievedsupreme
3

AWAKNTOTHEBUDDHAWITHlN

enIigbtenmentandindoingsobecameanexampleof
whatwe,too,canachieve:Wehavewithineachof
usourtruenatureourownBuddha-nature,tbatis

waitingtobefUIlyawakened.
Once,theBuddhawasaskedifbewasagod.The
BuddI]arepIiedthat,nohewasnotagodThenwas
heanangelPNo.Aspirit>No.Thenwhatwashe?
TheBuddharepIiedthathewasawakened.Sincethe
Buddba,byhisownexp>anation,isnotagod,wedo
notworshipbim.Werespectandaregratefultobim
forteachingustbeWaytobeliberatedfromtbecycleofbirt}],deathandrebirth,andtobecomeper-

fectIyenIightenedjustashewas.
Religionisalsoconsideredabeliefinasupernatu-

ralpowerorpowersregardedasthecreatorandruler
oftheuniverse.ButtbeBuddbaisneitber.

TheBuddhadidnotcreatetheuniverse.HaVng

observedtherealityofbasiceternaIprincipleshe
expIainedthateveryt}]ingarisesfromourminds.ln
effect,theuniverseisthecreationofallourthoughts
andbehaviornotthecreationofanyonebeing.
NeitberdoestbeBuddbagoverntheuniverse.
ThenaturallawofcausaIitydetermineswhatwill

bappen.Simplyput,wereapwhatwesow>fwe
4

BuDDHlsMToDAY

planttheseedsforwbeat,wewillharvestwheat.
Likewise,ifwepIanttheseedsforkindness,forexample,bycaringforotbers)wewiIreceivekindness

inturn.WehaveaIreadysowntheseeds,somegood
andsomebadSomeIiedormantwithinus,justas
others}]avealreadymatured

Webeartbeconsequencesofourtbougbts,
speecb,andactionstbatweinitiatedinthepast.No
otberbeing,nomatterhowwiseorcompassionate,
canbeartheconsequencesonourbebaIf.WeaIone
areresponsibIeforourindividua}>ives}ustasour
}ivestodayarethedirectresuItsofw}]atwedidintbe

past,whatwedotodaywiIsimiIarIyandunequivocaIIycreateourfUture.

ltistbebeliefofmanyreigionsthateavenandhe
arepermanentandeverIastingAsBuddbists,webeIievethatwhiIeourlivesint}]e}]eavenandl]ellrealms

areeonsIongandmaytberefOreseemeternaI,theyare
not.Weriseandfa>ItbroughthereaImsofexistenceas
ourgoodactionshelpustorisetobetterIifetimeswhiIe

ourbadbehaviorIiteraIIybringsusdown.Werise
again,onIytofa}Iyetagain.Webavedonethis)over
andoveragaininnumerabletimes.SomeIifetimesIast

justamatterofdays.OthersIastIongerthanwecan
5

AWAKENTOTHEBUDDHAWITHlN

possibIyimagine.ButwithinthereaImsofexistence,of
wbichheavenandheIIareapart,nolifeispermanent.
AndnolifetimeiseternalBecauseoftbisaimlessre-

cyclingBuddhistsseektotranscendthiscyc}ethroug}]
awakening,throughenIightenment.
WhatabouttheconceptofBuddhismasaphiloso-

pby?BystudyingBuddhisminthiscontextpeople
wiIikelyfaiItoacbieveIastingbenefitsbecausetbey
willnotpracticetheteachings.Andwithoutpractice,
noonecanachieveenlightenment.Also,phiIosophyis
justonefieldstudiedinschool,whereasBuddbismac-

tualIyencompassesandtranscendseveIysinglefieId
lnregardstotime,Buddbismencompassestbepast,
present,andfUture.lnregardstospaceitencompasses
everything:fromourdaiIylivestotheinfiniteuniverse.
SoifBuddbismisneitherareligionnoraphi-

Iosophy,whatisitPBuddhismisawayofunderstandinglifeandtheuniverse,andofpracticingtbat
understandingtoendunbappiness.Itisawayoflife
andastateofmind.Buddhismisateaching:asys-

tematicIearningofeternaltruths.
Inthesutras,whicharerecordedteachingsoftbe
Buddha,andoccasionallyofbodhisattvas,wereadtbat

hewasspokenofasouroriginaIteacher.Thosewho
6

BuDDHlsMToDA

IistenedtoI]imwerecaIIedstudents.Whenthe

studentsaskedquestionso{tbeBuddha>hewouId
oftenreplywithanotherquestion.Thiswastohelptbe
studentsrealizetbeanswerfOrthemseIves.lftI]e

studentsdidnotthoroughIyunderstand,orifthey
thoughttI]attheBuddha)s{UturestudentswouIdnot
thoroughIyunderstand,theywouIdseekfUrtI]er
clarificationbyaskingmorequestions.Tbesesesssions
wereessentiaIIycIassroomdiscussionstbatfOIowed
thepatternwecaIItheSocraticmethod,ametbod
exemplifiedbytheGreekphi>osopherSocrates,wbo
IivedinGreeceweIIaftertheBuddhaIivedinIndia.
TheBudd}]adidnotconductceremonies.He

simpIytaughtandpracticedwhathetaugbt.Asa
teacber,hesteppedoutoftheconfinesofthetimein

wbichbeIivedthroughbisconceptofequality.lnstead
ofad}]eringtotbecastesystem,hetreateduntoucbab}eswitl]equalityandrespect.Heacceptedwomen
asnunsatatimewbenwomenwereregardedasanotberformofproperty.Hewasagainstanima}sacrifice

andappeaIedtopeopletorespectandnotharmany
}ivingcreature.ThesewereveryprogressiveVewsfrom
someonewhoIivedalmostthreemillenniumag

AWAKENTOTHEBUDDHAWITHIN

HEWHoHAs

AccoMPLIsHEDHlsCoAL

WhowastheBuddhaandhowhadsuchabeing
cometoexist>Overtwenty-sixhundredyearsago,a

clannamedSakyaruIedoneoftbemanysmaIkingdomsinanareathatisnowinthefoothilIsofNepal
ThekingsgivennamewasSuddhodanaandbisfamilynamewasGautama.Onenigbt}]iswifeQueen
Maya}]adadreamwhichshereIatedto}]erhusband
Whendreaminterpreterswerebroughttotbepalace,
theysaidthedreamforetoldthequeenbearingason
whowouldeitherbeagreatkingorauniversal
teacber.

Aftertbeprincewasborn,hewasnamedSiddhartha,whichmeanshewhohasaccomplishedhis

goal>Areveredascetic,MasterAsita,cametothe
paIacetoseethecbiIdPirstasmilebrightenedhis
facewhenhesawthenewprince.Butthen,atear
8

HEWIoHAsAccoMPLlsHEDHlsGoAL

fellfromhiseyeandrolIedsIowIydownbisface.He
begantoweepwitbmoretearsstreamingdown.
Greatlyconcerned,thekingaskedifsometerrib>e
misfortunewastobefaIhisson.MasterAsitarep}ied
no.Onthecontrary,thechiIdwou>dgrowuptoone
dayfindtheWaytoenIightenment.Butbe,Asita
wouldnolongerbeaIive,andsohewept.
>ustafewdaysafterSiddhartha)sbirththequeen
diedandtheprincewasraisedbybisaunt,thekings
secondwifeSheloVngIycaredforSiddharthaasif
bewereherownson.

WhenSiddhartbawasnineyearsoldhewentto
theannualpIowingceremony.Hesawthepanting
oxenbeing>ashedbytheirsweatinghandIerswhilethe
sunb>azedoverheadAndasthepIowstoreintothe
earthhesawthewormsbeingcutupbytheplowing.
SmaIbirdsswoopeddowntodevourthewrithing
creatures.AIargerbirdHewdownandcaughta
smalIerone.Siddbarthacontemplatedwbat}]ehad
justseen.Evenasacbild,hewasbecomingawareof
theharshreaIitiesofIife-aIivingbeingski>Ioneanothertosurviveandinthisthereissuffering.
AsSiddbarthagrewuphewasprovidedwitheverytbingayoungprincecduldhave:thefinestposses9

AWAKENTOTHEBUDDHAWlTHIN

sions,themostlearnedteacbers,andabeautifUlpalaceinwbichtolive.But,insteadofbecomingspoiled,

hishumbledemeanorinspiredtrustinothers.
ThroughitaIl,beremainedrespectfuIandgentIetowardsaII.Andastimepassed,hisconcernfort}]ewelfareofotberstookrootandbegantogrowstronger.
lnanefforttobringhispensiveson!sthoughts
backtoamoreworldlyexistenceasweIastohis
princelyresponsibi>itiesastbefutureruIer,theking
decidedtbatSiddharthaneededtogetmarried.
VariousgatheringsofyoungpeopIewerearranged
andoneyoungwomaninparticuIar,Siddharthas
cousin,theprincessYasodhara,stoodoutfromthe
others.Shewasnotonlybeautifulinappearance,but
badinnerstrengthaswellLikeSiddhartha,shewas

tboughtfulandcareddeepIyforthosewbosuffered
frompovertyandiIness.
TheprinceandprincessweremarriedTheyIived

inthreepa}aces:TheyenjoyedthesummerinapalacemadeofcooImarble.lnthewinter>theystayed

warminapalacemadeoffragrantwood.Themonsoonseasonwaspassedcomfortablyinabrickpalace
withahighgreentileroof.
SiddbarthaandYasodharawereprovidedwit}I
l0

HEWHoHAsAccoMPL>sHEDHlsGoAL

everythingtheycouIdhavewantedTheywereprivilegedwiththefinestpossessions.Musiciansand
dancerswerehousedinthepaIacestoentertainthe
royaIcouple.
T}lencametheeventsthatareknownastheFour

Sights.ThisaccountteIlsofhowtheshelteredprince
issaidtohaveencountered,forthefirsttime,tbe

realityoftheuniversa}hardsbipsofoIdagesickness
anddeath,inspiteofhisfat}]ersattemptstoshieId
}]imfromtbem.HeaIsosawamonk,areligious
seekeroftruth,whoradiatedpeaceandserenity.
SiddbarthaIearnedthatnotonIyanimaIssuffer
butthataIofbumanityissubjecttoagingsickness
deatb,andseparationfromIovedones.Siddbartba
fe>ttbepainandlossundergonebyaIIbeings.Buthe
coulddonothingtosavehispeopIefromtheinevitablepainthat}ayintheirfuture.Moreandmoret}Iis
gent}eandcontemplativeyoungmanfoundhimself
beingdrawnintothisuniversa>probIem.Hewanted
withallhishearttofindtbewaytoendt}]epainfor
al>beings.

SiddharthawasdeeplytroubIedAIthoughhewas
askilIedwarrior,heknewhecou>dnotsoIvehuman-

itysprob}emsbywarfare.Althoug}]bewast}]efuture
ll

AWAKENTOTHEBUDDHAWlTHIN

king,beknewhecouldnotheIpendtbedistressof
othersthroughpoliticaIdecisionsaIone.TheIearned
princebecameincreasinglyawaret}]athecouldnot
resoIvesufferingthroughworIdIyknowIedge.
MorethaneverSiddharthafeltquestionsarise
withinbim:Howdoesonefindlastingpeace>How

doesonemovebeyondt}]ereachofiI}nessand
deathPHowdoesonefindtheWayforaIIbeings?It
wasthefourtbencounteI-thememoryofthatserenemonktbatgaveSiddharthahopethattere
wasanansweroutthere,somewhere.

Onemorning,Siddharthawenttobisfatberand
requestedpermissiontoleavehometobecomea
monkKingSuddhodanamusthaveknownt}]attbis
daymigbtcome,butsosoonPCou>dSiddharthanot
wait?Hisfathersincerelyrespectedthetraditionof
renouncingonesworIdIyIifetoseekamorespirituaI
one.Butt}liswasusuaIydonewhenonewasoIder,
notwbenonehasayoungfamilyandsomanyresponsibi>itiesasthefutureking|Siddbarthapersisted
forhisfathercouldnotendSiddharthassuffering

anymoretbanSiddbarthacou>dendhisfathers.
Siddharthaassuredbisfatberthathewouldreturn

wbenhehadfoundtheWay.
l2

HEWHoHAsAccoMPLIsHEDHlsGoAL

ThatnightSiddhart}]awenttobisquarters.He
gazedintenseIyathissIeepingnewbornson.YasodharaaIsoseemedtobeasIeep.HequietIyleftthe
room.HeIovedtI]emintenseIysohe}]adtodowI]ateverbecouIdtofindtheWaytofreetI]emfrompain
anddistress.KnowingthattbeywouIdbelovingIy
takencareof)Siddl]arthaquietIyslippedoutofthe
palacetofindthewaytoendsufferingforthem,for

tbosehewasresponsibIefor,andforaIbeings.
Siddharthawasamanwitheverytl]ing:yout}]
wealthandposition.HewasadmiredforbisclevernessandbraveryaswelIashiswisdom.Hehad
provenhimseIftobetbegreatestwarriorintbe
InatcbesthatwereI]eIdintbekingdom>butbewas
aIsoknownfOrhiskindheart.Siddharthal]adabeau-

tifulwifewhoIovedbimandw}]0mheIovedS}]ebad

givenbirthtoteirson.ButberealizedthatwitIa
thathepossessedandwitha>Itl]atheknew,hecouId

notprotectthemomagingsickness,anddeath.
Siddhartbarenouncedhisexistenceasaprince
whobyhisroyalbirth,unmatchedcapabilities,and

greatstrengthofcharacterwouIdhavebeenagreat
king,andinstead,becameGautama,awandering
seekeroftheWay.Hegaveupmaterialsecurityand
l3

AWAKENTOTHEBUDDHAWlTHIN

futurepowertoIiveunderthetrees,andtoforage
andbegforhisfoodHere>ectedfineclothesand
>eweIstowearcast-offrags.HereIinquisbedf>eeting
worldIylovetosearchfortheWaytopermanentIove
andliberation,whichnomanhadfound.
WhenGautamalearnedthatMasterAlaraKa-

lama,ahighlyrespectedteacberwasnearby,he
madebiswaytothemasterscenter.Gautamawas
acceptedasastudentandquicklymasteredtbepracticehewasgiven.Hewentbacktothemasterwho
thentaughthimhowtoattainthenextmeditative
state.Buteventheattainmentofthisstatedidnot

proVdetheanswerstoGautamasquestionsofhow
toendthecycIeofbirthdeatb,andrebirth>andhow
toIiberatehumanityfrompainanddistress.GautamagratefuIIythankedthemasterforbisteachings
anddeclinedaninvitationtoteachalongsidehim.
HerespectfullytookhisIeaveandcontinuedtopracticeandsearchfortheanswers.

AfterawhiIe,heIearnedthatanotberteacher,

MasterUdakkaRamaputtawascloseby.Gautama
wenttohimandrequestedtobecomeastudent.
ThistimeasweIl,hequicklyIearnedfromhis
teacher.HetranscendedaIordinarypIanesofconl4

HEW}-IoHAsAccoMPLlsHEDHIsGoAL

sciousnessandremainedinastateofgreattranquiIity.Butwhenhecameoutofmeditation>tbeprobIemsoflifeanddeathwerestiIthere.Hethanked

t}]emasterforbisteachingsandpoIitelydecIinedtbe
offertoremainandbecomethenewmasterupon
MasterUdakIKaRamaputtasdeath.
Atthispoint,Gautamahadpracticedunderthe
guidanceoftwooft}]emostrespectedteachersof
meditation.HehadmasteredeverytbingtheycouId
teacbBut,bestiIIhadnotIearnedbowtopermanentIyendsufferingHereaIizedthathehadreacbed
thepointwberehemustdiscovertbeWayhimseIf
AfteraperiodofsoIitarypracticehewasjoined
byfiveasceticswhobecamehiscompanions.Over
theensuingmontbstheyIivedinagroupofcaves
andinnearbyforests.AsGautamaintensifiedbis
practiceheateonIyahandfuIoffoodaday.Tben,
Gautamareducedbisfoodintaketo}essthana

mouthfuIaday.
Hesatinmeditationandignoredtbeb>azingbeat

andfreezingcoldHisbodybecameemaciated.His
boneswereasbrittIeasdrysticks,hisribswereIike
exposedrafters,andhisvertebraewereIikebeadson
astring.HiseyessankdeepintohisskullHishair
l5

AWAKENTOTHEBUDDHAWITHIN

felloutathistouchWhenhetouchedt}Ieskinon

hisstomach,becouIdfeeIhisbackbone.Thefive

asceticswbowerewithhimcou>dnotmatchhisrigorouspractlce

Then,oneday,whiIemeditatinginacemetery,
GautamasuddenIyreaIizedthatthetraditionalreli-

giousteachingshisattainmentofe>evatedstatesof
meditation,andhispracticeofextremeausterities
hadaIIfaiIedtodisclosetbesoIutiontoendpainand
distressforthebenefitofa>lbeings|Ifhediedfrom
alI]isexertions,whatwouIdI]ehaveaccomplished
forothers?

Hetboughtofthepeacethathehadknownin
ear}iermeditations.Mindandbodybot}]neededto
beheaIthytobeabIetofindthewaytoen>ightenment.One)smindneededtobepeacefuIandfocused.Onesbodyneededtobestrongandhea}thy.
Tbenextmorning,Gautamawenttotheriverto
bathe.Whenhefinishedbemanagedtodraghimself
uptheriverbank,buthehadonIygoneaIittleway
when}]ecolIapsedfromsheerweakness.Hemight
havediedhaditnotbeenforapassingviIlagegirl,on
herwaytomakeofferingstotheforestgods,who
gavehimsomerice-miIkAshedrankmoreofthe
l6

HEWHoHAsAccoMPLlsHEDH<sGoAL

milk,someofhisstrengtbgradualIyreturned,andhe
begantoseetheunityamongaI>t}]ings.Mindand
bodyareinterconnectedThewisdomoftheuniverse
wastobefoundineac}]andeveryceII.Self-inflicted
deprivationwasnottbeanswer.Therewasalready
enougbpainintheworId
Gautamadecidedtogiveuphisausterepractices
andtoliveintheforestneartheriver;HehadreaI-

izedtheMidd>eWay/>whichbridgesasceticdenial
andsensua>attachmentinabaIancedmiddIe

groundHiscompanionssawhimeatingmorefood,
talkingwitbthegir}whosometimesbroughtitto
him,andnoIongerfoIIowingtbetraditiona>waysof
austerepractice.Theybe}ievedthathehadabandonedhisseekingoftheWayandreturnedto
worldlypIeasures.Sothefiveleftbim,deeplydisappointedathisseemingweaknessandlackofresoIve.
Gautamacontinuedtomeditatealone.HereaI-

izedthateverythingwhichcameintoexistence,>iving
andnon-living,wasinterconnectedtoeverything
eIse.Nothingexistedonitsown.Hea>sounderstood
tbatnotbingwaspermanentandtbateverythingwas
changingcontinuously.

l7

AWAKENTOTHEBUDDHAWITHIN

THEGREATAwAKENlNG

Gautama,sthougbtskeptreturningtohisquestions:
Howdoesoneendunhappinessandpain?Howdoes
oneprotectlovedonesomsicknessanddeath?ln
dulgingoneselfinsensualpleasureswascertainlynot
thesolution.

Thetraditiona>be}iefshadIikewisefailedtoproVdetbewaytoendsuffering.Manypriestsdistanced
themselvesfromthepainaroundtI]em.Theysacrificedanimalswhileignoringthecriesofpainand
terrorastheanimalsdesperateIystruggledtoIive.AII
life,}]umanandanimaI,wastobeprotectedand
cberished.Thus,tbetraditionaIbeliefswerenotthe
answereither.

Gautamaalsounderstoodtbathissittinginmeditationasinstructedbvtbetwomastershadnoten

abledhimtoeIevatehimselfaboveworldlypain.As

soonasheIeftbiscontemplativestatebereturned
l8

THEGREATAwAKENlNG

toaworIdofbirthaging,sickness,anddeath.He
badnotyetfoundthewaytoendthem.
Extremedisciplinesandintensedeprivationwere
a>sonottheanswers.ltwasthougbttbatifonepracticedsevereausterities,onecouIdachieverebirthin
heaven.ButevenaIifetimeinheavenwouIdendone

daybecausetbeheavenIyrealmsarestiIIwithinthe
cycleofrebirthAndbesides>tbeunhappinessand
painofthosewhoremainedonearthwouldstiIlcontinueunabated

Torturingone>sbodyresuItsinthemindbeingafHictedasweIl>notinitsfindingpeace.SowhiIetbe
bodyisnottobeindu>ged,itshouIdnotbeabused
either.Itismuchwisertoproperlycareforones
bodysothatitisabletocarryonea}ongtbepatbto
enligbtenment.
Gautamasasceticpractice,whichsougbttoremove
desire,hadresolvednothingMindandbodyarenot
separate.TheyareintrinsicaIIylinkedtoeacbother.
Noabusingone>sbodywouIdnotbelponetofindtbe
answereither.Aftersixyears>Gautamarea}ized,justat
thepointofdeath,thatwhatbehadacbievedinhis
practicewouIdonIybenefitbimse}f,temporarily.All
aroundhimhumanitywasstiIsuffering.
l9

AWAKENTOTHEBUDDHAWlTHlN

GautamawouldhavetofindtheWayhimseIf.It
seemedtolieinamorebalancedapproacbtomeditation.Hewouldlaterusetheexampleofalute:lf
thestringsoftheluteweretootight,thesound
wouldbeunpleasantandthestringswouIdmost
IikelybreakIftheyweretooloose,tbesoundwould
notbeharmonious.TbestringsneededtobeproperIytunedtoproduceapleasingsound>ustasthe
beautyofalutecanonlyrevea>itselfwhenthe
stringsareproperIytunedt}]eattainmentofserenity
canonlybefoundwhenonesIifeiswellbalanced.
OneneededserenityasweIascompassionand
wisdomtoendbumanity>spainandunhappiness.
Understandingwhatheneededtodo,theoncefuture
kingsatdownonapi>eofgrassbeneaththetreehe
hadoftensatunderandslowlyassumedameditation
position.Hevowedthatevenifonlybisskin,sinews,
andbonesremained,andhisbIooddriedupandflesh
witheredaway,hewouldnotstirfromhisseatuntiI
behadattainedsupreme,perfectenIigbtenment.
HebeardthegentIesoundsofbirdsandinsects
andtbemurmuroftheriver.Hefeltasoftbreeze

againstbisskinTheairsmelIedfreshHeIigbtly
closedhiseyes.SIowIythebreezediedandthe
20

THEGREATAwAKENlNG

soundsaroundhimbecamemerewhispers.
Perfectlycalmontheoutside,alertanddeterminedwithin,bewasready.Ashemovedwitbease
deeperinto}]ismeditation,Maracame.MaraisaII
thatisnegativewithinusandariseswhenwewishto
awakenfromourseeminglyendlesssleep.Mara
broughtforthmanydemonsincludingthoseofegotism,doubt,passion,prideandignorancetodestroy
GautamasresoIveandattainment.GautamasubduedthemaIl

HemoveddeeperstiI}intomeditationintoastate
unfathomab}etoordinarybeings.Asifbewasona
highmountainIookingdownateveryriverhebad
evercrossedandeveryrockhehadscaledontheway
toreachingthesuInmit)hecIearIysawa>}hispast
Iives.Theywerejoinedbyaseeming}yunbreakable
karmicchainthatboundbimtocountIessbirtbsand

rebirthswitboutrewardorrespite.
HemoveddeeperstiIintohismeditativestate

andsawformationandcessation.HeIookedbeyond
thisworldtoothergaIaxiesthroughouttbeuniverse
andsawworldstakeform,existandthenendHe

sawinnumerabIebeingspassingthrougbcountIess

lifetimes,stiIost,stiIwandering.Hesawtheeter2l

AWAKENTOTHEBUDDHAWITHIN

nallawofcauseandeffectthatgovernedallworlds,
incIudingours,workinginaIaspectsofourlives:He
understoodhowcurrentactions,speech,thougbtseverytbing-determinedthefuture.Goodproduces

goodEvilincursevilCausesmatureintoresu>ts
that,inturn,becomenewcauses.

Thundercracked,}ightningtoretheskyandrain
poureddown,soakingGautama,whoremainedmotionlessthroughout.Hecontinuedbisinwardquest.
Hesawtbattbepoisonsofgreed,anger,arrogance
anddoubtareaIlrootedinourignorance.Withgiving,wecanletgoofgreedWithpatience,wecan
dissolveanger.Withwisdom,wecansweepaway
ignorance,arroganceanddoubt.

Peoplebebaveastheydobecauseofpast
thougbts,words,andactions,buttbeydonotknow
this.OnepersonwilIactoutofignorancewhi>eanotberwillreactfromthesameignorance,andsothey

becomemoretightlyboundtoeachotber.Allbumanity-aIlbeings-areboundbythatslim,inVsibIe
cbainthatstranglesallwhodonotsee.Thischainis
ignorance.Andonlytheswordofwisdom,which
ariseswbenoneisseIfless,canseverit.Whenone

letsgoofego,oneseesthatweareaIone,thatwe
22

THEGREATAwAKENlNG

areallinterrelated

Gautamatranscendedtheordinary>eve>sofconsciousness.Pinal>y,befoundtheanswersbehad
beenseeking.Theywouldbecomethecoreofhis

teachings-thePourNobleTruths.Lifeissuffering.
Sufferingiscaused.SufferingcanendThewaytoits
endliesalongthepathofdiscipIine,concentration
andwisdom.

ThebIackcloudsclearedThethunderandIigbtningceasedAshe>ookedupandgazedatthesky
heknewhehadfoundtheWaytosupremeenlightenment.lgnoranceleadstocraving,cravingtorebirth,rebirthtosuffering.Sufferinghasacauseand
anend

NoIongerwouldhehavetobereborn.Porhim,
thechainnolongerexisted.Hebadsevereditwith

theswordofwisdom.Hewasfu>>yIiberatedThis
washislastbirth

Hesmiledashegazeduponthenewdawn.There
wasnomorepain,nomoresorrow,onIyinfinite
peaceandaprofound,unconditionaIloveforaI>be-

ings.Now,afterhisinnumerabIeIifetimeswandering
throughthevaIey,hisgrowingdiscontentasthe
princenamedSiddbartha,hissixyearsofstrivingas
23

AWAKENTOTHEBUDDHAWITHIN

thewanderingseekerGautama,andhisnigbtof
awakening,hehadfinaIyreachedthesummitand
foundtheWaytoteacha>Ibeingshowtoendtheir
painandunhappiness.Hewasnow((Buddba,fuI}y
awakened.

Gautamaremainedintheforestforforty-nine

daysandtboughtofbowtoteachotherswbatbehad
justexperiencedHehadfinallyperceivedeveryt}ling
andindoingsoeIiminatedtbeignorancethatbound
bim.ButtherestofbumanitywasstiIItrappedin

ignorance.Beingabletoseeonlyaminuteportionof
reaIity,theywereeasilymisledbymisperceptions
andpersonalviews.Theycou>dnotyettruIysee.
Theydidnotyetrealizethateveryonehaswithin
themseIvesthesamenaturethathe,theBudd}Ia,

bas.Today,westilldonottruIysee.lndeed,every
liVngbeingbastbistruenature.Thus,aI}beingsare,
bynature,equalBynaturenohumanissuperiorto
anyanimaIoranylivingbeing.LikeGautama,humanityhastheabiIitytodiscovertheundistorted
trutboftheuniverse.lfpeoplecandiscoverthis
truth,theytoocanliberatetbemselves.
Andsoitwastimetoteacbwbathehadlearned.

Heuseddifferentmethodstoteacbdifferentpeople.
24

THEGREATAwAKENlNG

Toteachthosewhowere}earned,heusedlogicand
bisunderstandingofthereIigiousteachings.Por
tbosewbowereintuitive,heusedimagesandactions,notspeechPortI]osewhoweresimp}e,he
spokeonIyafewnecessarywords.Andforthosewho
weresuffering,heshowedthataIIbeingsunderwent
painandunhappiness.
ItwastimetoIeavetI]epeaceoftheforest.Pirst
heIookedforMasterAIaraKa}amaandMaster

UdakkaRamaputta,andthenhisfiveformercompanions,forI]eknewtheywerereadytounderstand
whathecouldteacbtheln.WearingtherobeprovidedbythegirIwhoI]adgivenhimtherice-miIkhe
setout.

Ont}]eway,tbeBudd}]ametamonkwbohad
beenastudentoft}]etwomastershewasseeking.
HeIearnedfromthemonkthatbotbofbisformer

teachershaddiedRegretfUIy,itwastoolateto
sharewhathehadIearnedwitbthetwoaccom-

plishedmasterswbosogenerouslytaughthimeverythingtheyknew.Hethenenquiredaboutthefive
asceticsandlearnedwheretheywerepracticing.The
BuddhaheadednorthtofindtheIn

AftermanydaysofwalkinghereachedDeerPark,
25

AWAKENTOTHEBUDDHAWITHIN

wherethefivewerestayingWhentbeysawhimapproachingtheydiscussedwhattodo.Theyrememberedhowhehadstoppedhisausterepractice,begun
toeatmore,andinteractedwiththelocaIpeopIe.
TbeyhadrejectedandIefthim.Nowherehewas
again|TheydecidedthattheywouIdpaynoattention
tohimandnotevenstandtoproperlygreethim.
ButastbeBuddhaapproacbed,tbeywereunable
toignorehim.Hisappearancewasradiant,hisbearingdignifiedyetgent}e.Thefiveasceticshad
achievedmuchunderstanding.Perhapstbeyrealized
thatthiswasnoIongeranordinaryman.Tbey
quickIytookhisbeggingbowlandgavebimastooIto
sitonandsomefreshwatertodrinkOnlytbendid
tbeysitdownonthegroundaroundbim.
TheBuddhatoIdthemthathehadfoundwhat

theywereseeking.Atfirst,noonespoke.Thenthey
questionedhowcouldonewhohadabandonedhis
asceticwaysandbeguneatingmorefoodhavepossib}yfoundtheWay?
TheBuddhaaskediftheybadeverheardbiInlie
orpreviousIyclaimthatbehadachievedtheWay.
TbeyrepIiedthattheyhadnot.Thenwouldthefive
IistentohimsohecouIdtelIthemwbathehad
26

THEGREATAwAKENlNc

Iearned?TheyrequestedtheBuddbatoteachthem.
TheBuddhatoIdthemtbatw}]athebadIearned

wasnottheresu}tofanyanalyticaItbinking,butof
havingseenreality.TbosewI]oseektheWaysI]ouId
neitherimmersethemseIvesinsensualpIeasuresnor
deprivetI]eirbodiesofessentiaIneeds,butfolIowtI]e
patbofmoderation.HeexpIainedtl]ataI}beingsw}]o
liveinthisworldaresub>ecttofourbasictruths.The
firstthreearethatsufferingexists,itiscaused,andit
hasanend

Thefourthtruthexplainshowtoendsuffering
throughtheproperpracticeofdiscipIine,concentrationandwisdom.Thiscourseofconductneither

deniesnoravoidssuffering.ltfacessufferingand
transformsit.Thepracticeofdiscipline,concentrationandwisdomwiIuItimateIyleadonetoIiberation,peaceandjoy.

27

AWAKENTOTHEBUDDHAWlTHIN

TuRNlNGTHEDHARMAWHEEL:

THEFouRNoBLETRuTHs

lnlife,thereissufferingSufferingiscaused.SufferingcanendThewaytoitsendistbrougbthepracticeofdiscip>ineconcentration,andwisdom.
ItmightseempessimisticfortheBuddhatosay
thatinIifethereismucbunbappiness.Butbedidnot
leaveitatthat,forIikeagooddoctor,hediagnosed
tbefundamentaIprobIemofIifeanddecIaredit:Life
involvessuffering.Likeagooddoctor,hewantedto
heIpallbeingssothattheywouIdattaintbeunderstandingtbatwouldleadtoawakeningand,thusobtainpermanentreleasefromthisdistress.Hewasnot
concernedwithwor>dIyorspirituaIspeculationbut
withl]owtobeIpaIIbeingsachieveIiberation.
AndIikeacaringdoctorheoptimisticaIydeterminedthatacureexists,andprescribedtherequisite
treatmentasembodiedintbePourNobIeTruths:
28

TuRN<NGTHEDHARMAWHEEL

rightunderstandingandproperpractice.TI]ePour
NobIeTruthsproVdetbesolutiontoourunhappiness.
Weneedtounderstandandabandonsufferingandits
cause,andembracetheproperwayofliving.This
statementissureIyoneofoptimism,notpessimism.
UponhearingtbatinIifethereismuchsuffering,

peopIeoftensaythattl]eydonotMsuffer.Welnight
understandbettertbemeaningofsufferingifwe
thinkofitasdescribingIifeasneverbeingcomplete|ysatisfactory.WeveryoftenfeeIsomedegree
ofphysicaIormentaIdiscomfort.Atothertimesin

ourlives,weaIIundergogenuinepain.InitiaIIy)we
experiencetbetraumaofbirth;Iater,weencounter

diseaseandi>Iness.ManyofuswiIgothroughaging,
andnoneofuswiIescapedeathWeareaIlsubject
tot}]eemotionaIhardshipsofpainandgriefaswe
undergothementaldistressoffai>ingtoattainwhat
wewish.AI>toooftenwefindourseIvesbavingto
toIeratethepresenceoftI]osewedisIil(eorperhaps,
evenbate.AndeventualIywewiIlbeseparatedfrom
aIlthosewelove.TbeseareaIlformsofsuffering.As
Siddharthahad>earned,evenakingisheIp>essinthe
faceofaginganddeath

RegardIessofwbetberwesayIifeentailspainorit
29

AWAKENTOTHEBUDDHAWITHIN

isnevercompIetelysatisfactoryaIbeingsaresubject
todistress.Simplyput,tbingsusuaIydonotgoaswe
wishPorexampIe,wemayfindourse}veshavingto
moveawayfromthoseweIove.Oftenatwork,we
needtointeractwithorreporttopeop}ewbodonot
thinkthesamewaywedo,and,thusourworkpIace
becomesapIaceofantagonismandstress.Orwe
mayhavetowatchheIplessIyast}]oseweIovemust
endureaniInessforwhichthereisnocure.

Oursufferingisthedisappointment,bitterness,
andheIpIessnesswefeelWhentbingsdonotgoas
wewish,IifeisveryoftenunfuIfillingandevenifit
isnotpainful,itiscertainIyunsatisfactory.Whenwe
dogetwhatwewish,wefindthatgoodthingsand
goodtimesdonotlast.
ForexampIe,forthosewhohavenotbeenabIeto
eattheirfavoritefoodforalongtimethesuddenappearanceofitcanbringgreathappiness.Uponseeingthefoodanddetectingitsaroma,wewil>smiIein
anticipation.TheconsumptionofitbringspIeasure
aswesavortbetaste.Memoriesofthepastenjoy-

mentofitcomefIoodingbackRememberingthe

peopleweusedtosbareitwithbringsafeelingof
contentn]ent.

30

TuRN{NGTHEDHARMAWHEEL

ButwhatifweovereatPWithinourenjoymentIies
tbeseedofdistressaswegiveintooursensesand
eattoomuchNoIongerhappywenowfeeIuncomfortableandmayevenbecomeiII.Happinessturns
intodispIeasurebecausehappinesscontainswithinit
futurediscontent.Andevenifwedonotovereat,
evenreasonabIeeatingonlytemporarilystopsour
discomfort.Verysoonwearehungryagainanddistressedagain.Andthelossofourrecenthappiness
becomesanothersourceofdistress.

P>easurefromanyworIdIyactivityineVtablyturns
intodistresswbeneveritgoesbeyondtbeboundsof
moderation,whetheritiswaIIKing,reading,eating
thatfavoritefood,oranyot}]erinterestthatween>oy.
WhenwebeginwaIldng>initialIyitisveryenjoyable,
butafteracertainamountoftimeitcanbecomeex-

haustingandpainfulAftermany}]oursofreading
ourfavoriteautI]or}sIatestbook,oureyesbecome
tiredWefeelstifffromIackofmovement,andwe

feeltbeneedtomovearound.Thus,pIeasurecanin
itseIfbecomediscontent.Butapainfulexperience
doesnotnaturaIybecomepIeasant.Tocounteract
thepain,oneneedstochangewbatoneisdoing.
Sufferingisinherentineverythingwithinourexis3I

AWAKENTOTHEBUDDHAWITHIN

tence.Tbus,thisisthefirsttruth:lnIifethereissuf-

fering.Whatisitscause?lgnoranceandgreed.lgnoranceistbelackofunderstandingtbataIcondi-

tionedtbingsareimpermanentandarevoidofan
everlastingindividuaIidentityGreedisthecraVng
andattachmentformaterialthingsorpleasantexperiencesoranythingelse.WeprobabIytbinkthat
wearenotgreedy;itisotherswhohavegreed:We
onIyhavereasonablewishes.

lfyoufeelthatalIyourneedsarereasonabIe,
pIeasereconsiderThinkofoneofyourmosttreasuredpossessions.Pictureitinyourmind.Now,think
ofgivingitaway.Whatdoyoufee>?Ifyouare}ike
mostofusyouwilIfindthatitisverydiscomforting
toconsidergivingawayatreasuredpossession.This
isattacbment.Attac}]mentsareouremotionaIde-

siresforpeoplepIeasures,ideas,andsoon.Ourattachmentsand,therefore,ourcraVngsIeadusto

thinkthatcontrollingothersorhavingthingswiIl
makeushappy.
Butsoveryoften,everytimeweacquiresome-

thing,itsappealsoonfades.Wethenwouldlikea
newerversionoradifferentcoIororafanciersty>e

Thisisgreed.
32

TuRMNGTHEDHARMAWHEEL

ltisIiketakingachiIdtoatoystore.ThechiId

doeseverythingpossibIetogethisparentstopurchaseaparticuIartoy.Outofgenerosity>ormore
likeIyfrustrationtheparentbuystbetoyfortbenow
happychi}d.ButafteronIyafewdaysthetoyvery
oftenwiIlbegintoIoseitsappeaIandsoonthecbi>d
}osesa}>interestinitandwantsanotl]ernewtoy.As
adults,webehaveinexactIythesamemannerexcept
ourtoysaremoreexpensive.Buttheprincipleisthe
same:WearerareIysatisfied.Whenwetrytofind

happinessthroughideas,possessions,orotherpeople,wewillneverattainhappinessbecausewbatwe
wanttoaccumuIatearebytheirverynaturetransitoryandimpermanentldeaschangeorgooutoffavor;possessionsbreakget}ost,oraretakenfromus.
PeopIedieorsimplyIeaveus.
AIIofushavegreed,desires>andattacbmentsfor

things,peopIe,lifeandmore.Why?Wearedeluded)
andinourunawarenesswedonotseethingsasthey
realIyare.Itis>ike}ookingatthereflectionoft}]e
mooninthewaterandthinkingitistbereaImoon.
WedonotseethereaIity.Wedonotunderstandthat
weareonewithtbeuniverseWedonottrulyunderstandcausaIityandwhythingshappen.Wedonot
33

AWAKENTOTHEBUDDHAWlTHlN

understandthatwearedrowninginourseIfisbness
andignorance,orthateverythingisimpermanent

andconstantIychangingWedonotunderstandthat
IifeentaiIssufferingtbatitiscausedbycraVng,tbat
sufferingcanend,andthatthewaytoitsendisthe
pathofproperpractice.
OurIackofunderstandingisanunderlyingcause
ofwhywearestilIunhappy,stiIdiscontent.Our
lackofawarenessbIindsustothetruthItis}ikebe-

ingawakenedbyastrangesoundinthenight:Inour
ignorance,wethinktbatitisanintruderandwe
panic.UponrealizingitisonIyabranchtapping
againstawindow,werelax.lnourignorance)wedo
notknowwhatisrealWethoughttheintruderwas
reaIandpanicked,butwewerewrong
AndifwetbinkthatweareindividuaIsandthat

wehavease}f,weareagainwrong.lfwehavea
selfwhereisit?Isitinourheart?Inourmind?
SomewhereeIseinourbody>AsBuddhists,webeIievetbatthereisnoindependentseIf.Weareinterrelatedtoeverythingintheuniverse.UntiIwerealize
thistbroughourownexperience,wewilldoevery-

thingwecantoprotectour<<selftomakeourself
morecomfortable>tokeepourseIfa>ivelongeI-aIl
34

TuRNlNGTHED<-<ARMAWHEEL

becausewedonotyetreaIizethatweareal>one.We

arestilIdeIudedstiIlignorantAndignorancegives
risetoattachments,cravings,jealousy,bitterness,and
more.Whenourgreedisnotsatiated,wegiveriseto
theheartofangerofwhichtherearemanyfOrms.
Whenwedonotgetwhatwewant,webecome
annoyedWhenwelosewhatwehave,webecome

resentfulWhenweareunabletobewithpeop}ewe
like,webecomeirritatedThesearealIformsofan-

ger.Angerhasitsrootsintbediscriminatoryand
mistakenideaoflamanindividual.>Asaconse-

quence,wefeeltheneedtoprotectourideasand
possessionstheneedtoprotectwhoweareindiVduaIIy.lgnoranceIeadsustothinkintermsofgain
or>oss,ofpIusesandminuses,andsowefeelthe
needtoprotectwhatisours,whetheritisathing,an
idea,oraperson.
T}]isconceptofmineIeadstoseIfishnesswhich
inturnresultsinourwanting>eitherofwhatwedo
notbaveormoreofwbatweaIreadyhave.Thisis
greedandwhenourgreedisnotsatiatedwefeeIresentmentandanger.Whenangerremainsun-

cbeckeditwilIintensiintohatredthatinevitabIy
growsstrongeruntilkilIingbecomesunavoidable35

AWAKENTOTHEBUDDHAWITHlN

aI>becauseofaHawedconcept,aIbecauseofl
Greedthatisnotsatiatedresu>tsinanger.Greed
andangerarisebecauseweareignorantanddonot
knowthatcravingleadstomorecraVng.This,the
Buddbasaidisthesecondtruth:Sufferingiscaused
TheBuddhadidnotjustteIIuswhattheproblem
was-thatlifeentailsdistress,thatourlivesarefiIed

withdissatisfaction,thatweareunbappymuchofthe
time-andthenIeaveitatthat.Hewentonandex-

pIainedthattbisiscausedbyourowngreedThis
greedcomesfromourignorance.Andt}]enhetoIdus
unequivocaIlythattbereisawaytoendthissuffering
WecandothisbyeIiminatingourselfishness.
Whenourgreedandattachmentsnolongerexist,
sufferingceasesandthestateofNirvanaisattained
NirvanaisthestateinwhichwearepermanentlyliberatedfromourunI]appiness.lntbisstate,tbereis
notboughtofmeorMmine,}andtbereisnomore
greed,angerandignorance.lnsteadthereispeace
Iove,wisdom,andaleveIofcompIetehappinesstbat
wecannotimagineorbegintodescribe.
TbeBuddhadidnotteIIusaboutsufferingtotake
tbejoyoutofourIives.Hedidnotintendtbatwe
shouldfeeltbatlifewasdepressingorunbearableor
36

TuRNINGTHEDHARMAWHEEL

hope}ess.Hejustwantedtos}]akeusoutofour
comp>acencv.HebopedthatwewouIdawakenand

rep>aceourcurrentstateofignorancewithoneof
understandingTodenythatsufferingexistsispointless.ButtobecomeimmersedinfeeIingsofhopeIessnessisequaIyfutiIeWeneedtofoIIowtI]e
MiddIePatbandfindaninnerba>ancetoneither

drowninnorignoredistress,buttostrivetoovercomeourunsatisfactoryexistence.Thus,wenowreaIizetbethirdtruth:Sufferingcanend.
Thewaytoitsendisthefourtbtruth:Practice.

Differenttraditionsandteacbersmayexplainthe
practiceinsIigbtIydifferentways,buttheessenceof
practiceisdiscipline,concentration,andwisdom.

37

AWAKENTOTHEBUDDHAWITHlN

THEPATHToLlBERATIoN:

DIsclPLINE,CoNcENTRATIoN,ANDWlsDoM

ByacknowIedgingtheexistenceandsourceofsuffering,wecanceasetocreatefurtberunhappinessby
practicingmoralseIf-discipline.ThisenabIesusto
attainthemeditativeconcentrationthatgivesriseto
intuitivewisdom.

AswitheverytbingtheBuddhataught,moraldiscipline,meditativeconcentration,andintuitivewisdomarenottberesuItofbispersonaIopinionsor

arbitraryjudgments.Theyarederivedfromtbestandardofwhatiscorrect,bonest,andbeneficialFor

example>tosaythatIyingiswrongisnotapersonaI
opinionltismoraI>ywrongbecauseitisdeceitfulIf
wesaysomethinguntrueorwesimpIyexaggerate
something,theotberpersonwi}lreactimproperly
becausewehadgiven}]iminaccurateinformation.
Lyingismora}Iywrongbecausewhatwesaidwasnot
38

THEPATHToL!BERATloN

correctandwewerenotI]onest.AIso)lyingisnot
beneficialtoeitherthespeaIKerortbelistener.The
seedsforbeinghurtinthefuturehavebeenreinforcedintl]espeal<erandtheseedsforsadnessor
bitternesshavebeensownintheIistener.These

standardsofwhethersomethingiscorrect,bonest,
andbeneficiaIcanenabIeustodevelopdiscipIine,
meditativeconcentration,andwisdom.

TobeginourpracticewecanstartwitbsomebasicunderstandingFirst)wecantesttoseeifsuffer-

ingexists,andifitiscausedbycravingandbyexpectations.Whenweexperienceeventsnotgoingthe
wayweanticipatewbengoodtimesdonotlast

wbenthoseweIovearenotalwayswithus,andwe
fee}tbat,yes>IifeisIarge>yunsatisfactory>weareexperiencingthereaIityofdiscontentment.Butwe
cannotstopthere.
Pormany,itbecomesIogicaIforonetowantto
embarkonthepatbtogenuinehappiness.ThePour
NobIeTruthsareintbemseIvesstatementsofcausaI-

ity.Wehavecravingandexpectations,whichweanticipatewiIImakeushappy.lfweweretojustIand
thisnew>oborifonlythiswonderfulpersonwereto
faIlinIovewithus,>ifewouIdbewonderfuI.But,
39

AWAKENTOTHEBUDDHAWITHIN

whenthesedesiresarenotfuIIed>distressarises.

Whenweremainstuckinanoldjob,orthereisno
onetomeetuswbenwegobomeatnight>weun-

dergodisappointmentandIonelinessbecauseour
expectationsremainunfulfilled.
Butwhatifweobtainedwhatwewanted>Inevi-

tabIy,thingswiIIbecomeunsatisfactoryw}]enour
otberexpectationsofwhichtherearemanyarenot
met.Thenewjobrequiresustowork>onghoursand
thereareconstantdeadIineswebavenohopeof

making.ThewonderfuIpersonfaIsinIovewithus,
butafterawhiIewedisc0verthatheisnotreaIythat

wonderfulPerhapshishabitsareannoyingorhe
doesnotreaIIyIistentous.
Tbus,whenourwishesandexpectationsarenot

met,unhappinessiscreated.Andevenw}]enour
hopesarefuIfiIedthehappinesswiIatsomepoint
begintofadewhenourexpectationschange.Consequently,discontentmentiscreatedyetagain.Inevitablyweendupunhappyandunsatisfied,ifnot
fromonething,thenfromanother,al>becauseof
expectationstbatarisewhenwehaveattachments
andcraving.

ToreduceourcraVngandeIiminateourattach40

THEPATHToLlBERAT<oN

ments,wecanpracticenonattachment.Thinkofit
asIettinggo.ltdoesnotmeanwithdrawingfromsocietytoleadareclusiveIife.AnditmostcertainIy
doesnotmeanneglectingourresponsibiIitieseitber.
WestiIlneedtodothebestwecaninwbateverwe

aredoing,whetherwearemeetingt}]atdeadIineat
workorwashingthedishesathome.Thetruespirit
oflettinggoisthedetacbmentfromdesiresandexpectations.ltisourgreedthatcreatessuffering.
Whengreedisreduced,discontentwilIikewise
Iessen

IfwekeepteIIingourseIvestI]atwewantsomethingbecauseitwiImakeushappy,wearereinfOrcingthatdesireandincreasingourunrealisticexpectations.Onceweunderstandcausa}ity,wewillrealize
tbatwhatwehavenowandwiI]aveinthefutureis

whatwehavedestinedourselvestoreceive,from

whatwedidinthepast.Thishappenswhetberor
notwedesireit.Butwitbnodesire,weavoidpotentialdisappointments.

Whenwenolongerl]avecraVngandexpectations,wewilInotundergodisappointmentsdueto
ourunfulfi}Ieddesires.Notbeingdisappointedhelps
ustobebappier.lfsomethingenjoyablehappens>of
4l

AWAKENTOTHEBUDDHAWITHIN

courseweappreciateit,forunexpectedhappinessis
tbebestofaIkindsofhappiness.ButmoreimportantIy,witboutexpectation,thereisnodisappointment.Howcanwemisswbatweneverthoughtof
havinginthefirstplace?
InitialIy,inourpracticeofnonattachment,wewi
focusonrelievingourowndissatisfactionbytraining
ourseIvestoIetgoofattachmentsandexpectations.
Gradually,wewiIdeveIopthewishtohelpthose
aroundustoaIsoendtheirsufferingAswekeepexpandingthiscaringtootherswewilIbeincreasing
ourloving-kindness.NolongerthinkingsoIeIyofourseIves,wewiIlseekbappinessforaIandthereby
practicecompassionandnotharmotbers.Eventually,ourheartoflongkindnessandcompassionwi
encompassalIotberbeings.
Lettinggotransformsgreedandattachment.Loving-kindnesstransformsanimosityandbitterness
andharmIessnesstransformsinconsiderationand

crue}ty.Greed,iIlwiI,andthougbtlessnessarise
fromignoranceandourfaiIuretounderstandcausality.Wecaneliminateourignorancewithwisdom.
Butwheredowebegin>

WebeginwithmoraIseIf-discipline,withtraining.
42

THEPATHToL>BERAT<oN

OnabasicleveIweabstainfrom(l)killing;(2)
stealing;(3)sexua>orsensuaImisconduct;(4)Iying;
and(5)takingintoxicantsOnabroaderbasiswe
behaveinamoralandethicalwayineverythingwe
do.ThesefivetrainingswiIlbecoveredinmoredetaiIintbesectionontbeprecepts;butIwouldliketo
touchontbembrieHyhereinshort.
BynotkiIIing,werevereaIife,andhavecompassionandrespectnotjustforotherpeopIebutaIsofor
animaIsinsectspIants)andtbeearthwhichsupportsus.Byourveryexistence)wearetakinglives.
AswewaIk,westeponinsects.ToproducetbefOod
weeatandthewaterwedrink,miIlionsofother

animaIandmicrobio>ogicaI}ivesaredestroyedWe
cannotstopeatingordrinkingwater,butwecan
makecertainwedonotwasteanything.Understandingourimpactonothers,wecanusewbatweneed,
butnomorethanthat.

NotkiIingaIsohasaInoresubtleaspect:We
shou>dnotkiItbeseedsofgoodnessinothersor
harmanotheremotionaIy.WhiIeourthougbtsand
actionscanbedamagingtoothersitisourspeech
thataItooeasilycommitsthisoffense.Ourcareless,
sarcastic,orangrywordscandeepIywoundachild,a
43

AWAKENTOTHEBUDDHAWITHlN

Iovedoneorafriend.Weneedtouseourspeecb

wiseIyandspeakfromtheheartthatwisbestohelp
others.

BynotsteaIing,werespectthepropertyofothers.
Wedonottakeoruseanytbingwithoutpermission
oftheowner.ThisseemssimpIeenough,butthis
trainingaIsomeanstl]atwedonottakethatbook
whichis>yingunclaimedinarestaurant.Neitherdo
wekeeptbeextradollarthattheclerkmistakenIy
gavetousnordowetakethingsfromwherewework
forpersonaIuse
Bynotcommittingsexual,orsensual,misconduct,
wedonotinduIgeinsensuaIpIeasures,understandingthattodosonotonIyincreasesourattacbments
andcraving,butourdiscontentasweIl
BynotIyingwespeaktruthfuIIyunderstanding
thepowertbatourwordscanbave.Wecbooseour
wordswiselyrealizingthatgreatharmcanresultfrom
ilI-considered,untrutbfulspeech

Bynottakingintox1cantswedonottakesubstances
tbataffectourabiIitytothinkandbehavecIearlyataII
times,andthatbarmourbodies.Remainingclear}]eadedbelpsustonotbarmot}]ersorourseIves.
Thesecondcomponentofproperpracticeis
44

THEPAT}-lToL<BERATIoN

meditativeconcentration>nmeditativeconcentra-

tion,wefocusourattentiononwI]ateverwearedo-

ingatthemoment:worI(ingpIayingagamewithour
children,IisteningtoafriendorIovedone>orchantingaBudd}]a!sname.T}]erearenodistractionsor
worries,nodoubtsordrowsinessnodiscriminations

orattachments:Weremainunaffectedbyourenvironmentandmaintainacalm,undisturbedmind

InitiaIly,thisstatewiIIbringjoyandasenseofease
EventualIy,itwiIenabIeustoseethingsasthey
truIyare.
Wecantbinkofourmindasamirror,whichre-

flectseverytI]ingperfectIy.Butthismirrordoesnot
judge,norisitattachedtotbeob>ectthatisseenref>ectedinit.Wbateverisinthemirrorisreflected

clearlyandpureIy.WetrytodotbesameinourpracticeofmeditativeconcentrationTheobjectiveisto
seew}]atappearsinthemindbuttonottryto}]oId
ontowhatarises.Wbenweaccomplishthis)wewiII
no>ongerbepuIIedinonedirectiononemomentand
tbeninanotberdirectionthenext.WbentI]e

toughtpasses,wewinotmissit.Ourmindwi
returntoacaImandclearstate.

lneverydaylife,wecanconcentrateonwbatever
45

AWAKENTOTHEBUDDHAWlTHlN

wearedoingWewiI|beawareofwhatisbappening
aroundusbutwewiIlnotbedistractedordisturbed

byit.lndaiIyIife,wecanpracticemeditativeconcentrationineverythingwedowhetberweareworking,wateringthegardenordriVngourcar.We
cboosetbeobjectoractiVtyofourattentionand
tbenremainfocusedonit.

ThemoreweareabIetoconcentrate,thebetter
ourliveswilIbecome.Asourawarenessincreases,
wewiIImakefewermistakes.Ourfrustrationwi

diminishandwewilIbecomehappier.Ourobjective
inthiskindofconcentrationistoreacha>eve>where

wenoIongerworryaboutwhathappenedyesterday
orfearwhatmayhappentomorrow.WewiIltbusfeel
moresecure.AlsowhenwenoIongerfindourse>ves
beingswayedbywhatevertboughtsorfeeIingsthat
happentoarise,wewilIremaincalm.
Wealsostrivetoattainmeditativeconcentration

inourBuddhistpractice.Somemethodsrequirethe
guidanceofateacber,whileotherscanbepracticed
onourown.Onourown)wecanconcentrateonim-

permanence.ThiswiIIenabIeustounderstandthat
nothingremainstbesame,andthatcravingandignorancekeeppuI>ingusbackintounhappiness.
46

THEPATHToLlBERATloN

InthepracticeofconcentratingonnoseIfwewi
realizethateverythingisinterrelated.Thereisno
you,nol;tbereis>ustoneThispracticewilIheIpus
toreduceconflictswithothersandtonoIongerexperienceIoneIinessandaIienation.lnstead,wewiII
knowtheunityofaIlbeings.
ThepracticeofconcentratingonNirvanawi
helpustofindthisultimatereality.NolongerwiII
wefeelthattbereismoretoIifethanwhatweare

experiencingatanymomentandthatwearemissing
outonsomethingmoremeaningfulouttbere.
ThepracticeofconcentratingonaBuddhasname
wi}IheIpustobecomeonewiththeperfectcompassion,perfecthappiness,andperfectpeacetbatistbe
Buddba.AswerealizethatweareaIreadyonewith
theonewhoisperfect,wenoIongerfeeItbatweare
goingtotaketbejourneybyourseIves>nitiaIy,tbe
goalsofunderstandingu}timatereaIityandattaining
perfectionmayseemfarbeyondourreacbButthe
pathtoreacht}]emIiesatourfeet.Proceedingonit
requiresmoraIdiscipline,meditativeconcentration,
andintuitivewisdom.

ThefinaIcomponentofproperpractlcelslntultlve
wisdomlntuitivewisdomisnotaninteIectuaIpur47

AWAKENTOTHEBUDDHAWITHlN

suitnorisitameasureofacademicintelIigence.ltis
insightfu>knowingandunderstandinganditarises
fromwithinuswhenourmindsareclearandcaIm.

InitialIy,whenwestartthepracticeofmoraldiscipline,meditativeconcentration,andintuitivewisdom,ourmotiveswiIbemoreseIf-centeredTbisis

perfectIynorma>andareasonabIepIacetostartfrom
asweseektoimproveourse>veswiththeaimofimproVngour>ivesand,thenoffreeingourselvesfrom
suffering.GraduaIywewiIbegintogeneratethe
wishtohelpothers.WbiIewefocusonreducingour
ownfeelingsofdissatisfaction,wewiImakeprogress-whichisobVous}ygood.ButwewiI>really
begintostrengthenourpracticewhenwegenerate
tbeaspirationtobelpaI>othersalongthepathas
weI.

48

KARMAANDREB>RTH

KARMAANDREBlRTH

WhentheBuddhaspokeofvariousuniversaIphenomenaandeternaIprincipIeshewasteachingwbat
hehimseIfhadIearnedtl]rougbobservationanddirectexperience.Hetaugbtthateverythingisimpermanent,theexistenceofsuffering,howitiscaused
andhowtoendit.ThewaytoendaIthatisunsatisfactoryandpainfulinourIivesistofoIowthepatb
ofdiscipline,concentrationandwisdom.Practicing
witbdiligenceonthispathonecanattainliberation
fromdistressandunhappiness.
TheBuddhaaIsospokeofthelawofcausa>ity:
Wereapwhatwesow.Goodresultsingood,andbad
incursbadWebavecreatedourIivesandarethus

responsib>efortbem.Sincewearetheoneswho

havecreatedour>ivesweaIonecanchangethem.
UnderstandingthatunhappinessiscausedbycraVng
andexpectations,wecanbegintochangeourIives
49

AWAKENTOTHEBUDDHAWITHIN

byeIiminatingthesenegativeemotionalhabitslfwe
havenoexpectationsofsomeoneorofcertaincircumstanceswewiInotbesubjecttodisappointmentandwilInotreactwithannoyanceoranger.
Andifwearenotimmersedinfrustrationandre-

sentment,wecanremainca>m.

TbeIawofcausalityisnotaman-madelawora
judgmentbyanexternalforcethatimpingesupon
ourIives:Causalityisanatural>awasnaturalasa
ba}lbouncingbacktomeafterIhadthrownit
againstawalI.AstbephysicistSirIsaacNewton
said,everyactionmusthaveanequaIandopposite
reaction.SimpIyput,wereapwbatwesow.Since
causalityisanaturaI}aw,thereisnojudgejury,or
rulingbodythatdeterminesourconsequences:Our
pasttboughts,speech,andactionsdetermineour
Iivestoday.Andjustasourlivestodayaretheresult
ofourpast,whatwesaythinkanddotodaywiIl
shapeourfuture.
TheBuddhaexplainedthatpbenomenaarecreatedbythebeartlfwespeakoractwithanimpure
beart,thensufferingwiIlfoIIowusassure>yasacart
folIowstheoxenthatpuIIitlfwespeakoractwitha
serenebeartthenhappinesswi}Ifo>>owusjustIike
50

KARMAANDREBlRTl-l

ourshadowdoes.

Forme,personally,thekarmicexpIanationofwhy
thingshappenhasalwaysmadesenseltwaswbat
firstdrewmetoBuddbism.ItmaynotyetproVdetbe
answersyouseekbutformeitdidWhydosome
peopIehavesucbdifficuItliveswhiIeothersseemto
haveeverythingt}]eycou}deverwant?Wbyisthere
somuchunbappinessintheworId?Dothingshappen
randomIyoristhereapatterntoexistence>
PromaBuddhistperspective,theIawofcausaIity
exp>ainstbatthingshappentousbecauseofwhatwe
havedoneinthepast.WeareresponsibIeforourseIves.Hence,wecannotbIameanotberforthecircumstancesinwhichwefindourseIves.Understand-

ingthis,wewiIlgraduaIIyIearntostopblamingothers,ourenVronmentevenourparentsforwhathappenstous.TheinequalitiesinIifeareduetoour
ownpastthoughts,speech,andactions.Theseresult
int}]efamilythatweareborninto)thepersonwe
marry,thechiIdrenwehave,andeventheenVronmentinwbichweIive.
Karmaisanactionoracombinationofactions

performedbyusandwhichinvariablyproducesresults.Theseactionsmaybegood,bad,orpure.Good
5l

AWAKENTOTHEBUDDHAWITHIN

karma>eadstofavorab}eresu>tsandrebirthint}]e

bigherreaImsofrebirth.BadkarmaleadstobadresultsandrebirtbintheIowerreaImsofrebirth.Pure

karmaleadstoenIightenmentandenablesoneto
transcendthecycIeofrebirth.
KarmicactionscanbecreatedbyanindividuaIor
jointlybyagroupTheconsequentresultscanbe
goodorbadandhelptodeterminethefutureofthe
individuaIorindiVdualswhocreatedt}]em.WhiIe

thecausewiIalwaysproducearesultwbentbatresuItwilloccurcannotbepredicted.IftherightconditionsdonotmanifestforawhiIe,theresuItwiIie

dormantforaslongasittakesthoseconditionsto
n]ature.

RegardIessofthetimeframeinvolved,thecausaI
linkisclear.Thoughtsofgreed,animosity,cIosedmindednessandofpIeasingourseIvesattbeexpense
ofotherswilIresuItinadverseconsequences.
ThougbtsofseIessness)considerationforothers,
andunderstandingwiIeadtogoodresuIts.Ourgoal
istoeliminatetheselfishandnegativeactionsand
toincreasethepositiveones.Ateveryinstantinour
lives,wecandecidewhatwewiIlthink,say,ordoin
thenextmoment.ButunfortunateIymostoftbe
52

KARMAANDREB>RTH

timewedonotconscious>ymakesuc}]decisions,eitherbecauseweremainunawaret}]atwecanorare

notusedtodoingso,or,alltoooften,wearesimply
too}azy.
Oureveryactionisprecededbyathought>butwe
aresopreoccupiedwithourseIvesandsodistracted
bytheceaseIessbombardmentofourthoughtsthatit
wouldseemthatweactwithoutthinking.Toolate
werea>izethat,onceagain,wehaveactedautomaticalIyoutofnegativehabitsand,consequentIy,
plantedanot}]erharmfulseed
EverythingwedopIantsaseedinourn]ostsubtIe
consciousness.A}ltheseedsIiedormant,waitingfor
theproperconditionstomatureJfweasgardeners
plantaseedinrichsoilwhereitwillreceiveIotsof
sunIight,wateritproperIyandtakecareofit,that

seedwillgrow.lfwepIacetheseedinabagand
storeitinaceIlar,nothingwiIbappen.Likewise,a>l
oftheseedsinourconsciousnessarewaitingfortbe
rigbtconditions-karmicversionsofthesoil
sunlight,andwater-tomature.Whentbeseedmatures,thecausebringsfortbaresult.Butitdoesnot
endthere.

Causeandeffectisacontinuouscycle.Acause
53

AWAKENTOTHEBUDDHAWITHIN

triggersaresult.TbatresuItthenbecomesanew
cause,wbichwiIItriggeranotberresult,andonand
onitgoes.ThischainnotonIyaffectsusbutothers
aswelI.Wedosomethinganditaffectssomeone
aroundusIntheirresponsetoouractiontheyaffect
someoneelse.Thiscreatesawave-Iikeresponseof
causeandeffecttbatmovesoutwardsinanever-

wideningcircIe)justIikewI]atresuItswhenasingle
dropofwatersplashesintheocean:Therippleeffect
resuItsinaIItbeotherdropsofwaterintbeocean
moVng

Eacbofushasplantedacombinationofgood
seedsandbadseeds.Thus,withineachofusliesthe

seedsforbothIoVng-kindnessandtreacbery,forbotb
goodnessandunwbo>esomeness,andforbothtoleranceandanimosity.WbichonesmaturetodaywiI>
dependonourindividualconditions.ltwouIdbe
helpfuItorememberwhenwearetemptedtocriticize
anotherforherdisIoyaltythatitcouldhavejustas
easiIybeenusinherpIace.WehaveaIIplantedthe
seedsfordeceptionandaggression.lfwebadencounteredsimilarconditions,weprobablywouldbave
actedIikethosewewereabouttocriticize.Sowbile

wedonotcondoneordismisstheirbehavior,wemust
54

KARMAANDREBlRTH

reaIizetheneedtohavewisdomtopracticecompassion,andtokeepeverythinginaproperperspective.
Thiscana}sobeIpustovaIueour<goodkarma,
thatwhicbmakesusinteIIigent,skiIfUlandwhoIesomeandtonotdepIeteit.lfwekeepenjoyingthe
wholesomenesswecreatedwithoutaccumulatingany
more,wewiIleventuaIlyuseitalIup.Sincegoodness
bringsgoodness,itbecomesevenmoreIogicaIto
practicewbatweIearnedofdiscipIine,concentration,
))

andwisdom.Thisiswherewecanusethestandard

ofwhatiscorrect,honestandbeneficial

Thisresponsibilityoftakingtheinitiativetosow
goodseedsforourselvesdoesnotappIyonlytoBuddhists.The}awofcausalityisanaturaIlaw,liketbat
ofgravity.Somemaysayt}]attheydonotbeIievein
gravity,butifapersonwhobeIievesingravityanda
personwhodoesnotbeIieveinitboth>umpoffadivingboarddonotexpecttbatonIyonewiIIfal>wbiIe
theotherhappiIynoatsaroundintheair.ThenaturaI
lawofgravitytakesover,anditappliestoaII.Tbey
wiIIbothspIashintothewater.AndjustIikethelaw

ofgravityweareaIIsubjecttothe>awofcausality.
ThisshouIdnotbedepressingbutIiberating,forit
meanswearenot}]opeIessIystuckwithourkarma.
55

AWAKENTOTHEBUDDHAWITHIN

Wecanchoosetonurtureonegroupofseedsover
another.

SometimeswecanseecausaIityfunctioning
aroundus.Intheexampleofjumpingoffthatdiving
board>thecauseisthejumpingandtheresuItisfa|-

Iingintothewater.Atothertimestbelinkbetweena
causeanditsresultisnotasapparent.Tbisbringsus

toanotherimportantconcepttbattheBuddhaspoke
of:rebirthThissbouIdnottobeconfusedwithrein-

carnation.RebirthistbecausaIinkfromonelife-

timetothenextasthemostsubtleIevelofcon-

sciousnesspassesfromoneIifetothenext,Iikea
riverowingomoneplacetoanotber.Ontbeotber
hand,reincarnationisgeneraIlydefinedastbe
movementoftbesouIfromone}ifetot}]enext.

ReincarnationisnotsoIeIyanEasternconcept.

PythagorasrememberedhispreVousbirthPlatorememberedanumberofbisformerIives.Otherwest-

ernphiIosophers,suchasEmmanueIKant,bave
spokenofreincarnation.ltbasbeenreportedthatin
tbeUnitedStates,thirtymiIionpeoplebeIievein
reincarnationandalittIeoveronehaIfofitspopu>ace
tbinkitisadistinctpossibility.

TheBuddbaexperiencedtherealityofcausality
56

KARMAANDREBlRTH

andrebirthonbisnightofen}ightenment.Henot
onIysawhisownIivesbuttbelivesofcountlessothersasweIlHe>aterexpIainedtbatonourlongjourneyofIife,aswewanderaimlesslyfrombirthto
birth,therebavebeenmoretearsshedforusthan
thereiswaterintheoceans.

Youmaynotbelieveincausalityandrebirth,but
regardless,}ikegravity,theywiIlstiIIbethereandcan
provideanswersastowhygoodpeopIemayundergo
endlessdifficuIties,wbileotherswhoareselfisband

uncaringen>oygreatweaItI]andpower.Causa>ity
andrebirthcana>soexpIaintbeexistenceofgeniuses;forexamp>eMozartandRembrandt,orwhy
onechildisloVngandfiIiaI,whilehissiblingisde-

ceitfuIandungratefuIMozartandRembrandtmay
bavebeencreativegeniuseswho}Iadstrongpassions
fortheirartandwbofoundtl]emseIvesagainbeing
puIedbytbatkarmaintoalaterIifetimewheretbat
talentresurfacedAndsib}ingsaremoreaproductof
theirownindiVdualpastkarmathanoftheircurrent
envlronn]ent.

Tbosewhoareundergoingdifficulties,despite
theircurrentgoodness,hadcreatedthecausesfor
thosedifficultiesintheirpastIivesandonrareocca57

AWAKENTOTHEBUDDHAWlTHIN

sions,ear}ieroninthisIifetime.Nowtheconditions

forthatpersontoundergodifficuItconsequences
havematuredTheyarereapingwhattheysowedin
tbepast.
ThosewhoseIfishlyenjoygreatwealthwithout
practicinggenerosityintbiscurrentIifetimeare
coastinga}ongont}]eirpositivekarmatbattheyhad
createdinthepast.ButtbeircurrentseIf-centered
be}]aVorwiIlcausethemtoquickIyrunthrougbthat
karma,Iikeapersonwhokeepswritingcbeckswitboutdepositingmoremoneyintothebank.Atsome
point,becausetberearenotadditionaIcausesthat
createwealthandgoodfortune,theircurrentstoreof
positivekarmawiIIbedepIeted,andsuddenIythey
wiIIbegintoexperiencemanyprob}ems.
Wedonotneedtoknowwhattheexactcircum-

stancesareorwhattheprecisecauseandeffectislt
istbeproperunderstandingofthegeneralconceptof
thelawofcausalitythatcanhelpustobecomebetterpeopIe,andthisiswhatweneedtofocuson
UponseeingthosewhoareexperiencingdifficuIties,
wearewrongtosimpIydismissthembythinkingthat
theircurrentadversitiesaretheresultoftheirown

pastactions,andthusthehardshipsareessentialIy
58

KARMAANDREB>RTH

theirownfauIt.WithrigbtunderstandingwewiIIdo
theopposite.WewiIIfeeIcompassionforthemand
}]avethewisdomtoknowhowtobetterheIpthem.
WhattheydidinanotI]erIifetimeorevenearIier
inthislifetimehasIongpassedfromtheirconscious
mindorhasbeenforgotten,justasourformeractionsarelikewise>ongforgottenbyus.TbisshouId
hardlybesurprisingconsideringhowIittIewerememberofwbatwedidon}yyesterdaylHereand
nowinthislifetime,peopIewhoareundergoing
greatdifficuItiesfeeIthattbeyarehe>plessvictims>
puIedtbiswayandtbatbycircumstancestbeyseem
unabIetochangeorcontroI.
Wecannotjustsaythatthisistbeirkarmaanduse
t}]isasanexcusetodonothingPorustobIameand
dismissthemistoactoutofignoranceandarrogance.
lnstead,knowingabouttheexistenceofsufferingand
causalitywecanchoosetobenonjudgmentaland
usecompassionaswetrytounderstandandhelp
them.Wecanthinkaboutwbattheyareundergoing
andremindourselvesthatifwedonotwis}]tofind

ourselvesinsimilarcircumstances,weneedtopracticegenerosity)}oVng-kindness,andcompassion.

59

AWAKENTOTHEBUDDHAWlTHlN

THETHREEDHARMASEALs

EveryBuddhistteachingbearstheThreeUniversal
DharmaSeals.WithoutaIlthreeseaIstbeteachingis
notaBuddbistteaching.lntheMahayanatradition,
thetbreeseaIsareimpermanence)noseIf,andno
wishImpermanenceandnoseIfbelongtoourworId
ofexistence>toourlimitedVewofreaIity.T}]estate
ofwishlessness-Nirvana-istheultimatereality.
TbefirstD}]armasealstressesthatalIfabricated

thingsareimpermanent.TheseincIudeourthougbts
andfeelingsourselves,ourworId,andeverytbing
aroundus.Ourthougbtsandfeelingsareinaconstantstateofflux.Onemomentwemaybehappily
Iaughingandinthenextmiserableassometbingthat
issaiddeeplyhurtsus.

WeareconstantIychanging:OurbodyceIlsare
continuouslyregeneratingthemselves.Wecansee
thisinageneraIsensewhenweIookinamirror.
60

THETHREEDHARMASEALs

Whatweseeint}]emirrorisnotwhatwesawayear
ago.Itissimilar,butnotexactIythesame.
KnowingtbatafIowerwiIInotbearoundforever,
orthatthepersonweIovewillnoIongerbewithus
onedaywiIlremindustocberishourtimewitht}]em

andnottaketbemforgranted.ReaIizingtbatawonderfulmomentwiIIsoonbegonewiIImotivateusto
appreciateitnow.WedonotwanttoregretIaterthat
wemissedanopportunitybecausewethougbtthat

therewouIdbeanotherchancetoenjoyitIater.
UnderstandingthatnothingispermanentwiIheIp
ustoacceptthefactthatpeopIeandthethingswe
Iovewillnotbewithusforever.WewilItbusvalue

themevenmore.Also,knowIngt}]ateverything
cbanges,incIudingunhappiness,givesusthebopethat
unpIeasantcircumstancesmayimprovefOrthebetter,
thatnegativeconditionsmayIaterturnpositive.
ThesecondD}]armaseaIexplainsthatnothing
thatexistshasanindiVduaIseIf.Whenwelookin

tbatmirror,weperceivewbatwethinkofasself.

WeIookaIitt>edifferentthanwedidayearago,but
weperceiveourseIvesasbeingthesameperson.But
oncewetbinkofme,itbecomesnaturaItot}]inkof

(<youandothers.Thatishowdiscrimination,witb
6l

AWAKENTOTHEBUDDHAWITHIN

aIitsinberentiIs,starts.EventuaIy,wediscrimi-

nateagainsteveryoneandeverything.Butiscom
posedofmineralsandelementstbatusedtobe
someoneorsometbingeIse.One}]undredyearsago,
Tdidnotexist.Onehundredyearsfromnow)T>
willnolongerbehere>atleastnotinthisform.Part
ofthepbysicaImaybeinacloud,anotherpartin
afIoweroranotherpartinanewbooknomorel.
Atsometime,eacbofuswiIdie.Ifweunder-

standtbatthroughouttheuniversethereisonlyone
beingandthatwearethereforeaIIpartofoneanotber)thatwearenotindividuaIs,thatourcompo-

nentpartswiIlseparateandre-form,andthatour
lovedonesareaIreadyonewithus,tbenwewiIInot
beoverwbelmedwithsadnesswhenthepbysical
separatlonoccurs.

HearingthatnothingbasanindividuaIseIfmight
beverydifficuIttoaccept.Perhapswecanappreciatethisconceptmoreifwelookatanexamplethat
demonstratesinterconnectivitysuchaspoIlutionTo

poIutetheenVronmentortopoIIuteonepartofour
bodyistopoIuteandharmthewholeofourselves.
Whenoneorganinourbodyisnourisbed,polluted,
orhurt,ourwholebodywilIbeaffectedsimilarIy.
62

THETl-lREEDHARMASEALs

Likewise,beingpartofasingIe,biggerentity,to
nourishourseIvesistonourishaIIbeings.
UnderstandingtbatthereisnoindependentseIf
andthatweareaIIinterreIatedandpartofoneanotherwiIIbringusasenseoftogetbernessandpeace,
whiIeviewingourse>vesasindividuaIscanIeadto
feeIingsofisoIationorsuperiority.lfwefeeIweare
separatefromeverythingandeveryonewemightbe
unabIetoconnectwitbothersandwi>Ibecome

caughtupinself-pity.Ontheotherextreme,feeling
tbatweareseparatefromotherswemightbeginto
tl]inktl]atweImowtbebestwaytodothingsand
thatothersarenotasbrightaswearePeeIingsuperiorcanIeadtotbe>ustificationthatitisrighttoimposeourviewsonothersandthatcontroIingothers
isjustifiabIe.
TheThirdDharmaSeaIisNirvana,t}]estateof

wishIessness.NotapIaceorastateofnothingness
Nirvanaisastatethatisbeyondsufferingbeyond
cravingforworldIyexistenceorsensuaIinduIgence
ltistheextinctionoftheideasofseIfandother,

birthanddeatbgainandIossltisthecessationof

thinkingthatlcanattainI]appinesseventhoug}]
othershavenotorthatthedistressofothersistbeir
63

AWAKENTOTHEBUDDHAWITHlN

concern,notInlne.

UnderstandingthatthewaytoultimateIiberation
isNirvana,wewillunderstandtbatgenuinehappinessisnottobefoundinamaterialisticself-

centeredexistence.Itisachievedtbroughcompassion,moraIself-discipIine,meditativeconcentration,
andinnatewisdom.OnIybypassingtoastatebe-

yondanythingwecannowimagineorattempttodescribewiIlwetruIybeeeandbeabIetobelpotbers
tobefreeasweII.

64

THEFouRIMMEAsuRABLEMlNDs

THEPouRIMMEAsuRABLEMlNDs

Howcanwehelpotberstofindhappiness>Oneway
istbroughtbepracticeofthePourImmeasurabIe
Minds.TbefirstmindisthatofIoving-kindness,
whichisofferinghappinesstoothers.Thesecondis
themindofcompassionwhichistheintentionand
wishtore>ievethesufferingofothers.Tbirdisjoy,
wbichisfeltwhenbeingsexperiencebappiness.And
fourthisequanimity:beingneitheraversetonorattachedtoanythingWeshouIdunderstandthatwe
cannotcauseotherstotranscendsufferingortofeeI
happinessorjoybutwecanstiI]avethewishthat
aIlbeingswiIIbeabetoaccompIishsucheedom
andjoyfulness.
ldealIyoneday)wewilInaturaIywanttopractice
aIfourbecauseofourIoveforaIbeings>butrealisticaIy,untilthatdayweneedtostartfromwherewe
areandfromwbatwecanreIateto.Thus,ourprac65

AWAKENTOTHEBUDDHAWITHIN

ticeofthePourlmmeasurabIescanbeginwithwantingotherstobeI]appy.GraduaIIythiscanprogressto
wantingthemtoattainjoy.HappinessisaphysicaI
state;joyamentaIone.Theattainmentofjoy,aswe
ast}]ewisbforotherstoattaintbestateof]oyisa
higber-Ievelac}]ievement,bighert}]antl]econdition
ofp}IysicaIyfeeIinggood
WecanstartthispracticewithtbosewhoarecIosesttous:ourfamilyandiends.Wecantbenextend
ittothoseweknowandIike)andgradual}ykeepon
expandingtbispracticeoutwardsuntiIwefeelIovingkindness,compassion,>oy,andequanimityforalIbeingsinourworId,andeventuaIyforaIbeings

throughouttheuniverse.Ultimately,thecapacityof
ourmindtocareforaIlbeingsbecomesimmeasurabIe.Thenourmindembracestheexpanseofspace
andencompassesthevastnessoftbeuniverse.
Thesefourstagesareakintobowafiregrows

fromstrengthtostrengthPirsttostartthefire,we
needpaperandthorough}ydrykindIingwoodTbere
mustbenodraftandwemustcarefuIIytendourfire>
focusingonitcompIetely.Asitbeginstoburnmore
strong}y,wecanadd}argerpiecesofwood,whichin
turnincreasesthefire.Eventually,whenourfireis
66

THEFouRlMMEAsuRABLEMlNDs

blazingintenseIyevenaddinglargelogsthatarenot
yetdrycanstiIlfueIthefire.

Thefirstmindisloving-kindness.ThisistbepracticeofseIessness,whereweconstantlyseektobenefitothersandtoheIpotherstofindhappiness.When
wewishtohurtanother,weareexperiencinganger.
WaitingforanopportunitytoinfIictI]armonthatperson,weareeeriencinganimosity.Whenanimosity
continuesforaIongtimeitbecomeshostility.When
weactuponthesethoughtsthroughspeechoractions,theI]ostilitybecomescrueIty.Tocounterthese
destructiveemotions,weneedlovingkindness
Toofferhappinesstoothers,weneedtoknow
whattheywant,andforthisweneedtoIistenand
understand.lfsomeonetelIsusthattheydonot
needorwantsomethingbutweinsistongivingitto
tbem,weareonlyofferingfrustrationandirritation,
nothappinesslftheywisbfornothing,thengiving
themnothingistheofferingofhappinessWeshould
trytogiveotherswbattheywishforasIongasitis
notharmfuI,evenifwhattbeylikeissomet}]ingwe
donot.OurpersonaldesiresoropinionssimpIydo
nota}waysrefIectwhatotherpeopIewant.
Soofteninourwishtomakeothershappy,we
67

AWAKENTOTHEBUDDHAWlTHlN

prOjectwbatwelikeontothem.Ourintentionsmay
begood,butwithoutwisdomthebestofintentions
canbackfireexasperatingothersanddisappointing
ourselves.Toofferhappiness,weneedtosetaside
tbethinkingthatotberswisbforwhatwewishand,
instead,provideotberpeopIewithwhattheytruIy
wishfor.

Thesecondmindiscompassion,orthewishand
intentiontoaIIeVatethesufferingofothersltcounterssorrowandanxietyltistheunconditionaIcare
andconcernforaIIIivingbeings,theabiIitytorealize
thataIIbeingsexperiencedistressnotjustourselves
orthosewecarefor.AIItoooftenwefindourseIves

trylngtoeasethepainofthoseweloveandcarefor
butcompIeteIydisregardingtbepainofotherpeople
whomwedonotcarefororevendislike.IdeaIIy,our

compassionshouIdbefeItequa}Iytoall
ThispracticecanbeverypowerfulManyofus
havesomeoneinourliveswboseemsdeterminedto

causeusprob}ems.Forinstance,thispersonmight
beasupervlsorwhoasksushowwewoulddoacertaintaskWewouldspendtimesearchingforthe
bestwaytoaccomp>ishtbetaskandthenpresentour
recommendation.ButineVtablytbesupervIsor
68

THEFouRlMMEAsuRABLEM>NDs

woulddisregardoursuggestionanddoashewishes.
Thiscanbeextremelyfrustrating.
ButifwetakethetimetoIookcarefuIy,wemight
weIseethatoursupervisoris,inturn,underagreat
deaIofpressurefromhissuperVsorwhoconstant>y
Iosesbertemper.UndertheconstantthreatofverbaI
abusewbenanythinggoeswrongoursuperVsorwiII
naturaIIydowbathefee}smostsafewitbHeis
someonewbotrulyneedsourcompassion,forheis
constantlyworriedaboutbeingcriticizedorembarrassed,especiaIyinfrontofothers.Byunderstandingbistruesituation,wecanbegintofeeIsome
compassionforhisconstantdistress.
Inthisandothersituations,wecantrytohave
compassionbyunderstandinghowtheot}]erperson
isfeelingltisnotnecessarytohaveexperiencedexact}ywhattheyaregoingtbroughortobecomeimmersedintbesituationwiththem.WewiIIaccom-

pIis}]nothingifweempatbizesocompIetelyt}]atwe
areunabIetoeffective>yhe>pthemlnstead,weneed
toremainclearinourthinkingandreactions.
lfsomeoneisdrowning,jumpinginnotknowing
howtoswimwiIInotheIpWhatweneedtodoisto
saveberfromdrowningTodothis>itisnotneces69

AWAKENTOTHEBUDDHAWlTHIN

sarytoexperiencethesamesituationastheoneshe
isexperiencing.Weneedtocalmlyfindawaytofix
thesituation,usingourownexperienceandwisdom
toguideus.
T}]ethirdmindisthatofjoywhichiswantingalI
beingstobefreefromunhappinessandbeingsincereIyhappywithoutanytraceofjea>ousywhen
theyaccomplisbtbisjoycounterssadnessltist}]e
stateofgreatcontentmentandease.
AI>toooften)wewishtocontroIothers.Webe-

comeirritatedwhent}]eyfaiItobehaveaswewish.If
otherstbenpraisethemfortheirbehaVorwebecomeevenmorefrustrated.ButweshouldIearnto

feelhappyforthemlfthepersonisgenuineIyhappy
inwhattheyhavechosentodoandtheiractions
havenotharmedanyone,then,yes,weoughttofeel
joyfortbem.
Thefourthmindisequanimitywhichis}ettinggo.
Itcountersattachmentandaversion.ltistostop

cIingingandtonolongerjudgeordiscriminateltdoes
notmeanthatwedonotlove.ltmeansthatwelove

equaIlyandimpartially,Iikeamotherwholovesallher
children.LoVngeveryoneof}]erchiIdren,amotheris
loveforonechi}disnotIessenedLoVngallberc}]il70

THEPouRlMMEAsuRABLEMlNDs

drenwitbequanimitydoesnotmeansbeisindifferent
towhathercI]iIdrenfeeIordo.ShesimpIylovesthem
aIunconditionaIIyandwithoutexpectations.
EquanimityinIoveisnon-possessive.ltisIiketI]e
sunsbiningonaIIbeingsequaIIy.Tbesundoesnot

differentiatedecidingtoshinemoreonthisperson
andIessonthatpersonNeitI]erdoestI]esuncIing
tothoseitsbineson>tshinesonaIitseeswitI]

warmthandbrigI]tness-equaIIy.
Whenwecanvieweveryonewithequanimity,we
wiIunderstandthatpeopIearewhotbeyare.Ifwe
expectthemtoconformtoourideaIs)wewiII
smothert}]emanddestrovtbem.ltwouIdbemucb

betterto>ustacceptpeopleastheyarewithoutany
ofourpre-conceivedviewsandpersonaljudgments.
OuronIywishshouIdbefort}]emtobefreefroln
sufferingandtobehappyandfilIedwith>oy.
DeveIopingthePourlmmeasurabIeMindsrequiresmuchtimeentbusiasm,anddedication.AI-

thoughourPourMindstodaymayseemtobevery
smaIandnarrowIyfocusedtbeirgraduaIexpansion
toencompassthewhoIeuniversewillbringusimmeasurablejoy.

7l

AWAKENTOTHEBUDDHAWITHIN

THEPIEPREcEPTs

MostpeoplewanttoIiveasafe,healthy,andhappy
Iife.HowdoweproceedtowardtbisideaI?TheBuddhaprovideduswithfivepreceptstoguideusonour
waytoindividuaIIiberation.NotjustforBuddhists,
thesepreceptsarebasictotheworId!smajorspirituaI
traditionsandethicaIteachings.
ThefirstpreceptistorefrainfromkiIing.ltisnot
theprincipIeitse>fthatpeopIedisagreeonbutrather
itsinterpretation.SomebeIievethatabstentionfrom

kilIingonlyreferstonottakingtheIifeofanother
bumanbeing.OthersfeelthatitiswrongtokilIboth
peopIeandcertainanimaIs,butallrighttokillinsects.StiIothersbeIievethattointentionaIlytake
tbeIifeofanyIiVngbeingiswrong.AIItheseareinterpretationsofnotkiIling.
lnBuddhism,notkiIIingisthereverenceforal}
lifeandisfoundedoncompassion.AlIanimalsfear
72

THEFIEPREcEPTs

deatbandexperiencepainwhenhurt.Understanding
this,wecantrytobemindfulofeverythingthatwe
aredoing:WedonotwanttoinadvertentlykilIor
burtanotber>ivingbeingPorexamp>e,wecantryto
beawareofwherewearewalkingsowedonotcareIessIysteponIiVngcreatures.Bykeepingourhomes
cleanweattractfewerinsectsandmicewhichre-

ducestheIikeIihoodofhaVngtodeaIwitbremoving
tbem.Ifwedohavemicewecanusetrapsthatcapturethemaliveandthenffeetheminasafearea.

Whygotoallthistroub}e?Whynot]ustkiIt}]em
andbedonewithit>lsn)titnaturaltokilllowerIife

formsIikeanimalsandinsects?lnourignoranceand
arrogance,weincorrectIybelievethatwearesuperior
toanimals.Butwitbineverybeingisatruenature
identicaItothatofaIIBuddhas.TheseenIigbtened
beingshaveuncoveredtheirtruenature.Oursremainburieddeepwithinus.WhenwefinaIyawaken
anduncoverourtruenature,we,too,wiIattain
enlightenmentandbecomeBuddbas.

Sinceallbeingsbavethisnatureweare,bynature,equaltooneanother.OurIivesaredifferent

duetothedifferentcausbswepIantedinourinnumerableIifetimes.AIIthesecausesarestoredinour
73

AWAKENTOTHEBUDDHAWlTHlN

mostsubtIeconsciousness.Whencertainconditions

areright,certaincauseswiIlmature,bringingfOrth
correspondingconsequenceswbiIeaIItheotherswi
remaindormant.lnthislifetime,thecauseswe

plantedtobetbepersonweare}]avematuredThe
causesananimaIplantedtobebornastI]atparticularanimaIhave>ikewisematured.NexttimeourroIes
couIdbereversed|

Asweprogressinourpracticeofcompassionand
nokilIingtheobjectiveisnottogiverisetoasingIe
thoughtofirritation,muchIesstoanger.Compassion
mustbeexperiencedandfe>tnotjustunderstoodon
aninteIectuaIevelOnIywhencompassionand
gentlenessareanactivepartofourbeingwiIIwe
stopreactingoutofangerandbatred.Leftunchecked,angerandbatredwiIIeventuaIIyresuItin
kiIling.Onlywhenloving-kindnessisafunctioning
partofuswiIlweendtbewarswithinandbetween
eachofusandattainpeaceforaIl
OftenwbendiscussingtbepreceptofnokiIing,
peopleaskifaIIBuddhistsarevegetarian.No,notall
Buddhistarevegetarians.SomeBuddhistsfoIlow
whatarereferredtoasthethreepuremeatrules.
Tbeseru>essaythatpeopIearenottoeatmeatif
74

THEFIEPREcEPTs

t}]eysawtheanimaIbeingkiIIedforthem,ifthey
heardtbeanimaIbeingkiIIedfortI]em,orifthey
suspectthattheanimaIwaskilledforthemtoeat.
Thedecisiontoeatmeat,tofoIowthethreepure
meatrules,ortodecidetobecomeavegetarianora
veganoftenisinHuencedbymanyfactors.
Butnomatterwhatthereasonisfordecidingto
becomevegetarianorvegan-compassionfOrthe
sufferingofothers,respectforaIbeingsenVronmentaIconcerns,personalhealthconcernsmany
studieshaveconcIudedthatvegetariansgeneraIy
enjoybetterheaIthandliveIonger.
Thesecondpreceptistorefrainomtakingwhat
isnotgiven.Bynottakinganythingwitboutpermission,wewiIbefreeofnaggingthoughtsofhaving
donesomethingwrongEvenifanob>ectappearsnot
tobeIongtoanyone,takingitwillbreaktbisprecept.
NotsteaIihgaIsoincIudesthingsIikepayingothersa
reasonabIeandfairwageforworkthatisdone,treatingothersfairIyinabusinessandreturningborroweditemsinatimeIyfashionJustasthedeeper
meaningofabstainingffomkiIingiscompassionthe
deepermeaningofnotstealingisgiving.

75

AWAKENTOTHEBUDDHAWITHIN

TbethirdpreceptisusuaIyinterpretedasrefrainingfromsexuaImisconduct.ButthispreceptisactuaIyaddressinganysensuaIindulgence:cravingfor
food,sensations,andmuchmore-notjustsexuaI

misconduct.SensuaIindulgencedistractsusfrom
ourinwardsearchtofindlastinghappinessandfreedom.ItwastesourenergyandleavesuswithescaIatingwishes.WeshouIdnotaIlowourseIvestobe
controIledbyoursenses;instead,weneedtoreain
fromindu>gingoursenses.ThiswilIheIpustofeel
moreincontrolofourlivestobemoreselfconfident.

ThefourthpreceptistorefrainfromteIIinglies.
Weshouldnotdeceiveotbersforourbenefitorfor

tbebenefitofthosecIosetous.lnsteadofseparating

peoplewithcarelessspeech,wecanusespeec}Ito
bringotberstogethercreatingunderstandingand
barmony.

NotlyingaIsomeansthatwespeakattberigbt
timeandinaccordancewitbthefacts.WeareIogical

andsaywbatisusefulWeshouldnotgossipor
boast.ByfoIowingthisprecept,wewillfindourse}vesusingwordsthatarecorrect,honestand
beneficialThiswi}Istopusfromcreatingnegative
76

TI-{EFlvEPREcEPTs

consequencesforourselves.Becausewearebonest

andthougbtful,wewiI]avethetrustandrespectof
otbers.AndbynotoffendingothersorcausingdissensionwewiIgeta>ongweIIwithpeopIe.
lnourpracticeofalwaysspeakingtruthful>y,we
needtoaIsousewisdomandcompassion.What
shouIdwedowhenafriendasksushowweIikeher

newhaircutPOrw}]enyouaredrivingtomeet
iendsfordinnerandyourhusbandasksifwbatbe
iswearingisokay.ltistooIatetodoanything,and
compIetehonestywiIlnotbehelpfuIatthispoint.lt
wouldbekindertonotsaythatthehaircutistoo
shortort}latthesbirtisanunbecomingcoIor
lfourgenuineintentionistoavoidhurtingthe
otherpersonandnottoflatter,thenwemightrespondtbatthehaircutandtheshirtarefine.Afterwards,wecantrytofindawaytosaytbatt}]eformer

haircutwasmorefIatteringandperhaps,theshirtis
notverybecoming.Porthis,weneedtofindtherigl]t
time

PreceptsarenottobeadheredtomereIyonaIiteraIbasis.WeneedtounderstandtheirIogic,soasto
betterjudgebowtowiseIyfoIIowthemJfweunderstandtbeintentionbehindaprecept,wewiIIbebet77

AWAKENTOTHEBUDDHAWlTHIN

terabIetoadheretoitsinherentmeaningwhenencounteringchaIIengingsituations.

Onegoodexampleofapreceptthatiseasierto
folIowifoneisawareofitsunderlyingpurposeistbe
fiftbpreceptofrefrainingomintoxicants.Thispre
ceptisnotuniversaIIyhe>d,buttheBuddbagaveitto
usintbebopethatwewou>dnottakeanythingthat
wouIdimpairourjudgmentorthatwou>dIeadusto
harmothersorourseIves.

Itisalreadydifficultforustoabstaincompletely
fromkiIingstealing,sexuaImisconduct,and}ying.
AIofthemencompassourthoughts,andverbaland
physicaIbehaVorinsomecombination.Altboughwe
canusuaIymanagetocontroIourbehaviortosome
degree,restrainingourtboughtsismoredifficult.
Wbenimpairedjudgmentandreflexesreduceour
mentaIrestraint,whichiswhathappenswhenwe
indu>geinintox1cants,thentakingthemcanresuItin
ourbeedlesslybreakingotherprecepts.
SomepeopIemayask,{Whatiswrongwit}]drinkingoneglassofwineorhavingabeerwithfriends?)
Theymayfee}thatitisokayandbeIievethatone
drinkdoesnotimpairtbeirjudgment.Butothers

migbtrespondthattbisissettingabadexampIefOr
78

THEPIEPREcEPTs

ourchildrenandthosewit}]usandtI]at,uItimately,
itimpactsourabilitytoawaken.
NotsmokingisalsoincIudedunderthisprecept.
StudiesarenowindicatingthatsmokingtobaccoaIterst}]ebraininasimiIarmannertocertaindrugs,so
smokingcanactuaIyimpairourudgmentnaddi
tionsmokingisanaddictivesensoryindulgence,and
addictionskeepusfromawakeningandourgoaIofa
puremind
WeaIsoneedtobewaryoftheconsumptionoftoxinsinwhatweseeandhear.ThetoxlnsofVoIence,

hatred,andfearinteIeVsionprograms,moVesbooks,
andthelnternetarejustasinfIuentiaIanddamaging
WeneedtobecarefUIinwbatweconsuInethrough
eacbofoursenses,andtomakewisechoicesinwhat
wereadandview.

Preceptsarenotdesignedtopreventusfrombav-

ingagoodtime.TheyheIpustofindanddeveIopthe
innerstrengtbtothinkandconductourseIvescorrectly.BylmowinghowtobemoremindfuIinour
thoughtsspeechandconductwewiIeeIfreerand

IessworriedaboutbebavingimproperlyorinadvertentIyhurtingothers.

79

AWAKENTOTHEBUDDHAWlTHIN

THESlxPARAMITAs

HowcanwegetalongbetterwithothersPWhatcan
wedotostopbeingsoseIf-absorbed?Andhowdo
we,instead,developthemindofcompassionand
joyPWecanfoIIowtheexamplesofbodhisattvasbe-

ingswhoareawakened,whonoIongerfeeljeaIousy
orsadness,andwhoarededicatedtoalleVatingtbe
sufferingofallbeingsbyshowingthemthewayto
liberation.Tbesebeingspracticethesixparamitas,or

perfectionsof(l)giving)(2)moraldiscipIine(3)
patience(4)diIigence(5)meditativeconcentration
and(6)wisdom.

ThefirstoftheparamitasisgiVng.Givingcount-

ersgreed,andensuresthatinthefuturewewiIhave
ampleresourcestocontinuebeIpingot}]ers.TheunderlyingmeaningofgivingisIettinggo.
Therearethreebasickindsofgiving.Pirst,wecan
givemateriaIresourcessucbasfoodmoney,cIoth80

THESIPARAMIT>\s

ingandsoon>ustasimportantistogiveofourseIves:ourtime,energy,orskilIs.Second)wecan
teachotberswhatweknow,sbouIdtbeywisI]to
Iearn.Tbird,wecaninspirefearlessnessinothers,
whicboccurswhenwerelievethemoftheirworries

andapprehensions
ThegivingofweaIthcanbeofmateriaIresources
orourtimeandenergy.Whatwehavetbatotbersdo
notwecanfreelygivetotbemWbenweseeothers
withanurgentneed,wecantaketheinitiativeand
providetbemwitbwbattbeyneed,beitamateriaI
objectorassistanceinwhattheyaredoinglfwesee
someonewhoiswit}]outfood,wecaninitiaIyprovidethemwitbfood,andthentrytofindwaysto
beIpthembecomeself-sufficient.
Asourgivingbecomesincreasinglyunconditiona>,
wewiIlbegintofeelmorespirituaIIyliberatedTbe
morewegiveaway,thefewerpossessionswebaveto
worryabout.Soon,wewiIIreaIizethatweneedvery
litt>etobetrulycontent.Porexample,thosewitb
abundantweaIthworryagreatdeaIaboutprotecting
theirpossessionsfromtheftandloss.Aftergiving,we
wiIIfindourworriesreducedandourmindscalmer.

LackingmateriaIob>ectstogivewecangiveofour
8l

AWAKENTOTHEBUDDHAWITHIN

abilitiesandenergy.Whenweseeotherswhoneed
assistance,wecanpitchinandheIptbem.Wedonot
needpossessionsorweaItbtopracticethiskindof
giVngWecanjustseIfIess>yheIpotberstbroughour
actions.Butforsomepeople,giVngofthemselvesis
moredifficultthangivingmaterialoects.Tobeabe
togiveofourtimerequiresustostopthinkingofourselvesandto>instead,focusonsomeoneelse.Por

exampIe,insteadofwatchingagameonteIeVsion,
wemightgooutsideandplayagamewitbourcbiIdrenorheIpaneIderIyneighborwithsomeyardwork
Inaddition,wbenwecommittodoingsomething,we
needtofOIowthroug}]onourpromises.Whenwe
bavedifficultygivingofourselves,wearefaIlingback
intoselfis}]nesslnitiaIIy,giVngmightseemdaunting>
butwitbpracticeitwiIbecomemorespontaneous,
andconsequentlymoreIiberating
Teachingisanotherformofgiving.Byteaching
others,wearebelpingtbemtoIearnhowtorely
moreonthemseIves.WegivemateriaIresourcesto
trytosolveimmediateneeds.But,ifwewanttosoIve
needsthataremorefar-reachingweteach.Itisnot
necessarytohaveexceptionalskiIs.WecansimpIy
teacbwbateverwearegoodat.
82

THES<xPARAMIAs

Butwhenweteach,weshouldnotho}danything
backConsiderthesituationwbereoursupervisor
teIsustoteachanewempIoyeeour>obHowmany
ofuswilIhesitatePWemightthink,lfIteachthis
personeverytbing,hewiIlreplaceme.AndwbatifI
donotgetpromotedlmayIosemyjoblltlinkIwi
boldbacksomeimportantinformation.Thiswayl
wiIstayindispensableandmyjobwilIbesecure.
Or>wemaybeaskedforourrecipetothatwonderfulIasagnaweaIoneknowhowtobake.Alongtbe
sameselfishlines>wemightthink)lflteachthis
personhowtomakemylasagna,peoplewon>trave
aboutmineasmucbl>Ieaveoutanimportantingredient.ThenlIkeepmyreputationasawonderful
cookIThisisnotgiving.ThisisseIfis}mess.When
otberswishto}earn,weshouIdteacbthemeverythingwecan.OnIytbenisitgenuineteaching.
lnthegivingofteaching,thebighestformofsuch
givingomtheBuddhistperspectiveisteachingoth
ersaboutcausalityaboutthetruthoftheexistence
ofsufferingandthewaytoenditandthewayto>ib,

erateoneselffromthecycIeofrebirthTeachingotberseverydayskiIIswilIbringhappiness,butitwillbe
short-IivedTeachingotbershowtobecomeself83

AWAKENTOTHEBUDDHAWITHIN

sufficienttberebymakingitpossibleforthemto
provideforthemseIvesandtheirfamilies,wil>enable
themtohaveself-respectandtocarefortI]osethey
IoveaswellasthosewhoneedheIpButteaching
otherstobepermanentlyfreefromsufferingwiIl
bringthemgenuineandlasting]oy.
The>astkindofgivingisthatoffearlessness.Tbis
formofgivingremovestheinsecurities,worries,and
fearsofotbers,whethertbe<otherishumanornon-

buman.Ashumans,weareafraidofmanythings:
IosingthoseweIove,beingaIonebecomingiI,dying.WeworrythatwewiIlnotbeabIetoproVdefor
ourfamiIiesandourselves.WeworrythatwewilInot
liveuptotheexpectationsofothersandtoourown
se}f-imageWhenweseeotberswhoare}ikewise
afraidoruneasy,wecanhelptoaIeviatetheirdiscomfort.TbegiVngofcouragecanbethesharingof
akindword,tI]egivingofourstrengthandstabi>ity)
orourunderstanding.EvenasimpIesmiIeisaform
ofthegiVngoffearlessness,sinceitcanIessenanothersfears.Whenwerelievetheworriesandfears

ofothers,andhelpthemtofeelmoresecure,they
wi}lbeab|etofindpeaceandself-respect.
Whateverwedo>wesbouIdfocusonthatperson.
84

THESIPARAMITAs

Whenweactwithabsolutesincerity>thesmallestact
orafewencouragingwordscanworkwonderstoaIIeVatetheapprehensionsofothers.
Wecanalsogivenon-fearbyheIpingwounded
animals,bynotparticipatinginactivitiesinwhich
animaIsareharmed,andbyreducingourconsumptionofmeatandfishCivingfearIessnessisenabling
alIbeings,not>usthumans,tofee}saferarounduslt
isthepracticeofrespectingalIformsofIife.
WhetherwegivemateriaIpossessionsorourtime
andabilities,wearepracticingthegivingofweaIth.
AsBuddhistswebelievethatthosewhohavewea>th

nowweregenerousintbepastandthosewhogive
weaItbnowwiIIhaveweaIthinthefuture.Ifwe

teachotberstoday,wewiIlbewiseinthefuture.By
givingfearlessness,wewiIIhaveIonghealtIWlives.
ThegivingofintangibIes-offearlessness,ofteaching,ofourabilitiesandenergy-costsusnothing,
butithasthepotentiaItochangeourse>vesandto
helpothers.
Butifwegivewitbsomeexpectedreturninmind,
thenwhatwewiIbereceiVngwiIbeIimitedWhen
welearntogivewithoutthoughtsofwhatwewiIIreceivethereturnwillbemuchgreaterbecausewe
85

AWAKENTOTHEBUDDHAWlTHIN

wiIbegivingfromourtruenature.
Oneofourmajorcba>lengestobecomingawakenedisgreed,whichresultsinclingingtothings,
people,andideas.Thebestwaytocountergreedis
throughgiving.IdeaIIy,wewouldwanttostartwitb
whatismostdifficuIttogive,butsincethisisvery
I]ardformostofus,wecanstartmoremodestly.
W}]atisimportantishowwegivelfwefeelthatwe
bavemadeasacrificethenwehavenottruIygiven.
Neitherhavewegivenifweconstantlytbinkofwhat
wegave,orevenwisbthatwestilIbadit.Wemay
havegiveninthephysicaIsense,butmentaIyand
emotionaIy)wearestilIc|ingingtotheob]ecLTbisis
nottrueglVng

If,ontheotherhand,wespontaneousIygive
somethingtosomeonejustbecauseitseemssorigbt
forherandwiIImakeherhappy,andthenwedonot
thinkoft}Ieobjectagain,wewiIlbepracticingtrue

giVng.InitiaIly,inourpracticeofgiving,wewillbe
happythatwehaveIeIpedotbers.Intime,wewi
naturallygivewithoutanythoughtsofhaVnggiven,
ofsomeonebaVngreceivedorofwhatwasgiven.At
thatpoint,wewiIlfee}thejoyofactingfromourtrue
nature,thenatureofperfectseIessness.TheBud86

TlESPARAMITs

dhatoldusthatintheuItimatestateofgivingtoothers,wewiIInottodweIlonthoughtsofhavinggiven,
onwhatwasgivenoroftberecipient.ldeaIIy,upon
giving,weletgophysicaIly,menta>Iy,andemotionaIly.Atfirst>tI]iswiIIbeextremeIydifficultforusto
do;but,graduaIIy,wewiIIceasetomisswbatwehad
givenandthen,atsomepoint,wewiIIevenforget
tbatwehadgiven.
lnthepracticeofgivingweneedtogivewhatwilI
maketheotberpersonl]appy.TogivethoughtIessIy
isnottruegiVngPorexampIeitisnottboughtfulto
giveourfamousbirthdaycaketoapersonwhois
watchinghisdietTeIIinghimthathesbouIdjust
enjoyitbecauseoftbespecia>occasionlacksconsideration.lfjustapictureofabirtI]daycakewiIImake
bimhappy,thenweshouldgivethepictureandforgetabouttherealcake.

Themannerinwhichwegiveisa>soveryimportant.Weshou{dnotgiveinawaythatembarrasses
therecipientorincreasesoursenseofimportance.It
shouIdnotmatterwbetberwelikeordisliket}]ere-

cipient.WearetogivenonjudgmentaI>yandwithout
differentiatingbetweenthoseweIikeandtbosewe

donot.WhenwesaythatwewiIlgivesomething,we
87

AWAKENTOTHEBUDDHAWITHIN

shoulddosoassoonaspossibIeandnotpurpose>y
maketbeotherpersonwait.Also,weshouldnotexpecttheotberpersontofeeIindebtedtous
Thereisnopointinboldingontoourextrapossessions;afteraII>p0ssessionsareoursforarelativeIy
shorttimeGiveeeIynow,accordingtoourabili
ties,andenjoythegoodnessandjoythatourgeneros-

itybringstoothers.WerealIyneedverylittIeforourselves.OncewebaveproVdedforourfamiliesand
metourpersonalresponsibiIities,wecanpracticegiv-

ingtorelievethesufferingandunbappinessofotbers.
Thesecondparamitaismoraldiscipline,whic}]
countersworryandunhappiness,andenabIesusto
continueonourwaytoawakeninglnamoreliteraI
sense,itmeansabidingbytheprecepts,wbich,for
Buddhists,canrefertothefiveprecepts,thebodhisattvaprecepts,orthemonasticprecepts.Ina
broadersense,tbesecondperfectionmeansethicaI
bel]avior,suchasfoIowingtbecustomsandlawsof
wbereverweare.InitiaIly>aswebeginourpracticeof
discipline,wecanfocusonrefrainingfromharming
others.Gradually,wewiIbegintodevelopandincreaseourVrtue.Theultimateformoftbispractice
istobenefitothers
88

THESIPARAMITAs

ProperIypracticingmoraIdiscipIinerequiresusto
usegoodjudgmentandwisdomtodeterminewhatis
appropriateorinappropriateByallowingourseIvesto
beledbyourdesiresandactingimpu>siveIy,wecan
easilybarmothersandourseIves.Actionsthatbenefitothersnowandinthefutureareappropriate;actionsthatbringonIyshort-termbenefitbutwbich
harmothersintbefutureareinappropriate.
ExploitingournaturaIresources,suchasbycarryingoutwidespreaddeforestationwitI]outmaking
provisionsfOrtheplantingofnewtreesisonesuch
harmfuIaction.A}soinappropriateareactionsthat
aredonetobenefitsoleIyourseIves,especiallytbose
attheexpenseofothers.
ToguideusinourcuItivationofnon-barmfulbehavior,wecanobservetheTenVirtuousConducts.

ThesearediVdedintothreema>orcategories:pbysical,verba},andmentaI.PhysicaIIy,weareprohibited
fromkiIIing,stealing)andengaginginsexuaImisconduct.Thesehavebeendiscussedintheprevious
chapteronthefiveprecepts.VerbaIy,weareprohibitedfromlying,usingharshspeechdivisivespeech,
orenticingspeechMentaIyweareprohibitedfrom
givingrisetothoughtsofgreedangerandignorance.
89

AWAKENTOTHEBUDDHAWITHIN

Lyingisdeceptiveanddishonest.Weneedto
speakon}ytruthfulandthoughtfUlwords.TheBuddhasaid:

IfyouknowanythingthatjshurtfuI
anduntrue,donotsayit.
IfyouknowanythingtbatisheIpfu>
butuntrue,donotsayit.
Ifyouknowanythingthatishurtful
buttrue,donotsayit.
lfyouknowanytbingthatisbothbeIpfulandtrue,
findtherighttime
WeIiebecauseweareattachedtoourideas,pos-

sessionsandotherpeopIeWemodifythetruthto
protectourself-image.Weembroiderthetruthand
maketbingssoundbetterorworsethantheyarebecausewewanttobepraisedbyothersorperhaps
becauseweareafraidofappearingincompetenWe
donotvaIuethetruthinourspeechbecauseweare
ignorantanddonotyetunderstandtheconsequencesofouruntruthfuIwords.
IfwewishtopracticethoughtfuIandcaring

speech,wedonotuseabusivespeecIikeshouting,
90

THESIPARAMlTAs

nordoweusebadlanguage.TospeaI(harsbIytootherscandestroytheirpeaceofmindandthatofalI
thosewhoarearoundus.Wea}sodonotwasteour

timegossipingaboutothersordiscussingtrivialmattersltwouIdbemucbwisertousetI]attimeengaginginactivitiesthatincreaseourpeaceofmindike

goingforawaIk,watchingthecloudsfIoatby>sitting
quiet}yinmeditation,orc}]antingaBuddhasname.
WeaIsoneedtorefrainfromdivisivespeecbThis
iswhen,forexampIe,whiIewearespeaI(ingwithone
person,weteIII]imtbatsomeonee>sesaidsometbing
untrueaboutbim.TI]en)wbiletaIkingtotheother
person,wesaytbefirstonecriticizedher.Wehave

spokendivisiveIyandwitboutreaIizingitsownthe
seedsforconfIict.

lnsteadofusingwordstodeceiveotherswecan
askourseIvesifwhatweareabouttosayiscorrect,
honest,andbeneficiaItotheotherpersonToaccomp>ishthis,weneedtobeawareofwbatweare
sayingfwearemindfuofourspeechwewilInot
careless}ysaysometbingincorrect>untrue,orharm-

fulIfwearepayingattentiontowhatwearesaying
andtohowtheIistenerisreacting,wewiIIbeableto
seeifweupsetorirritatedtheperson.WewiIthen
9l

AWAKENTOTHEBUDDHAWITHlN

beabletostopbeforewemakethesituationworse.
Insteadofcreatingmoreconflictandpaininthis
worId,wewiIbeabletofosterharmonyandpromote
mutualcooperationaswedevelopthepatienceto
knowwhentospeakwiseIyorwhentosimpIyremain
siIent.

lnaIIofourspeechwecanstopourselvesfrom
harmingotbersbyrefrainingfromusingseIf-servlng,
careless,orinappropriateIanguage.UsuaIy,we
speakwithoutfirstthinkingaboutwbatweareabout
tosayorhowitwiIlaffectotbersWeshouIdtryto
remembertousethestandardofwhatiscorrect,}]on-

est,andbeneficialto]udgewhatweareabouttosay.
TheBuddhatoIdusthatspeechkarmaisoneof
ourmostcommonlycommittedoffenses;andtbus
ourspeechkarmacreatesmoreproblemsforus.
WhiIeourthoughtsdOaffectotbers,theyaresubtler,
andthustbekarmicconsequencesarelighter.And
whilewemaytbinkofdoingsomething,tbeopportunitytopbysicallyactonthethoughtmaynever
presentitself.SowehavenaturalroadbIocksinthe
creationofphysicaIkarma.Butspeec}]karmaisso
easytocommit.WesimplyopenourmouthsandaII
theunkindthoughtless>andangrywordscometum92

THESIPARAMI)\s

blingout.SpeakingissoeasybutaIsosopotentialIy
harmful.

OurphysicaIandverbalbebavior,tbefirstand
secondcomponentsoftheTenVirtuousConducts,

canbegoodorbaddependingonourthoughts
whichisthethirdcomponent.ltisourthoughts,
whichusualIyarisefromvaryingdegreesofgreed,
anger,andignorancethataretl]eprecursorsofour
bebaVor.

Greed-ourcravingformaterialthingsandpleasantexperiencesandmuchmore-comesfromour

preoccupationwithself.WhatbeginsasseIfpreservation,ourneedtomeetbasicrequirementsof
sheIter,food,andclotbing,quick>yexpandstoour
desiringthatwbichwedonotneedandmoreofwhat
wea}readyhave.WeequatetheaccumuIationof
thingswithhappinessandsuccess,andsofaIintoa

cycIeofwanting,obtaining,andmorewanting.
Anger,IikeaIInegativeemotionsseemstohappensonaturaIIyandspontaneousIy.InitiaIIy>wedo
notevennoticeit.ItfeeIssonormaItous-t}]eemo-

tionsofbeingangrybeingirritated,andbeingdispleased.IthappenssoquickIythatwehardlynotice
therisingrage.Butbeforeeveryactionwecommit
93

AWAKENTOTHEBUDDHAWlTHIN

andpriortoeverywordwespeak)tbereisaprecedingthougbt.InourIackofmindfuIness,wedonot
noticethethoughtofwI]atweareabouttosayordo.
lfwecancatcbthethoughtasitarises,wewiIbe
abIetorefrainfromactingoutofanger.IdeaIIy,by
}]avingabeartofloVng-kindness,compassion,]oy,
andequanimitywewilIstopangerfromarising.
W}]yisitsoimportanttoeliminateourangerP

MightnottI]eexpressionofourangergetitoutof
oursystem,sotospeakPNo,becausevoicingoractingonourangerdoesnoteradicateit.Onthecontrary,itIeadstoevenmoreanger.
OurangerwithaparticuIarpersongoesbacka
}ong,longtime-asBuddhists,webe>ieveitgoes
backoveruncountabIelifetimes.Mostofthetime

whenwearespeakingwitbanother>wefaiItobe
mindfulofwhatwearesaying.WemaycareIesslysay
somethingandhurtanothersfeelingswithoutrealizingitlnsodoingwehavejustcontributedtopIant-

inganotherseedofangerintheconsciousnessofthe
otherperson.

Therecipientoftheangryoutburstmaynotthink
anyt}]ingofit,atleastnotuntiIwemeetagain,and
thatseedmatures.Tbisnexttimetheotherperson
94

THESIPARAMlTAs

wiIsaysomethingtouswithjustasIig}]ttraceof
aniInosity.Again,thisincidentisregisteredinbotb
ourconsciousness.TI]isenmityispassedbackand
fortbeac}]timeourpat}]scross,andeachtimeitincreasesandgrowsmoreserious.AtsomepointitwiII
turnintohatred.EventuaIIythathatredwiIIexpIode
andoneofuswiIIasboutattheotherphysicaIIy.
Thisiswhyvoicingourangertoe}iminateitdoes
notworkItonlyaIIowstbeangertogrow.Angeris
nottobeactedupon,butfaced,acknowIedged,understoodandthenreIeasedWI]enourangerandour
seIf-centerednessaregraduaIIyreduced,wewilIget
aIongbetterwithothersandwewiIIbegintofindour
beartsofIoving-kindnesscompassion,andjoy.
lfyouwanttoseetI]eproofoftI]isIookcarefuIIy
intothefaceofsomeonewhoisaIwaysangry.Then
gazeuponapersonwhoisserene.Decidewhicbone

youwouIdIiketoIookIikewI]icI]oneyouwouIdlike
tobe

Asweimproveinourpracticeofdiscipline,we
wiIgraduaIylessenwI]attbeBuddhacaIledthe
threepoisonsofgreed,anger,andignorance,which
weallhavetoson]edegree.lfleftuncbecked,this
greedandangerofourswiIgrowandspread,even95

AWAKENTOTHEBUDDHAWITHlN

tual>yconsumingus.Notunderstandingwhatishappening,weallowthistohappenbecauseweareignorant.ThisignoranceisnotthelackofintelIigenceor
aderogatorycommentaboutsomeonesabilities.IgnoranceisaIackofunderstandingoftheunderlying
trutbsofwhatishappeningtousandaroundus.
ltisnotknowing,or,perhaps,notbeIievingin
causalityorintheimpermanentnatureofeverything
thatiscreated.Itisbelievingthatweexistindependentlyofeverythingaroundus,ratherthanrealizing
tbateverytbingisinterdependentltisthinkingtbat
happinesscomesfromoutsideofus:tbatitliesin
otherpeople,possessions,orideas.Itistbebelief
thatitisokaytodifferentiatebetweentbosewelike
anddislike,thatitiscorrectto>ookoutforourselves

attheexpenseofothers,andthatitisreasonableto
judgeothersbasedonpersonalopinionandnoton
facts.

Whenwethinkandactfromignorance,itbecomesineVtabIethatwewi}Imakemistakesandnot

knowhowtofixourprobIems.Aswebegintore-

placeourignorancewithunderstanding,wewillfind
thatourgreedandangerslowlydissolve.Thisisbow
wecangetalongbetterwitbot}]ers,becomeIessseIf96

THESPARAMlTs

absorbedanddeveIopthemindofjoy.
T}]ethirdparamitaispatience,w}]ic}]counters
angerandhatred,andhelpsustoavoidarguments
andtoachieveourgoaIs.Weneedpatienceina>most
everythingwedo.lnschooIweneedpatienceto
persevereinourstudies.Atwork,patienceheIpsus
toproper>yaccomp!ishourtasks.Athome,patience
isthefoundationforinteractingweIwithfamiIy
members.Patienceenablesustogetalongmore
harmoniouslywitht}]osearoundus.ItaIowsusto
recognizeourbad}]abitsandtoimproveourse}vesby
changingthosehabits.
Practicingpatiencegivesusthecourageandinner
strengthtoactwiseIyinthefaceofadversityltaIIowsustoremainunrufHed)tounderstandwhy
thingshappen,andtostopblamingothersforour
probIemsltistheabilitytostaywithadifficultand

chaIlengingundertakingwithoutcomplaining,being
disappointedfeelingresentfu>,orgivingupprematurely.

WhatisthebiggestcbaIlengetopatience?Anger.
Whendifficultiesarise>weareusualIysurprisedand
withouttbinkingofwhatweareabouttodoweoftenactoutofanger.Thisgoesagainsttbeessenceof
97

AWAKENTOTHEBUDDHAWlTHlN

theBuddha!steachings,whichisnotonlytoavoid
doingbarmbuttoprovideheIpasweI.lnanger,we
Iashoutatotbers,harmingeveryoneandeverytbing
aroundus-asweIIasourselvesdNothingisresoIved

Nooneishe}pedlnstead,wecreatemorecausesfor
angerinourfuture,addtothesufferingofothers,
andIosetheopportunitytobelpanotherbeing.
Tbeharmfuleffectsofimpatience,intolerance,

andangercanstiIbeunderstoodevenifyouarenot
yetabletofullyconsiderthesufferingofotI]ersbeforey0urown.Whenthefireofangerburnswithin,
ourfaceliteraIybecomesred>ourfeaturesbecome
contortedandourenrageddemeanorupsetsot}]ers.
Wecannotsleep,findreIief,orcaImdownPriends
andacquaintancesavoidus.EventhosewhoIoveus
IeaveWearealone.Allbecausewegaveintoanger.

Wehaveacboicehere.WerealIydo.Wedonot
havetoaIIowtbistohappen.Wbetherwearean
awakenedbeingor,moreIikely,simpIyanordinary

personwhodreadsthefeelingof}osing}]ertemper
again,wecanmakeacomInitmenttoourseIves,a
commitmenttothepracticeofpatience.Obviously,
thisisextremelydi{ficulttodoatfirst.WewiIhave
tokeepremindingourseIvesbowangerfeeIsand
98

THESIxPARAMlTAs

whatitIookslike,andthencontrastitwitbhowse-

renityfeelsandappearstoothers.
PirstweobjectiveIyconsiderarecenttimewe
wereangryandthenrememberbowwefeltatthat
time.Next,werememberthefeelingsofcontentmentandserenitythatweexperiencedwhenwe
wereen>oyingtimewithourfamiIyorgoodfriends,
orperhapsatimewhenweweretakingawalIKona
sun-drencheddayintbefa}Iorlisteningtosome
soothingmusic.PinaIIy,wecboosetocommittothe
cultivationofpatience.TI]isisdoneconsciousIyand
ideaIIycontinuousIy.Sooftenourangerisautomatic.Solnetbingbappensandinourmindlessreaction,weareinstantlyangry.Theonlywaytocounter
t}]isistoremaininacontinuousstateofpatience.
Also,wecantelIourselvesthateverythingisimpermanent.ThisnotonlyappIiestoen>oyabIesituations

buttothosethataredifficultaswellPainful,tryIng
timeswiIatsomepointendThiswiIlhappenmucb
morequicklyifwedonotkeepfuelingthefirewith
ouranger.

lnsteadofbecomingangryinaIt}]oseinfuriating
situations)whatcanwedo?Wecanremindour-

seIvesthatourreactionsdonotneedtobeblindIy
99

AWAKENTOTHEBUDDHAWITHIN

automatic.Wecanchoosehowtorespond.Ifitis
alreadytoolateandwehavelostourtemperwecan
remindourselvesthatwecanstiIIaIterthesituation.

ExpIainingawayourerraticemotionsbyte}Iingourselvesthatwearerightandaretherefore>ustifiedin
gettingupsetaccompIishesnothing.Insteadcalm
downandtalktotbeotherperson.Thisway,wewiII
baveac}]ancetoresolvetheprobIem.Tobehappy,
wejustneedtoIetgoofourunhappiness.
Wbatdowedowhenwearefacedwitbasitua-

tionwherecalmlogicandnotretaIiatingwithmore
angerjustseemtoInakethesituationevenworse?
Onewayistowithdrawandtrytofindabettertime
totalkwiththeperson.Evenwhenwemanageto
reachamoreadvancedstateinourcultivationofpatience,wberewecanremainca>minthefaceof

someone>sfrustrationandanger,wearenothelping
t}]emifweremaint}]erefuelingtheirpainand,thus,
theirsuffering.ThereisenoughmiseryintheworId
already.Withdrawandtrytodeterminewhatwe
havedonetocontributetothesituation.Next,sin-

cereIydeterminebownottorepeatthemistake.
Tben,findtherightopportunitytotalkcaImlywith
theotherperson.
l00

THESIPARAMlTAs

ToactoutofangeristoactVoIentIy.Butwehave
beendiscussinghowtofindhappiness.Whendoes
vioIencemakeareasonabIepersonhappy>Never.

ReasonabIepeopIeonIywishforhappinessandgoodness.ThroughgivingandethicaIbehavior,wecan
createmuchjoy.Butittakest}]ecuItivationofpatiencetosafeguardthisgoodness,andprotectitfrom
thefiresofangerandviolence.
PracticingethicaIbehaVormayresuItinourbeginningtofeeIrestrictedbyruIesandrequirements.
lfweapproacbourpracticefromanincorrectperspectiveitmightweIIseemrigidandforbiddingSo,
tohelpusavoidthisproblem,tbeBuddhawiseIy
taughtdiIigencethefourtI]ofthesixparamitas.
Diligence,orenthusiasticeffort>isthe>oythatwe
bringtoourpracticeandtoaIlthatiswortI]whilein
ourIives.ItisthetruedelighttbatarisesfTomdeep
withinuswhenwearedoingwI]atiswholesome.lt
enablesustokeepgoingwhenwefee|tiredoroverwhelmedltisrefreshingandinspiring.Cultivating
enthusiasticeffortcountersIazinessandbringsjoyto
ourIivesaswefeeIasenseofaccompIisbment,of
finishingwhatwestart.
LazinessisoftenreveaIedasprocrastination.We
l0l

AWAKENTOTHEBUDDHAWITHIN

becomeinvoIvedintriviaIactivitiesandeventuaIy

endupinIowspiritswhentheresuItsdisappoint.
Weknowwehavetodosomethingbutsomebowwe
keeppostponingit,orweaIowourselvestobedistracted.Porexample,itsuddenlybecomesvitaIlyimportanttomovethefIowersont}]edining-roomtable
toasIightlydifferentposition.AftercompIetingthis
Mcriticaltask/)wesitdowntowhatwearesupposed
todo.Inafewmoments,werememberthatthe

bookshelfurgent}yneedsrearranging-anotbercruciaIaccomp}ishment.Weagainsitdownbutt}]en
decidethatweshouldcaIafriendandteIIhimaII

aboutthenewemployeeatwork.
Afterseveralmoresuchessentialactivities,tbe

timethatwebadaIIocatedtodoouroriginaltaskis

gone.Whenwetbinkofwhatweneededtodoand
whatwasactuaIydone,ourmoodsinks.Wedonot
feelanyreaIsenseofsatisfaction{romcompIeting
thosead-hoctasksthatwehaddeemedtobecru-

ciaI,forwbatweactuaIIywantedtodoremainsunfinished.Aswethinkaboutit)tbeoriginaItaskstilI
Ioomsbeforeusandnowseemsinsurmountab>e.We

becomeupsetwithourselvesforprocrastinatingand
feeldespondentbecausethetaskstiIneedstobe
l02

THESIPARAM<TAs

done.LackingenergywefeeIdefeatedanddisappointed.Atthispoint)wemightturnontbetelevisionandbeginHippingfromonec}]anneltoanother
orengageinsomeotherpointIessactivity.Theseare
aIlformsoflaziness.

SohowdowecounterIazinesspThroughacommitmenttowhatwefeeIisimportantandenough
enthusiasticefforttoseeittI]rougI]tocompletion.
Pictureagainthescenarioontaskavoidance.Youare
lyingonthesofaandflippingchannels.TheteIephoneringsanditisyoursupervisor.Heasksifyou
couldgotodinnerinthirtyminutestodiscussa
promotiontobecomeheadofyourdepartmentanda
doub>ingofyoursa>ary.WouIdyoustiIlfeeIazy?
MorethanlikeIy)youwouIdbeoverfIowingwithent}]usiasmandeIationasyourusI]todressfordinner|
WhatweteIourseIvesaboutanygivensituation
wi}IdetermineourreactiontoitlfwepersuadeourseIvesthatwehavepIentyoftimetodosometbing,
thatitisnottbatimportant,andthatitcanwaituntil
tomorrowornextweek,thenwearefoolishIywasting
time.TheBuddhaonceaskedastudenthowmuch

timeapersonbasleft.Thestudentanswered,Afew
moredays.TbeBudd}]apromptedhimtothink
l03

AWAKENTOTHEBUDDHAWITHIN

again.Tbestudentponderedthequestionfurtber
andthenrepIied,Afewhours.Tbinkagain>encouragedtheBuddha.Abreath>>ExcelIent.),AIIwe
cancountonisthismoment-wecannotaffordto
wastetlI]e.

Thisrealizationisnotmeanttobedepressingbut
encouraging.WhenwewastetimeweusuaIlyfeel
uncomfortabIeaswecompareourplanstot}]ereaIity
ofwhatwasaccomplishedPerhapswebadtold
someonewhatwewantedtodo,andtheyweredependingonustodoso.OurIazinessandprocrastinationmayresuItinafriendbeingdisappointed,a
childorspousebeingmadetowaitwhilewetryto
dosometbingattheIastminute,oraco-workerbavingtoworkbardertomakeupforourmissinga
deadline.

Previously,tbequestionwasposedofbowwecan
attainhappinessfindloveandreceiveothersrespect.Wecannotattainthemthroughlaziness.Neithercanweattainliberationfromsufferingbybeing
lazy.Weneedentbusiasticeffort,perseverance,and
dedicationinourpracticeandineverythingthatwe
do.TodevelopenthusiasticeffortwemustovercomeIazinesswithrightthoug}]tsandunderstanding
l04

THESIPARAMlTAs

thatwillengenderpIoperattitudesandacorrect
frameofmind.

Withourpersonalrelationsbips,trytoremember
bowwewerefeeIingwhenwedisappointedour
spouseorchiIdren.Orthinkofhowsupreme>yimportanttheyaretous,ormorecruciaIy,howimportantwearetothem.Withourwork,wecanfocuson

tbeseriousnessofnotbeingadependableemployee
oremployer.Withourpractice,wecancometothe
rea>izationofthevaIueoftheopportunitytopractice
andunderstandtheconsequencesofwastingyetanotherlifetime.Theseandsimilartecbniqueswil}
graduallyhelpustodiscoverhowtocounterour
negativehabits.
Havingreducedorevenovercomelaziness,we
mayfindthatwestillindu}geourseIvesintrivialactivities.WestiIIen>oyHippingbetweenteleVsion
cbanneIs,havinglongconversationswitbfriendsor
co-workersaboutotberbiendsandco-workers,and

countlessothernondescriptactiVties.SuchtriviaI
activities,bythemselvesarenotintrinsicallywrong.
They}]armusonlybecauset}]eydistractusfromaccompIishinggoaIsthatwehavesetforourselves:to
bemorecaringoftbosewelove;tocultivatelovingl05

AWAKENTOTHEBUDDHAWITHIN

kindness,compassionjoy,andequanimity;tobelp
others;tobemorepatient;andmuchmore.
EnthusiasticeffOrtbringsjoytoourIivesaswe
feelasenseoffuIImentinfinishingwhatwe
startedTrivialactiVtiescanfeellikewortbwhileac-

tiVtiesifwearenotcarefulTheywiIdistractus
fromfinisbingwhatwestartedandrobusofthejoy
t}]atcomesfromsuchaccomplisbments
Howdowedeterminewhetheranactivityis
worthwhileortriVal?Wecanaskourselveswhatis

theintentionorthemotivationforwhatwearedo-

ing.lfthemotivationistoheIpotbersandtoenable
themtofindtruehappiness,tbenourtimespententhusiastica>lyinperfectingourskiIsthatwilIbring
themjoyiscommendable.Butifourintentionis
soIelytobenefitourselves,then,inspiteofourbard
work,wearenottruIypracticingenthusiasticeffOrt,
nomatterboweagerandenthusiasticweare.
Tobringhappinesstootbers,weneedtounderstandthecausesofsufferingandunhappiness.We
ourselvesneedtobediscip}inedandpatient.Once
ourheartsandmindsknowgentlenessandpeace,
ourverbalandphysicalbehaviorwilIchange.Gradua>Iy,tI]epeacefuInessthatisincreasingwithinuswilI
l06

THESIPARAMlTAs

berefIectedinwbatwedo.

TbeBuddhaexplainedthateverylivingbeingbas
thesametruenature-tbesameabilitytoawaken
andbecomeenIightenedTbeBudd}]awasoncelike
us:anordinarypersonwhounderwenttbesufferings
ofbirth,oIdage,sickness>anddeathButhelearned
howtoliberateoneselffromsuffering.Howdidhe
dotbisPHesincereIydevelopedtheaspirationto
leavesufferingbehindandtoIayasideunwho>esome
tboughts.HewasdeterminedtoliveaIifeofnot
harmingothers.AIifeofheIpingothers.Alifeofdiscipline,understanding,andpatience.
AfterhehadattainedsupremeenIightenment>he
explainedthatittookhiminnumerabIeIifetimesto
reacbthepointw}]erel]ewasonenigbtawayfrom
enIightenment.Hearrivedatthatpointthrough
manypracticesofperfection.OneoftbemwastI]e
practiceofenthusiasticeffort.Howdidheprogress?
Onestepatatime-ustashedid,wecanto
Thefifthparamitaismeditativeconcentration.
OurpracticeandtrainingindiscipIineandnotbarmingotherswilIenableustoIessenourharmfulverbal
andphysicalbehaviorsandeventual}yendthem.Our
mindswiIbecomecaImerandlessagitatedWhen
l07

AWAKENTOTHEBUDDHAWITHIN

ourmindsarethussettIedwewilIbebetterableto
concentrate.

Ourconcentrationwillinitiallyreduceand,tben,
gradual>yeliminateournegativethoughtsandemotionalbehaVor.Wewillthengainmeditativeconcentration,whichwiI}enableustouncoverourinnate

wisdomThus,discipIine,meditativeconcentration,
andwisdomworktogetherandarecomplementary.
Developingconcentrationcountersourmyriad
wanderingthoughtsandheIpsustofOcus.Webecomelesseasi}ydistractedbyothersorcircumstances.WebeginourpracticebycaImingthemind
andfocusingourattentionbnonetbingforacertain
Iengtboftime.Ineverydayactivitieswecanpractice
concentrationinwhateverwearedoing.
MostofushaveexperiencedbeingtotaIlyabsorbedinataskween>oyverymuchBeforewebegantheactivitywemightbavefelttired,butassoon
aswebecameengrossedintheactivityourweariness
dissolvedOrwemighthavebeenhungrybeforewe
started,buttbattoopassedunnoticed.Atsomepoint
someoneorsomethinginterruptedus,andwewere
surprisedtoseetbatsomuchtimehadpassed
Thisisconcentration,astateofsing>el08

THESPARAMs

mindednessthathasfewdistractions.Thereareno

worryingtboughtsandnotboughtsoftimeorof
whereweare.Duetoourfocusedattentionandtbe

reductionofaimIesswanderingthoughtsthisisa
stateinwhichwemayevenfeelmoreenergeticthan
beforewebegan.Bybecomingcalmandfocused,
anyonecanachievethisconcentration,andthusdevelopasereneandstablemind.WecanuseconcentrationinmanyactiVtiesatworkandathome,and

withfamiIyandfriends.
Tohelpusattainamorespiritua}stateofconcentrationtherearemanythingswecanfocuson:a
Hower,thesoundofabird,ourbreatb,AmituofOthenameofaBuddha.Eachofthesecanhe}pus

findvaryingdegreesofpeaceandhappiness.Whatevertypeofmeditationwepractice,wewillfindtbat
wewi>>benefitmuchmoreifwepracticetoattaina
specificgoa>,suchasonebefittingourBuddhist
practIce.

WhereisagoodpIacetodeepenourpracticeof
concentration>WherewecanliveasimplebutcontentedlifewithoutbeingdistractedbyfrivolousactiVtiesorunnecessarysensestimuIi,asthesewill

justdistractusanddep>eteourenergy.WeaIsoneed
l09

AWAKENTOTHEBUDDHAWITHIN

goodfriendswhowiIproperlysupportusandpatientlyhelpusdiscoverourshortcomingsfriends
wboarecommittedtoachievingtbesamegoaIswe
areWhataretbepersonaIcriteriaforsuchpractice?
AwhoIesomeIifesty}et}]atdoesnotharmotbers,enthusiasmandjoyinwhatweundertake,bonestyin
everythingwedo,andasinceredeterminationto
seekliberationforotbersandourselves.

Ourpracticeofmeditativeconcentrationwi>Ilead
ustotheIastofthesixparamitas,wisdom.Wisdom
countersignorance)andenablesustoknowhowbest
tohelpotbersandtoimproveourselvesincluding
ourabilitytogeta}ongwel>withothers.Thiswisdom
isnotthatwbichisgainedthroughintensestudyand
analysisofmanydiversesubjects.ThatwouIdbe
seekingwisdomfromexternaIsources.Tbewisdom
thatwearespeakingofisintuitivewisdom.
TbeBuddbaexperiencedthisintuitivewisdomafterhesatdownonacushionofgrass,Iigbt>yclosed
hiseyes,andenteredastateofmeditation.Asbe
wentdeeperanddeeperintothatmeditativestate,
heleftstudy,analysis,andbispreVouspracticeof
deprivationbehind}]im.Hewentdeepwithinhimselfandreachedtbestatewherebesawtberealityof
ll0

THESIPARAMITAs

whatwasbappeningwithinbim,aroundbim,and

througbouttheuniverse.HefinaIIyexperiencedthe
trueandcompletereaIity,arisingasitdid,fromdeep
withinhim.Byattainingasereneandstab}emind
hewasabIetoachievesingle-mindedconcentration.
UndistractedbyexternaIconditionsandnolonger
disturbedbyemotionsorpointlessthoughts,l]e
eIiminatedthepoisonsoft}]emindanduncovered
whathe,forinnumerabIeIifetimeshadbeenseek-

ing:Perfectwisdom.Hereacheditandenteredit.
ThiswisdomenabIedhimtorealizet}]atthereis

noindependentseIf,andthateverytbingispartof
oneentity.CausaIityofanyeventinonebeingsIife
hasthepotentiaItoaffectthecausaIityofbeings
tbroughouttheuniversejustasthemovementof
onedropofwaterinanimmenseoceanwiIlresuItin
themovementofeverydropofwaterinthatocean.
WeareaIone.WhenweIookacrosstheroomand

seetbatpersonwhomwearesoangrywitbandwbom
weaImostwishtostrike,itisthesameasbeingvery
angrywithourselvesandwantingtohitourselves.
DoesourIefthandbecomeangrywithourright
hand>DotheyfightoverwhowilIopenthedoorwe
wishtogothrough>Dotheydebatewhichonewill
lll

AWAKENTOTHEBUDDHAWITHIN

pickupacupofcoffee?Doessometbingbelongto
mylefthandbutnottomyright?Wecanseeand
understandtheabsurdityofsuchdualities.Butour
understandingstopsthere.Wedoarguewiththe
personwboisstandingnexttous.Wedofigbtover
whowi}lbefirst.Wedodebatetheuseofandthe

ownershipofpossessions.Weseedualitiesbetween
ourselvesandeveryonee>sebecausewearefarfrom
understanding.Wehavenotyettouchedourtrue
wisdom.

Lackingwisdom,weIookatrealitybutdonotsee
it.ltisasifweareviewingitthroughatinyblurred
window.Wethinkthatweseethewholetrutb.An-

otherpersonIooksthroughhistinyblurredwindow
andisequaIIyconvincedthathehasseenthewho>e
trutb.Altboughwhatweeachseeisdifferentand
tbereforeresultsindifferentVewpointsweareeacb
convincedtbatwealoneareright.Wedebate,argue,

andfigbt.ConvincedofourinfaIibi>itywemayeven
kiIorourbeIiefs.IfonIywehadjustcommunicated
betterandsharedwhatweeachhadseenthrough

ourrespectivewindows,wemigbthaveunderstooda
littlemore.

Butwithoutwisdomweeacbviewourtinydisll2

THESIPARAM>TAs

tortedpieceofrealityandtakeitforthetruestateof
reaIity.Wethinkweperceivethewholetruth
throughourfivesenses-oureyes,ears,nose,
tongue,andbody-asweseehear,smeI,taste,and
toucbourtinypieceofreality.WeautomaticalIy
concIudewhatweperceivetobethecompIeteand
truereaIity.
Asaresult,aIofourthoughtsarebasedon
blurredbitsofrea}ity,misperceptionsofwhatwe
mistakeforthecompIetetrutb.OurbasicaIIyawed
conclusionsIeadustodiscriminate,therebydeveIopingasenseofegoorself.WethinkthatT>refersto
ourseIves,that<{youreferstoanotherperson,and
tbattheyreferstoeveryoneelseWebegintojudge
othersandfindmostofthemwantingThosewelike
orlove,wepraiseasgood;otherswedislikeorhate,
wecondemnasbadWedonottrulycareaboutthe
peopIeandthingst}]atfaI}inbetween.
Wehaveexpectations,andwhentheyarenot
metwesufferdisappointment.Butwhentheyare
met,wedevelopnewexpectationsasthesituation

changes.WebecomeemotionaIyattacbedandcling
totboseweIoveandthingsweIike.WefinddisturbingandrepeIIentthosepeopleandt}lingswehate
ll3

AWAKENTOTHEBUDDHAWlTHlN

anddisIike.Wearenevercomp>etelycontent.Going
throughlifewitbaIIitsupsanddownsfeelsIikean
emotionaIroIercoaster.Evenwhenwefindour-

se}vesthinkingthatIifeisgood,wesensetbatwe
migbtbeatapeakandworryaboutpIummeting
downonceagain.
WeputothersandourseIvesthroughtbisemotionaIroIIercoasterbecausewehavenotyetuncoveredourwisdom.Perhapswewerefortunateenough
tohavetouchedthisinsightforabriefmomentwhenourmindsweresereneandstable,w}]enour

thoughtswereonbenefitingothers,andwhenour
enthusiasmandjoywerestrongwitbinuslnthatone
instant,wehadaglimmerofwhatwascorrect,honest,andbeneficialBut,inaf>asb,itwasgoneagain.
Everythingweneedisalreadywithinus.Webave
beentalkingaboutfindinghappinessandlove.We
havebeensearcbingwithoursenses-lookingfOr
happinessandlovelisteningforthem,tryIngtobreathein,savor>ortouchthem.Buttbatbasnot

worked.Uponcloserproximitywhatwetbougbtwas
bappinessandlovewasjustatemporarysenseindulgence,nottherealthing.TbeydidnotIastltwasas
theBuddhasaid:adropofdew,afIashoflightning,
ll4

THESIPARAMlTAs

Oneminute,theyareinourhands.Thenextinstant,
theyaregone.Why>
Inourignorance>inourIackofunderstandingof
whatisrealIybappening,weIookforhappiness,
goodness,andpeaceintbewrongpIaces.Theyare

notoutsidesomew}]erewaitingforustofindthem:
TheyareinsideofourseIves.Theyareintheheartof
everybeing.TI]eyarethesameineverybeing.Happiness,goodness,andpeacearewhowerea}Iyare.
Theyareourtruenature,ourBuddha-nature.How
dowefindourtruenature>Unconditiona}giving,
moraltraining,deep-feItpatience,andenthusiastic
effortwiIenableustodeveIopmeditativeconcentration.Withmeditativeconcentration)wewiI>touch

ourinnatewisdom.Ifwebegintopracticethesesix
paramitasinevenjustsomesmaImeasureeveryday
startingwithtoday,graduaIy,wewiIlbegintolookin
therightdirection,andeventuaIIywewiIIawakento
theperfectgoodness,perfectcontentment,andperfectjoythatarealreadywithinourtruenature,our
Buddha-nature.

ll5

AWAKENTOTHEBUDDHAWITHIN

TAKlNcTHETHREEREFuGEs

AtsomepointinourIearningandpractice,wewiII
likelywishtoformallycommitourselvestotheBuddhistpathTodothis,wetakerefugeintheThree
}eweIsoftbeBuddbaDharmaandSangha.When
wedoso,wearenottakingrefugeinsomeoneor
somethingoutsideofourse>ves.TheThree>ewels
representVrtuesthatareaIreadywitbineachofus;
thustakingrefugeintheThree>ewelsistoreturnto
thesanctuaryofourowntruenature,toourowninnateVrtuesandgoodness.
WhenwetakerefUgeintheBuddha,weareleavingblindfaithanddelusionbehindusasweseekto
awakenanduncoverthetruenaturewithinus.The

Buddhawasanordinarymanwhoattainedsupreme
enlightenment.Hewiselyunderstoodtbecausesof
painandunhappiness,andcompassionatelysbowed
usthepathbehadtakensothatwetoomightbreak
ll6

TAK<NGTHETHREEREPuGEs

freefromsuffering.
EacbofushasthesametruenatureastheBud-

dba.EachofushasthepotentialtoIookwithinand
returntotbattruenatureTl]echoicetodosoisen-

tireIyuptous.TotakerefugeintheBuddhaisto
makeacommitmenttoourse>ves,toourinnerBud-

dba-nature.TbatcommitmentsaysthatwewilIdo
everythingwecantoawakenandtouncovertheinnergoodness,compassion,andwisdomtl]atIiedeep
withinus.

WbenwetakerefugeintheDharma>wearereturningfromincorrectVewstorightviewsandcorrectunderstanding.Ourpresentlackofawareness
andpropercomprehensionhaveobstructedusfrom
seeingtbereaIityofIifeandcausedustolookateverythinginadistortedway,asifwewerelookingat
thingsthroughatinyblurredwindow.Whenour
mindsbecomepureandourmisconceptionsarerepIacedwithrightunderstanding,wewiIIgiveriseto
wisdomandbeabletoseeeverythingclear}y.Since
sutrasarerecordsoftheBuddhasteachingsanddescribethetruthoftheuniverse,wecanusethesutras

asguidelines.lfourthinkingcoincideswithwhatis
inthesutrasthenourcomprehensioniscorrect.
ll7

AWAKENTOTHEBUDDHAWITHlN

OnlywhenwecIearIyseethewhoIecanour
Vewpointsandunderstandingbewise.Theteachings
ofallBuddhasfIowfromtheirtruenatures.They
teachushowtoletgoofbenefitingso>e>yourselves,
toattainpurityofmindtoseeIifecIearly,andtobecomeenlig}]tened.Uponhearingtheteachings,we
shouIdberespectfuIandremindourselvestocuItivaterightunderstandingandproperVews.
WhenwetakerefugeintheSangha,tbecommunityofthosewhopracticetbeteachings,wearereturningompoIIutionanddissensiontopurityof
mindandharmony.Asweassociatewiththosewbo
practiceunderstandingandIoving-kindness,andwho
feelandpracticeaswedo,wewiIbegintoIearn
fromthem.

Currently,ourminds,spiritsandbodiesareimpure.TbeBuddhataughtustbateverythingisareflectionofthemind.Everythingthereforearisesfrom
tbemind;inotherwords,fromourthoughtsand
feelings.WhenourmindsbegintocIear,al>owingus
toseeandunderstandwhythingshappen,wewiIl
stopjudgingothersandceasewantingthemtomeet
ourexpectations.Wewillgraduallyfindcontentment
withwhatwehave.Asweinteractwithothersand
ll8

TAKINGTHETHREEREPuGEs

bandlesituationsmore}]armoniouslywewiIlbegin
tobecontentwithwhoweare.

SincereIytakingrefugeintheThreeeweswi
helpusrestoretbeperfectwisdomandvirtuesofour
truenaturesothatwecanattaincIarity,eedom,
andgenuinehappiness.
ltisbesttotaketheThreeRefugeswitbamonasticwhoyouthinkwiIIl)eagoodmentortoyou:
someonewbomyoucanIearnfrom>seekassistance
om,andbeassociatedwith.lf,howeveryouhave
noaccesstoamonkoranun)youcantaketberefugesyourselfasanaIternative.Whenyoutaketbe
refugeswithamonkornun,rememberthat}]eorsbe
issimplypassingonthevowtoyouandserVngasa
witness.YouarenottakingrefugeintbatindividuaI.
lamoftenaskedwhylbecameaBuddhistwhyl

tookrefugeint}]eThee}ewelsBuddhismisIogical
and,formeitfeeIsright.TheBuddbabimselfexemplifiedcompassion,joyandequanimity;thus,be
practicedwbathetaught-hewashonest.HeadvisedusnottobIindIybeIieveanyonebuttoconsider

carefulIywbatthatpersonissaying-hewasopenmindedHespokeofendingthewarswitbineacbof
ustofindpeacewithout-hewasinsightfuI.He
ll9

AWAKENTOTHEBUDDHAWlTHlN

taugbtthatourlivesaretheresuItofwhatwehad
previousIythought,said,anddone-heexperienced,
espoused,andepitomizedtberealityoftbeoneness
oftheuniverse.Ultimately,tbereasonthattbeBuddbaIslogica>approachfee>srightfOrmeistbatBuddhismappeaIstomyinnermostnaturewhatInow
reaIizeismyBuddha-nature.

l20

PuRELANDBuDDH<sM

PuRELANDBuDDHlsM

Tbenextquestionthatlamoftenaskediswhat
schoolIpractice.MypracticeisthePureLand

schoolofMahayanaBuddhism,whichiswidelypracticedinAsia.TboughstiIlinitsformativeyearsin
theWest,itsrootsextendallthewaybacktoancient
lndia.

Wegeneral>ythinkintermsofonIyoneBuddha:
Sakyamuniwoivedabout2500yearsagBut
sinceanysentientbeingcanawakenandinnumerablenumbershave,thereareinnumerabIeBuddhas.

SakyamuniBuddI]aafterhisenIightenmentexplainedthathesawnotonlyhispastlifetimesbut
alsohowthefuturewouIdunfo}d

SakyamunisawpeopleinourtimehaVngmore
affIictions,worries,andwanderingthoughts.Our
deep-seatedbadhabits,bavingbecomeevenmore
entrenchedoverthousandsof>ifetimes,makeIiberatl2l

AWAKENTOTHEBUDDHAWlTHIN

ingourseIvessoIelybyourowneffortsa>mostimpossibIe.Heknewtbattoendonesprob>emsandattain
lastingbappinessmanypeop}ewouIdneedtbehelp
ofanotherBuddha:Amitabha,tbeBuddhaoflnfinite

LightandInfiniteLife.
AlmostaIloftheteachingsbySakyamuniwere
theresu}tofhisbeingaskedaquestion.Inadepartureomthenormandwhenthetimewasrigbt,
Sakyamuniinitiatedtheteachingtbatintroduced
AmitabhaandhisPureLandThisspontaneous
teachingbySakyamuniisoneofthereasonsthis
teachingissospecial
InthisteachingSakyamunirecountedhowthe
bodhisattvaDbarmakaraafterwitnessingt}]esuffer-

ingofsentientbeingsspentthousandsofmilIionsof
yearsstudyingaIltheBuddhaIands.Dharmakara
t}]enmadeforty-eigbtvows,thefulfiIImentofwbicb
wouldcreatetheWesternPureLandofUltimate

Bliss.HedecIaredthathewouldnotattainBuddha-

hoodunIesshisvowsforaperfectPureLand,where

aI}beingswouldadvancealongtheBuddhistpath
andneveragainfallbackintosamsara,wereaccom-

p}ishedOncehisvowswereaccomplis}]ed,DharmakaraBodhisattvabecameAmitabhaBuddha.Heis
l22

PuRELANDBuDDHlsM

nowteachingtheDharmainbisPureLandand

he}pingalIwhoaretruIysincereintbeirpersonaI
vowstoberebornthere.

WithheIpfromAmitabha,wedonothavetorely
solelyonourseIvestoattainenlightenmentaswe
wouIdwithothermethods.lnPureLandBuddhism,

werelyontheBuddhasandbodbisattvastohelpus
Thus,relianceonseIfandonanotI]erarecombined

aswerequestbywayofourmindfuIchantingthat
AmitabhaBuddba,throughthestrengthofhisvows,
he>pustobereborninthePureLandaswebreathe
ourIastbreatbinourpresentbody.
Amitabhaalsovowedthatonceweattainthisre-

birthwewiIIaIwaysprogressinourpracticeand
IearningWewiIIbeabletocontinueourpracticein
thePureLandor,whenwecbooseto,returntothis

andotberworldstoheIpothers.Wedosowitbout
beingaffectedbyunfavorableenVronmentsorour
formerbadhabitslfwewish,wewilIbeabletodo

thisevenbeforeweattainsupremeenlightenment.
AmitabhaBuddha>sPureLandhasinnuInerabIe

wondersandadvantagesaIIofwhicharisefromthe
greatvows,deeds,andpurityofalIthebeingsthere.
Throughhisvows,Amitabhahelpsallbeingscreate
l23

AWAKENTOTHEBUDDHAWlTHlN

tbecausestoplanttherootsofgoodness.Withbis
deeds,becreatestbeconditionsforbeingstoaccumulatemerits.Withhispurity,hehascreatedaperfectland,onet}]atisfreefrompoIlutionanger,and
intolerance.ltisa>andofpeaceandserenity.Itisa
worldofequalityjoyandbeautylncomparison>our
wor>disoneofdelusionandsuffering,filIedwith
worryandanxiety.
PorcountlesspeopIe,PureLandpracticeistbe
mostsuitableforseveraIreasons.Pirst,itisreIativeIy
easytopracticeinaImostanyenVronment:a}one,
witbotherpractitioners,orevenamidthehustIeand
bustleofeverydaylife.
Second,therearenodifficultentrycriteria.Even
ifone)sabiIitiesandknowledgearemodest,withbe}ief,vowsandpractice,wewillbereborninthePure
LandBe>iefmeansthatweneedtobelieveinthe

Buddhasandtheirteachings,andincausaIity.We
needtobe>ieveinourse}vesandthatwehavethe

sametruenatureastheBuddha.Weneedtobelieve

thatbylivingamoraIIifeandbeingmindfu>ofAmitabbaBuddha,wewiIbebornintotheWestern
PureLandandbecomeaBuddhainonelifetime.

AndthirdduetothevowsofAmitabha,achievel24

PuRELANDBuDDHlsM

mentthrougbt}]ismet}]odcanbeattainedmore

quicklyandmoreeasilythanwithotherpractices.
Wecanunderstandthisbetterthroughananalogy.
Wecometoariverthatwewisbtocross.Wecan

swimacrossbutourbaggageisveryheavyandtbe
wateristreacberousIydeepAIternatively,wecanget
onaboatthatwiIIquicklyandsafeIytakeusandour
baggagetotheothershore.SymbolicaIIy,theother
shoreistheachievementofenlightenment.The
baggagewecarryisourdeep-seatedbadhabitsand
negativekarmasaccumuIatedoveruncountableIife-

times,andtheboatisAmitabhaBuddha|scompassionatewiIlThetickettoboardtheboatisbeIief
thesincerevowtobereborninthePureLand,and

practicewhichinc}udesleadingamoral}ifeand
mindfuIychantingAmituofo.
T}]esimplestwaytopracticePureLandisby
c}]antingAmituofo.AmituofoisthenameofAmitabhaBuddhainChinese.ltdoesnotmatter

whetherwechantinChineseorinanvotberlan

guageas>ongaswedoitproperIy.Whenwechant
thesoundoflAmituofoarisesinourminds.Andas
weutterAmituofo,>,ourmindsconcentrateonand

embracethatsound.Wbilecbantingdososincerely
l25

AWAKENTOTHEBUDDHAWlTHlN

andcontinuously.

Asonekeepschantingandtbemindfocuseson
thesoundofAmituofo,>errantt}]oughtsarerepIaced
withpurethoughts.Inthisway,wealsocreateIess
negativekarma.AfterAmitabhahasbeeninourmind
continuousIyforaIongtime,ourtruenature-our
Buddba-nature-wiIgradua}Iybeuncovered
AmitabhaBuddhaisthewiseandcompassionate
teacherwhounderstandseverything,andwhoisaIways

thinkingofus,lifetimeafterlifetimeafterlifetime.
WearethestudentswhoaretryIngtolearnand
practiceJustasagoodteacberIistenstothecalIsfor
belpfromastudentIookingfortherightanswers,if
webaveunwaveringbeIief,vowtobereborninthe
PureLand,andbehavemoral>yandsincereIypractice,Amitabhawillrespond.Heislikethemother
whoa>waysthinksofherchiId.Ifthechilddoesnot
inturnthinkofhismother,herthougbtswi}Inot

heIp.ButifheaIsothinksofher,theywiIeventually
bereunited.Insuchaway)AmitabhaisaIways
thinkingofus,waitingforourtboughtstoturnto
himsothatwemaycometogether.
Whenwecbanttothepointofsingle-mindedness
withthesolethougbtofAmituofo,wesuccessfuIly
l26

PuRELANDBuDDHlsM

formaconnectionwithhim-infact,webecome
onewithbim.lntI]atinstantweareinthePure

Land-fartotbewestanddeepwithinus.Aswe
breatheourlastbreathint}]isworIdifwecanfOrm
thisconnection-thisonenesswithAmituofo-we
wiIIattainournextrebirthintbeWesternPureLand

andIeavesufferingbehindAndoncetbere,wewill
haveaIIthetimeweneedtocontinueourpractice
andIearningforwewiIbeinthecompanyofAmitabIaBuddbaandathebodbisattvas.TIeywi
helpuslearnaIItbewaystowiselyandcompassionatelyheIpotberbeings.
ThisiswhyIhavecI]osenthePureLandpathPor
meitisthemostsuitabIe.ItfeeIsabsoIutelyrigbt.
TheoIdmonkint}]estoryatthebeginningofthis
booksummarizedtbeteacbingoftheBuddhaas
AvoidaIIthatiseviI,embraceaIIthatisgoodand

purifyourmind)|How>Pindanewway.Awakento
anewapproach.AteverymomentofourIiveswe

haveacboiceEverythingwedowiIIimpactotl]ers.
EverythingwilIeventuaIlycomebacktous.
Wecancontinuetoactbasedonourerratic

thoughtsandbepuedanticaIIyonewayandthen
another.Or,wecancaImourmindandbroadenour
l27

AWAKENTOTHEBUDDHAWITHIN

heartwithcompassion,discipline,concentration,
andwisdoInWecandiscovertheinnategoodness
thatisalreadywithineachoneofus.
WecanawakentotbeBuddbawithin

l28

Wayst0ReachUs
www.amitabha-galleIyorg
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4sUI
AmitabhaBuddhistAssociationofNSW
T:29637588F:296437599
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oJI
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UKg4

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T:l7l-586-6923F:l7l-794-8594www.buddhisteducation.co.uk

HDKOg82

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tJtU

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T:02-27547l78F:02-2754-7262www.amtboIg.tw
b6

AmitabhaBuddhistSociety
T:662-7l9-5206F:662-7l9-4356

MqecI

AmidaSociety
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T/F:508-580-4349E:amtbboston@yahoo.com
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T:7l8-96l-7299F:7l8-96l-8039E:amitabha-ny@yahoo.comtw
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T:206-624-g378

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AmitabhaEducationalCenter(Hawaii)
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AmitabhaSocietyofLasVegas
T:707-252-3042F:707-87l-3542

AtlantaAmitabhaBuddhistSociety
T:770-923-8955F:770-g25-06l8Emietoville@bellsouthnet
DallasBuddhistAssociation

T:972-234-440lF:972-234-8342www.amtb-dba.org